Lectures Upon Psalm 51, Part 8 · Lecture 147
Lecture CXLVII. On Psalme 51.7. Sept. 13. 1631.
Meanes.IT followeth now that we proceed unto the meanes that they who desire to be constant in the truth, and to keepe themselves from being corrupted in their judgement by any of those erroneous spirits that the Church at this day is so pestered with, must use. Our standing fast in the faith dependeth chiefly indeed (not upon our selves, or upon any thing that is in us, or upon any thing wee are able to doe, but) upon the Lord onelyonly, and upon these two things that are in him. First, VponUpon that grace, and free love of God that mooved him in his eternall counsell to elect and ordaine us unto life: And secondly, upon that omnipotent power of his, whereby onelyonly wee are preserved from falling away. There shall arise (saith our Saviour, Matthew 24.24.) false Christs, and false Prophets, and shall shew great signes and wonders (the Priests and Iesuites boast much of miracles you know. Their miracles for the most part are palpably detected to the world, to be but tricks of legier de-main. And if they were not so, if they were indeed great signes and wonders that they doe, yet might they bee false Prophets for all that) false Prophets (saith our Saviour) shall shew great signes and wonders, in so much that (if it were possible) they shall deceive the very el…ct. If it were possible, saith hee. It is not possible for any of Gods elect to bee so deceived by any false teachers, as that they should fall into those errours that are fundamentall, and persist in them. The foundation of God (saith the Apostle 2 Timothy 2.19. this decree of God which is the maine foundation of our whole salvation) that standeth sure, and can never bee mooved or altered. And secondly, wee are kept (saith the Apostle 1 Peter 1.5.) by the power of God through faith unto salvation. And by our faith wee have in these things, and in other the promises of God we stand, as the Apostle saith 2 Corith. 1.24. and not by any thing that is in our selves. But though this bee so, yet hath the Lord appointed some things for us to doe, to preserve our selves from falling away from the truth. And though he at the first made us without our selves (not of our first creation only, but of the first forming of the new creature principally is that to be understood which the Church speaketh Psalme 100.3. It is he that made us and not we our selves, as appeares by the words that follow, We are his people and the sheepe of his pasture; we were meere patients in both those first workes of God) yet will he not save us without our selves, he will not preserve us in the state of grace, nor bring us unto glory without our owne endeavour, he will have us to be agents in this work our selves, and co-workers with him. Work out your own salvation, saith the Apostle Phil. 2.12. and Iude 20, …1. Build up your selves in your most holy faith: and keep your selves in the love of God. And whomsoever God hath elected and decreed to preserve, so as they shall never bee deceived, and drawne from the truth in them he will worke a care and endeavour to use all meanes to preserve themselves. Yea he will make them to be diligent and painfull in working for themselves this way, in doing their endeavour, and using of the meanes whereby they may be kept from falling away from the truth. The Apostle writing to the Hebrewes that had done much already to make sure to themselves their owne election and calling And wee desire (saith hee Hebrewes 6.11, 12.) that every one of you doe shew the same diligence, to the full assurance of hope unto the end. That yee bee not slothfull, but followers of them who through faith and patience inherit the promises. No man can have full assurance of hope to bee preserved from falling away, unlesse (even to the end of his dayes) hee bee diligent in using the meanes to preserve himselfe. No man may looke to inherit Gods promises, that is a sloathfull man, that relyeth wholly upon Gods mercy, and power, and gracious promises, and will use no endeavour, take no paines to keepe himselfe from falling from God. On the other side, hee that will diligently endeavour himselfe to doe that that God hath directed him to doe, and to use Gods meanes, shall not need to doubt, but that God will uphold him, though the times were farre more dangerous than they are. Hee that upheld Noah, Genesis 6.9. and Obadiah, 1 Kings 18.3. in such times as these were, can certainely uphold us in these times. God is able to make him stand, saith the Apostle, Romans 14.4. Yea, and hee will cetainely doe it, if wee bee not wanting to our selves. Arise and bee doing (saith David to Salomon, 1 Chron. 22.16.) and the Lord will bee with thee. Do thy endeavour in the use of Gods meanes conscionably, and thou shalt not need to doubt of successe. In all labour there is profit, saith the Holy Ghost, Prov. 14.23. which is to bee understood as well of the paines wee are to take for our soules and for heaven, as for that wee take for our bodies in our worldly callings. Yea the Lord (to shew the necessity of our own endeavour to encourage us unto this, and to honour the use of his meanes) is pleased to ascribe our preservation from falling, and standing in the state of grace (which is indeed his owne worke onelyonly) unto this our care of keeping of our selves. Hee that is begotten of God keepeth himselfe, and that wicked one toucheth him not, saith the Apostle, 1 Iohn 5.18. A regenerate man may by a conscionable use of the meanes (yet not hee (saith the Apostle, 1 Corinthians 15.10.) but the grace of God that is with him, and with all others also that faithfully doe their endeavour) keepe himselfe, so as that Satan nor any of his agents shall ever bee able to touch him mortally, to draw him to that sinne that is unto death. Yea hee that will carefully doe what lyeth in him (I speake still of the regenerate man) may preserve himselfe (though not from all sinne, from all humane frailties, and infirmities) yet certainely from all grosse, and scandalous sinnes, even from such, as hee hath beene by nature or custome most strongly inclined unto. And I kept my selfe from mine iniquity saith David, Psalme 18.23.
You will aske me then what is it, that God would have vsus to doe to preserve our selves from falling into errour, and to keepe our selves constant in his holy truth. I answer they bee two things principally: some things wee must avoid and some things wee must doe. 1. We must carefully beware of, and shun those things whereby we are in danger to be corrupted in our judgement, and drawne away from the truth. 2. Wee must diligently use the meanes whereby wee may bee established, and preserved in it. Of the first kind there are two wholsome, and necessary directions given us in Gods Booke.
First, Hee that would be constant in the truth of religion, and not fall from it must shun, and avoid them by whom he may be in danger to be seduced, and drawne into errour. Shun the hearing of them, the conferring with them, the reading of their bookes, desire not to heare what they can say, for their errours and against the truth. This direction wee shall find often given unto Gods people. Cease my sonne to heare (saith the Holy Ghost, Proverbes 19.27.) the instruction, that causeth to erre from the words of knowledge. As if hee should have said, Thou hast received the knowledge of the truth from the Word of God (the writings of the Prophets, and Apostles are the words of knowledge) and these men would instruct thee, and by great probability of reason perswade thee another way. Give over hearing of such men saith the Holy Ghost. This direction the Apostle gives, Romanes 16.17. Now I beseech you, brethren (saith hee observe his earnestnesse in this matter) marke them which cause divisions, and offences (are authors of new sects) contrary to the doctrine which yee have learned, and avoid them. And this note our blessed Saviour gives to know his Elect by, Iohn 10.5. a stranger (one that brings new, and strange Doctrine other Doctrine then such as their shepheard doth teach) they will not follow, but will flee from him Lest they should follow him and bee mislead by him they will flee from him, if they should not flee from him, they feare they might bee seduced by him. Yea though Timothy was himselfe 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 hee, 1 Timothy 6.5.) of men of corrupt mindes, and destitute of the truth. From such withdraw thy selfe. And if such a man might not bee allowed to reason much with heretickes, nor to delight to heare what they could say against the truth, and for their errours, how much lesse may a private Christian bee allowed to doe thus.
Say not I shall (by hearing, and reading what they say) discerne the absurdity of their opinions the better, and bee confirmed in the truth. For first, This is not the meane that God hath sanctified to confirme his people in the truth but expressely forbidden it as you have heard, heare them not saith hee, avoid them, flee from them. Secondly, The way that God hath sanctified to confirme thee in the truth sufficiently, and abundantly, is the sound ministery of his Word. Paul, and Barnabas by their preaching confirmed the soules of the Disciples, Act. 14 21, 22. And Paul sent Timothy by his ministery, and preaching to establish the Thessalonians, 1 Thess. 3.2. Thirdly, This will be a meane to weaken thee rather, and breed doubts in thee, and pervert thee, then to confirme thee in the truth. Remember what Eve got by giving her selfe liberty to conferre, and reason with the Serpent, specially when she was alone, yet was she then in the state of innocency, Gen. 3.1, 2. If thou wilt needs heare and read what such men can say, bee sure thou have some with thee that is able to detect, and confirme thee against their errours.
Neither say secondly, But I know my selfe to bee so setled in the truth that nothing they can say against it, shall bee able to move mee, but I shall bee rather able to convince them. For first, Many that oppose the truth, and teach errour are full of sleight, and cunning craftinesse as the Apostle speaketh, Ephes. 4.14. and will speake with farre greater probability and shew of reason then thou art aware of. Secondly, Heresies are workes of the flesh as the Apostle teacheth us, Galathians 5.20. and therefore wee are all by nature much more apt and enclined to receive any heresy, then the truth. No tow, no tinder is apter to take the fire then wee are to receive errour. Thirdly, Of the Minister of God it is (indeed) required that hee should bee able by sound Doctrine to convince the gainesayers, Titus 1.9. hee hath a calling unto it; and therefore hee may safely (so farre as the necessity of the Church shall require it) heare, and read what they can say for themselves. For while we walke in any of our waies that God hath appointed us to walke in, wee have a promise of protection from God, Psalme 91.11. Hee will give his Angels charge over us to keepe us in all our waies. But of every private Christian God requireth not this, that hee should bee able to convince the gaine-sayer, and answer all his cavills; they have no calling unto it, and therefore cannot expect the like protection from God to bee kept from taking hurt by it. Fourthly, and lastly, Thou hast just cause to feare, that because thou presuming upon thine owne strength dost willfully disobey his commandement, who hath forbidden thee to heare them, commanded thee to avoid them, to flee from them, God will leave thee, and suffer thee either to bee corrupted, or unsetled in thy judgement by them. Take Salomon for an example of this; who because hee did contrary to the commandement of God presume upon his owne understanding, and strength; hee was so forsaken of God that every one of his strange wives corrupted him in his judgement, and drew him to approve of, and practise their severall idolatries, 1 Kings 11.8. And certainely many now adaies are daily either altogether corrupted, or made unsetled in religion, by their voluntary, and needlesse reasoning with, and reading the bookes of Papists, and other hereticks. To conclude therefore this first direction. Bee not so desirous to heare what such men can say, but rather as our Saviour, Matth. 10.16. commands us to be wise as Serpents, learne that wisedome of the Serpent which the Prophet speaketh of, Psalme 58.4, 5. Stop thine eare and hearken not to the voice of these charmers, charme they never so wisely.
The second direction of the first kind is this. If thou do desire to be constant in thy religiō, & to keep thy self from being corrupted in thy judgemēt that way, take heed of affecting in religiō the knowledge of intricate, curious & unprofitable things. There is a desire of knowledg that is most necessary, & such as al Gods people are to be exhorted unto; and there is a desire of knowledge that is most dangerous, and which we must warne you all to beware of. Concerning the former. First, It is certaine that whatsoever God hath hath revealed in his Word (as it doth concerne all so) all Gods people may and should desire to attaine unto the knowledge of it. Nay there is not a Chapter not a verse in all the holy Bible, but every one of Gods people might make a profitable use of it, if the fault or defect were not in himselfe; The things revealed (saith Moses, Deut. 29.29.) belong unto us, and to our children for ever, that we may doe all the words of this law. There is no part of Gods revealed will but it would further us in our obedience to God, if we understood it as we ought to doe, 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.
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 attaine unto, but desire, and rejoyce in it rather. Wee doe 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 equall our selves who are their teachers in the knowledge of the Word, and be able to discerne when any of us teach unsoundly, or mistake the meaning of the Scripture, or play the trevants, study not for our Sermons, but doe the worke of the Lord negligently, this should not discontent us neither (so long as they keepe themselves within the bounds of modesty, and sobriety) but wee should rather all say as Moses did, Num. 11.29. would to God that all the Lords people were Prophets; would to God that all our hearers were so understanding a people.
But though this bee so, yet is there a kind of desire of knowledge that is a most dangerous thing, and which all that desire to keepe themselves steadfast in the purity of Gods religion, must bee admonished to take heed of. The bait whereby the Divell 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 soone as ye shall eat of the fruit of this tree, your eyes shall be opened, and ye shall bee as Gods for knowledge. And you shall find verse 6. that this was the maine thing that prevailed with them, that it was a tree to be desired to get knowledge. And this hurtfull, and dangerous desire of knowledge may bee descryed three waies. First, When wee desire to know more of Gods matters then hee hath beene pleased to reveale in his Word. When neglecting the knowledge of such things concerning God, and his will as hee hath revealed wee will bee prying into Gods 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 hee hath revealed. The Lord hath clearely revealed to us in his holy Word that in the Vnity of the Godhead there is a Trinity of persons, so hath he also in part clearely 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 clearely revealed, but would know more, They cannot bee content to know: foreign that these things are so, but they would also know foreign why they are so, they would know them exactly, and see the reason of every thing in these high mysteries; this is a desire of knowledge that is evill, and dangerous. When the Lord revealed himselfe to Moses in the bush, Exod. 3.5. hee charged him not to come too nigh him draw not nigh hither, saith hee. And when hee was pleased to reveale his glory unto his people upon mount Sinai hee set bounds unto them; and charged them upon paine of death (Exodus 19.12, 21.) not to passe those bounds to gaze and pry too farte. The Lord hath set bounds for our knowledge in these heavenly mysteryes 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 Arke; they would see, and know more in the matters of God, then hee would have them to doe. And see how God was offended with Zachary the father of Iohn Baptist for this. God had told him by his Angell, that hee should have a blessed sonne by his wife Elizabeth, Zachary said to the Angel, Luke 1.18. Whereby shall I know this? Gods 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 enquire, and seeke to know what God hath in his Word revealed; yea hee may enquire even into the reason of any divine mystery, so farre forth as God hath in his Word revealed it. What hath the Lord answered? and what hath the Lord spoken? must Gods people say Ier. 23.25, and there they must rest. That which wee cannot conceive the reason of wee must reverently adore, and cry out with the Apostle, Rom. 11.33. ô altitudo O the depth of the riches both of the wisdome, and knowledge of God, how unsearchable are his judgements, and his waies past finding out. There is a kind of holy ignorance, and simplicity (a desire not to see too much, nor to pry too farre into the things of God) that is much commended to us in the Word of God. The Lord preserveth the simple saith David, Psalme 116.6. When we can mortifie 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 our selves 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 sunne in his brightnesse, will make a man blind, so this seeking to make the matters of faith subject to our reason, and giving our selves liberty to question, and dispute too much of the mysteries of God, is the readiest way to loose all sound judgement in heavenly things. Where is the disputer of this world? (saith the Apostle, 1 Cor. 1.20.) hath not God made the wisedome of this world foolishnesse?
The second way whereby that desire of knowledge which is dangerous, and hurtfull may be described is this, when neglecting other things we seeke 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 Gods people for them to know, are so plainely 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 knowne) yet are they not so plainely taught in the Word as every one of Gods people can understand them, in which respect the Apostle compareth them to strong meate which belongs onelyonly to them that are of yeares, Heb. 5.14. And as the feeding of a little child strong meat is the way to overthrow the stomack 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 beene 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. Wee read of our blessed Saviour that in teaching of the people he had respect alwaies unto this, to give them that food that their stomackes would beare, and so might be wholesome, and fit to nourish them. Hee spake the word unto them as they were able to heare it, saith the Evangelist, Mar. 4.33. and Ioh. 16.12. I have yet many things to say unto you, but ye cannot beare them now. As if he had said, they would doe you more hurt then good, as that food will doe a man, which his stomacke is not able to beare, and digest. So the Apostle chargeth the Church, Romanes 14.1. not to trouble the weake Christian with doubtfull disputations. And as these two precedents must teach us preachers not to trouble the people (more then needs we must) with matters of controversy; so must this teach you that are Gods people not to busy your heads too much with these high points, feed better of your milk before you meddle with strong meat, be not like to the child that will be at the latter end of his booke before he have learned the first leafe. If any of you shall say, but I thanke God my capacity will serve to understand any point of controversie, I am past a child in religion▪ I answer, First, I doubt many that think so well of themselves if they were examined would bee found ignorant enough in the maine principles of our religion. Sure I am it becomes the best to thinke more meanely of themselves. Our Saviour calls his elect Apostles, Iohn 13.33. and the Apostle all the faithfull that he wrote to, 1 Iohn 5.21. little children. Secondly, As though a child can never without danger feed upon strong meat, yet a man of yeares may safely eat milk: so though the weake Christian can never without danger busy himselfe in intricate questions, and controversies, yet may the strongest Christian with profit seeke to bee better grounded in the maine principles of religion. As new borne babes (saith the Apostle, 1 Peter 2.2. to all the faithfull) desire the sincere milke of the Word, that ye may grow thereby.
The third, and last way whereby that desire of knowledge that is dangerous, and hurtfull may bee discryed is this, when wee desire knowledge onelyonly for knowledge sake without all respect to the use, and profit we may make of it, for our edificaton in faith, and holinesse of life. This is the rule that we must follow in preaching to teach that onelyonly that is usefull, and profitable. Paul did so himselfe, Acts 20. I kept backe nothing that was profitable; and hee chargeth Titus to doe so too, Titus 3.8. These things (speaking of matters of faith, and practise) I will that thou affirme constantly, these things are good, and profitable unto men. And this is the rule you should follow in learning. Teach me good judgement, and knowledge saith David, Psal. 119.66. Such knowledge as will do me good, and make mee good. The true religion that God hath taught us in his Word is called, Rom. 10.8. The Word of faith: and 1 Tim. 3.16. The mystery of godlinesse: and 1 Tim. 6.3. The Doctrine which is according to godlinesse. And if thou desirest the knowledge of any thing in religion to any other end then to increase faith, and godlinesse in thy heart, thou takest Gods name in vaine even in thy desire of knowledge, and be thou sure that God will not hold him guiltlesse that taketh his name in vaine, Exod. 20.7.