is a lyar now that he should swear to that Testament of Christs blood it is even because we should have hearts strengthened to believe and therefore now it is a shame if we have not more faith obedience and holiness then heretofore Certainly if we had faith instead of our presumption what abundance of peace of conscience and sweet and comfortable joy might we have because Christ hath done so much for us as we have heard and all that nothing might hinder the salvation of a poor believing soul. Now to handle this point as it is contrary to the erronious doctrine of the Church of Rome Who can condemn none This is the speech of the Apostle in the person of every true believer as well as those to whom he then wrote at Rome Onely those that have but a weak faith the weaker assurance yet all shall find the truth her oâ— if they believe both weak strong this then may serve in the next place against that tormenting and racking Doctrine of doubting so much maintained by Bellarmine t is true indeed saith he we doubt not of Gods mercy and the merit of Christ nor of the efficacy of the Sacrament c. but in regard of our own indisposition infirmities unworthiness and sins in respect of these we ought to doubt and fear And so by a counsel hath the Romish Church accursed all such as say they are assured of their Salvation though here every believer is enjoyned to believe it assuredly But as the Psalmist saith he that loves cursing it shall enter into his own bowels But what are Bellarmines reasons against assurance First Saith he because of our unworthiness But to this I answer to what purpose should the Apostle speak that which he doth here if our own unworthiness or sins could condemn But if they stand upon unworthiness we will say as much of our selves as they can possible But seeing Christ hath undertook as our surety in our stead and God through his grace gives power to believe he takes away our unworthiness and gives us Christs righteousness to go out and in as he hath done and so we make all our challenge in Christs name not in our selves and so our unworthiness obliges us more strongly to rest our selves upon Christ. In which case we resemble the vine that goes up layes hold on that which is stronger then it self so we in our selves weak close with Christ in whom God looks on us not as we are in our selves but in him in whom he is well pleased So we stand not upon nor look unto our righteousness but to God in Christ by whom our sins are washed away in his bloud and our persons covered with his righteousness I but saith he the promises of Salvation are made conditionally if we repent and beleeve now in regard of our selves we cannot beleeve and therefore we are to doubt To this the Apostle shall answer Though the promise of Salvation be conditional yet every on that truly beliveth his faith hath from God a light in it that makes him believe and repent 1 Cor. 2. 12. Wee have received saith the Apostle not the spirit of the world but the spirit which is of God that we might know the things that are freely given us of God So that the true believer hath received such a light from the word which letteth him see and know in some measure that hee hath faith and repentance Then what can hinder him from believing in Christ that hath done all this for him he may know he is chosen in that he is effectually called he may know he is effectually called in that he hath true repentance and faith in the Lord Jesus and therefore he may be assured of his Salvation I but who can tell saith he that he hath sufficient faith and sufficient repentance Our assurance depends not upon the sufficiency that is upon the measure but the truth of our faith and repentance As our faith is true and strong so is our assurance though it be but as smoaking flux yet if it be true Christ will not quench it It stands not upon this how much or how little we believe but how truly Acts 16. 31. Beleeve in the Lord Iesus and thou shalt be saved They said not believe thus much I but saith he a true believer hath many secret sins how can he then be assured The true believer though he do fall into sin yet if he be in Christ and Christ raign over him then sin raigns not over him and so long there is no condemnation to him as it is Rom. 8. 1. Seeing that sin doth but dwell though it trouble so it raign not it hinders not but he may have assurance Assurance may stand with secret sinnes that a man confesseth and humbles himself for but if a man be given up to any sin he cannot be assured else he may howsoever sin may trouble him much Lastly He saith we must doubt in regard of our selves because all we have is but natural assurance A man may hope well that he grants but he cannot be certainly assured Romanes 5. verse 5. He that hath sound hope is assured That I soundly hope I know for I truly believe which shews what the Doctros of the Romish Church are Though greatly learned yet fearfully given over to delusion for all true hope is grounded upon present faith So that if a mans hope be sound his faith is sound and therefore the true believer may have assurance A true Christian he looks not on himself but upon Christ what he hath done for him utterly disclaiming his own merits Now we have heard this great Doctors reasons and confuted him by scripture let us hear the instances he brings out of Scripture to maintain doubting There are three examples Bellarmine brings of holy and righteous men in Scripture that saith he durst not stand upon assurance where is then that man saith he that dare presume of his assurance The first is Iob. 27. 6. where he saith my heart shall not reprove me all my dayes I have lived so as in the main I have had a care to please God therefore â—…t my friends say what they will I will never forsake my righteousness Now saith Bellarmine If a man can say thus and yet fear as he doth Iob 9. 20. saying If I would justifie my self my own mouth shall condemn me If I would be perfect he shall judge me wicked Though I were perfect yet I know not my soul. Who then dares stand upon assurance For answer hereunto we must understand and know that justification is double First from Faith Secondly from the fruits of faith namely that righteousness we receive by his grace the Imputative righteousness that is by faith in Christ that Iob there speakes not of so that we go not about to free our selves by our own righteousness or any thing that we can do but by Christ.
IOHANNIS PRESTONI VIRI CLARISSIMI S. S. THEOLOGIAE DOCTORIS EFFIGIES RICHES OF MERCY TO MEN IN MISERY OR Certain Excellent Treatises concerning the Dignity and Duty of Gods Children By the late Reverend and Faithfull Minister of IESUS CHRIST IOHN PRESTON Doctor of Divinity and Chaplin in Ordinary to his Majesty Master of Emanuel Colledge in Cambridge and sometime Preacher of Lincolns Inne Psal. 34. 8. Taste and see how good the Lord is blessed is the man that trusteth in him LONDON Printed by I. T. and are to be sold by Iohn Alen at the Rising Sun in Pauls Church Yard 1658. THE PREFACE KNow Christian Reader that this Remainder of Doctor Prestons works was never heretofore extant being the last of His that are likely to see the light taken by the same pen that his other works were and no way inferior to those already published Dr. Sibbs of eminent memory contemporary with Dr. Preston and one of those to whom he committed the publishing of what should be thought fit for publick view did in his life time own these Treatises by affixing his approbation to them And the Attestation of such Reverend authority forbids any doubt concerning the Author or worth of the work though this Treatise may inherit Orphans usage being not so exactly polished as it would have been had the Author lived But the filings of Gold and the dust of Diamonds must not be made waste of such advantages have accrucd to the souls of men by his other labors that we could not think it any lesse then a wrong to the Church of Christ to conceal any thing that might make for it 's spiritual benefit Perhaps thou wilt ask why this Piece was so long suppressed To which I answer the age hath doted so much about new lights that we perceived Old Truths to be neglected and laid aside but after men had filld themselves with their own devices and found their souls thriven no more then if they had fed upon ashes the vicious humor came to be abated and their appetite was reduced to a better state by the great Physician who testified his dearest respect to mens souls by the price he paid for restoring of them The intent of these Sermons is to promote the work of grace in the heart and life of a true Believer Not onely to enlarge the knowing faculty but chiefly to improve the practical part and distribute god liness through the whole man The Rickets are not so epidemical in the bodies of Children as in the soules of men and women whose heads are swollen with notions while their feet are feeble in heavenly motion The benefit of this work will better appear by thy serious perusal thereof from which I shall no longer detain thee Farewel Doctor Sibbs his testimony of this Treatise This Treatise hath nothing offensive in it but contains arguments tending to edification and may be of singular use and comfort to all true Believers R. Sibbs THE CONTENTS Of the Sermons in this Book Ephes. 3. 16. Doct. 1. That God is exceeding merciful p. 1. 1. To move men to come unto him 2. 2. It affords a ground of confidence to all distressed sinners ibid. 3. All men are exhorted to look after a portion in his abundant mercy ibid. Quest. What to take his mercies in vain answered 4. Means to partake of Gods mercy 6. Two sorts of mercies to be hungred after 7. Gods mercy a motive to duty 8. Motives to this from the severall properties in a good Master which are all found in God 20. Comfort to the Church from the consideration of Gods mercy 24. Why God afflicts his children 26. Doct. 2. Gods mercy is his Glory or God accounts it his glory to be merciful 28. USE 1. Doubt not but your petitions shall be heard for it is his glory to shew mercy 30. 2. Glorifie God in his mercy which is his glory ibid. Sermon 2. D. 1. Inward strengthning should be the earnest desire of a Christian. 38. Wherein this spiritual strength is seen 40. USE 1. Blaming them that seek not after this strength 44. Advantages of this spiritual strength 49. 2. Exhorting all men to labour after spiritual strength 60. Several motives to labour after it 61 62. 3. Directions for the attainment of spiritual strength 67. Several means 69. Rules propounded 72 c. Hinderances 77. c. D. 2. Sanctifying grace proceeds from the sanctifying spirit 82. How the spirit strengthens grace in the soul. 83. USE 1. Without the holy Ghost wee are without strengthening and sanctifying grace 85. Signs of having the spirit 88. 2. Above all things to labor for the spirit 106. Benefits of having the spirit 107. D. 3. The spirit is freely given 113. USE Terrour to them which have not the spirit 114. Means to obtain the holy spirit 115. Ephes. 3. 17. D. A great prerogative the saints have that Christ dwells in their hearts 121. What it is to have Christ dwell in our hearts 122. The benefits of Christs dwelling in our hearts 125. USE 1. To judge aright of Gods working in your hearts 135. 2. To saints that they would rejoyce in this priviledge that Christ dwells in them 139. Rom. 8. 34. D. Nothing can hinder the salvation of a believer 145. Reasons if it 147. USE 1. To see a necessity of all those blessed means whereby Christ is pleased to communicate himself 150. 2. Confutation of the Church of Rome as to their doctrine of doubting 152. Objections answered 153. 3 Of examination about the certainty of our spiritual state 160. 2 Tim. 2. 1. D. 1. Grace hath a strengthening property 183. Reasons 186 187. USE 1 To examine whether we have grace 189. Strength of grace in three things 192. Grace enables to actions of new obedience 200. And to constancy in it 201. D. 2. All Grace received from Christ. 207. Christs willingnesse to match with us 208. D. 3. Wee must not onely get strength but use it 212. USE To quicken us to our duties in the putting forth of our strength 217. Helps to exercise spiritual strength 219. Necessity of it 223. 2 Tim. 3. 5. D. 1. Godlinesse onely accepted and required of God 233. Godlinesse what 235. To exalt God 237. Reasons of the point 238. USE 1. Not to content our selves with any thing that nature hath wrought in us 242. Application to the Sacrament 246. Godlinesse how wrought 251. 2. Exalt God in your hearts 253. 3 Labour to excell in Godlinesse 256. D. 2. Most men have but a form of godlinesse 257 Reasons of it ibid. USE To examine whether we have onely a form 261. Five differences between the power and form of godlinesse 263. 2 Tim. 1. 13. Doct. The words of a Minister must bee wholesome 271. Reasons of it 273. USE 1. Two sorts of words are reproved 276. 2. The people must receive nothing but what is wholesome 283. 3 We ought to esteem wholesome words as our food 288. 4. What the behaviour of Ministers ought
affliction â—ut he would not afflict them Again when he did afflict them yâ—t he layd it not on heavy he stirred not up all his wrath for he remembred they were but flesh Lastly his servants are defended by him he avengeth their quarrel he Keepeth them in safety Luk 18. Will he not avenge his elect that pray day and night unto him I tell you saith Christ that he will avenge them quickely he reproveth kings for their sakes as it is in the Psalm Touch not mine annointed c. It may be said of the Saints that they are all annointed he hedgeth them about he keepeth them as the apple of his own eye A man you know will not suffer the apple of his eye to be touched in any wise such a master is God and such a master shall you finde him to be If then he be a master thus rich in mercy then serve no other master serve not your lâ—sts and those by-respects that you doe in your actions but give up your selves unto God Consecrate your bodies and souls unto him remember what wages he giveth and make that use of it to serve him with a Chearful heart Last of all to conclude this point If God be so rich in mercy then this will follow from it certainly he will deal well with his church he will deale well with every particular Saint in his a fflictions for he is rich in mercy that is he is of a mercifull nature and can do nothing contrarie to his nature but all his wayes are mercy and truth we had need to draw this use from this doctrine because the wayes of God seem somewhat strange to flesh and blood he seemeth to deal hardly with his church and children But my brethren it is not so for he is of a merciful nature therefore all his wayes not a way he goeth not an action he doth about his own but it is full of mercy and truth First for the Church because hee seemeth to deal hardly with the church yet let us learn to be assured that he is still of a merciful nature though he may afflict them for a time yet he will in the end deal well with them he cannot otherwise chuse that is the church in the end shall rise again though it seem for the present to be fallen Excellent is that place to this purpose in Zach. 12. 3 4 5 6. verses where the Lord putteth together three similitudes to shew the success of the churches affliction The Church saith he seemeth to be swallowed up for a time as if the enemies had devoured it as if there were an end of it but it is compared to the devouring of a cup of poison now you know a cup of poison though it do not as soon as it is received bring the body to dissolâ—tion yet notwithstanding in the end when it hath had its full time of working it destroyeth the whole body Even so will the church be to those that devour it though for a time it seemeth not to work yet in the end it shall bring destruction to all the people Again men seem to overthrow the church as one that setteth his shoulder against a great stone to overthrow it but in the end the stone falleth back again and crusheth him to pieces So doth God deal with the church men seem sometimes almost to overthrow it it seemeth sometime to be at the point of utter undoing but yet neverthelesse it falleth back again upon them like a mighty stone too heavy and weighty for them that meddle with it Even so shall the enemies of the church be ruinated and crushed with it Last of all the church seemeth to be covered with the enemies and to be prest down with them as a few coals are pressed down with an heap of wood such a pressure seemes the Church to be under sometimes yet you know though the coals be few yet a little fire will devour all that wood this you shal find to be the issue of the church in thus it was with Ierusalem and thus you shall find it to be with the Churches that seem now to be overprest and overthrown and swallowed up with the enemies it shal be as a cup of poison to destroy the enemy as a mighty stone to crush them in pieces as a fire in the midst of a bundle of wood to devour them This you may the rather take notice of because our adversaries use it as an argument And Bellarmine amongst the rest useth it as a special argument against our churches and a confirmation of the truth of theirs viz. the many victories they have had against us but this is but a weak argument The people of the Iews were more afflicted then all their Neighbors and there is good reason for Gods dealings so with his own Church Men you know plow the field that belongeth to themselves let others alone men take their own Children and correct them oftentimes the children of strangers they meddle not with and if this be true of particular Christians that if they be sons they must be chastned must it not be true also of the whole Church which is nothing but a company of those that are his children let not this therefore trouble you God will be merciful to them in the end for he is of a merciful nature he cannot as we said before otherwayes chuse This a man in particular may apply to himself men when they are in trouble or under some affliction are apt presently to say O I shall be alwayes thus I shal never see better dayes my brethren this is a great fault in us But to keep to the matter in hand the way to comfort-you is to remember that God is of a merciful nature he will not take his children at advantage but he considereth what they are able to bear and so dealeth tenderly with them for he knoweth what they are that they are but flesh therefore will deal with them according to their strength for he is a merciful God So likewise for things you want and complain of still remember this that God is merciful But it will be objected we see God is not so rich in mercy to all the saints as you speak of many of his own children are poor they are beneath and not above mean in gifts and mean every way where is then the riches of his mercie Again many of his children are sorely afflicted who have worse entertainment in the world then they upon whom are afflictions more heaped then upon those that serve God with an upright heart We will answer this briefly to begin with the first you must know that though God be exceeding rich in mercy yet there is a difference amongst his children that is he hath made divers degrees amongst men men are put into different degrees of mercy notwithstanding all do taste of the riches of his mercy you know in the body there is the foot
where there is nothing so beaten upon both in Old and New Testament as that we should trust in God and not upon our selves and that this which belongs to every child of God that shall be saved is no conceit of impossibility but this faith belongs to every child of God therefore not impossible to be attained and this is plainly proved Gal. 3. 26. where it is said Ye are all the Sons of God by faith there is none the Son of God but by believing in the Son of God and Act. 13. 40. So many as were ordained to eternal life believed which shews that all such shall have this faith that is a true and a saving faith not the counterfeit faith of the world for it is a gift common to all Gods children without which a man cannot be a Son of God A third hindrance is a conceit that it is very hard and difficult though not impossible a man may labour will some say seven years and never attain thereunto But admit it be hard as it is indeed so to flesh and blood to which every good course is irksom yet consider that the first point in Christianity is to deny our selves and to go to Christ alwayes knowing that whatsover the first Adam lost the second Adam Christ Jesus hath it for thee Nâ—w Christ he hath bidden thee to take upon thee his yoâ—k and that is part of it even this conquering and triumphing faith and whatsoever belongs to Christs yoak it is easie Iohn 14 1. Ye believe in God believe also in me saith Christ where he commands thee to believe and Mat. 11. 28. Christ calls thee to come to him if thou be heavy laden and weary of thy sins Why shouldst thou then fear any thing when he can make all things easie to thee Go therefore to God in Christs Name he hath promised to give thee above all thou canst ask or think This conceit of difficulty in obtaining such a faith it belongs onely to sluggish and slothsul Christians who yet notwithstanding for the things of this world will sit up all night and ride and run through thick and thin Be not thou less careful and diligent for thy soul this faith this excellent thing will quit all thy pains if thou dealest not in thine own wisdom and strength but goest out of thy self and seekest it of Christ which if thou doest then shalt thou find it no hard thing but easie because God will give it thee in the use of the means if thou be constant therein Let not therefore this misconceit by any means hinder thee A fourth let or hindrance is a conceit that it is either needless or at least not of such absolute necessity but that a man may do well enough though he come not to such assurance and confidence in his faith as to insult and triumph therein And this is a conceit that hinders those that are more forward in profession then others and in the performing of some duties more careful yet go not home to God so throughly as they should but keep their souls aloof as it were from God but without this faith it is impossible for them to know whether they be elect or reprobates hypocrites or the true children of God indeed and therefore let such know it is of absolute necessity 2 Cor. 13. 5. Know ye not that they are in the faith saith the Apostle except ye be as reprobates Let not therefore any such conceit still possess thee but seeing this saith is of absolute necessity as the truth of Gods Word shews pluck up thy heart and go to God for it A fifth impediment is a conceit that this is the onely way to open a gap to all licentiousness but who are they that say thus surely none but Athiests that fear neither God nor man or else Papists that are blinded themselves and would blind others Oh that such learned men as many of them be should be so grossly ignorant of Gods truth Indeed they that have not this faith may open a gap to all licentiousness but no true believer that hath found this conquering and insulting faith for he is the most fearful man of all other to commit sin and before this a man never makes conscience of sin Act. 15. 9. and Act. 26. 15. when this once comes it opens his eyes and makes him pry into his own heart to see what a dunghil it is and so makes him labour to cast out all his filthy affections and sinful lusts and to endeavour after holiness and righteousness so far is this from making a man licentious for it is the very roâ—t from whence all holiness of heart and life flows and therefore let no man suffer this conceit to hinder him from seeking this faith We shall be kept to the possession of that salvation we once believed and hoped for if we could quite lose it again then must there be something stronger then the power of God but we know that cannot be for God onely hath power to consume all things from the earth in a moment with the breath of his nostrils and therefore there is nothing above his power O then in how blessed an estate are they above all the world whom the Lord hath pleased to set in such an estate as once to be assured of this faith and walk in it Beware therefore of conceits a conceit had almost made the Iaylor to kill himself Acts 16. 27. 2 Kings 7. 19 20. a conceit hindered the Prince go thou therefore by sound judgement from the Word of God false suppositions and conceits make men so differ as they do All conceits at last will fall on thy head and thou with thy false conceits as chaâ—t be blown away labour thou therefore for truth and right in all things that will be a Buckler which will defend thy head but make account the Devil will hinder thee herein what he can for he knows well enough if thou once get this thou wilt soon be gone out of his Kingdom Now come we to consider the means which God hath appointed to work this faith and encrease it in our selves which be indeed abundant but the main means of all is the lifting up the standard The preaching of the Gospel of Jesus Christ And therefore we are diligently to attend at wisdoms posts to hear Gods word Rom. 10. 14. It is that which opens the heart and so lets in Christ who by his spirit doth inable us from an inward light and power to say Lord I believe and therefore am assured of my salvation This faith leaves not a man with his sins about him to go on in the course of this world still doubting for he can tell how he came by his faith and it is not a common but a true substantial faith that will never fail when hee comes to stand most in need of it and is no conceit or bare imagination gotten by contemplation but a settled perswasion arising from Gods
us strength when we have not that we give over The power of grace therefore is alwayes seen in that it enableth us to go through the work to perform it Therefore the world is exceedingly deceived in the misapplication of that distinction the Lord accepts the will for the deed I say the misapplication of that is the cause why there is so much laziness and dulness in men that they do not set themselves to go through with holy duties for say they we have a desire and a purpose and the Lord accepts the will for the deed You are exceedingly deceived the Lord indeed will accept the will for the deed when there is such an impediment as that you cannot proceed for what is the occasion of that speech of the Apostle to the Corinthians when they had liberal minds to supply the necessities of the Churches and yet they wanted money in this case saith the Apostle the Lord accepts the will for the deed Wilt thou say now therefore because thou hast a good desire to serve God to pray to keep to Gods truth to keep thy heart close to him and thou hopest the Lord will take the desire for the deed and yet thou wilt be negligent in them what impediment hast thou If thou wouldest bestow time in prayer if thou wouldest bestow time in working on thy heart to warm it and to quicken it to duty thou shouldest have the deed as well as the will what hinders thee then where therefore there is no impediment the Lord will not accept the will for the deed Look how much will there is so much deed there will be when the will is wrought by the spirit of God the deed will follow I am able saith Saint Paul not onely to purpose and intend but to do all things If thou hast the power of grace in thee as he here exhorts Timothy to be strong thou wilt go through with the work I say if thou hast the power and strength of grace in thee thou hast strength and ability to do all these things Again as the power of grace is seen in enabling thee to do so further it is seen in this that when thou hast begun to do it keeps thee from fainting in well-doing Another man will have some fits in well-doing but he is uneven he is unlike himself Now herein the power of grace is seen that though a man be sometimes transported through the violence of corruption and passion and the like yet grace brings him back again that is he is not quite carried away with temptations as the chaff with the wind but he is held with a strong anchor that though he float up and down and be off and on in degrees yet he is not carried clean away Therefore you shall see 2 Pet. 3. ult take heed saith he that you be not drawn away from your stedfastness but grow in grace c. As if he should say this is the power of grace that it will keep a man that though he do sin and forget God and have some such falls as David had yet herein is the power of it that it never lets a man go quite but still it brings him back again This is much for the comfort of those that are upright hearted for some man might say alas though I do purpose and have performed and kept on in a good course yet I am apt to fail back again to my old sins and am ready to return to my old courses It is true thou mayst do so but yet herein be assured that the strength of grace will be manifested in thy heart to kâ—â—p tâ—…e from falling from thy steadfastness it will keep thee along it will not suffer thee to go quite away thou wilt not depart from the Lord Ier. 32 40 I will plant my fear in their hearts that they shall not depart from me As for example take Saul and David Saul was in a good course a great while and he made many turnings aside yet the Lord kept him by the common assistance of his spirit yet at length he went quite away from the Lord. But now David how many turnings aside had he how many great infirmities had he yet he had the sure mercies of David the strength of grace kept him along that he never departed from the living God he never went aside so as he returned no more Therefore if thou find this that though thou fall yet thou art returning again that thy heart is never at rest till thou hast gotten the Lord again it is a sign that thou hast the true touch of the spirit As the needle we know that is touched with the load-stone it never is at quiet till it find the north point again Lastly As the strength of grace is seen in enabling us to do and in keeping us from fainting so it is seen in the particular things we do in those good duties that we perform the hearing of the word communicating the partaking of all the holy ordinances in all the duties belonging to Gods Worship herein I say the power of grace is seen For as everything is in its being so it is in its working look what being and essence it hath such is the work of it Now take those that are common and counterfeit graces which are not sound and right they are able to reach the form of good duties but not the substance but where there is true lively grace there a man is able to do the thing indeed that is he can do holy duties as he ought to do them This is the property of grace that it enableth you to do the things you do with a pure heart for my brethren it is grace that purifieth the heart it is that which makes the inside clean other things may cleanse the hands and the head Philosophy education and parts of morality but the power of grace is such as that when you come to do duties it purifies the heart because grace makes a man wise Now a wise man will be sure to look to the foundation that is to look to the heart wherewith he performs every duty the foundation is all in-all a wise man will see with what heart he performs every duty the outward performance is but as the top of the building the foundation is the principal Besides grace puts a treasure into a mans heart and makes him prize that treasure and where a mans treasure is there his eye will be he will look therefore to his heart in the performance of duties Besides it teacheth a man to exalt God as God in his heart and when he is so exalted he is more to him then a thousand witnesses It enableth him to seek praise with God and not with men Again it gives a man light whereby he can discern of the secret failings of his heart Another man that hath not light he cannot see them he can see grosse enormities but it is grace onely that makes us to see
such a sickness 〈◊〉 sickness which is but like it he is very curious 〈◊〉 the disease is common If any of us have a disease liâ—e the plague we will be exceeding careful to be 〈◊〉 whether it be the plague or no especially at those times when it is a common disease This therefore should make us more careful to examine and search our hearts whether we have this disease or no this form of godliness without the power For it is a very dangerous disease though many of the other diseases named in this Chapter seem to be more hainous that men should be traiterous heady high-minded lovers of pleasures more then lovers of God c. yet I say there is no disease so dangerous as this because it breeds in a man a false opinion of peace A man thinks he is in a good estate when he is not he thinks all is well with him when it is not so therefore it is a more dangerous disease then any of the other here mentioned As we say of a Consumption in the first beginning of it there is nothing that is more hardly discerned nor nothing more difficulty cureable and dangerous then it is afterward So we may say of a form of godliness without the power there is nothing more hardly discerned and nothing more dangerous nothing more killing And I wish that we were as careful to find out the Symptoms of the diseases of our souls as we are of the diseases of our bodies But the truth is we make it the least of our care and the least of our study and enquiry to acquaint our selves with those spiritual distempers the issues whereof must needs be death And the worse the soul is the less it feels The more sick any man is of this disease of having a form of godliness without the power the less ready and the more backward he is to examine whether he be sick of it or no. That is the general fault of men they will not try and examine themselves There are two things that keep men off from discerning aright whether this disease be in them or no. The one is unwillingness to search and examine wherein men do like to a man that hath a broken Estate he is alway unwilling to search and to dive into the bottom he is loath to be discouraged loath to be disquieted And another is disability to judge One of these two keep us off either our unwillingness to search or our inability to judge But now this I say to you though I should say no more me thinks this should be enough It is a disease of the soul and it is a dangerous disease it concerns your lives But for the other our disability to judge we may say something more of that Children and fools weak men they are deceived with counterfeit things that have but a shew and appearance so are the great part of the world deceived with this they would try but are not able Therefore that you may know what this power of godliness is we will in brief shew you what is meant by it that you may learn to get it and how it differs from the shew and form of godliness And this we will do exceeding briefly And we will declare it to you what this power of godliness is and how it differeth from the form by these five expressions which will be as so many differences arising from the very Word As first of all when it is godliness indeed it differeth from the form even as true things differ from that which is counterfeit That is it is true godliness and the other is but counterfeit Now a thing is said to be counterfeit when it hath many properties of the true and many qualities of the true but yet it wants that same property that we say is inseperable to the true The form of godliness hath many things in it like godliness but that which indeed distinguisheth it that wherein the truth of godliness consisteth that it wanteth But you will say how shall we know this You shall know it partly by the wearing and by the use A counterfeit thing is discovered by the use as counterfeit colours they wear out they last not long a counterfeit drug is known by the working of it a bow that is not sound but rotten you shall know it when it is used When a friend is put to it and comes to the tryal you shall know whether he be counterfeit by that So put this godliness to the act see what it is when you come to performances when you come to bring things into execution you shall find if there be nothing but a form it will fail you in those cases It will not do the thing it carries a shew indeed but when you come to real and spiritual performances of the duties of godliness when it comes to the wearing when it comes to the use there it fails and holds not out And again as it is discerned by this so likewise there are some certain properties of it which the form of godliness always wants For as all graces have some peculiar properties as effectual faith diligent love and patient hope so hath godliness Now it is too large a point to run through the properties of godliness but a wise man that hath his senses rightly exercised he needs not to stand to examine the truth of his godliness by the use and wearing of it but he may examine it by that he hath learned by that which he knoweth to be the true properties of it As a skilful man needs not to try the drug he hath by the operation and working of it because he is skilful Take a man that is accustomed to taste wine a small taste serves his turn by that he can presently discern of the quality and properties of that wine whether it be strong or small although he drink not much of it You should learn to have this skill and that is the thing we teach you to be accustomed to know the true from the false It concerns you much it concerns you above all other things If you buy cloth that you take to be well wadded or dyed in grain if afterward you find it to be but a washy colour it is but the loss of that cloth And so if counterfeit gold be put upon you it is but the loss of that gold But if it come to this what do you lose by it you lose the salvation of your souls What if a man have a counterfeit deed of his Lands he loseth but his Estate but if a man have a counterfeit pardon it costs him his life he loseth that by it Such is this godliness your life and salvation depends upon it Therefore try it not onely by the use of it but by those rules and properties that have been given you This is one way to know it It is true Godliness and not counterfeit Secondly the second way taken from the word here
For in many things we sin all but the course of life contrary to the profession as some flashes of goodness make not a good man so some slips make not an evil man therefore in thus speaking they speak against Christians It is not to be expected that Religion should be spoken against under the name of Religion For if the Devil could speak against it he would not speak against it under the name of Religion but Hypocrisie when therefore these words are so general and he that speakes them knowes they will not be so taken it is a sign that Religigion is spoken against under the name of hypocrisie and religious men under the name of Hâ—pocrites They say they speak against the shewes cannot men be religious say they in secret but they must hang out flags of it and be so much in appearing Where the truth of Religion is there will be showes painted Religion and painted fire cannot heat break â—orth or ascend but if it be true fire or true Religion it will break forth and shew it self as they say in the Spanish proverb three things cannot be kept in fire love and a mans cough so I may add grace as a fourth As there cannot be a candle in a Lanthorn but it may be seen through the horn so there cannot be true grace but there will be shewes so that shewes cannot be separated from Religion which is true no more then light from the Sun or heat from the fire Shews are commanded as well as substance for as the Glory of a King is in the multitude of his Souldiers so the Glory of Christ is in them that profess his Name we are commanded as well to confess in mouth as to believe in heart What need speaking against shewes in these blasting times which have nipt them in the head when all that can be said is not enough to keep men from denying of Christ. They say although they know not what to call it yet they love religion and religious men therefore they mean not them and they think it much uncharitableness to be so judged of Many while they thus speak that they conceive it not to be religion that they speak against I may say of them as Peter said of them that crucified Christ they did it of ignorance for had they known that they would not have crucified the Lord of life so if they knew it were religion they spake against they would not speak thus But it is their misery that they know it not and it is but a little excuse to say I was a blasphemer saith Paul but I did it out of Ignorance and zeal so Christ saith the Jews knew not what they did and yet his blood shall be required of them Yea it is upon them as we see at this day and Iude saith they spake evil of the things they knew not and yet their sentence is they shall be reserved to the blackness of darkness So though they know not that it is religion that they speak against yet they are persecutors and God accounts them so Saul heard a voice saying Saul Saul why persecutest thou me when he himself thought he had done well And if they say Lord we know it not I will answer them that in as much as they did it to these they did it to me In other cases there is a difference and some plead for ignorance as if a man kill another man in stead of a stag he is no murtherer but if a man strike at Religion with his tongue though he knew it not he is a blasphemer because he is bound to know for if a man be brought up among hereticks he is an heretick because he is bound to the contrary Let these therefore that have used these speeches kick no more against pricks least they bring that curse on them which was on them that brought an ill report upon the holy-land viz. that they should not enter into it The second use is for hearers that they have a part in this exhortation as well as Ministers as they must deliver nothing but that which is wholesome so they must receive none else and there are two duties for them First As the Minister must not mingle any thing in his preaching but that which is sound so hearers must be careful not onely that they do not here gross points of heresie but if there be any tincture of error in the points they hear they must not maintain them As one that hath an Antipathy with a thing as with a serpent will not onely be affraid of it whilest it is alive but he is loth to handle the skin of it though it be stuft with hay So hearers should be afraid of the tincture of the skin of heresie A man cannot be too curicus of infectious things for as he will not come into the house where they are so he will not touch the cloth of those that have them For we ought to hate the garment spotted with the flesh First Hearers must be rightly disposed to receive that which is wholesome and therefore three duties in scripture are commanded to hearers 1. To be able to discern that which is wholesome that which is not 1 Thes. 5. 21. prove all things 1 Ioh. 4. 1. try the spirits that is get spiritual tasts whereby you may judge of it for as the pallat or the taste diserns corporal food so there is a faculty in every regenerate soul for this end that it may discern betwixt that meat which is wholesome and that which is not As a natural mans taste is a signe of natural life so a spiritual taste is a signe of a spiritual life and it is certain that they whose pallats are not vitiated with corrupt humors can judge of their meat Rom. 12. 2 be transformed in the renewing of your mindes to try as a Toutch-stone doth the silver what is the acceptable will of God from that which is not And they that finde not this taste in them either they have no spiritual life or else their pallats are vitiated with corrupt humors If therefore we want this discerning taste we must labour to get it if we be sick and our pallats do corrupt we must labour convalescere to wax whole that so we may judge a right For as the best hearers love the purest word so the hearers whose hearts are full of corruption love the froth of eloquence Secondly To desire that which is good 1 Pet. 2. 2. As new born babes desire the sincere milk of the word As if he should have said there are no babes but they will desire the dugge Perhaps you may keep them quiet with apples a while but they will cry for it at length And if you have once tasted of the sweetness of the Word you will desire it when you have found out what meat is nourishing then desire it that is chuse the savourest meat read the books that are must