Lectures Upon Psalm 51

Lecture CXLI. On Psalm 51.7. Febr. 23. 1629.

IT followeth now that I show you likewise the force of justifying faith in the [ 2] second part of true sanctification, in making us partakers of the divine nature, and renewing the image of God in our hearts, in producing the fruits of the Spirit in us; in the breeding and working of every saving grace. When a man is once justified by faith in Christ, is reconciled unto God through his blood, then shall he bring forth fruit unto God, and never till then. This will make the heart of a man fruitful in holiness and righteousness; and nothing but this will ever be able to do it. For the first; that is to say, that faith will make the heart fruitful, we have a plain proof in that speech of the Apostle Galat. 2.20. The life that I now live (As if he had said, The reformed, religious and holy life, that I now live since my conversion and calling) I live by the faith of the Son of God, that faith I have in Christ, who loved me and gave himself for me. As if he had said, This faith that assureth me of that special interest that I have in Christ, of that special love that Christ hath borne to me, is the only cause of whatsoever goodness is in me. And for the second, that nothing but faith will breed true goodness and grace in the heart, we have as plain a proof Hebrews 11.5, 6. Enoch had this testimony given of him that he pleased God, but without faith it is impossible to please God. As if he should have said, A man cannot please God in anything that he doth, till he have faith, till he be justified by faith, and reconciled unto God through Christ. Though the habit of faith and all sanctifying graces which the Apostle 1 John 3.9. calleth the seed of God, be by the Spirit of God infused into the heart of man altogether, and at one time, yet the act and exercise of faith, is the first of all, and that that setteth every other grace on work. As the earth, though it be made soft by those showers that fall upon it in the winter-time, and bring forth some blade of the seed that is cast into it, yet is it not thereby made fruitful unto man; it never yieldeth any good and perfect fruit, till it have received the sweet heat of the Sun into the bowels of it in the spring time; even so is it with the heart of man. It may be, and is oft softened by the judgments of God and terrors of the Law. God maketh my heart soft (saith Job 23.16.) and the Almighty troubleth me. Even by the trouble of his mind, and terrors that God disquieted him with, his heart was softened. And some beginnings also of reformation and goodness have been thereby wrought in it (such was that confession of sin, and goodly words that God oft wrung from Pharaoh by his judgments, Exodus 9.27. I have sinned, the Lord is righteous, and I and my people are wicked ; and 10.16. He crieth unto Moses to this effect; Good Moses forgive me, and pray to the Lord for me. Such was that repentance and reformation of the wicked Israelites that the Prophet speaketh on Psal. 78.34. When he slew them, then they sought him; and they returned and inquired early after God. And such is the repentance and goodly words that many a wretched man in his sickness is wont to utter) thus far forth the winter-showers and storms of God's judgments and terrors may work upon man's heart. But till Christ Jesus the Sun of righteousness, as the Prophet calleth him Mal. 4.2. (like the comfortable and quickening heat of the Sun in the spring) do shine upon a man and be by faith received into his heart, it can never bring forth any fruit that is good indeed, and acceptable unto God. And the true cause why some are fruitful in grace and goodness, and some other, though they enjoy the same or greater means, yet no grace will grow in their hearts, nor come unto any perfection is this, which the Apostle giveth 2 Thes. 3.2. All men have not faith. But though the Lord let this visible Sun shine upon all men indifferently, upon the reprobate as well as upon the elect he maketh his Sun (saith our Savior Matth. 5.45.) to rise on the evil and on the good ; yet doth he not let the Sun of righteousness to shine into every heart, but to his elect and peculiar people only. The Lord God is a Sun and shield (saith David Psal. 84.11.) but to whom? To them that walk uprightly. Unto you that fear my name (saith the Lord Mal. 4.2.) shall the Sun of righteousness arise with healing in his wings. Not that their walking uprightly and fearing of his name, was the cause that moved God to be as the Sun unto them, but because it was a mark and note of them whom God would vouchsafe this mercy unto.

Now if any man shall ask me how faith cometh to be the breeder and worker, and increaser of all true goodness in a man? I answer you two ways.

First, By receiving Christ into his heart, by making Christ his, by uniting him unto Christ, as nearly and as truly as the members of the body are united unto the head, and as the branch is unto the vine. By faith we receive Christ and make him our own, as the Evangelist teacheth us, John 1.12. By faith he dwelleth in our hearts, as the Apostle speaketh Ephesians 3.17. And as it is not possible, but that heart in which Christ dwelleth, must needs be renewed, and have saving grace bred in it. He that abideth in me and I in him (saith our Savior, John 15.5.) the same bringeth forth much fruit. If any man be in Christ (saith the Apostle, 2 Corinthians 5.17.) he is a new creature. As the living members must needs receive sense and motion from the head, and the scion sap from the slocke it is engrafted into. And this is that which the Apostle teacheth 1 Corinthians 6.17. He that is joined to the Lord, is one spirit. As if he had said, No man can by faith receive Christ, and be united unto him, but he must needs together with Christ receive the Spirit of Christ also; So till we be thus united unto Christ, it is not possible for us to have any true goodness in us. As the branch cannot bear fruit of it self (saith our Savior John 15.4.) except it abide in the vine, no more can ye except ye abide in me. And 6.53. Verily verily I say unto you; except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. I know well that this union that faith maketh between Christ and the soul, is mystical, and such as the reason of man is not able to comprehend. And so the Apostle speaketh of it. This is a great mystery, saith he Ephesians 5.32. But yet you see this is clearly taught us in the holy Scripture; and this every faithful soul doth (in some measure) feel to be true in his own experience. So soon as ever thou dost truly believe in Christ, and renouncing all other confidence, dost wholly rest and put thine affiance in him, thou hast received Christ, and made him thine own; and so soon as thou hast received him, thou hast also with him received into thine heart his holy Spirit, the Spirit of grace and sanctification, whereby thou art made a new man. He that hath the Son (saith the Apostle 1 John 5.12.) hath life (that is; the life of grace here which is the beginning and pledge of that life of glory which he shall be sure to have in heaven) and he that hath not the Son, hath not life.

Secondly, The faithful soul by exercising and making use of his faith in meditating and feeding upon the goodness and love of God towards him in Christ, and of those promises of God which through Christ he hath title unto, doth quicken and increase every saving grace in his heart. And nothing hath that force to quicken and increase grace in us, as this hath. The better we know the love of Christ that passeth knowledge, the more assurance we have of it, the more oft, and seriously we think of it, and meditate upon it, the more we shall be filled with all the fullness of God, that is, with all spiritual and saving and sanctifying grace, as I shown you the last day out of Ephes. 3.19. And the apprehending and believing of the promises of God these exceeding great and precious promises that God hath made to us in Christ hath great force to quicken and increase grace, in the heart of man. By them (saith the Apostle, 2 Peter 1.4.) we are made partakers of the divine nature. O Lord (saith Hezekiah in the prayer that he made after that God had given him a promise to restore him to life, Esa. 38.16.) ô Lord (saith he) by these things (by these gracious promises of thine) men live, and in all these things, is the life of my spirit, so thou wilt recover me, and make me to live. As if he should say, Though I be not fully recovered yet having thy promise for it I am revived in my spirit; by these promises of thine thy people do live, thy promises are the life of their spirit. If you ask me what promises of God they be that are so effectual to breed and quicken grace in the heart of man. I answer, All God's promises are very forcible and effectual that way for in them all God's marvelous love and goodness towards us is manifested. And these bands of love as the Lord calleth them, Hos. 11.4. have great force to draw the heart of God's child unto him. By them thou hast quickened me, saith David, Psalm 119 93. But yet there is a special promise which (above all other) is most effectual this way; and that is, that God hath promised to all them that are in the covenant of grace, that are reconciled to him in Christ, that he will give them his holy sanctifying spirit. A new heart will I give you (saith the Lord, Ezekiel 36.26, 27.) and a new spirit will I put within you; and I will put my spirit within you and cause you to walk in my statutes. As if he had said, He will by his holy spirit work sanctifying and saving grace in his people. And yet more particularly God hath promised, that as wheresoever Christ came, when he was upon earth, he restored the deaf to their hearing and the blind to their sight, and the lame to their limbs and even the dead to life, as we read, Matthew 11.5. Yea he made that woman go straight and upright that had had a spirit of infirmity eighteen years and was so bowed together, that she could not lift up her self, of whom we read, Luke 13.11, 13. Even so the Lord hath promised to work the same mighty works in the hearts of all his people, that have by a lively faith received and entertained Christ. The eyes of the blind shall be opened (saith he, Esa. 35.5. that is, they that were ignorant shall have knowledge wrought in them) and the ears of the deaf shall be unstopped (they that could not hear heavenly things with any affection or fruit, shall be made able to hear the Word feelingly and fruitfully) the lame man shall leap as a heart (they that were before reprobate to every good work, shall be made able cheerfully and willingly to walk in God's ways) and the tongue of the dumb shall sing (they that could not speak of any goodness before, shall be able to speak graciously) for in the wilderness shall waters break forth, and streams in the desert, they whose hearts were most barren before of all goodness, shall be made most fruitful in grace and good works. Now the promises of God all that are reconciled to God in Christ, all true believers have just title unto, they are all heirs of the promises of God as the Apostle calleth them, Hebrews 6.17. the promises of God are their chief inheritance. They are set down in Christ's testament and we may challenge them as our legacy. And if we would make use of our faith (when we find in ourselves most want of any grace, or are most troubled with the poverty of our spirits) and lay claim to these promises of God that in Christ we have so just title unto, certainly we might be far more rich in grace then we are. Why are we still so blind and so deaf, so dumb and so lame, so barren and unfruitful? Surely because though God have made us promises to help us in all these things, we do not stir up our faith to lay hold of and make claim unto them, and therefore we have so little benefit by them. That as we read Christ did not many mighty works in his own country, Matthew 13.58. nay it is said; Mark 6.5. he could do no mighty works there ; and the reason is given, because of their unbelief : so it may truly be said, that the true cause why the Lord hath not in all this time wrought more spiritual miracles in our hearts, is because of our unbelief, either we do not at all believe these promises, or at least we do not stir up our faith, nor make use of it in making claim unto them and challenging our right in them as we ought to do. But I shall make this plainer unto you by handling it more particularly and distinctly, and showing you the force that is in justifying faith, 1 to breed every saving grace in the heart, 2 to enable a man unto every good duty.

[ 1] And for the first, I will instance but in four particular graces by which you may easily judge of all the rest.

[ 1] The first of them is saving repentance. What is it that maketh a poor sinner when he hath offended, willing and able to turn unto God again and seek reconciliation with him? Not the knowledge of God's justice and power to consume him, though I know there is a kind of repentance, (a legal repentance, such a one as Judas his was of whom we read, Matthew 27.3. that when he saw Christ was condemned (and what a gulf of misery he had cast himself into by his sin) he repented himself ) that is wrought thereby. But this will never work saving repentance in a man, it will never cause him to turn unto God and seek reconciliation with him; no no, it will make a man hide himself from God and fly from him if possibly he could, as Adam did, Genesis 3.8. It is the apprehension and persuasion the heart hath of the mercy of God and of his readiness to forgive him upon his repentance and turning to him, and that only that giveth a man a heart to repent and turn unto God when he hath offended him. As the thing that made the servants of Benhadad seek unto Ahab, 1 Kings 20.31. with sackcloth upon their loins and ropes about their necks (whereby they professed their sorrow for offending him and that they were worthy to die for it) was this only thing that they had heard the kings of Israel were merciful kings. This is the Motive that good Hezekiah used to persuade Israel unto repentance, 2 Chron. 30.6. Turn again unto the Lord God of Abraham Isaac and Israel (he putteth them in mind of the covenant God had made with their fathers) and he will return unto you. And that also which the Prophet useth to the same purpose, Esa. 55.7. Let the wicked forsake his way and the unrighteous man ( the man of iniquity the worst man that is) his thoughts, and return unto the Lord and he will have mercy upon him, and to our God for he will abundantly pardon. Thus doth the Apostle likewise, James 4.8. persuade unto repentance, Draw nigh to God, and he will draw nigh unto you. And (to conclude) this was the main thing that drew the prodigal unto repentance even the consideration of the fatherly affection that he knew remained in his father towards him though he had so heinously offended him, as we may perceive by his words▪ Luke 15.18. I will arise (saith he) and go to my father and say to him, father I have sinned against heaven and before thee and am no more worthy to be called thy son. And certainly if the vilest sinner among you all, could thus be persuaded of God's merciful disposition and readiness to forgive you, upon your repentance, you would come in and not stand out in rebellion against him as you do.

The second grace wherein the force of faith appeareth is the true fear of [ 2] God. What is it that hath most force to make God's child when he is once reconciled to God, afraid to offend him again. I know well that the consideration of God's severity and power, hath and ought to have great force and power in the heart to restrain a man from sin. For so our Savior teacheth, Luk. 12.5. Fe • re him which after he hath killed, hath power to cast into hell, yea I say unto you fear him. But the apprehension and persuasion a man hath of God's mercy and goodness toward him in Christ, is much more effectual to make a man afraid to offend God; and all fear that is wrought without this is but a slavish tormenting fear. Fear hath torment, saith the Apostle, 1 John. 4.18. It is not a childlike and saving fear. There is forgiveness with thee (saith David, Ps. 130.4.) that thou mayest be feared. And Hos. 3.5. They shall fear the Lord and his goodness in the latter days. And certainly (beloved) if you were any of you by a lively faith assured of the forgiveness of your sins, and of God's marvelous goodness towards you in Christ you would be much more fearful to offend him, then the most of you are.

Thirdly, The third grace wherein this power of faith appeareth is Obedience. [ 3] Nothing is able to make a man willing and ready to be ruled by God in all things, to yield hearty and constant obedience unto him, till he by faith be assured of God's love to him in Christ. The terrors of the law may (like that hedge of thorns that the Prophet speaketh of, Hos. 2.6.) be able to stop a man from going on in an evil way; but a willing obedience shall a man never be able to yield unto God, till he have faith. When David, Psal. 26.1, 2. maketh profession of his integrity even unto God and comforteth himself against the malice of his enemies by that testimony that his conscience gave him that he had walked in his integrity, he had walked in God's truth, his honest and good meaning he knew would have yielded him small comfort 〈◊〉 had not guided his saith by the direction of God's Word; nay he 〈◊〉 God to examine and try him whether it were not so; he giveth verse 3. this for the reason and cause of this care he had to walk uprightly and to follow the direction of the Word in all things. For thy loving kindness (saith he) is before mine eyes. Nothing hath that force to make a man upright and constant in a Christian course, as the knowledge and consideration of the mercy and loving kindness of God towards him in Jesus Christ. I delight to do thy will ô my God, (saith David, Psalm 40.8.) and thy law is within my heart. Till a man know God to be his God, reconciled unto him in Christ, he will never delight to do his will, his law will not be in his heart, he will never heartily affect it. It was the love of Christ that constrained Paul to do him so diligent and faithful service in his ministry as he did, 2 Corinthinas 5.14. the assurance he had of Christ's marvelous love to him, in dying for him, made him force himself to do him the uttermost service he was able, and to think he could never do him service enough. And where the Apostle speaketh of the marvelous obedience of Abraham to everything that God commanded; when God bad him get him out of his own country and from his kindred and come into a land which he would show him, he left all presently; when God • ad him circumcise himself, and every male that was in his family, he did presently upon the self-same day, though himself were then ninety nine years old, Gen. 17.23, 24. and he had in his house three hundred and eighteen valiant men at that time, Gen. 14.14. when God bad him cast out him son Ishmael out of his house (though he loved him dearly) yet he did immediately, Gen. 21.14. Nay when God bad him sacrifice with his own hands his son Isaac of whom it was said in Isaac shall thy seed be called, as the Apostle speaketh, Hebrews 11.18. yet he was ready to do it and that presently too, as you may see, Gen 22.3. But what was it that made Abraham so obedient to God in all things, even in such hard commandments as these were? Surely saith the Apostle, Hebrews 11.8, 17. he did all these by faith. He knew God was his God, and his exceeding great reward as he promised to be, Gen. 15.1. He was strong in faith, as the Apostle saith, Romans 4.20. and therefore was so ready and cheerful in his obedience unto God. Certainly it is our want of faith (beloved) that maketh every commandment of God, so grievous unto us, if we had more faith and assurance of God's favor in Christ, we could not be so slack, and backward in our obedience as we are.

[ 4] The fourth and last grace that I will instance in, is our love unto God. No man can truly love the Lord, till he be first by faith assured of God's love to him in Christ. We love him (saith the Apostle, 1 John 4.19) because he first love us. And when once a man is assured by faith, that God hath so loved him he cannot choose but love him again and serve him out of love and not out of fear only. Faith worketh by love, saith the Apostle, Galatians 5.6. As if he had said, The first and chief fruit that it putteth forth, and whereby it showeth that life and efficacy that is in it, is this, it breedeth in the heart that hath it, an unfeigned love unto God. Yea proportionable to our faith and the assurance we have of God's love, to us, will our love unto God be. Many sins are forgiven her (saith our Savior, Luke 7.47.) for she loved much, but to whom little is forgiven the same loveth but a little. Certainly (beloved) the true cause why the most of us bear no more love to God and goodness, then we do, is this that either we have no faith, no assurance of God's love to us, in the pardon of our sins, or else we have known but few sins by ourselves and have been but a little humbled for sin, and therefore we are not much affected with the mercy and love that God hath shown to us in the pardon of our sins.

[ 2] Now for the force that is in justifying faith to quicken and enable us unto every good duty (which is the second particular that I promised to speak of) I might be large in the handling of it. There is no good duty either towards God or man that thou findest thyself most backward in, but if thou hadst faith to assure thee of God's love to thee in Christ, and to believe the promises that God hath made unto that duty, and if thou wouldst also stir up and exercise thy faith in meditating of God's mercy and love and of those particular promises: thou shouldst find thyself thereby made far more able to perform that duty and to perform it in a holy and comfortable manner then thou art. This is that whereby David was wont to prepare himself to God's public worship. I will go to thine house (saith he, Psalm 5.7.) in the multitude of thy mercies. But I will instance (and that briefly too) but in two particular duties; that is to say, the hearing of the word and prayer.

[ 1] For the first, No man can hear the Word with any affection and fruit till he have faith, and be thereby persuaded of God's love to him in Christ. As new borne babes desire the sincere milk of the Word (saith the Apostle, 1 Pet. 2.2, 3.) that you may grow thereby: if so be ye have tasted, that the Lord is gracious. As if he should say, Then and not till then, you shall be able to do it. God hath made many promises to such as hear his Word. General promises. 1. He will ever assist this ordinance and work with it, Matthew 28.20. Go teach all nations, and loe I am with you to the end of the world. 2. That he will save the souls of his people by this ordinance, James 1.21. Esa. 55.3. 3. That by this ordinance he will begin grace and convert the soul, Psalm 19.7. 4. That by this ordinance he will increase and perfect grace where he hath begun it. Unto you that hear shall more be given, saith our Savior, Mark 4.24. And Acts 20.32. I commend you to God, and to the Word of his grace, which is able to build you up. And particular promises God hath also made to them that attend upon this ordinance. 1. That he will by this ordinance give them strength to overcome their strongest corruptions. Even a young man may cleanse his way thereby, Ps. 119.9. 2. That he will by this ordinance, work peace in their consciences, Esa. 57.19. How falleth it out then that many of us hear constantly and find no such thing? Surely the cause is rendered, Hebrews 4.2. The Word preached did not profit them, not being mixed with faith, in them that heard it. In our hearing we make not use of our faith to make claim to these promises and expect the performance of them unto us.

Secondly, For prayer. Till a man have some assurance by faith of the pardon [ 2] of his sins and of God's favor he can never pray aright nor with any heart and affection, Romans 10 14. How shall they call on him in whom they have not believed? It is the spirit of grace, that is the spirit of supplications, Zach. 12.10. He that goeth to God must apprehend him and conceive of him as of his father, Matthew 6.9. And on the other side he that is by faith persuaded that God is his gracious father, cannot choose but resort much to him in hearty prayer, Galatians 4.6. O God thou art my God (saith David, Psalm 63.1.) early will I seek thee. And 86.4, 5. Unto the Lord do I lift up my soul for thou Lord art good and ready to forgive and plenteous in mercy, to all that call upon thy name. Many are the promises that God hath made unto prayer. General promises that he will hear and answer us, Esa. 30.19. He will be very gracious unto thee at the voice of thy cry, when he shall hear it, he will answer thee. And John 16.23. Whatsoever ye shall ask the father in my name, he will give it unto you. And particular promises. 1. Deliverance from any trouble and affliction, Psalm 50.15. Call upon me in the day of trouble I will deliver thee ; Or strength and patience to bear it, James 1.5. If any of you lack wisdom let him ask of God and it shall be given him. 2. Whatsoever spiritual grace we stand in need of, Luke 11.13. Your heavenly father will give his holy spirit, to them that ask him. 3. Inward joy and peace of conscience, Job 33.26. He shall pray to God and he will be favorable unto him, and he shall see his face with joy. Ask and ye shall receive that your joy may be full, John 16.24. Why then have we no more heart to prayer? Why receive we no more good by it? Surely we do not make use of our faith in thinking of and trusting to these promises of God, when we go to prayer and that is a main cause of it. And let not that man think (saith the Apostle, James 1.7.) that he shall receive anything from the Lord. And thus have I finished those four Motives I promised to give for the enforcing of this exhortation.

Lecture CXLII. On Psalm 51.7. March 2. 1629.

IT followeth now that we proceed unto those signs and notes that I promised to give you, whereby they that have received Christ, and are justified by him may be known. And surely there is great need that we should have signs and notes given us in God's Word whereby this may be discerned and judged of. For we find by experience of all ages that many do verily think that Christ and all his merits do belong to them, who yet did never receive him nor have any title to him at all. Many will say to me in that day (saith our Savior Matth. 7.22, 23.) Lord Lord have we not prophesied in thy Name. Many that are such as of whom Christ himself will profess that he never knew them yet are confidently persuaded that they have good title unto him. And there is no one thing that doth more dull and deaden men's appetite unto Christ, and keep them from hungering and thirsting after him and his righteousness, then doth this persuasion that they have him already sure enough; or at least they may have him when they list. Christ died for all men, say they: and therefore I were a very beast if I should make any doubt of this, that Christ died for me. Know therefore (beloved) which is (I assure you) a matter of great importance for you all to know, that it is a most dangerous delusion of Satan whereby men are persuaded that all men shall have benefit by Christ. No, no, the spirit of God teacheth us expressly the contrary in the holy Scriptures, that all men shall not be the better for him, but only a certain choice and peculiar people. Ye are a chosen generation (saith the Apostle 1 Pet. 2.9.) a peculiar people. Nay the Scripture teacheth us, that there be but a few (in comparison) that shall have any benefit by him. And there are three evident reasons to prove this.

[ 1] First, the pardon that Christ hath purchased for men by his death, all men shall not have their part in, nor receive benefit by. He was in the world (saith the Evangelist John. 1.10.) and the world knew him not. No this is appropriated to the Church of Christ only. The people that dwell therein (saith the Prophet Esa. 33.24.) shall • be forgiven their iniquity. And the Angel giveth this for the reason why he should be called Jesus Matth. 1.21. Thou shalt call his name Jesus (saith he) for he shall save his people from their sins. He is the Savior of his body, of his Church, saith the Apostle Eph. 5.23. Now (alas) the Church of Christ is but a little flock as himself calleth it Luk. 12 32. If the whole world were divided into thirty equal parts there would not be found above five of them that do so much as profess the name of Christ. And of those five, the Papists and Protestants (taken all together) will not make three. And of those three the number of the Papists whose persons I will not judge but their doctrines are damnable doth far exceed the number of the Protestants. So that you see if none but the Church of Christ, shall have benefit by Christ, the number of them that shall have benefit by Christ is but very small in comparison of them that shall have no benefit by him at all.

[ 2] Secondly, Not all that live in Christ's Church and profess his true Religion shall have benefit by Christ. He came unto his own (saith the Evangelist John 1.11.) and his own received him not. There be but a few of them neither that shall have any benefit by him. So that look what the Apostle saith of Israel Rom. 9.27▪ may truly be said likewise of the whole Church of Christ and of such as profess the true Religion, Though the number of them be as the sand of the sea, yet but a remnant of them shall be saved. And it is worth the observing how often, and how plainly, and how earnestly our Savior himself was wont to press this point in his preaching. He taught his hearers in the parable of the sower Matth. 13. that this field of Christ where he is pleased to sow the seed of his word and Gospel, hath four sorts of ground in it, and of those four but one that is good. He taught them in his Sermon on the Mount, Mat. 7.14 That the way that leadeth unto life, is a narrow way and that there be few that find it. He taught them in the parable of them that were bidden to the Kings marriage feast Mat. 22.14. that even of them that were called to the profession of the truth by his own gracious and powerful Ministry there were but a few that were chosen. And in the parable of the laborers that were hired to work in the Vineyard Matth. 20.16. he affirmeth the like of the state of his Church, in time to come, Many shall be called but few chosen. As if he had said, Though the number of them that by any outward calling are brought to a profession of the truth may seem to be great (as indeed it is) yet there be but a few even of them that make so good a profession, that are chosen of God and consequently that are inwardly and effectually called, and that shall be saved and receive benefit by Christ. The Lord discribeth to us the course he is wont to take, in calling his elect inwardly and effectually. Ier. 3.14. I will take you one of a City and two of a family (or tribe.) Think not (beloved) nor look for it that everyone that giveth his name to Christ, and joineth himself to God's people, and professeth the truth with much forwardness and zeal, is inwardly and effectually called of God, or shall have benefit by Christ. No, no remember and forget not but think oft and seriously of that saying of Christ, Many are called but few are chosen.

Thirdly, Nay many that live in the Church of Christ and profess the true [ 3] Religion are so far from receiving benefit by Christ, that they shall receive much hurt by him; and shall have one day just cause to wish that he had never been borne, that he had never died for sinners, that they had never heard of him. Behold (saith old Simeon to the blessed Virgin Luk. 2.34. When he had Christ in his arms) Behold (saith he, as if he should have said, It is a strange thing but yet a most certain thing, that I will tell thee Mary ) this child is set (and appointed of God by an unchangeable decree) as well for the fall as for the rising again of many in Israel. He is unto many in Israel, to many that live in the true Church of God a stone of stumbling (as the Apostle speaketh 1 Pet. 2.8.) and a rock of offense ; though not a cause yet an occasion of their utter ruin and perdition. They would not have been so lewd men as they are, nor continued with that quietness and contentment of mind in many foul sins, had it not been for that, that they have heard of Christ, and for that confidence that they have in him, that he will pay all their scores and answer the justice of God for whatsoever they have done amiss.

But how can this be (will you say) that there should be but a few that shall have benefit by Christ? Seeing the Scripture saith expressly 1 Tim. 2.6. That he gave himself a ransom for all ; And Heb. 2.9. That he tasted death for every man ; and 1 John 2.2. He is the propitiation not for our sins only, but also for the sins of the whole world.

I answer, That (not to enter into the controversy of universal redemptino) it is agreed on by all divines, that none shall receive benefit by the death of Christ but such only as do believe in him. God so loved the world (saith our Savior himself John. 3.16) That he gave his only begotten Son, that whosoever believeth in him should not perish, but have life everlasting. And it is certain that all men have not faith, as the Apostle speaketh 2 Thes. 3.2. Nay it is evident that there be but very few of them that live in the Church, and profess the truth that have true faith. And when thy conscience shall be awakened (beloved) thou wilt find that there is in thee an evil heart of unbelief as the Apostle calleth it Heb. 3.12. that there is no one sin that thou art more strongly inclined to, then to infidelity; that (though now in the time of health and peace thou thinkest it the easiest thing in the world to believe in Christ) it is a matter of of extreme difficulty to believe aright, Two evident reasons there are for it.

[ 1] First, All men are by nature utterly, unable to believe. There is in the blood of Christ a fountain opened to us by the Gospel for sin, and for uncleanness, as the Prophet speaketh Zach. 13.1. And if we could get into that fountain, if we could make use of and apply to ourselves the water of that fountain, certainly it would cleanse us perfectly from all our sins. But alas we are like unto that poor impotent man that lay at the pool of Bethesda John. 5.7. he knew well enough that if he could have got into the pool, so soon as the Angel had stirred the water, he should have been perfectly cured, but he could not of himself get into the pool. And so is it with everyone of us by nature, the fountain of Christ's blood is able to cleanse us thoroughly from all our sins, and this fountain is by the Ministry of the Gospel opened even unto us, it is not shut against any of us, none of us are barred or excluded from it; but though it be thus opened, we cannot get into it of ourselves. No man can come to me (saith our Savior John. 6.44.) Except my Father which hath sent me do draw him. The Lord must by his spirit change our hearts, he must draw us unto Christ by his mighty and out stretched arm, and make us able to believe in him, or we shall never come unto him. Yea the Apostle calleth this Eph. 1.19. a work of the exceeding greatness of God's power that any man is made able to believe in Christ aright. And this help, this grace, God doth not vouchsafe to all; he draweth not all but whom it pleaseth him. The wind bloweth where it listeth (saith our Savior John. 3.8.) So is everyone that is borne of the Spirit. The Son quickeneth whom he will, saith he John. 5.21. Nay he vouchsafeth this mercy but to few. Who hath believed our report (saith the Prophet Esa • 53.1.) And to whom is the arm of the Lord reviled? And this is the first cause why so few do truly believe.

[ 2] The second is this, that some are (through God's just judgment upon them for some former sins) smitten of God with a supernatuall inability to believe. Therefore they could not believe (saith our Savior out of the Prophet Isaiah John. 12.39, 40.) because God had blinded their eyes, and hardened their hearts.

Oh then (beloved) seeing there be so few (in comparison) that shall have any benefit by Christ, it standeth us upon, to take heed we be not deluded any longer with a conceit of the common interest that all men have in Christ; but diligently to inquire whither we ourselves be of that small number or no; whether we can find in ourselves, those notes whereby Christ hath marked his own sheep, and whereby he will own them for his. Certainly as the Lord himself knoweth them that are his, as the Apostle speaketh 2 Tim. 2.19. so he hath set that mark upon them, as whereby themselves also may know that they are his. I know my sheep (saith he John. 10.14,) And I am known of mine. We know (saith the Apostle 1 John. 4.13.) that we dwell in him and he in us. O what a happiness is this to a Christian to be sure of this? And on the other side, what sound comfort can a man have in life or death if he be not sure of this? Alas the more confident that any man is of his interest in Christ, the more woeful will his case be if when he shall appear before Christ, Christ will not own him because he findeth not his mark upon him; or if when his own conscience shall be awakened he shall look and search for Christ's mark upon himself, and cannot be able to find it. When Christ shall say to them that were confidently persuaded that they had great interest in him, I tell you I know you not, whence you are, depart from me (as we read Luke 13.27, 28. he will one day say to many such persons) there shall be weeping and gnashing of teeth, saith our Savior.

If you ask me, What mark is that Christ useth to brand his sheep withal, whereby he will own them, and whereby themselves may know that they are his?

I answer, It is his holy Spirit which he giveth to all that truly believe in him. He that is joined to the Lord (saith the Apostle 1 Corinth. 6.17.) is one spirit ; As if he had said, He hath in him the very same spirit that is in Christ. If any man have not the spirit of Christ (saith the Apostle Romans 8.9.) he is none of his. Therefore also is the holy Spirit called the Lord's seal that he setteth upon his, and whereby he doth use to mark them. After ye believed in Christ (saith the Apostle Ephes. 1.13.) ye were sealed with the holy Spirit of promise. When once a man findeth that he hath this seal, this mark upon him, he may confidently and comfortably conclude, that certainly he is Christ's, and Christ is his; and till then he can never know it. Hereby we know (saith the Apostle 1 John 3.24.) that he abideth in us, by the spirit which he hath given us ; and 4.13. Hereby we know that we dwell in him and he in us, because he hath given us of his spirit. But may not this mark be counterfeited, will you say? May not a man easily mistake and be deceived in this, and think he hath the Spirit of Christ when he hath it not indeed? I answer, Yes that he may; or else we should not be so oft and so earnestly charged as we are, 2 Corinth. 13.5. to examine ourselves, to prove our own selves ; and Galat. 6.4 Let every man prove his own work. But yet by the fruits and effects of the Spirit that he findeth in himself, the true believer may certainly know, that the Spirit of Christ doth dwell in him indeed. I have o • t had occasion heretofore to speak of sundry fruits of faith, and effects of the Spirit, whereby he that is in Christ and hath the Spirit of Christ may be known, which I will not therefore now make any mention of. I will instance only in four effects of the Spirit whereby you may be able to judge whether you have received not the spirit of the world, but the Spirit which is of God, as the Apostle speaketh 1 Corinth. 2.12. The first is your Charity; the second is your Constancy in cleaving to the truth which you have received; the third is your Taking to heart the cause of God and religion; the fourth and last is your Sympathizing with the fellow-members of Christ's mystical body.

For the first of these. There is no one grace whereby the Spirit of Christ may be better and more sensibly known to dwell in us, than charity and meekness of spirit. John the Baptist saw the Spirit descending from heaven like a dove, and it abode upon Christ, as we read John 1.32. I beseech you (saith the Apostle 2 Corinthians 10.1.) by the meekness and gentleness of Christ. As if he had said, Of all the graces of the Spirit that did abound in Christ, his meekness and gentleness did most excel. And we shall find, that this is oft mentioned for a certain sign of a man that is in Christ. By this shall all men know that ye are my disciples (saith our Savior John 13.35.) if ye have love one to another. As if he should say, This is so evident and conspicuous a mark of one that is in Christ, as not themselves only, but others also, all men may know them by this. Beloved let us love one another (saith the Apostle 1 John 4.7.) for love is of God; and everyone that loveth is borne of God, and knoweth God. He that loveth not, knoweth not God, for God is love, saith he Vers. 8. And Vers. 12. If we love one another, God dwelleth in us, and his love is perfected in us. And Ver. 16. He that dwelleth in love dwelleth in God, and God in him. My little children (saith he again 1 John 3.18, 19.) let us not love in word, neither in tongue, but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him. As if he had said, A man may confidently assure himself that he is in Christ, and that he hath the Spirit of Christ in him, if he love his neighbor unfeignedly, not in word only, but in deed, if he unfeignedly desire to do him what good he can.

O that we would impartially examine ourselves in this first point beloved; now especially that we are to prepare ourselves to the Lord's Table. If thou be not in charity, certainly thou hast not the Spirit of Christ; and consequently thou art none of his. I know well that many that have not God's Spirit, but are mere carnal men, use to glory much in their charity, and think they far excel any that profess religion in this virtue. But if there could ever have been any true love to man (and such as God approveth of) in any soul that is not regenerated and sanctified by the Spirit of God; certainly neither our Savior himself, nor his holy Apostle would have spo • ken so of love as you hear they have done. No, no, the holy Scripture is most plain in this point, that no man hath any true charity in him, but he only that is truly regenerate. By this we know that we love the children of God (saith the Apostle 1 John. 5.2.) when we love God and keep his commandments. As if he should say, All true love to men proceedeth from the love we bear to God, as from the root and fountain. This is love (saith he 2 John. 6.) that we walk after his commandments. As if he had said, We cannot love our neighbor as we ought, unless we love him out of conscience towards God, and in obedience to his commandment. The end of the commandment is love (saith the Apostle, 1 Tim. 1.5.) out of a pure heart, and of a good conscience, and of faith unfeigned. As though he should have said, No man can have true love, till he have first a pure heart, and a good conscience, and faith unfeigned. I will therefore show you how true Charity is to be tried; how you may discern and know whether you love your neighbor as you ought to love him, and as no man that hath not the Spirit of Christ, was ever able to do. Try this, First, By the love thou bearest to all men. Secondly, By the love thou bearest to them that have wronged thee, and are thine enemies. Thirdly, By the love thou bearest to them that fear God especially.

Lecture CXLIII. On Psalm 51.7. March 23. 1629.

NO man hath true charity in him, First, that doth not love all men; Secondly, that doth not love his enemy, Thirdly, that doth not love such as fear God especially.

[ 1] For the first, They that have the Spirit of Christ in them do unfeignedly love all men. See this plainly in that prayer of the Apostle 1 Thes. 3 12. The Lord make you to increase and abound in love (saith he) one toward another, and towards all men.

How can this be, will you say? Must we love such as are wicked men? Doth not the Holy Ghost make this a special note of a lewd and graceless man to love them that are wicked? They hate the good (saith the Prophet Mica 3.2.) and love the evil. Was not Jehoshaphat (though otherwise so good a man) greatly blamed for this? Shouldst thou love them (saith the Prophet Jehu to him, 2 Chron. 19.2.) that hate the Lord? Therefore is wrath upon thee from before the Lord. Doth not David glory in this, as in one principal evidence of the truth of his heart that he did hate wicked men? I have hated them (saith he Psal. 31.6.) that regard lying vanities ; that is, I have hated all idolaters. And 139.21, 22. he appealeth to the Lord concerning this, and glorieth of this even before the Lord, Do not I hate them O Lord (saith he) that hate thee? I hate them with a perfect hatred, I count them mine enemies.

I answer, That in all these places there is no more meant but this. First, That we must hate their sin, and that that is evil in them. And that we are bound to hate even in the best men, and in those persons whose persons we are most bound to love. Ye that love the Lord (saith the Psalmist Psalm 97.10.) hate that that is evil. There is no love of God in that man that hateth not sin wheresoever he seeth it, even in his own child, in them whom he doth most dearly love. Secondly, that we must show our dislike even to the persons also of sca • dalous and lewd men. For first, we may give them no countenance, but show our dislike by shunning all voluntary familiarity and kindness unto them, while they continue such. Have no company with him (saith the Apostle 2 Thes. 3.4.) that he may be ashamed. I have hated the congregation of evil doers (saith David Psalm 26.5. the assemblies and meetings that they have together) and will not sit with the wicked. Secondly, We must oppose and set ourselves against them, in their evil practices, and profess ourselves to be their adversaries therein. They that forsake the Law (saith Solomon Proverbs 28.4.) praise the wicked, sooth them up and flatter them, commend and encourage them; but such as keep the law, contend with them. As if he had said, They are not so far in love with peace, but they are willing to be seen in contention and opposition against lewd men. Thirdly, We must do what lieth in us to procure the punishment and rooting out of notorious offenders. David as a King voweth to God that he would do so. I will early destroy all the wicked of the land (saith he Psalm 101.8) that I may cut off all wicked doers from the City of the Lord. And even to private men this charge is given against seducers to idolatry, Deuteronomy 13.6—9. that if any man's own brother, or his own child, or his own wife, or his dearest friend, that is as his own soul, should entice him unto idolatry, his eye most not petty him, he must not spare nor conceal him, but he must surely kill him ; that is, complain to the Magistrate of him, that he may be put to death; yea (in his execution by stoning) his hand must be first upon him, and afterwards the hands of all the people. I know well that they that shall do thus, that shun the company of lewd men, that oppose them i • any of their lewd practices, that have any hand in procuring the punishment of them, shall be judged by the world to be most uncharitable and malicious men, but this is indeed no breach of charity at all to do thus. A man may love their persons; though he both hate their sins; and show thus much dislike also to their persons. Though a a man dare not be familiar with them, nor keep them company, (as is plain by that speech of the Apostle, 2 Thessalonians 3.15. yet count him not as an enemy ) nay, though a man do his uttermost to have notorious sinners punished and cut off; yet may he be void of all malice to their persons, he may love them for all that. This is plain by the example of Joshua towards Achan. Greater severity in the cutting off of a lewd man you shall not read, than was shown towards Achan, Joshua 7.24, 25. And yet you shall find Verse 19. that Joshua was far from hating his person. My son (saith he) give I pray thee glory unto God. Though we must thus show our detestation to the sins of all wicked men, yet must we love their persons for all that. Yea it is a most dangerous sin to bear malice or ill will to the person of any man. Let all bitterness, and wrath, and anger (saith the Apostle, Eph. 4.31.) and clamour and evil speaking be put away from you, with all malice. Neither is there any corruption that is in us, that is so great an enemy to our comfort, as is this bitterness of our spirit. 1. No Sermon we hear will do us any good, if we bear malice to any man, as is plain by that speech of the Apostle 1 Pet. 2.1, 2. 2. No prayer we make will do us any good if we be in wrath, as is plain by that of the Apostle, 1 Timothy 2.8. 3. We cannot feed upon Christ our Passover in the holy Sacrament with any comfort, if we bring to it in our hearts the old leaven of malice, as the Apostle speaketh 1 Corinth. 5.8. Nay, if we do not bear a true and unfeigned love to all men, we cannot have any comfort in our estate. And you shall see what a manner of love we are bound to bear unto the persons of all men in these nine degrees.

[ 1] First, We may not surmise evil against any man, nor imagine him to be guilty of any sin till we be sure of it. Let none of you (saith the Lord, Zacharias 7.10.) imagine evil against his brother in his heart. Charity thinketh not evil, saith the Apostle, 1 Corinthians 13.5. This is a strong corruption in all our hearts, and the root of much malice. If thou have any true love in thee, thou wilt rather interpret all thy neighbors actions and words in the better part. Charity believeth all things, saith the Apostle, 1 Cor. 13.7.

[ 2] Secondly, We may not take pleasure to speak of the faults of any man; if we do, certainly it is our corruption and sin. Put them in mind (saith the Apostle, Tit. 3.1.2.) to speak evil of no man.

[ 3] Thirdly, We must do our best that we may live peaceably with all men, that there be no falling out, no contention between us and any neighbor we have. See with what earnestness the Apostle presseth this, Romans 12.18. If it be possible, as much as in you lieth, live peaceably with all men.

[ 4] Fourthly, We must be gentle and courteous in our whole carriage towards all men. Put them in mind (saith the Apostle in that Tit. 3.1, 2.) to be gentle, showing all meekness to all men.

[ 5] Fifthly, We may not envy and fret at the prosperity of any neighbor we have, but joy in it rather. Let not thine heart envy sinners, saith the Holy Ghost Proverbs 23.17. And that which the Apostle wisheth unto Gaius 3 John 2. Beloved I wish above all things, that thou mayst prosper, even as thy soul prospereth ; We are bound by the eight commandment to wish unto all men, though not in that degree as to the faithful.

[ 6] Sixthly, We should pity and be grieved to see any man (how wicked soever he hath been) in extreme want and misery, Was not my soul grieved for the poor? saith Job 30.25.

[ 7] Seventhly, We must also be really merciful unto all men, and ready to do them what good we can in their misery and distress. When our Savior had charged his hearers both to lend and to give unto such as had need; and ye shall be (saith he Luke 6.35, 36. that is, ye shall be found and manifested to be) the children of the highest; for he is kind to the unthankful and to the evil, be ye therefore merciful (saith he) as your father also is merciful ; that is, to all men, even to evil and bad men. Let us do good to all men (saith the Apostle Galat 6.10.) as we have opportunity.

[ 8] Eighthly, We must pity the souls especially of ignorant and wicked men, and be sorry for them. I beheld the transgressors and was grieved (saith David Psal. 119.158.) because they kept not thy word. And Paul protesteth deeply Rom. 9.2. that he had great heaviness and continual sorrow in his heart for the Jews that were at that time as wicked a people as lived upon the earth.

Ninthly and lastly, We must unfeignedly desire and do what lieth in us to [ 9] win them unto God. My hearts desire (saith the Apostle Romans 10.1.) and prayer to God for Israel is, that they might be saved. We must pray for them you see; What for all men? May we pray for professed idolaters and enemies to the religion of God? Yes even for idolaters and enemies to the Gospel, and for worse than them too, if worse can be. We may pray for any wicked man, excepting him only that hath committed the sin against the Holy Ghost. There is a sin unto death (saith the Apostle 1 John. 5.16.) I do not say that any man shall pray for it ; that is, for the pardon of that sin. But that sin no blind idolater certainly, specially none that hath been borne and bred in idolatry, can possibly have committed. Moses (being required so to do) prayed even for Pharaoh, yea he prayed oft for him, as we may read Exodus 8.12.30. & 9.33. & 10.18. So did the man of God also for Jeroboam a gross idolater, 1 Kings 13.6. And Stephen of his own accord, though he were not required to do it, prayed for them that stoned him, Acts 7.60. Said I, we may pray for idolaters? Nay, we must pray for them, specially if they be such as God hath placed in any degree of preeminence over us; we sin if we do it not. See two express commandments of God for this, one in the Old Testament, another in the New. What more gross idolaters were there ever in the world (both for Prince and subjects) than the Babylonians were at that time when God's people lived in captivity under them? Yet were they expressly commanded to pray even for them. Ier. 29.7. Seek the peace of the city (saith the Lord) whither I have caused you to be carried away captives, and pray unto the Lord for it. And were there ever more foul idolaters than the Roman Emperors were in the days of the Apostles? And yet God giveth an express commandment, 1 Timothy 2.1. that in all Church-meetings there should be first and principal care taken for this, that supplications, prayers, intercessions, and giving of thanks might be made, as for all other men, so specially for kings and all that are in authority. Three things are to be observed in this commandment. First, That whereas the former commandment seemeth to reach no further than unto temporal blessings that God's people were to beg of God for Babylon (as did also Moses his prayer for Pharaoh ; and that of the man of God for Jeroboam ) in this we are charged to pray for the conversion of idolatrous Princes, and for the salvation of them. Secondly, That this is given for a reason why we should pray for them, That we may live a quiet and a peaceable life in all godliness and honesty; As if he had said, If God's people can by their prayers prevail for the conversion of such as are in authority, these three benefits will be obtained by it. First, The Church shall enjoy more peace by this means. Secondly, Honesty ; that is, justice, and equity, and fidelity in the civil conversation of men, will be the better preserved. Thirdly, Godliness, true piety and religion will prosper the better by this means. When Kings and Queens are converted, they will become nursing fathers and nursing mothers to the Church, as the Lord promiseth Esa. 49.23. And therefore we are bound first of all and above all others to pray heartily to God for their conversion. Thirdly, Lastly, Another reason is to be observed which the Apostle giveth for this, Vers. 3, 4. For this is good and acceptable (saith he) in the sight of God our Savior who will have all men (that is, of all sorts of men, Gentiles as well as Jews, Kings and Princes as well as men of meaner condition: though this may seem never so unlikely a thing unto you, because ye see none such converted hitherto, yet be not out of hope of it, God will have of them also some) to be saved and to come unto the knowledge of the truth. As if he should say, These Princes as bad as they be now, may belong to God's election for ought you know; and certainly some such as they are (heathen and idolatrous Princes) are in God's eternal counsel ordained to salvation. And who knoweth whether you prayers be not also ordained to be the means whereby it shall be procured? Therefore pray for them, saith he. And out of doubt, there is great cause to hope that our superiors who are yet in error, might be sooner reclaim • d, and such of them also that do profess the truth, might become more religious and zealous than they are, if God's people could (according to their bounden duty) pray more fervently unto God for them than they do. And thus must we try the truth of our charity by the love we bear unto all men. If we bear not such a love as this is unto all men, certainly our charity is not such as it ought to be.

[ 2] Secondly, We must make trial of our charity by the love we bear unto them that have wronged us, and are our enemies. Know this therefore (beloved) that thou art bound to love thine enemy, yea every enemy of thi • e, how much soever, or in what kind soever he hath wronged thee; thou art bound to love him; and if thou canst not do this, thou hast no true charity, and consequently thou hast not the Spirit of Christ in thee. I say unto you (saith our Savior speaking of and describing true love, Mat. 5.44, 45.) love your enemies; that you may be (that is, that you may know yourselves to be) the children of your father which is in heaven. As if he had said, you can never be assured that you are God's children till you can do this.

Now that we may the better understand and be affected with this point, I will show you more particularly what a manner of love God requireth of us towards our enemies in these eight degrees.

[ 1] First, We may not revenge, nor so much as purpose with ourselves, or desire to be revenged of any enemy we have, for any wrong that he hath done unto us. Dearely beloved (saith the Apostle Rom. 12.19) avenge not yourselves, but rather give place unto wrath (As if he had said, Let God alone with that) for it is written, Vengeance is mine, I will repay saith the Lord. Say not (saith Solomon, Prov. 24.29. that is, purpose not, nor resolve with thyself thus) I will do so to him as he hath done unto me (As if he should say, I will do him no wrong; and so long as I do him no wrong▪ I hope I cannot be blamed) I will render to the man according to his work. Why, what wrong is there in that? Is not this a most just and equal thing to render to every man according to his work? I answer, That in the Lord himself it is indeed so, and in the Magistrate which is God's deputy it is so too; but in a private man it is not so, it is a wrong, it is wickedness for him to do it, because he usurpeth God's office. Nay it were unjustice even in a Magistrate to revenge his own private wrong. Fear not (saith Joseph to his brethren, Genes. 50.19. when they feared he would have been revenged of them for the wrong they had done him, Fear not (saith he) I dare not do it) for am I in the place of God?

[ 2] Secondly, But I hope then I may lawfully wish and desire that God would revenge my cause, and plague mine enemy that hath wronged me, I may rejoice, and be thankful to God for it, when I see it. I answer, No, that thou mayest not neither. We may not rejoice in any evil that befalleth our enemy, though ourselves have no hand in it at all. Rejoice not when thine enemy falleth (saith the Holy Ghost, Prov. 24.17, 18.) and let not thine heart be glad when he stumbleth, lest the Lord see it, and it displease him, and he turn away his wrath from him.

[ 3] Thirdly, We must also forgive our enemies whatsoever wrong it be that they have done unto us. Forgive one another (saith the Apostle, Coloss. 3.13. 〈 in non-Latin alphabet 〉 freely forgiving) If any man have a quarrel (or cause to complain and find fault) against any (whosoever he be, what wrong soever he hath done) even as Christ forgave you so also do ye. If we do not thus forgive Christ hath assured us Matth. 6.15. that God will never forgive us our sins. Nay if we do it not from our hearts. So likewise (saith he Mat. 18.35.) shall my heavenly father do also unto you (that is, he shall in his wrath deliver you unto the tormentors, unto hell) if ye from your hearts, forgive not everyone his brother their trespasses.

Fourthly, We must strive to forget and be unwilling to think of the wrongs [ 4] that any man hath done unto us. Thou shalt not avenge (saith the Lord Leviticus 19.18.) Nor be mindefu • l of wrong, against the children of thy people. As if he should say, thou must both forgive and forget. If thou strive not to forget and put quite out of thy mind the wrongs that hath been done unto thee, thou wilt hardly be able to forgive them, but thy heart will be apt to rise against thine enemy, and to boil in revenge against him.

Fifthly, We must unfeignedly desire to be at peace with him that hath [ 5] done us most wrong, to be friends with him, and to love him, and therefore, also we must be willing to seek peace with him, and to use all means of reconciliation that we can. Seek peace and ensue it, saith the Psalmist Psalm. 34.14. Study to be quiet, saith the Apostle 1 Thes. 4.11. As if he had said, cast about which way thou mayst best compass it, strive earnestly for it.

Sixthly, If when we have sought peace, and used the best means of reconciliation [ 6] that we are able, we cennot obtain it, it must grieve us, it must be a trouble of mind unto us to be at odds and variance with any man. My soul hath long dwelt with him that hateth peace (saith David Psal. 120.6, 7.) I am for peace (saith he, I seek it, and use all means I can to be reconciled) but when I speak they are for War. But look back to Verse 5. and you shall see what a grief and vexation this was to the good man. Woe is me (saith he) that I sojourn in Mesech, that I dwell in the Tents of Kedar ; that is, with such inhumane and savage people, that will by no means be woone to peace.

Seventhly, We must pray heartily to God, for them that have done us [ 7] most wrong that he would turn their hearts, and give them more grace. Pray for them (saith our Savior Matth. 5.44.) that despitefully use you, and persecute you.

Eighthly and lastly, We must be willing to do our enemy good, if he stand [ 8] in need of us. If thou meet thine enemies Ox or his Ass going astray (saith the Lord Exod. 23.4, 5.) Thou shalt surely bring it back to him again. If thou see the Ass of him that hateth thee lying under his burden, and wouldst forbear to help him, thou shalt surely help with him. Nay we should be glad of such an opportunity to overcome the malice of our enemy and to win him unto peace. If thine enemy hunger (saith the Apostle Rom. 12.20, 21.) feed him, if he thirst give him drink. Be not overcome of evil, but overcome evil with good.

Oh let us think seriously of these things (beloved) and examine whither we can in this sort love our enemies. I know well you will be apt in your hearts to say at the hearing of this Doctrine as the Disciples did Mat. 19.25. Who then can be saved? If none can have benefit by Christ, but they that have the spirit of Christ; and none have the spirit of Christ but they that have true charity; and none have true charity but they that can in this manner love their enemies. Who then can be saved? It is impossible for flesh and blood to love an enemy in this sort.

But to this I answer, that it is true indeed that he that hath no more in him then flesh and blood can never do it; and he that hath no more in him then flesh and blood can never be saved. Flesh and blood cannot inherit the kingdom of God, saith the Apostle 1 Cor. 15.50. Except a man be borne again (saith our Savior John. 3.5.) of water and of the spirit, he cannot enter into the kingdom of God. And everyone that is regenerate by the spirit of God, is made thereby able thus to love his enemy. Though not legally according to the rigor of the law, yet in an Evangelical manner so as God in Christ will accept. And thou canst never have comfort in thy estate (beloved) unless thou find thyself able in an Evangelical manner to keep this commandment of loving all men, even thy greatest enemy in this sort as I have described unto you.

In an evangelical manner (will you say) how is that? I will express it unto you in five particulars. If thou have the spirit of Christ in thee. 1. Thou wilt be made able in thy mind to serve the Law of God, as the Apostle professeth of himself Rom. 7.25. that is, thou wilt consent to God's Word in this, and acknowledge that indeed thou oughtest to do thus Verse 16. The Commandment is holy and just and good, as he saith there Verse 12. 2. To will is present with thee, as he also saith there Verse 18. Thou dost unfeignedly desire and strive to love all men, even thine enemies in this manner. 3. Thine own heart will smite thee for thine uncharitableness; thou wilt find thyself able to mourn and to be troubled in thy mind for it; and even to cry out against thyself for it as he doth there Verse 24. O wretched man that I am, who shall deliver me from this froward, envious, revengeful, malicious heart? 4. Thou wilt use to cry to God for help and strength to vanquish and mortify this cankered humor and corruption in thee; as the Disciples to Christ when he had pressed the Doctrine of forgiving such as had wronged them Luk. 17.5. Lord increase our faith. 5. Lastly, thou wilt now when thou renewest thy covenant with God at his Table vow and bind thyself by promise unto God; that though thou hast been heretofore malicious and given to revenge, thou wilt be so no more, but thou wilt through his grace strive thus to forgive and love all men, even them that have done thee most wrong. We read 2 Chron. 34.31, 32. compared with 35.1. that Josiah and his people before they celebrated the passover bound themselves unto the Lord by solemn covenant that they would keep his Commandments and his testimonies, and his statutes with all their heart. And it is said Chap 35.18. that that was such a Passover as was never kept in Israel from the days of Samuel to that time. And certainly if we would also thus prepare ourselves to the Sacrament (afer our examination of ourselves) by binding ourselves to God in solemn vows and promises to forsake our special corruptions and walk more circumspectly [ 3] we might find much more comfort in the Sacrament then we are wont to do. And thus much shall serve for the trial of our charity, by that love we bear to our enemies.

The third and last way to try it is by the love we bear to them that fear God especially. To them we are bound to bear special love above all other men. Above all things (saith the Apostle 1 Pet. 4.8.) have fervent charity among yourselves. No love that we bear to any man will give us that assurance that we are in the state of grace, that the spirit of Christ dwelleth in us, as when we can find, that we love a godly man, more for the Image of God we discern in him, then either a worldly friend for our commodity sake, or a kinsman for the nearness of blood that is between us. For this we have Christ's own example Matth. 12.50. Whosoever shall do the will of my Father which is in heaven, the same is my brother and sister and mother. He that receiveth a righteous man in the name of a righteous man (and for no other respect, saith he Matth. 10.41.) shall receive a righteous man's reward ; that is shall be undoubtedly saved. We know that we have passed from death to life (saith the Apostle 1 John. 3.14.) because we love the brethren. And on the other side, there is no more certain sign of a man that is void of all grace, and abideth in the state of death and damnation then this is when he cannot love such as fear God. He that loveth not his brother (saith the Apostle 1 John. 3.14.) abideth in death. For their can be no love of God in that man, that loveth not such as fear God. Everyone (saith the Apostle 1 John. 5.1.) That loveth him that begat, loveth him also that is begotten of him. But how may we (that have so false and deceitful hearts in us) know that we do indeed love a Christian in the name of a Christian? I answer that the surest proof of that is this, when we can find that (though we love them most, in whom we see most grace) yet we do unfeignedly love all in whom we see the true fear of God, howsoever they differ in judgment from us in some things: yea what weaknesses soever we discern in them other ways. By this note the Apostle oft describeth that love to the brethren which is true and unfeigned Eph. 1.15. Col. 1.4. Philem. 5. that is to say, that it extendeth it self to all the Saints, to all the brethren. And Rom. 14.1—6. he giveth a particular example for this, by directing the faithful how they should stand affected towards those brethren that were weak in faith, that is in judgment and in the knowledge of the truth. It was certainly a weakness in judgment that made any Christian to think those things to be unlawful, that were indeed in their own nature indifferent and lawful, as those which he instanceth in Verse 2. And so it was a weakness in judgment (on the other side) that made any to think those things necessary and fit to be observed, which indeed were not so as those he instanceth in Verse 5. But how should the faithful stand affected towards them that were thus weak in faith, and did so differ from them in judgment about these things. First he telleth them Verse 3,4. they should not judge nor despise one another for this; they should not esteem one another to be void of true and saving grace because of this. Secondly, Verse 1. They should receive him that is thus weak in faith ; that is, esteem well of him, love him, be not strange to him, keep him company for all this. For God hath received him, saith he Verse 3. And how darest thou despise, or judge, or think hardly of, or be strange unto him whom God hath received?

Let me make some application of this (beloved) unto you all. And I am sorry that the time enforceth me to be so brief as I must be in applying of it.

It is utterly a fault amongst you that the difference in judgment and practice about the ceremonies of our Church hath caused such strangeness and allienation of mind and affection between such as do truly fear God, both Ministers, and people. We are so far from receiving, esteeming, loving, and maintaining society one with another nevertheless for this difference in judgment about these things; that we are apt to despise and judge one another for it; and to doubt whither there be any truth of grace in them that differ from us in these things. Surely (saith the one side) the differency and lawfulness of these things is now so clearly manifested; as these men must needs be willfully blind that do not see it. Nay certainly they cannot choose but see it well enough; and were it not for a carnal respect to their credit with the people, among whom they have gotten a great name and applause for their standing out so long, they would (doubtless) conform themselves. And surely (saith the other side) the utter unlawfulness of these ceremonies is now so clearly reviled that these men must needs be willfully blind that see it not. Nay they do see it well enough; and were it not for a carnal respect they have unto their worldly peace and estate they would neve use them; certainly they sin against their conscience in observing of them. And what truth of grace can there be in them that are willfully blind, and for carnal respects do thus sin against their own conscience. And thus do both sides grossly and dangerously err and sin against their brethren. And when ye sin so against the brethren (saith the Apostle 1 Cor. 8.12.) yea sin against Christ. For the experience of all times and of this present age proveth evidently that there be of both sides that fear God unfeignedly, and in the whole tenor and course of whose conversation the life and power of true godliness doth manifestly appear. And if thou do not see this (whosoever thou art, that art most bitter and violent of either side) then art thou certainly thyself most willfully blind. And I do assure thee (in the name of the Lord and by good warrant out of his word) that if thou canst not unfeignedly love everyone that truly feareth God (whither he conform or not conform) if thou canst not bewail and strive against these hard conceits thou hast been wont to entertain against such, thou canst have no comfort at all in thine own estate before God. Let there be no strife I pray thee (saith Abraham unto Lot Gen. 13.8.) between me and thee; for we are brethren. And it is noted by the Holy Ghost Verse 7. for a circumstance that did much aggravate the sin of Lot, and the grief of Abraham for that variance, that the Canaanite and the Perizzite dwelt then in the land. Certainly all that truly fear God are brethren. And have not we Canaanites and Perizzites enough in our land, Papists and Atheists and profane persons that do mortally hate us all that have any true fear of God in us and rejoice much in our variances? Or is the number of them that truly fear God so great that we must dishearten and weaken one another by nourishing heart burning and discord among ourselves? But the time will not permit me to enlarge myself in this point, as I desire to do. I will therefore conclude my speech with the words of the Apostle I am. 5.9. Grudge not one against another brethren, lest ye be condemned.

Lecture CXLIV. On Psalm 51.7. August. 2. 1631.

IT followeth now that we proceed unto the second of those four 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 proof of the point, I must explain first, and prevent the mistaking of it, by answering three questions, and removing three doubts that may rise in your minds against it.

First, You may ask me. Is it a certain note of a man that hath the spirit of Christ, to be constant in his religion?

I answer, No; unless it be the true Religion that he doth profess. It is indeed a moral virtue, and one of the best things that are to be found in a natural 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 shameful, and odious thing for a people to be variable, and inconstant in their Religion? But my people have changed their glory, their Religion he means. For this constancy in a man's Religion which he is persuaded is true (though it be false) argueth a zeal 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 i • it self, as of one of the best things, that can be in a natural man. But yet this is no sign of grace, no fruit of the spirit of Christ to be constant, in an erroneous, and false way. It was no commendation either to Jeroboam himself or to Jehu 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 Jeroboam did at the first establish, and would by no means be drawn to forsake it. The children of Israel (saith the Holy Ghost 2 King. 17.22.) walked in all the sins of Jeroboam, 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 sign of grace in a Papist or any other Heretic or Schismatic whatsoever, that they have been constant in their Religion, even unto death. It is not the punishment that a man endures, 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 immovable in any error, as he will admit of no means that may inform him better, to be like the a • afe Adder ( Psal. 58.4, 5.) that stoppeth her ear, which will not hearken to the voice of the charmers charming never so wisely. Yea it is not only a great sin but a fearful judgment, and curse of God too. He hath blinded their eyes (saith our blessed Savior John. 12.40.) and hardened their hearts that they should not soe with their eyes, and understand with their hearts, and be converted, and I should h •• le them. So that when I say constancy in Religion is a note of him that hath the spirit of Christ, I mean constancy in the true Religion. It is the cleaving to the truth of God, that is such a note.

But then you will ask 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 profess be the truth, that so I may constantly hold it, and cleave unto it? When our Savior had said John. 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 bear witness unto the truth; Pilate said unto him, what is truth? And certainly we 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 unsettled 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 Savior John. 17.17. Sanctify 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 doubtless the true Religion. If thou holdest nothing in Religion but that thou canst warrant, and prove by God's 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 testimonies are very sure, saith David Psalm. 93.5. This sacred book 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 minds, and you will ask me this third, and last question. How can I be certain, 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 allege 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 Hebrews. Secondly, there is nothing (no one Article of faith) so plainly set down in the holy Scripture, but wrangling, and profane wits, have been apt to pervert, and wrest the words, to a quite contrary sense, unto that that the Holy Ghost intended. You shall see the Prophet Jeremiah 23.36. charge the Prophets, and Priests of his time with this, and I pray you mark how emphatically he expresseth the heinousness of this their sin. 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 God's 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 clearly understand it, and be undoubtedly certain that it is indeed the infallible truth of God. I pray you mark the proof of this point in five dgrees.

[ 1] First, in all these necessary points of Religion the Scripture is in it self most clear, and lightsome. The Commandment is a lamp (saith Solomon 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 dark place.

[ 2] Secondly, It is not only lightsome in it self (as you know the Sun is, though they that are blind have no benefit by it) but it doth also give light unto us; and make us (who are all of us blind by nature) able to see clearly the true meaning of it. This is therefore noted to express the divine excellency of it, Psal. 19.8. The Commandment of the Lord is pure, enlightening the eyes. It giveth light, and sight to the eyes of God's people that were dim, and blind before.

[ 3] Thirdly, It is not only lightsome, and clear (in all these necessary points of Religion) to Scholars, 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. Mark, it is not only light, but it giveth light; yea so soon as a man with a good heart is entered into it, he shall receive that light by it; But to whom gives it this light? It giveth understanding to the simple.

[ 4] Fourthly, what kind, and measure of understanding will the Scriptures give to them that with honest hearts will exercise themselves in it? Surely a clear a certain, 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 speak, behold it is I. The sheep of Christ know his voice, John. 10.4. they understand his language well, and understand his meaning too. You know the truth (saith the Apostle 1 John. 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 lie is of the truth. The meanest Christian (being one of God's elect, and having a good heart) may clearly understand the Scriptures, in those points that are necessary unto salvation, and attain to a certain 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.

[ 5] 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 attain to more certainty of knowledge in them, then the greatest Scholar in the world (with all the helps of art, and learning, and interpreters that he hath) shall do, if he want grace. For so stands the promise, Psal. 25.12. What man is he that feareth the Lord? Him shall he teach in the way that he shall choose. If any man will do his will (and resolve to practice what he knoweth, saith our Savior, John. 7.17.) he shall know of the doctrine (concerning the Doctrine which I teach) whether it be of God or whether I speak of myself. So that (to conclude my answer to this third and last question) let no man pretend for his profane ignorance and unsettledness in the matters of religion the obscurity of the holy Scriptures, or say thus in his heart, I mean well, and I will do well, and I will hope well, but I will never trouble my brains with the matter of religion; to that side that I see to be strongest, and that the times shall favor most I will most incline; but to attain to any settled judgment 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 himself in these conceits. For thou hast heard that the Scripture is not so obscure (in these necessary points) as thou wouldst fain have it to be; but if thou hadst any true fear of God in thee, if thou didst belong to God, thou mightest clearly and certainly know the truth. And it is a more fearful sign against thee, than thou art aware of, that the Word of God is so obscure to thee, that thou canst attain to no certainty of knowledge in the matters of religion by it. To them that are without (that belong not to God's kingdom, saith our Savior Mar. 4.11.) all these things are done in parables All the Doctrines of God's 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 proof 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 God's Word.

Two evident proofs I will give you for this, and then I will show 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 upon. My first proof is the testimony that the Lord hath given unto them that cleave constantly to his truth. The second is the comfort that God's people themselves have found, and the confidence they have reposed in that: Of the first sort of proofs I will give you but three.

The first is that which you shall find Esa. 26.2. Open ye the gates that the [ 1] righteous nation which keepeth the truth may enter in. Mark three things in this first proof. 1. God makes it the character of the righteous nation, the true Church, the whole company of true believers that are made righteous by the imputation of Christ's righteousness unto them, that they are such as keep the truth. Yea that he saith, they are such as 2 keep the truths, all truths, every truth that God hath in his Word revealed unto them. 3. Mark what is said Vers. 1. of this nation that keepeth the truth, and what security they may have that are of that nation; We have a strong City, salvation will God appoint for walls and bulwarks. The nation that keepeth the truth, yea every truth of God, is as a strong city, God's salvation and protection shall be instead of all walls and bulwarks unto that nation.

My second proof of the first sort is that speech of our blessed Savior John. 8.31. [ 2] If ye continue in my word then are ye my disciples indeed: and not in name and profession only. He that is Christ's disciple indeed, taught of God, a true believer, will continue in Christ's word, in the truth he hath learned of him, and not be drawn away from it.

And the third is like unto this, 2 John 9. Whosoever transgresseth (He [ 3] means not in action and practice (for all men are apt to transgress so, There is no man that sinneth not, 1 Kings 8.46. and everyone that sinneth transgresseth the law, 1 John. 3.4 But he speaks here of such as transgress in judgment; forsake the right way as they did, 2 Peter 2.15. and fall from the truth. Whosoever (saith he) transgresseth, and abideth not in the doctrine of Christ, hath not God, hath no part in God, no saving knowledge of God, no comfort in him; He that abideth in the doctrine of Christ, hath both the Father and the Son ; hath God for his father, and the Son of God for his Savior. And this is my first sort of proof, the testimony that the Lord hath given of them that cleave to the truth, and are constant in his holy religion; you see what account the Lord makes of such.

My second proof is the testimony that God's people themselves from their own experience have given unto this, even of the comfort that they have found in this in the times of their greatest trials and a • flictions, that they have been constant in their religion, and faithfully persisted in the truth of God. And for this kind of proof, I will give you three particular examples of most holy men; and one more general of the whole Church.

[ 1] The first of my three examples is holy Job, who when he was overwhelmed (almost) with temptations of all sorts, found not more comfort, and strength against them all in any one thing, than he did in this, Job 23.11, 12. My foot hath held his steps, his way have I kept, and not declined; neither have I gone back from the commandment of his lips, I have esteemed the words of his mouth more than my necessary food. As if he had said, How many and how great soever my frailties and corruptions have been, whereby I have justly deserved the Lord should thus afflict me, yet I tha • ke God, this my Conscience can witness with me, and this is my comfort, that I have never been variable in my religion, I have been constant in that.

[ 2] My second example is David's, who when his soul cleaved to the dust, Psal. 119.25. and melted for heaviness, as he saith Vers. 28. when he was brought very low by outward and inward affliction, raiseth up himself with this testimony that his conscience gave him, as with a principal comfort, Vers. 30, 31. I have chosen the way of truth; thy judgments (thy Word, for so is that word taken most commonly in that Psalm) have I laid before me, I have stuck unto thy testimonies; O Lord put me not to shame. As if he should have said, I have deliberately, advisedly, and upon good grounds I find for it in thy Word (not out of any carnal respects, because it is the religion of the time and State I live in) made choice of this religion which I do profess, and I have stuck to it, and would never be drawn from it; therefore O Lord put me not to shame, forsake me not, nor leave me not without comfort.

[ 3] My third example is that of the holy Apostle 2 Tim 4.6, 7. I am now ready to be offered (as a sacrifice in martyrdom) and the time of my departure is at hand ; that was a time certainly wherein he should need to bethink himself of the best grounds of comfort he had: and what was the chief thing that he grounds his comfort and confidence upon at that time? Surely this which he expresseth in the next words, I have fought a good fight, I have finished my course, I have kept the faith. As if he had said, Though by many oppositions of false teachers, and bitter persecutions, I have been strongly assaulted to forsake it, yet I have (I praise God, and this is my comfort) even to the finishing of my course and end of my days kept the faith, that is, the doctrine of faith, as the word is taken Acts 6.7. Rom. 1.5. Gal. 1.23. and in many other places. And mark how confidently he infers even upon this ground in the next words Vers. 8. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day.

[ 4] My fourth and last example is more general even of the whole body of the Church that God had then upon earth, Psal. 44.17, 18, 19 All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy covenant; our heart is not turned back; neither have our steps declined from thy way; though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. As if they had said, No reproach or persecution that ever we endured (all which we might easily have escaped if we would have dealt falsely in thy covenant, and forsaken thy truth) could make us (so much as in heart) to turn back from thy way, as our forefathers did in the wilderness, of whom it is said Acts 7.39. that in their hearts they turned back into Egypt, they could have found in their hearts to be there again; but so could not we; and this testimony of our uprightness we have to comfort ourselves with in all the miseries that have befallen us. And thus have I given you the proof of the point, that a man's constancy in the true Religion, is a sure argument that he hath indeed the Spirit of Christ: and that that may give him great comfort in his estate.

Lecture CXLV. On Psalm 51.7. August 16. 1631.

IT followeth now that we proceed to the reasons and grounds of this point, & show you why it must needs be so, that he that hath the Spirit of Christ is constant in his religion, he cannot be like the reed shaken with the wind, variable and wavering in his religion, nor apt to be drawn away by any means from the truth that he hath learned and received from the Word of God. Two evident reasons there be for this. 1. The Spirit of Christ wheresoever it dwells will teach and persuade the conscience effectually in the truth of God. 2. He that is taught his religion by the Spirit of God, will certainly be constant in it.

The first reason (because it is of great importance, and concerns the main ground of that certainty that any of God's people have in their faith and religion) I will distinctly and plainly for the help of your understanding and memory, declare and confirm unto you in six several propositions, and then I will answer the main objection that is made against it.

First, the Lord hath promised that he will by his holy Spirit instruct and teach his people in the way to life. See this promise John. 14.26. The comforter, [ 1] which is the Holy Ghost (saith our blessed Savior) whom my father will send in my name, through my merit and mediation, he shall teach you all things. All things (he means) that are necessary unto your salvation for you to know, and to be persuaded of. And if any man shall say (as the Papist doth) tush this promise was made to the Apostles only who represented the whole Church of Christ: and that therefore from hence it may be well concluded indeed, that to the whole representative Church in a general Council lawfully assembled; the Spirit is promised to teach and guide them infallibly in all things; but can every private man or woman conclude from hence, that the Spirit of God will teach them all things? I answer, That though these words were spoken to the Apostles only, (for they were spoken in that Sermon our Savior made at his last Supper where none were present but they) yet doth it not follow from thence that they were spoken of the Apostles only, as not concerning any other but them: for there were many things spoken in that Sermon that do undoubtedly concern all the faithful as much as them: viz. that which is in Chap. 13.34, • 5. 14.21, 23, 24. 15.1,—10. 16.23, 24.

But for further answer unto this, I add this second proposition. That the promise [ 2] is made not unto the Apostles and Teachers of the Church only, but unto all the faithful. All thy children (saith the Lord to his Church, to his Catholic Church, the whole company of his elect and called ones Esa. 54.13.) all thy children shall be taught of the Lord. And our Savior citing this place John 6.45. delivers the promise in these general terms; It is written in the Prophets (saith he) and they shall be all taught of God. He is then no member of the Catholic Church (out of which as out of Noah's Ark there can be no salvation) he is none of God's elect, that in the matters of his religion, hath no other teacher then man, that is not therein taught of God, and instructed by his holy spirit. Ye have an unction (saith the Apostle in his general Epistle that he wrote to all the faithful, 1 John 2.20. Yea even to such among them as verse 18. he calls little children the weakest, and meanest of all the faithful) ye have an unction from that holy one (saith he even unto them) and know all things : that is, ye have received from Christ the Holy Ghost the Comforter, and he hath taught you, and instructed you in all things that are necessary to the salvation of your souls, for you to know, and to be instructed in.

[ 3] Thirdly, Of all the works of the spirit of God in the soul of man this is the first, and principal, to enlighten the mind, and to give a man a good understanding, and judgment in those things that concern his salvation. As light was the first of all God's works in the Creation of the world, Gen. 1.3. so is it also in the new creation. Be ye transformed (saith the Apostle, Romans 12. • .) by the renewing of your mind. So soon as a man is transformed, and hath that blessed change wrought in him, his mind will be renewed, and his judgment cleared in spiritual things. When their heart turneth unto the Lord (saith he, 2 Cor. 3 16.) so soon as a man is once converted by the spirit of God, the veil that darkened the understanding, and kept a man from seeing, and discerning the things of God shall be taken away. That man whom God's spirit hath not enlightened to see the truth (in some comfortable measure) in the matter of religion, that is ignorant therein, or hath no knowledge but such as he hath received by tradition from men, had never any other teacher then man; holds nothing in religion but humanafide, upon that credit that he gives unto man, it is the religion of the time, of the state, and country he lives in, it is that which he knows many learned and good men do teach, and hold, and therefore he holdeth, and professeth it, but he was never inwardly, and firmly persuaded in his conscience of these things; that man certainly never had the spirit of Christ; It cannot be idle wheresoever it is, it will be working▪ and if it have not renewed thy mind, and judgment, if it have not taught, & instructed thee, which is the right way to heaven, which is the true religion; it never had any work in thy heart at all, thou hast certainly no one work of saving, and sanctifying grace wrought in thy soul.

[ 4] Fourthly, The knowledge that this heavenly teacher worketh in us is a clear, and certain knowledge, And even as God's people when the spirit of God spake unto them in visions, and dreams and other extraordinary revelations were undoubtedly certain of that that he revealed unto them, they needed not the testimony of the Church to assure them that it was indeed the will of God, that was so revealed unto them. If Abraham had not been undoubtedly certain of that, he would never have been so ready as he was, Gen. 22.2, 3. to sacrifice his own son: Neither would Joseph being a just man have taken Mary his wife after she was found with child as he did, Matth. 1.20, 24. nor would he have taken her, and our blessed Lord immediately after he arose, by night; and have fled into Egypt, as he did, Mat. 2.13, 14. if he had not been certainly assured that that was the will of God that was so revealed to him, the spirit spake expressly in those cases, as the Apostle teacheth us, 1 Tim. 4.1. So 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) speak so expressly as the people of God that have been taught by him, have been so certain of the truth, that they have been willing to seal it even with their dearest blood. So the Evangelist saith, Luke 1.1. that all the parts of the Gospel all the articles of our faith were most surely believed among the faithful. And Peter saith of himself, and the rest of the elect Apostles, John. 6.69. We believe, and are sure that thou art that Christ the son of the living God. And our Savior saith of them all, John. 17.8. that they knew surely that be came out from God, and believed that God did send him. The people of God by the teaching of the holy spirit, do attain (you see) not unto a probable opinion only, but to an undoubted certainty of knowledge, and faith. And from this certainty, hath grown that marvelous courage, and comfort that the holy Martyrs have expressed in all their sufferings. They were • lain for the Word of God, (saith the Apostle, Revel 6.9.) and • or the testimony which they held. They did profess, 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 means be drawn from it, and therefore they were slain. If a man have no certainty in the matters of religion, but is wavering, and unsettled in it certainly he was never yet taught of God.

Fifthly, No man can attain to this undoubted certainty in religion by any [ 5] other means 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 means of knowledge that are upon earth, yet shall he never be able to attain to a clear, and certain knowledge in the matters of his salvation, till the spirit of God do teach, and instruct him. When Peter had made this confession of his faith, Matth. 16.16. Thou art Christ the son of the living God. Jesus answered, and said unto him, verse 17. Blessed art thou Simon Bar-jona for flesh, and blood hath not revealed it unto thee, but my father which is in heaven. Mark two things in this speech of our blessed Savior. 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 himself that he is taught of God. Why but may you say? May not flesh, and blood reveal so much to a man? May not a natural man be persuaded of this that Jesus is Christ the son of the living God? I answer that he may say so; and he may think 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 persuaded of this article; he cannot believe it with all his heart as Philip speaketh, Acts 8.37. till God by his holy spirit have revealed it unto him, and persuaded his heart of it. No man can say that Jesus is the Lord, (saith the Apostle, 1 Cor. 12.3.) but by the Holy Ghost. As if he had said, He cannot say, and profess it from the full persuasion of his heart, till the Holy Ghost hath taught it him, that he is so indeed. No man can have a clear, and certain persuasion in matters of religion, but only he that hath the spirit of sanctification, and is instructed, and guided by it. Certainly (saith Elihu, Job 32.8.) there is a spirit in man, and the inspiration of the almighty giveth them understanding. There be many arguments whereby a man may be convinced and forced to acknowledge that the holy Scripture is undoubtedly the Word of God. 1. The marvelous consent of all the holy Writers that penned it. 2. The certain 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 supernatural doctrine contained in it. But none of all these arguments can undoubtedly persuade 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 clear, and certain 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 carnal man by his natural parts, and by the help of learning, of hearing, of study, and conference may know much in religion, and teach it also excellently, and maintain it strongly against any adversary; but this clear, and certain knowledge, this 〈 in non-Latin alphabet 〉 that carrieth with it, as with full sails 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 persuaded him in the truth.

[ 6] Sixthly and lastly, Proportionable to the measure of the spirit of grace, and sanctification that any faithful man hath received, shall the measure of his knowledge, and certainty be in the matters of his faith, and religion. He that is spiritual (saith the Apostle, 1 Cor. 2.15) by whom (though he oppose him to the natural man) he means not everyone 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 appears by the opposition he makes, Chap. 3 1. between them that are spiritual, and them that are • a • es in Christ. He that is spiritual (saith he) judgeth all things ; that is to say; is not only certain of the truth that himself holdeth, but can judge, and clearly discern, and reject any error that is held by other men; yet he himself is judged of no man : As if he had said, He is so certainly assured of the truth that he holdeth, that the contrary judgment of other men, whatsoever they be▪ 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 Savior Jesus Christ. The holier, and more spiritual a man is, the more he grows in grace, in the fear of God, in sorrow for sin, and hatred of it, and in the love of goodness: the better, and with the more certainty of assurance shall he know the mystery of Christ, the clearer, and more certain assurance shall he have in spiritual things.

And (thus having opened, and confirmed this first reason of the Doctrine) I come to answer a main objection which the Papist doth make, and which may rise in your minds against it. And indeed if it were an objection of Papists only I would never trouble you, or myself about it. But we are all by nature rank Papists in this, and in many other points of religion; and I know this first reason will seem strange, and absurd to many of you: and that you will be ready to say, what? Shall every man in the matter of religion rest upon the instruction, and persuasion he hath from his own private spirit. This fond conceit (saith the Papist) hath already, and still must needs bring into the Church an infinite variety of opinions in religion. Quot capitatot sensus, so many men, so many minds, and opinions there must needs be in religion, if every ones private spirit be supreme judge, and determiner what is truth in the matter of religion. Is it not a far surer way for all men to depend, and rest upon the Doctrine, and instruction of the Church (according to the ordinance of God) then upon that which their own private spirit teacheth them? Ask the priests concerning the law, saith the Lord, Hag. 2.11. and again, The priests lips shall keep knowledge (saith the Prophet, Mal. 2.7.) and the people should seek the law at his mouth.

Now unto this I have Four things to answer.

[ 1] First, That though this Doctrine that every true believer hath the spirit of God, and that the spirit of God will teach him be strange, and ridiculous to such as are sensual not having the spirit, as the Apostle speaketh of some, Jude 19. and indeed to every natural man; yet to the regenerate man it is not so. The spirit of truth (saith our Savior, John 14.17.) the world cannot receive, because it seeth him not, neither knoweth him, but ye know him, for he dwelleth in you, and shall be in you. Every true believer, every true Christian hath the spirit of God, and knows, and finds in himself that he hath it. Because ye are sons (saith the Apostle, Galatians 4.6.) God hath sent forth the spirit of his son into your hearts, crying Abba, father: He could not pray else nor cry Abba father unto God. And he that hath it not (let him scoff, and • lout at it never so much) is in a woeful case certainly, and will find it to be so one day. He that hath not the spirit of Christ, is none of his, saith the Apostle, Rom. 8.9.

Secondly, The spirit that every faithful man hath to teach, and instruct [ 2] him is not his own private spirit as they scornfully, and blasphemously call it; for 1 it is the spirit of God even the same that first indicted the holy Scriptures, and inspired the holy Prophets and Apostles in the writing of them, and is therefore best able to instruct, and teach us in the true meaning of them. We have received (saith the Apostle, • Cor. 2.12.) not the spirit of the world, but the spirit which is of God, that we might know the things which are freely given us of God. And 2 besides, it is not man's private spirit because it is one, and the same in all the faithful throughout the world, and teacheth them all one, and the same thing. By one spirit (saith the Apostle, 1 Cor. 12.13) we are all baptized into one body, whether we be Jews or Gentiles, bond or free, and have been all made to drink into one spirit. As if he should have said, As all the faithful throughout the world enjoy the same outward Sacraments, so is the inward grace that is sealed thereby, one and the same in all the faithful throughout the world, and teacheth them all one and the same thing. So that this teaching that every true believer hath, and must have, from the spirit, is no cause of the diversity of opinions that is in the world; no no it is the following, and hearkening unto our own natural, and carnal spirits, that is the true cause of that, if we were all taught by the spirit of God, we should agree better in opinion then we do. Yea it is one, and the same spirit, that is in all the faithful that are now living, that it was in all the faithful in old time, and teacheth us now no other thing, then it did teach all the faithful from the beginning of the world. So the Apostle alluding unto David and to the faithful in his time saith, 2 Cor. 4.13. We having the same spirit of faith according as it is written I believed, and therefore have I spoken, we also believe, and therefore speak.

Thirdly, We do not say, that that teaching, and persuasion which [ 3] every faithful man receiveth inwardly in his own heart from the spirit of God, is the supreme judge, and determiner what is true, and what erroneous in the matters of faith, and religion, from which no appeal is to be made; for all heretics and self-conceited persons will be apt to pretend that; but we have a certain rule given us whereby that which the spirit of God teacheth a man inwardly, may be known, and discerned from all opinions, and motions that come from a false, and fantastical spirit; and that is the written Word of God. That Doctrine that is consonant to the Word, is of the spirits teaching, that that swerves from the Word, comes certainly from a false, and erroneous spirit. By this rule we must judge of the spirit that is in other men. Beloved believe not every spirit (saith the Apostle, 1 John 4.1.) but try the spirits, whether they be of God. But how shall we try whether the Doctrine that our teachers bring us be such as they received, and learned of God's spirit or no? Why we must try it by this rule. To the law, and to the testimony (saith the Prophet, Esa. 8.20.) if they speak not according to this Word, it is because they have no light in them. As if he should have said, they were never taught of God. And this is also the rule whereby we must try every opinion in religion that we hold, every motion, and inclination that we find in our hearts whether it be of the spirit of God yea or no; the spirit never disagreeth from the Word. Behold (saith the wisdom of God, Proverbs 1.23.) I will pour out my spirit unto you, I will make known my words unto you. And Esa. 59.21. This is my covenant with them, saith the Lord, my spirit that is upon thee, and my word which I have put in thy mouth. The spirit, and the Word go always together.

[ 4] Fourthly and lastly, The spirit of God useth to teach the conscience by the ministry of the Word, that is in the Church of God; and not either by immediate inspirations, and enthusiasms; or by any other outward means ordinarily, but by this only. And by this also a man may judge whether that that he holds in religion be of the spirits teaching yea or no. Whether the good things that seem to be in him were wrought by the spirit of God: that is, if he have learned, and received them by the ministry of the Church, and preaching of the Word. Therefore the Apostle calls the ministry of the Gospel. 2 Cor. 3.8. the ministration of the spirit. As if he had said, The means whereby the Lord conveys his spirit into the heart of man, and whereby the spirit worketh grace in man's heart, is the ministry of the Word. Received ye the spirit (saith he, Galatians 3.2.) by the works of the law, or by the hearing of faith, that is the Doctrine of faith preached? So speaking of faith (the greatest work of the spirit) he saith, Rom. 10.17. faith comes by hearing. Therefore when our Savior had said, John 6.45. It is written in the Prophets they shall be all taught of God, he addeth immediately, every man therefore that hath heard, and learned of the father cometh 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 faithful man, that he will by his spirit plainly 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 ears shall hear a word behind thee saying, this (not that but this) is the way walk ye in it (continue, go 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 drawn out of the right way even then my spirit shall resolve, and confirm thee in the truth, and keep thee in it. I say when the Lord doth promise thus plainly, and particularly to teach, and guide his people aright by his spirit, even in controverted truths, you shall find in the former, verse 20. how, and by what means the spirit will thus teach, and guide his people. Thy teachers (saith he) shall not be removed into a corner anymore, but thine eyes shall see thy teachers, and then followeth, and thine ears shall hear a word behind thee. As if he should say, I will accompany the ministry of my Word with the efficacy, and operation of my spirit, and by the ministry 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 he dwells will teach and persuade 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, he will certainly cleave unto it, and hold fast whatsoever he hath learned of that heavenly teacher. Teach me O Lord (saith David, Psalm 119.33.) the way of thy statutes ; that is, that way unto life, and salvation which thou hast in thy Word prescribed (a plain periphrasis of the true religion of God) and I shall keep it unto the end. As if he had said, I shall never fall nor be drawn 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 judgments, saith he, but have been constant in thy truth for thou hast taught me. So saith the Apostle also of all that are taught of God, 1 John 2.27. The same anointing (saith he; the spirit of God he means) 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 clear, certain, 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 been taught by his holy spirit.

And thus have I shown 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 Psalm 51.7. Aug. 30. 1631.

IT followeth now that we proceed to make some application of it unto ourselves. For seeing (as we have heard) the Spirit of God wheresoever it dwells 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 faithful themselves have found such comfort in this, when they have been in great distress, we are therefore to be exhorted that everyone of us would labor, by this note to approve ourselves 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 do make profession of. This is an exhortation, which we shall find much pressed upon God's people by the Holy Ghost, specially in the New Testament. Watch ye, take heed unto yourselves (saith the Apostle 1 Cor. 16.13.) stand fast in the faith, in the Doctrine of faith, quit ye like men, in withstanding manfully all such as would seduce you, be strong and resolute in the truth. Observe his earnestness in the many words he useth. So Phil. 4.1. Stand fast in the Lord in the faith, and Doctrine of Christ my dearly beloved. And 2 Thes. 2.15. Therefore brethren (saith he) sland fast, and hold the traditions the doctrines delivered unto you which you have been taught, whether by word by lively voice in the Ministry of the word, preached which you hear, or by our Epistle, or by the holy Scripture which ye read. And again Heb. 4.14. Let us hold fast our pro • ession saith he, And again Heb. 10.23. Let us hold fast the profession of our faith without wavering: Remember how thou hast received, and heard saith our Savior 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 been taught and confirmed in the truth, with far more evidence and demonstration of the spirit, and of power (as the Apostle speaketh 1 Cor. 2.4.) then is it to be found in the Ministry of any of God's servants now, how much more necessary is this exhortation for us all in these days.

No, not so will you say. For those were days of bloody persecution, and of a fiery trial. The Magistrate was a mortal enemy to Christ, and his Gospel, and the Jews everywhere incensed him against it; but we (thanks be to God) live under a Christian Magistrate, and in days of great peace, we have peace at home, and peace abroad.

To this I answer that though we (through the great mercy of God) do enjoy the Gospel in great peace, and have it also maintained, and countenanced by public authority; and though the religious disposition of our gracious King (who hath both heretofore, and of late so fully declared himself to be for the Gospel, and against Popery) may give us great hope of the continuance of this blessing, and may seem to free us from fear of any alteration of Religion in our days. Yet are there three things that make this exhortation every whit as needful for our times, and for us, as it was for the people of God in the Apostles days.

First, The great danger we are in that popery may prevail and steal in upon us (and with it a fiery trial) before we be aware; not withstanding all that hath been said of the hopes we have. Surely the great increase of Papists that we daily hear of, together with the marvelous declining of many declared by the ready receiving of such Doctrines as any seducing Spirit will offer to them may give us just cause of this fear.

[ 2] Secondly, admit that we were in no danger at all of a fiery trial through popery, yet are there a number of other new, and strange opinions lately sprung up in our Church, that do make this exhortation as needful now as ever it was. They are so many that I cannot name them all unto you though I would, and they are some of them so fantastical, some so blasphemous, and dangerous that I would not offend your Christian ears with rehearsing of them, though I could. Every year almost yields us some new conceit in Religion. When the servants (in the parable of the tares Matth. 13.27, 28) spied their Masters field so full of tares, they said unto him. Sir didst not thou sow good seed in thy field, from whence then are these tares? They do not lay the fault upon the seed their Master did sow. The Papists, and Atheists when they hear either of Heresies that spring in the Church, or of hypocrites, and scandalous sinners that break out amongst such as profess Religion, are apt still to impute all to our Masters seed. This comes of following Sermons, a goodly Gospel say they this is, that brings forth such fruits. And the servants of God themselves, that know how good the seed was that their Master did sow in this field, how sound, and pure the Doctrine hath been which our state, and Church hath professed, and which hath been preached in it above 70. years without interruption, and see what a number of strange opinions are now risen in it, are apt to wonder and cry Lord whence come all these tares? But mark what answer the Lord of the field gives unto his servants The enemy hath done this, saith he. Satan the enemy of God, and mankind, is the sower of all these tares, the author of all the heresies (and scandals too) that rise in God's Church. And the men that broach these errors (how learned or good soever they may seem to be; as Satan himself saith the Apostle 2 Cor. 11.14. is of transformed into an Angel of light ) are set on work by him, his agents his seeds-men they are. Our Savior foretelling the destruction of Jerusalem and of the whole state, and the judgments whereby God would plague that nation, for the contempt of the Gospel: and which should be signs, and forerunners of his taking it away from them, and bestowing it upon some other nation that would bring forth better fruits of it, names this for one, Matth. 24.11. Many false Prophets (saith he) shall arise and shall deceive many. Certainly the many sects, and errors that arise in our Church as it is to be esteemed a most just judgment of God upon this nation for the contempt of the Gospel, so is it a fearful sign of a more grievous judgment approaching, and namely of the removing of our candlestick, and taking away the Gospel from us. And surely these false teachers (increasing as they do) will steal away the truth of Religion from us before we be aware (as the Lord speaketh of the false Prophets in Jeremiah's time Ier. 23.30.) unless we stir up ourselves to hold it fast, and to cleave so much the more steadfastly unto it, because we see it so many ways questioned, and contradicted by fantastical spirits.

Thirdly, and lastly. The general decay of the love of Religion in all places, [ 3] and among all sorts of men, and the strange increase of irreligiousnesse, and profaneness everywhere, will (as an epidemical disease, and common contagion) infect us all; and by little, and little steal our hearts away from all care of Religion, and respect unto it, if we do not carefully take heed, and stir up ourselves to hold fast both the knowledge, and practice of the truth which we have received. Our long enjoying of the Gospel of Christ together with our long peace, and plenty makes us to esteem lightly, and to grow weary of it, as Israel of old was of Manna, though it were both the most wholesome, and the most delicate food also that ever man tasted of: In which respect the Prophet Psal. 78.25. calls it Angels food, such a food as (if they had needed meat) the very Angels might have fed upon. Yet grew they so weary of it that they preferred the cucumbers, and onions, and garlic of Egypt before it Num. 11.5, 6. anything rather then Manna then that food that came down from heaven. And so doth the Apostle prophesy 2 Tim. 4.4. of a time that should come (and we have just cause to judge that this is the very time he prophesieth of) wherein such as had professed the Gospel should turn away their ears from the truth & be turned unto fables. No doctrine can be so fabulous, and fantastical but men will be ready to turn unto it, and to embrace it, rather then the present truth, as the Apostle calls it 2 Pet. 1.12. Any thing that will oppose, and contradict the present truth this Manna that is before our eyes as the Jews speak there Num. 11.6. shall be welcome unto them. This is not the disposition of a few (of here, and there one) but it is the humor of the very age and time we live in, that strongly inclineth unto epicurisme and irreligiousnesse. Therefore the Apostle in another prophesy of his 2 Tim. 3.1. wherein he sets down the general sins of those perilous times that shall come in the last days (whereinto we are fallen) notes this as a chief one Verse 5. Having a form of godliness, an outward profession of the true Religion, but denying the power thereof ; that the Gospel should have such a commanding power over them as to restrain them from any sin they were inclined unto (especially if it be in fashion) this they should not abide, this being the general disease of the time we shall all be in danger to be carried away with the stream, and sway of it; if we discern it not to be a forerunner of the removal of our candlestick the Gospel, and in time take heed, and repent, and do our first works, Rev. 2.5. and if the general inclination unto profaneness, that we discern in all men, cause us not to love the truth, and cleave to it so much the more, and to take up David's cry, and resolution Psal. 119.126—128. It is time for thee Lord to work, and to show thy power for the maintaining of thy truth, and Gospel, 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 Commandments above gold, yea above fine gold, therefore I esteem all thy precepts concerning all things, to be right, and I hate every false way.

And now that I have thus shown 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 persuade, and provoke you to it, and then show you the means how it may be obtained. And the Motives I will give you shall be but two.

First, take heed how you suffer yourselves to be corrupted in judgment, how you approve in your judgment of any erroneous Doctrine, for corruption in judgment is the most dangerous corruption of all others, worse then corruption in manners is, specially in a man that hath been formerly enlightened with the knowledge of the truth. To allow of any evil we do in our judgment, and to defend it as lawful, is a greater sin, and argues a man to be more under the power, and dominion of sin, then the committing of sin doth. Therefore the Apostle (in the person not of a natural, but of a regenerate man) comforts himself in this Rom. 7.15. That which I do I allow not, and Verse 16. I consent to the Law that it is good, and Verse 25. With my mind I serve the Law of God. The Leprosy in the head was of all kind of Leprosies most dangerous. The Priest shall pronounce him utterly unclean (saith the Lord Leviticus 13.44.) his plague is in his head. As the soul is the excellency of a man; so is the spirit, and judgment the excellency of the soul, and that that God hath set in a man to guide, and govern all other the powers, and facultyes of it. The spirit of man is the candle of the Lord, saith Solomon Prov. 20.27. a divine light set in the soul to direct the whole man. And if the light that is in thee be darkness (saith our Savior Matth. 6.23. if thy mind, and judgment be once corrupted) how great, how dangerous is that darkness. Take heed therefore (saith he Luke 11.35.) that the light that is in thee be not darkness : take heed that thy judgment be not corrupted. Most men are of opinion that if a man's 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 judgment in Religion will make a man more odious unto God, then many foul corruptions in life and conversation will do. To the unbelieving (saith the Apostle Tit. 1.15.) Nothing is pure, for even their mind, and conscience is defiled. Even their mind is defiled, saith he. The corruption of the mind, is the highest degree of corruption that can be. Nay it is not only an high degree of corruption, to be corrupt in judgment, but it is also a grievous punishment of God when a man (through want of judgment to discern between truth, and falsehood) shall receive error, and forsake the truth. This is said to be the judgment that God did make choice of, to punish the Gentiles for their most heinous sins; God gave them over (saith the Apostle Rom. 1.28. to a reprobate mind 〈 in non-Latin alphabet 〉 to a mind void of judgment, as your margin well renders it. When thou once losest thy judgment, that thou canst not discern between truth, and error 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 judgment in Religion, and be apt to embrace error, and forsake the truth, you shall thereby declare yourselves never to have been taught of God, never to have had any truth of grace, or goodness in you.

What? (will you say) is everyone that holdeth any error in Religion utterly void of all grace? For answer unto this you must understand that there is great difference in the errors 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 Savior speaketh Matth. 23.23.) and some that are less weighty. So among those truths in Religion that are to be known, and believed there are some that are more fundamental of more absolute necessity to salvation, to be known, and believed then some others are. As in the body of man some wounds are mortal, Viz. such as touch the brain, or heart, or other vital parts, some others though they be very deep, and grievous yet are not mortal; so it is in the errors of the mind, 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 soul) but some of them do not so. To answer therefore more distinctly unto the question, I say.

[ 1] That errors of this latter kind that do not touch upon the foundation may doubtless be in the man that is in the state of grace. He that held himself bound in conscience in the Apostles time to observe all those days that God in Moses days had made holy, and to abstain from all those meats that by that law were made unclean; did (out of doubt) hold an arrour in Religion; and yet the Apostle Rom. 14.1—6. speaks of such a man as of the dear child of God, and saith plainly of him Verse 3. That God had received him into favor, yea he shall be holden up, saith he Verse 4. he shall persevere in the state of grace, for all the error that he holds. Yea he forbids God's people, that were sounder in judgment 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 error of his. As every error of judgment 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 judgment in any matter of religion whatsoever, the one of us certainly must needs be in an error. And he that is in the error (so it be but an error 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 God's children in this life, may be subject unto such errors. The best may say of themselves as the Apostle doth, 1 Cor. 13.9, We know but in part. And every man is a liar, saith he, Rom. 3.4. the best man is subject to err, and to be deceived in some things. We shall never all come to unity of faith, unity of judgment 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 judgment in some things between the best of God's servants. And that which the Apostle saith I am. 3.1, 2. My brethren be not many masters, let not everyone 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 everyone be so apt to censure and judge his brother for every error that he holds in his judgment, for in many things we err all.

Yea I say secondly that a man that is in the state of grace may possibly hold [ 2] for a time even such errors in religion, as do trench upon the foundation also very near. For all the elect Apostles did believe that Christ should be a worldly king, Mar. 10.37.41. Yea they held this error even after they had been eye-witnesses both of his passion and resurrection too, as is plain by their question Acts 1.6. And the whole Church of the Galatians did for a time hold an error in that main fundamental article of our religion in the doctrine of our justification. For they held that a man could not be justified by faith in Christ only, without the works of the Law, as is evident by that pains the Apostle takes to convince them of that error, Gal. 3 & 4 & 5 Chapters. Though we may therefore judge of such errors as these, that they are most odious and damnable, and can never speak nor think too hardly of them; yet may we not judge everyone 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 wholesome) Gal. 5.12. I would they were even cut off which trouble you.

Thirdly, These errors that are so gross and dangerous, that tend directly to [ 3] the overthrow of the foundation, no man that is in the state of grace can obstinately hold, and continue in. There be some errors in religion, of which it may be said as David speaketh Psal. 119.21. Cursed are they that do err from thy commandments. 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 turn Papist, or Pelagian, or Libertine, or Antinomian, certainly thou never hadst the Spirit of God, there was never any true goodness 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 Apocalypse, 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 book of life, saith the text.

Fourthly and lastly, A wavering mind in religion, an aptness to forsake the truth, and to receive new opinions and errors is a dangerous sign of an heart that never had truth of grace in it. The ungodly (saith the Prophet Psal. 1.4) are like the chaff which the wind driveth away. To be so light of belief that every wind of Doctrine will carry us away, is a sign 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 errors, and were drawn from the truth, did thereby make it manifest (as the Apostle speaketh 1 John. 2.18, 19.) that they were never any of God's elect. If they had been of us (saith he Vers. 19.) if they had ever been any of God's elect, they would no doubt have continued with us, but they went out that they might be made manifest that all (that once joined 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 show of reason, and truth, and holiness 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 Savior describeth his sheep (his elect) John 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 error to swarm in his Church, as there do at this day, that by this means of trial • 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, a •• 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 persuade you to c •• ave resolutely and constantly to the truth you have received: and to make you fearful to decline and fall from it.

Lecture CXLVII. On Psalm 51.7. Sept. 13. 1631.

IT followeth now that we proceed unto the means that they who desire to be constant in the truth, and to keep themselves from being corrupted in their judgment 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 ourselves, or upon anything that is in us, or upon anything we are able to do, but) upon the Lord only, and upon these two things that are in him. First, Upon that grace, and free love of God that moved him in his eternal counsel to elect and ordain us unto life: And secondly, upon that omnipotent power of his, whereby only we are preserved from falling away. There shall arise (saith our Savior, Matthew 24.24.) false Christ's, and false Prophets, and shall show great signs and wonders (the Priests and Jesuits 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 signs and wonders that they do, yet might they be false Prophets for all that) false Prophets (saith our Savior) shall show great signs and wonders, in so much that (if it were possible) they shall deceive the very el • ct. If it were possible, saith he. It is not possible for any of God's elect to be so deceived by any false teachers, as that they should fall into those errors that are fundamental, and persist in them. The foundation of God (saith the Apostle 2 Timothy 2.19. this decree of God which is the main foundation of our whole salvation) that standeth sure, and can never be moved or altered. And secondly, we are kept (saith the Apostle 1 Peter 1.5.) by the power of God through faith unto salvation. And by our faith we have in these things, and in other the promises of God we stand, as the Apostle saith 2 Corith. 1.24. and not by anything that is in ourselves. But though this be so, yet hath the Lord appointed some things for us to do, to preserve ourselves from falling away from the truth. And though he at the first made us without ourselves (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 Psalm 100.3. It is he that made us and not we ourselves, as appears by the words that follow, We are his people and the sheep of his pasture ; we were mere patients in both those first works of God) yet will he not save us without ourselves, he will not preserve us in the state of grace, nor bring us unto glory without our own endeavor, he will have us to be agents in this work ourselves, and co-workers with him. Work out your own salvation, saith the Apostle Phil. 2.12. and Jude 20, • 1. Build up yourselves in your most holy faith: and keep yourselves in the love of God. And whomsoever God hath elected and decreed to preserve, so as they shall never be deceived, and drawn from the truth in them he will work a care and endeavor to use all means to preserve themselves. Yea he will make them to be diligent and painful in working for themselves this way, in doing their endeavor, and using of the means whereby they may be kept from falling away from the truth. The Apostle writing to the Hebrews that had done much already to make sure to themselves their own election and calling And we desire (saith he Hebrews 6.11, 12.) that everyone of you do show the same diligence, to the full assurance of hope unto the end. That ye be not slothful, but followers of them who through faith and patience inherit the promises. No man can have full assurance of hope to be preserved from falling away, unless (even to the end of his days) he be diligent in using the means to preserve himself. No man may look to inherit God's promises, that is a slothful man, that relieth wholly upon God's mercy, and power, and gracious promises, and will use no endeavor, take no pains to keep himself from falling from God. On the other side, he that will diligently endeavor himself to do that that God hath directed him to do, and to use God's means, shall not need to doubt, but that God will uphold him, though the times were far more dangerous than they are. He that upheld Noah, Genesis 6.9. and Obadiah, 1 Kings 18.3. in such times as these were, can certainly uphold us in these times. God is able to make him stand, saith the Apostle, Romans 14.4. Yea, and he will cetainely do it, if we be not wanting to ourselves. Arise and be doing (saith David to Solomon, 1 Chron. 22.16.) and the Lord will be with thee. Do thy endeavor in the use of God's means conscionably, and thou shalt not need to doubt of success. In all labor there is profit, saith the Holy Ghost, Prov. 14.23. which is to be understood as well of the pains we are to take for our souls and for heaven, as for that we take for our bodies in our worldly callings. Yea the Lord (to show the necessity of our own endeavor to encourage us unto this, and to honor the use of his means) is pleased to ascribe our preservation from falling, and standing in the state of grace (which is indeed his own work only) unto this our care of keeping of ourselves. He that is begotten of God keepeth himself, and that wicked one toucheth him not, saith the Apostle, 1 John 5.18. A regenerate man may by a conscionable use of the means (yet not he (saith the Apostle, 1 Corinthians 15.10.) but the grace of God that is with him, and with all others also that faithfully do their endeavor) keep himself, so as that Satan nor any of his agents shall ever be able to touch him mortally, to draw him to that sin that is unto death. Yea he that will carefully do what lieth in him (I speak still of the regenerate man) may preserve himself (though not from all sin, from all human frailties, and infirmities) yet certainly from all gross, and scandalous sins, even from such, as he hath been by nature or custom most strongly inclined unto. And I kept myself from mine iniquity saith David, Psalm 18.23.

You will ask me then what is it, that God would have us to do to preserve ourselves from falling into error, and to keep ourselves constant in his holy truth. I answer they be two things principally: some things we must avoid and some things we must do. 1. We must carefully beware of, and shun those things whereby we are in danger to be corrupted in our judgment, and drawn away from the truth. 2. We must diligently use the means whereby we may be established, and preserved in it. Of the first kind there are two wholesome, and necessary directions given us in God's Book.

[ 1] First, He 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 drawn into error. Shun the hearing of them, the conferring with them, the reading of their books, desire not to hear what they can say, for their errors and against the truth. This direction we shall find often given unto God's people. Cease my son to hear (saith the Holy Ghost, Proverbs 19.27.) the instruction, that causeth to err from the words of knowledge. As if he 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 persuade thee another way. Give over hearing of such men saith the Holy Ghost. This direction the Apostle gives, Romans 16.17. Now I beseech you, brethren (saith he observe his earnestness in this matter) mark them which cause divisions, and offenses (are authors of new sects) contrary to the doctrine which ye have learned, and avoid them. And this note our blessed Savior gives to know his Elect by, John 10.5. a stranger (one that brings new, and strange Doctrine other Doctrine then such as their shepherd doth teach) they will not follow, but will flee from him Lest they should follow him and be mislead by him they will flee from him, if they should not flee from him, they fear they might be seduced by him. Yea though Timothy was himself a preacher, and a man of rare, and excellent gifts too, yet the Apostle forbids him to reason much with wrangling spirits, and such as would use their wits to dispute against the truth. Perverse disputings (saith he, 1 Timothy 6.5.) of men of corrupt minds, and destitute of the truth. From such withdraw thyself. And if such a man might not be allowed to reason much with heretics, nor to delight to hear what they could say against the truth, and for their errors, how much less may a private Christian be allowed to do thus.

Say not I shall (by hearing, and reading what they say) discern the absurdity of their opinions the better, and be confirmed in the truth. For first, This is not the mean that God hath sanctified to confirm his people in the truth but expressly forbidden it as you have heard, hear them not saith he, avoid them, flee from them. Secondly, The way that God hath sanctified to confirm thee in the truth sufficiently, and abundantly, is the sound ministry of his Word. Paul, and Barnabas by their preaching confirmed the souls of the Disciples, Act. 14 21, 22. And Paul sent Timothy by his ministry, and preaching to establish the Thessalonians, 1 Thess. 3.2. Thirdly, This will be a mean to weaken thee rather, and breed doubts in thee, and pervert thee, then to confirm thee in the truth. Remember what Eve got by giving her self liberty to confer, and reason with the Serpent, specially when she was alone, yet was she then in the state of innocence, Gen. 3.1, 2. If thou wilt needs hear and read what such men can say, be sure thou have some with thee that is able to detect, and confirm thee against their errors.

Neither say secondly, But I know myself to be so settled in the truth that nothing they can say against it, shall be able to move me, but I shall be rather able to convince them. For first, Many that oppose the truth, and teach error are full of sleight, and cunning craftiness as the Apostle speaketh, Ephes. 4.14. and will speak with far greater probability and show of reason then thou art aware of. Secondly, Heresies are works of the flesh as the Apostle teacheth us, Galatians 5.20. and therefore we are all by nature much more apt and inclined to receive any heresy, then the truth. No tow, no tinder is apter to take the fire then we are to receive error. Thirdly, Of the Minister of God it is (indeed) required that he should be able by sound Doctrine to convince the gainsayers, Titus 1.9. he hath a calling unto it; and therefore he may safely (so far as the necessity of the Church shall require it) hear, and read what they can say for themselves. For while we walk in any of our ways that God hath appointed us to walk in, we have a promise of protection from God, Psalm 91.11. He will give his Angels charge over us to keep us in all our ways. But of every private Christian God requireth not this, that he should be able to convince the gain-sayer, and answer all his cavils; they have no calling unto it, and therefore cannot expect the like protection from God to be kept from taking hurt by it. Fourthly, and lastly, Thou hast just cause to fear, that because thou presuming upon thine own strength dost willfully disobey his commandment, who hath forbidden thee to hear them, commanded thee to avoid them, to flee from them, God will leave thee, and suffer thee either to be corrupted, or unsettled in thy judgment by them. Take Solomon for an example of this; who because he did contrary to the commandment of God presume upon his own understanding, and strength; he was so forsaken of God that everyone of his strange wives corrupted him in his judgment, and drew him to approve of, and practice their several idolatries, 1 Kings 11.8. And certainly many nowadays are daily either altogether corrupted, or made unsettled in religion, by their voluntary, and needless reasoning with, and reading the books of Papists, and other heretics. To conclude therefore this first direction. Be not so desirous to hear what such men can say, but rather as our Savior, Matth. 10.16. commands us to be wise as Serpents, learn that wisdom of the Serpent which the Prophet speaketh of, Psalm 58.4, 5. Stop thine ear and hearken not to the voice of these charmers, charm they never so wisely.

The second direction of the first kind is this. If thou do desire to be constant in [ 2] thy religiō, & to keep thyself from being corrupted in thy judgment that way, take heed of affecting in religiō the knowledge of intricate, curious & unprofitable things. There is a desire of knowledge that is most necessary, & such as all God's people are to be exhorted unto; and there is a desire of knowledge that is most dangerous, and which we must warn you all to beware of. Concerning the [ 1] former. First, It is certain that whatsoever God hath hath revealed in his Word (as it doth concern all so) all God's people may and should desire to attain unto the knowledge of it. Nay there is not a Chapter not a verse in all the holy Bible, but everyone of God's people might make a profitable use of it, if the fault or defect were not in himself; The things revealed (saith Moses, Deut. 29.29.) belong unto us, and to our children forever, that we may do all the words of this law. There is no part of God's revealed will but it would further us in our obedience to God, if we understood it as we ought to do, Rom. 15.4. Whatsoever things were written aforetime (in the Old Testament, and then much more in the New) were written for our learning, that we through patience, and comfort in the Scriptures might have hope. Whatsoever is written in the holy Scriptures, would further us in our faith, and increase our patience and comfort, and hope in all our afflictions if we did understand it aright.

[ 2] Secondly, No man ought to envy unto the people of God any measure or degree of knowledge in the holy Scriptures that they are able to attain unto, but desire, and rejoice in it rather. We do not cease to pray for you (saith the Apostle, Col. 1.9) and to desire that ye might be filled with the knowledge of his will. Nay though any of our people should equal ourselves who are their teachers in the knowledge of the Word, and be able to discern when any of us teach unsoundly, or mistake the meaning of the Scripture, or play the trevants, study not for our Sermons, but do the work of the Lord negligently, this should not discontent us neither (so long as they keep themselves within the bounds of modesty, and sobriety) but we should rather all say as Moses did, Num. 11.29. would to God that all the Lord's people were Prophets ; would to God that all our hearers were so understanding a people.

But though this be so, yet is there a kind of desire of knowledge that is a most dangerous thing, and which all that desire to keep themselves steadfast in the purity of God's religion, must be admonished to take heed of. The bait whereby the Devil caught our first parents, and whereby we were all undone, was the desire of knowledge. God doth know (saith he, Gen. 3.5.) that so soon as ye shall eat of the fruit of this tree, your eyes shall be opened, and ye shall be as God's for knowledge. And you shall find verse 6. that this was the main thing that prevailed with them, that it was a tree to be desired to get knowledge. And this hurtful, and dangerous desire of knowledge may be [ 1] descried three ways. First, When we desire to know more of God's matters then he hath been pleased to reveal in his Word. When neglecting the knowledge of such things concerning God, and his will as he hath revealed we will be prying into God's secrets; and either know such things as God hath said nothing of in his holy Word, or know more of those things that he hath taught us in his holy Word, then he hath revealed. The Lord hath clearly revealed to us in his holy Word that in the Unity of the Godhead there is a Trinity of persons, so hath he also in part clearly in his Word revealed to us, his will touching his decree of predestination touching the incarnation, and conception of our Lord and all other the great mysteries of our faith. Now when in these things men cannot content themselves with that that God hath clearly revealed, but would know more, They cannot be content to know: 〈 in non-Latin alphabet 〉 that these things are so, but they would also know 〈 in non-Latin alphabet 〉 why they are so, they would know them exactly, and see the reason of everything in these high mysteries; this is a desire of knowledge that is evil, and dangerous. When the Lord revealed himself to Moses in the bush, Exod. 3.5. he charged him not to come too nigh him draw not nigh hither, saith he. And when he was pleased to reveal his glory unto his people upon mount Sinai he set bounds unto them ; and charged them upon pain of death ( Exodus 19.12, 21.) not to pass those bounds to gaze and pry too farte. The Lord hath set bounds for our knowledge in these heavenly mysteries and those are the holy Scriptures. Remember what a plague came upon the men of Bethshemesh, 1 Sam. 6 19. because they looked into the Ark; they would see, and know more in the matters of God, then he would have them to do. And see how God was offended with Zacharias the father of John the Baptist for this. God had told him by his Angel, that he should have a blessed son by his wife Elizabeth, Zacharias said to the Angel, Luke 1.18. Whereby shall I know this? God's Word could not suffice him for his knowledge in this matter, but he would have it made evident unto him by reason how such a thing could be. In all matters of faith it becomes a Christian to inquire, and seek to know what God hath in his Word revealed; yea he may inquire even into the reason of any divine mystery, so far forth as God hath in his Word revealed it. What hath the Lord answered? and what hath the Lord spoken? must God's people say Ier. 23.25, and there they must rest. That which we cannot conceive the reason of we must reverently adore, and cry out with the Apostle, Rom. 11.33. ô altitudo O the depth of the riches both of the wisdom, and knowledge of God, how unsearchable are his judgments, and his ways past finding out. There is a kind of holy ignorance, and simplicity (a desire not to see too much, nor to pry too far into the things of God) that is much commended to us in the Word of God. The Lord preserveth the simple saith David, Psalm 116.6. When we can mortify our wit, and reason, and bring it into captivity into the obedience of Christ, as the Apostle speaketh, 2 Cor. 10.5. When we can bring ourselves unto the obedience of faith as the Apostle calls it, Rom. 16.26. When we make our reason subject unto faith. And on the other side as the gazing upon the sun in his brightness, will make a man blind, so this seeking to make the matters of faith subject to our reason, and giving ourselves liberty to question, and dispute too much of the mysteries of God, is the readiest way to loose all sound judgment in heavenly things. Where is the disputer of this world? (saith the Apostle, 1 Cor. 1.20.) hath not God made the wisdom of this world foolishness?

The second way whereby that desire of knowledge which is dangerous, and [ 2] hurtful may be described is this, when neglecting other things we seek the knowledge of these high points only, as are above our capacity to understand. Those points of religion that are necessary unto the salvation of God's people for them to know, are so plainly taught in the holy Scripture as the simplest of them may be able to understand them. In which respect the Apostle compareth them to milk which the youngest, and weakest child may feed upon, and receive nourishment by, Heb. 5.12. There are some other points of religion (which though they be also taught in the Word, and in their order profitable to be known) yet are they not so plainly taught in the Word as everyone of God's people can understand them, in which respect the Apostle compareth them to strong meat which belongs only to them that are of years, Heb. 5.14. And as the feeding of a little child strong meat is the way to overthrow the stomach of it, and so to kill it; even so is this the utter overthrow of many Christians, that being children in understanding before they have been well fed, and nourished with milk, they will feed upon nothing but this strong meat, they busy themselves in seeking the knowledge of nothing in religion, but of those high points that are matters of controversy even among the most learned men. We read of our blessed Savior that in teaching of the people he had respect always unto this, to give them that food that their stomachs would bear, and so might be wholesome, and fit to nourish them. He spake the word unto them as they were able to hear it, saith the Evangelist, Mar. 4.33. and John. 16.12. I have yet many things to say unto you, but ye cannot bear them now. As if he had said, they would do you more hurt then good, as that food will do a man, which his stomach is not able to bear, and digest. So the Apostle chargeth the Church, Romans 14.1. not to trouble the weak Christian with doubtful 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 God's 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 book before he have learned the first leaf. If any of you shall say, but I thank God my capacity will serve to understand any point of controversy, I am past a child in religion▪ I answer, First, I doubt many that think so well of themselves if they were examined would be found ignorant enough in the main principles of our religion. Sure I am it becomes the best to think more meanly of themselves. Our Savior calls his elect Apostles, John 13.33. and the Apostle all the faithful that he wrote to, 1 John 5.21. little children. Secondly, As though a child can never without danger feed upon strong meat, yet a man of years may safely eat milk: so though the weak Christian can never without danger busy himself in intricate questions, and controversies, yet may the strongest Christian with profit seek to be better grounded in the main principles of religion. As new borne babes (saith the Apostle, 1 Peter 2.2. to all the faithful) desire the sincere milk of the Word, that ye may grow thereby.

[ 3] The third, and last way whereby that desire of knowledge that is dangerous, and hurtful may be discryed is this, when we desire knowledge only for knowledge sake without all respect to the use, and profit we may make of it, for our edificaton in faith, and holiness of life. This is the rule that we must follow in preaching to teach that only that is useful, and profitable. Paul did so himself, Acts 20. I kept back nothing that was profitable ; and he chargeth Titus to do so too, Titus 3.8. These things (speaking of matters of faith, and practice) I will that thou affirm constantly, these things are good, and profitable unto men. And this is the rule you should follow in learning. Teach me good judgment, and knowledge saith David, Psal. 119.66. Such knowledge as will do me good, and make me 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 godliness: and 1 Tim. 6.3. The Doctrine which is according to godliness. And if thou desirest the knowledge of anything in religion to any other end then to increase faith, and godliness in thy heart, thou takest God's name in vain even in thy desire of knowledge, and be thou sure that God will not hold him guiltless that taketh his name in vain, Exod. 20.7.

Lecture CXLVIII. On Psalm 51.7. October 18. 1631.

IT followeth now that we proceed unto the second: viz. to show you the means that we must use to keep ourselves constant in the truth of religion, and preserve ourselves from falling away from it. Four principal directions I find given in God's Book to this purpose.

[ 1] First, He that desires to abide constant in the truth must ground himself well in the knowledge of it; labor to be assured upon good grounds, that it is the truth that he 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 steadfast in any truth of God that he hath not learned well, nor unless he be assured upon good grounds that it is indeed, the truth of God: If ye continue in the faith grounded, and settled saith he Col. 1.23. As if he had said. No man can continue in the faith that is not grounded, and settled in it, that finds not good grounds for that he holds, and believes. I have chosen the way of truth (saith David Psalm 119.30, 31.) Thy judgments have I laid before me; I have stuck unto thy testimonies. No man can stick to God's truth, that is drawn by others or carried by example, or by the sway of the time to a liking of it, but he only that hath chosen the way of truth, that is, he 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 carried about with every wind of Doctrine, as the Apostle saith Eph. 4.14. A man shall be apt to receive Popery or any other heresy if he be either ignorant, or weak and ungrounded in the knowledge of the tuth; as alas most of our people though they have been hearers so long, and professors of the truth, will be found to be, if ever a time of trial shall come. On the other side knowledge will preserve a man from that danger, Discretion shall preserve thee (saith Solomon Pro. 2.11.) and understanding shall keep thee. When a man's judgment is once convinced that it is the truth that he holds, it will be hard for him to forsake i • ; because the more light a man hath in his heart, the more strongly will his conscience reprove, and check, and smite him when he begins to forsake it, and to go against it. And that is the reason as our Savior teacheth us John 3.20. why lewd men shun, and hate this light, that their deeds may not be reproved. If therefore beloved you desire to hold fast your profession, ground yourselves well in that knowledge of the truth that you do profess. Wisdom is the principal thing (saith the Holy Ghost Pro. 4.7.) therefore get wisdom and with all thy getting (withal that thou hast gotten, and dost possess) get understanding. As if he had said: sell all that thou hast to purchase this pearl according to that in Pro. 23.23. Buy the truth, and sell it not, also wisdom, and instruction, and understanding. Now he that would ground self well, in the knowledge of the truth must observe these two rules.

First, he must acquaint himself well with the first, and main principles of [ 1] Religion, and seek to be perfect in them. Though a man hear or read never so much yet shall he never attain to a well grounded knowledge in Religion till he be well catechised, and instructed in the first, and chief principles of it. This course we shall find the blessed Apostles took in teaching the Churches, and bringing them unto sound knowledge. They gave unto them a sum of the main, and most necessary points of Religion that are clearly, and plainly set down in the holy Scriptures. So you shall find the Apostle Rom. 6.17. speaks of a form of Doctrine, that was delivered unto them: And 2 Tim. 1.13. he chargeth Timothy to hold fast the form of sound words, which he 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 keep, and which he chargeth him to see that it be kept pure, and uncorrupted by himself; and all the teachers in the Church of Ephesus. He gave them this form of Doctrine, this sum of Religion to be as a pattern 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 prophesy according to the proportion of faith. In this catechism this form of Doctrine; (this sum of the main, and plain principles of Religion) they were wont to instruct, and ground the people, first of all before they taught them other things; as is plain by that which the Apostle speaketh. Ye have need (saith he Heb. 5.12.) that one teach you again, which be the first principles of the Oracles of God: And 6.1. Leaving the principles of the Doctrine of Christ, let us go 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 Catechism these principles of Religion (whereof he names there, six heads) the foundation Heb. 6.1. They that think, by their reading or hearing, to attain unto sound knowledge in Religion, before they be well instructed in the principles, they go preposterously to work, they build without a foundation, they build upon the sand, and there is small hope they should stand in the time of trial. If the Apostles who were the wise Master builders 1 Co • . 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 catechizing, or what Christian can hope ever to be well grounded in the knowledge of the truth, that thinks catechizing belongs unto boys, and girls only, that never was, nor seeks to be well instructed in the catechism in the first principles of the Oracles of God. To conclude therefore this first rule. Let me exhort everyone of you that desire to be established in the truth to acquaint yourselves with this catecheticall doctrine and exercise yourselves in it, seek to be perfect in it, so shall you be able to judge of that that you hear, and read, and profit more by one good Sermon that you hear, or Chapter that you read, then you shall be able to do by twenty otherwise.

[ 2] The second rule is this. He that would ground himself well in the knowledge of the truth, must receive nothing in Religion upon the credit of any man, but whatsoever he hears any man teach, whatsoever he reads in any catechism 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 confirm, and prove by the holy Scriptures, yea to bring apt proofs for whatsoever we teach; and so did Apollos Act. 18.24.28. so did the Apostle Paul 26.22. yea so did our blessed Savior himself Luke 24.27. And it must be your care to get good proof out of the Scripture, for whatsoever you hold in Religion; and to receive nothing from any of us (how well soever you think of us) but what we confirm unto you by the word, yea to examine how fit the proofs that we bring are to conclude the point that w • e allege 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 Ministry, to examine by the Scripture what is taught in it, nay it is the way to make us honor it the more, when by this proof and trial, we find it to be substantial, 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 proofs. Till we do this, we shall never grow to any settled, and sound knowledge in Religion, we shall never see with our own eyes, but (like blind men) go 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 dumb idols, even as you were led.

On the other side three great benefits you shall receive by this.

[ 1] First, then (and never till then) you will grow to a grounded, and well settled knowledge of the truth, and such as you will be able to bide by, when you shall see plain, and direct proofs of Scripture for that which you hold. For faith and full assurance in matters of Religion, is grounded upon the holy Scriptures only. Therefore are they called the word of faith Rom. 10.8. And the foundation that all the faithful 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 proofs that they brought for their Doctrine were rightly, and fitly alleged Acts 17.11, 12. it is said that therefore many of them believed. And when the Apostle had exhorted Timothy to continue in the truth which he had learned, and had been assured of 2 Tim. 3.14 15. he alleged this for one main reason of it, why he should do so, and why he doubted not but he would do so, that he had known 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 certain, 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 [ 2] persuasions, and cavils, and scoffs of such as are adversaries to the truth, when you know and can call to mind plain proofs of Scripture, for every truth that you hold, and profess. By the words of thy lipp • 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 judgment, as well as from corruption in manners. When the Apostle had forewarned God's people 2 Pet. 2.1. of false teachers that would bring in damnable heresies into the Church, and 3.3. of profane scoffers that would deride all Religion, and piety he gives them 2 Pet. 3.2. this preservative against them both, he bids them be mindful 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 Heretic or Atheist could say against the truth.

Thirdly, and lastly. By this we shall be able to convince, and stop the [ 3] mouth of any caviller and seducer, if we can allege a direct place of Scripture for that truth that we hold. The Scripture is profitable, and hath great efficacy, and force 〈 in non-Latin alphabet 〉 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 Savior put to silence the tempter himself (the grand Master, and father of all Heretics, and seducers) with Scriptum est by alleging plain 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 gain-sayer and to stop his mouth, then in all the testimonies of counsels 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 profess the truth in these days of peace, and join with us in the use of all God's ordinances, that they should ever persevere, and hold fast their profession, being so extremely ignorant, and unacquainted with the principles, and grounds of the Religion that they do profess, strangers in the holy Scriptures; so may this assure the best of us all (beloved) that if ever a time of trial shall come, our hearts will smart and ache for this, that we have not grounded ourselves better in the knowledge of the truth; that when we shall hear what the adversary will object against it, we shall find ourselves so apt to stagger for want of grounded knowledge; when we shall find so small comfort in suffering for it, which we have so small assurance whether it be the truth or no. Certainly he that desires to persevere, and hold fast the truth, he must (while he hath time, and means) ground himself well in the knowledge of the truth, by acquainting himself, and seeking to be perfect in the principles of Religion, and points of the Catechism; and by getting good proofs of Scripture for everything that he doth hold, and profess.

The second is this, He must take to heart that which he knoweth, love it, and [ 2] 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 keep 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 hear the word with honest, and good hearts. The man that hears the word, and useth the means of knowledge with an honest, and good heart, that is with desire, and purpose of heart, to practice that which he knows, with such a heart as was in David Psalm 86.11. Teach me thy ways ô LORD, and I will walk in thy truth ; And 119.34. Give me understanding, and I shall keep thy Law, yea I shall observe it with my whole heart. He (I say) that hath such an honest, and good heart he shall certainly keep 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 privileges 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 he shall not be moved forever, no temptations, no persuasions, no persecutions shall ever be able to remove him. If ye will fear the Lord (saith Samuel to Israel 1 Sam. 12.14.) And serve him, and obey his voice and not rebel against the commandment of the Lord, then shall both ye, and also the King that reighneth over you, continue, following the Lord your God. Be you confident in this (beloved) even such of you as (when you forecast the prevailing of Popery, and danger of persecution) have been most apt to fear, and doubt yourselves that you shall never be able to hold out to the end; if you truly fear God, and make conscience to practice whatsoever he hath taught you, be you confident I say in these promises, and how weak soever you feel yourselves, know that the Lord will show his strength in your weakness he will certainly uphold you The eyes of the Lord (saith the Prophet to King Asa 2 Chron. 16.9.) run too, and fro throughout the whole earth, every nation, every Town, every family to show himself strong in the behalf of them, whose heart is perfect towards him. This the faithful have ever had good experience of in the times of most fiery trial. What an admirable strength, and constancy shall we read of in the Book of Martyrs to have been in sundry simple men, and women whose knowledge was very weak, and mean? A well grounded knowledge is a notable means to help unto constancy as we have heard. But there is more force this way in one ounce of true piety, and uprightness of heart, then in a pound of knowledge without this. Let a man abound in knowledge never so much, if he fear not God, if he makes not conscience of his ways, he may turn Papist before he die, 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 shipwreck of whom is Hymenaeus, and Alexander. A pure conscience is that golden Pot wherein this heavenly Manna of faith, and sound judgment in Religion must be kept. Holding the mystery of faith in a pure conscience saith he 1 Tim. • .9. This golden Pot, this precious cabinet, will keep it safe, and sure, so as we shall never lose it, and nothing else but this will do it. And what meaneth he by a pure conscience? Surely such a one as doth not willingly admit of the least spot, the least sin, that may defile it. A good conscience in all things as Paul calls it Heb. 13.18. He that dares not give liberty to himself to offend God in anything, he, and he only shall hold fast the mystery of faith. That Alexander which the Apostle speaketh of, had not only been a constant hearer of the Apostle, but had been his constant companion in travel, a zealous professor of the truth, and very near unto Martyrdom for it also, as it may appear Acts 19.33, 34. yet fell this man so fearfully from the truth, that he became a blasphemer of it, as is plain 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, 15.) did me much evil, 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 sin against his conscience, to live in some known sin. Corruption in manners will breed corruption in judgment. A man that hath once known and professed the truth, is seldom known to fall into Popery or any other heresy, till he had first forsaken a good conscience, and by living in known sins provoked God to give him over thus far. So among other judgments this is one whereby God threateneth to punish the disobedience of his people, Deut. 28.36. Thou shalt serve other gods of wood and of stone ; thou shalt become a gross and senseless idolater. And the Apostle speaking of them that in this last age should be drawn unto Popery, 2 Thes. 2. he speaks of it Vers. 11. as of a fearful judgment of God upon men for some sins they had been guilty of. For the cause (saith he) God shall send them strong delusi •• s, that they should believe a lie. They shall be strongly deluded. How? By the learning, or holiness, 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 error in Popery so gross, no lie so palpable, but they shall verily and undoubtedly believe it. Marvel not then at their confidence. For this cause, saith the Apostle. For what cause? What is the sin 〈◊〉 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 took pleasure in unrighteousness. To conclude then this second direction; what hope can there be that many common Protestants, though they be willing to hear and make profession of the truth, should ever be able to continue constant in the truth, in the time of trial, but that they will be apt to turn Papists, blasphemers and persecutors of the truth when a time of trial shall come; seeing 1 they bear 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 known sins, and take pleasure therein; 3 they content themselves with a form 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 Psalm 51.7. Nouem. 1. 1631.

IT followeth now that we proceed unto the third Direction, and that is this: [ 3] He that would preserve himself 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 himself liberty to shrink and fall from the least truth that God hath revealed unto him, and wherein his conscience hath been convinced that it is indeed a truth of God. Two things there be whereby men do falsely warrant themselves to take this liberty, and they be both of them certain and undeniable truths.

First, That there be many good and worthy men that see not, nor make any