Lectures Upon Psalm 51, Part 8 · Lecture 145
Lecture CXLV. On Psalme 51.7. August 16. 1631.
IT followeth now that we proceed to the reasons and grounds of this point, & shew 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 dwels will teach and perswade 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,Reason 1 and concernes the maine ground of that certainty that any of Gods people have in their faith and religion) I will distinctly and plainely for the helpe of your understanding and memory, declare and confirme unto you in six severall propositions, and then I will answer the maine 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 Ioh. 14.26. The comforter, which is the Holy Ghost (saith our blessed Saviour) whom my father will send in my name, through my merit and mediation, he shall teach you all things. All things (he meanes) that are necessary unto your salvation for you to know, and to be perswaded of. And if any man shall say (as the Papist doth) tush this promise was made to the Apostles onelyonly 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 generall Councell 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 onelyonly, (for they were spoken in that Sermon our Saviour 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 onelyonly, as not concerning any other but them: for there were many things spoken in that Sermon that do undoubtedly concerne all the faithfull 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 is made not unto the Apostles and Teachers of the Church onelyonly, but unto all the faithfull. All thy children (saith the Lord to his Church, to his Catholique Church, the whole company of his elect and called ones Esa. 54.13.) all thy children shall be taught of the Lord. And our Saviour citing this place Iohn 6.45. delivers the promise in these generall termes; It is written in the Prophets (saith he) and they shall be all taught of God. He is then no member of the Catholike Church (out of which as out of Noahs Ark there can be no salvation) hee is none of Gods 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 generall Epistle that he wrote to all the faithfull, 1 Iohn 2.20. Yea even to such among them as verse 18. he calls little children the weakest, and meanest of all the faithfull) 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 hee hath taught you, and instructed you in all things that are necessary to the salvation of your soules, for you to know, and to be instructed in.
Thirdly, Of all the workes of the spirit of God in the soule of man this is the first, and principall, to inlighten the mind, and to give a man a good understanding, and judgement in those things that concerne his salvation. As light was the first of all Gods workes in the Creation of the world, Gen. 1.3. so is it also in the new creation. Be ye transformed (saith the Apostle, Romanes 12.….) by the renewing of your mind. So soone as a man is transformed, and hath that blessed change wrought in him, his minde will bee renewed, and his judgement cleered in spirituall things. When their heart turneth unto the Lord (saith hee, 2 Cor. 3 16.) so soone as a man is once converted by the spirit of God, the vaile that darkned the understanding, and kept a man from seeing, and discerning the things of God shall bee taken away. That man whom Gods spirit hath not enlightned 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 hee gives unto man, it is the religion of the time, of the state, and countrey hee lives in, it is that which he knowes many learned and good men doe teach, and hold, and therefore hee holdeth, and professeth it, but he was never inwardly, and firmely perswaded in his conscience of these things; that man certainely 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 judgement, 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 certainely no one work of saving, and sanctifying grace wrought in thy soule.
Fourthly, The knowledge that this heavenly teacher worketh in us is a cleare, and certaine knowledge, And even as Gods people when the spirit of God spake unto them in visions, and dreames and other extraordinary revelations were undoubtedly certaine 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 beene undoubtedly certaine of that, he would never have beene so ready as hee was, Gen. 22.2, 3. to sacrifice his own sonne: Neither would Ioseph 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 immediatly after he arose, by night; and have fled into Egypt, as he did, Mat. 2.13, 14. if hee had not been certainely assured that that was the will of God that was so revealed to him, the spirit spake expresly 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) speake so expresly as the people of God that have beene taught by him, have beene so certaine of the truth, that they have beene willing to seale it even with their dearest bloud. So the Evangelist saith, Luke 1.1. that all the parts of the Gospell all the articles of our faith were most surely beleeued among the faithfull. And Peter saith of himselfe, and the rest of the elect Apostles, Ioh. 6.69. We beleeve, and are sure that thou art that Christ the sonne of the living God. And our Saviour saith of them all, Ioh. 17.8. that they knew surely that be came out from God, and beleeved that God did send him. The people of God by the teaching of the holy spirit, do attaine (you see) not unto a probable opinion onelyonly, but to an undoubted certainty of knowledge, and faith. And from this certainty, hath growne that marvellous courage, and comfort that the holy Martyrs have expressed in all their sufferings. They were …laine for the Word of God, (saith the Apostle, Revel 6.9.) and …or the testimony which they held. They did professe, and give testimony to the truth of God which they had learned in his Word; and they did hold fast this their testimony, and would not by any meanes be drawne from it, and therefore they were slaine. If a man have no certainty in the matters of religion, but is wavering, and unsetled in it certainely he was never yet taught of God.
Fiftly, No man can attaine to this undoubted certainty in religion by any other meanes but by the teaching of the spirit of God. Though a man be a constant hearer of the most excellent teacher, and enjoy all other the best meanes of knowledge that are upon earth, yet shall he never bee able to attaine to a cleare, and certaine knowledge in the matters of his salvation, till the spirit of God doe teach, and instruct him. When Peter had made this confession of his faith, Matth. 16.16. Thou art Christ the sonne of the living God. Iesus answered, and said unto him, verse 17. Blessed art thou Simon Bar-jona for flesh, and bloud hath not revealed it unto thee, but my father which is in heaven. Marke two things in this speech of our blessed Saviour. 1. That till a man be taught of God he can never understand and know, no not thus much. 2. That he is a blessed, and happy man that can find in himselfe that hee is taught of God. Why but may you say? May not flesh, and bloud reveale so much to a man? May not a naturall man be perswaded of this that Iesus is Christ the sonne of the living God? I answer that he may say so; and he may thinke so, and he may in some sort know it to be so, and be able to prove it to be so; but he cannot be fully perswaded of this article; he cannot beleeve it with all his heart as Philip speaketh, Acts 8.37. till God by his holy spirit have revealed it unto him, and perswaded his heart of it. No man can say that Iesus is the Lord, (saith the Apostle, 1 Cor. 12.3.) but by the Holy Ghost. As if he had said, He cannot say, and professe it from the full perswasion of his heart, till the Holy Ghost hath taught it him, that hee is so indeed. No man can have a cleare, and certaine perswasion in matters of religion, but onelyonly he that hath the spirit of sanctification, and is instructed, and guided by it. Certainely (saith Elihu, Iob 32.8.) there is a spirit in man, and the inspiration of the almighty giveth them understanding. There bee many arguments whereby a man may bee convinced and forced to acknowledge that the holy Scripture is undoubtedly the Word of God. 1. The marvellous consent of all the holy Writers that penned it. 2. The certaine fulfilling of all the Prophesyes contained in it. 3. The strange miracles that have confirmed it. 4. The admirable providence of God in preserving of it. 5. The testimony that the Church, and Saints of God in all ages have given unto it. 6. The divine and supernaturall doctrine contained in it. But none of all these arguments can undoubtedly perswade the heart certitudine fidei that the holy Scripture or any doctrine contained in it is the Word of God, till we be taught it of God, till the holy spirit of God, have inwardly certified, and assured us of it. Therefore is this knowledge, this cleare, and certaine knowledge in matters of faith, and religion called, Pro 30.3. the knowledge of the holy: and 9.10. The knowledge of the holy, is understanding. A carnall man by his naturall parts, and by the helpe of learning, of hearing, of study, and conference may know much in religion, and teach it also excellently, and maintaine it strongly against any adversary; but this cleare, and certaine knowledge, this foreign that carryeth with it, as with full saile the whole man to the love, and obedience of it, that makes a man able, and willing to suffer, and die for the truth; can no man have, till the holy spirit of God have sanctified his heart, and perswaded him in the truth.
Sixtly and lastly, Proportionable to the measure of the spirit of grace, and sanctification that any faithfull man hath received, shall the measure of his knowledge, and certainty be in the matters of his faith, and religion. He that is spirituall (saith the Apostle, 1 Cor. 2.15) by whom (though he oppose him to the naturall man) he meanes not every one that hath the spirit, and is regenerate but him that hath the spirit in a greater measure then many other of the regenerate have, as appeares by the opposition he makes, Chap. 3 1. betweene them that are spirituall, and them that are …a…es in Christ. He that is spirituall (saith he) judgeth all things; that is to say; is not only certaine of the truth that himselfe holdeth, but can judge, and clearely discerne, and reject any errour that is held by other men; yet he himselfe is judged of no man: As if he had said, He is so certainely assured of the truth that hee holdeth, that the contrary judgement of other men, whatsoever they bee▪ cannot over-sway him or cause him to stagger. Grow in grace (saith the Apostle, 2 Peter 3.18.) and in the knowledge of our Lord and Saviour Iesus Christ. The holyer, and more spirituall a man is, the more hee growes in grace, in the feare of God, in sorrow for sinne, and hatred of it, and in the love of goodnesse: the better, and with the more certainty of assurance shall hee know the mystery of Christ, the clearer, and more certaine assurance shall hee have in spirituall things.
Object.And (thus having opened, and confirmed this first reason of the Doctrine) I come to answer a maine objection which the Papist doth make, and which may rise in your mindes against it. And indeed if it were an objection of Papists onelyonly I would never trouble you, or my selfe about it. But wee are all by nature ranke Papists in this, and in many other points of religion; and I know this first reason will seeme 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 perswasion hee hath from his owne 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 mindes, and opinions there must needs bee in religion, if every ones private spirit bee supreame judge, and determiner what is truth in the matter of religion. Is it not a farre 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 owne private spirit teacheth them? Aske the priests concerning the law, saith the Lord, Hag. 2.11. and againe, The priests lips shall keepe knowledge (saith the Prophet, Mal. 2.7.) and the people should seeke the law at his mouth.
Answ.Now unto this I have Foure things to answer.
First, That though this Doctrine that every true beleever hath the spirit of God, and that the spirit of God will teach him bee strange, and ridiculous to such as are sensuall not having the spirit, as the Apostle speaketh of some, Iude 19. and indeed to every naturall man; yet to the regenerate man it is not so. The spirit of truth (saith our Saviour, Iohn 14.17.) the world cannot receive, because it seeth him not, neither knoweth him, but ye know him, for hee dwelleth in you, and shall bee in you. Every true beleever, every true Christian hath the spirit of God, and knowes, and finds in himselfe that hee hath it. Because ye are sonnes (saith the Apostle, Galathians 4.6.) God hath sent forth the spirit of his sonne into your hearts, crying Abba, father: Hee could not pray els nor cry Abba father unto God. And he that hath it not (let him scoffe, and …lout at it never so much) is in a wofull case certainely, 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 faithfull man hath to teach, and instruct him is not his owne private spirit as they scornefully, and blasphemously call it; for 1 it is the spirit of God even the same that first indited 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. Wee have received (saith the Apostle, … Cor. 2.12.) not the spirit of the world, but the spirit which is of God, that wee might know the things which are freely given us of God. And 2 besides, it is not mans private spirit because it is one, and the same in all the faithfull throughout the world, and teacheth them all one, and the same thing. By one spirit (saith the Apostle, 1 Cor. 12.13) wee are all baptized into one body, whether we be Iewes or Gentiles, bond or free, and have beene all made to drinke into one spirit. As if hee should have said, As all the faithfull throughout the world enjoy the same outward Sacraments, so is the inward grace that is sealed thereby, one and the same in all the faithfull throughout the world, and teacheth them all one and the same thing. So that this teaching that every true beleever 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 hearkning unto our own naturall, and carnall 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 faithfull that are now living, that it was in all the faithfull in old time, and teacheth us now no other thing, then it did teach all the faithfull from the beginning of the world. So the Apostle alluding unto David and to the faithfull in his time saith, 2 Cor. 4.13. We having the same spirit of faith according as it is written I beleeved, and therefore have I spoken, we also beleeve, and therefore speake.
Thirdly, Wee doe not say, that that teaching, and perswasion which every faithfull man receiveth inwardly in his owne heart from the spirit of God, is the supreame judge, and determiner what is true, and what erroneous in the matters of faith, and religion, from which no appeale is to bee made; for all hereticks and selfe-conceited persons will bee apt to pretend that; but wee have a certaine rule given us whereby that which the spirit of God teacheth a man inwardly, may be knowne, and discerned from all opinions, and motions that come from a false, and fantasticall 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 certainely from a false, and erroneous spirit. By this rule we must judge of the spirit that is in other men. Beloved beleeve not every spirit (saith the Apostle, 1 Iohn 4.1.) but try the spirits, whether they bee of God. But how shall wee try whether the Doctrine that our teachers bring us bee such as they received, and learned of Gods spirit or no? Why wee must try it by this rule. To the law, and to the testimony (saith the Prophet, Esa. 8.20.) if they speake not according to this Word, it is because they have no light in them. As if hee should have said, they were never taught of God. And this is also the rule whereby wee must try every opinion in religion that wee hold, every motion, and inclination that wee find in our hearts whether it bee of the spirit of God yea or no; the spirit never disagreeth from the Word. Behold (saith the wisdome of God, Proverbes 1.23.) I will powre out my spirit unto you, I will make knowne 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 goe alwaies together.
Fourthly and lastly, The spirit of God useth to teach the conscience by the ministery of the Word, that is in the Church of God; and not either by immediate inspirations, and enthusiasmes; or by any other outward meanes ordinarily, but by this onelyonly. And by this also a man may judge whether that that hee holds in religion bee of the spirits teaching yea or no. Whether the good things that seeme to bee in him were wrought by the spirit of God: that is, if hee have learned, and received them by the ministery of the Church, and preaching of the Word. Therefore the Apostle calls the ministery of the Gospell. 2 Cor. 3.8. the ministration of the spirit. As if hee had said, The meanes whereby the Lord conveyes his spirit into the heart of man, and whereby the spirit worketh grace in mans heart, is the ministery of the Word. Received ye the spirit (saith he, Galathians 3.2.) by the workes of the law, or by the hearing of faith, that is the Doctrine of faith preached? So speaking of faith (the greatest worke of the spirit) he saith, Rom. 10.17. faith comes by hearing. Therefore when our Saviour had said, Iohn 6.45. It is written in the Prophets they shall bee all taught of God, hee addeth immediatly, every man therefore that hath heard, and learned of the father commeth unto me. As if he had said, The father teacheth no man (ordinarily) but in, and by the hearing of his Word preached. Therefore when the Lord makes that gracious promise to every faithfull man, that hee will by his spirit plainely teach, and direct him which way to take, even then when he is in most danger to be mislead, and seduced, Esa. 30.21. Thine eares shall heare a word behind thee saying, this (not that but this) is the way walke yee in it (continue, goe on in it, leave it not) when thou turnest unto the right hand, and when thou turnest unto the left. As if he should have said, When thou shalt be in danger to be seduced, and drawne out of the right way even then my spirit shall resolve, and confirme thee in the truth, and keepe thee in it. I say when the Lord doth promise thus plainely, and particularly to teach, and guide his people aright by his spirit, even in controverted truthes, you shall find in the former, verse 20. how, and by what meanes the spirit will thus teach, and guide his people. Thy teachers (saith he) shall not bee removed into a corner any more, but thine eyes shall see thy teachers, and then followeth, and thine eares shall heare a word behind thee. As if hee should say, I will accompany the ministery of my Word with the efficacy, and operation of my spirit, and by the ministery of thy teachers my spirit shall instruct, and guide thee in the right way. And thus you see the first reason of the Doctrine opened, and confirmed unto you that the spirit of God, wheresoever hee dwells will teach and perswade the heart in the truth of religion.
The second reason of it is this, That when once a man is taught of God, and instructed by his spirit in the truth,Reason. 2 hee will certainely cleave unto it, and hold fast whatsoever hee hath learned of that heavenly teacher. Teach mee O Lord (saith David, Psalme 119.33.) the way of thy statutes; that is, that way unto life, and salvation which thou hast in thy Word prescribed (a plaine periphrasis of the true religion of God) and I shall keepe it unto the end. As if hee had said, I shall never fall nor bee drawne away from it when once thou hast by thy spirit instructed, and resolved me in it. And verse 102. I have not departed from thy judgements, saith he, but have beene constant in thy truth for thou hast taught mee. So saith the Apostle also of all that are taught of God, 1 Iohn 2.27. The same anointing (saith hee; the spirit of God hee meanes) teacheth you of all things, of all things that are necessary for you to know, and it is truth, and is no lie, this teaching of the spirit is cleare, certaine, and even as it hath taught you ye shall abide in him. As if he should say. Ye shall abide in Christ; and in the profession of every truth of his, because ye have beene taught by his holy spirit.
And thus have I shewed you the reasons, and grounds of this point, that he that hath the spirit of Christ will be constant in the Religion of Christ, and firmly cleave unto the truth of God.