every man is a lyar saith he Rom. 3.4 the best man is subject to erre and to be deceived in some things We shall never all come to unity of faith unity of judgement in all truths that are to be believed till we come to be perfect men as the Apostle teacheth us Eph. 4.13 While we live here there will be difference of judgement in some things betweene the best of Gods servants And that which the Apostle saith Iam. 3.1 2. My brethren be not many masters let not every one be so apt to censure and judge his brother for every failing and slip in their practice and conversation for in many things we offend all the same may fitly and truly be spoken in this case also My brethren be not many masters let not every one be so apt to censure and judge his brother for every errour that he holds in his judgement for in many things we erre all Yea I say secondly that a man that is in the state of grace may possibly hold for a time even such errours in religion as do trench upon the foundation also very neare For all the elect Apostles did believe that Christ should be a worldly king Mar. 10.37.41 Yea they held this errour even after they had been eye-witnesses both of his passion and resurrection too as is plaine by their question Acts 1.6 And the whole Church of the Galatians did for a time hold an errour in that maine fundamentall article of our religion in the doctrine of our justification For they held that a man could not be justified by faith in Christ onely without the works of the Law as is evident by that paines the Apostle takes to convince them of that errour Gal. 3 4 5 Chapters Though we may therefore judge of such errours as these that they are most odious and damnable and can never speak nor think too hardly of them yet may we not judge every one that holds them to be in a damnable estate neither must their persons be odious unto us so long as they do not trouble the Church nor seek to corrupt others by broaching of them for of such the Apostle hath a bitter speech yet not more bitter than holy and wholsome Gal. 5.12 I would they were even cut off which trouble you Thirdly These errours that are so grosse and dangerous that tend directly to the overthrow of the foundation no man that is in the state of grace can obstinately hold and continue in There be some errours in religion of which it may be said as David speaketh Psal. 119.21 Cursed are they that do erre from thy commandements None but they that are accursed of God and ordained to damnation can fall into them and persist in them If ever thou that hast known and professed the truth shalt turne Papist or Pelagian or Libertine or Antinomian certainly thou never hadst the Spirit of God there was never any true goodnesse or grace in thy heart They that worship the beast that turn Papists are many indeed they may well brag of universality and multitude the Pope could not be Antichrist he could not be that beast spoken on in the Apocalyps if he could not plead this universality for all that dwell upon the earth in a manner shall worship him saith the Holy Ghost Rev. 13.8 But who are they None but they whose names are not written in the booke of life saith the text Fourthly and lastly A wavering mind in religion an aptnesse to forsake the truth and to receive new opinions and errours is a dangerous signe of an heart that never had truth of grace in it The ungodly saith the Prophet Psal. 1.4 are like the chaffe which the wind driveth away To be so light of beliefe that every wind of Doctrine will carrie us away is a signe of an ungodly man of a naughty and unsound heart They that at such a time as there were many Antichrists and false teachers in the Church did receive their errours and were drawne from the truth did thereby make it manifest as the Apostle speaketh 1 Ioh. 2.18 19. that they were never any of Gods elect If they had beene of us saith he Vers. 19. if they had ever beene any of Gods elect they would no doubt have continued with us but they went out that they might be made manifest that all that once joyned with us in the profession of the truth were not of us but that we had some hypocrites among us And so on the other side they that in such a time when there are many heresies and false doctrines broached in the Church and that with great shew of reason and truth and holinesse too shall yet cleave constantly unto the truth are even by this made manifest to have upright hearts to be the elect of God and precious in his sight Thus our Saviour describeth his sheepe his elect Iohn 10.5 a stranger one that teacheth strange and false doctrine they will not follow but will flee from him shun and avoid him as much as they can for they know not the voice of strangers they approve not of they like not the doctrine of false teachers Yea the Lord doth for this very cause permit so many spirits of errour to swarme in his Church as there do at this day that by this meanes of tryall â—e might make it manifest which among all them that have professed his religion are his elect ones and approved of him and which are not There must be heresies among you saith the Apostle 1 Cor. 11.19 that they which are approved aâ—â— allowed of God may be made manifest among you Consider well of these motives and you shall find there is great force in them to perswade you to câ—â—ave resolutely and constantly to the truth you have received and to make you fearfull to decline and fall from it Lecture CXLVII On Psalme 51.7 Sept. 13. 1631. IT followeth now that we proceed unto the meanes that they who desire to be constant in the truth and to keepe themselves from being corrupted in their judgement by any of those erroneous spirits that the Church at this day is so pestered with must use Our standing fast in the faith dependeth chiefly indeed not upon our selves or upon any thing that is in us or upon any thing wee are able to doe but upon the Lord onely and upon these two things that are in him First Vpon that grace and free love of God that mooved him in his eternall counsell to elect and ordaine us unto life And secondly upon that omnipotent power of his whereby onely wee are preserved from falling away There shall arise saith our Saviour Matthew 24.24 false Christs and false Prophets and shall shew great signes and wonders the Priests and Iesuites boast much of miracles you know Their miracles for the most part are palpably detected to the world to be but tricks of legier de-main And if they were not so if they were indeed great signes
not that the thing thou lookest after in all the workes of men in all the services they doe unto thee The true worshippers saith our Saviour Iohn 4 23. shall worship the father in spirit and truth for the father seeketh such to worship him Hee even longeth for such servants as will worship him in that manner Secondly This is that that the Lord delighteth in Such as are upright in their way saith Solomon Prov. 11.20 are the Lords delight I know also my God saith David 1 Chron. 29.17 that thou hast pleasure in purightnesse We can by nothing we are able to doe gratifie and please the Lord so much as in this Thirdly This is all in all with God the onely thing that hee requireth of us let our hearts bee true to him and hee hath enough Indeed this comprehendeth much as wee shall heare and where this is nothing can be wanting and therefore the Lord asketh no more but this This is all that God required of Abram in that covenant that he made with him Genes 17.1 Walke before mee and be thou upright So speaketh Samuel also to the people when hee would renew the covenant betweene God and them 1 Sam. 12.24 Only feare the Lord and serve him in truth with all your heart So runneth the covenant also that God made with David and his posterity 1 Kin. 2.4 If thy children take heed to their wayes and walke before me in truth with all their heart and all their soule there shall not faile thee a man upon the throne of Israel Fourthly The Lord valueth and esteemeth of us and of all our words and actions according to this this is the very ballance of the Sanctuary whereby hee weigheth them all 1. Thus the Prophet describeth a good man Psal. 125.4 Doe good ô Lord to those that be good Who are they And to them that are upright in their hearts 2. A little grace a small measure of knowledge and faith the meanest and poorest service we doe unto God is of a great price and worth with him where hee seeth uprightnesse of heart Philadelphia is said Revel 3.8 to have had but a little strength and yet of all the Churches Christ wrote to hee findeth least fault with her shee pleased him best 3. Nay the Lord will beare with many frailties and faults where hee seeth there is truth in the inward parts See three notable examples of this 1. Asa had sundry great faults which you shall see recorded 2 Chron. 16.10.12 And yet because of this see what a testimony the holy Ghost giveth of him 1 Kings 15.14 Neverthelesse Asaes heart was perfect with the Lord all his dayes As if hee should have said for all his slips and frailties hee was a good man because his heart was upright 2 The second example is of Iehoshaphat his sonne of whom also we read that hee had many great frailties Hee made a league of great amity with Ahab 2 Chron. 18.3 Hee went with him to battell against Ramoth Gilead though hee had heard what Micajah the Prophet spake against it 2 Chron. 18.27 28. Though hee had beene reproved for this by Iehu the Prophet 2 Chron. 19.2 yet doth he after that againe joyne himselfe in speciall league with Ahaziah Ahabs sonne a most wicked man 2 Chron. 20.35 And he bestowed his sonne Iehoram in marriage upon Ahabs daughter 2 Chron. 21.6 And yet for all this God accounted him a good man all his dayes 1 King 22.43 Hee turned not aside from doing that which was right in the eyes of the Lord. And why did God so esteeme of him Surely because his heart was upright with God For saith the Prophet Iehu to him 2 Chron. 19.3 Neverthelesse there are good things found in thee in that thou hast prepared thine heart to seeke God And as it is said 2 Chron. 17.6 His heart was lift up in the wayes of the Lord. He was unfeinedly and zealously bent in the purpose of his heart to please the Lord. 3. The third and last example is of the people that received the passeover in Hezechiahs time of whom it is said 2 Chron. 30.18 that they did eate it otherwise then it was written they swerved in that holy service from the expresse direction and commandement of God For they had not cleansed themselves according to the purification of the Sanctuary they came not so prepared to the Sacrament as they ought to have done And yet did God passe by this fault and imputed it not unto them but at the prayer of Hezekiah healed and forgave them made his Sacrament effectuall to their comfort for all that And why so The reason is given verse 19. They had prepared their hearts to seeke God in that his ordinance the bent of their heart was upright with God in that service You see then what account God maketh of the uprightnesse of the heart 4 On the other side The greatest shewes of goodnesse that can be in a man the best workes he can doe are of no worth with him if this be wanting Iudas repented confessed his sinne in particular and made restitution also of that hee had unjustly got Matth. 27.3 4. and all to no purpose because his heart was rotten and unsound The Pharisee led so civill and honest a life that he justified himselfe before men and was highly esteemed for it as our Saviour speaketh Luk. 16.15 but was of no reckoning with God And why Our Saviour telleth us Matth. 23. â—8 Ye outwardly appeare righteous to men but within ye are full of hypocrâ—sie and iniquity The people in Ezekiels time frequented his ministery diligently tooke as great delight to heare him as as ever they did in any musicke yet were they starke naught in Gods account And the reason is given Ezek. 33.31 their heart was false their heart went after their covetousnesse Iehu shewed great zeale for Gods glory and did much for the advancement of it and gloried of it unto good Iehoâ—adab 2 King 10.16 Come with me saith he and see my zeale for the Lord. And yet did the Lord account of him no better then of a murderer I will avenge saith hee Hos. 1.4 the bloud of Iezreel upon the house of Iehu And why Because in doing that excellent peece of service his heart was not right as you shall see 2 King 10.31 Fiftly and lastly The Lord so highly esteemeth of this truth of heart that hee counteth him that hath this a perfect man a righteous man as if hee had no sinne no defect no frailty in him at all For in the phrase of the Holy Ghost an upright hearted man and a perfect man are all one So God calleth Iob 2.3 A perfect and an upright man So speaketh David Psal. 37.37 Marke the perfect man and behold the upright So Psal. 32.11 Rejoyce in the Lord ye righteous Why who can say he is righteous Hee answereth in the next words Shout for joy all ye that are upright in heart And 97.11 Light is sowen
for the righteous and gladnesse for the upright in heart Yea Hezekiah in his sicknesse when hee thought there was no way with him but one 2 King 20.3 could say of himselfe and that was strange that hee had walked before God with a perfect heart because his conscience witnessed with him hee had walked in truth his heart was upright with God The reasons and grounds of this Doctrine are foure principally three of them taken from the nature of God and the fourth from the nature of this grace of truth and uprightnesse of heart First The Lord wee know is a spirit and therefore looketh for the service of the heart and spirit his eye is upon that rather then upon any outward thing So the Lord telleth Samuel 1 Samuel 16.7 This reason our Saviour giveth Iohn 4.24 God is a spirit and therefore they that worship him must worship him in spirit and in truth Secondly The Lord is a God that knoweth is able to search the heart all the corners and windings of it and it is to no purpose therefore to double with him I know Ephraim saith the Lord Hos 5.3 and Israel is not hid from me All things are naked opened saith the Apostle Heb. 4.13 unto the eyes of him with whom wee have to doe This reason the Lord giveth Iere. 17.9 10. The heart is deceitfull above all things who can know it I the Lord search the very heart and try the reines And therefore to thinke wee can flatter the Lord and please him with good words and shewes as it is said the Israelites that perished in the wildernesse did Psalme 78.36 37. They flattered him with their mouthes for their heart was not right with him is even to lye unto the holy Ghost as Peter charged Ananios Actes 5.3 Why hath Satan filled thy heart to lye unto the holy Ghost a dissembling with him that cannot bee deceived by us Thirdly The Lord is the God of truth and so is called Psal. 31.5 and the spirit of God is called the spirit of truth Iohn 14.17 In this grace specially consisteth the image of God in this wee most resemble him God made man upright Eccle. 7.29 So the Apostle speaking of the image of God according to which we were first created and unto which wee are renewed by the spirit of regeneration Ephes. 4.24 Hee calleth it righteousnesse and holinesse of truth And our Saviour describing the fall of the Angells the devills falling from God and loosing of his image he describeth it thus Iohn 8.44 Hee abode not in the truth because there is no truth in him If there bee truth in our inward parts wee resemble God our heavenly father if there bee no truth there we resemble Satan and therefore it is no marvell though the Lord take such pleasure and delight in uprightnesse Fourthly and lastly The uprightnesse of the heart will command and carry the whole man with it This reason the holy Ghost giveth Prov. 4.23 Keepe thy heart with all diligence looke that that that bee sound and upright for out of it come the issues of life Vprightnesse in the hid man of the heart is like unto the leven it is our Saviours comparison Matth. 13.33 hâ—d in three measures of meale the whole lumpe of dough will savour of it A good man cut of the good treasure of his heart saith our Saviour Matth. 12.35 will bring forth good things If the heart bee upright and good the speech will bee good and the actions also The mouth of the righteous saith David Psal 37.30 31. speaketh wisedome and his tongue talketh of judgement Why so The law of his God is in his heart none of his steps shall slide If grace and uprightnesse be in the heart it will make the speech gracious it will keepe a man from sliding and falling from God in his whole conversation It is therefore no marvell though the Lord desire that above all things and so much delight in it Lecture LXXV On Psalme 51.6 Novem. 13. 1627. IT followeth now that we proceed to shew you the uses that this Doctrine serveth unto and those are principally two 1. For examination and tryall of our selves whether wee have this grace or no. 2. For exhortation to stirre us up to seeke for it if wee want it and to make much of it to maintaine and strengthen it if wee have it already for as for the uses both of reproofe and comfort they will fitly be comprehended in these two The first use I say it serveth unto is for examination for every one of us to try our owne hearts whether there be that truth and uprightnesse in them that the Lord taketh so much delight in Now for the more orderly and profitable handling of this use I will shew you 1. The Motives that may stirre us all up to take paines in this tryall and examination of our selves 2. The Notes and Markes whereby this tryall is to bee made and whereby the truth and sincerity of the heart is to bee judged of The Motives are three principally 1. From the necessity of this worke in respect of the difficulty of it 2. From the possibility of it 3. From the benefit and fruit of it when it is well done First it is a difficult thing to find out whether our heart bee upright or no. This is evident 1. By common and daily experience all sorts of people are apt to deceive themselves in this point The worst men that are as they are the most confident people in the world and the best perswaded of their estate towards God according to that of Solomon Pro. 14.16 A wise man feareth and departeth from evill he is afraid of Gods wrath and apt to doubt much of his owne estate and that keepeth him in awe and maketh him carefull to depart from evill but the foole rageth and roareth and swaggereth and yet is confident So do they build their confidence upon this perswasion principally that though they speake foolishly now and then and do amisse through frailty yet they have as good as true hearts to God as the best There is a generation saith Solomon Pro. 30.12 that are pure in their owne eyes and yet are not washed from their filthinesse As if he had said though their lives be most filthy yet they are thus conceited of their owne purity Every way of man saith Solomon Pro. 21.2 is right in his owne eyes but the Lord pondereth the hearts As if he should say Why doe men please themselves in their owne waies and are deceived in them The reason is they cannot ponder nor know their hearts they thinke better of their hearts then they should do On the other side the best men that are are apt to charge themselves that their hearts are false and unsound that they have no more in them then may be in an hypocrite The good things that are in the regenerate are so mixed and intermingled with their owne
was there in him either to further or to hinder any of them And if the efficacie of grace that God giveth to men for their conversion were no more but this that they are made thereby able to convert and repent if they will how could that bee true which the Apostle speaketh 1. Cor. 4.7 Who maketh thee to differ from another and what hast thou that thou hast not received Who made Peter to differ from Iudas that when they had both fallen the one truly repented the other did not Surely if this were so Peter might have said not the Lord but I made my selfe to differ from Iudas he had as sufficient grace given him of God for his conversion as I had he had power given him to repent if he had listed as well as I but he did not make right use of his free will for the accepting of Gods grace as I did and that was it that made the difference betweene him and me Lecture CIII On Psalme 51.6 Nouemb. 11. 1618. IT followeth now that wee proceed to the latter branch of the Doctrine namely to shew That the sound and saving knowledge of the truth that is in any man is to bee ascribed only to the worke of Gods grace and holy spirit not unto any power and ability that is in man himselfe In the hidden part saith David here thou hadst made mee to know wisedome See this confirmed unto you in three points 1. No man is able without the supernaturall grace of Gods spirit to attaine unto that knowledge of the truth as is sufficient unto his salvation 2 This supernaturall grace of Gods spirit is not common nor actually vouchsafed unto all that doe enjoy the meanes of instruction 3. No cause can bee given why this grace should bee vouchsafed unto one rather then unto another but onely the good pleasure and will of God For the first of these points I can no way better confirme it unto you then by answering two objections that may be made against it 1. Concerning the cleare and evident manifestation of the truth in the word and the ministery thereof 2. Concerning the great measure of knowledge that many a man by his naturall abilities without any supernaturall worke of Gods grace hath attained unto For the first It cannot bee denyed that all those truths the knowledge whereof is necessary unto salvation are not darkely and obscurely but plainly and clearely set downe in the holy Scriptures Thy word saith David Psal. 119.105 is a lampe unto my feet and a light unto my path And the Apostle 2 Peter 1.19 calleth the word of prophesie the Scripture of the old Testament a light that shineth in a darke place An evident demonstration of the plainnesse and easinesse of the holy Scripture to be understood is this that it was written for the use not of the learned onely but of all Gods people I have written to him saith the Lord Hosea 8.12 that is to say to Ephraim to the whole people and congregation of Israel the great things of my law but they were counted as a strange thing And how could Ephraim be blamed for counting them as a strange thing if they had beene written so obscurely and darkely that they could not bee understood by them So our Saviour speaking to the multitude to the common people Iohn 5.39 commandeth them to search the Scriptures that is to read and studie them diligently and giveth this for his reason For in them saith hee you thinke to have eternall life and they are they that testifie of mee which hee would never have done if he had thought the Scriptures had beene so darke that the common people could never understand them Neither would the Apostle have commended this in Timothy 2 Tim. 3.15 that from a child hee had knowne the holy Scriptures nor noted it to the praise of his grandmother and mother that they had trained him up so if hee had not knowne that the holy Scriptures are so plaine that even children may bee able to understand them Certainely they are so plaine in those points the knowledge whereof is necessary to the obtaining of eternall life as no man no woman no child need to bee discouraged from the reading and study of them Yea it was purposely written by the holy Ghost in that manner that it might bee understood of the simplest of them that read it and bring them unto knowledge The testimony of the Lord saith David Psal. 19.7 8. is sure making wise the simple the commandement of the Lord is pure enlightning the eyes And 119.130 The entrance of thy words saith hee or the doore of them as it is in the Originall giveth light it giveth understanding unto the simple As if he had said So soone as they doe but open the doore and make any entrance into them they shall see light and get understanding by them And if these necessary truths of God were so plainly delivered and set downe in the word of prophesie in the Scripture of the old Testament how much more in the new wherein all things are plainer then they were in the old and which doth open and interpret those things that were more darkely delivered by the prophets The mystery which was kept secret since the world began saith the Apostle Rom. 16.25 26. is now made manifest and by the Scriptures of the Prophets he meaneth as they are now opened and interpreted according to the commandement of the everlasting God made knowne to all nations for the obedience of faith And if all necessary truths be so plainely set downe and delivered in the written word how much more in the ministery of the word preached For this is a chiefe worke and duty of the ministery to open the Scriptures and make the meaning of them plaine unto the people as those Levites did Nehem. 8.8 They gave the sense of the law of God and caused the people to understand the reading And if all necessary truths be with such evidence and plainnesse delivered in the word and the ministery thereof why may not any man having the use of reason and judgement and being attentive in reading and hearing without the helpe of any supernaturall grace attaine to the sufficient knowledge of them nay how can he choose but doe it To this I answer The whole truth of God that is necessary to be knowne unto salvation is indeed plainely and clearely revealed in the holy Scriptures there is in the word and ministery thereof a bright and shining light But alas every man by nature is blind Hee that lacketh these things saith the Apostle 2 Peter 19. he that is unregenerate and lacketh saving grace is blind And what use can the blind man make of the light while he remaineth blind and till his eyes be opened Till the Lord annoint our eyes with that eye-salve that Christ speaketh of Revel 3.18 and cure us of this blindnesse till he open our eyes till he by his spirit inlighten
Iob. 32.8 There is a spirit in man and the inspiration of the Almighty giveth them understanding Of this knowledge our Saviour saith to Peter Matth. 16.17 Blessed at thou Simon Bar-jona for flesh and bloud hath not reveiled it unto thee but my father which is in heaven Why what was it that Peter had the knowledge of Surely this as you shall find verse 16. That Iesus was Christ the sonne of the living God And could not this bee knowne without the inspiration of the Almighty Why Satan himselfe knew thus much as you shall find Marke 5.7 Yes but he knew it onely with a literall and historicall knowledge he knew it not with that full assurance with that spirituall understanding hee knew not the goodnesse the sweetnesse and power of that truth as Peter did So the Apostle saith Ephes. 4.20 21. No man hath learned Christ no man can know him rightly till he have heard him and beene taught by him Though he have heard and beene taught by the best preachers in the world if hee have not heard Christ by his spirit speaking to his heart if he have not had this inward and powerfull teacher hee can never know Christ aright And that is it which our Saviour also speaketh Iohn 6.45 It is written in the Prophets and they shall bee all taught of God every man therefore saith hee that hath heard and learned of the father commeth unto me and none but he And thus have I finished the first point I propounded for the proofe of the Doctrine No man is able without the supernaturall grace of Gods spirit to attaine unto that knowledge of the truth as is sufficient unto his salvation Now for the second point That this supernaturall grace of Gods spirit is not actually vouchsafed unto all that enjoy the meanes of instruction all are not thus taught of God is alas so evident in dayly experience that it were folly to spend time in prooving of it This as it is a miraculous and extraordinary worke of God God who commanded light to shine out of darkenesse saith the Apostle 2 Cor. 4.6 hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ As mighty a worke as the creating of light at the first when there was nothing but darkenesse upon the face of the deepe Gen. 1.1 2. as mighty and miraculous a worke as the opening of the eyes of them that were borne blind which could never be done but by the divine power Since the world beganne saith the man that had bin blind Iohn 9.32 was it not heard that any man opened the eyes of one that was borne blind As I say it is a mighty and extraordinary and miraculous worke of God so is it a rare worke also To you it is given saith our Saviour to his Disciples Matth. 13.11 to know the mysteries of the Kingdome of heaven but to them it is not given Though the Lord command us to teach all men Matth. 8.19 he will not teach all men himselfe What man is hee that feareth the Lord saith David Psal. 25.12 him shall be teach the way that hee shall choose As if hee should say Hee will teach none but such as by his holy spirit hee doth also effectually convert and sanctifie such and none but such shall ever attaine to a certaine and spirituall understanding of Gods truth The secret of the Lord saith David Psalme 25.14 is with them that feare him and hee will shew them his covenant The mystery of God saith the Apostle Col. 1.16 is now made manifest as cleare as the light but to whom to his Saints saith hee and to none but them Certainly the Lord himselfe hath nothing so many hearers nothing so many schollers as we his poore servants have Many are called but few are chosen saith our Saviour more then once to his hearers Mat. 20.16 12.14 Now for the third and last point that I propounded That no cause no reason can be given why God by his holy spirit should teach and give saving knowledge to one rather then to another but only the good pleasure and will of God That he denyeth this mercy to the most yea if he had denyed it to all men there had bin cause and reason enough to be found for that in man himselfe But that he vouchsafeth it to some rather then to others of that no reason at all can bee found in man himselfe but of that we must say as our Saviour doth Mat. 11.26 Even so father for so it seemed good in thy sight And with the Apostle Eph. 1.9 He hath made knowne to us the mystery of his will according to his good pleasure which he had purposed in himselfe Lecture CIIII. On Psalme 51.6 Novemb. 25. 1628. NOvv it followeth that wee proceed unto the grounds and reasons of the Doctrine That it is so we have heard it proved sufficiently but now why it is so yea why it must needs be so that whatsoever goodnesse whatsoever soundnes of knowledge is in any man must be ascribed wholly to Gods grace and nothing to man himselfe that remaineth to be enquired into And we shall find in the holy Scriptures two principall reasons given of this the one of them respecteth man and the other the Lord himselfe For the first Every man by nature is not onely utterly void of all true goodnesse of all sound knowledge and understanding but unable also either to doe anything that might move God to give him his grace or to desire it or to receive and accept of it when it pleaseth the Lord to offer it unto him or to withstand and repell it when God is pleased thereby to enlighten and convert his heart For in all these respects hee is neither better nor worse then a dead man Thus speaketh the holy Ghost not only of such as have bin notorious and grosse sinners of such as by their lewdnesse may be thought to have extinguished in themselves that light and goodnes that was in them by nature Such a one was the prodigall of whom his father saith Luk. 15.24 This my sonne was dead And those widowes the Apostle speaketh of 1 Tim. 5.6 She that liveth in pleasure in wantonnesse he meaneth as appeareth ver 11. is dead while she liveth But of all naturall men indefintely the Holy Ghost speaketh so Let the dead bury the dead saith our Saviour Matth. 8.22 Even of them that God loved before all eternity and ordained unto life the Holy Ghost speaketh thus The elect Ephesians were dead men by nature Ephes. 2.1 And the elect Colossians were dead men by nature also Col. 2.13 Yea of them that have beene most civill and morall men that have lived most unblameably in whom the light of nature and the remnants of Gods image that any naturall man can have did most abound even of them I say the Holy Ghost speaketh thus that in their naturall estate they were no better
doth the spirit of God also in his ordinary manner of teaching the heart of man by the holy Scriptures which the Apostle 2 Pet. 1.19 calleth a more sure word of prophesy then any of those extraordinary revelations were speake so expresly as the people of God that have beene taught by him have beene so certaine of the truth that they have beene willing to seale it even with their dearest bloud So the Evangelist saith Luke 1.1 that all the parts of the Gospell all the articles of our faith were most surely beleeued among the faithfull And Peter saith of himselfe and the rest of the elect Apostles Ioh. 6.69 We beleeve and are sure that thou art that Christ the sonne of the living God And our Saviour saith of them all Ioh. 17.8 that they knew surely that be came out from God and beleeved that God did send him The people of God by the teaching of the holy spirit do attaine you see not unto a probable opinion onely but to an undoubted certainty of knowledge and faith And from this certainty hath growne that marvellous courage and comfort that the holy Martyrs have expressed in all their sufferings They were â—laine for the Word of God saith the Apostle Revel 6.9 and â—or the testimony which they held They did professe and give testimony to the truth of God which they had learned in his Word and they did hold fast this their testimony and would not by any meanes be drawne from it and therefore they were slaine If a man have no certainty in the matters of religion but is wavering and unsetled in it certainely he was never yet taught of God Fiftly No man can attaine to this undoubted certainty in religion by any other meanes but by the teaching of the spirit of God Though a man be a constant hearer of the most excellent teacher and enjoy all other the best meanes of knowledge that are upon earth yet shall he never bee able to attaine to a cleare and certaine knowledge in the matters of his salvation till the spirit of God doe teach and instruct him When Peter had made this confession of his faith Matth. 16.16 Thou art Christ the sonne of the living God Iesus answered and said unto him verse 17. Blessed art thou Simon Bar-jona for flesh and bloud hath not revealed it unto thee but my father which is in heaven Marke two things in this speech of our blessed Saviour 1. That till a man be taught of God he can never understand and know no not thus much 2. That he is a blessed and happy man that can find in himselfe that hee is taught of God Why but may you say May not flesh and bloud reveale so much to a man May not a naturall man be perswaded of this that Iesus is Christ the sonne of the living God I answer that he may say so and he may thinke so and he may in some sort know it to be so and be able to prove it to be so but he cannot be fully perswaded of this article he cannot beleeve it with all his heart as Philip speaketh Acts 8.37 till God by his holy spirit have revealed it unto him and perswaded his heart of it No man can say that Iesus is the Lord saith the Apostle 1 Cor. 12.3 but by the Holy Ghost As if he had said He cannot say and professe it from the full perswasion of his heart till the Holy Ghost hath taught it him that hee is so indeed No man can have a cleare and certaine perswasion in matters of religion but onely he that hath the spirit of sanctification and is instructed and guided by it Certainely saith Elihu Iob 32.8 there is a spirit in man and the inspiration of the almighty giveth them understanding There bee many arguments whereby a man may bee convinced and forced to acknowledge that the holy Scripture is undoubtedly the Word of God 1. The marvellous consent of all the holy Writers that penned it 2. The certaine fulfilling of all the Prophesyes contained in it 3. The strange miracles that have confirmed it 4. The admirable providence of God in preserving of it 5. The testimony that the Church and Saints of God in all ages have given unto it 6. The divine and supernaturall doctrine contained in it But none of all these arguments can undoubtedly perswade the heart certitudine fidei that the holy Scripture or any doctrine contained in it is the Word of God till we be taught it of God till the holy spirit of God have inwardly certified and assured us of it Therefore is this knowledge this cleare and certaine knowledge in matters of faith and religion called Pro 30.3 the knowledge of the holy and 9.10 The knowledge of the holy is understanding A carnall man by his naturall parts and by the helpe of learning of hearing of study and conference may know much in religion and teach it also excellently and maintaine it strongly against any adversary but this cleare and certaine knowledge this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that carryeth with it as with full saile the whole man to the love and obedience of it that makes a man able and willing to suffer and die for the truth can no man have till the holy spirit of God have sanctified his heart and perswaded him in the truth Sixtly and lastly Proportionable to the measure of the spirit of grace and sanctification that any faithfull man hath received shall the measure of his knowledge and certainty be in the matters of his faith and religion He that is spirituall saith the Apostle 1 Cor. 2.15 by whom though he oppose him to the naturall man he meanes not every one that hath the spirit and is regenerate but him that hath the spirit in a greater measure then many other of the regenerate have as appeares by the opposition he makes Chap. 3 1. betweene them that are spirituall and them that are â—aâ—es in Christ. He that is spirituall saith he judgeth all things that is to say is not only certaine of the truth that himselfe holdeth but can judge and clearely discerne and reject any errour that is held by other men yet he himselfe is judged of no man As if he had said He is so certainely assured of the truth that hee holdeth that the contrary judgement of other men whatsoever they bee cannot over-sway him or cause him to stagger Grow in grace saith the Apostle 2 Peter 3.18 and in the knowledge of our Lord and Saviour Iesus Christ. The holyer and more spirituall a man is the more hee growes in grace in the feare of God in sorrow for sinne and hatred of it and in the love of goodnesse the better and with the more certainty of assurance shall hee know the mystery of Christ the clearer and more certaine assurance shall hee have in spirituall things And thus having opened and confirmed this first reason of the Doctrine I come to answer a maine objection which the Papist
received them by the ministery of the Church and preaching of the Word Therefore the Apostle calls the ministery of the Gospell 2 Cor. 3.8 the ministration of the spirit As if hee had said The meanes whereby the Lord conveyes his spirit into the heart of man and whereby the spirit worketh grace in mans heart is the ministery of the Word Received ye the spirit saith he Galathians 3.2 by the workes of the law or by the hearing of faith that is the Doctrine of faith preached So speaking of faith the greatest worke of the spirit he saith Rom. 10.17 faith comes by hearing Therefore when our Saviour had said Iohn 6.45 It is written in the Prophets they shall bee all taught of God hee addeth immediatly every man therefore that hath heard and learned of the father commeth unto me As if he had said The father teacheth no man ordinarily but in and by the hearing of his Word preached Therefore when the Lord makes that gracious promise to every faithfull man that hee will by his spirit plainely teach and direct him which way to take even then when he is in most danger to be mislead and seduced Esa. 30.21 Thine eares shall heare a word behind thee saying this not that but this is the way walke yee in it continue goe on in it leave it not when thou turnest unto the right hand and when thou turnest unto the left As if he should have said When thou shalt be in danger to be seduced and drawne out of the right way even then my spirit shall resolve and confirme thee in the truth and keepe thee in it I say when the Lord doth promise thus plainely and particularly to teach and guide his people aright by his spirit even in controverted truthes you shall find in the former verse 20. how and by what meanes the spirit will thus teach and guide his people Thy teachers saith he shall not bee removed into a corner any more but thine eyes shall see thy teachers and then followeth and thine eares shall heare a word behind thee As if hee should say I will accompany the ministery of my Word with the efficacy and operation of my spirit and by the ministery of thy teachers my spirit shall instruct and guide thee in the right way And thus you see the first reason of the Doctrine opened and confirmed unto you that the spirit of God wheresoever hee dwells will teach and perswade the heart in the truth of religion The second reason of it is this That when once a man is taught of God and instructed by his spirit in the truth hee will certainely cleave unto it and hold fast whatsoever hee hath learned of that heavenly teacher Teach mee O Lord saith David Psalme 119.33 the way of thy statutes that is that way unto life and salvation which thou hast in thy Word prescribed a plaine periphrasis of the true religion of God and I shall keepe it unto the end As if hee had said I shall never fall nor bee drawne away from it when once thou hast by thy spirit instructed and resolved me in it And verse 102. I have not departed from thy judgements saith he but have beene constant in thy truth for thou hast taught mee So saith the Apostle also of all that are taught of God 1 Iohn 2.27 The same anointing saith hee the spirit of God hee meanes teacheth you of all things of all things that are necessary for you to know and it is truth and is no lie this teaching of the spirit is cleare certaine and even as it hath taught you ye shall abide in him As if he should say Ye shall abide in Christ and in the profession of every truth of his because ye have beene taught by his holy spirit And thus have I shewed you the reasons and grounds of this point that he that hath the spirit of Christ will be constant in the Religion of Christ and firmly cleave unto the truth of God Lecture CXLVI On Psalme 51.7 Aug. 30. 1631. IT followeth now that we proceede to make some application of it unto our selves For seeing as wee have heard the Spirit of God wheresoever it dwels will teach and resolve the heart in the truth of Religion and he that is thus taught of God cannot but be constant in the truth seeing the Lord makes so great account of them that cleave to his truth and the faithfull themselves have found such comfort in this when they have beene in great distresse wee are therefore to be exhorted that every one of us would labour by this note to approve our selves to have the Spirit of Christ and so to be his even by our resolution and constancy in our Religion and cleaving fast unto the truth of God which we have received and doe make profession of This is an exhortation which we shall finde much pressed upon Gods people by the Holy Ghost specially in the New Testament Watch yee take heed unto your selves saith the Apostle 1 Cor. 16.13 stand fast in the faith in the Doctrine of faith quit yee like men in withstanding manfully all such as would seduce you bee strong and resolute in the truth Observe his earnestnesse in the many words he useth So Phil. 4.1 Stand fast in the Lord in the faith and Doctrine of Christ my dearely beloved And 2 Thes. 2.15 Therefore brethren saith hee sland fast and hold the traditions the doctrines delivered unto you which you have beene taught whether by word by lively voice in the Ministery of the word preached which you heare or by our Epistle or by the holy Scripture which yee reade And againe Heb. 4.14 Let us hold fast our proâ—ession saith he And againe Heb. 10.23 Let us hold fast the profession of our faith without wavering Remember how thou hast received and heard saith our Saviour Revel 3.3 and hold fast And if the people of God then had such need to have this exhortation pressed upon them while the Apostles themselves lived by whom they had beene taught and confirmed in the truth with farre more evidence and demonstration of the spirit and of power as the Apostle speaketh 1 Cor. 2.4 then is it to bee found in the Ministery of any of Gods servants now how much more necessary is this exhortation for us all in these dayes No not so will you say For those were dayes of bloudy persecution and of a fiery tryall The Magistrate was a mortall enemy to Christ and his Gospell and the Iewes every where incensed him against it but we thankes be to God live under a Christian Magistrate and in dayes of great peace we have peace at home and peace abroad To this I answer that though we through the great mercy of God doe enjoy the Gospell in great peace and have it also maintained and countenanced by publike authority and though the religious disposition of our gracious King who hath both heretofore and of late so fully declared himselfe
15. did me much evill the Lord reward him according to his works of whom he thou aware also for he hath greatly withstood our words And what was the cause of his falling thus fearfully That the Apostle hath told us he forsook a good conscience He gave liberty to himself to sinne against his conscience to live in some knowne sinne Corruption in manners will breed corruption in judgement A man that hath once knowne and professed the truth is seldome knowne to fall into Popery or any other heresie till he had first forsaken a good conscience and by living in knowne sinnes provoked God to give him over thus farre So among other judgements this is one whereby God threatneth to punish the disobedience of his people Deut. 28.36 Thou shalt serve other gods of wood and of stone thou shalt become a grosse and senslesse idolater And the Apostle speaking of them that in this last age should be drawne unto Popery 2 Thes. 2. he speakes of it Vers. 11. as of a fearefull judgement of God upon men for some sinnes they had beene guilty of For the cause saith he God shall send them strong delusiâ—â—s that they should believe a lie They shall be strongly deluded How By the learning or holinesse or miracles of their Priests No but by the most just hand and curse of God upon them God shall send them strong delusions that there shall be no errour in Popery so grosse no lie so palpable but they shall verily and undoubtedly believe it Marvell not then at their confidence For this cause saith the Apostle For what cause What is the sinne 〈◊〉 provokes God to plague men in this manner He nameth two one in Vers. 10 because they received not the love of the truth that they might be saved the second Vers. 12. because they tooke pleasure in unrighteousnesse To conclude then this second direction what hope can there be that many common Protestants though they be willing to heare and make profession of the truth should ever be able to continue constant in the truth in the time of tryall but that they will be apt to turne Papists blasphemers and persecutors of the truth when a time of tryall shall come seeing 1 they beare no love to the truth at all take no delight in it love every trifle and vanity better than it 2 they give liberty to themselves to live in knowne sinnes and take pleasure therein 3 they content themselves with a forme of godlinsse as the Apostle speaketh 2 Tim. 3.5 but deny and renounce the power of it and hate it mortally wheresoever they see it casting the most odious aspersious upon it Lecture CXLIX On Psalme 51.7 Nouem 1. 1631. IT followeth now that we proceed unto the third Direction and that is this He that would preserve himselfe from falling quite away from the truth and forsaking his religion must take heed of declining from or forsaking of the least truth he must not give himselfe liberty to shrink and fall from the least truth that God hath revealed unto him and wherein his conscience hath beene convinced that it is indeed a truth of God Two things there be whereby men do falsly warrant themselves to take this liberty and they be both of them certaine and undeniable truths First That there be many good and worthy men that see not nor make any reckoning of such truths as themselves have been convinced in And indeed a man may bee a right good man and indued with a great measure of saving grace and yet he cannot see nor be perswaded of some truths that God hath taught us in his holy Word but his judgement is erroneous and unsound in some points yea though he hath had great meanes to informe him in the truth yet he cannot see it And that therefore difference in judgement in some things which cannot be without errour on the one side should not alienate the hearts of brethren one from another as I shewed you in my last lecture but two out of Rom. 14 1-6 Secondly That on the other side there be many in whom no life nor power of godlinesse can be discerned that busie themselves altogether and glory in these points And indeed it is an ill signe in any and a shrewd note of an hypocrite to busie his braines about truths of lesâ—e moment with neglect of greater when a man shall seeke to be expert and cunning in those truths which concerne the ceremonies and discipline of the Church and be stiffe in the holding and maintaining of them and yet be ignorant and void of all desire to learne the doctrine of faith and repentance of mortification and newnesse of life the meaning of the ten commandements and articles of our faith of the Lords Prayer and doctrine of the Sacraments For such persons are doubtlesse under that wo that Christ denounceth Mat. 23.24 against them that straine at a gnat and swallow a camell But though these two things I say be so yet for a man to be wilfully ignorant of the truth of God in any thing wherein he is pleased to reveale his will unto us in his holy Word or to forsake it when he hath once beene convinced of it out of this conceit that it is but a small matter a trifle a man may be saved though he never know nor hold such a truth is a very dangerous sinne Observe I pray you the proofe of this in three points First Though some truths of God be comparatively greater than others as our Saviour saith Mat. 23.23 some matters of the Law and Word of God are weightier than others yet is not any one truth of God to be accounted small or of little or no moment even of those points of the law which he cals but gnats in comparison of others our Saviour saith Mat. 23.23 these ought ye to have done and not to leave the other undone even those small things ought not to be neglected ought not to be left undone I have written to them saith the Lord Hos. 8.12 the great things of my Law They are all great things that God hath written and revealed to us in his holy Word All the truths of God which the Apostles when the Spirit fell upon them in cloven tongues like fire did utter and teach are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2 11. Magnalia Dei the great things of God Yea the least truth of God that he hath revealed in his Word is to be esteemed of greater moment and weight than heaven and earth and all the creatures contained in them It is easier for heaven and earth to passe saith our Saviour Luk. 16.17 than that one title of the law should faile It is therefore a great contempt done unto Gods Word to think so lightly of any thing he hath taught us in it as if it were not worth the knowing or not worth the holding and sticking to when we do know it When David hath professed his high esteeme of Gods Word
the Word and teaching of the Spirit we should be constant in 525 c. 766 767 A grievous sinne to insult against Religion for the faults of the professours of it 553 554 True Religion grounded on the Word 767 No certainty in Religion but by the teaching of the Spirit 773 774 True Religion brings great blessings to the Church and State 806 807 Repentance A great comfort that thou hast repented 17 The sin of such as keep men from publike pennance 187 188 The sin of such as sin and refuse publike profession of their repentance 189 191 They that have truly repented them of their sinnes cannot easily forget them but are apt to think of them 203 c. The chief thing that should make us hate sin and mourne for it is the offence and dishonour done to God 219 220 The sinning against so good a God should humble us 227 Notes of sincere repentance 232 Five things required in true repentance 605 Faith the root of repentance 740 Reproofe The Minister must plainely and particularly reprove sin 44 c. 707 The reasons for the necessity of reproofe 46 In foure things the Ministers wisdome in reproving sinne must appeare 49 50 And his love in three 51 Reasons why men cannot indure reproofe 52 Their folly appeares in â—oure things 53 Five Obiections answered against such Ministers 54 57 Dangerous not to indure the Word of reproofe 244 Righteousnesse Five things to be granted touching inherent righteousnesse 667 668 Yet cannot a man be iustified by that 669 Inherent righteousnesse a great ground of comfort 677 678 S. Sabbath THough the outward observation of the Sabbath be the least yet God is highly pleased with it and promiseth to reward it 701 705 The things required for the right observation of it 708 710 Sacriledge Is a great sinne 724 Sadnesse Christians should beware of sadnesse and feare 137 Salvation The whole glory of mans salvation is due to the Lord alone and his free grace 521 522 Though it be free to us Christ paid deare for it 600 601 Sanctification Whom the Lord iustifies he sanctifieth though this be not so perfect as the former yet is it more sensible to us because we are agents in it our selves 316 Foure maine differences betweene sanctification and iustification 656 659 Sanctification is not in the same measure in all true believers 657 Nor perfected in this life 658 None can be sanctified till he be iustified 730 Faith the inward instrument whereby God sanctifieth the heart 731 Reasons of it 738 739 Scandalous sinners We should do our best indeavor to bring scandalous sinners to open shame and punishment 182 c. Officers chiefly Ibid. How â—arre private Christians may go in this 185 c. Scripture We must esteeme reverently of every part of Scripture though we cannot at first reading or hearing profit by it 2 The duty we owe to those parts of the Word we cannot understand standeth in six points 2 3 The holy Scripture of the Old Testament was kept in the Sanctuary and Temple 4 It is the onely rule of true righteousnesse 380 c. The absolute perfection of the Scriptures appeares in six particulars 381 384 All Gods people have equall interest in the holy Scriptures 493 All truths necessary to salvation are plainely and clearely set â—â—wne in the Scriptures 512 513 768 Security Against secure sinners 209 214 Selfe-denyall To renounce our selves and with humbled soules to cast our selves upon the â—ree mercy of God in Christ is the way to obtaine comfort 647 Service of God Their solly which reâ—use Gods service because it is an heavy bondage 444 c. Reasons why men reâ—use Gods service 445 c. Gods service the most comfortable life 448 Foure things to be considered in the gracious disposition of our Master that maketh us chearfull in his service 451 Sight of sinne How far forth the discovering of sin to us is a blessing 340 How far forth a judgement 341 Sincerity The Lord desireth and highly esteems truth and sincerity of â—eart and â—oure reasoâ—s for that 368 371 It stands us all upon to 〈◊〉 diligently whether our hearts 〈◊〉 upâ—ight and thâ—ee motives to that 372 376 466 He that hath any one sâ—ving and sanctifying grace hath certainly an upright heart 376 Even the aptnesse that is in us to suspect our selves least our hearts should be unsound is a good signe of uprightnesse 376 719 So is the conscience we make of Gods commandements and to lead a godly life 378 Meanes to attaine sincerity and uprightnesse of heart 469 470 Care to keep our selves unâ—potted of every sin is a signe of sincerity 726 So is this when our maine intent and aime is to please God 728 Sinne. One sin drawes on another 14 Pardon of sin is more to be desired than deliverance from any outward misery 84 c. Sin the greatest evill 85 Sinnes are debts 86 Sin is filthenesse 87 Motives to seek pardon of sin 94 95 Pray daily for it though we be justified 666 Comfort from the pardon of sin 677 Meanes to obtaine it 96 97 98 Notes whereby to know sin is pardoned 100 101 How the assurance of pardon is lost 99 The godly man remembreth his sin with griefe 203 c. Three great mischiefs of scandalous sinnes that abound where the Gospell is preached 175 178 Learne to be afraid of sin 207 569 Every sin is a transgression of Gods Law 220 A contempt done unto God 221 Foure attributes of God by which it appeares that we are chiefly to mourne for our sinnes because God iâ— offended 22 c. No sin veniall or lightly to be accounted of 228 229 233 234 Yet are some greater than others 230 c. 549 552 Three causes of actuall sinnes 282 The godly man hath most cause to be afraid of sin 571 Foure things to be observed in the passion of Christ that do notably set forth the odiousnesse of sin 601 604 Five meanes to make us esteeme sin as it ought to be esteemed of 605 606 Speech Filthy speech becommeth not Christians 6 7 Spirit of God Five notes of the holy Spirit dwelling in us 150 151 The Spirit is the mark on Christs sheep whereby they may know they are his 747 By the fruits of the Spirit they may know they have the Spirit Ibid. Where the Spirit dwels it perswades them in the truth of religion 771 This no private Spirit 775 Strictnesse Maketh not Christs yoke intolerable 235 All precisenesse and strictnesse in small matters is not hypocrisie 236 581 714 Answer to them that blame professours for their scrupulousnesse 715 T. Trouble of mind Diverse obiections of men in that case answered 139 c. Take heed of seeking helpe in this case by false wayes 144 145 Tentations to despaire to be resisted and how 145 146 How to recover our selves and to overcome such tentations 148 c. Truth When a thing is said to bee done or spoken in truth 368 W. Watchfulnesse A
or am I a divell incarnate that I should prove so vile a wretch But though I be no Prophet to say so yet can I say with as great authority and warrant as though I were a Prophet that there is never a one of us here but may prove such a one before wee die And therefore we have need to feare and suspect our selves If any man shall object this is the manner of all your preaching to disquiet mens mindes with feares and doubts What cause have we thus to feare as long as we are sure we can never fall totally we cannot fall finally Iob. 5.24 He that beleeveth in Christ hath everlasting life and shall not come into condemnation but hath passed from death to life I answer Happy is that soule that upon good ground can say he is sure of this But admit thou wert sure of that is it no cause of feare that thou moist for all this fall into so foule sins as thou hast heard of I tell thee that by falling into such sins First thou shalt greatly dishonour that God whose servant thou professest thy selfe to be and open the mouthes of his enemies to blaspheme his name as Nathan chargeth David to have done 2 Sam. 12.14 Secondly thou shalt greatly grieve thy heavenly father Forty yeares long was I grieved with this generation saith the Lord Psal. 95.10 Thirdly thou shalt make him thine enemy and provoke him to smite and plague thee thou knowest not how deepely They rebelled and vexed his holy spirit therefore was he turned to be their enemy and he sought against them saith the Prophet Esa 63.10 Take David for an instance and example of this The sword shall never depart from thy house because thou hast despised me saith the Lord by Nathan unto him 2 Sam. 12.10 Though thou breake not thy necke with these falls to the losse of thine everlasting life thou maist breake an arme or a leg to thy extreame anguish Fourthly though the seed of God will remaine in thee notwithstanding these sins yet wilt thou loose all the use and comfort of that grace that is in thee Psal. 51.12 Restore to me the joy of thy salvation that was gone 1 Thess. 5.19 thus farre forth the spirit may be quenched Fiftly thou maist bring on thyselfe by such fails the intollerable torment of a wounded spirit and who can beare that saith Solomon Pro. 18.14 Sixtly no man can tell thee how long thou maist continue in this uncomfortable and wretched estate Which is a thing that greatly aggravateth thy misery that thou maist say in this case as Psal. 74.9 There is not any that knoweth how long O then we have all great cause to feare these falls and not to be secure but to use all meanes we can to prevent such falls And the principall meanes are these First nourish in thy heart this feare of falling from God feare of sinning against him See how this is oft commended to us as a chiefe meane to keepe us from falling I will put my feare in their hearts that they shall not depart from me saith the Lord Ier. 32 40. Pro. 28.14 Blessed is the man that feareth alway Phil. 2.12 Worke out your salvation with feare and trembling The want of this even his presumptuous confidence was a chiefe cause of Peters fall Matth. 26.33.35.58 Secondly learne to make conscience even of the least sins Psal. 19.12 13. By the care he had to be cleansed of his secret sins and from every presumptuous sin he was sure he should be free from the great transgression Thirdly neglect no meanes of grace either publique or private but use them conscionably and daily If vision faile either through the Ministers fault or the peoples the people will decay Pro. 29.18 He that would not quench the spirit must not dâ—â—ise prophecyings that is the oft hearing of the Word preached saith the Apostle 1 Thess. 5.19 20. If we exhort not one another or our selves daily we shall be in danger to be hardned with the deceitfulnesse of sinne as he reacheth 〈◊〉 Heb. 3.13 Fourthly Pray daily to God that he would uphold thee So our Saviour teacheth us to pray daily Mat. 6.13 Lead us not into temptation but pull us by thy mighty arms from the evill one This was Davids prayer Ps. 119.116 11â— â—phold me according to thy word that I may live hold thou me up and I shall be safe The second use is to exhort us to be willing to die whensoever God shall be pleased to call us Sundry other motives there are to perswade us to this as full 2 Cor. 5.6 While we are at home in the body we are absent from the Lord we shall never enjoy Christ fully till then Secondly while we live here we shall be subject to many sorrowes and vexations of spirit Every day will bring upon us one evill and occasion of sorrow or another Mat. 6.34 All teares shall never be wiped from our eyes while we live here Rev. 21.4 But this third is a principall that while we live here we are in a continuall possibility and danger of falling from God Till we die we can never be perfectly freed from our corruption nor cease from our owne workes as the Apostle speaketh Heb. 4.10 As the earthen vessels that were legally polluted could not be purged but by breaking Levit. 11.33 15.12 Till we die we can never be freed from Sathans assaults and tentations The life to come is the onely time of our full redemption Luk. 21.28 And consequently we know not how far we may fall so long as we live Death will free us perfectly from all our sins and corruptions Rom. 6.7 For he that is dead is freed from sin The third use is to exhort us to a care of perseverance to the end and not to content our selves in the good beginnings and proceedings we have hitherto made but to labour to finish our course with joy Act. 20.24 For 1 according to that we are at our end will God judge us When the righteous turneth away from his righteousnesse saith the Lord Ezek. 18.24 and committeth iniquity and doth according to all the abominations that the wicked man doth shall he live all his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sins that he hath sinned in them shall he die 2. If we fall away we shall be in farre worse case then if we had never begun well 2 Pet. 2 21. It had beene better for them not to have knowne the way of righteousnesse then after they have knowne it to turne from the holy commandement delivered unto them And to that end let us strive to make sure to our selves the truth of our regeneration as the Apostle exhorteth us 2 Pet. 1.10 For they whose hearts are not upright may fall irrecoverably how good shewes soever they make as is evident in those that are compared to the stony ground Mar.
corruptions yea that little fire they have is covered in them with such an heape of ashes that little corne that is in them is hid in them in such a deale of chaffe as they can hardly discerne that truth of grace that is them To this case that proverbe may fitly be applyed Pro. 13.7 There is that maketh himselfe rich and hath nothing there is that maketh himselfe poore yet hath great riches See an example of this in David in that prayer he maketh ver 10. of this Psalme Create in me a cleane heart ô God and renew a right spirit within me He had certainely at this time a cleane heart and a right spirit but he could not perceive nor discerne it in himselfe at this time and therefore prayeth God would create it and renew it in him as if it had beene quite gone It is a farre easier thing for a regenerate man to see and discerne the corruption that is in him then the truth of grace that is in him When the Apostle speaketh of the fruits of the flesh he saith of them Gal 5.19 The workes of the flesh are manifest but when he commeth to speake of the fruits of the spirit ver 22. he saith not so of them The grace of Gods spirit is an hidden and secret thing called therefore that hidden man of the heart 1 Pet. 3.4 and cannot be certainely knowne unlesse a man take paines to search into it In this respect it is said the wise merchant Mat. 13.44 when he had found the treasure hid in the field withdrew himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as merchants use to do that have great accounts to make that he might try whether it were the true treasure or no. 2. The difficulty of this worke may appeare by the expresse testimony of the Lord himselfe Ier. 17.9 The heart is deceitfull above all things who can know it It is so deceitfull this darke den hath so many corners and turnings in it that the wisest man in the world by the strength of nature is not able to find it out to know whether it be true or false sound or rotten A man may be an hypocrite and have a false heart and himselfe not know it though some hypocrisie be grosse and palpable yet all is not so This is plaine by that which our Saviour speaketh to the Angell of the Church of Laodicea Rev. 3.17 Thou knowest not that thou art wretched and miserable and poore and blinde and naked 3. The difficulty of this worke is evident by reason also For there be many good things so like unto true grace that may be in a meere naturall man as it is no easie thing to discerne and put a difference betweene them but a man may easily be deceived and think he hath truth of saving grace when he hath nothing but nature in him 1. There are certaine remnants of Gods image in many naturall men that are very like unto true grace The Gentiles that know not the law saith the Apostle Rom. 2.14 doe by nature the things contained in the law They make conscience of and hate many sinnes they may practise many morall vertues as justice mercy and fidelity which our Saviour Matth. 23.23 calleth the weightier points in Gods law And these are certainely in themselves and materially good things and it is said Mar. 10.21 our Saviour looking upon the rich man that had these things in him loved him So that it is no marvell though so many be deceived in them and take them for true grace 2. There are certaine common graces and beginnings of sanctification in many hypocrites that live in Gods Church and in the profession of the Gospell which are yet more like to saving grace then the other are Some of those that fall into the unpardonable sinne have beene inlightned as the Apostle speaketh Heb. 6.4 5. and have tasted of the heavenly gift and have beene made partakers of the Holy Ghost Some such have escaped the pollutions of the world left their knowne sinnes even through the knowledge of the Lord and Saviour as the Apostle Peter speaketh 2 Pet. 2.20 3. Yea it is certaine there is a kind of truth and uprightnesse of heart in many a man that never had any truth of saving grace in him I know saith the Lord to Abimelech the King of Gerar an heathen man Gen. 20.6 that thou didst this in the integrity of thy heart Paul even whilst he was a persecuter had a kind of truth and uprightnesse of heart in that which he did I have lived saith he Acts 23 1. in all good conscience before God unto this day He did nothing but that which he was perswaded in his heart he ought to doe I verily thought saith he Act. 26.9 with my selfe that I ought to do many things contrary to the name of Iesus of Nazareth The intent and purpose of his heart was to please and honour God in it In all these three respects it is certainely an hard thing for a man to know whether his heart be right or no if he doe not carefully and diligently observe his owne heart and examine it he will never be able to know it It behoveth us to use all diligence in this businesse it will never els be well done Give diligence saith the Apostle 2 Pet. 1.10 to make your calling and election sure And by making this sure unto our selves that our hearts are upright wee shall make both our calling and election sure And this is the first Motive The second is from the possibility of this worke Though most men be deceived in this point though their heart be so deceitfull though there be so great a resemblance betweene those good things that may be in naturall men and hypocrites and the truth of grace yet if we will take paines to examine our selves well we may certainely know that our hearts are upright if they be so that there is truth of grace in us that there is more in us then can be in any naturall man or hypocrite in the world This also shall be made evident to you in three points First Because the faithfull are exhorted so oft and earnestly to prove and examine themselves whether they be in the faith or no 2 Cor. 13.5 To prove every man his owne worke Gal. 6.4 To make sure to themselves their owne calling and election 2 Pet. 1.10 Now these exhortations had beene in vaine if it were not possible for the faithfull to know they have true faith that the workes and duties they doe are done in uprightnesse if a man might not be certaine and sure that he is effectually called For though God in his law require that of the naturall man which it is impossible for him to do as the Apostle speaketh Rom. 8.3 and may justly do it 1 because when God first gave the law to mankind in Adam he made him able to keepe it 2 because by exacting this of him which he is not able to do he
God had not commanded were suddenly consumed with fire from heaven Levit. 10.1 2. The other is in Vzzah who because in a right good intent hee put forth his hand to stay the arke from falling which hee had no calling nor warrant from Gods Word to do the anger of the Lord was kindled against him and strucke him dead suddenly 2 Sam 6.6.7 And thus have we seene what is the rule and patterne of all true righteousnesse and that nothing can be a good worke that is not done by the direction of Gods Word which is the first generall poiâ—t I propounded in handling the first property of true goodnesse Let us proceed now to the second of them That the cleaving unto the word and following the direction of it in all that we doe is a good note of an upright heart To make Gods Word the onely guide of our life to make conscience of nothing as in it selfe sinfull or holy but onely of that which God hath commanded or forbidden in his Word is a singular note of an upright heart See the proofe of this first in the description the Holy Ghost maketh of the man that hath an upright heart Psal. 119.1 Blessed are the undefiled or the perfect and sincere in the way Yea but how shall we know who are such Who walke in the law of the Lord saith hee As if hee should have said that is the note to know them by So verse 7. I will praise thee with uprightnesse of heart when I shall have learned thy righteous judgements And Psal. 112.1 Blessed is the man that feareth the Lord. Yea but how shall we know him That delighteth greatly in his commandements That is the way to know who truly feareth God Secondly See the proofe of this in foure notable examples 1. Iob was an upright hearted man Iob 1.1 Yea himselfe was very confident of the uprightnesse of his heart as you may see Iob 23.10 He knoweth the way that I take when he hath tried me I shall come forth like gold And what made him so confident of this That he telleth you in the next words verse 11 12. My foot hath held his steps his way have I kept and not declined neither have I gone backe from the commandement of his lips I have esteemed the words of his mouth more then my necessary food 2. Of David likewise God himselfe giveth testimony 1 King 9.4 that he had walked before him in integrity and uprightnesse of heart But how did that appeare That he telleth you in the next words by doing according to all that I have commanded 3. Of Iehoshaphat God giveth testimony 2 Chron. 19.3 that he prepared his heart to seeke God he had an upright heart How did it appeare Surely when he shewed most frailty in taking part first with Ahab then with his sonne Ioram yet even then the uprightnesse of his heart appeared in his dependance upon the direction of Gods Word and the high account he made of it 1 King 22.5 Enquire I pray thee at the word of the Lord saith he to Ahab And verse 7. Is there not here a Prophet of the Lord besides that we may enquire of him And the same you shall see noted of him also when he went with Ioram 2 King 3.11 Is there not here a Prophet of the Lord that we may enquire of the Lord by him And when he heard that Elisha was there The word of the Lord is with him saith he ver 12. so he and by his meanes the other two Kings likewise sent not for the Prophet though that they might well have done but went downe to him The fourth and last example is Iosiah of whose goodnesse the Holy Ghost makes honourable mention even after his death 2 Chron. 35.26 Now the rest of the acts of Iosiah and his goodnesse As if hee should say There was goodnesse indeed and truth of grace in him But how is that proved According to all that is written in the Law of the Lord saith the Text As if he had said His goodnesse appeared in making Gods written Word the onely rule of his life Now let us make some application of all this that wee have heard touching this first property of true goodnesse and righteousnesse and that 1 by way of exhortation 2 by way of tryall and examination of our owne hearts For the first If this be so that the written Word of God is the onely rule of true righteousnesse if it be so perfect a rule and patterne as we have heard if the following of the direction of it in all things be so sure a note of an upright heart then what a necessity is there laid upon every one of us that desire to please God to exercise our selves with all diligence in the reading and hearing and meditating of it What marvell is it though not onely Kings and Magistrates Deut. 17.18.19 Iosh. 1.8 be commanded daily to read and meditate in it but that the Holy Ghost describeth the blessed and good man Psal. 1.2 by this that his delight is in the law of the Lord and in it he doth meditate day and night O with what certainty and security and comfort might we walke in all our wayes if we had that knowledge in the Word and were so well acquainted with it as in these daies wherein we live and under such meanes as we enjoy we might be Secondly Let us all examine the uprightnesse of our hearts by this note 1. Certainly if we make no reckoning of the Word delight not in it desire not the knowledge of it but have other rules to guide our lives and consciences by beside the Word how much devotion so ever seemeth to be in us how good so ever our lives are there is no truth nor uprightnesse in our hearts If either we make the commandements and customes of men or our own heart and good meaning the rule of our spirituall life or if we make conscience of and be religiously strict in the observation of such things as God in his Word hath given us no direction for we are no better then hypocrites See how bitter our Saviour is against the Pharisees for the great conscience they made themselves and for the great zeale they shewed in pressing others to the observation of their purifyings as a point of holinesse which they had no other warrant for but the tradition of their elders and the commandements of men Mar. 7.6 and so forward For this he calleth them hypocrites and saith they did worship God in vaine And the Apostle likewise against such as did forbid marriage and the eating of meates that Gods Word did allow 1 Tim. 4.1 3. he saith this was a doctrine of divels that they that taught it taught lies through hypocrisie and had their consciences seared with a hot iron Marke well I say the vehemency and bitternesse of them both against these men and you will see cause to wonder at it For admit this was an errour
is so farre from keeping all the commandements of God that he breaketh them all he keepeth none of them as they ought to be kept Thus speaketh holy and zealous Nehemiah of all Gods people and putteth himselfe in the number Neh. 1.7 We have dealt very corruptly against thee and have not kept the commandements nor the statutes nor the judgements which thou commandedst thy servant Moses Yea be hath certainely a false heart no uprightnesse no truth of grace in it that saith in his heart of the commandements of God as that rich young man did Mat. 19.20 All these things I have kept from my youth up or that thinketh himselfe to bee free from the transgression of any one of the commandements of God Secondly I answer Though this be so no man keepeth all no man keepeth any legally that is so as the law requireth so as to satisfie the law and to free himselfe by his obedience from the curse of the law yet is there never an upright hearted man in the world not the weakest of them all but he keepeth all the commandements of God evangelically that is so as in the new covenant of grace he is in Christ accepted of and accounted to have kept them all For this is the new covenant that God hath made with his people Ezek. 36.27 I will put my spirit within you and cause you to walke in my statutes and ye shall keepe my juâ—gements and doe them David did so as we have heard Zachary and Elizabeth did so yea the Apostle saith thus of all faithfull 1 Iohn 3.22 Whatsoever we aske we receive of him because wee keepe his commandements and doe those things that are pleasing in his sight For 1 there is no one commandement but in his minde and judgement he consenteth unto it and saith of it as Rom. 7.12 The commandement is holy and just and good He can say of himselfe as David did Psal. 119.128 I esteeme all thy precepts concerning all things to be right 2. There is no one commandement of God that he doth wittingly dispense with himselfe in but he maketh conscience of it and it hath a divine authority in his heart He can say with David Psal. 119.6 that he hath respect to all Gods commandements And with Paul Rom. 7.15 That which I doe when I transgresse any commandement I allow not for what I would that doe I not but what I hate that doe I. As if hee had said I would faine keepe every commandement of God though I doe it not my desire is to doe the will of God in all things I dislike in my selfe and hate every transgression of the law of God And he that doth thus approve in his minde and set his seale unto every commandement of God he that doth thus make conscience of and unfeignedly desire to doe the will of God in all things is certainely an happy man Never did any hypocrite or naturall man in the world goe thus farre He is not thus subject to the law of God saith the Apostle Rom. 8.7 neâ—ther indeed can be He cannot esteeme in his mind all Gods precepts concerning all things to be right but he hath in himselfe secret reasonings and imaginations that exalt themselves against the knowledge of God as the Apostle speaketh 2 Cor. 10.5 against some part of Gods will revealed in his Word neither can he make conscience of or in his will unfeignedly desire to doe the will of God in all things but doth willingly dispence with himselfe in some things and say with Naaman 2 King 5.18 In this thing the Lord beare with thy servant No no never could hypocrite goe thus farre Thou that canst thus consent unto Gods law and approve of Gods will revealed in his Word in all points and dost unfeignedly desire to doe every thing the Lord requireth of thee thou hast certainely notwithstanding all thy failings an upright heart yea thou art a righteous man in Gods sight not onely by imputation of Christs perfect righteousnesse unto thee but by an inherent righteousnesse which the spirit of Christ hath wrought in thee The righteousnesse of the law is fulfilled in thee as the Apostle speaketh Rom. 8.4 Thou dost keepe all the commandements of God though not legally or so as to be justified thereby yet Evangelically and so as by the new covenant of grace through Christ thou art esteemed by God as a fullfiller of them all And this made Paul to say Rom. 7. â—7 It is no more I that doe it as if hee had said I am not a transgressour of the law And verse 25. I my selfe serve the law of God as if he had said I do keepe and observe Gods law And so much may serve for the answer to the first question The second question is this Hath no man an upright heart that maketh more conscience of some of Gods commandements then of other some My answer to this question must consist of two parts 1. I will shew you how farre forth an upright hearted man may and ought to shew more respect to some of Gods commandements then to other some 2. How and wherein hee doth and must shew an equall respect unto them all For the first A man may have an upright heart and yet be more slacke and carelesse in some duties then in other in his obedience to some of the commandements of God then in other more apt to offend in some sinnes then in other This may arise 1. Sometimes from this that he hath more light and knowledge of his duty in some things then in other So it was with Iacob and the Patriarchs who being most holy men in other things yet made no conscience at all of Polygamy because though it was ever a sinne yet it was not knowne by them to be so 2. Sometimes from this that their tentations are stronger to some sinnes then to other and their pull-backs stronger to with-hold them from some duties then from other Of both these cases we have an example in Iehosaphat Iehosaphat was as zealous as any King of Iudah for the planting of true religion throughout his kingdome as you may see 2 Chron. 17.6 9. and yet in the abolishing of the reliques of idolatry he shewed nothing so much zeale as Hezekiah and Iosiah did Alas it was with him as with our good King Edward he did what he could but was not able to doe it as you shall see 2 Chron. 20.33 Howbeit the high places were not taken away for as yet the people had not prepared their hearts unto the God of their fathers The backwardnesse of the people did hinder him he could not doe as he would So in another case he that shewed in all his other courses such a deale of piety and zeale how great want of zeale and piety did he shew in that league and affinity that he made with Ahab and being so ready to helpe both him and after him his two sonnes Iehoram and Ahaziah three as grosse
I say and shall teach men so there have beene you see formerly as well as now that have taught men it is no matter to breake Gods small commandements hee shall bee called least in the kingdome of God he seeketh applause and credite haply by teaching such things but hee shall certainely misse of his aime but whosoever shall doe and teach them even these least commaundements loe wee must bee doers our selves before wee can preach well the same shall bee called great in the Kingdome of God As if hee had sayd He shall in the end loose no credite by it but though that bee not the thing hee may seeke or aime at yet hee shall bee sure to bee the better esteemed for it in the Church of God And thus much of the second point wherein the upright hearted mans equall respect to all the commandements of God appeareth he maketh conscience of every sin of one as well as of another Followeth the third and last of them He maketh conscience of every dutie God hath commanded him of one as well as of another not of the negative part onely of every commandement of doing any thing that God hath forbidden but of the affirmative also of doing every thing that God hath commanded As there is no one sinne that he doth give himselfe liberty to live in so is there no one grace or good thing that God requireth to bee in us but he desireth and striveth to attaine unto it As yee abound saith the Apostle 2 Corinthians 8.7 in every good thing see that yee abound in this grace also that is to say in mercifullnesse and liberality And hee saith in the next verse that hee requireth this of them to proove the sincerity of their love As if hee had said There can bee no sincerity in him that contenteth himselfe to have some good things in him if hee desire and strive not after every grace And againe Phil. 4.8 9. Whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there bee any vertue and if there bee any praise thinke on these things Those things which yee have both learned and received and heard and seene in mee doe Whatsoever good things they had heard of Paul or seene in his example they must strive to attaine unto But the Apostle Peter goeth further 2 Peter 1. for hee is not content to say that the way to make our calling and election sure is by doing of those things that he had spoken of before that is to say by giving all diligence to adde one grace to another and eight severall graces he nameth verse 5 7. that must be thus combined in us but he saith plainly ver 9. that hee that lacketh these things is blind that is hath no truth of grace in him Alas then what assurance can they have of the truth of their hearts that in the duties God enjoyneth them will take and leave at their owne pleasure 1. They that are just in word and deed but the other two duties that God enjoyneth Mic. 6.8 mercy and humility towards God they cannot nay they strive not to attaine to 2. They that love preaching and good preaching well but there is a grace commended to them in Davids example which they will not imitate 2 Sam. 24.24 I will not offer burnt offerings to the Lord my God with that that doth cost me nothing and Gal. 6.6 Let him that is taught in the word communicate unto him that teacheth in all good things They love a life to serve God of free-cost 3. They that are zealous in frequenting the publique worship of God but have no mind to that that is commended unto them in the example of Ioshua 24.15 As for mee and mine house we will serve the Lord much lesse of that that Christ enjoyneth Matth. 6.6 When thou prayest enter into thy closet and when thou hast shut thy doore pray to thy father which is in secret 4. They that are very forward in all other duties almost and yet in one maine duty that Christ enjoyneth as strictly as any and saith Mat. 6.15 If ye forgive not men their trespasses neither will your father forgive your trespasses Yea 5.24 Leave thy gift before the altar and goe thy way first bee reconciled to thy brother and then come and offer thy gift they must bee borne with they cannot overcome themselves in this Certainly the best that these can say of themselves with truth is but that that Agrippa saith of himselfe Acts 26.28 they are almost perswaded to be Christians And as good never a whit as never the better If there be any commandement of God that thou canst not at least in the unfeined desire and endeavour of thy heart yeeld unto and obey certainely thou art no true Christian. He that saith I know Christ saith the Apostle 1 Iohn 2.4 and keepeth not his commandements is a lyar and the truth is not in him Lecture LXXXVII on Psalme 51.6 April 15. 1628. THE third and last respect wherein the universality and large extent of true saving and sanctifying grace appeareth is In respect of the time where once it is in truth it will never dye nor decay utterly Wee must therefore know that among the notes and properties of saving grace that are given us in the holy Scripture whereby wee may every one of us try our selves whether there bee in us that uprightnesse of heart and truth in our inward parts which David saith heere the Lord so much delighteth in this is one principall That true saving and sanctifying grace extendeth it selfe unto the whole course and time of a mans life that hath it in him True saving grace is durable and everlasting Now because this is a truth that behoveth all of us to bee well setled and grounded in therefore before I come to the confirmation of it I must first premise three things which are to bee granted concerning this point which if you marke them well will both make our meaning in it plaine unto you and take out of the way all the maine objections that are made against it First Then it cannot bee denied but that a man may seeme to himselfe and to the Church of God to have true grace and make a good profession of it and yet fall quite away from that againe A man that is a righteous man thus in profession and in the judgement of men may turne away from his righteousnesse as the Prophet speaketh Ezekiel 18.24 and commit iniquitie and doe according to all the abominations of the wicked and dye in that state too So Hymeneus and Alexander are said 1 Tim. 1.19 20. to have made shipwracke of saith They had made profession of the true faith and religion of God and fell quite away from it afterward And they that thus make profession of true righteousnesse and holinesse and of the true faith and
so much when we offend it is against the purpose of our heart When we can say with David Ps. 40.8 as your old translation readeth it I desire to do thy good will ô my God yea thy law is within my heart and 119.57 O Lord thou art my portion I have determined to keepe thy words and to doe nothing that might offend thee The truth of grace is in us and the uprightnesse of our hearts may be better discerned by this consent we give in our minds to Gods law in all things and by this unfeined desire and purpose of our heart to please God then by any thing we can do by any performance we are able to make Let us now see the confirmation of this point in three degrees of proofes 1 In the description that the holy Ghost maketh both of upright-hearted and good men and of such also as had no truth of grace in them 2. In the comfort that good men themselves have taken in this more then in any other good thing that hath bin in them 3. In the high account the Lord maketh of this more then of any other good thing that can be in us And for the first The holy Ghost describeth the upright hearted and good man not so much by any of their good actions as by this that their hearts were prepared and set to please God This is made the very summe of all true piety Thus speaketh the Prophet unto Iehoshaphat when hee had much offended God in joyning in affinitie with Ahab Neverthelesse saith hee to him 2 Chron. 19.3 there are good things found in thee in that thou hast taken away the groves out of the land and more then that hast prepared thine heart to seeke God thy heart is set and bent to please God Thus also doth Hezechiah describe the sincerity of them that communicated with him in the passeover 2 Chron. 30.18 19. The good Lord pardon every one that prepareth his heart to seeke God the Lord God of his fathers though hee bee not cleansed according to the purification of the sanctuary They were good men though they had failed and offended in that service because their hearts were set to please God in it This was all that Samuel required of Israel 1 Sam. 7.3 Prepare your hearts unto the Lord and serve him onely And Barnabas of the Disciples in Antiochia who were the first that were called Christians Actes 11.23 Hee exhorted them all that with purpose of heart they would cleave unto the Lord. As if all piety and truth of grace consisted in this when the bent of our mind the unfeined purpose and desire of our heart is for God And so doth David describe an upright heart 1 Chron. 28.9 Thou Solomon my sonne know thou the God of thy father and serve him with a perfect heart and with a willing mind And on the other side wee shall finde that men that were hypocrites and void of all truth of grace are described not so much by any of their evill actions as by this that the bent of their hearts of their minds and wills was not for God So it is said of the hypocrites that perished in the wildernesse Psalme 78.8 they are called a generation that set not their hearts aright So it is said of Rehoboam 2 Chron. 12.14 Hee did evill because hee prepared not his heart to seeke the Lord the desire and purpose of his heart was not set that way And of Simon Magus Acts 8.21 Thou hast neither part nor lot in the matter for thy heart is not right in the sight of God Secondly The best men wee can read of in Scripture when they have beene driven to search and looke out their evidences for their spirituall estate have found nothing so much comfort in any thing they have ever beene able to doe as in this that their mind and will hath beene to doe well Thus did Paul comfort himselfe in his spirituall conflict Rom. 7. 1. In the bent of his mind verse 16. I consent to the Law that it is good and verse 25. With the mind I my selfe serve the Law of God As if hee had said I obey it in my mind I know that by the mind there hee meaneth the regenerate part as by the flesh and members he meaneth the unregenerate part that was in him But why is the regenerate part called so and the grace of regeneration verse 23. the law of his mind Certainely because the truth and power of regeneration is not so much seene in our actions as in the renewing and sanctifying of our minds according to that Rom. 12.2 Bee yee transformed by the renewing of your mind 2. Hee comforteth himselfe in the bent of his will that his will and desire was for good and against all evill verse 15. What I would that doe I not but what I hate that doe I. And verse 18. to will is present with me As if hee should have said The constant desire purpose and endeavour of my heart is to doe the will of God in all things What failings soever the regenerate man is subject to yet will the worke of Gods sanctifying grace if it appeare in any thing appeare most sensibly in this will The spirit indeed is willing saith our Saviour Matth. 26.41 but the flesh is weake Even when the flesh sheweth it selfe most weake the spirit will shew it selfe willing It will stirre up in us such desires as David expresseth Psalm 119.5 O that my wayes were directed to keepe thy statutes Yee cannot doe the things that yee would saith the Apostle speaking of the confâ—ict that is in the regenerate betweene the flesh and the spirit Gal. 5.17 And this is that that Paul tooke comfort in when hee was much troubled with the sense of his inward corruption To will is present with mee saith hee So speaketh hee of himselfe also Hebrewes 13.18 that his will was to live honestly Why may you say was that all that Paul could say for himselfe that he was willing to live honestly was he not able also did he not live honestly Yes verily but yet this was the thing that yeelded him most comfort that his will and desire was better then his ability though hee slipped and failed oft in his words and actions yet his will and desire was constantly bent to please God in all things And in this also doth holy and zealous Nehemiah comfort himselfe this hee could be bold to say unto God of himselfe and his brethren and this was all he durst say Nehemiah 1.11 that they desired to feare his name And so doth the Church Esa. 26.8.9 The desire of our soule is to thy name and to the remembrance of thee with my soule have I desired thee in the night As if it had said There is nothing in the world that I desire so much as thy favour and grace And Cant. 5.2 I slept but my heart was awake As if she had said even then when I shewed that
shall have an understanding heart given unto him he shall not be onely taught by men God himselfe will be his teacher God will write his law in his heart Secondly This is the first worke of Gods grace in the regeneration and conversion of man As in the first creation this worldly and naturall light was the first worke that God made Genesis 1.3 so in the regeneration of man which is a second creation this spirituall and supernaturall light is his first work After two daies will he revive us saith the Church Hos. 6.2 3. speaking of their true conversion and turning unto God in the third day he will raise us up and wee shall live in his sight then shall wee have knowledge and endeavour our selves to know the Lord. As if she had said So soone as ever hee hath begun to revive us we shall have knowledge So when God sendeth Paul to convert the Gentiles he mentioneth this as the first worke and fruit of his ministery Acts 26.18 he saith he sent him to open their eyes and to turne them from darknesse unto light As if he had said To deliver them from their blindnesse and ignorance and to breed knowledge in them So speaketh the Apostle of the Iewes 2 Corinthians 3.16 Neverthelesse As if hee had said Though there bee now a vaile upon their heart when it shall turne to the Lord the vaile shall bee taken away As though hee should say So soone as ever they shall be converted they shall be able to understand what Moses hath written concerning Christ. Thirdly and lastly The change and conversion of a sinner is said to consist in this Bee yee transformed or changed saith the Apostle Romanes 12.2 by the renewing of your mind When the mind is once renewed a man is transformed the saving change and conversion of his heart is wrought Ye have put on the new man which is renewed in knowledge saith the Apostle Col. 3.10 after the image of him that created him As if he should say The man that hath this knowledge is certainely renewed become a new creature hath Gods image stamped upon him After ye were illuminated that is after ye were effectually called and converted saith he to the Hebrewes 10.32 ye endured a great fight of afflictions To be inlightned with this knowledge and to bee converted and effectually called he maketh all one thing And as the state wee were in by nature and all the misery we were subject unto in that estate is called darknesse and consisted chiefly in the blindnesse and ignorance we then lived in so the estate of grace and all the comfort and happinesse we enjoy in it is called light and consisteth chiefly in the spirituall knowledge and understanding that we doe enjoy in it Ye were once darknesse saith the Apostle Ephes. 5.8 but now are ye light in the Lord. So speaketh the Apostle 1 Pet. 2.9 Shew forth the praises of him that hath called you out of darknesse into his marvellous light Gods saving grace in the heart of man his effectuall calling and conversion is seene in nothing more then in delivering him out of that darknesse that blindnesse and blockishnesse and ignorance that was in him by nature then in opening of his eyes and renewing his mind then in causing him in his hidden part to know wisedome as the Prophet here speaketh Now if we shall inquire into the ground and reason of this why the Holy Ghost ascribeth so much unto knowledge we shall find two reasons of it principally First Because knowledge is the foundation and that that giveth strength and stability to all other graces If the good profession we make if our faith our love our zeale our repentance bee grounded upon sound knowledge then they will last and abide as the house that is built upon a rock But if these graces or any other holy affections seeme to bee in us in never so great a measure certainely they will bee of no continuance unlesse they bee grounded upon knowledge See this instanced in three particular graces First Our zeale and love to God and goodnesse will never hold out unlesse it be grounded upon sound knowledge This I pray saith the Apostle Phil. 1.9 that your love may abound yet more and more in knowledge and in all judgement As if he had said I know to my great comfort that you are now full of love to God and to his truth and to his servants and I pray God yee may continue and increase in this grace but that can ye never doe unlesse your love your holy and good affections be supported and grounded upon knowledge and sound judgement Secondly We shall never be able to abide constant in the profession of the truth unlesse we be well grounded in the knowledge of it The Apostle telleth us Ephes. 4.12 14. that the function of the ministery was ordained by Christ to bring us to the unity of the faith and of the knowledge of the Sonne of God that wee might bee no more children tossed to and fro and carried about with every wind of doctrine by sleight of men and cunning craftinesse whereby they lie in wait to deceive As if hee had said 1 The Church of God will never want seducers and false teachers and 2 they are very cunning and will bee ready to cheat us with their false dice and wee 3 are naturally like little children easily cousened or like ships upon the sea that have no anker 4 wee shall never bee able to hold the truth and keepe our selves from being deceived and seduced by them unlesse by living under a sound and constant ministery wee ground our selves well in the knowledge of the truth So the Apostle speaking of some that perverted the writings of Paul 2 Pet. 3.16 saith they were such as were unlearned and unstable men Vnlearned men and such as want knowledge must needs be unstable men they cannot continue constant and steady in the profession of the truth So our Saviour giving the reason why those hearers whom he compareth to stony ground proved temporaries indured but for a time saith of them Mar. 4.16 17. 1 that they had no root in themselves they were never well grounded in the truth 2 that they did receive the Word immediatly with gladnesse they were somewhat too hasty in receiving the truth if they had first taken paines to examine well the grounds of it as those Bereans did Actes 17.11 before they had received it they would not so soone have fallen from it Certainely no constancy in religion can bee expected from those men that are not well grounded in the knowledge of the truth Thirdly and lastly Patience and comfort in affliction will never hold out nor continue when the fiery triall shall come unlesse it be well grounded upon knowledge This is plaine by that prayer which the Apostle maketh for the Colossians Col. 1.9 11. I cease not to pray for you and to desire that you may bee filled with the knowledge
not rest nor content your selves with any other good thing that may seeme to bee in you so long as you remaine ignorant and want knowledge not in this that your life is civill and honest and vertuous that you are just and mercifull too and doe many good deeds but joyne to your vertue knowledge saith the Apostle 2 Peter 1.5 An unblameable and a vertuous life will not serve the turne without knowledge no nor this neither that you have a good meaning and desire to doe well that you are devout and given much to prayer For the Apostle beareth record Rom. 10.2 that they had the zeale of God a zealous care to please God and to serve him and yet because it was without knowledge the wrath of God came on them to the utmost for all that as he telleth us 1 Thes 2.16 Secondly I would faine perswade you not to rest nor content your selves with some smattering or small measure of knowledge but seeke to bee rich in knowledge to increase and abound therein to attaine unto a setled and well grounded judgement in the matters of your religion to a certainty and full resolution in them Brethren saith the Apostle 1 Cor. 14.20 bee not children in understanding in malice bee yee children but in understanding bee yee men of ripe age Let every man be fully perswaded in his mind saith hee Rom. 14.5 Even in the least matter of conscience and practise a Christian should seeke for certainty and full assurance of understanding And this none of us can attaine unto unlesse the word of Christ dwell richly and plentifully in us as the Apostle speaketh Col. 3.16 But for the better enforcing of this exhortation that is so necessary I will speake distinctly of it and observe this methode in the handling of it 1. I will shew you what this knowledge is that we are bound to seeke for above all other things and to bee at such cost and charge for the obtaining of it â— I will give you Motives that may provoke us thus to seeke it 3. I will shew you the meanes we must use for the obtaining of it For the first It is certaine that not all knowledge no not all knowledge in the holy Scriptures in the true religion of God is so highly esteemed of 1. Many an hypocrite that was never converted unto God nor ever had truth of grace in him hath attained unto knowledge even unto this knowledge Therefore the Apostle speaketh of knowledge as of an ordinary gift common to all that live in the Church 1 Cor. 81. Wee know that wee have all knowledge As if hee had said That is no such great matter to bee gloried in Yea many an hypocrite hath had a great desire to get and to grow in knowledge and hath delighted much in it They seeke mee dayly saith the Lord of those hypocrites Esay 58.2 and delight to know my wayes 2. It cannot bee denyed but many an hypocrite and gracelesse man hath much excelled many of Gods dearest servants this way Iudas no doubt had more knowledge then a great number of Christs best hearers had Yea Satan himselfe the prince of darkenesse knoweth the truth much more clearely and certainely then many of Gods Elect doe and could say to Christ even then when hee was unknowne to the greatest part of the Church Marke 1.24 I know thee who thou art even the holy one of God Yea 3. there is a kind of knowledge that is a great barre and impediment unto grace and maketh men more wicked and uncapable of grace then otherwise they would bee Thy wisedome and thy knowledge saith the Lord Esa. 41.10 it hath perverted thee and thou hast sayd in thy heart I am and none else besides mee In which respect it hath beene observed in all ages that there hath beene more grace and power of godlinesse in the common sort of simple people oft-times then in the greatest schollers The common people heard Christ gladly saith the Evangelist Marke 12.37 But of the most learned men that were in those dayes it is sayd Iohn 7.48 49. Have any of the rulers or of the Pharisees beleeved on him But this people that know not the law are accursed Insomuch as it is spoken of as a matter of great wonder Acts 6.7 that a great company of the Priests were obedient unto the saith What is then the knowledge that wee should so desire and make such high account of Surely such knowledge as David heere speaketh of In the hidden part thou hadst made mee to know wisedome such knowledge as the spirit of God worketh in the hearts of such as hee doth effectually convert saving knowledge sanctifying knowledge This is called the good knowledge of God 2 Chron. 30.22 the other will doe a man no good at all unlesse it grow unto this Of all the knowledge that is in naturall and unregenerate men that may bee truly said which Salomon speaketh Eccles. 1.18 Hee that increaseth knowledge increaseth sorrow the more thy knowledge is unlesse it bee for the present or at least prove in the end a sanctified knowledge the more shall the sorrow and anguish of thy soule bee one day Nay this onely deserveth the name of true knowledge The knowledge of holy men saith Solomon Proverbs 9 10. of regenerate and goodly men is understanding This is the knowledge wee should seeke and make reckoning of Teach me good judgement and knowledge saith David Psalme 119.66 Though wee have but a little knowledge yet if wee can find that little knowledge wee have is sanctified knowledge the knowledge of the holy wee may take more comfort in it then the greatest Clearks in the world can doe in all their learning The want of this knowledge should humble the best of us that though wee have much light and knowledge wee have but a little of this saving and sanctified knowledge This is that the Prophet Agur complaineth of Proverbs 30.2 3. Surely I am more brutish then any man and have not the understanding of a man I have not learned wisedome nor have the knowledge of the holy As if hee should say Till I have the knowledge of the holy and regenerate till I find I have sanctified knowledge I am bruitish and voyd of understanding Every unregenerate man certainely how great a clearke soever hee bee hath no true light in him but is in darkenesse even untill now as the Apostle speaketh 1 Iohn 2.9 and with all his knowledge and learning shall perish for want of knowledge as the Lord speaketh Hosea 4.6 O let every one of us take heed it bee not so with us Take heed saith our Saviour Luke 11.35 that the light that is in thee bee not darkenesse Take heed lest that knowledge that is in thee bee no better then naturall and carnall knowledge that that is in hypocrites and cast-awaies and in the divels themselves If the light that is in thee be darknesse saith Christ Mat. 6.23 how great is that darknesse Examine thy
and let us goe into the mountaine of the Lord to the house of the God of Iacob and he will teach us his waies and we will walke in his paths There is I confesse a kind of knowledge in religion which a man may attaine unto and to a great measure of it also by his owne study and reading though hee never frequent Gods Sanctuary nor regard the publique ministery of the Word at all but a sanctified and saving knowledge that man shall never be able to attaine unto That which the Apostle saith of faith Rom. 10.17 Faith commeth by hearing he saith in another place of every saving grace of Gods sanctifying spirit and consequently of saving knowledge Gal. 3.2 This onely would I learne of you received ye the spirit by the workes of the law or by the hearing of faith that is the doctrine of faith preached The ministery of the Gospell is the ministration of â—he spirit as the Apostle calleth it 2 Cor. 3.8 So that in this respect the old sentence holdeth true auditus est sensus disciplinae of all the senses God hath given to man hearing even hearing of the Word preached is the sense whereby we get knowledge saving knowledge especially In which respect we shall find that when the Prophet speaketh of Gods mighty worke in the conversion of a man who was by nature both blind and deafe he useth to joyne these two workes together the opening of the eyes and opening of the eares too Esa. 35.5 Then the eyes of the blind shall be opened and the eares of the deafe shall be unstopped Yea he oft putteth the opening of the eare before the opening of the eyes In that day shall the deafe heare the words of the booke saith he Esa. 29 18. and the eyes of the blind shall see out of obscurity and out of darknesse And 42.18 Heare ye deaf and looke ye blind that ye may see To teach us two things 1. That God doth never use to open his eyes and to give him saving knowledge whose eares he doth not also open and make both willing to heare and able also to heare profitably 2. That he usually openeth the eare first and maketh a man a hearer a conscionable hearer before he open his eyes and bring him to any cleare and saving understanding of his will Certainely even we that are preachers though we have greater helps to bring us to knowledge then other men yet shall we never attaine to a cleare a certaine a sanctified knowledge of the things we teach if we dispise the ordinance of God if God have not as well opened our eares as either our eyes or our lips if he have not made us both willing and able to heare conscionably In which respect also we find that though the Apostles had both their calling and gifts immediately from God yet Christ thought it fit to have them with him during the whole time of his ministery that they might bee continuall and constant hearers of his Sermons as well as eye-witnesses of his workes and miracles of his passion and resurrection and saw it good even by this meanes to bring them to knowledge and to prepare them and make them fit to preach well And the Apostle noteth this for the credit of their doctrine and ministery Hebrewes 2.3 that they were hearers of Christ themselves At the first saith he it was spoken by the Lord and was confirmed to us by them that heard him Two reasons there bee given for this why the frequenting of a sound ministery is the chiefe mean of all other to bring a man to saving knowledge First In respect of the gifts God hath bestowed on his Ministers that is to say the gift of interpretation and application of the Word which are great and effectuall helps to breed knowledge in men The manifestation of the spirit saith the Apostle 1 Corinthians 12.7 is given to every man to profit withall As if he had said There is not the meanest faithfull Minister in the Church but some gifts of Gods spirit doe manifestly appeare to be in him which as hee ought to use to the profit of the Church so the Church may receive profit by them Nay there is not the best preacher of us all but wee may profit by hearing of the meanest of our brethren if the fault be not in our selves Secondly But the chiefe reason of the point is this that God hath beene pleased to ordaine this to be the meanes whereby hee will worke all saving grace and consequently this in the hearts of his elect and to promise to worke with and blesse this above all other It hath pleased God saith the Apostle 1 Cor. 1.21 by the foolishnesse of preaching to save them that beleeve And even as God under the law promised his people that he would meet them in the Sanctuary and declare himselfe to be present there in a more comfortable manner then in any other place in the world Exod. â—9 42 And David saith Psal. 6â— 1 2. his soule thirsted to see God so as he had seene him in the Sanctuary So hath God promised to be present in a speciall manner in the publique ministery of his Gospell and meet his people there I will be with you saith Christ Matth. 28.20 to the end of the world And to blesse them in their hearing Pro. 8.34 Blessed is the man that heareth me and Esa. 55.3 Heare and your soule shall live and Mar. 4.24 To you that heare more shall be given And these promises of God every conscionable hearer that commeth so prepared to this ordinance of God as you have heard with sense of his owne ignorance and with an humble heart may and ought to beleeve and expect the performance of them to himselfe and even claime and challenge them at the hands of God And although alas many that heare much because they come not thus prepared nor heare conscionably receive no good by it at all and so discredit this holy ordinance yet wisedome is justified of her children Luk. 7.35 and daily experience proveth that the onely men that attaine to a sound and setled knowledge of the truth whom no Papist nor other seducer can pervert are they that have beene constant and conscionable frequenters of a sound ministery And of them that have beene seduced it may bee said for the most part as the Prophet speaketh Ezek. â—4 â— they were scattered and divided from the rest of the flocke because there was no shepheard they had no sound and ordinary ministery to depend upon This being so Let me exhort every one of you beloved 1. To know your owne happinesse such of you as doe enjoy the benefit of a sound ministery prize it be thankfull for it Though God should give you the bread of adversity and the water of affliction as the Prophet speaketh Esa. 30.20 yet so long as your teachers are not removed into a corner any more but your eyes may see your teachers in the solemne
taught them And so doe I earnestly exhort and beseech you all in the name of Christ to coâ—tinue constant in this holy Doctrine and truth of God to hold it fast and not to suffer it by any meanâ—s to bee wrested from you For though thankes bee to God these errours that you have heard of doe not trouble us in these parts yet have wee all just cause to judge that this exhortation is as needfull now as ever it was Wee have all cause to feare that as heresie hath beene the scourge whereby God hath formerly plagued and vexed his Church for the contempt of his blessed Gospell so that heresie shall be the way whereby againe he will correct us and by which Satan intendeth to make way for Apostacy and to bring ruine and desolation upon the Churches of Christ. Wee have therefore all need to bee exhorted to continue constant in the faith which wee have received It is the exhortation that the Apostle giveth unto the Hebrewes Heb. 4 14. Let us hold fast our profession And it is the charge that our Saviour giveth to the Church of Sardis Rev. 3.3 Remember how thou hast received and hard and hold fast What will you say would you have us to hold fast whatsoever wee have heard any of you teach whatsoever wee and others in the Church and time wherein wee live have received as it were by tradition for a truth No verily wee require no more of you then the Apostle doth 1 Thes 5.21 Prove all things hold fast that that is good Receive nothing upon the credite of any man Examine all things that you hâ—are even from the best teachers in the world by the written word and even by that touch-stone that I have now delivered unto you out of the word But when you have found that which hath beene taught you to have beene well grounded upon the word when you have felt Gods spirit perswading you of the truth of it and yeelding you comfort in it And such a teacher certainely all the faithfull have They shall be all taught of God saith our Saviour Iohn 6.45 The same annointing teacheth you all things saith the Apostle 1 Iohn 2.27 when hereupon you have received it and embraced it and professed it for the truth of God you are bound 1. To hold it fast and to bee resolute in it Stand fast in the saith saith the Apostle 1 Cor. 16.13 quit yee like men bee strong 2. To love it and joy in it and bee zealous for it Paul praiseth the Thessalonians for this 1 Thes. 1.6 that they received the word with joy of the holy Ghost 3. To hate those false doctrines that are against it By thy precepts I have gotten understanding saith David Psalme 119.104 therefore I hate every false way 4. Wee should not desire nor bee willing to heare what may bee sayd against it but shunne the familiarity of such as are seducers I speake not of shunning all familiarity with all that differ in opinion from you or are unresolved in the truth that your selves doe beleeve but I speake of such as are seducers and perswaders unto errour such as secretly seeke to discredite the truth which you have heard and received to put buzzes and doubts into your heads against it and to alienate your hearts from it Such the Apostle commandeth you Rom. 6.17 to avoid and shunne them The sheepe of Christ will flee from a stranger as hee telleth us Iohn 10.5 It is certainely a dangerous signe for a man to be wavering light of beliefe in the matters of his faith and religion apâ— to hearken unto seducers and to bee corrupted by them and drawne from the truth See how earnest the Apostle is in warning the Thessalonians of this 2 Thess. 2.1 2. Now wee beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together unto him that ye bee not soone shaken in mind By our constancy in the truth wee shall approve unto our owne hearts our election and calling and by our variablenesse and readinesse to hearken unto seducers we shall discover the contrary If yee continue in my word saith our Saviour Iohn 8.31 then are yee my Disciples indeed And one chiefe end doubtlesse that God alwayes hath respect unto in sending or permitting seducing spirits that with some shew both of learning and piety doe oppose the truth and trouble the Church is to make tryall of his people this way There must bee also heresies among you saith the Apostle 1 Cor. 11.19 that they which are approved and true-hearted may bee made manifest among you Lecture CVI. On Psalme 51.6 Decemb. 30. 1628. IT followeth now that we proceed to the second use of the Doctrine which is for exhortation to worke upon our affections and provoke us unto sundry duties And this use of exhortation concerneth three sorts of people especially 1. Such as live where they cannot enjoy the ordinary means of grace conversion 2. Such as do enjoy the ordinary means but want grace to profit by them 3. Lastly Such as both have the means and have also obtained grace from God to profit by them For the first Though wee may not nor dare say that all they are damned that live without the ministery of the Gospell which as we have heard is the onely sufficient and ordinary meanes to bring men to grace because the Lord is not tyed to any meanes but can without meanes if it please him worke grace in his elect as is plaine by Heb. 11.31 that hee did in Rahab while shee lived in Iericho and by Matth. 2.12 that he did in the wise-men while they lived in the East among Pagans and Infidells yet may we confidently say that the present estate of such men is most feare full and such as if themselves could discerne it they could not choose but tremble at it And though they cannot doe it because this is hid from their owne eyes as our Saviour speaketh of Ierusalem Luke 1â— 42 yet ought wee that have heard this Doctrine and doe beleeve it to bee deepely affected with their estate and even weepe over them as our Saviour did over Ierusalem Luke 19.41 And that out of there two considerations First Because wee cannot find in all the word any one ground of certaine hope that such shall ever bee saved but many grounds of feare that they shall perish eternally Of the people of Galilee the holy Ghost saith Matth. 4.16 that before Christ brought the light of the Gospell unto them though they were all Iewes and members of the true visible Church yet till this light sprung up among them they sate all in the very region and shadow of death As if hee had said They were in a damnable estate And though no doubt may bee made but God can save such yet that hee will doe it wee have no ground at all nay wee have great cause to feare the contrary Whosoever shall call upon the name of the
us to judge surely for these and these sins God hath thus and thus plagued them Thus David saith Psalme 52.6 7. that when the righteous should see the strange judgements of God that should fall upon Doeg and his posterity they should say Loâ— this is the man that made not God his strength but trusted in the abundance of his riches and strengthened himselfe in his wickednes As if they should say He thought that so long as he was in such place and authority and favour with Saul he need not care what he did against David or against the Lords Priests but see now the end of this persecuting wretch The judgement of God that followed him kept his sin in their remembrance and made them oft to talke of it And doubtlesse so should the judgements of God that we see upon such as have bin notoriously wicked for whoredome for oppression for hatred of religion the judgements I say that we see upon them and their families should keepe their sins in our remembrance and cause us oft to thinke and speake of them Nay for as much as those poore Churches of Christ in the Palatinate and Germany and Rochel have bin notoriously knowne to offend generally in the ordinary profanation of the Sabbath the sin that God saith was a chiefe cause of the Iewes captivity Ezekiel 20.13 In the contempt of the ministery of whom the Lord hath said Deut. 12.19 Take heed to thy selfe that thou forsake not the Levite as long as thou livest upon the earth Forasmuch as I say they have bin notoriously knowne to offend generally this way besides the loosenesse of their lives in drunkennesse and lasciviousnesse professing outwardly religion having a forme of godlinesse as the Apostle spreaketh 1 Tim. 3.5 but denying the power thereof it is not unlawfull for us to impute all this marvailous severity of God towards them unto these their sins But then I answer secondly that there be two wayes whereby wee may offend greatly in this case First When only for the afflictions that they endure and the judgements of God that we see upon any we judge them guilty of some great sin though we know no sin by them nor can justly taxe their conversation any way As it was in Iobs case This I say is a great sin For it is evident by the scripture that the holiest of all Gods servants have bin most sharpely afflicted Such as of whom the world was not worthy as the Apostle speaketh Hebr. 11 37 38. were stoned and sawne asunder were tempted were slaine with the sword they wandered about in sheep-skins and goat-skins being destitute afflicted and tormented And God doth not alwayes in afflicting his children correct them for sin but he doth it sometimes only to try their faith patience and to make them examples of faith and patience unto others You are in heavinesse saith the Apostle 1 Peter 1.6 7. through manifold temptations that the tryall of your faith being much more precious then gold that perisheth though it be tryed with fire might be found unto praise and honour and glory at the appearing of Iesus Christ. And sometimes he doth it for other causes which he keepeth secret unto himselfe and which the wisest and holiest men under heaven have not beene able to conceive yea this maketh much for his glory that he doth so as we read Prov. 25.2 That the Lord is righteous in all his wayes and holy in all his workes every faithfull man hath ever beene ready to acknowledge Psalme 145.17 Ieremy 12.1 But the wisest and holiest of Gods servants have oft beene astonished at the beholding of his judgements and unable to discerne his meaning in them but have beene constrained in a holy reverence and admiration to cry out as Esa. 45.15 Verily thou art a God that hidest thy selfe And Romanes 11.33 O the depth of the riches both of the wisedome and knowledge of God how unsearchable are his judgements and his wayes past finding out As if he had said His judgements are so deepe and unsearchable that no man is able to found them to find out the ground and reason of them The second way wherby we may much offend in this case is when though we know sins and great sins too in them whom God thus afflicteth we do by reason of the greatnesse and strangenesse of their afflictions judge them to be no better then hypocrites or greater sinners then our selves or other men whom the Lord doth not so plague as he hath done them For we have heard in the Doctrine God doth use to affliâ—t his owne deare children for sin more sharply in this life then he doth any other It was a strange judgement that fell upon old Ely that he should with a fall breake his necke and dye 1 Sam. 4.18 and doubtlesse his sin in bearing too much with his children in their profanesse was the cause of it yet he were a mad-man that would doubt whether he were a good man and dyed in Gods favour for all that or that would thinke he was a greater sinner then any other in Israel because of that So it was a strange judgement that befell the young Prophet 1 Kings 13 24. and certainely his sin was the cause of it And yet the old Prophet by his mourning for him and charging his sons verse â—9 31. that when he dyed they should bury him in his grave declared that he was undoubtedly assured that he was Gods deare child dyed in his favour for all that O take heed therfore of judging of those poore Churches that have so strangely perished or of any other persons to have beene hypocrites and void of true grace or to have bin greater sinners either then our selves because of the miseries that they have endured Take heed of despising or thinking the worse of any for their afflictions and miseries This is a corruption too strong in all men by nature Prov. 14.20 and 19.17 Eccles. 9.15 16. This is the first sin that is taxed and reproved by the Doctrine that we have heard And there be three things that may discover to us both the folly and the wickednesse and danger also of this humour First That God hath expresly said in his word that we may not judge them the greatest sinners that are most afflicted No man saith the holy Ghost Eccl. 9.1 knoweth either love or hatred by all that is before him that is by any outward thing that doth befall men as he expresseth himselfe verse 2. Suppose ye saith our Saviour Luk. 13.2 3. and to shew the certainty and necessity of this truth he repeateth it againe and giveth another instance of it verse 4 â— Suppose yee that those Galileans were sinners above all the Galileans because they endured such things They were murdered by Pilate even while they were sacrificing and serving God a strange judgement and yet heare what Christ saith I tell you Nay As if he should say you may not judge so you sin
also to every faithfull man That worthy that noble and excellent thing which is committed unto thee keepe by the Holy Ghost which dwelleth in us Spartam quam nactus es hanc orna Grace that holy religion that thou professest hold it out so that it may bee the better thought of and have the more honour even for thy sake For though it lie not in mans power to add any thing to the honour of Gods name and religion or to make it greater in it selfe yet with men certainly they may by their holy profession and good example make it much greater and more honourable then otherwise it would be Paul was confident Phil. 1.20 that Christ should be magnified in his body whether he lived or died And of the poore servant he saith Tit. 2.10 that by his holy life he may adorne the doctrine of Christ and make it more beautifull and amiable in the eyes of men In which respect the Apostle speaking of certaine brethren that were the messengers of the Churches he calleth them 2 Cor. 8.23 the glory of Christ. These so held out the word of life in their whole profession and conversation that they were even a glory to Christ they made him and his religion more honourable and glorious in the Church then otherwise he would have been This is such a dignity as the child of God would not forgoe for all the world the credit and honour of Gods holy name and religion which he doth professe is dearer to him then his life It were better for me to die saith the Apostle 1 Cor. 9.15 then that any man should make my glorying void And what was his glorying Surely that he had so carried himselfe in his whole conversation that the Gospell received no blemish but honour by him See how earnestly David prayeth against this Psal. 69.6 Let not them that wait on thee ô Lord God of hosts be ashamed for my sake he repeateth it againe Let not those that seek thee be confounded for my sake ô God of Israel As if he had said O keep me from doing that that may cause thy people to hold downe their heads for shame because of the discredit I have brought upon religion Now this comfort this glorying the child of God shall utterly loose if he fall into scandalous sins Such sins of Gods people bring shame and reproach upon the Gospell they cast dirt and dung upon Gods holy name and religion and make it contemptible and loathsome in the eyes of men Yea the more note any man hath been of for piety the more will his sins make men to loath religion So the Lord saith of his people that they did by their sins profane his holy name Amos 2.7 and pollxte his holy name Ezek. 39.7 Ye see then there is great cause that the child of God should be more afraid to offend him then any other man in the world O that the Lord would give us all hearts to take these things home unto our selves to beleeve and bee affected with them as we ought to be For certainly many of us of whom yet I dare not doubt but they are the children of God do so live as it appeareth evidently that either they beleeve not or at least they do not consider and thinke seriously of these things But I must proceed to the second word of exhortation which I told you I must from this doctrine direct unto all you that truly feare God Be thou that art Gods child above all other men most humbled in thy selfe for those falls that thou hast taken since thou wast in the state of grace Every mans humiliation and sorrow for sin if it be true will be in some measure proportionable unto the quality and degree of his sin David watred his couch and made his bed to swimme with his teares Ps. 6.6 Manasseh humbled himselfe greatly before the God of his fathers 2 Chron. 33.12 Mary Magdalen wept so abundantly that she washed Christs feet with her teares Luk. 7.38 Now our sinnes who are in the state of grace are as we have heard many waies for degree and quality greater and more odious to God then the sins of other men For first They have beene committed against knowledge and conscience and consequently have been presumptuous sins And the servant that knew his masters will and prepared not himselfe nor did according to his will saith our Saviour Luk. 12.47 shall be beaten with many stripes Secondly They have beene committed against the marvellous mercy and goodnesse of God after that we had not only heard but felt and tasted in our selves how gracious the Lord is and consequently have been done in a contempt of God And to whom soever much is given of him shall much be required saith our Saviour Luk. 12.48 Thirdly Consider with what hazard thou hast sinned What mischiefe and losse thou either hast run into by thy sin or at least didst endanger thy selfe to run into That is to say 1. The provoking of thy father to be angry with thee and to plague thee thou knowest not how sharply how grievously 2. The losse of the assurance of thy fathers love and consequently of thy peace and joy thy boldnes and communion with God 3. The losse of the feeling and use and lively operation of Gods grace in thy heart With this hazard with this danger thou hast sinned And consequently thy sin hath argued thy heart to be desperately wicked as the Prophet speaketh Ier. 17.9 Fourthly and lastly Thy sins have dishonoured God and caused such as have beene privie to them to like the worse of his holy religion as thou hast heard this cannot be avoided And this must needs lie heavie upon thine heart if there be truth of grace in it The reproaches of them that reproached thee saith David Psal. 69.9 are fallen upon me O this is a most profitable meditation for us all that meane to be partakers at the Lords table When we are at the Lords table and heare Gods Minister bid us in Gods name take and eat the body of Christ which was broken for us take and drink the bloud of Christ that was shed for us I grant there be then other meditations and dispositions of our soule that are needfull and fit for us Then should we stretch out the hand of our soule with faith and confidence thankfullnes to receive that gift the Lord offereth us feed upon that heavenly food with joy and gladnes of heart But for the preparing of our selves to come to the Lords table in a right manner certainly no disposition of our soule is so fit as sound humiliation and sense of our own sins and unworthines no meditation is so fit as a serious calling to mind and consideration of our sins and of all the circumstances whereby we may aggravate them against our selves for our sound humiliation And therfore the Apostle maketh this the summe of all true preparation 1 Cor. 11.28 Let a man examine
unlesse he understand what I say as the Apostle teacheth 1 Cor. 14.16 so neither can I have confideâ—ce to receive any good by mine own prayer unlesse I know I pray according to Gods will as the Apostle saith 1 Iohn 5.14 Therefore hearing is the first duty that is injoined to them that goe into Gods house When thou goest into Gods house saith Solomon Eccl. 5.1 bee more ready to heare then to give the sacrifice of fooles As though he should have said All our prayers and other services we doe to God in his house are but the sacrifice of fooles till we have first by hearing beene instructed how to doe them according to Gods will For God hath no pleasure in fooles as he there saith verse â— hee taketh no pleasure in the prayers or other services that fooles and ignorant sots doe offer unto him Fiftly Our singing of Psalmes pleaseth not God nor can doe us any good unlesse we endeavour to understand what we sing Sing ye praises with understanding saith â—â—avâ—â— Psal 47.7 Sixtly and lastly No man can please God in taking of an oath which is also a part of Gods worship and a duty iâ—joined in the first table but he onely that can doe it with understanding Thou shalt swear in truth in judgement and in righteousnesse saith the Lord Ier. 4 2. As if he should say Though it be never so true that any man sweareth though the oath be taken in righteousnesse and no man wronged by it 〈◊〉 if it be not taken also iâ— judgement with good advisednesse and understanding it is an unlawfull oath Therefore in one of the best oathes that ever was taken wherein men women and children did bind themselves to walke in Gods law Nehemiah 10 28 29. there was care taken that this holy and necessary oath should yet be taken onely of every one having knowledge and having understanding You see then in all these particulars that we must labour to understand what we do in every part of Gods service and that no ordinance of God will do us any good unlesse we use it with understanding The reason of this first branch of the Doctrine is this That as God is a spirit and therefore delighteth in that service that is spirituall The true worâ—â—ippers shall worship the father in spirit and in truth saith our Saviour Ioâ— 4 23 for the father seeketh such to worship him he longeth for such worshippers as worship him with feeling and affection and they that doe not so worship him not in truth are no better then hypocrites So is it not possible to serve God spiritually and with feeling in any part of his worship if wee doe not understand what we doe in it For the devotion and good affections that grow not from knowledge are vaine and of no worth in the sight of God Knowledge is the root and foundation of all holy affections This I pray saith the Apostle Phil. 1 9. that your love may abound yet more and more in knowledge and in all judgement And this shall suffice to have beene spoken of the first branch of the Doctrine David did understand the meaning of the ceremoniall worship and so must we labour to understand what we do in Gods service Now wee must proceed to the second branch of the doctrine and for the plaine and distinct handling of it we must observe these foure things First Every part of Gods worship is spirituall and there is in it both an outward and bodily action done by man and an inward and spirituall worke that is done by the Lord himselfe In these purifications that David here alludeth to man did wash the body and sprinkle with hysope the water blood upon it for the legall purging and cleansing of it and God did wash the soule in the bloud of Christ and sprinkle it upon the consciences of his people So in circumcision man did cut of the fore-skin of the flesh and God did circumcise the heart Deut. 30.6 In baptisme Iohn baptized the body with water as hee saith Matth. 3.11 and God himselfe baptized the soule with the holy Ghost So in the ministery of the word man speaketh to the eare and outward man and God openeth the heart to attend unto that that is taught and beleeve it as we see in the example of Lydia Acts 16.14 Lastly In prayer man worketh and God worketh too The spirit it selfe maketh intercession for us as the Apostle speaketh Rom. 8.26 Secondly The Lord hath bound himselfe by promise to his people that hee will thus accompany his owne ordinances and worke with them in their hearts God will worke with us in every part of his worship he will doe his part if we doe ours This promise God made concerning that worship of his which he ordained under the law Exod. 20.24 In all places where I record my name where I establish my publique worship I will come unto thee and I will blesse thee saith the Lord to his people And this promise he hath likewise made concerning his worship under the Gospell Matth. 28.19 20. Goe and teach all nations baptizing them c. preach my word administer my sacraments and loe I am with you alwayes even unto the end of the world Where men do their parts in the use of any of his ordinances God will not faile to doe his part also Thirdly Whatsoever man can do in Gods worship is nothing worth unlesse God worke with it All the outward parts of Gods worship are indeed great helps to us and the least of them as we heard the last day may not be neglected by us for they are the meanes and instruments that God hath sanctified and appointed to worke by in our hearts But if God withdraw his hand and refuse to worke by them they can do us no good at all no more then the best toole that is in the world can if the workemâ—n doe not put to his hand I have planted saith Paul 1 Cor. 3.6 7. and Apollo watered but God gave the increase so then neither is he that planted any thing neither he that watered but God that giveth the increase And verse 9. Wee are labourers together with God ye are Gods husbandry ye are Gods building And that which the Prophet speaketh of the materiall building Psalme 127.1 may much more truly be said in this case Except the Lord build the house they labour in vaine that build it All that the best man can do in Gods worship is nothing worth unlesse God do his part if he worke not with him The inward vertue and power that God by his blessing and worke doth give unto it is the very life and soule of every part of Gods worship without it it is no better then a dead and loathsome carkasse The kingdome of God saith the Apostle speaking of preaching a chiefe part of Gods outward worship 1 Cor. 5 20 is not in word but in power As if he had said That is the right
unfeinedly and serve him with upright hearts that yet doe not know they doe so And though such may bee sure as you have heard in the former direction to attaine vnto assurance of Gods favour in the end yet would they certainly attaine unto it sooner and in better measure if themselves did know that they doe unfeinedly feare God and serve him with upright hearts Hereby wee know saith the Apostle 1 Ioh 3.19 that we are of the truth and shall before him assure our hearts When once we know we are of the truth of the number of those that are sincere and upright hearted then shall we assure our hearts even before God Now no man can know this well that is not carefull to observe consider and examine his owne waies Ponder the path of thy feet saith the Holy Ghost Pro. 4.26 and let all thy waies be established As if he had said By pondering and considering our doings well we may have them established make them stable and firme such as we may build sound comfort and assurance upon Hee that doth truth saith our Saviour Ioh. 3.21 that is hee that is indeed and in his practise not in profession onely a godly man commeth to the light that his deeds may bee made manifest that they are wrought in God As if hee should say Hee doth by the Word examine his deeds whether they bee so performed as God may bee pleased with them Certainely there is never a good duty wee performe at any time never a prayer wee make never a Sermon wee preach or heare never an almes wee give nay I say more never a bargaine wee make never a duty wee performe even towards men in our particular callings but it may give us assurance of Gods love if we can find it hath beene wrought in God that is done by the guidance of his spirit and with an upright heart For no man can doe any thing with an upright heart that is in faith and obedience and love to God till he be in Gods favour till he be in the state of grace and a justified man A corrupt tree saith our Saviour Mat. 7.18 a man that is in his naturall estate cannot bring forth good fruit As many as are led by the spirit of God saith the Apostle Rom. 8.14 they are the sons of God certainely Therfore also he telleth poore servants Col. 3.24 that did their service to their idolatrous and bad masters in singlenesse of heart fearing God that they knew even by this that they should receive of the Lord the reward of inheritance They might grow assured of their salvation even by doing the duties of servants with good and upright hearts And as any one duty performed with a good heart will give assurance of this in some measure so the more good works any man knoweth he hath done the longer he knoweth that he hath continued in a constant care to please God in all his waies the stronger his assurance shall be A strong and full assurance of salvation will not be gotten in a day or two by one or two good actions but by a constant continuing in wel doing and by long proofe and experience of the working of Gods grace in our hearts We desire saith the Apostle Heb. 6.11 that every one of you doe shewe the same diligence to the full assurance of hope unto the end As if he should say You have good things in you now and such as accompany salvation such as may give you good assurance of your salvation you shew much labour of love ye have ministred to the Saints and yet do minister but if you would get full assurance of hope you must hold out and doe so still to the end Two things there be that are wont to be objected by many a good heart against this First If a man could certainely know that the duties hee performeth were done with an upright heart that in his conversation and course of life he were led by the spirit of God then he might indeed thereby get this assurance But there is all the difficulty every man may find by experience the truth of that which the Prophet speaketh Ier. 17.9 The heart is deceitfull above all things and desparately wicked who can know it To this I answer that though this be indeed an hard thing yet this is not impossible The Lord that knoweth our hearts as deceitfull as they be as the Prophet there speaketh verse â—0 maketh his children also able to know their owne hearts and the uprightnesse of them Hezekiah knew he had walked before God in truth and with an upright heart as himselfe professeth Esa. 38.3 And Peter certainely knew that hee did unfeignedly love the Lord and durst call the Lord himselfe to witnesse for this Ioh. 21.17 And there is no Christian but if hee would ponder the path of his feet and take heed to his to his waies according to the word and take paines to examine them by the rules thereof he might know the uprightnesse of his owne heart in them it might be made manifest unto him that they are wrought in God as our Saviour speaketh Iohn 3 2â— Yea when he is at the worst and most destitute of his assurance if he could examine his owne heart he should find in it evident arguments of uprightnesse as feare to offend God in any thing longing after his favour and prizing it above all things love of the brethren poverty of spirit and griefe of heart for it upon which he might ground good assurance that he is in the favour of God O the wrong we doe to our selves in the carelesse neglect of observing and examining our own waies This is a maine difference betweene the upright hearted Christian and the naturall man The one is ever best perswaded of his own estate when he thinketh least of his owne waies and doings he cannot abide to examine his owne waies or to thinke seriously of his owne doings If by any hand of God upon him or by a searching ministery they bee brought into his mind it is a death unto him Like unto the broken merchant that cannot abide to goe into his counting house to cast over his bookes On the other side The upright hearted Christian is never so comfortable as when he hath most seriously coâ—siâ—ered his owne waies when his heart hath beene so searched as he can looke into the bottome of it Let every man prove his own worke saith the Apostle Gal 6.4 and then shall he have rejoycing in himselfe alone and not in another A good man shall be satisfied from himselfe saith Solomon Pro. 14.14 He shall if he will take paines to examine his owne heart find sufficient ground of comfort in himselfe The second thing that many a good soule will object against this is That hee hath done what hee can to examine his owne heart and hee can find no truth of grace in himselfe nothing to ground any good assurance upon To this I
for at all they will never count a man the worse subject for breaking of them they count it a most odions thing for any man yea though he be an officer that is bound by his oath to doe it to seeke or urge the execution of these lawes against any offender And so much may serve for that part of my application which is more generall The other part I must direct to you of this Towne and Congregation more specially And yet not so to them of this Towne as if I thought none of you that heare me were to be blamed for these faults that I shall now reprove but onely they of this Towne but because my selfe have discerned them and beene grieved and troubled in my soule for them in this place more then in any other But before I begin this part of my application let me by way of preface use a word or two that it may doe you the more good I know well to some hearers all that we use to say in reproofe of sinne is wont to be very unsavoury and harsh specially if it be any whit particular and sharp But I may not forbeare it because of that Remember I pray you what a necessity is laid upon us that are Gods Ministers to reprove the sinnes that we discerne to be in any of you There is nothing we are more straitly charged with by the Lord then to reprove sin plainely and particularly and vehemently too And I much feare that wee are all to blame in neglecting this part of our duty so much as wee doe I will give you but two places for this one in the Old Testament and another in the New The first is Esa. 58.1 Observe foure points in that charge 1. Cry aloud it must be done feelingly and with affection 2. Spare not it must be done without partiality 3. Lift up thy voice like a trumpet it must be done zealously and vehemently 4. Shew my people their transgressions and the house of Iacob their sinnes it must be done plainely and particularly The other place is 2 Tim. 4.1 2. I charge thee before God and the Lord Iesus Christ who shall judge the quick and dead at his appearing and in his kingdome preach the Word be instant in season and out of season reprove rebuke exhort with all long suffering and doctrine Observe three things in this place 1. That this duty of our ministery is twice pressed upon us reprove rebuke 2. That we are charged to be instant in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand much upon it 3. With what a charge this is pressed upon us verse 1. As if he should say Thou canst never answer it unto God and unto Iesus Christ at the day of judgement if thou doe it not Ye see what a commission and charge wee have and that there is nothing more pertinent to our ministery then plainely and roundly to reprove sinne If we see any sinne among you and discover it not reprove it not the Lord telleth us plainely Ezek. 3.18 that he will require your bloud at our hands But if we discharge our duty this way though you will not be reclaimed and leave your sinne as I feare many of you whose sinne I shall now reprove will not yet we have delivered our owne soules as the Lord telleth us verse 19. Yea the Lord observeth this in the false Prophets as a chiefe note of an unfaithfull Minister Lam. 2.14 They have not discovered thine iniquity unto thee saith he Howsoever therefore you take it you see we must do our duty And of sundry of you I make no doubt but you will be ready to say of that which I shall deliver unto you out of Gods Word against any of your sins as good Hezekiah did in the like case 2 King 20.19 The Word of the Lord is good Whatsoever is taught me by good warrant of Gods Word though it be never so much to my reproach and shame is good and I will receive it and yeeld unto it And indeed if you yeeld to Gods Word and reforme your selves in those things that shall be reproved by it the reproofe that shall be given will be nothing to your reproach but to your credit and honour rather For so saith the Holy Ghost Pro. 25.12 As an earing of gold and an ornament of fine gold so is a wise reprover upon an obedient eare As if he should say No Iewell can so much adorne and beautifie a Christian as this will do when he can receive and submit himselfe to the word of reproofe that is wisely given and by good warrant of Gods Word And upon this ground I will now proceed Of this Towne my selfe can say that I have knowne the time when it did shine as a light to all the countrey and was famous among the Churches of Christ for the religious observation of the Sabbath day And to this day blessed be God for the meanes of sanctifying the Sabbath by the publique ministery in our Church assemblies I dare say it is little or nothing behind any other Church in the countrey And of many of the people also I may say that they doe as diligently frequent them and our Congregations on the Lords day both in the forenoone and afternoone too are as full and populous as can lightly bee found in any other place And yet for all that by many amongst us the Sabbath is as much profaned in all the three branches of the commandement touching the right observation of it which I told you of the last day as it is I thinke in any part of all the countrey besides The first and chiefe thing that God requireth in the observation of his Sabbath is this That we keepe his rest and performe the duties of his worship that day cheerefully and reverently and spiritually The true worshippers saith our Saviour Ioh. 4.23 shall worship the father in spirit and in truth for the father seeketh such to worship him And on the other side he telleth us Matth. 15.8 9. that they who when they seeme to worship God have their hearts farre from him worship him in vaine It is but a mock worship when men will seeme to serve him and have no heart to it at all And against this first branch wee have many amongst us that doe transgresse notoriously Many that frequent our Church-assemblies on the Sabbath day ordinarily and constantly seeme to bee hearers of the Word upon that day yet make open profession when they are heere that they have no delight in it as the Prophet speaketh of them in his time Ieremy 6.10 they have no heart to it at all You shall hardly come into any Church upon a Sabbath day where you shall see so many sleepers old and young yea such as would bee thought to bee of cheefe credit among their neighbours not for morall honesty onely but even for religion too And this I have to my griefe heard many strangers observe and wonder at I know many of
it and thou shalt utterly abhorre it for it is a cursed thing As if he should say any idoll set up by idolaters we must utterly detest and abhorre it for it is a cursed thing and if any of Gods people receive it it will make him a cursed thing like unto it as the Lord speaketh in that place Ye see what a strange precisenesse this way God requireth of his people he would not have us so much as to name an idoll without expressing our detestation to it Make no mention of the name of other gods saith the Lord Exodus 23.13 neither let it be heard out of thy mouth He would have us doe what lieth in us that the very names the termes and phrases that idolaters have used might bee utterly abolished and remembred no more Thou shalt destroy the names of them out of that place saith the Lord Deut. 12.3 And the Lord promiseth this as a great mercy to his Church Hos. 2.17 I will take away the names of Baalim out of her mouth and they shall be no more remembred by their names And according to this commandement we read that when the children of Reuben came to take possession of certaine cities of the Amorites that had borne the names of their idols it is twice said of them in one verse Numb 32.38 that they changed the names of those cities and gave other names unto them Thirdly Wee shall find this oft noted by the Holy Ghost for a property of one that is truly converted and woone unto God that hee hateth idolatry Yea this is mentioned for one of the first and chiefe signes wherein the truth of his conversion hath manifested it selfe Through thy precepts saith David Psalme 119.104 I have gotten understanding therefore I hate every false way As if hee should say So soone as ever Gods people have gotten any saving knowledge of the truth they grow to a dislike and hatred of Idolatry and false worship presently Two places onely I will name for this though I might do many The first is that Esa. 30.22 Where after the Lord had spoken of the effectuall calling and conversion of his people in the two former verses he mentioneth this as the first fruit and worke whereby it should shew and declare it selfe Ye shall defile also saith the Lord the covering of thy graven images of silver and the ornament of thy molten images of gold thou shalt cast them away as a menstruous cloth thou shalt say unto it get thee hence As if he had said Thou shalt loath them and shew utter detestation unto them The other place is Ezek. 11.18 where when the Lord had promised that hee would gather his people againe into Israel and give them a new spirit and a new heart And they shall come thither saith he And what is the first thing they shall doe when they come thither They shall take away all the detestable things thereof and all the abominations thereof from thence And what meaneth he by these detestable things and abominations the abolishing whereof should be the first thing they would doe after their second conversion Surely their idols as you shall find the same Prophet interpreteth himselfe Chap. 7.20 37.23 Fourthly and lastly This hatred of Idolatry doth so please the Lord wheresoever he seeth it as he hath been wont to reward it even in such as have beene no better then hypocrites And for this we have a notable example in Iehu unto whom the Lord promised 2 King 10.30 that his children should sit upon the throne of Israel to the fourth generation because of that zealous detestation hee had shewed unto the Idolatry of Ahab And yet it is evident both by the next verse 31. and by Hos. 1.4 that therein his heart was not upright in him You see then beloved that no man is to bee blamed for the hatred hee beareth unto popery and to all kind of idolatry no no our generall coldnesse and luke-warmenesse this way is much to bee blamed rather And if wee did zealously love the Lord and his Gospell indeed we could not choose but hate all popery more then wee doe And the world is fouly deceived in judging the precisenesse or strictnesse of any man in this kind to be a certaine signe of hypocrisy in him We come now unto the fift and last of those good things that may be found in some that are hypocrites that is to say to that measure and degree of reformation of life that some of them have attained unto not only to leave grosse and open sins but even the smallest also and such as most men account to be no sins at all Wee must therefore know beloved that though you have observed great precisenesse and strictnesse this way in some that have discovered themselves to be no better then hypocrites they would not sweare the least oath they would not give that liberty to themselves for company and recreations that they might lawfully doe c yet are they not hypocrites because of this nay this is no fault in them neither oughtest thou to blame them or hate them for this For 1 it is a good thing and highly pleasing unto God to make conscience even of the least sin and a man cannot be too precise in that case In all things that I have said unto you saith the Lord Exodus 23.13 bee circumspect and wary And I say unto you sweare not at all saith our Saviour Matth. 5.34 Yea it is a good thing for a man to make conscience of that that hath but the appearance of evill Abstaine from all appearance of evill saith the Apostle 1 Thess. 5.22 2 Hee that maketh not conscience of the least thing that hee knoweth to be a sinne and forbidden of God maketh not conscience of any sinne beause it is sinne and forbidden of God This is the Apostles reason Iames 2.10 11. Whosoever shall keepe the whole law and yet offend in one point that is wittingly and willingly give himselfe liberty to do so he is guilty of all For he that said doe not commit adultery said also Do not kill That is true will you say every man must make conscience of the least thing that hee knoweth to be a sinne neither would any man blame them for doing so But this is their odious hypocrisy that they make more sinnes then God hath made they must be so precise and scrupulous forsooth in indifferent and lawfull things in such things as wiser men and godlier men then they make no scruple of at all This singularity of theirs this judging and condemning by their example the practise of other men is the thing that proveth them to bee hypocrites and maketh them so odious to all men as they be To this I have three things to answer First The things that they are so scrupulous in and which they dare not doe may bee in their owne nature not indifferent but unlawfull and sinfull yea well knowne unto them to bee so though
thou art that art most bitter and violent of either side then art thou certainly thy selfe most wilfully blinde And I doe assure thee in the name of the Lord and by good warrant out of his word that if thou canst not unfeignedly love every one that truly feareth God whither he conforme or not conforme if thou canst not bewaile and strive against these hard conceits thou hast beene wont to entertaine against such thou canst have no comfort at all in thine owne estate before God Let there be no strife I pray thee saith Abraham unto Lot Gen. 13.8 betweene mee and thee for we are brethren And it is noted by the Holy Ghost Verse 7. for a circumstance that did much aggravate the sinne of Lot and the griefe of Abraham for that variance that the Cananite and the Perizzite dwelt then in the land Certainely all that truly feare God are brethren And have not we Cananites and Perizzites enough in our land Papists and Atheists and profane persons that doe mortally hate us all that have any true feare of God in us and rejoyce much in our variances Or is the number of them that truly feare God so great that we must dishearten and weaken one another by nourishing heart burning and discord among our selves But the time will not permit me to enlarge my selfe in this point as I desire to doe I will therefore conclude my speech with the words of the Apostle Iam. 5.9 Grudge not one against another brethren lest yee be condemned Lecture CXLIV On Psalme 51.7 August 2. 1631. IT followeth now that we proceed unto the second of those foure effects and fruits whereby a man may certainly know whether he hath the spirit of Christ and consequently whether he hath Christ and is by his death and obedience perfectly justified in the sight of God and that is constancy in Religion This is then the Doctrine that I am now to insist upon That he that hath the spirit of Christ in him will be constant in his Religion above all things Now before I give you the proofe of the point I must explaine first and prevent the mistaking of it by answering three questions and removing three doubts that may rise in your mindes against it First You may aske me Is it a certaine note of a man that hath the spirit of Christ to be constant in his religion I answer No unlesse it be the true Religion that he doth professe It is indeed a morall vertue and one of the best things that are to be found in a naturall man to be constant in his Religion be it true or false And so the Lord noteth it to be Ier. 2.10 11. Passe over the isles of Chittim and see and send unto Kedar and consider diligently and see of there be such a thing and to be found even among them hath a nation hath any nation changed their gods As if he should have said Hath not even the light of nature discovered thus much unto all nations that it is a shamefull and odious thing for a people to be variable and unconstant in their Religion But my people have changed their glory their Religion he meanes For this constancy in a mans Religion which he is perswaded is true though it be false argueth a zeale of God in him though it be not according unto knowledge And that the Apostle speaketh of you know Ro. 10.2 as of a good thing iâ— it selfe as of one of the best things that can be in a naturall man But yet this is no signe of grace no fruit of the spirit of Christ to be constant in an erroneous and false way It was no commendation either to Ieroboam himselfe or to Iehu or to any other of the Kings and people of Israel that they abode even to the dissolution of that state in that Religion that Ieroboam did at the first establish and would by no meanes be drawne to forsake it The children of Israel saith the Holy Ghost 2 King 17.22 walked in all the sinnes of Ieroboam that he did they departed not from them This constancy in their Religion is oft mentioned in the story to their great shame and reproach It is no praise at all nor signe of grace in a Papist or any other Heretick or Schismatick whatsoever that they have beene constant in their Religion even unto death It is not the punishment that a man indures but the cause for which he suffers that maketh him a Martyr It is not constancy but obstinacy in a man to abide so resolute and unmoveable in any errour as he will admit of no meanes that may informe him better to be like the aâ—afe Adder Psal. 58.4 5. that stoppeth her eare which will not hearken to the voice of the charmers charming never so wisely Yea it is not only a great sin but a fearefull judgement and curse of God too He hath blinded their eyes saith our blessed Saviour Ioh. 12.40 and hardned their hearts that they should not soe with their eyes and understand with their hearts and be converted and I should hâ—â—le them So that when I say constancy in Religion is a note of him that hath the spirit of Christ I meane constancy in the true Religion It is the cleaving to the truth of God that is such a note But then you will aske me secondly How shall I know in that great difference of opinions in Religion that is in the Church and that even among learned and good men too which is the truth Whether that that I hold and professe bee the truth that so I may constantly hold it and cleave unto it When our Saviour had said Ioh. 18.37 38. and it was that good confession that the Apostle 1 Tim. 6.13 saith he witnessed before Poncius Pilate to this end was I borne and for this cause came I into the world that I should beare witnesse unto the truth Pilate said unto him what is truth And certainly wee have many now that were borne and bread in the Church that know no more what the truth is then Pilate did but like men utterly ignorant and unsetled in Religion are as ready to say as he he was What is truth Now to these men I answer with the words of our Saviour Ioh. 17.17 Sanctifie them with thy truth thy word is truth If that Religion that thou professest be no other then that which God hath taught thee in his holy word then is it doubtlesse the true Religion If thou holdest nothing in Religion but that thou canst warrant and prove by Gods Word then holdest thou the truth and thou must hold it fast and cleave constantly to it It is the word of truth Eph. 1.13 it can never deceive thee Thy testimonyes are very sure saith David Psalm 93.5 This sacred booke of the holy Scriptures and writings of the Prophets and Apostles is the foundation upon which God buildeth his Church as the Apostle teacheth us Eph. 2.20 If thou
build thy faith and Religion upon this foundation thou art sure enough But yet there is another doubt apt to rise in your mindes and you will aske me this third and last question How can I be certaine that that which I hold in Religion is grounded upon the holy Scripture rightly understood The Scripture is obscure and hard to be understood and all religions Papists and Pelagians and Anabaptists all do alledge Scripture for that that they hold To this I answer First that there are indeed some things in the holy scriptures hard to be understood as the Apostle saith 2 Pet. 3.16 there are in that Epistle that Paul wrote unto the Hebrewes Secondly there is nothing no one Article of faith so plainly set downe in the holy Scripture but wrangling and prophane wits have beene apt to pervert and wrest the words to a quite contrary sense unto that that the Holy Ghost intended You shall see the Prophet Ieremy 23.36 charge the Prophets and Priests of his time with this and I pray you marke how emphatically he expresseth the heinousnesse of this their sinne Ye have perverted saith he the words of the living God of the Lord of hosts our God But yet for all this every point of Religion the knowledge whereof is necessary to the salvation of Gods people is so plainly expressed and taught in the holy Scripture in one place or other that not only learned men but the simpliest Christian may clearely understand it and be undoubtedly certaine that it is indeed the infallible truth of God I pray you marke the proofe of this point in five dgrees First in all these necessary points of Religion the Scripture is in it selfe most cleare and lightsome The Commandement is a lamp saith Salomon Prov. 6.23 and the law is light Yea the Apostle calls the very Scripture of the old Testament which yet was much darker then the new is 2 Pet. 1.19 a light that shineth in a darke place Secondly It is not only lightsome in it selfe as you know the Sun is though they that are blinde have no benefit by it but it doth also give light unto us and make us who are all of us blinde by nature able to see clearely the true meaning of it This is therefore noted to expresse the divine excellency of it Psal. 19.8 The Commandement of the Lord is pure enlightning the eyes It giveth light and sight to the eyes of Gods people that were dimme and blind before Thirdly It is not only lightsome and cleere in all these necessary points of Religion to Schollers and learned men but even to the simpliest Christian that brings a good heart to the reading and hearing of it Psal. 119.130 The entrance into the word giveth light Marke it is not only light but it giveth light yea so soone as a man with a good heart is entred into it he shall receive that light by it But to whom gives it this light It giveth understanding to the simple Fourthly what kinde and measure of understanding will the Scriptures give to them that with honest hearts will exercise themselves in it Surely a cleere a certaine and undoubted knowledge My people they that belong to me my elect saith the Lord Esa. 52.6 shall know my name my word and will they shall know in that day that I am he that doth speake behold it is I. The sheepe of Christ know his voice Ioh. 10.4 they understand his language well and understand his meaning too You know the truth saith the Apostle 1 Ioh. 2.21 not to the clergy but even to the meanest Christian such as Verse 18. he had called little children you know the truth saith he and that no lye is of the truth The meanest Christian being one of Gods elect and having a good heart may clearely understand the Scriptures in those points that are necessary unto salvation and attaine to a certaine knowledge of them as the Apostle saith of the Thessalonians 1 Thes. 1.5 that the word came unto them and was received by them in much assurance Fifthly and lastly The Lord hath so revealed his will in his holy Word that an unlearned man that feareth God and hath a good heart may in these necessary points understand the Scriptures better more feelingly and effectually and attaine to more certainty of knowledge in them then the greatest Schollar in the world with all the helpes of art and learning and interpreters that he hath shall doe if hee want grace For so stands the promise Psal. 25.12 What man is hee that feareth the Lord Him shall hee teach in the way that he shall choose If any man will doe his will and resolve to practice what he knoweth saith our Saviour Ioh. 7.17 he shall know of the doctrine concerning the Doctrine which I teach whether it be of God or whether I speake of my selfe So that to conclude my answer to this third and last question let no man pretend for his profane ignorance and unsetlednesse in the matters of religion the obscurity of the holy Scriptures or say thus in his heart I meane well and I will do well and I will hope well but I will never trouble my braines with the matter of religion to that side that I see to be strongest and that the times shall favour most I will most incline but to attaine to any setled judgement in these matters I need not I cannot Our Preachers and learned men cannot agree about points of religion and I am glad with all my heart that it is so for that will be a good excuse for me I hope Let no man I say please himselfe in these conceits For thou hast heard that the Scripture is not so obscure in these necessary points as thou wouldst faine have it to be but if thou hadst any true feare of God in thee if thou didst belong to God thou mightest clearely and certainly know the truth And it is a more fearefull signe against thee than thou art aware of that the Word of God is so obscure to thee that thou canst attaine to no certainty of knowledge in the matters of religion by it To them that are without that belong not to Gods kingdome saith our Saviour Mar. 4.11 all these things are done in parables All the Doctrines of Gods Word are parables and hidden mysteries to them that are without and shall never go to heaven And now having removed these doubts and taken away these stumbling blocks out of your way I will come to the proofe and confirmation of the Doctrine that I propounded That he that hath the Spirit of Christ will be constant in the religion of Christ he will firmly cleave to the truth that he hath learned out of Gods Word Two evident proofes I will give you for this and then I will shew the reason and ground of it for so must I lay the foundation of that application and use that we must make of this so necessary a truth to be insisted
so much the more and to take up Davids cry and resolution Psal. 119.126 128. It is time for thee Lord to worke and to shew thy power for the maintaining of thy truth and Gospell for they have made void thy law thy word and truth is of no reckoning and account with men therefore even for this very cause Oh happy man that can say so therefore love I thy Commandements above gold yea above fine gold therefore I esteeme all thy precepts concerning all things to bee right and I hate every false way And now that I have thus shewed you how much need we have of this exhortation to constancy in our Religion I will for the better enforcing of it first give you some motives to perswade and provoke you to it and then shew you the meanes how it may be obtained And the Motives I will give you shall be but two First take heed how you suffer your selves to be corrupted in judgement how you approve in your judgement of any erroneous Doctrine for corruption in judgement is the most dangerous corruption of all others worse then corruption in manners is specially in a man that hath beene formerly inlightned with the knowledge of the truth To allow of any evill we doe in our judgement and to defend it as lawfull is a greater sin and argues a man to be more under the power and dominion of sinne then the committing of sinne doth Therefore the Apostle in the person not of a naturall but of a regenerate man comforts himselfe in this Rom. 7.15 That which I doe I allow not and Verse 16. I consent to the Law that it is good and Verse 25. With my minde I serve the Law of God The Leprosie in the head was of all kinde of Leprosies most dangerous The Priest shall pronounce him utterly uncleane saith the Lord Leviticus 13.44 his plague is in his head As the soule is the excellency of a man so is the spirit and judgement the excellency of the soule and that that God hath set in a man to guide and governe all other the powers and facultyes of it The spirit of man is the candle of the Lord saith Salomon Prov. 20.27 a divine light set in the soule to direct the whole man And if the light that is in thee be darkenesse saith our Saviour Matth. 6.23 if thy minde and judgement be once corrupted how great how dangerous is that darkenesse Take heed therefore saith he Luke 11.35 that the light that is in thee be not darkenesse take heed that thy judgement be not corrupted Most men are of opinion that if a mans life and conversation be honest and good it is no great matter what his opinion in Religion be But they are much deceived An unsound and corrupt judgement in Religion will make a man more odious unto God then many foule corruptions in life and conversation will doe To the unbeleeving saith the Apostle Tit. 1.15 Nothing is pure for even their minde and conscience is defiled Even their minde is defiled saith he The corruption of the minde is the highest degree of corruption that can be Nay it is not only an high degree of corruption to be corrupt in judgement but it is also a grievous punishment of God when a man through want of judgement to discerne betweene truth and falshood shall receive errour and forsake the truth This is said to be the judgement that God did make choice of to punish the Gentiles for their most hainous sins God gave them over saith the Apostle Rom. 1.28 to a reprobate minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a minde void of judgement as your margin well renders it When thou once losest thy judgement that thou canst not discerne betweene truth and errour in the matters of thy faith and salvation know that thou art under a most heavy curse of God Secondly If any of you shall change your judgement in Religion and be apt to embrace errour and forsake the truth you shall thereby declare your selves never to have beene taught of God never to have had any truth of grace or goodnesse in you What will you say is every one that holdeth any errour in Religion utterly void of all grace For answer unto this you must understand that there is great difference in the errours that men hold and in the manner of their holding them also As in the law of God which is the rule of our practice there are some more weighty matters as our Saviour speaketh Matth. 23.23 and some that are lesse weighty So among those truths in Religion that are to be knowne and beleeved there are some that are more fundamentall of more absolute necessity to salvation to be knowne and beleeved then some others are As in the body of man some wounds are mortall Viz. such as touch the braine or heart or other vitall parts some others though they be very deepe and grievous yet are not mortall so it is in the errours of the minde some of them touch the head not holding the head saith the Apostle Col. 2.19 and destroy the faith as he speaketh 2 Tim. 2.18 they overthrow the Doctrine of justification only by faith in Christ which is the very life of a Christians soule but some of them doe not so To answer therefore more distinctly unto the question I say That errours of this latter kinde that doe not touch upon the foundation may doubtlesse be in the man that is in the state of grace He that held himselfe bound in conscience in the Apostles time to observe all those dayes that God in Moses dayes had made holy and to abstaine from all those meates that by that law were made uncleane did out of doubt hold an arrour in Religion and yet the Apostle Rom. 14.1 6. speakes of such a man as of the deare child of God and saith plainly of him Verse 3. That God had received him into favour yea hee shall bee holden up saith he Verse 4. he shall persevere in the state of grace for all the errour that he holds Yea he forbids Gods people that were sounder in judgement than he to despise him or judge him to be void of grace nay he commands them to receive him converse with him think well of him love him notwithstanding this errour of his As every errour of judgement doth not separate a man from Christ so neither should it separate the members of Christ in love and affection one from another When any two of us differ in judgement in any matter of religion whatsoever the one of us certainly must needs be in an errour And he that is in the errour so it be but an errour of this kind may be every whit as holy a man yea and holier too than he that holdeth the truth For the dearest of Gods children in this life may be subject unto such errours The best may say of themselves as the Apostle doth 1 Cor. 13.9 We know but in part And
and wonders that they doe yet might they bee false Prophets for all that false Prophets saith our Saviour shall shew great signes and wonders in so much that if it were possible they shall deceive the very elâ—ct If it were possible saith hee It is not possible for any of Gods elect to bee so deceived by any false teachers as that they should fall into those errours that are fundamentall and persist in them The foundation of God saith the Apostle 2 Timothy 2.19 this decree of God which is the maine foundation of our whole salvation that standeth sure and can never bee mooved or altered And secondly wee are kept saith the Apostle 1 Peter 1.5 by the power of God through faith unto salvation And by our faith wee have in these things and in other the promises of God we stand as the Apostle saith 2 Corith 1.24 and not by any thing that is in our selves But though this bee so yet hath the Lord appointed some things for us to doe to preserve our selves from falling away from the truth And though he at the first made us without our selves not of our first creation only but of the first forming of the new creature principally is that to be understood which the Church speaketh Psalme 100.3 It is he that made us and not we our selves as appeares by the words that follow We are his people and the sheepe of his pasture we were meere patients in both those first workes of God yet will he not save us without our selves he will not preserve us in the state of grace nor bring us unto glory without our owne endeavour he will have us to be agents in this work our selves and co-workers with him Work out your own salvation saith the Apostle Phil. 2.12 and Iude 20 â—1 Build up your selves in your most holy faith and keep your selves in the love of God And whomsoever God hath elected and decreed to preserve so as they shall never bee deceived and drawne from the truth in them he will worke a care and endeavour to use all meanes to preserve themselves Yea he will make them to be diligent and painfull in working for themselves this way in doing their endeavour and using of the meanes whereby they may be kept from falling away from the truth The Apostle writing to the Hebrewes that had done much already to make sure to themselves their owne election and calling And wee desire saith hee Hebrewes 6.11 12. that every one of you doe shew the same diligence to the full assurance of hope unto the end That yee bee not slothfull but followers of them who through faith and patience inherit the promises No man can have full assurance of hope to bee preserved from falling away unlesse even to the end of his dayes hee bee diligent in using the meanes to preserve himselfe No man may looke to inherit Gods promises that is a sloathfull man that relyeth wholly upon Gods mercy and power and gracious promises and will use no endeavour take no paines to keepe himselfe from falling from God On the other side hee that will diligently endeavour himselfe to doe that that God hath directed him to doe and to use Gods meanes shall not need to doubt but that God will uphold him though the times were farre more dangerous than they are Hee that upheld Noah Genesis 6.9 and Obadiah 1 Kings 18.3 in such times as these were can certainely uphold us in these times God is able to make him stand saith the Apostle Romans 14.4 Yea and hee will cetainely doe it if wee bee not wanting to our selves Arise and bee doing saith David to Salomon 1 Chron. 22.16 and the Lord will bee with thee Do thy endeavour in the use of Gods meanes conscionably and thou shalt not need to doubt of successe In all labour there is profit saith the Holy Ghost Prov. 14.23 which is to bee understood as well of the paines wee are to take for our soules and for heaven as for that wee take for our bodies in our worldly callings Yea the Lord to shew the necessity of our own endeavour to encourage us unto this and to honour the use of his meanes is pleased to ascribe our preservation from falling and standing in the state of grace which is indeed his owne worke onely unto this our care of keeping of our selves Hee that is begotten of God keepeth himselfe and that wicked one toucheth him not saith the Apostle 1 Iohn 5.18 A regenerate man may by a conscionable use of the meanes yet not hee saith the Apostle 1 Corinthians 15.10 but the grace of God that is with him and with all others also that faithfully doe their endeavour keepe himselfe so as that Satan nor any of his agents shall ever bee able to touch him mortally to draw him to that sinne that is unto death Yea hee that will carefully doe what lyeth in him I speake still of the regenerate man may preserve himselfe though not from all sinne from all humane frailties and infirmities yet certainely from all grosse and scandalous sinnes even from such as hee hath beene by nature or custome most strongly inclined unto And I kept my selfe from mine iniquity saith David Psalme 18.23 You will aske me then what is it that God would have vs to doe to preserve our selves from falling into errour and to keepe our selves constant in his holy truth I answer they bee two things principally some things wee must avoid and some things wee must doe 1. We must carefully beware of and shun those things whereby we are in danger to be corrupted in our judgement and drawne away from the truth 2. Wee must diligently use the meanes whereby wee may bee established and preserved in it Of the first kind there are two wholsome and necessary directions given us in Gods Booke First Hee that would be constant in the truth of religion and not fall from it must shun and avoid them by whom he may be in danger to be seduced and drawne into errour Shun the hearing of them the conferring with them the reading of their bookes desire not to heare what they can say for their errours and against the truth This direction wee shall find often given unto Gods people Cease my sonne to heare saith the Holy Ghost Proverbes 19.27 the instruction that causeth to erre from the words of knowledge As if hee should have said Thou hast received the knowledge of the truth from the Word of God the writings of the Prophets and Apostles are the words of knowledge and these men would instruct thee and by great probability of reason perswade thee another way Give over hearing of such men saith the Holy Ghost This direction the Apostle gives Romanes 16.17 Now I beseech you brethren saith hee observe his earnestnesse in this matter marke them which cause divisions and offences are authors of new sects contrary to the doctrine which yee have learned and avoid them And this note our blessed Saviour
digest So the Apostle chargeth the Church Romanes 14.1 not to trouble the weake Christian with doubtfull disputations And as these two precedents must teach us preachers not to trouble the people more then needs we must with matters of controversy so must this teach you that are Gods people not to busy your heads too much with these high points feed better of your milk before you meddle with strong meat be not like to the child that will be at the latter end of his booke before he have learned the first leafe If any of you shall say but I thanke God my capacity will serve to understand any point of controversie I am past a child in religion I answer First I doubt many that think so well of themselves if they were examined would bee found ignorant enough in the maine principles of our religion Sure I am it becomes the best to thinke more meanely of themselves Our Saviour calls his elect Apostles Iohn 13.33 and the Apostle all the faithfull that he wrote to 1 Iohn 5.21 little children Secondly As though a child can never without danger feed upon strong meat yet a man of yeares may safely eat milk so though the weake Christian can never without danger busy himselfe in intricate questions and controversies yet may the strongest Christian with profit seeke to bee better grounded in the maine principles of religion As new borne babes saith the Apostle 1 Peter 2.2 to all the faithfull desire the sincere milke of the Word that ye may grow thereby The third and last way whereby that desire of knowledge that is dangerous and hurtfull may bee discryed is this when wee desire knowledge onely for knowledge sake without all respect to the use and profit we may make of it for our edificaton in faith and holinesse of life This is the rule that we must follow in preaching to teach that onely that is usefull and profitable Paul did so himselfe Acts 20. I kept backe nothing that was profitable and hee chargeth Titus to doe so too Titus 3.8 These things speaking of matters of faith and practise I will that thou affirme constantly these things are good and profitable unto men And this is the rule you should follow in learning Teach me good judgement and knowledge saith David Psal. 119.66 Such knowledge as will do me good and make mee good The true religion that God hath taught us in his Word is called Rom. 10.8 The Word of faith and 1 Tim. 3.16 The mystery of godlinesse and 1 Tim. 6.3 The Doctrine which is according to godlinesse And if thou desirest the knowledge of any thing in religion to any other end then to increase faith and godlinesse in thy heart thou takest Gods name in vaine even in thy desire of knowledge and be thou sure that God will not hold him guiltlesse that taketh his name in vaine Exod. 20.7 Lecture CXLVIII On Psalme 51.7 October 18. 1631. IT followeth now that we proceed unto the second viz. to shew you the meanes that we must use to keepe our selves constant in the truth of religion and preserve our selves from falling away from it Foure principall directions I find given in Gods Book to this purpose First He that desires to abide constant in the truth must ground himselfe well in the knowledge of it labour to bee assured upon good grounds that it is the truth that hee holds Continue thou saith the Apostle unto Timothy 2 Timothy 3.14 in those things which thou hast learned and hast been assured of No man can hope to continue stedfast in any truth of God that hee hath not learned well nor unlesse hee bee assured upon good grounds that it is indeed the truth of God If yee continue in the faith grounded and setled saith he Col. 1.23 As if he had said No man can continue in the faith that is not grounded and setled in it that finds not good grounds for that he holds and beleeves I have chosen the way of truth saith David Psalme 119.30 31. Thy judgements have I laid before mee I have stucke unto thy testimonies No man can sticke to Gods truth that is drawne by others or carried by example or by the sway of the time to a liking of it but hee onely that hath chosen the way of truth that is hee that hath advisedly and upon good grounds undertaken the profession of it They that are children in understanding are apt to be tossed too and fro and carryed about with every winde of Doctrine as the Apostle saith Eph. 4.14 A man shall be apt to receive Popery or any other heresie if he be either ignorant or weake and ungrounded in the knowledge of the tuth as alas most of our people though they have beene hearers so long and professours of the truth will be found to be if ever a time of tryall shall come On the otherside knowledge will preserve a man from that danger Discretion shall preserve thee saith Salomon Pro. 2.11 and understanding shall keepe thee When a mans judgement is once convinced that it is the truth that he holds it will be hard for him to forsake iâ— because the more light a man hath in his heart the more strongly will his conscience reprove and checke and smite him when he begins to forsake it and to goe against it And that is the reason as our Saviour teacheth us Iohn 3.20 why lewd men shunne and hate this light that their deeds may not be reproved If therefore beloved you desire to hold fast your profession ground your selves well in that knowledge of the truth that you doe professe Wisedome is the principall thing saith the Holy Ghost Pro. 4.7 therefore get wisedome and with all thy getting withall that thou hast gotten and dost possesse get understanding As if he had said sell all that thou hast to purchase this pearle according to that in Pro. 23.23 Buy the truth and sell it not also wisedome and instruction and understanding Now he that would ground selfe well in the knowledge of the truth must observe these two rules First he must acquaint himselfe well with the first and maine principles of Religion and seeke to be perfect in them Though a man heare or reade never so much yet shall he never attaine to a well grounded knowledge in Religion till he be well catechised and instructed in the first and chiefe principles of it This course we shall find the blessed Apostles tooke in teaching the Churches and bringing them unto sound knowledge They gave unto them a summe of the maine and most necessary points of Religion that are clearely and plainly set downe in the holy Scriptures So you shall finde the Apostle Rom. 6.17 speakes of a forme of Doctrine that was delivered unto them And 2 Tim. 1.13 he chargeth Timothy to hold fast the forme of sound words which hee had heard of him which both in the next words Verse 14. And 1 Tim. 6.20 he calls his depositum that worthy thing
that was committed to his trust to keepe and which he chargeth him to see that it be kept pure and uncorrupted by himselfe and all the teachers in the Church of Ephesus He gave them this forme of Doctrine this summe of Religion to be as a patterne both for the Ministers in teaching and the people in learning to follow that Doctrine that was proportionable and agreeable unto it they should hold to be sound and good and no other And this is the Apostles meaning in that speech of his Romans 12.6 Let us prophesie according to the proportion of faith In this catechisme this forme of Doctrine this summe of the maine and plaine principles of Religion they were wont to instruct and ground the people first of all before they taught them other things as is plaine by that which the Apostle speaketh Yee have need saith he Heb. 5.12 that one teach you againe which be the first principles of the Oracles of God And 6.1 Leaving the principles of the Doctrine of Christ let us goe on unto perfection He had before taught them the first principles of the Oracles of God the principles of the Doctrine of Christ. Therefore also he calls these points of Catechisme these principles of Religion whereof he names there sixe heads the foundation Heb. 6.1 They that thinke by their reading or hearing to attaine unto sound knowledge in Religion before they be well instructed in the principles they goe preposterously to worke they build without a foundation they build upon the sand and there is small hope they should stand in the time of tryall If the Apostles who were the wise Master builders 1 Coâ— 3.10 thought this the fittest course to bring the people unto sound knowledge by what Minister can ever hope to have an understanding people that neglects catechising or what Christian can hope ever to be well grounded in the knowledge of the truth that thinkes catechising belongs unto boyes and girles only that never was nor seekes to be well instructed in the catechisme in the first principles of the Oracles of God To conclude therefore this first rule Let me exhort every one of you that desire to be established in the truth to acquaint your selves with this catecheticall doctrine and exercise your selves in it seeke to bee perfect in it so shall you bee able to judge of that that you heare and reade and profit more by one good Sermon that you heare or Chapter that you reade then you shall be able to doe by twenty otherwise The second rule is this He that would ground himselfe well in the knowledge of the truth must receive nothing in Religion upon the credit of any man but whatsoever he heares any man teach whatsoever he reades in any catechisme or other good book he must examine it by the holy Scripture and mark well how it is proved thereby It must be our care that are your teachers to teach you nothing but what we confirme and prove by the holy Scriptures yea to bring apt proofes for whatsoever we teach and so did Apollos Act. 18.24.28 so did the Apostle Paul 26.22 yea so did our blessed Saviour himselfe Luke 24.27 And it must be your care to get good proofe out of the Scripture for whatsoever you hold in Religion and to receive nothing from any of us how well soever you thinke of us but what we confirme unto you by the word yea to examine how fit the proofes that we bring are to conclude the point that wâ—e alleadge them for When the Apostle had said Despise not prophesyings 1 Thes. 5.20 he adds presently Verse 21. prove all things As if he should say It is no disparagement to the best Ministery to examine by the Scripture what is taught in it nay it is the way to make us honour it the more when by this proofe and tryall we find it to be substantiall and sound This course did the Bereans take when they heard Paul and Silas great men both the one an Apostle the other an Evangelist and are commended by the Holy Ghost for it Acts 17.11 They searched the Scripture daily whether those things were so Paul and Silas confirmed their Doctrine by Scripture as their manner was and these good hearers examined their proofes Till we doe this we shall never grow to any setled and sound knowledge in Religion we shall never see with our owne eyes but like blinde men goe as our guides and teachers shall lead us which the Apostle 1 Cor. 12.2 noteth for a great part of their misery while they were Gentiles You were carried away unto these dumbe idols even as you were led On the other side three great benefits you shall receive by this First then and never till then you will grow to a grounded and well setled knowledge of the truth and such as you will be able to bide by when you shall see plaine and direct proofes of Scripture for that which you hold For faith and full assurance in matters of Religion is grounded upon the holy Scriptures onely Therefore are they called the word of faith Rom. 10.8 And the foundation that all the faithfull are built upon Eph. 2.20 When the Bereans had by searching the Scriptures daily found that that which Paul and Silas taught was just so as they had said that is that the proofes that they brought for their Doctrine were rightly and fitly alleadged Acts 17.11 12. it is said that therefore many of them beleeved And when the Apostle had exhorted Timothy to continue in the truth which he had learned and had beene assured of 2 Tim. 3.14 15. he alleadged this for one maine reason of it why he should doe so and why he doubted not but he would doe so that he had knowne the holy Scriptures from his very child-hood that were able to make him wise unto salvation As if he should have said By the knowledge of the holy Scriptures and being well exercised in them a man may grow to such a certaine and grounded knowledge and assurance of the truth as will cause him to continue constant in it unto the end Secondly this will strengthen you and make you able to stand against the perswasions and cavills and scoffes of such as are adversaries to the truth when you know and can call to minde plaine proofes of Scripture for every truth that you hold and professe By the words of thy lippâ—s saith David Psal. 17.4 I have kept me from the paths of the destroyer from all the paths of the destroyer from corruption in judgement as well as from corruption in manners When the Apostle had forewarned Gods people 2 Pet. 2.1 of false teachers that would bring in damnable heresyes into the Church and 3.3 of prophane scoffers that would deride all Religion and piety he gives them 2 Pet. 3.2 this preservative against them both he bids them be mindefull of the words of the holy Prophets and Apostles As if he had said If ye were well
acquainted with the holy Scriptures and could remember what ye have learned there ye should not much be moved with that that any either Hereticke or Atheist could say against the truth Thirdly and lastly By this we shall be able to convince and stoppe the mouth of any caviller and seducer if we can alleadge a direct place of Scripture for that truth that we hold The Scripture is profitable and hath great efficacy and force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to convince saith the Apostle 2 Tim. 3.16 it is the sword of the spirit Eph. 6.17 the weapon whereby the spirit of God fighteth with great power and efficacy against every adversary Thus did our blessed Saviour put to silence the tempter himselfe the grand Master and father of all Hereticks and seducers with Scriptum est by alleadging plaine places of Scripture against him Matthew 4.4 7 10. And therefore there is in it a more divine power to convince the conscience of any gaine-sayer and to stop his mouth then in all the testimonyes of counsells or fathers that ever lived in the world And therefore to conclude this first direction as this may discover to us what small hope there is of the greatest number of those that professe the truth in these dayes of peace and joyne with us in the use of all Gods ordinances that they should ever persevere and hold fast their profession being so extreamly ignorant and unacquainted with the principles and grounds of the Religion that they doe professe strangers in the holy Scriptures so may this assure the best of us all beloved that if ever a time of tryall shall come our hearts will smart and ake for this that we have not grounded our selves better in the knowledge of the truth that when we shall heare what the adversary will object against it wee shall find our selves so apt to stagger for want of grounded knowledge when we shall find so small comfort in suffering for it which wee have so small assurance whether it bee the truth or no. Certainely hee that desires to persevere and hold fast the truth hee must while hee hath time and meanes ground himselfe well in the knowledge of the truth by acquainting himselfe and seeking to be perfect in the principles of Religion and points of the Catechisme and by getting good proofes of Scripture for every thing that hee doth hold and professe The second is this He must take to heart that which he knoweth love it and make conscience to practice it or he will never continue constant in the profession of it This is given for the reason why the elect hearers who are in the parable Luke 8.15 resembled unto the good ground did keepe the word and bring forth fruit with patience did persevere and hold out to the end and none but they because they and they only did heare the word with honest and good hearts The man that heares the word and useth the meanes of knowledge with an honest and good heart that is with desire and purpose of heart to practice that which he knowes with such a heart as was in David Psalme 86.11 Teach mee thy wayes ô LORD and I will walke in thy truth And 119.34 Give me understanding and I shall keepe thy Law yea I shall observe it with my whole heart He I say that hath such an honest and good heart he shall certainely keepe it and hold out to the end Many promises are made to such The righteous is an everlasting foundation saith the Holy Ghost Prov. 10 25. And the Prophet having spoken Psalm 112.1 5. of many priviledges that belong to the man that feareth God to the good and upright hearted man he adds this to all the rest Verse 6. surely hee shall not be moved for ever no temptations no perswasions no persecutions shall ever be able to remove him If yee will feare the Lord saith Samuel to Israel 1 Sam. 12.14 And serve him and obey his voice and not rebell against the commandement of the Lord then shall both yee and also the King that reighneth over you continue following the Lord your God Bee you confident in this beloved even such of you as when you forecast the prevailing of Popery and danger of persecution have beene most apt to feare and doubt your selves that you shall never be able to hold out to the end if you truly feare God and make conscience to practice whatsoever he hath taught you be you confident I say in these promises and how weake soever you feele your selves know that the Lord will shew his strength in your weakenesse he will certainely uphold you The eyes of the Lord saith the Prophet to King Asa 2 Chron. 16.9 runne too and fro throughout the whole earth every nation every Towne every family to shew himselfe strong in the behalfe of them whose heart is perfect towards him This the faithfull have ever had good experience of in the times of most fiery tryall What an admirable strength and constancy shall we read of in the Booke of Martyrs to have beene in sundry simple men and women whose knowledge was very weake and meane A well grounded knowledge is a notable meanes to helpe unto constancy as we have heard But there is more force this way in one ounce of true piety and uprightnesse of heart then in a pound of knowledge without this Let a man abound in knowledge never so much if he feare not God if he makes not conscience of his wayes he may turne Papist before he dye notwithstanding all the knowledge that he hath Hold faith and a good conscience saith the Apostle to Timothy 1 Tim. 1.19 20. which some having put away concerning faith have made shipwracke of whom is Hymeneus and Alexander A pure conscience is that golden Pot wherein this heavenly Mannah of faith and sound judgement in Religion must bee kept Holding the mystery of faith in a pure conscience saith hee 1 Tim. ◠9 This golden Pot this precious cabinet will keepe it safe and sure so as we shall never lose it and nothing else but this will doe it And what meaneth he by a pure conscience Surely such a one as doth not willingly admit of the least spot the least sinne that may defile it A good conscience in all things as Paul calls it Heb. 13.18 He that dares not give liberty to himselfe to offend God in any thing he and he only shall hold fast the mystery of faith That Alexander which the Apostle speaketh of had not only beene a constant hearer of the Apostle but had been his constant companion in travell a zealous professour of the truth and very neare unto Martyrdome for it also as it may appeare Acts 19.33 34. yet fell this man so fearfully from the truth that he became a blasphemer of it as is plaine 1 Tim. 1.20 and a most bitter enemy and persecutor of it one of the greatest enemies that ever Paul had Alexander the copper-smith saith he 2 Tim. 4.14
every truth of God even the least truth that God hath taught us in his holy Word The fourth and last direction is this He that desires to abide in the truth and keep himselfe from being drawne into errour must be constant in a conscionable use of all Gods holy ordinances and meanes of grace How effectuall and forcible a means this is to uphold a man in the constant profession and love of the truth I will shew you by instancing in three particular ordinances of God that is 1 The Ministery of the Word 2 The Sacrament of the Lords Supper and 3 Prayer For the first The constant frequenting of the Ministerie of the Word is a singular means to preserve men from errours of all sorts and to establish them in the truth The Apostle tels us Eph. 4.14 that God ordained it for this end that we should no longer be as children tossed to and fro of every wind of doctrine And as God ordained it to that end so he hath given to us his promise Esa. 55.11 that it shall prosper in the thing whereunto he sent it Certainly they that frequent it and depend upon it with honest and good hearts shall not like children be tossed to and fro with every wind of doctrine nor seduced by erroneous spirits When the Apostle had said Heb. 10.23 Let us hold fast our profession without wavering he adds Ver. 25. Not forsaking the assembling of our selves together as the manner of some is He that gives liberty to himselfe to forsake or neglect the Church-assemblies how is it possible that he should hold fast the profession of his faith without wavering And this is the reason that the Spouse and Church of Christ gives of that prayer she makes unto him Cant. 1.7 Tell me O thou whom my soule loveth where thou feedest where thou makest thy flock to rest at noone that is direct me to the place where I may enjoy the sound Ministerie of thy Word for by that Christ useth to feed and refresh his flock and then mark the reason she gives for this suit For why should I be saith she as one that turneth aside by the flocks of thy companions Why should I harken unto or follow after any of these heretickes and seducers who though they pretend to be thy companions and friends as the false Apostles transformed themselves into the Apostles of Christ 2 Cor. 11.13 yet indeed are not so Certainely if ye bee true members of the Church of Christ if ye bee such as can truly say Christ is he whom your soule loveth above all other things ye will highly esteeme of a sound ministery ye will seeke it and enquire after it you will take paines to enjoy it and when you have it you will be thankfull for it and make much of it For 1 without it you will never attaine to that knowledge and understanding as shall feed and nourish you and make you thrive and grow in grace This is the meanes whereby Christ the great and master shepheard of the sheepe as the Apostle calls him Heb. 13.20 doth feed his flock I will give you pastours according to mine owne heart saith the Lord Ier. 3.15 which shall feed you with knowledge and understanding 2 Without it you will never attaine to that sound comfort as may be able to refresh your soules in the scorching heate of all persecutions and tentations for this is the meanes whereby Christ maketh his flock to rest at noone when the Sunne is at his height I create the fruit of the lips the preaching of the Word saith the Lord Esa. 57 â—9 to be peace peace that is the meanes of abundant and constant peace to him that is a farre off and to him that is neare that is to all mine elect Gentiles and Iewes saith the Lord and I will heale him by this meanes I will cure all the wounds that doe put his soule to anguish and paine In this placâ— Hag. 2.9 in mine house which is the place and seate of the sound Ministery in this placâ— will I give peace saith the Lord of hosts 3. And lastly Without it you will be ready ever and anon to be seduced and drawne into one errour or other by those false companions that by much flight and cunning crafâ—inessâ— lye in wait to deceive as the Apostle speaketh Eph 4.14 For it is the meanes that God hath sanctified to preserve you from that danger as the Apostle teacheth us in that place And the Church heere you see had no hope to keepe her selfe from turning aside by the flocks of such companions unlesse Christ would direct her to the place where she might enjoy a sound ministery where he feedeth his flocke and maketh them to rest at noone The second ordinance of God that is effectuall this way is the Sacrament of the Lords Supper He that oft frequents the Lords Table and receiveth that Sacrament with faith and understanding having first duly prepared his heart unto it shall find great force in it to strengthen and preserve him from falling from the truth Three evident reasons there bee for this For 1. As Baptisme was the Sacrament of our regeneration and new birth so this is the Sacrament of our nourishing and strengthening in that state of grace and Christ therein is received as bread the use whereof is to strengthen mans heart Psalme 104.15 and it must needs therefore bee most effectuall to make us stand fast in the faith and to be strong in it 2. This Sacrament is a seale of that everlasting covenant whereof the Lord speaketh Ier. 32.40 whereof this is one branch that wee shall never depart from God and consequently never fall away from his truth 3. And lastly In and by this Sacrament is represented and confirmed to us the communion that wee have both with Christ himselfe and with all his faithfull people throughout the world The bread which we breake saith the Apostle 1 Cor. 10.16 17. is it not the communion of the body of Christ for wee being many are one bread and one body for we are all partakers of that one bread And while we hold and are confirmed in our communion with Christ and all his faithfull people we are safe enough from forsaking his truth and falling into any dangerous errour for that would separate us from Christ and from his faithfull people The third and last ordinance I said I would instance in is prayer Fervent and constant humble and faithfull prayer is a most effectuall meane to make us stand fast in the truth and to keepe us from declining from it He that out of the sense of his owne ignorance unsetlednesse weakenesse and unability to stand against the subtilty of seducers can flee to God this way and depend upon him for strength is safe enough Therefore have godly people ever beene wont by this meanes to seeke helpe of God in this case even to keepe themselves from all kindes of declining and falling from God either in
can do it no better wil be ready to helpe us and make that easie to us by his helpe which was full of difficulty and impossibility before Arise and be doing saith David to Solomon 1 Chron. 22.16 and the Lord will be with thee If we draw neare to God do our best endeavour God will draw neare unto us as the Apostle speaketh Iames 4.8 LECTVRES ON PSAL. LI. 6. Lecture LXXIV On Psalme LI. 6. Novemb. 6. MDCXXVII Behold thou desirest truth in the inward parts and in the hidden part thou hadst made me to know wisedome WEE have already heard out of the former verses of this Psalme that David in seeking to God for mercy in the pardon of his grievous sins doth make confession of his sinne and accuse himselfe before God and that not only in grosse and generall verse 3. but more fully in these three verses following For 1. Hee acknowledgeth his sin in particular that very sin that Nathan charged him with verse 4. I have done this evill in thy sight 2. The fountaine and root from whence this his sin did grow even his vile and cursed nature verse 5 Behold I was borne in iniquity and in sin did my mother conceive me 3. From the consideration of that uprightnesse and truth of heart which the Lord so much desireth and which he found his corrupt heart so farre from specially in the committing of this soule sin For oh what a deale of fraud and cunning did he use in this matter to hide and cloake his sin 1. Hee sent for Vriah home and perswaded him to goe and lodge at his owne house 2. Sam. 11.6 2. When perswasion would not serve hee made him drunke in hope that that would provoke him to lust verse 13. 3. When all this would not serve nor hee could get Vriah to father the child hee procureth him to bee made away that so by marrying of his wife he might cloke his sin the better ver 15. in the beginning of this sixt verse Behold thou desirest truth in the inward parts 4. From the consideration of that measure of saving knowledge and grace which hee had received from God before hee fell into this sin in the last words of this verse And in the hidden part thou hadst made me for so I read it and not thou shalt make me to know wisedome And thus you see the scope and drift of this verse and what coherence and dependance it hath on that which went before The words divide themselves naturally into two parts as they doe containe two arguments and considerations whereby David doth amplifie and aggravate his sin 1. What a one God would have David and all his children to bee that is to say Vpright in heart 2. What a one David was before hee fell into these foule sins that is God had wrought soundnesse of grace in his heart In the hidden part thou hadst made me to know wisedome In the former part three points are to bee observed 1. The thing the grace that God desired that God would have to bee in David and all his children Truth thou desirest truth that is sincerity and uprightnesse which is opposed to guile and hypocrisie So is truth taken Iosh. 24.14 Feare the Lord and serve him insincerity and in truth And 1 Cor. 5.8 Let us keepe the feast with the unleavened bread of sincerity and truth And Iohn 1.47 Behold saith our Saviour of Nathanael an Israelite in truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom is no guile 2. The subject the place where God would have this grace to be in the inward parts that is in the heart For so wee find this place interpreted by Iob 38.36 Who hath put wisedome in the inward parts or who hath given understanding to the heart And by our Saviour Marke 7.21 From within out of the heart of men proceed evill thoughts And by the Apostle Ephes. 3. who when hee had prayed for them verse 16. that they might be strengthened by Gods spirit in the inner man He expoundeth himselfe thus verse 17. that Christ might dwell in their hearts by faith The heart is the proper seat of this truth and sincerity For then a thing is said to be spoken or done in truth 1. When that which is said or done agreeth with the heart and proceedeth from it As a good man is said Psal. 15.2 To speake the truth in his heart He speaketh the truth in his heart because he speaketh as hee thinketh 2. When the purpose and intent of the heart is upright in that which a man speaketh or doth My father saith Solomon in his prayer 1 Kings 3.6 walked before thee in truth and uprightnesse of heart therefore in truth because in uprightnesse of heart Therfore also is this sincerity called singlenesse of heart Acts 2.46 When a man in that which he saith and doth hath but one heart not a heart and a heart a double heart Psalm 12.2 one heart for that which hee pretendeth and another for that which he intendeth It is said that the Zebulonites that came to make David King 1 Chron. 12.33 were not of a double heart And that is expounded verse 38 that they came with a perfect or an upright heart A true heart is called a whole heart also Psal. 119.10 a false heart is called a divided heart Hosea 10.2 3. and lastly The note of observation that David prefixeth before this Behold As if he should say this this is that which I cannot but take notice of and thinke much upon that whereas I am by nature so filthy and corrupt and have so much falshood and hypocrisie in my heart which hath beene the maine cause of this my fearefull fall thou art a God that lookest for and requirest yea desirest above all things and delightest in the truth and uprightnesse of the heart and where that is wanting all that a man can doe is nothing in thy sight Now all this cunning and falshood he had used doth greatly augment his griefe and shame when he considereth how much the Lord delighteth in truth and abhorreth hypocrisie Then the Doctrine that wee are to learne from the first part of the verse is this That truth and uprightnesse of heart is that which God highly esteemeth of and desireth and delighteth in above all things Observe the proofe of this Doctrine in five points and degrees First The Lord would have all his servants upright in heart hee would have that obedience and service that is done unto him to bee done in truth and sincerity that is that that hee looketh for at our hands which hee greatly desireth and longeth for Hee cannot abide hypocrisie that wee should counterfeit and halt with him My son saith the Lord Prov. 23.26 give me thine heart that is it that I looke for So Ioshua 24.14 calleth upon the people Now therefore feare the Lord and serve him in sincerity and truth Are not thine eyes upon the truth saith Iere. 5.3 As if he should say Is