Lectures Upon Psalm 51, Part 8 · Lecture 144
Lecture CXLIV. On Psalme 51.7. August. 2. 1631.
IT followeth now that we proceed unto the second of those foure effects, and fruits whereby a man may certainly know whether he hath the spirit of Christ, and consequently whether he hath Christ, and is by his death, and obedience▪ perfectly justified in the sight of God: and that is, constancy in Religion. This is then the Doctrine that I am now to insist upon.
That he that hath the spirit of Christ in him, will be constant in his Religion above all things. Now before I give you the proofe of the point, I must explaine first, and prevent the mistaking of it, by answering three questions, and removing three doubts that may rise in your mindes against it.
Quest. 1.First, You may aske me. Is it a certaine note of a man that hath the spirit of Christ, to be constant in his religion?
Answ.I answer, No; unlesse it be the true Religion that he doth professe. It is indeed a morall vertue, and one of the best things that are to be found in a naturall man, to be constant in his Religion be it true or false. And so the Lord noteth it to be Ier. 2.10, 11. Passe over the isles of Chittim, and see, and send unto Kedar, and consider diligently, and see of there be such a thing (and to be found even among them) hath a nation (hath any nation) changed their gods? As if he should have said. Hath not even the light of nature discovered thus much unto all nations, that it is a shamefull, and odious thing for a people to be variable, and unconstant in their Religion? But my people have changed their glory, their Religion he meanes. For this constancy in a mans Religion which he is perswaded is true (though it be false) argueth a zeale of God in him, though it be not according unto knowledge. And that the Apostle speaketh of you know Ro. 10.2. as of a good thing i… it selfe, as of one of the best things, that can be in a naturall man. But yet this is no signe of grace, no fruit of the spirit of Christ to be constant, in an erroneous, and false way. It was no commendation either to Ieroboam himselfe or to Iehu or to any other of the Kings, and people of Israel that they abode (even to the dissolution of that state) in that Religion that Ieroboam did at the first establish, and would by no meanes be drawne to forsake it. The children of Israel (saith the Holy Ghost 2 King. 17.22.) walked in all the sinnes of Ieroboam, that he did they departed not from them. This constancy in their Religion is oft mentioned in the story, to their great shame and reproach. It is no praise at all, nor signe of grace in a Papist or any other Heretick or Schismatick whatsoever, that they have beene constant in their Religion, even unto death. It is not the punishment that a man indures, but the cause for which he suffers, that maketh him a Martyr. It is not constancy, but obstinacy in a man to abide so resolute, and unmoveable in any errour, as he will admit of no meanes that may informe him better, to be like the a…afe Adder (Psal. 58.4, 5.) that stoppeth her eare, which will not hearken to the voice of the charmers charming never so wisely. Yea it is not only a great sin but a fearefull judgement, and curse of God too. He hath blinded their eyes (saith our blessed Saviour Ioh. 12.40.) and hardned their hearts that they should not soe with their eyes, and understand with their hearts, and be converted, and I should h…le them. So that when I say constancy in Religion is a note of him that hath the spirit of Christ, I meane constancy in the true Religion. It is the cleaving to the truth of God, that is such a note.
But then you will aske me secondly.Quest. 2. How shall I know (in that great difference of opinions in Religion that is in the Church, and that even among learned, and good men too) which is the truth? Whether that that I hold, and professe bee the truth, that so I may constantly hold it, and cleave unto it? When our Saviour had said Ioh. 18.37, 38. (and it was that good confession that the Apostle 1 Tim. 6.13. saith he witnessed before Poncius Pilate) to this end was I borne, and for this cause came I into the world that I should beare witnesse unto the truth; Pilate said unto him, what is truth? And certainly wee have many now, that were borne, and bread in the Church, that know no more what the truth is, then Pilate did, but (like men utterly ignorant. and unsetled in Religion) are as ready to say as he he was;Answ. What is truth? Now to these men I answer with the words of our Saviour Ioh. 17.17. Sanctifie them with thy truth, thy word is truth. If that Religion that thou professest, be no other, then that which God hath taught thee in his holy word, then is it doubtlesse the true Religion. If thou holdest nothing in Religion but that thou canst warrant, and prove by Gods Word, then holdest thou the truth, and thou must hold it fast, and cleave constantly to it. It is the word of truth Eph. 1.13. it can never deceive thee. Thy testimonyes are very sure, saith David Psalm. 93.5. This sacred booke of the holy Scriptures; and writings of the Prophets, and Apostles, is the foundation, upon which God buildeth his Church, as the Apostle teacheth us Eph. 2.20. If thou build thy faith, and Religion upon this foundation thou art sure enough.
But yet there is another doubt apt to rise in your mindes,Quest. 3. and you will aske me this third, and last question. How can I be certaine, that that which I hold in Religion is grounded upon the holy Scripture rightly understood. The Scripture is obscure, and hard to be understood: and all religions (Papists, and Pelagians and Anabaptists,Answ. all) do alledge Scripture for that that they hold. To this I answer. First, that there are indeed some things in the holy scriptures hard to be understood as the Apostle saith 2 Pet. 3.16. there are in that Epistle that Paul wrote unto the Hebrewes. Secondly, there is nothing (no one Article of faith) so plainly set downe in the holy Scripture, but wrangling, and prophane wits, have beene apt to pervert, and wrest the words, to a quite contrary sense, unto that that the Holy Ghost intended. You shall see the Prophet Ieremy 23.36. charge the Prophets, and Priests of his time with this, and I pray you marke how emphatically he expresseth the heinousnesse of this their sinne. Ye have perverted (saith he) the words of the living God, of the Lord of hosts our God. But yet for all this, every point of Religion the knowledge whereof is necessary to the salvation of Gods people, is so plainly expressed, and taught in the holy Scripture (in one place or other) that not only learned men, but the simpliest Christian, may clearely understand it, and be undoubtedly certaine that it is indeed the infallible truth of God. I pray you marke the proofe of this point in five dgrees.
First, in all these necessary points of Religion the Scripture is in it selfe most cleare, and lightsome. The Commandement is a lamp (saith Salomon Prov. 6.23.) and the law is light. Yea the Apostle calls the very Scripture of the old Testament (which yet was much darker then the new is) 2 Pet. 1.19. a light that shineth in a darke place.
Secondly, It is not only lightsome in it selfe (as you know the Sun is, though they that are blinde have no benefit by it) but it doth also give light unto us; and make us (who are all of us blinde by nature) able to see clearely the true meaning of it. This is therefore noted to expresse the divine excellency of it, Psal. 19.8. The Commandement of the Lord is pure, enlightning the eyes. It giveth light, and sight to the eyes of Gods people that were dimme, and blind before.
Thirdly, It is not only lightsome, and cleere (in all these necessary points of Religion) to Schollers, and learned men, but even to the simpliest Christian that brings a good heart to the reading, and hearing of it Psal. 119.130. The entrance into the word giveth light. Marke, it is not only light, but it giveth light; yea so soone as a man with a good heart is entred into it, he shall receive that light by it; But to whom gives it this light? It giveth understanding to the simple.
Fourthly, what kinde, and measure of understanding will the Scriptures give to them that with honest hearts will exercise themselves in it? Surely a cleere a certaine, and undoubted knowledge. My people (they that belong to me, my elect saith the Lord Esa. 52.6.) shall know my name (my word, and will) they shall know in that day, that I am he that doth speake, behold it is I. The sheepe of Christ know his voice, Ioh. 10.4. they understand his language well, and understand his meaning too. You know the truth (saith the Apostle 1 Ioh. 2.21. not to the clergy but even to the meanest Christian, such as Verse 18. he had called little children) you know the truth (saith he) and that no lye is of the truth. The meanest Christian (being one of Gods elect, and having a good heart) may clearely understand the Scriptures, in those points that are necessary unto salvation, and attaine to a certaine knowledge of them; as the Apostle saith of the Thessalonians 1 Thes. 1.5. that the word came unto them, and was received by them in much assurance.
Fifthly, and lastly. The Lord hath so revealed his will in his holy Word, that an unlearned man that feareth God, and hath a good heart, may in these necessary points understand the Scriptures better, more feelingly and effectually and attaine to more certainty of knowledge in them, then the greatest Schollar in the world (with all the helpes of art, and learning, and interpreters that he hath) shall doe, if hee want grace. For so stands the promise, Psal. 25.12. What man is hee that feareth the Lord? Him shall hee teach in the way that he shall choose. If any man will doe his will (and resolve to practice what he knoweth, saith our Saviour, Ioh. 7.17.) he shall know of the doctrine (concerning the Doctrine which I teach) whether it be of God or whether I speake of my selfe. So that (to conclude my answer to this third and last question) let no man pretend for his profane ignorance and unsetlednesse in the matters of religion the obscurity of the holy Scriptures, or say thus in his heart, I meane well, and I will do well, and I will hope well, but I will never trouble my braines with the matter of religion; to that side that I see to be strongest, and that the times shall favour most I will most incline; but to attaine to any setled judgement in these matters, I need not, I cannot. Our Preachers and learned men cannot agree about points of religion, and I am glad with all my heart that it is so, for that will be a good excuse for me I hope. Let no man I say please himselfe in these conceits. For thou hast heard that the Scripture is not so obscure (in these necessary points) as thou wouldst faine have it to be; but if thou hadst any true feare of God in thee, if thou didst belong to God, thou mightest clearely and certainly know the truth. And it is a more fearefull signe against thee, than thou art aware of, that the Word of God is so obscure to thee, that thou canst attaine to no certainty of knowledge in the matters of religion by it. To them that are without (that belong not to Gods kingdome, saith our Saviour Mar. 4.11.) all these things are done in parables All the Doctrines of Gods Word are parables and hidden mysteries to them that are without, and shall never go to heaven.
And now having removed these doubts, and taken away these stumbling blocks out of your way, I will come to the proofe and confirmation of the Doctrine that I propounded, That he that hath the Spirit of Christ, will be constant in the religion of Christ; he will firmly cleave to the truth that he hath learned out of Gods Word.
Two evident proofes I will give you for this, and then I will shew the reason and ground of it; for so must I lay the foundation of that application, and use that we must make of this so necessary a truth to be insisted upon. My first proofe is the testimony that the Lord hath given unto them that cleave constantly to his truth. The second is the comfort that Gods people themselves have found,Proof 1 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 righteous nation which keepeth the truth may enter in. Marke three things in this first proofe. 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 Christs righteousnesse unto them, that they are such as keep the truth. Yea that he saith, they are such as 2 keepe the truths, all truths, every truth that God hath in his Word revealed unto them. 3. Marke 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 wals and bulwarks. The nation that keepeth the truth, yea every truth of God, is as a strong city, Gods salvation and protection shall be in stead of all wals and bulwarks unto that nation.
My second proofe of the first sort is that speech of our blessed Saviour Ioh. 8.31. If ye continue in my word then are ye my disciples indeed: and not in name and profession onelyonly. He that is Christs disciple indeed, taught of God, a true believer, will continue in Christs word, in the truth he hath learned of him, and not be drawne away from it.
And the third is like unto this, 2 Iohn 9. Whosoever transgresseth (He meanes not in action and practice (for all men are apt to transgresse so, There is no man that sinneth not, 1 Kings 8.46. and every one that sinneth transgresseth the law, 1 Ioh. 3.4 But he speaks here of such as transgresse 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 Sonne; hath God for his father, and the Sonne of God for his Saviour. And this is my first sort of proofe, 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.
Proofe. 2My second proofe is the testimony that Gods people themselves from their owne experience have given unto this, even of the comfort that they have found in this in the times of their greatest tryals and a…flictions, that they have been constant in their religion, and faithfully persisted in the truth of God. And for this kind of proofe, I will give you three particular examples of most holy men; and one more generall of the whole Church.
The first of my three examples is holy Iob, who when he was overwhelmed (almost) with tentations of all sorts, found not more comfort, and strength against them all in any one thing, than he did in this, Iob 23.11, 12. My foot hath held his steps, his way have I kept, and not declined; neither have I gone backe from the commandement of his lips, I have esteemed the words of his mouth more 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 witnesse with me, and this is my comfort, that I have never been variable in my religion, I have been constant in that.
My second example is Davids, who when his soule cleaved to the dust, Psal. 119.25. and melted for heavinesse, as he saith Vers. 28. when he was brought very low by outward and inward affliction, raiseth up himselfe with this testimony that his conscience gave him, as with a principall comfort, Vers. 30, 31. I have chosen the way of truth; thy judgements (thy Word, for so is that word taken most commonly in that Psalme) 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 finde for it in thy Word (not out of any carnall respects, because it is the religion of the time and State I live in) made choice of this religion which I do professe, 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.
My third example is that of the holy Apostle 2 Tim 4.6, 7. I am now ready to be offred (as a sacrifice in martyrdome) 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 chiefe 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 beene 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 dayes 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 crowne of righteousnesse, which the Lord the righteous Iudge shall give me at that day.
My fourth and last example is more generall 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 falsly in thy covenant; our heart is not turned backe; 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 indured (all which we might easily have escaped if we would have dealt falsly in thy covenant, and forsaken thy truth) could make us (so much as in heart) to turne backe from thy way, as our fore-fathers did in the wildernesse, of whom it is said Acts 7.39. that in their hearts they turned backe into Egypt, they could have found in their hearts to be there againe; but so could not we; and this testimony of our uprightnesse we have to comfort our selves with in all the miseries that have befalne us. And thus have I given you the proofe of the point, that a mans 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.