our knowledg true when it is conformable to the thing it self but then is the thing true when it is conformeable to the knowledg of God So that herein is the Infiniteness and excellency of Truth as it is in God manifested above that which is in man So that man may well respectively to God be called a lyar There is no truth in him Now because truth as it is in God is invisible and the same with his Essence and we are never able to cown to know Truth but by God Hence we have the Scriptures given to the Church as the rule of truth All truth is from God whether it be natural or supernatural When any of the Heathens have found out Truth it was from God even as all fashood is from the Devil so that when the Godly do lye 't is from the Devils temptation the Father of lyes Thus when wicked and ungodly men have uttered truth it hath been of God Now because Supernatural truth could not be discerned but by Divine Revelation and pacefaction Hence it pleased God to make known in his Word What is that truth which will lead us to Salvation So that seing we are not able to behold truth as it is in God we must look upon it as it is in his Word for God is the hidden Truth as it were the Word is the revealed truth Therefore whatsoever is Scripture we may conclude of it as sure and firm Truth coming from the supream truth If then ye ask as Pilate did another way What is truth I answer thee The Scripture is truth No men are true any further than guided by Scripture and led by the Spirit of God accordingly Oh that therefore you did more aw your hearts with the truth of Gods Word If that say sin will be bitter in the latter end though it may bring profit and pleasure for a while believe it against all the wicked men in the world and say I do more believe this Text this Place of Scripture than all which the wickedness of men may oppose against it 3. In that God is true Herein he differeth from man and is thereby opposite to the Prince of darkness He differeth from man Therefore it is said Numb 23. 19. God is not as man that he should lye or Repent To trust in man is to lean upon reads Yea hence it is that because God only is Truth no pastors or Officers in the Church are to be believed any further than they bring the Word of God It was Christ alone God and man that could say I am truth Neither Austin nor Luther nor Calvin can say I am truth Not that therefore the Ministers of God are therefore to be laid aside because they are not infallible For God hath commanded us to hear them and to submit to them only we are not ultimately to depend on them The Church is called the Pillar of truth because she doth declare and hold out the Truth but she is not the Author of it We are then to conclude of all men that of themselves they have no Truth they need the Spirit of God to guide them therein And then hereby is an Opposition in God to the Devil As God is true so the Devil is the Father of Liés John 8. 44. when he speaketh of his own he speaketh a lye Now then consider how inexcusable every wicked man will be For on the one side Christ who is Truth it self he speaketh to the sinner to repent to reforme promising Everlasting Happiness to him Christ saith Thy sinnes have no pleasure no profit in them thou wilt finde them prove a lye to thee On the other side The Devil he tempteth thee contrary to Christ he telleth thee sin is sweet it is good and profitable to sin he biddeth thee follow the lusts of thy soul thou shalt not be damned for all that and now thou believest this Devil this Father of lies rather than Christ Oh how unsufferable is this how great is the Patience of God towards thee What hearken to the Devil before God But even thus Eve did at first she believed the Serpent more than God and thereby brought ruine upon her self and Posterity Oh that we could convince you enough herein that you may see with what madness and folly your sinnes carry you away while you listen to the Father of Lies who is the Adversary of your soules rather than Christ who mourneth over you saying Oh that such a sinner did know the things that maketh for his peace 4. From this truth of God Hence it is that we are so much commanded in Scripture to believe on him to trust in him and to depend upon him which indeed is a quiet and blessed life For what is that maketh thy heart like a Sea What is it that causeth one wave to rise up after another in thy soul Is it not because thou dost not depend upon this truth of God Were thy soul more assured here in the frame of thy spirit would be more joyfull Two Temptations amongst others there are wherein the soul cryeth out as in a Whales belly not knowing what to do◠whereas the confidence of Gods truth would presently satisfie the soul The first is In matters to be believed about the Doctrine that is delivered there For because that is wholly supernatural above our humane reason though not contrary to it hence it is that we have many fluctuations of spirit and our understandings are with difficulty captivated unto the Word of God Though these temptations about the Truths of Christian Religion are not incident to all the Godly and it is a special mercy to be preserved from them yet upon some they have come like a violent storm and therefore there is no way to stand disputing and arguing but to say God is true the Word is true I believe when I cannot dispute as one Martyr said But then a Second temptation which is like a continual thorn in the sides of the Godly is their Diffidence and distrust about the Promises of God They do not live and walk as if they were true So that never did any Heretick more subtilly cavill against the Doctrine of the Scripture than they do argue against the Promises of the Scripture Whether they be such as belong to the Church or to themselves To the Church when they read the Scriptures they finde such glorious and excellent Promises that they exspect she should alwayes have Halcyon dayes that her enemies should alwayes be vanquished but alas they finde experimentally the contrary They cannot see how Gods Words and his Works how his Promises and Providences do concurre together But the reason of this is from themselves They do not take a right way to understand the truth of God in this particular for these three Causes which commonly make the sense to erre about the Object although to speak properly the sense doth not erre but the judgment of a man discerning according to sence for
threaten persecution yet from and in Christ he can abundantly rejoyce And indeed this is the wine the carnal man never drinketh of the honey he never tasted of The world is a stranger to this joy in Christ They rejoyce in riches in honours in worldly advantages but they know not what it is to rejoyce in Christ as our Mediator and treasure of all fulnesse Phil. 3. 3. They are said to be the circumcision who rejoyce in Jesus Christ and have no confidence in the flesh As therefore in the day time we see the Sunne only and no Stars Thus the people of God in their sufferings behold Christ the Sunne of Righteousnesse and as for the Stars of the creatures they do not afford any light What made the Martyrs leap for joy Could they take any comfort from the world No that was an Aegypt to them a valley of tears so that it was in Christ only that they did rejoyce For want of the knowledge and experience of this it is that the unsound professor will deny Christ and his truth rather then suffer the losse of any thing because he feeleth more sweetnesse more pleasure in his goods in his pleasures in this world then he can do in Christ It is the gracious heart that can thus rejoyce in Christ In the next place Let us consider How many wayes Christ doth make our consolations in sufferings for his sake to abound And First Christ doth it by assuring and perswading of our hearts concerning those truths and righteous actions we do suffer for If comfort arise from suffering for Christ then the more assured we are that we do suffer for him the greater is our consolation If a man have great doubts in his heart whether he suffers for Christ or not Whether it be a truth or an errour that he is troubled for Whether he was a busie-body or not Whether he did keep within his calling and bounds or not If I say there be these hesitances and disceptations in his mind How can he have any comfort Therefore that our comfort may be full Christ giveth us the riches of assurance in our understanding Faith becomes the evidence and strong conviction Heb. 11. upon their souls insomuch that they know they are in the truth They know it's righteousnesse they suffer for Thus you may observe the Apostles in all the oppositions they met with from the world and all the malice of Satan yet never questioning or doubting whether they were deluded or no but were fully assured of those things they did preach Now this consideration is the more to be taken notice of because the sufferings for Christ in the latter age of the Church have differed wonderfully from the former For in the primitive persecutions their sufferings did arise from Heathens and Pagans it was for professing of Christ and opposing of Idolatry Now these things were plain here was no disputing But then in the after-ages of the Church when Hereticks got power especially when Antichrist was exalted and the Papacy lifted up with all strength then those that did persecute pretended Christ that what they did they did for the honour and glory of Christ and those who did suffer though indeed for Christ yet were reputed enemies to Christ And this is that which makes suffering for Christ to be a more difficult thing in these later dayes The Papists that have put to death so many Protestants defend themselves with these glorious Titles That they are onely the Church of Christ That Christ is onely amongst them That all who withdraw obedience from the Pope are out of the Ark out of hope of Salvation That it is service to Christ to root them out and therefore the Doctrines suffered for were not about the Trinity the Incarnation of Christ the Resurrection for which of old believers suffered from Pagans but about Transubstantiation the Universal Jurisdiction of the Pope the Infallibility of the Church the worshipping of Images and praying to Saints The Popish party pleading for these as allowed of by Christ The Protestant abhorring of them as Idolatry and also injurious to Christ Now on the Papists side was the whole Christien world almost all the learned men all the great men all the devout religious men they were zealous this way and the Martyrs they were but few comparatively many of them private men and women What a temptation was here to those that suffered How easily might they think what am I wiser than all Is it likely God would reveal that to me which he denieth to others more learned Besides they dispute they bring Scripture and Fathers May not I be deluded May not the Devil transforme himself into an Angel of light and so deceive me Truly such temptations would quickly have blown down the house had it been built onely upon sand but the Martyrs were established upon a Rock Christ gave them full assurance of those truths they lost all for and this made way for their great comfort This conviction then and assurance of faith wrought by the Spirit of God is that which is the root of our comfort whereas doubtings and fears would disquiet all It is true Luther speaketh of himself That he had many times such thoughts Tunè solus sapis Art thou onely wise What if thou art damned and drawest others to Hell with thee And when a grave Divine came to him complaining of this temptation That of the Evangelical Doctrine which he preached he could not find that Faith and Assurance upon his soul he desired which was a bitter trouble to him Luther upon the disclosing of this brake out saying I think God I have met with one tempted as I am tempted There were it may be some temptations and doubts sometimes upon the spirits of those who did suffer for there was flesh still remaining in them and the Devil was desirous to winnow them but yet the power of Faith and the evidence of Divine Authority in the truths they suffered for would at last like the Sunne break forth and dissipate those mists Therefore pray much for the guidance of Gods Spirit herein through the Word that thy comfort may be sure The Heretick that suffers because he hath a false and erroneous perswasion therefore he hath a false and a deceitfull comfort and therefore is but like one in a dream pleasing himself with great imaginations when he awakeneth poor and hungry but the true sufferer he hath joy and he knoweth his joy is good and upon â—ound grounds which never can be taken away Secondly Christ doth comfort by informing of us aforehand of all the troubles and sufferings which will necessarily accompany the true profession of faith in his Name Is not our Saviour often upon this subject Doth he not frequently fore-tell his Disciples what reproach and hatred they shall meet with Doth not the Scripture also in several places insist upon this point That all who will live godly must suffer many tribulations That the
and carnal interest not that all glory and honour may be given to Christ alone So that by this fleshly wisdome we are to understand all crafty false and deceitfull wayes yea and all that pride and swelling in humane learning and oratory which the false Apostles gloried in From whence observe That the Ministers of the Gospel are to carry on their work without any fleshly wisdome or sinfull policy Gods truth doth not need mans lie The Gospel doth not want for its propagation the craft and fraud of ungodly policy Howsoever Politicians take up many rules about worldly greatness as Qui nescit dissimulare nescit regnare c. And with Plato to say That a lie is as necessary in a Common-wealth as physick to a diseased body Yet as Christ himself so all the Ministers of Christ are to be without guile in their mouth The Gospel of Christ is preserved and propagated onely by such heavenly and holy meanes that God will own and give a blessing unto Christ compareth his Disciples to Sheep not to Foxes It is true there is a Serpentine wisdome commended by Christ And our Saviour commissionating his Disciples to preach the Gospel biddeth them To beware of men Mat. 10. 17. but an offensive or a deceitfull way of walking that is not beseeming the Ministers of Christ And therefore Paul doth frequently disclaime it especially 1 Thess 2. 3 4 5. There are two false wayes of propagating Religion as Gerhard observeth Cathol confess parte prim Media violentiae and Media fraudulentiae The means of violence may be either in external temporal punishments or in tyrannical unreasonable Church impositions which later the Apostle doth also renounce vers 24. Both which wayes the Antichristian party are notorious in And there are Media fraudulentiae wayes of hypocrisie and deceit using subtil and unjustifiable wayes to bring about their religious designs Now although it be the Gospel that we would extoll though the holy truths and pure worship of Christ yet we must not make use of fleshly wisdome herein but walk by Scripture-rules For it 's Gods grace not mans policy gives successe to the Gospel Of this latter we are to treat And we are the more to consider this point for three Reasons First Because it is the nature of all enemies to the truth and holinesse of Christ to charge the godly and innocent defenders thereof with hypocrisie and policy that they do onely seek themselves that they drive on politick designes under religious pretences That whereas it is the property of heretical persons to broach new opinions Alicujus temporalis commodi causâ as Austin putteth in the definition of an Heretick these judging of others by themselves do think that even the faithfull servants of God do only seek their own earthly greatnesse and advancement Hence we see even our Saviour himself so diligent to remove this charge from him I seek not my own glory but the glory of him who sent me John 8. 50. So John 7. 18. where our Saviour giveth the character of a false teacher of one that speaketh of himself that he seeketh his own glory Thus the Popish party charge lies and calumnies upon the Protestants as if they had used all politick and crafty wayes to disseminate their Doctrines Therefore Lessius the Jesuite among his reasons why the Protestant Religion is not to be imbraced maketh this one That Religion saith he which useth lies and falshoods to propagate it self cannot be of God which he applieth to the Protestant Churches But as for the Major we grant it as a sure truth True Religion is only advanced by truth and sincerity whereas errours being in themselves lies are increasing by the father of lies But then we say the Church of Rome is notoriously guilty in this way from them first came that expression of Piae fraudes applied by some to indulgences It is the Church of Rome that hath Revel 17. 5. upon her forehead written Mystery she is the harlot that like Solomons doth wipe her mouth and speak of vows pretending Religion when she hath been acting her leudnesse But by how much the more the enemies of Gods Church are apt to charge the guides therein with policy and deceitfulnesse the more are they to watch to their wayes and to walk with all sincerity For these accusations are believed by many And withall there is a generation of Atheistical politick men in the world that hereby are hardened in their impiety as if Religion were but a politick devise of men and therefore matter not any further than their advantages are served thereby Whose damnation sleepeth not if they do not awaken betimes Secondly The second Reason why this is to be attended is Because all pretenders to any Religion in the world they would all be thought to be sincere None will own and justifie hypocrisie and guile to be lawfull Indeed the Jesuites they go high this way when they defend mental reservations and make equivocation Prudens defensio rei as Valentia These are not onely deceitfull and use fleshly wisdome but also plead for it yet at other times would be thought very free from all such carnal policy and way of lying As Bellarmine in a Sermon of his Conc. 9. deâ—probitate doct Eccles inveigheth against Protestants whom he calleth Hereticks Although saith he their Doctrine were true yet ought they to confirme it with lies Nonne satius esset millies obmutescere quam semel mentiri Were it not better suffer to be a thousand times silent then once to lie What is the worke of the Devil if this be not Thus a great Champion of the Romish Church which you would think did all things in great candour and ingenuity And yet in that very Sermon reporteth forged lies against eminent men continuing the same bitterness in Conc. 10 11 12. as if his tongue were set on fire from hell But there are two famous places in the Scripture which may abundantly confirm us of the deceivable and false wayes in the Romane Church The first is 1 Tim. 4. 2. where they are said To speake lies in hypocrisie forbidding to marry c. who are therefore said To have seducing spirits yea and a conscience seared with an hot iron that is because they can so abominably dissemble both with God and man The second place is 2 Thes 2. 9. where the coming of that wicked one is said to be after the working of Satan with all power and signes and lying wonders in all deceiveablenesse of unrighteousnesse Here you see that fraud and impostures are as it were the true note of their false Church But though this be so yet they would wash their Blackmoor skin and charge that crime upon those Churches who departed from them Seeing then that this cousening deceiving way is charged mutually by all parties upon one another with what integrity and fidelity doth it behove those to walk who are indeed the faithfull Ministers of Christ But Thirdly
disparagement to it The Scripture is in a style full of Efficacy and Majesty sutable to God who speaks it and therefore the very Heathen could say That Moses wrote his History like one that was of God And for the Method also that some are Historical some Prophetical some Moral all this is from the Wisdome of God Therefore it 's prophane arguing on Bellarmin's part who saith That if God had intended the Bible to be Rule of Matters in Faith it would have been put into some other mould like a Catechisme or some Body of Divinity But what arrogancy is this to prescribe to the Spirit of God And this may satisfie us in that Question made by some Why Paul did write thus in an Epistolary way Why it was by way of Epistles that he wrote rather than in another manner For although some give Reasons as Because it was the way of the greatest and most learned to answer to questions propounded by others Hence we have the rescripta and responsa prudentium Or because it 's a more familiar way and apter to beget love Hence Gregory called the whole Bible An Epistle sent from the Omnipotent God to Mankind Though I say these Reasons be given yet it 's best to acquiesce in the Wisdome of God Fourthly Christians should not willingly enter into those Disputes which are apt to be raised about the Authority of the Bible and how we come to know they are the Books of God Austin spake fully to this when he acknowledged that God had taught him that such were not to be heard who would say Unde seis hos libros c. How do ye know these Books to be from the Holy Ghost and that the Authours thereof were guided by him For this is the first principle of Christianity We cease to be Christians if we deny the Authority of them So that as in all Arts there are the prima principia which are not to be questioned and are indemonstrable So is the Scipture to Christians They are like the Sunne that is visible by its own light And indeed it would be a vain attempt to undertake such a proof to a Christian seeing nothing can be apprehended of greater Authority with him than the Scripture it self Therefore the people of God should stop their ears against all such Disputes For it was the Devils way of old to make Eve question the truth of Gods Word Yet In the fifth place Because the importunity of Papists and Heretickes yea and sometimes the Devil himself who doth assault Gods own children In this very point it is good to consider these particulars First That we have as great a testimony to believe that the Books of the Scripture were written by those holy men to whom they are ascribed as we have to believe any works were made by humane Authours That Plato's works were made by Plato that Tully's works were made by Tully thus that Paul's Epistles were made by him Yea we have farre greater reason for there were miracles wrought by most of those who wrote those Books which could not but confirm their Authority in writing whereas Plato and Aristotle these never wrought any miracles Now then if there were no more this is something That there is not so much reason to doubt of these Books as made by such men then of any humane Authour that ever wrote And as thou hast no doubts there so neither may any be made here But In the second place We must go higher for this is but an Humane testimony and so only begets an Humane Faith They introduce Humanity in stead of Christianity who affirm We believe that there was such an one as Jesus of Nazareth upon no higher motives then that there was such an one as King Henry the Eighth Therefore this principle once granted as it must be then it will necessarily follow That we must receive the matter therein as the word of God and not of man For this being their Writings and they therein declaring that they are sent of God and that their Doctrine is of Heaven it must necessarily follow That the ultimate motive of our Faith is that Divine Revelation and Authority appearing therein So that if this be cleared in an humane way that such men there were once and they wrote those things as the malicious adversaries who wrote against them do confess then they therein declaring of whom they come and from whence inabled we do no longer receive their works as we do humane works but as the word of God Humane Faith may make way for a Divine Faith but this Divine Faith cannot be ultimately resolved into it And if to this In the next place you adde The wonderfull Doctrine informing us about God and the way of reconciliation of a sinner with him as also the purity and holiness of the promises the excellency of the reward promised and the terrible threatnings denounced as also the fulfilling of predictions spoken of many years before the miracles wrought to confirm it the Universal Consent of all Christians in those Books except some doubt for a while about a few which was afterwards quickly removed as also the patient Martyrdom of many millions to testifie this truth These and other things may abundantly quell all those Disputes and atheistical reasonings that may rise in thy heart But that these may perswade thee Thou art earnestly to pray for the Spirit of God which alone worketh a Divine Faith in us in and through the Word without which though all those Arguments be spread before us yet we remain Atheists or Scepticks Use Is this Epistle then of Divine Authority Is it not so much Paul as God by Paul Take heed then of rejecting any duty or truth contained therein Among other passages take notice of that 2 Cor. 4. 15. He that is in Christ is a new creature old things are passed away all things are become new If this be received as a Divine Truth then what will become of you who yet lie in your old lusts and sinnes Is this Gods Word Oh tremble then thou that hast thy old rags upon thee None is in Christ but a new creature Is not this place enough to convert the whole Congregation Do ye need any more to cast off all your former impieties But how long shall we complain Who believeth Gods word SERM. IV. What an Apostle was Christ in the building of his Church used extraordinary Officers but did not follow the Model of the Jewish Government What were the Properties and Qualifications of an Apostle 2 COR. 1. 1. Paul an Apostle of Jesus Christ c. THe next thing considerable is Paul's description from his Office and that is an Apostle He nameth his Office thereby to be received with Authority And that they might honour his Calling it being of great consequence for those who come in the Name of the Lord to be assured of their Calling The word Apostle is sometimes used more
perswaded this as a special help to premeditate on evils before they came Others they refused this as making a man miserable before he was so Others supported themselves with the thoughts of necessity and that it could not be otherwise But of all these we may say as Job to his friends Ye are miserable comforters and are of no more advantage then the rending of garments or pulling off the hair in grief which Bion derided in one as if a bald head would take away grief We therefore conclude That no Philosophers had the true art or grounds of comfort and that 1. Because they were wholly ignorant of Jesus Christ in whom alone is all the cause of comfort Therefore he is called our Peace and he is said to be the Prince of peace Foelicissimum est cui non est opus foelicitate and such an one is the man in Christ for he will never thirst more than hath drunk of that fountain No sinne no guilt no curse can be removed but by the bloud of Christ Insomuch that all their Philosophical precepts about comfort were as the influence of the Moon which doth rather rotten than ripen in respect of the Sunnes influence 2. They were without the Spirit of Christ the efficient cause of comfort Christ is the subject matter in whom alone we can have comfort and the Spirit of God is the efficient cause that doth alone give a comfortable and glad heart 3. They were altogether unbelieving of a Resurrection to leternal glory which is an admirable ground of all true joy This the Apostle presseth against immoderate sorrow about those that are dead Not to grieve as those that are without hope Lastly They were wholly unacquainted with the life of faith that is only instrumental to receive joy Use of Exhortation in all thy tribulations to look up to God in Christ for comfort Thou runnest to this creature to comfort and thou thinkest this and that condition would comfort thee but how can the chanel have any thing in it if the fountain doth not give it Say not it 's thy affliction so greatly to be aggravated that makes thee disconsolate No it is for want of Gods presence in it SERM. XXXIX What are these Apples which Christ refresheth his Spouse with Or what are those Scripture-grounds of comfort which support the hearts of Gods children under all their afflictions 2 COR. 1. 4. Who comforteth us in all our tribulation THere is no tribulation either for the kind or degree of it but God can and doth comfort his people therein It is therefore requisite to know what are those cordial comforts what is that balm and oyl by which he healeth the wounds of his afflicted ones For seeing Gods comforts do farre exceed all Philosophical remedies as much as the Sunne doth a Gloworm And Paul's admirable temperament I know how to abound and how to want doth infinitely transcend that so much celebrated carriage of Socrates who was noted to be alwayes Eodem vultu let whatsoever befall him It is very usefull to know what are these Apples of comfort as the Church calleth for Cant. 2. 5. And the rather this is to be done because many of Gods children are deficient in a three-fold respect about Gods consolations For either 1. They are in a great manner ignorant of what foundations and sure grounds they have of comfort They do not know what fountains of living water they may abundantly bathe themselves in They are as Elisha's servant who though there was a great host of Angels to help him yet he did not see them So that the Spirit of God doth not only illuminate us in the matter of duty but also in matter of comfort hence he is called The Comforter Or 2. Though they know many arguments of comfort yet their memory faileth them that in the very hour of their temptations in the midst of their furious assaults they forget what comfortable supports they might make use of So that it is good to preach of these principles of consolation that thereby we may be remembrancers to you and put you in mind of that joy which in the midst of your afflictions your corruptions and the Devils temptations are so apt to strike out As the Disciples were sometimes blamed for their forgetfulness they did not remember the miracle of loaves Thus also the children of God may often rebuke themselves and with David say Why wast thou cast down O my soul And why wast thou so troubled within thee Hadst thou thought on such a promise such a place of Scripture Hadst thou remembred such a precious and sweet truth the temptation had not prevailed so much upon thee Come we then to lead you up into the Mount of transfiguration let us see even in this life as farre as our narrow hearts can comprehend What are the good things God hath prepared for those that love him And First Take this for a foundation That God comforts only through and by the Scriptures He must enter into this pool that will feel these consolations descending upon him he must buy this field of the Scriptures that will have this pearl hidden there The Spirit of God is that indeed which doth efficiently reach to the soul and make it to receive comfort but the means by which or the harp as it were whereby the evil spirit of sorrow and dejection is removed is by the word of God So that as the Spirit of God doth powerfully change and alter the heart yet the word is organically and instrumentally used for that end So though the Spirit of God be the Comforter yet it is through the Word Hence the Apostle Rom. 15. 4. That we through comfort of the Scriptures might have hope And David doth not only admire the word of God because it fore-warneth of sinne quickeneth up to duty but also because it was a reviving comforting Word whereby he was kept from fainting and being utterly overwhelmed in his troubles And this is the more to be considered by the godly that so they may not be deluded by false joyes When the Devil is said to transform himself into an Angel of light 2 Cor. 11. 14. that is into light of comfort as well as of truth There are false joyes there are comforts from the Devil as well as doctrines of the Devil The Papist hath his comforts The Socinian the Antinomian all these have a spirit of delusion in their joyes as well as in their opinion The Spirit of God doth first lead into truth before it vouchsafeth comfort But we detain you too long The first ground therefore of Scripture that may be had out of the treasury thereof is this viz. That all the tribulations we fall into they are precisely determined by God as a Father out of much love both in regard of the beginning of them the degree of them as also the continuance of them And if this truth be well rumiated and digested here is
experimental knowledge which may be accompanied with some kind of sensible affections Mat. 13. the temporary believer received the word with joy You see then that some may have joy and that from the Word yet this not be the true saving knowledge or faith Heb. 6. some are there also said not only to be inlightened but to have tasted the good word of God Here you may observe that some may tast may have joy all which do inferre some affectionate inward experimental workings on the soul and yet not attain to have the true and honest heart And the reason is because these affectionate workings they are but transitory they quickly vanish away There is no setled constancy or permanency in them So that we are not to give credit to all the affections nor to all inlargements that we may find in our selves even about holy things but we are to be sure that there be deep rooting enough Hence Fourthly All experimental workings of the soul are to be judged and tryed by the Scripture Our hearts being full of guile and imposture the devil also transforming himself into an Angel of light hence it may come about that we may have the experience of much joy of many inlargements and yet all the while be in the devils waies Hence it is that all Sectaries almost will tell us of the great support and comfort they have had and that ever since they embraced those new waies yea some make themselves to be the only spiritual men that all other are in the flesh as Tertullian wrote a Book against the Orthodox stiling it Contra Psachicos as those that were meerly natural in the mean time he pretended to private revelations The experiences therefore which we find in our souls we must examine and try lest we make that to be of God which is indeed of the devil No doubt many deluded souls in dangerous and damnable waies comfort others of the same way with them by that comfort wherewith they are comforted not of God but of the devil Therefore let our experiences especially of comfort be judged by the Word in these Particulars First In the manner and way how thou comest by them Are they by the Scriptures truly understood I say truly understood For if thou abusest Scripture putting thy own sense upon it and thereby receiving comfort it is no longer then Verbum Dei but verbum tuum thou wrestest it and makest it thy own or the devils and not Gods If therefore thy experience of comfort be grounded on the Word if thy consolation flow from hence then this will abide That we through comfort of the Scriptures might have hope Rom. 15. 4. The Spirit of God doth first lead into all truth and then into all comfort Secondly In the original and the efficient cause is it from God from the Spirit of God Or from the devil who may harden thy heart and make thee have such joy as mad men have not feeling their own misery The comfort and the joy that is truly so is still attributed to God and the Holy Ghost as the fountains thereof Thirdly Doth thy experience of Consolation make thee more humble and empty Doth it drive thee out of all thy vain carnal confidences This argueth it cometh from God if with the Centurian when Christ cometh to thy soul thou sayest Lord I am unworthy this joy this consolation should enter into me And therefore the more comfort the more lowly and debased in thy own eyes And never more then when the most joy This is a good experience of comfort as coming from God So also if this comfort be conducing to holinesse if by this thou art more quickned to mortifie sinne to subdue the corruptions that remain if this be like oyl to the wheeles thou art more fervent more zealous in all holy duties then make much of this comfort for it cometh from Heaven If then we have the experience of Gods working upon our souls both in the way of grace and the way of comfort then and never till then are we fitted to deal with the souls of others And there are these Reasons First None can wisely be a Physician to heal a disease in another unlesse he have skill and understanding in the nature of it and the fit remedy for it Now while a man hath no experimental knowledge of Gods workings upon his own soul he hath no skill no heavenly heart about the diseases in others souls Bring a poor wounded soul that is burdned with sinne that would be directed into Evangelical comforts to a Pharisaical self-righteous Doctor and alas he will as Ely thought the poor weeping woman bitter in soul and praying to God to be drunk so will these think such an one mad and foolish Hence you heard Christ would be tempted as we are that he might succour those that are tempted that he might have the tongue of the learned to speak to such who are weary Those that have not been thus humbled thus exercised thus comforted they are no waies able to be any helpfull comforters but like the Priest and the Levite will passe by those who are thus wounded Secondly As such can have no skill or understanding so they cannot have any sutablenesse of pity and compassion to those that are so afflicted in spirit and needed comfort She said Non ignara mali miseris c. The experience she had of miseries made her pity those that were in the like God would have the Jews be kind to strangers because they had once been strangers themselves Thou that hast been in the deep waters of Gods wrath thou that knowest how insupportable it is to feel the frowns and wrath of God for sin with what melting bowels with what pittifull affections wilt thou be like the good Samaritan Hence it is that as the Lord Christ himself did conflict with the wrath of God being in unspeakable agonies so also many of the choicest servants of God especially Ministers have been under the harrow and hammer of these desertions that they may be more polished for Gods building Luther doth manifest in several places what the great works of God were that he felt on himself so that though of a stout and undaunted spirit yet the anger of God did beat him to powder and finding no help for his afflicted soul in any Popish Principles no more then the Dove could place of abode while the waters did overflow at last when it pleased God to comfort him by Evangelical comforts through a right understanding of Christ and righteousnesse what a tree of life did his tongue become to others How many did he comfort by those comforts God had comforted him Calvin also it 's noted of him that he was a man of deep and retired thoughts within yet did retain them much in his own brest and no doubt by this he was the more prepared to be an excellent Instrument in the Church of God We see
them So that their sufferings were not for the salvation but the destruction of many through the sinne and indiscretion of after ages It is true there is a lawfull and due honouring of God for his graces bestowed on those Worthies yet they were but the pens Gods Spirit was the ready writer they were but the vessels God poured that curious ointment in them It was not they so much as God in and by them for they were men like us subject to carnal and worldly fears they were reeds of themselves ready to be shaken by every wind but God established them So that it is our duty to blesse God who gave such power and grace to men yea and we are in a civil way to honour and love them to desire to imitate them to make them examples for us to follow If the Papists had gone no further we and they should have been at concord in this point but from imitation they fall to adoration And although they heap up as many distinctions as Samson did men by his slaughter Heap upon heap to clear themselves in this matter yet it is but vitreum acumen these glasses are quickly broken That the name of such who suffer for Christ should be like a precious ointment and an honourable esteem of them be had alwayes in the Church none can deny Therefore those moral respects vouchsafed to them in the primitive times are not to be blamed as the regarding of the judgement of a Martyr as much or more than any Bishop or Doctor As also when any had fallen by infirmity in times of persecution such repenting did first go to the Confessours in prisons that were Candidates or designed Martyrs intreating their favour and desiring liberty of admission into Church-communion from them which the Church received they making publick satisfaction in respect of scandal by serious humiliation but this afterwards began to be greatly abused and Cyprian complaineth of it therefore it was at last justly abrogated howsoever such respects as were meerly moral are to be allowed but for religious considerations to do any thing to them that is unjustifiable A learned man thinketh that the Prophecy spoken of by Peter 2 Tim. 4. 1. which tels of an Apostasie bringing in Doctrines of daimons as he explains it is the worshipping of these Saints departed and that this was the great Apostasie of the Church Whether that be the intent of the holy Ghost is not here to be disputed Certainly there was great Apostasie in the Church from primitive simplicity when they began to worship such who had been Martyrs yea their reliques they would in a religious manner preserve and adore praying also unto them and expecting both soul-mercies and body-mercies from them Here this wine did begin to turn into vinegar and contrary to Christ they turned wine into water that which was only for example and imitation they turned to Adoration and worship wherein they did not only derogate from the glory due to Christ but even those Confessors and glorious Martyrs themselves were they corporally present would with Paul and Barnabas rend their cloaths and refuse such worship Certainly if the Angel did forbid John from worshipping him saying He was his fellow-servant and therefore he must worship God How much more would the Martyrs who were subject to like passions as we are Though therefore the godly are afflicted and persecuted for our comfort and salvation yet take heed of superstitious excesse about them turning imitation into religious adoration Thirdly Those that suffer may be very usefull to encourage us but then we must be sure they be such who do indeed suffer for Christ. For no doubt all those who have suffered in any false way The Heretick for his heresies the Papist for his Idolatry and superstition have greatly confirmed those that were of that perswasion They did greatly comfort and animate others that did believe them to be the true Martyrs of Christ So that we may say of such contrary to that in the Text They are afflicted for the destruction and damnation of others Others are hardened in their Idolatries and Heresies by their sufferings Look we then that we do propound right paterns to our selves that we be not deceived as sometimes in Popery they have worshipped the bone of an Asse or an horse for a Saints relique for the Devil hath his Martyrs Heresie hath her Martyrs yea vain-glory hath had many Martyrs And Austin saith It is possible for a man who dieth for the truth yet to have no other motive but vain-glory The Apostle affirmeth it also 1 Cor. 13. when he supposeth a man may give his body to be burnt and yet for want of charity be a tinkling cymbal or it will profit him nothing This is so secret a sinne and we are so prone to it that the Heathens did charge it upon all the Christians though falsly and maliciously that they suffered only for vain-glory being the more induced to think so because the Christians did in such an excessive manner give honour and praise to them These things premised let us consider how the afflictions of others for Christs cause work to our comfort and salvation First We shall have the greater assurance and perswasion of those Divine Truths upon our souls that they are not the meer inventions of men or delusions of our own souls For how can it but greatly assure us that if this were not the truth of God they could never have that comfort that courage that evidence and demonstration upon their hearts the presence of God with them in those exquisite sufferings do demonstrate that the truths are of God as well as the power and comforts to be of him It is true indeed the meer suffering and that with some joy the most exquisite torments For a religious opinion doth not presently argue that it is a divine truth that it hath Gods superscription upon it For many heretical and deluded spirits have demonstrated much confidence and comfort yet on the other side there cannot be an external greater sign of our love to the truth and that it is of God then by patient suffering for it And therefore though Hereticks die though Papists die for their Religion as well as the true Martyr yet the frame of their spirits and concomitant dispositions are greatly different For as their minds are corrupted with error so also are their hearts and affections unsanctified and therefore discover not the sweet and gracious workings of Gods Spirit upon them as the true sufferer doth So that it was not meerly suffering it was not meerly torments but the patience faith and heavenly mindednesse their love even to their very enemies that did draw out others to love them So that when we see others can be imprisoned executed for such Doctrines and they be full of an heavenly mortified gracious heart at that time this must needs work in us a greater assurance of the truth especially this doth confirm the
the Gospel when they cannot have Christ and their Mammon any longer when their Dagon and Ark will consist no longer together then you shall see all that poison vomited at the mouth which before lay close up in the heart then they will desire no Ministry no Gospel rather than be deprived of their gain SERM. LX. A further Discovery of such who take up Religion meerly from carnal motives and worldly respects 2 COR. 1. 8. Of our trouble which came to us in Asia THe word of God purely preached with the faithfull Ministers thereof meet with no greater opposition in the world then from such who regard Religion no further than it maketh for their carnal interests This truth hath been in part opened and because every Christian unregenerated doth upon some false and carnal motive or other take up the profession of Christ whereby when he is put to the denial of that earthly respect he can then no longer hold but breaketh out in opposition to the pure wayes of Christ Therefore it is very usefull to give further Characters of such who regard Religion only upon inferiour and worldly respects And First Such are led with corrupt respects and in time of temptation will prove adversaries to the Ministers of the Gospel who are not of a ready and prepared spirit to take up the Crosse and to follow Christ in whatsoever condition he shall command such who are Christs Disciples onely in the Summer time while there are Halcyon dayes and times of plenty and encouragement to be a Christian These when they are urged to part with all to suffer and to be undone for Christ then they turn into any thing they will oppose and contradict that way which once they did imbrace and admire yea they will become persecutours of such instruments of Gods glory which once they did honour and all this ariseth from the earthly and carnal heart which made them at first look to Gods wayes Phil. 3. 18. Paul did with tears and even weeping speak of such Who were enemies to the crosse of Christ who minded earthly things So that by Pauls example we see it is a thing to be bitterly monrned about when we see men hopefully professing the true way of Christ and then when adversity and persecution doth arise they presently can change and turn their faith again They can withstand and contradict what once they pleaded for and all because they are resolved to save themselves They think Gain is godlinesse Such an one as this is an object greatly to be pitied and mourned over he loveth his ease his liberty his advantages more than Christ and so is no wayes fit to be his Disciple And for this reason it is our Saviour doth so oft-ten plainly and in Parables urge all to consider upon what termes they take up the profession of his name he foretelleth them of all the hardship and difficulties they must encounter with that so they may not prove enemies at last who in the beginning seem'd to be friends Wonder not then to see this fall out often in the Christian Church that those who were once friends and went with us unto the house of God afterwards to become like so many Hazaels to those who fear God Alas their earthly advantage and the present world hath made them change their opinions and affections They never at first did own Christ upon sincere and pure motives and therefore not being able to suffer for Christ they set against him and this alwayes falleth out that he who is an Apostate from the true profession of Christ doth become a cruel and bloudy enemy of that way he once walked in Omnis Apostata est osor sui ordinis All Apostate persons whether in Doctrine or Practice are implacable adversaries to truth and holinesse This hath been experimentally proved in all ages and one reason is because hereby they would be revenged upon those from whom they have departed for their guilty conscience telleth them they have justly incurred the censure of the godly They have lost their repute and esteem their good name is blasted and this maketh them study all opposition and malignity that may be Look then to thy motives at first to those termes thou didst professe Christ at the beginning if it was any humane or false motive if it was not such an entire and enduring principle that will not make thee stand upon a Rock immovable Let any winds or tempests arise as great a friend and as forward a well-wisher as now thou seemest to be for good things Had we a propheticall discerning we might with the Prophet look stedfastly upon thee as he did on Hazael and weep to think what enmity and mischief thou mayest create to such as fear God This man taketh up the old Rule Ama tanquam osurus He loveth this way of Christ so as thinking his outward advantages may sometimes or other make him hate it Secondly Such regard Religion only in a carnal way Who though they may acknowledge some principles of the Christian Religion yet at the same time maintain some damnable or heretical Doctrines that doe overthrow the very foundation Such as these take up Religion with carnal motives and so in time become cruel enemies to the faithfull Guides that are in Gods Church Wonder not that I make an Heretick to regard Religion after the flesh for Galat. 5. 20. Heresies are reckoned a fruit of the flesh Insomuch that Austin made it an ingredient into the definition of an Heretick that he either beget or propagate false opinions Alicujus temporalis commodi causâ for some temporal advantage And although we cannot say thus of all because God in just judgement doth deliver up some who receive not the truth in the love of it to efficacy of errour to strong delusions that they should believe a lie 1 Thess 2. 10 11. yet this very delusion upon their judgement this errour and blindness upon their mind is of the flesh For you must know that the flesh or to be carnal doth not in the Scripture signifie the pollution upon the sensitive and bodily part only but also upon the intellectual and rational It 's a fleshly mind as well as fleshly affections Thus all such who though they do retain some principles of the Christian faith doe yet believe other damnable Doctrines these are Religions only in a carnal respect and thereupon when occasion serveth do manifest the rancour and malice that is in their heart against the truths of Christ Ecclesiastical History informeth us of the bloody cruelty which the Arrians exercised against the Orthodox when they had power in their hands The Paganish persecutions were not much superiour to the Heretical Yea as it is said amongst brethren discord is the more vehement and flaming than any other So it is amongst those that pretend to be of the same Church of God So that we ought to walk humbly and to pray earnestly unto God to keep our hearts to
Wilderness They grant he provided water for them even out of the Rock the streames overflowed But can he give bread can he give flesh also Oh blind and foolish unbelief Is it not as easie for God to provide bread as water in a dry Wilderness but they limited God to their own thoughts and wayes Now this sinne of limiting God to such humane helps and wayes as we propound to our selves doth insinuate very much into the hearts of those those that are godly What was that expression of David I shall one day perish by the hand of Saul but bitter fruite from that bitter root Oh how often do the people of God in their extremities say Can God furnish a Table in the Wilderness Those millions of thoughts which eat thee up in a dividing distrusting way how shall this difficulty be overcome how shall that want be supplyed what if God suffer such a thing to be then where am I Is not all this to say Cen God prepare bread in the Wilderness And this way Paul's desponding thought in this trouble The extremity is great death is at hand there is no way to escape it but that which deceiveth him is because he looketh only to sensible helps he considers the instruments not the hand in which they are This is a very secret insinuating sinne and therefore the godly are more diligently to watch and pray against it that it do not at any time overcome them Take heed of living by sense The Apostle disclaimeth such a life in the behalf of the godly 2 Cor. 5. 7. We walk by faith and not by sense Did faith make us overlooke instruments second causes and all Creatures how certain and constant would the hopes of the godly man be The Sun would alwayes go down upon a peaceable fixed serene frame of heat but when faith prevaileth and for that composeth the soul and maketh it like the Rock which though one wave after another fiercely assault yet that abideth in the same place still so though conditions alter though unheard causes and helps be mutable yet because God is the same and the promise is the same he therefore continueth the same Let then the Children of God examine and search their hearts more in this particular see if the cause of all thy disquietness of all thy troubles and feares do not arise from this that thou art deceived that thou passest false judgement upon thy self certainly the Devill is enemy enough to thy comfort he indeavours to seduce thee and deceive thee Do not thou joyn with him against thy own true and solid comfort But let us proceed to examine the grounds of this truth And The first is Because the godly are apt to be hasty and too quick in judgeing these things They do not consider and well weigh all things together They do not compare Gods promises and his providences together They do not set Gods word and his workes together Insipientis est aspicere ad pauca they cast their eyes only upon that which is discouraging They look upon the dead wombe and not on the power of God and this inconsiderateness makes them pass false judgement Psal 31. 22. I said in my haste I am cut off from before thy eyes and again Psal 116. 11. I said in my haste all men are liars You see what hasty and sudden thoughts and words may come from those that feare God Oh do not judge in thy rashness do not conclude this or that in thy haste but consider debate and compare all things together Moses though so meek a man and the faithfull Servant of God yet in a suddain haste spake unadvisedly with his lips Examine then whether most of those thoughts whereby thou hast wronged God and wronged thy self have not risen from unadvised hastiness Thou saist in thy haste God forsaketh thee thou saist in thy haste thou shalt be undone 2. Another reason why the godly are so apt to be deceived in Gods administrations is because they are apt to be passionately transported with anger and feare and these are like a misty foggy vapour to the Sun that doth obnubilate it and obscure the light When David doth conclude he is cast off and cut off he doth not only this in his haste but in his passions also It is anger maketh him say so it is grief maketh him say so his spirit is often troubled leavened and overwhelmed within so that as when the water is bemuddied we are not able to see those little stones in the bottome which when clear we might do Thus it is here when the heart is moved with fear and grief when it is in sad commotions then it is no wonder if it judge erroneously anima sedendo quiescendo sit sapiens Let reason and wisdome or faith rather meet thy passionate heart as Abigal did David and this may prevent many sad things which prove a trouble to thee afterwards let it therefore be thy wisdome when thou art ready to give this censure and pass that sentence about thy affaires or Gods dealings with thee to stay till the heat and commotions of thy soul be over fear and anger and grief these are ill counsellours erect such a Tribunall in thy self as they say that of the Areopagite was no man was to move the affections by any Rhetoricall indeavours least thereby the judgement might be perverted 3. Therefore the godly may misjudge and conclude contrary to what God intendeth because of the want of that spirituall skill and wisdome which is requisite when we are to inquire or determine about Gods proceedings Clouds and darkness saith the Psalmist Psal 29. 7. are round about his pavilion and as his essence is a light that none can draw nigh unto so also his administrations do far exceed our naturall capacity and therefore we are not able to comprehend his counsell and wayes Now although this be so yet as the Scripture is a Directory to us how we are to conceive of his nature so it doth also teach us how we are to understand his actions The Scripture is a Key that doth in some particulars even open the deep things of God and as Sampson out of love did disclose to Dalilah such secret things that none else did or could know so setting aside many imperfections in the comparison doth God out of his love to his Church reveale to them wherein his strength lyeth how she may prevaile with him which way if she take she is sure to have good acceptance with him but to receive this there is a Heavenly wisdome and skill required When the Apostle 1 Cor. 2. 14 15 16. made a distinction between a naturall man and a spirituall as to their judgement and discerning for by the naturall man cannot be meant a weake Christian as a late Writer would have it which is the greater wonder because those of his way I mean the Arminians think they strongly conclude Paul doth not speak Rom. 7. in
the understanding was first in the sense the more expedite they are the more vigorous is the understanding Secondly There is required A particular application of Christ and the promises to our selves by faith For herein lieth the efficacy of faith when with Thomas it saith My Lord my God Or with Paul Who loved me and gave himself for me For as the seeing of meat though never so excellent and wholsome doth not nourish but the eating of it So the beholding of Christ revealed in the Word as a Saviour in the general doth not justifie and pardon but the applying of him to be my Christ and my Saviour For this reason faith is called Iohn 6. The eating of Christs flesh and drinking of Christs blood And the Sacrament of the Lords Supper doth require this particular applying act of faith and this is the foundation for our future knowledge till Christ be ours we cannot know he is ours till Christ be received by faith to dwell in our hearts we cannot perceive that he doth dwell there Happily then the Apostle Peter exhorteth us 2 Pet. 1. 5. To adds to faith virtue By that is meant the efficacy and liveliness of faith in receiving of Christ And then to this we must adde knowledge Knowledge is to follow this efficacious application of Christ Now this is the greater work of our faith as to our justification This is that which the Papists do so declaim against and for which Estius calleth us Specialistas Specialists But certainly this is the acting of faith that maketh us rich that bringeth Christ the treasure into our soul and it is this which the Devil doth so oppose in all the godly Hence are all those fiery darts of Satan all those sad and black aggravations of sinne whereby the soul like that woman with the bloody flux is afraid and trembleth to come directly to Christ It is that applying act of faith that the Devil so diligently would keep thee off whereas if thou didst but taste of this honey as Ionathan or rather plentifully fill thy self with it thou wouldst with much spiritual fortitude pursue and conquer all thy spiritual enemies This was the blessed truth that our Reformers rescued out of Popery being enabled thereunto by the word of God as a Rule and the experimental work of grace upon their souls as a sure witnesse to confirm them therein But this is not all Therefore to obtain this knowledge there is required an Internal sense and feeling of the fit frame of our heart whereby we perceive that we are such who do believe and do love God who do repent of our sinnes upon firme and pure grounds For unlesse there be this inward discerning of what is in us how is it possible to arrive at any certainty Now it is this that the Popish adversaries do most batter supposing it to be the weakest part in the Wall It is true say they we believe the Scripture that speaketh generally Whosoever believeth and repenteth shall have his sins pardoned But when you come to the Assumption But I believe I repent here you are subject to many mistakes here you may be deceived And certainly all hypocrites are deluded in this respect They make false applications to themselves through self-love they deceive themselves thinking they have good hearts when they have them not But this doth not inferre that the truly godly are therefore deceived no more then because an Heretick hath great confidence that he is in the truth yet is deceived it followeth that therefore the orthodox man is also in an errour Because men in a dream are deluded doth it follow that men cannot tell when they be indeed awake We must know then That as we have a certain knowledge by the bodily senses we are certain we hear we see So the soul in her immaterial operations hath a sense and feeling of them We feel we know we understand we love we delight These internal motions of the soule are perceived as well as the things of sense and to say we may be decived here and no truth can be discovered is to turn all knowledge into Scepticisme and to hold Nihil scitur yea that that also is not knowne That nothing is knowne And besides it is directly against Scripture No man knoweth the things of a man save the spirit of a man 1 Cor. 2. 11. This then being laid as a foundation That a mans own spirit doth feel and percieve what are the motions thereof it followeth That when a man doth uprightly and sincerely love God and walk in his way he doth experimentally discern this he knoweth he believeth he knoweth he loveth God But that this may be done there is required First An humble broken heart and poverty of spirit whereby we are emptied of all our own righteousnesse renouncing every thing that is ours hungring and thirsting after Christ and his righteousnesse Every gracious heart that cometh to the knowledge of its sincerity hath this concomitant disposition there is an humble lowly broken spirit it feeleth it self undone and lost It feareth all that it hath done and therefore can rest no where but on Christ onely Now although many do deceive themselves many doe flatter and delude their owne soules yet where there is this frame of heart there will never be any miscarriage Secondly Besides this brokenness of heart there is required A regular and undistempered disposition in the soul For though the sense cannot be deceived about its proper object hence is that saying Non est disputandum de gustu We must not dispute about taste yet if the palate be diseased nothing is more ordinary than to judge that bitter which is sweet And this falleth out sometimes to the choisest people of God there are troublesome and disquieting temptations upon them they are in blackness and sadness Now in such a case we are no more able to know what we are than we can see our faces in troubled waters So that this due and prepared qualification of the soul must be alwayes present in the judging of our selves As in all faculties whether the intellective or visive if they have any impediment in their operation they cannot produce their convenient operations The understanding in a mad man and in a man fast asleep is wholly hindered in its workings So may the senses be either by some hurt upon the sensitive powers or by the indisposition of the medium or through the distance of the object Thus it is in the soul when sanctified there may be many distempers several impediments which may hinder it from passing a true judgement about its state and therefore the advise of Casuists in such cases is not to seeke for this assurance and evidence but to put forth acts of faith by meere dependance and recumbance on the promises of the Gospel Even as David and Job sometimes did For Job saith Though he kill me yet will I trust in him Job 13. 15. Thirdly This frame
our estate For we see by the Popish objections yea and of many others against this way as if it did nourish security as if it were the great wisdome of God to keep every man in this life uncertain about his spiritual estate that so he may be kept in humility and fear I say by such plausible objections as these are a man hath made a good progress that can despise them all that is convinced it is his duty to press after this certain knowledge and also that God hath promised to give his Spirit to work this in us And that therefore if we complain of our fears and uncertain doubts we are to blame our selves who like the people of Israel do peevishly keep our selves in this wilderness if we consider those places which speak so universally that God hath given his Spirit to all those that are his sons whereby they are inabled to call him Father Is it not disputed Whether all that are truly godly have not this certain knowledge especially considering how the first Reformers went very high this way Hence is that expression of Calvin which may startle the Reader Lib. 3. Institut cap. 2. Sect 16. Verè fidelis non est nisi qui solidâ persuasione c. He is not truly a believer who being not perswaded by a solid perswasion that God is a propitious and mercifull Father to him from whose benignity he promiseth himself all things who doth not upon the confidence of the promises of Gods good will to him assuredly conclude of his salvation which he repeateth again But this will be better considered at vers 22. For the commands to this duty I shall only commend two places unto you 2 Cor. 13. 5. Examine your selves whether ye be in the faith prove your selves know ye not that Christ is in you except ye be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of an unsound mind that have no spiritual skill and experience to know what is of God in you and what of the Devil what is of the Spirit and what of the flesh and nature in you Here you see this duty is commanded and that earnestly with ingemination and the Greek words do signifie that the truth of grace and the life of Christ in us is not easily found out We must take pains and exactly distinguish the bottom may be copper when the superficies be gold There are many resemblances of grace which are not grace That expression of Calvins is true though so much abused by Papists Reprobi simili ferè modo afficiuntur c. Calvin Institut lib. 3. cap. 2 do Sect. 11. That even some reprobates are affected almost with the same experimental sense and feeling as the elect are and therefore they must have their senses exercised to discern between good and evil As the Gemmary by his skill can find the difference between true metal and counterfeit The second Text is 2 Pet. 1. 10. Wherefore the rather Brethren give all diligence to make your calling and election sure Give all diligence This supposeth That the Christian who liveth carelesly and negligently who is not servent in spirit and vigorous in the actings of holiness is subject to many doubts and uncertain disputations about his estate Now it would be a vain exhortation to bid us Use all diligence for the attaining of that which is impossible This may suffice to shew it is our duty and truly we may be the more encouraged in the pursuance of this if we do consider the blessed and happy effects of such a certain knowledge of our selves For 1. Hereby we shall live With a quiet peaceable frame of heart David doth often professe the great tranquillity of his soul Ps 4. That he will lay him down and sleep because the Lord taketh care of him And Paul Rom. 8. doth confidently triumph That nothing shall separate him from the love of God in Christ This is an Heaven upon the Earth Oh the blessed estate of that man whose soul is alwayes on this Mount as it were of transfiguration This man is alwayes safe in the haven while others are tossed up and down with various temptations 2. This peace doth also breed joy and unspeakable comfort which the Gospel often doth speak of For want of this the people of God live not suitably to Evangelical principles They walk as if they were to be justified by the Law as if they were to look for righteousness by the Covenant of works whereas we are to consider that the Spirit of the Gospel is the Spirit of Adoption and that subdueth tormenting fears and overcometh disturbing doubts making him to rejoyce alwayes in the Lord. 3. This joy causeth Thankefulnesse filleth the heart and mouth with Hallelujahs unto the Lord. How can a child of God be thankfull for that which he questioneth whether it be in him or no The wonderfull effects of Gods grace converting of thee and discriminating thee from those millions of persons that on thy right hand and left hand fall into hell should overwhelm thee by amazing thoughts thereat But all this goodness and free grace of God is neglected not take notice of whilest thou sittest in the darkness and feelest no light Lastly This will be a great quickner of thee in the wayes of holinesse This will be wings and legs and all to thee The joy of the Lord is your strength Neh. 8. 10. If then thou complainest of thy barrenness thy deadness and lukewarmness in holy things examine whether this be not the root that lieth undiscernably under ground as it were that causeth all thy unprofitableness The Devil he labours to cut these Conduit-pipes that would convey all consolation to thee It 's against sense and experience to say This certain knowledge will breed laziness and carnal confidence as if the Sunnes beams would cause coldness No it cannot be Who laboureth more abundantly than Paul Who was more active in the wayes of godliness being like a spiritual Joshua subduing all the enemies of the Gospel before him And did not the love of Christ which he felt in his bosome thus constrain him Only take a Caution or two to prevent mistakes 1. This certain knowledge is never so glorious that it removeth all doubts and temptations neither is it alwayes permanent and abiding in us The people of God have their nights as well as dayes and the Devil is not only watchfull to deprive believers of their graces but also of their consolations Therefore be not discouraged if thou find the flesh combate against the Spirit in the way of comfort as well as of duty The second Caution is That although our constant and strict walking be not the cause of our assurance yet it is maintained and preserved in the lively exercise of grace To him that overcometh I will give to eat of the hidden manua and will give him a white stone and in the stone a new name written which none knoweth but â—e that hath it
These are allegorical and allusive expressions to declare the assurance that God giveth to his but all this is To him that overcometh If sin prevail over thee if the world and the Devil entice thee off from God then expect not to have this mercifull refreshment as thou usest to have This assurance is like the manna that fell in the wilderness refreshing the Israelites in their extremities It is the hidden manna alluding to that which was kept in the Ark that might not be seen It is the new name that none knoweth but he that hath it So that it is the sincere practice of godliness that maketh us to believe this truth he that hath it cannot declare it to another when prophane scoffers ' by derision bid us demonstrate and prove that we have it This cannot be no more than you can perswade a man honey is sweet unless he do eat of it These Cautions observed then wrestle and strive with God for the Spirit of God that adopting and sealing Spirit Say Lord thou hast given me grace give me also the assurance of it How can I praise thee how can I glorifie thee while unbelief doth shut up my mouth SERM. LXXXIX Of the true Nature of Godly Simplicity and Singlenesse of Heart 2 COR. 1. 12. That in simplicity and godly sincerity c. HAving finished the general we now come to the particular wherein his conscience did give this good testimony and that is concerning his conversation in the world Of which in its time Which is amplified as you heard in the manner of it Positively Negatively and Oppositely Positively and that is set down in two words In simplicity and Godly sincerity Of the first at this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latine addeth heart In singlenesse of heart for so we find it used in other places Ephes 6. 5. Colos 3. 22. But that is supposed in the word though it be not expressed Grotius speaketh of a Manuscript that readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Context is clear for this Now when he saith In simplicity by that he meaneth he did nothing craftily crookedly hypocritically deceitfully as Chrysostome interpreteth it in many synonymous words Varinus maketh the contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. almost the same words Chrysostome hath The word is often used for bounty and liberality as 2 Cor. 9. 11 13. because those who have a single plain spirit are hearty ready and free in all duties that are required It differeth from the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that doth properly respect the aims and intentions of men in all their wayes although we are not to be too exact in making a distinction between them This simplicity is as much as sine plicis that which is smooth and plain that hath not many folds and coverings and so is opposite to that which is in the Old Testament called an heart and an heart a man that hath two hearts So that this is a most blessed temperature of the soul when its internals and externals are both alike when it s inwardly towards God what it outwardly pretends to be From whence observe That godly simplicity and singlenesse of heart doth afford much comfort The hypocritical and crafty self-seeking man that maketh use of God and holy things for his own advantage and interest hath never any solid true comfort He is compared to the rush that groweth in the mire and if plucked from thence quickly withereth Job 8. 11. An hypocrite will not serve God but where his own advantages do induce him for hypocrisie is large and so contrary both to simplicity and sincerity The Apostle doth excellently comfort himself in this and thereby appealeth to the consciences of the Thessalonians 1 Thess 2. 3. Our exhortation was not of deceit or guile neither used we flattering words or a cloak of covetousnesse nor if men sought we glory Oh the admirable simplicity that here we find in Paul's spirit Now it is necessary to consider the nature of this And First It floweth from an heart sanctified and truly regenerated No man but he that is godly hath this singlenesse of spirit Jer. 17. 9. The heart is deceitfull above all things The word signifieth the crookedness of it How ready it is to supplant us Jacob had his name from that root because he supplanted Esau about his birthright This is the heart of man by nature full of concavities secret recesses and holes as it were deceiving himself and others and therefore till grace doth make pure and we have truth in the inward parts all is but a lie in us Our Religion is a lie our goodness is a lie there is no solidity at all It is true indeed there is in some men a natural ingenuous candour they abhorre dissimulation and hypocrisie but yet this is onely one of Aristotles virtues which is indeed but a splendid vice For if the tree be not good the fruit cannot be If the spring be bitter so is the stream and so if a man be a thorn no sweet grapes can grow upon him This then we are to do to look to the bottom to search to the original Hath the Spirit of God made thee a new creature then thou doest become faithfull and true both to God and man otherwise we see what the Scripture speaketh of every one by nature that he is a liar Rom. 3. 4. Therefore till the heart be purified by grace there is no truth and soundness within Secondly This simplicity and singlenesse of spirit doth eye God and looketh upon his will as the motive of his duty The presence of God the omniscience of God whereby he trieth and searcheth the heart is frequently in his meditation It is the glory of God the honour of God that stirreth up his heart It 's not glory from men or pleasing of men which doth quicken him up For although we told you the next word signifieth purity of intentions yet one is so intimately connexed with the other that they cannot be separated singleness then of heart is remarkably seen in those motives that move his soul they are arguments drawn from God You see this fully comprehended in that exhortation to servants Colos 3. 22. where they are commanded To obey their masters not with eye service as men pleasers but in singlenesse of heart fearing God They must look above Masters and Governours even to God himself Now we are all servants to God and therefore we ought the more diligently to have singleness of spirit towards him by how much he doth infinitely exceed all other masters And this particular doth likewise shew that all the moral ingenuity and verity which some Heathens have been famous for was but a glistering Glow-worm for they had no eye to God neither did they respect him but looked at their own glory and honour in all that they did Thirdly Simplicity of heart is essentially consisting in the fixednesse of it upon
the grace of God given unto me unto me who am lesse than the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ Doe not these words proclaime how greatly his heart is affected with the grace of God in setting him apart to be an Officer in his Church and to proclaim the Gospel to the Gentiles Thus the grace of Conversion and the grace of Apostleship are a two-fold obligation upon Paul for ever to keep him humble and lowly in his own eyes Thirdly The grace of God exalted by Paul is seen In the inabling of him in his ministerial worke and going along with him in an effectual manner That whereas he had so many adversaries the false Apostles who gloried in humane wisdome and all external enticements of the flesh of man yet for all that that his seeming folly should conquer their towering wisdome that his contemptiblenesse should surmount their eminency This argued that it was not Paul but the grace of God with him that was thus effectuall Even as it was not little David in his own power but in the name of the Lord that did destroy that vaunting Goliah Now as there were many choice ingredients that did make up that precious ointment which was to be poured on the head of the Highpriest So there are also many choice and gracious qualifications with the Concomitants thereof required in those who are Pastours over people especially in the Apostles who were Pastours over Pastours as well as people As First It was the gracious worke of God To make Paul to be sincere and to walke in all plainnesse and integrity of heart whereas we see many in the broaching of their false wayes are filled with great deceit and subtilty The Apostle chargeth upon such who deliver false Doctrines Ephes 4. 14. By cunning craftinesse and sleight of men they lie in wait to deceive Those that are false Prophets in the Church of God they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A strange slighty jugling and even bewitching of men but it is from the grace of God that those who are his true Ministers are sincere and upright They have an agreement betweene their heart and tongue It was the speech of one reading Lectures in the Popish Schooles Sic dico quando sum in Scholis sed penes nos sit aliter sentio I speake thus when I am in the Schooles but to tell you a secret I thinke otherwise It was also a boast of another Fredericus Staphylus That he had so many yeares beene a professour of Divinity in the Schooles and yet no hearer was able to tell what judgement he was of Gerhardi Cathol Confessio lib. 1. par 2. cap. 19. Now this craft and dissimulation in the old Dragon and his seed is no wonder but the Ministers of Christ as they believe with their heart so they make confession with their mouths and dare not but reveale the whole counsel of God It was horrible impudence in Melanthus the Grecian who having got a Kingdome by fraud and deceit did in honour thereof as if it were pleasing to their gods appoint Festivals calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as coustning and deceiving inculcating that of the Poet Dolus an virtus quis in hoste requirat Capel Histor An. Mund. 2872. Certainly the Church of Rome and many other Hereticks have gone by no better Rule counting gaine godlinesse counting lying and dissembling godlinesse when they conceived that it made for their end As if they were of that Kings mind Darius Hystaspes that to lie and speake truth were all one For he that spake truth did so to obtain his desires and so he that lied did no more and therefore both truth and a lie were all one Vide Laurent Vul. Jisuit cap. 1. pag. 30. But oh how abominable is this and contrary to the Spirit of Christ The grace of God in such who are his faithfull Ministers maketh them not to turn into such false and crooked wayes though the preaching of the truths of Christ bringeth much hatred and opposition though they know they are unwelcome and despised and that for their very message sake yet they consult not with fleshly wisdome but doe the work of God zealously and with much faithfulnesse And truly the Ministers of God are much to pray for this grace of God upon them that they may be above all humane feats all sinfull compliances and be afraid of nothing but that they should sinne and not preach the Gospel with that boldnesse as they ought to do That great commendation which the spies gave Christ upon a wicked designe is to be endeavoured after by every faithfull Minister of Christ Luke 20. 20. Master we know that thou sayest and teachest rightly neither acceptest thou the person of any but teachest the way of God truly So that you see this sincerity in the Ministers of God is the special effect of Gods grace towards them And therefore let us make an Use of Admonition to all such as desire to serve God in the way of the Ministry that above all things they would pray to God for this grace To have thy ministerial conversation with much wisdome and learning with great applause and glory in the world is nothing so advantagious as this integrity of spirit This is above parts above gifts above books and all learning It is said of Barnabas Act. 11. 24. He was a good man full of the holy Ghost and of faith and much people was added to the Lord This followed as a blessed effect upon the former If we Ministers had more mighty workings of Gods Spirit in us we should find more mighty workings of his Spirit with us SERM. XCVI Wherein the Grace of God appeared towards Paul in his Ministerial Labours 2 COR. 1. 12. But by the grace of God we have had our conversation in the world WE are enumerating the particulars of that grace which the Apostle doth especially acknowledge in his ministerial course We proceed therefore and First The faithfulnesse of Paul to his Apostolical trust fixing his heart upon that and using no other meanes then what are proportionable and commensurate to such a noble end was wholly of the grace of God towards him It is required of Stewards that they be found faithfull saith this Apostle 1 Cor. 4. 2. and with this grace God had honoured him Insomuch that we do not find in Paul any halting any carnal compliance which might contradict the holy end of his Apostolical Office Those are two noble expressions 2 Corinth 10. 8. Our authority the Lord hath given us for edification and not for destruction The other is 2 Cor. 13. 8. For we can doe nothing against the truth but for the truth In these Texts we have expressed the end of all ministerial power it is for edification And therefore if any
beginners in Christianity deliberately and seriously to consider how much it will câ—st tâ— be godly They are not only to look to their motives but to the nature of such duties as they must be continually exercised in For when a man findeth that the way of godliness is a more self-denying mortified way a more opposed and persecuted way than he expected this maketh him to be offended and he is ready with Judas to betray Christ for a piece of silver or with Esau to sell his birth-right for a mess of pottage Our Saviour speaketh fully to this Luke 14. 28 29 31 32. where pressing those who are to be his Disciples to these great and difficult duties of hating father and mother and life it self for him Yea to take up his cross and to follow him No more for ever to own any object as the chiefest delight of his soul but Christ he illustrateth this by two similitudes one of a builder who if he be wise will consider what expences he is able to bear before he setteth upon it lest his folly be known to all And another of a King going to warre who will first consider what his strength is and whether he be able to meet his adversary or no. Thus it ought to be with every one that will profess the name of Christ How come you to to do it Have you seriously considered what it is to be a Christian indeed Can you hate all leave all if Christ require Can you part with your lusts your pleasures and profits If you could have these and Christ too then the way to Heaven would not be so difficult then many would be saved But this is that which maketh so many apostasies so many revoltings and scandals in the way of Religion that men come on a sudden into the profession of Christ either for education only or the national example or some external encouragements and then when they meet with harder brunts than they looked for when they see Christ will have them to be godly in good earnest to be self-denying indeed else they shall not be owned by him then they discover that Insipientis est dicere non putabam the language of the unwise I did not look for this I will go back into Aegypt again rather than endure in this wilderness Thus you see that a mans beginnings in Religion is all in all It is not so much to ask Doth he pray doth he hear doth he walk otherwise then he did But what was the cause of this How cometh it about that he doth so Hence the second particular to clear this truth is That true solid and sincere beginnings are the cause of our perseverance and continuance in what is holy Wheresoever a principle of supernatural life is infused Whosoever is borne of God The man who hath the fear of God put into his inward parts this man will be preserved that nothing shall either totally or finally separate that soul and Christ So that good and true beginnings will be sure to have holy and comfortable endings That place shall suffice for the present John 10. 27 28 29 30. My sheep hear my voice and I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand c. To say they may by their own negligence throw themselves out of Gods hand is to thwart the comfort intended there for true believers For if the Devil or wicked men could not make them to perish yet if they should do it themselves if the grace of God did not keep back their own corrupt inclinations as well as keep off the Devil they should remain in continual perplexing fears and uncertainties Where then the foundation-stones of this spiritual building are truly and soundly laid there no tempests can wholly overwhelm though they may cause terrible shakings and therefore perseverance is not the condition upon which the truth of grace depends but it is the effect of it that is we are not to say as Arminians do If you persevere in believing if you continue in loving of God then this will make your grace effectual then this will make you to be sincere and not hypocrites For if so then till we die we cannot have any true ground of comfort because we know not how irrecoverably we may fall off from Christ before that time come And this is to thwart the general torrent of the Scripture who calleth upon the people of God To rejoyce and to have peace with God as a Father and to encourage our selves from the present state of grace we are in so that we shall never be deprived thereof Perseverance then doth not make our grace to be true but true grace maketh us to persevere as the wheel runneth round which is Austin's comparison not that it may be round but because it is round It is true our Saviour saith Iohn 8. 31. If ye continue in my Word then are ye my Disciples indeed not that this made them so but because this would declare and manifest them to be so Thirdly Therefore it is not enough for the grace of God once to put us into a state of holinesse and then to leave us to our selves but it is necessary that we should have his constant quickning grace to enable us to hold out to the end Christ is not only the Author but the finisher of our faith Heb. 12. 2. And therefore we have the godly so often praying that God would keep them that he would teach them that he would increase their saith that he would not lead them into temptation which necessarily suppose that the same grace of God which began the foundation must also build up all and finish whatsoever is begun It is not then from our selves or from the nature of grace as if it were not amissible Adam and the apostate Angels are a clear instance to the contrary but from the assistance and help of Christ without us Lastly Though perseverance to the end be thus the promised effect of Gods grace yet that doth not exclude but include an holy fear lost we that stand should fall a diligent working out of our salvation with fear and trembling a constant watching over our hearts and a daily keeping down of our body lest after we have appeared so long in the wayes of Christ we afterwards turne aside into the Devils paths For there are sad instances in Scripture of such who in outward appearance were eminent in the Church of God as Judas was but having not a sure bottome and neglecting such means which Christ required of them they became sad scandals in the Church of God for their fall was great Use of Exhortation Not to rest upon what we have been What though so many years thou hast appeared a Disciple of Christ For if the foundation was not well laid at first one time or other there will be a breaking upon thee What moved thee what prevailed
of the flesh and the principle of the Spirit and such as your principles are such are ye If thy principle be to be godly to live by the Word to save thy soul then thou art daily in these things thy heart is there thy life is there But if it be flesh that ruleth in thee then this maketh thee like a worm and a moal alwayes in the earth You cannot repent you cannot believe you cannot be saved while these principles abide in you for they make you prejudiced against godlinesse they make you neglect repentance Oh but when thou shalt lie howling and roaring in hell how wilt thou curse and bewail such principles These have damned me these have brought me to this place of torment I would not entertain other principles SERM. CXIV Of the kinds and sinfulnesse of Lying 2 COR. 1. 17. That with me there should be yea yea and nay nay IN these words is the sinne specified that would flow from those two evil causes named before viz. Inconstancy and corrupt principles They that are led aside by these must needs be liars and perfidious persons frothy and vain to whom no credit is to be given The Apostle therefore doth here remove the sinne of lying or saying one thing and doing another thing for such an unfaithfull false man can never be serviceable unto God by that uneven carriage of his he maketh himself uncapable of bringing glory to God and of edifying others Concerning the Greek expression and the interpretation of it there is great diversity amongst the learned That which troubleth most is the gemination of those particulars yea yea nay nay For we read it as a command and a duty Matth. 5. 37. James 5. 12. That our communication ought to be yea yea nay nay whereas the Apostle doth here speak of it as a sinne Some therefore do think that the gemination of the particle crept into the Text by the errour of the Scribes who finding it used in other places thought it should be here also and they are the rather induced to this because in the verse following the Apostle doth not use the gemination onely affirming Yea and nay Others they think that the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a note of negation should be supplied making it to runne negatively as if with me were not yea yea and nay nay But there is no necessity of running unto these harsh remedies for we may keep the gemination of the particles well enough as intending thereby a vehement affirmation and a vehement negation For so the Hebrews use to affirm vehemently by doubling the word And our Saviour often useth Amen Amen which custome also Heinsius saith is among the prophane Greek Authours And thus the sense will be very coherent I doe not inconstantly and carnally purpose things as if I should with great vehemency affirme one thing at one time and then with as great a vehemency deny it again at another time But then we must acknowledge that this differeth from those places above-mentioned Matth. 5. and James 5. for there the latter Yea and latter Nay is the predicate in the Preposition here it is the subject and Nay nay the predicate In those places also there is a respect had to our speech as opposite unto oaths but here is denoted only truth and constancy in our affirmations Chrysostome doth not read the words interrogatively and thereupon hath a peculiar interpretation implying the clean contrary to what we have said For he maketh the meaning to be as if Paul did deny he was constant or ought to be unchangeable he was not to have Yea yea nay nay but to be yea and nay as occasion served because he was not at his own disposing to go whither he would but was wholly guided by the Spirit of God and therefore when he attempted to preach in some places the Spirit of God suffered him not So that with this Authour Paul's intention should be to remove from himself such a constancy as if he were to dispose of himself and to hold to his own resolutions whereas he was wholly to follow the guide and motions of Gods Spirit But this seemeth not so proper The Apostle rather defends himself against the charge of lying and unfaithfull dealing he was not Yea and nay Hence some make the Latine word Naucus that signifieth a vain empty trifling fellow to come from the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of this more in the following verse Seeing then that Paul doth in this expression free himself from the crime of lying and saying one thing but doing the contrary We may observe That lying or contrariety between our words and words or words and actions are not beseeming a Christian neither are they consistent with godlinesse A godly man can be no more godly and a liar than godly and a drunkard than godly and a prophane person This sinne the Apostle maketh as a stream to flow from those two poisoned fountains of levity of mind and a corrupt carnal heart Now how inconsistent this is with the new man and the work of grace you have heard from Colos 3. 9 Lie not one to another seeing you have put off the old man with his deeds To be yea and nay is to be a lyar and sometimes as the Apostle supposeth here we may be very vehement and earnest in our yea's and nayes and then we are bold vehement lyars I shall not enlarge my self concerning the whole Theological matter that may be delivered about a lie but speak so much as will be for our practical improvement of this truth And First We are to take notice of this That there may be a lie materialiter and formaliter That is a material lie when we speak that which is untruth but yet we think it to be a truth or else we would not speake it But then that is formally a lie when we affirm that to be true which we know to be false and this is directly and properly a lie Some say the former is Mendacium dicere the other is Mentiri Now this latter way of speaking untruths is that which properly is called a lie and men do then formally lie when they speak that which their consciences doe tell them to be false yet in some cases when we speake those things that are untrue though we thinke them to be so we are not presently excused from sinne For in many things it behoveth us to have knowledge and a right information before we speak about them Hence the false Prophets are often called lyars who it may be thought they spake what was true being delivered up by the just judgement of God to believe a lie and therefore we must take heed of rashnesse and suddennesse in our words that we may alwayes speak that which is consonant to the truth both materially as well as formally Secondly We may distinguish of lies as they doe of oaths There are Assertory lies whereby we
when the Cedars are so weak Use of Exhortation To take heed of this sinne in a special manner as being so reproachfull to a man much more a Christian so opposite to the Attribute of God whose faithfulnesse and truth is so often celebrated that it is impossible for him to lie Yea it cometh so immediately from the Devil that there ought to be no communion with him in this thing Never call any lie profitable for it will not prove so at last What if by it thou escape danger here and be cast into Hell hereafter What if thou gaine the world here and lose thy soule hereafter Will not this be a dreadfull and dismall lie to thee Remember that place Prov. 12. 19. The lying tongue is but for a moment Hence Prov. 13. 5. A righteous man hateth lying For that lying tongue is but for a moment hereafter it will scorch in hell it will burne in those eternal flames SERM. CXV GOD is True 2 COR. 1. 18. But as God is true our word towards was not yea and nay IN this Verse the Apostle giveth a reason why he did not use Lightness or purpose things according to the flesh viz. Because the word he preached was not so much his word as that which came from God the Supream truth and therefore as no Falshood could fall on God so neither upon his Word that floweth from him Some indeed understand the Word Paul here speaketh of of his Promise to come to them as if he did thus solemny affirm That he was not unfaithfull in his Promise But the ensuing words do evidently declare That he meaneth his Preaching that his Doctrine was not mutable and changeable For the malevolent Adversaries that he had to do with they took occasion from the altering of his purposes or at least deferring of his Promise in that Particular about coming to them to charge his whole Doctrine with the same levity and inconstancy to bring all he Preached into Question because of that Whereupon the Apostle being far more solicitous for his Doctrine and his Office then his own credit or glory doth especially fortifie that and confirm the Truth of that so that by this we see the nature of evil men Whatsoever failings or weaknesses may be in a Minister they presently charge his doctrine with it and blame his Ministry whereas Gods truth is truth and thou art to receive it though the Minister may be false and unworthy but of this wore in its time The Apostles Argument in this Text to confirm the truth of the Doctrine he preached is from the truth of God the measure and Rule of all truth if his word be a lye then God must be said to lye which is heynous blasphemy to speak but God is true This Expression is taken by some to be only Enunciative and Affirmative barely asserting the truth of God as if the meaning were God is true from whom we have received our commission to preach the Gospel and therefore that also must be true Others and they speak more probably take it to be an oath that the Apostle doth here use a sacred oath for the confirming of what he saith and so it is the same with the Hebrews form of an oath The Lord liveth and Heinsius maketh those expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1. 15. 1 Tim. 4. 9. to be equivalent to this We take it there to be an oath but because we have Paul using an oath again at the 23d Verse I shall wave that respect at this time and consider it only enunciatively attending to that Attribute and Property which this oath is built upon and that is Gods truth God is true From whence Observe That God is true God hath many glorious Attributes There is his Omniscience his Omnipotency his Justice and his Mercy and there is also his property of Truth which is of great use and Influence in our comeforts and Duties This truth of God is often celebrated in the Scripture Yea he is not onely said to be true but truth itself Deut. 32. 4. he is so essentially truth it self that the Word saith It is impossible for him to lye Heb. 6. 18. For he being truth in the abstract no falshood or lye is compatible with him Abstractives admit of no mixture though Concretives may Light in it self or whiteness in it self admitteth not of any darkness but as it is in subjects so it doth Now God as he is said to be Light and that there is no darkness in him at all 1 John 1. 5. So God is truth and in him there is no falshood at all But let us discover this Doctrine in particulars And First There is a twofold Truth A Metaphysical Truth and a Morall or Ethicall truth A Metaphysical truth is the truth of Being and Entity and thus the Scripture doth often celebrate the truth of God making him only to be the Jehovah He is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Am that I am For if that rule be true Ens verum convertuntur then where is the chiefest and Infinite Entity there is also the Supreamest Verity This true being of God is often opposed unto Idols and the Heathens Gods which have no true being at all And that God is true in this sense is the very fundamental Article of all Religion Heb. 11. 6. He that cometh to God must believe that he is This truth of Gods being is often to be remembred against that Atheisme which doth reign in most mens hearts How could they live in such excess of riot did they believe there was a God But secondly there is a moral or Ethical Truth and that is Two-fold either Verity or Veracity Verity is when we speak or barely affirm that which is true Veracity is in our Promises when we faithfully perform them Now this Twofold truth is eminently in God There is the truth of his assertion and that is revealed in his Word which is also called truth So that whatsoever is affirmed there can no more deceive us than God himself And then there is the truth of his Promises and the Truth of his Threatnings the truth also of Prophesies and Predictions in all which God will be found true When every man is a Lyar God is true then in what he saith in what is foretold in what he promiseth and in what he threateneth Never let the prophane and secure sinner flatter himself hoping it will prove otherwise than the Word speaketh There is no threatening of God will prove a lye 2. There 's a Division of truth into truth increated and created Increated truth is God himself and he is called truth because Gods understanding is the measure and rule of all other Truths Nothing in the world is true but as it is consonant to his knowledg It is otherwise with us Our understanding is not the measure of the truth of things but there truth is the measure and rule of our understandings then is
out against the Doctrine and Office for any real or supposed failings because it is that which doth most grieve and trouble them It is the Word of God that is a terrour to them that will not let them sin securely theresore they have no care to take but as much as lieth in them to make it no word to make it nothing but the humours of men For all the while they believe this is the Doctrine of God this will reprove me this will damn me they dare not they cannot rise up against God but to delude their soules therefore they run to lies and sinfull refuges whereby they would undervalue this Word and make it nothing but the Opinions of men 3. They fall foul upon the Doctrine presently because herein they think they do the greater despite to the faithfull Ministers of God Herein they think the more to afflict them they know that no glory honour or profit doth so much prevail with him as the honour of his Office and the truth of his Doctrine and theresore that they might shew their mischief and malice the more they would him in that which is dearest 4. They condemn the Doctrine from personal failings because herein they think to justifie themselves the more That there is no such reason why it should be powerfull to reforme or convert them seeing it doth not so to the Minister himself They think they have a good plea for their unprofitableness and unfruitfulness If he be a Physician say they Why doth he not heal himself if he can save others why doth he not save himself as they derided Christ Use of Exhortation To observe and take notice of this subtilty of Satan and the naughtiness of thy own heart in this particular Are not all his workings to prejudice thee against the faithfull Pastor of thy soul Doth not every tale or story doth not every slanderous and lying report presently take off thy Faith and reverence to the word that is preached Oh remember that it is Gods word it is Gods truth whatsoever our failings may be its Gods treasure though it be in an earthen vessel It will be no excuse for thee at the day of judgment to say Lord I regarded not the word I mattered not Sermons I attended not to what they Preached because I thought the Messengers thereof were proud and covetous Will not God arraign thee saying It was my Word howsoever It was my Doctrine my word was not proud or Doctrine Covetous if not for their sakes yet you should have received it for my sake It was not the Ministers Doctrine the Ministers Sacrament but mine The Devil is very busie to destroy thee by this temptation but watch and pray against them SERM. CXVII Of Changing in Matters of Religion 2 COR. 1. 18. Our word toward you was not yea and nay WE are now arrived at the last particular considerable in this Text and that is the firmnesse and constancy of the Doctrine that Paul preached to the Corinthians You heard that malevolent adversaries from a supposed levity in Paul otherwise did presently argue to an inconstancy in his Doctrine And although this was but once they could not charge such an appearing levity upon Paul often It was but at one time yet how ready were they to take an advantage hereby against Gods truth It is true the verity and firmnesse of Gods truths doth not depend upon the esteem of Ministers his word is sure though men be vain and inconstant yet by this instance we see how much it concerneth the Ministers of the Gospel to abound in gravity sincerity and constancy especially so to deport themselves that the Doctrine they preach may not be suspected of changeablenesse as if they would preach that for Gods truth one time which afterwards they would preach to be the Devils lie This is that which Paul doth here renounce Our word toward you saith he was not yea and nay that is it was not light mutable it was not white and black hot and cold but it was alwayes the same constant abiding truth From whence observe That for a Minister to be mutable and contradictory in his Doctrine is very reproachfull to him and makes his Ministry wholly uselesse Sometimes to preach one way as the way of God one opinion as the certain truth of God and then afterwards to preach up the clean contrary this debaseth the person and the office of a man it maketh all his Ministry to be despised They conclude either that such a man thinketh there is no Religion at all or at least that he is either Atheistical believing none or else very ignorant or carnal and self-seeking that with Demetrius the Priest of Diana's Temple doth judge that only Religion which is profitable and therefore measure the truths of Doctrines by their interest and carnal emoluments In the Old Testament we read of many such lying Prophets who did not prophesie according to the visions of the Lord but from the imagination of their own hearts preached to Kings and people such pleasing things as they desired This hath done a world of hurt in the Church of God when the officers therein have not regarded whether the things they preach were Gods truths but whether pleasing to men or no. This was to make the Sunne to follow the Dial and the truth of God shall no longer be truth but while it pleaseth man Now such men that are thus mutable must needs be accounted transgressours by all For so saith the Apostle If I build the things againe I once destroyed I make my selfe a transgressour Galat. 2. 18. This Doctrine deserveth serious examination because as there is much truth in it and thereby much good may be done So occasionally through mistake men may be prejudiced to their own hurt For did not the Papists brand the Reformers at first with inconstancy and perfidiousnesse that they were nothing but Yea and Nay For formerly they came to the Masse they worshipped Images they acknowledged the Pope as well as they But then of a sudden they were all changed then the Pope was Antichrist then the Masse was blasphemous Idolatry then they puiled down their Altars and Images Thus say the Papists they were yea and nay And in our age Are there not many offended because the Ministers of the Gospel do not keep up the same Church-administrations as they once did that they do not pray baptize administer the Lords Supper in the same way as once they did If it was no sinne then why is it now Thus they think there is much inconstancy and levity in Ministers because they see such changes and alterations in their publick administrations Let us therefore abide the longer upon this truth seeing the Text doth give such seasonable advantages thereunto And First You must know That all yea and nay is not bad There may be a time when he that hath been for a Yea a long time in Religion must if ever he will be
the Lord liveth therefore not by any creature 1. In truth that is be sure that the thing thou swearest be true not onely in it self but to thy conscience that thou knowest the truth of it or if thou hast not the certainty of it that thou beleevest it to be so upon good grounds and against this offend all those who swear falsly and will bring as much as lieth in them God to witnesse a lye 2. In judgement that is with prudence deliberation and caution Be well advised before thou swearest and against this offend all common swearers that swear rashly and for ordinary things as also those who swear in passions and when moved by anger 3. In righteousnesse that is be sure the matter thou swearest especially in promissory oaths be lawfull and just such which is agreeable to Gods Word To these we may adde two more 1. That we swear in faith beleeving not only that there is a God but also that he is an observer of all that we speak or do and an avenger of such who shall pollute his Name And then 2. that we do it with holy awe and reverence of God upon our spirits We are to fear an oath Oh what trembling and confusion may this work upon rash and passionate common swearers How often hath the name of God been taken into thy mouth rashly and prophanely Thou who when thou art to do with a great man in place and honour dost with all reverence approach to him how cometh the Majesty of the great God to be thus contemned by thee In the last place When may we swear and that is in the generall when necessity doth compell when the truth cannot be found out any other waies for an oath is to be used when other means are deficient and more particularly we are then only to swear when the honour of God is concerned or Religion and Christianity is falsly accused and these are publique grounds To which we may adde the good of the Common-wealth or we are to swear upon a particular occasion to clear our selves from false accusations and crimes charged upon us if otherwise our innocency cannot appear or in the behalf of others when they shall suffer either in name life or estate and we are required 〈◊〉 unto by the Magistrate that so justice may proceed SERM. CXLIII Ordinary Swearing reproved and put to Silence 2 COR. 1. 23. Moreover I call God to record upon my soul c. I Shall now conclude the Subject which the former part of this verse hath afforded unto us From what hath been delivered concerning an Oath I proceed to an Use of severe Reproof against that common Epidemicall sinne of ordinary swearing It is a Nationall sinne it is the City-sinne it is the Village-sinne it is the Family-sinne it is the rich mans sinne the poor mans sinne the old mans sin the young mans yea the childs sin who learneth to speak and swear together But if an oath be a religious calling upon God as a witnesse if it be a sacred worship of his holy Name where will such prophane contemners of the honour and glory of God appear What mountains shall cover them from the wrath of God What shall be done unto thee thou cursing swearing tongue Not coals of juniper but of hell fire shall be powred upon thee We may be amazed and wonder why such a sinne should be thus universall for other sins have either pleasure or profit but this hath none at all Certainly the custome of such a sinne cometh from the meer wickednesse and prophanenesse of a mans heart having no fear of God in our souls for there is no earthly advantage that tempteth to this common ordinary swearing yet it hath been a generall sinne in the former ages of the Church as well as now How zealous and frequent is Chrysostome against that ungodly custom of swearing Adhuc timeo quia nullus timet saith he With no lesse godly affection doth Austin also set himself against it yea it seemeth there were such prophane wretches in his daies as are in ouâ—s who did account juramentum in ore magnum suave aliquid And have not we many who judge an oath to be a grace to their language and deride at such who are so precise as to be offended at such passages Oh therefore that God would so blesse this Discourse at this time to you that the prophane swearing tongue may be converted into a praying tongue a repenting and confessing tongue that he who hath sworn may never do so more but fear an oath as much as hell-fire and for this purpose consider these motives thereunto First That there is an expresse precept and command against such ordinary rash swearing and therefore you cannot with any forehead pleade for the lawfulnesse of it neither can you say we did not know that it was a sin to do thus for Christ hath set a command like a Beacon upon an hill none can but see it And it spâ—aks almost as loud as the Trumpet at the day of judgement none can but hear it It is Mat. 5. 34. But I say unto you Swear not at all and ver 37. Let your communication be yea yea nay nay he saith Swear not at all so that if it be but once an unlawfull swearing in all thy life thou hast transgressed this command and as one tile of the house neglected may in time make the whole covering consume and one rent in the garment let alone may at last destroy the whole so even one sinfull oath not repented of or humbled for may bring on the damnation of the whole man You see this command is laid down so strictly both in the negative and affirmative part that some have judged it wholly unlawful to swear in any case but that you heard was an error on the right hand yet so farre the command extendeth as to forbid all customary idle rash and unnecessary swearing So that the common swearer may as much fear to come near this command as the Israelite did to the mount when the Law was given Shall not this command of Christ be more to thee than all custome and example But I say unto you saith Christ Swear not at all who dareth then thus contradict Christ Why dost thou not all the day-long minde thy self of this Why doth not thy conscience put thee in remembrance of this command Say when thou risest when thou walkest when thou goest to bed this commandment to thy self Swear not The Apostle James also because of the great necessity and utility of this precept doth repeat it to beleevers For as Luthers saying is principum literae sunt bis vel ter legendae Princes letters and commands are to be read twice or thrice And thus we are daily to meditate on this duty by this gemination it should appear that the heart of man is very ready to break out into this filthy prophanenesse though there be no alluring motive Therefore he
against Christ 2. T is the grace of God◠alone that can open this door 3. Sometimes Ministers are called to a people of small hopes 4. A Ministers hope of doing good should be guided by the Word Reasons why a Ministers hope of doing good should be matter of of joy to him 1. The End of his Ministry is accomplished A constant Ministry is necessary to every Church And that for these Ends 1. To informe against Errors 2. To reform the corruptions that are in mens lives 3. To comfort the godly 4. To edifie and strengthen them How believers may and are to grow 1. In knowledg 2. In the experimental power of their knowledge 3. In Faith 4. In Grace 'T is the duty of all Christians especially Ministers to lay out themselves for the glory of God 1. For all Christians 1. There is none but have talents to be improved 2. All lawfull actions may be improved for Gods glory 3. Christians should often meditate upon the ultimate end of all their actions 2. Especially it belongs to Ministers What is required to enable us to do all things for Gods glory 1 A converted soul 2 A publick spirit 3. Heavenlyn indedness 4. Fervency and zeal The office of the Apostle and ordinary Pastors differs in that the one had an universal the other a particular charge 1. The Apostles had commission to preach to all Nations 2. Yet the office of the Apostles did virtually contain all other 3. The Apostles had in their office something ordinary and something extraordinary 5. Though a Pastor is ordinarily to reside amongst his flock yet he is a Minister of the whole Church of God Where the Ministry hath wrought spiritually the Minister is esteemed highly Lightness and inconstancy is a great sinne and reproach to all much more to Ministers Of the sinfulness of inconstancy in civil respects As 1. When we are not consistent with our selves in our assertions 2. In our promises 3. In our affections Of the aggravations of this sinne 1. 'T is contrary to the nature of God 2. 'T is a reproach to men 3. Hereby a man makes himself unfit for Gods service 4. 'T is an abuse of our tongue 5. God threatens lying but encourageth sincerity Of the sinfulness of Inconstancy in spiritual things as in 1. Faith 2. In our Conversion and Repentance Motives against this Inconstancy 1. There is the same Reason at all times against sin 2. Sinnes after Convictions are the greater 3. This Inconstancy is a mocking of God and a dallying in soul-matters 4. It may justly cause God for ever to forsake thee 3. This Inconstancy is a great sin in Promises and Resolutions Of the Phrase according to the flesh which is taken for 1. The humane Nature 2. External Priviledges 3. Corrupt Principles Walking by carnal Principals makes men unstable and inconstant Principles of flesh 1. Covetousness 2. Ambition 3. Pleasing of men 4. Time-serving 5. Self-pleasing Of Principles 1 Herein men differ from bruit beasts because they act from inward principles beasts by instinct 2. Principles are either speculative or practical 3. All the principles of natural men are sinfull and carnal 3. Principles are oft hidden 5. There are principles of flesh even in our holy duties 6. The principles of the carnal and of the spiritual are contrary Of the principles of a godly man There are two general principles 1. There is a principle of knowledge viz. the holy Scriptures 2. The principle of his acting viz. the Spirit of God Particular principles 1. Alwayes to keep a good conscience towards God and man 2. To make sure of his ultimate end and the necessary means to it 3. Daily to expect death and judgment 4. To judg sin the greatest evil and godliness the greatest good Lying is not consistent with godliness 1. There is a material and a formal lie 2. There are assertory and promissory lies 3. There is a pernicious sporting and officious lie 4. Lying is a sinne of the tongue 5. They that would not lie must study the government of the tongue He that would govern his tongue must first cleanse his heart The causes of lies 1. Natural inclination 2. Want of dependance upon God 3. Our captivity to Satan 4. Covetousnes 5. Fear God is true God is true 1. There is a Metaphysical and a moral Truth 2. There is an increated and created truth 3. In that God is true he differeth from men and devils 4. 'T is because of Gods truth that we are commanded to believe and trust in him 5. The truth of God is the Foundation of all Religion and godliness Wicked men usually cast the Imperfections of the Minister upon the Ministry 1. A people may have an holy Zeal againg a loose scandalous Minister 2. A people are oft prone to take offence at the Ministers when yet 't is their sin 1. When they dislike that which may be of great use 2. When they are offended at his reproveing sin 3. When they cast the saults of the persons upon their Office and Doctrine 4. When they refuse the Ministry upon false Rumors and Surmises 'T is a great reproach for a Minister to be mutable and contradictory in his doctrine 1. All changes are not bad 2. But 't is a sin and reproach to change from the truth 3. Even such a change supposeth imperfection 4. No man but may know more than he doth 5. We must distinguish betwixt what is and what is not fundamental 1. We must distinguish betwixt constancy and pertinancy 2. Then is it a reproach to change when we change from truth The causes of inconstancy 1. Ignorance 2. Affectation of singularity and vain-glory 4. Examples We must distinguish betwixt essentials and circumstantials in Religion Christ only is to be the subject of our preaching When is Christ preached 1. When he is declared to be the Messiah 2. When preached as God-man 3. When preached in his person and his offices 5. When he is set up as the head of his Church The Lord Christ is the son of God 1. He is truly God 2. He is not the son of God as others are called his sonnes as 1. By Creation 2. By Regeneration 3. Because of their dignity 3. He is therefore called the Son of God because begotten from eternity of the Father 4. He was begotten of the Father 5. In these Mysteries we must adhere wholly to the testimony of the word 6. He is Antichrist that denies the Son to be God 7. The spirit of giddiness hath justly fallen upon these that deny Christ to be God Christ is a Saviour to his people What is implyed in Christs being a Saviour 1. That all mankinde was lost 2. What kinde of Saviour is Christ Even a spiritual one 3. He is an effectual Saviour Who is Christ a Saviour to 1. Some of mankinde 2. The repenting believing sinner 3. They are saved from 〈◊〉 and the world 4. Christs people 5. The saved are but few in comparison of the
in this it was a temporal Kingdome that he aimed at and the earthly advancing of himself And the third kind of hearers they did not apostatize but the love of the world and the deceiveablenesse of riches these things like weeds did grow up with the good corne It was Simon Magus his hainous transgression to desire the Holy Ghost for money And hath not this been as wickedly practised sometimes to make use of the gifts of the Holy Ghost or at least the pretence of them for earthly gaine To be religious for gaine to make a profession for earthly advantages what is this but to make use of God and his wayes for money And if you say These are base and unworthy ends indeed this is to be a Judas to sell Christ for money an Esau to sell our birthright for pottage Therefore you must know that if we could as the Peripateticks enjoyne do virtuous actions for virtues sake yet this were too low an end for a sincere Christian when men do righteous actions for the publick good when men performe religious duties meerly to please and content their consciences These that are good as proxime and secondary ends being made the ultimate do deprive the duties of their true proper sincere Christianity This is to take John Baptist for Christ or as some did to take Christ onely for some great Prophet This is to judge sincerity and godlinesse a lesse thing than it is to take a counterfeit for a precious pearl And therefore the motive of duties in Popery is wonderfully short of true spiritual ones even as their faith of true divine motives as they resolve their faith into the Authority of their Church so their religious duties into their own power and merit Whereas to be holy so as to rest in our holinesse and to make that our utmost end is to unthrone Christ and to put our graces in the room of Gods grace So that we are not onely by sincerity to overlook all earthly objects but even all duties and inherent graces joyning with Christ onely as the beloved of our souls This sincerity is that which maketh the way to Heaven so narrow This is the reason why many are called but few chosen If the external performance of duties were enough many thousands would go to Heaven more than do but sincerity is that which makes every holy duty so difficult SERM. XCII A further Discovery of the Nature and Effects of Godly Sincerity 2 COR. 1. 12. In godly sincerity GOdly Sincerity you heard did raise up the heart of a man above all low and inferiour ends fixing it upon God only Now because I have spoken much of this upon other occasions I shall briefly dispatch this subject at this time laying down several Propositions which will partly be descriptive of the nature of this sincerity and partly manifestative of what are the effects of it And First This sincerity doth comprehend an Universality in it Hypocrisie dealeth in pieces and parcels it doth many things and it omitteth many things whereas sincerity comprehendeth all the essential parts of Religion it is not defective in necessaries though it hath not perfection of degrees yet it hath of parts Therefore sincerity is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compleatnesse of all parts and limbs when a man hath every part of the body that is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lot or condition or portion to have 1 Thess 5. 23. Hence Jam. 1. 4. it is called entire that ye may be entire wanting nothing It was the fault that Christ found with the Church of Sardis Revel 3. 2. That he had not found her works perfect before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filled up There were many empty hollow places and vacuities as it were wanting this grace and that duty which would have made her compleat Now there are several kinds of Universalities wherein this sincerity doth discover it self There is an universality of the Object matter about which it is exercised It maketh a man carefull to performe the greatest duties and the lesse duties It accounteth nothing little wherein the command of God is concerned that is a great God It abstaineth from great sinnes and little sinnes It accounteth no sinne little which cannot be purged away but by the blood of Christ Again it doth faithfully respect all the Commandments of God such as are terminated upon God himself or such as relate to man Paul expressed this sincerity when he called it A conscience void of offence both towards God and man Act. 24. 16. He knoweth true Religion cannot be without righteousnesse nor godly righteousnesse without the duties of Religion Furthermoee there are duties of suffering for Christ as well as of doing for him Sometimes it is farre more unpleasing to flesh and blood to suffer for Christ then to be doing for him But the sincere heart is prepared for both he doth not capitulate with Christ about what he shall be put upon Therefore it is that he is willing to take up the crosse and to follow Christ he accepteth of those duties where self-denial and self-mortification are requisite as those which may be more gratefull and acceptable unto a man Oh how much easier is it to preach these things and to hear these things then to practise them As there is an universality of the Object so also of the Subject where this is every part of the soul is sanctified There is not illumination without sanctification gifts without grace but the whole man is rightly constituted Hence we told you sincerity is not properly a grace but it 's the modification of grace every grace is to be sincere 1 Tim. 1. 5. There is a pure heart a good conscience and faith unfeigned So that sincerity is a property and an affection of every grace it 's not repentance unlesse sincere it 's not faith except sincere Again There is an Universality of time and place A sincere man is godly in times of prosperity as well as of adversity in times of health as well as of sicknesse on the week day as well as the Sabbath And so for places Paul saith in the Text it was in the world as well as at Corinth At some times in some places and with some company to pretend onely for God this discovereth hypocrisie in the bottome Secondly Sincerity is herein remarkable That it goeth to the bottome and root of sinne It doth not onely take away the external acts and so make a smooth skinne but it giveth good vitals and inwards especially it setteth against that rotten core that is in every man viz. a deceitfull and false heart towards God and man It is knowne what the Psalmist concludeth of every man Psal 116. 11. which the Apostle maketh use of Rom. 3. 4. Every man is a lyar that is of himselfe and in his owne nature otherwise David and Paul were not lyars in delivering of this truth neither are regenerate men lyars so farre
as the Spirit of God doth sanctifie them But naturally the hearts of all men are deceitfull full of lies and falshoods towards God as if they loved him as if they repented when yet self is the motive that setteth all on work and no lesse false is it to man also It is true indeed commonly it is interpreted by good Expositors as if this speech did come from David in unbelief that it was the weaknesse of his faith thinking as if Samuel and other Prophets had deceived him about the Kingdome But in this sense there would have been a falshood in the speech neither would the Apostle then have made that use of it as he doth Besides at the verse before he saith I believed therefore have I spoken which the Apostle also maketh use of 2 Cor. 4. 13. for freedome and boldnesse in the profession of our faith therefore it may very well be that David from the strength of his faith now in his persecutions for that haste he speaketh of is to be understood of his flight and running from place to place doth encourage himselfe from the truth of God and is not dismayed to see Absolom and all his people prove false and perfidious for the corrupt nature of man inclineth him to no better If then the heart of a man be so naturally prone to be false towards God and man to be mercenary to seek our selves to be hypocrites This is the excellency of sincerity that it eateth away the rotten flesh at the bottome Hence In the third place It is because of this sincerity that the way to Heaven is such a streight and narrow way That Godlinesse is so rare a Jewel That many are called but few are chosen because though there be many duties many religious professions yet little sincerity of spirit Oh if there were no more required to goe to Heaven than to hear pray keep up an external forme of Religion different from the course of the world How easie and broad would the way to Heaven be Many thousands more would goe to Heaven than doe But this is that which makes it so difficult a thing to be saved because no duty no religious performances are entertained but rejected by God which come not from a sincere and true principle of grace within It is not then praying but sincere praying It is not hearing but sincere hearing Yea Martyrdome without sincerity is but the Devils Sacrifice So that experience will teach thee to set upon religious duties from principles of sincerity is a farre more difficult task then thou ever thoughtst of while going on in a formal customary way Heaven could never be so difficultly obtained neither could those Texts of Scripture which speak of the holy violence and agonies that must be in the way to Heaven were the externals of Religion enough but it is sincerity in these actings that maketh the streights When we set upon that then we see how far nature education custom and formality may carry us and yet want the soul and life of all Therefore Fourthly Sincerity is the proper characteristical difference between a temporary in Christianity and a true convert It is one of the greatest practical Questions in Divinity that is What is that which differences between the common graces of Gods Spirit and the special Or What are the bounds and limits whereby we may know to distinguish between an enlightned hypocrite fervent in all external religious duties and he who is cordially and truly so The Question is Whether it be a specifical or gradual difference And what is that which the truly godly doth And the foolish Virgin or foolish builder cannot do And if we descend not to particulars but speak in the general then we must say Sincerity is the essentiall difference So that as rationality maketh the essential difference between a man and a beast so doth sincerity between the truly godly and the seeming so onely This made the difference between Saul and David between Peter and Judas between many Kings recorded in the Old Testament who did very much in the wayes of the Lord and those who did seek God with all their heart So that by this you see how much it lieth us upon to look after sincerity in duties more than duties after sincerity in gifts and religious abilities more than gifts for this maketh the Christian The other are but as the body and garments this is the soul All thy glorious building must be pulled down if this be not the foundation It is no matter what standing thy Discipleship to Christ is of nor how famous thy gifts and parts are nor what an interest thou hast in the thoughts of Professours nor what a stricter way of Church-order thou mayest seeme to set upon if sincerity be not the salt to season all Oh then that Christians would study more in this point meditate about it read about it knowing that this is all in all If this be not the first stone laid in thy spiritual building when stormes arise thy building will fall and thy fall will be the greater by how much the appearances of holinesse have been the greater Therefore it is that sincerity is usually called by Divines the Gospel-perfection when many are said To seeke God with a perfect heart the meaning is not as if there were no sinnes or imperfections cleaving to them but because they were upright and sincere Though weak faith yet if sincere faith Though imperfect love yet if sincere love this hath a kinde of Gospel-perfection Hence of all the deceits in the world none is more dangerous and pernicious then when we take our selves for upright and sincere but are not Fifthly Sincerity doth carry a man on in religious wayes from principles of voluntarinesse and delight within Outward motives may make false hearts towards God set upon many notable services as we see in Iehu and Iudas c. But here was no voluntary and delightsome principle within For a man will never sincerely leave the sweetnesse of his lusts and profits he had in a carnal way till he finde infinitely more sweetnesse and delight in heavenly things So that this doth necessarily accompany sincerity that it maketh a man voluntary and willing with joy and delight in the whole work of God Psalm 110. 3. Thy people shall be willing willingnesses in the day of thy power It is true even the most upright doe sometimes finde much deadnesse and unwillingnesse to ho y things there is a wearisomnesse and aversnesse they sometimes feele but this is an heavy burden to them They cry out to God to quicken them to draw them to enliven them whereas the insincere man is carried out by external motives Even as when the water maketh the Mill runne round that of it self would never move because it wanteth life within Therefore that expression of Iob is observeable Iob 27. 10. Will he delight himselfe in the Almighty Will he alwayes call upon God The