Exposition of 1 Thessalonians, Chapter 2 · Verse 4
VERS. 4.
But as wee were allowed of God to bee put in truſt with the Goſpell, ſo wee ſpeake, not as pleaſing men, but God which tryeth our hearts.
FOllowes now the other part of the Antitheſis, wherein he aſſumes the propertie of ſinceritie; aſſigning reaſons of his behauiour. In the words are two things. Firſt, Pauls ſincere behauiour in his Miniſterie. Secondly, his reaſons and motiues thereto. He ſought not to pleaſe men, but God.
The point is this, A Miniſter may not bee a man-pleaſer; more then that man-pleaſing cannot ſtand with ſinceritie: ſome thus explaine; hee may not pleaſe men againſt God.
Firſt, when men cannot bee pleaſed, but with GODS diſpleaſure: the rule is good to walke by; but this further conceiue it, as meant not ſimply de euentu, but de conatu: hee is not preſently inſincere. In whom it ſometimes befals, that men perhaps of corrupt mindes, finde pleaſing, and contentment: Euen to the Hypocrites of Sion, Ezechiels Miniſtry was for a while, as iEzech. 33.32.Muſicke: and our Sauiour his doctrine is admired by the people, they that ment to apprehend him, giuegive him this teſtimonie;kIohn 7.46. Neuer man ſpake, as this man ſpeakes.
But vnderſtand it, de conatu: when a man bends himſelfe to this as his maine end, to pleaſe men, and yeeld them contentment: This is it that cannot ſtand with a Miniſters ſinceritie.
Secondly, by men, vnderſtand carnall men, as they are ſuch; they that deſire to pleaſe carnalitie, muſt alter the nature of that doctrine wherewith God hath inſtructed them; it is enmitie to the fleſh; lRom. 8.7.the fleſh to it. Our doctrine is ſalt; wholeſome and tending to preſerue from putrefaction; but not without much tartneſſe and byting.
Thirdly, Vnderſtand it chiefly of our Doctrine, not of our ciuil conuerſation in things indifferent. Pauls practice was, in vſe of libertie to pleaſe all men in all indifferent things: wee may not thinke that in doctrine and morall practice, hee tempered his behauiour ſo as to pleaſe carnally, with theſe limits; how farre a Miniſter ſhould bee from this humour of man-pleaſing, theſe reaſons prooue.
Firſt,mGal. 1.10. If I pleaſe men, I am not the Servant of Chriſt, that is, if I bend and apply my ſelfe to fit the people with doctrines pleaſing to the humours of carnall men; or made mans fauour the vtmoſt of mine intention, I were not the ſeruant of Chriſt.
Secondly, in falſe prophets this noted as a propertie and blemiſh, to ſeeke out Placentia for the people.
Thirdly, it croſſes the maine end of preaching, to bring men to Repentance. Hereby thenEzech. 13.22 hands of the wicked are ſtrengthned, not to returne from their euill way.
Let it be to vsus, in place of Miniſters, a warning to flye this fault: then which, I know not any more pernicious in a Miniſter: Three wayes it is incurred;
Firſt, in matter of Doctrine: when it is ſuch as is pleaſing to the erroneous opinions and corrupt affections of men. As falſe apoſtles in Galatia, loth to offend Chriſtians by reiecting Chriſt; as loth to diſpleaſe Chriſtians Iudaizing: or too much to abaſe the pride of nature; deſiring to pleaſe carnally, thus moderated the matter; CHRIST muſt bee the principall and originall; Moſes and Nature ſecond Cauſes to perfect Iuſtification. Right as Papiſts now, to aſcribe all to Nature, were too groſſe Pelagianiſme; to take from men all libertie in moralities, too diſtaſtefull to pride of nature; let grace therefore hauehave the principalitie; nature, a power, vponupon excitement, to worke with the Spirit of God; thus they ſhall pleaſe all parts. Amongſt our ſelues, how many are in this kind guiltie? to legitimate Adultery, Drunkenneſſe, Abſence from religious exerciſes on the Sabbath, were too open Libertiniſme; but wanton words, ſitting by the Cup in good fellowſhip on the Lords Day, ſuch as theſe muſt be permitted: wherefore? I maruell: except to pleaſe carnally.
Secondly, In manner of preaching and deliuery: The falſe apoſtles in Corinth, perceiuing how the naked ſimplicitie of Pauls preaching grew irkeſome to nice and curious eares of Grecians; bent their ſtudies, almoſt wholy to words, and in preaching grew emulous of Heatheniſh Oratours, vnderunder pretence perhaps, to make the Doctrine more plauſible; in truth to humour the people, and to winne to themſelues the vaine prayſe of Eloquence.
Thirdly, A man may teach truth, naked truth nakedly, and yet be guiltie of this crime of man-pleaſing; as when his ayme is this, to giuegive contentment to the people, and to winne himſelfe applauſe from the Hearers.
Secondly, ſith this is a fault in a Miniſter, ſee, and I beſeech you, ſee the great errour of many; that, in opinion of their greater diſcretion then GOD hath granted to their Teachers, are become Preſcribers vntounto their Preachers. And though, I dare ſay, they hauehave ſcarce learn'd the Art of good hearing: yet thinke themſelues able men to giuegive Precepts and Rules of Preaching. One is this amongſt many; A Miniſter muſt ſo carry himſelfe in his Doſtrine, that hee may by no meanes offend his people: For if they louelove vsus not, wee ſhall neuer doe them good by Preaching. A kinde of popular pleaſing carriage they would hauehave in a Miniſter; ſuch belike, as that the moſt carnall, and prophane amongſt his Hearers may not be offended.
Which if they vnderſtand of iuſt offences, they hauehave vsus eaſily according. But doe you not remember what our Sauiour anſweres, when his Diſciples bring tydings that Phariſes were offended?oMat. 15.12, 14. If they will be offended, let them be offended: It is truth and neceſſary truth I hauehave taught; let them bewray their blindneſſe, Chriſt repents not his Preaching. And when Ieremie complained of that iſſue of his Preaching, eueryevery man curſed him; what ſaith the anſwere of God vntounto him? if he will be a Prophet after Gods heart, pJer. 15.19.he muſt ſtill take away the precious from the vile; yea ſee, how ſtiffe he requires him to be in that caſe: Let them turne to thee, turne not thou to them.
The Apoſtle tels vsus of a dangerous diſeaſe in the eares of men: It is theq2. Tim. 4.3. itching of the eare: it hath this propertie; it cannot endure wholeſome Doctrine, but vaine, triuiall, fabulous things it delights to be tickled withall. God forbid, any faithfull Paſtor ſhould tickle it. Salt is better for it, then Oyle: though it bee more byting, it is much more ſoueraigne.
Obiect. Auditors, they ſay, will not profit by our Miniſterie.
Anſw. Firſt, A Miniſters dutie is this; to doe what God preſcribes, without diſtruſtfull care of the iſſue.
Secondly, HaueHave wee not ſeene the power of the Word, ſo farre changing the temper of the heart, that it hath made of enemies friends? how many have come to heare, as the Phariſes our Sauiour, to intangle him in his Doctrine, who yet hauehave gone away relenting, and whoſe ſaluation is more hopeleſſe then that of ſcoffers. Yet hauehave we ſeene them ſodainly broughtrAct. 2.13, 37. vponupon their knees. Truth is, Gods Word needs not helpe of humane policie.
Thirdly, Heare what Gods Spirit, vponupon like occaſion, anſweres to his Seruant Iohn. It ſeemes hee was troubled with ſome ſuch doubt; little hope there appeared of good to come by publiſhing the Booke; yet is his charge:ſApoc. 22.10.11 not to ſeale the Booke; though hee that is filthy will be filthy ſtill; yet will the righteous encreaſe in righteouſneſſe.
Laſtly, by this, you heare to be a fault in the Miniſter, you of the people may take notice of like faults in your ſelues, ſome few palpable in this kind amongſt the people ſhall be noted. Two ſorts of men we find faultie in this kind: the firſt are, in truth, ſtarke Atheiſts, vngodly men, their diſpoſition ſuch, as the Poets fable of their Proteus, changing himſelfe into all ſhapes; ſo theſe faſhion themſelues to all manners & all companies, that by all meanes they may get aduantage by all men. Amongſt Saints, they can Saint it; and amongſt Deuils, play the Deuils incarnate. Come they amongſt men religious, their ſpeech, geſtures, all things ſhall pretend Religion: Are they ſorted with profane perſons? to them alſo they ſuite their manners. And it is a world to ſee how they pleaſe themſelues in this man-pleaſing carriage, and thinke themſelues greateſt Politicians, the onelyonly wiſe amongſt men: what thinke wee, are theſe but ſtarke Atheiſts, without God in this world?tIam. 3.9, 10, 11 monſtrous fountaynes they are, ſaith Iames, that out of one hole, ſend forth bitter water and ſweet; monſtrous mouthes, out of which comes bleſſing and curſing: with the ſame mouth bleſſe they God, and curſe man made after the ſimilitude of God: nay God himſelfe, in whoſe Image they were created, and they are monſters amongſt men, that are thus variably ſuited to all mens manners.
A ſecond ſort are our peaceable, ciuill, honeſt men, as they would be termed; whoſe chiefe ſtudie is to hauehave the good will, and good word of all men, their glorie in contentions euen for Gods cauſe ſo to carry themſelues, that they diſpleaſe neither ſide. The worſt men, ſaid the Heathen, are Neuters in contentions: worſt, ſaith Gods Spirit,uReuel. 3.15. are the luke-warme, neither hot nor cold: And, ſaith our Sauiour, in caſe of confeſſion, he that is not xMatt. 12.30.with me, is againſt me, he that gathereth not with me, ſcattereth abroad.
The next thing here deſeruing our notice, is the Anti-theſis betwixt the two, God and man; pleaſing men, and pleaſing God, as if he thought them to be incompatible; and were of opinion, that a man deſiring to pleaſe men, could not pleaſe God: and certainly it is a truth, being expounded as afore. Let a man pleaſe carnall men, he cannot but diſpleaſe God: Let a man ſeeke to pleaſe God, hee cannot but diſpleaſe men; that, as our Sauiour ſaid, yee cannot ſerue God and Mammon; ſo may wee ſay, yee cannot pleaſe God and men.
That this ſeeme no paradoxe, conſider the great contrarietie betwixt corrupted nature, and Gods pure Maieſtie; light and darkneſſe, good and euill: or, if there be any things that hauehave greater repugnancie, are not more contrariant, then Gods nature and carnall man: ſee, if you will, the things proceeding from God to man, carrying ſtamp of his puritie; and iudge, whether there be not natural enmitie in mans nature againſt them. Firſt, theyRom. 7.12. Law of God is holy, iuſt and good; pure, as the Law-giuer: the wiſedome of the fleſh zRom. 8.7.is enmitie vntounto it. Secondly, the Spirit and Grace of God; what greater contrarietie then twixt it and the fleſh? when they meet in one perſon, greater diſcord ariſeth then that Chriſt ſpeaks of, betwixt a man and his ſonne, euen betwixtaGal. 5.17. a man and himſelfe: there is nothing that a fleſhly man deſireth or doth, but God diſlikes; nothing that God preſcribes, but fleſh deteſteth. Let God forbid ſinne, fleſh becomes ſo bRom. 7.13.much the more ſinfull: let him enioyne a good duetie; euen for the Commandement, carnalitie more abhorres it.
It ſheweth, and teacheth vsus to bewaile the fearefull deprauation of our nature by the fall of Adam. Can nothing pleaſe vsus that pleaſeth God? Oh brethren, thus was it not from the beginning; there once was ſuch likeneſſe twixt God and vsus, that what he liked we approued, what he hated we deteſted; now behold nature ſo farre depraued, that it is growne directly repugnant to the Nature and Will of God, inſomuch that hee cannot pleaſe God that will pleaſe men; and a man that will giuegive contentment to his owne carnalitie, diſpleaſeth preſently the Maieſtie of God. And let it teach vsus, as to bewaile this fearefull deprauation, ſo to mortifie our earthly members, and to beware how wee cheriſh and giuegive contentment to ſenſualitie, leſt we yet further encreaſe the enmitie betwixt God and vsus.
Secondly, ſee we, how fooliſhly men pleaſe themſelues in this, that they ſo demeane themſelues, as to pleaſe all, euen carnall men. A great thing to thanke God on, q.d. they thanke God for this, that they diſpleaſe God, and lacke their euidence of his fauour. In ſuch mens pleaſing carriage one of there two, I dare ſay, is incurred. Firſt, either running with them to the ſame exceſſe of ryot,c1. Pet. 4.4. elſe they ſpeake euill. Secondly, or forbearing all wholeſome admonitions anddEpheſ. 5.11. rebukes preſcribed: ſeparate thy ſelfe from their corrupt conuerſation, giuegive thy ſelfe to doe what is pleaſing in the ſight of God, hadſt thou the wiſedome of Men and Angels, thou canſt not but be diſpleaſing to carnall men.
Laſtly, ceaſe hence to wonder at that cauſeleſſe wrath riſing in carnall men againſt Gods children: the reaſon is euident, when Iehoſhaphat asketh of Achab, whether there were no other Prophet by whom to enquire of the mouth of the Lord? Yes, ſaith Achab, one there is, MICAIAH by name, and wee may by him inquire of the Lord, hee is likely to giuegive vsus as good reſolution as any of the reſt, but e1. King. 22.8.I hate him: why? hee prophecieth not good to mee, but euill: hee dealt as a Miniſter deſiring to pleaſe God. What wonder, if to Achab a carnall man, his miniſterie and perſon was ſo hatefull?
Not as pleaſing men, but God. So then, the mayne ayme of a Miniſter, of eueryevery Chriſtian ſhould be this; ſo to walke that he may pleaſe God, and be approued of him. See 1. Theſ. 4.1. Col. 1.10. 2. Cor. 5.11.
His reaſon (me thinks) is binding, we muſt all appeare before the Iudgement ſeate of Chriſt: a motiue, that ſhould preuayle euen with vileſt men: pleaſe that Iudge, at whoſe barre thou muſt one day ſtand, to be quit or condemned, according as thy perſon and actions ſhall pleaſe or diſpleaſe him: we pitie the folly, and madneſſe of that malefactor, that ſtanding at the mercy of the Iudge for life or death, according as his after-carriage ſhall pleaſe or diſpleaſe him, will rather exaſperate him, then ſeeke by all pleaſing meanes to make him fauourable; ſuch is our caſe; we all are culpable before God, and lyable to condemnation, at his mercy wee ſtand to be either ſaued or damned: his deſire is but this, that for the remaynder of our life, wee ſo demeane our ſelues in holineſſe and feare, that wee may pleaſe him; whom ſhould not this reaſon perſwade? Let vsus all labour ſo to ſerue him, that we may be pleaſing and acceptable before him in Chriſt. Things requiſite hereto, ſome concerne the ſtate of our perſons, ſome the matter of our actions, ſome the manner of performance.
For the firſt: two things there are that make our perſons and actions diſpleaſing vntounto God: Firſt, faithleſneſſe: Secondly, fleſhlineſſe. Of HENOCH there was report before his tranſlation, that he pleaſed God; by good conſequence it followes in Pauls diuinitie, that therefore HENOCHfHeb. 11.5, 6. had faith in Chriſt, inaſmuch as without faith it is impoſſible to pleaſe God. The reaſon is plaine, becauſe all the faithleſſe mans actions, whiles hee is ſuch, are cenſurable according to termes of the Law, wherein the leaſt blemiſh or imperfection adiudgeth the performer to condemnation: here is the priuilege of the Beleeuer, his obedience done in weakneſſe, ſo be it in ſinceritie, is ſure to find acceptance with God, for Chriſt his ſake, to whom Faith knits vsus, and whoſe perfections it giues vsus intereſt vntounto.
A ſecond thing, in the perſon, making actions vnpleaſing to God, is fleſhlineſſe: They that are in gRom. 8.8.the fleſh, cannot pleaſe God, all things ſauouring fleſh, are ſtinking in the noſtrils of God, euen our beſt actions that hauehave relliſh thereof: this the reaſon, why thoſe vertuous actions of Heathens, were in them ſo abominable, becauſe their perſons were faithleſſe, and fleſhly; God approues his owne works in vsus.
Secondly, for the matter of our actions, they muſt be ſuch as hauehave warrant from the Word of God; prooue what is acceptable vntounto God, and hRom. 12.2.what the good and acceptable will of God is. Whatſoeuer is contrariant to his will, that is groſly a ſinne; whatſoeuer is added to his will, or but beſides it, that alſo abominable.
In manner of our ſeruice that it may be acceptable, two things are requiſite.
Firſt, that it bee tendred to our God iHeb. 12.28, 29in reuerence and feare. Let eueryevery act of ſeruice done vntounto, carry a relliſh of awe and dread of that endleſſe Maieſtie. Thinke when thou commeſt to heare, how great a God that is, in whoſe preſence thou ſtandeſt; whoſe Word thou heareſt; a God that is in his wrath a conſuming fire, and learne, as Iſay, kIſai. 66.2.to tremble at his Word, &c.
Secondly, In ſinceritie and ſingleneſſe of heart, as vntounto the Lord, that pondreth the hearts: which is with God a thing ſo much ſet by, that hee eſteemes it as perfection.
And of Pauls behauiour thus farre, his motiues follow.
Firſt, Meditation of the great fauour God had vouchſafed him, in truſting him with the Goſpell.
Secondly, Conſideration of Gods Omni-ſcience, and power to diſcerne hearts.
In the firſt, conſiderable are
Firſt, The effect that meditation had in the Apoſtle.
Secondly, The fauour it ſelfe. It made him carefull to pleaſe God.
So workes the meditation of Gods fauours in a gracious diſpoſition, ſo ought it to doe in all men, that they become carefull to pleaſe God. Compare, Rom. 12.1. Deut. 7.7, 8, 11. Iohn 24.14. Luke 7.47.
More ſpecially thus conceiue; the ſpecialtie of Gods fauour in truſting him with his greateſt treaſure, was it that chiefly preuayled.
Obſer. The preferment God giues any of vsus in his fauour, ought ſpecially to perſwade obedience and care to pleaſe God. He had dealt with Iſrael lPſal. 147.19, 20.ſo as with no other Nation, they of all others ſhould therefore be excited to prayſe him and liue to his glory, more mercifully with vsus, ſaid MOSES then with our mDeut. 5.3.Fathers, in making this Couenant with vsus; ſo much more ſhould we thinke our ſelues obliged to obedience. See alſo, Mat. 13.
The more odious is the turning of Gods grace into wantonneſſe, the abuſe of his patience to ſecuritie, his merciemercy to preſumption; his louelove to licentiouſneſſe; yea, the fauour of fauours, Chriſts death is made occaſion of the vileſt abominations. So did not Dauid, nor ſo Paul, they hauehave leaſt ſhare in Gods fauours, that thus abuſe them to licentiouſneſſe.
Our dutie it ſhall bee, for our better excitement to cheerefulneſſe in Gods Seruice, to take notice of the ſpecialtie of his fauour and louing kindneſſe towards vsus. There is not, nor can be to Gods Children a greater prouocation to faithfulneſſe in his Seruice: nor is any thing in experience a greater clogge to our hearts in holy duties, then that vnwiſe and enuious caſting our eyes on others preferments in Gods mercy, with neglect of our owne, while eueryevery man thinkes God hath done more for others, then for him, It is good in this caſe to looke downewards; and ſee how many are behinde vsus in the fauours of God. And here hauehave we a large field of compariſon to walke in, there ſcarce being any but may ſay, in ſome thing or other God hath giuen him preeminence aboue many others. Compare thy ſelfe as a man with other creatures: as a Chriſtian with other men; as a ſincere Chriſtian with Hypocrites: as ſuch a Chriſtian, ſuppoſe a Magiſtrate or Miniſter, with other Chriſtians. It was in Gods power to hauehave made thee a beaſt, hee hath honoured thee ſo farre, as to make thee a man, to ſtampe thee with his owne Image; hee might hauehave left thee as thouſand others without God, without Chriſt, without hope in this World: he hath made thee a member of his Church: perhaps a liuely member of his Sonnes Bodie, quickened with his Spirit; a fauour denyed to many in the Church. Perhaps a Miniſter, his inſtrument and coworker to the ſauing of his people. Thus if wee could carefully obſerue the ſpecialtie wee hauehave in Gods fauour, how ſhould our hearts be enlarged to thankefulneſſe and fidelitie in his Seruice?
Laſtly, let vsus on this occaſion enquire, how the meditation of Gods fauours workes on vsus. And ſo much the rather: Becauſe
Firſt, Herein depends no ſmall difference twixt Gods Childe, and an Hypocrite; and
Secondly, the motiues to obedience are the things that ſpecially forme, and determine our obedience to acceptation, or otherwiſe. The workes of obedience in any calling, may bee performed by an Hypocrite. From the workes therefore no man can firmely conclude the ſinceritie of his heart; from the motiues hee may; and from none other more firmely, then this; that the experience and meditation of Gods louelove excites vsus. Thou mayſt name the Hypocrite, whoſe workes, for their out-ſide, hauehave beene as glorious, as thoſe of Gods Saints; An Hypocrite, that from this ground hath done a good dutie, thou ſhalt not find amongſt the tenne thouſands of Diſſemblers.
It is ſaid of Iehu, n2. King. 10.16, 30, 31.he did what God commanded in deſtroying BAAL his Priests, ACHABS poſteritie; his motiues were, partly vaine-glory; partly, deſire to ſettle the Kingdome vponupon his owne Poſteritie. Wherefore, though hee had ſeene Gods hand on Ieroboam for his Idolatry, yet vponupon the ſame politike ground, hee continues the ſinne. The fauour it ſelfe followeth: Hee was approoued of God, ſo farre as to be entruſted with the Goſpell, obſerue it as a compendium of the honour and office of a Miniſter; God truſts him with the Goſpell, the greateſt treaſure of the Church. An honour often celebrated by the Apoſtle, Gal. 1.17. Tit. 1.3. 1. Tim. 6.20. 2. Tim. 1.14. 1. Cor. 9.
The parts of this truſt are, Firſt, ſafe cuſtodie, care to preſerue it from adulterating by Heretikes, &c. 1. Tim. 6.20. 2. Tim. 1.14. Gal. 2.
Secondly, faithfull diſpenſation, Tit. 1.3. 1. Cor. 9.
It is a prettie inference Sasbout hath hence, interpreting that ſerua depoſitum enioyned to Timothie, 1. Tim. 6.20. Diſcimus ex hoc loco, &c. wee learne from this place, that in Pauls time the myſteries of Religion were not depoſed with the vulgus, but with the Biſhops of the Church, plebi id tantum ſciendum eſt, quod ad mores formandos, & ad vitam pertinet: yet the Apoſtle Iudes charge to the whole Church, is, to oIude 3.ſtriue earneſtly for maintenance of the Faith. And Peter will hauehave eueryevery man able, top1. Pet. 3.15. make Apologie for his hope.
But I anſwere: In reſpect of publike diſpenſation, and ſpecially of care to keepe it pure from deprauation, it is Miniſters priuilege to be entruſted with the Goſpell, in reſpect of knowing, beleeuing, maintayning, euen with deareſt bloud: It is cōmitted to all, and eueryevery of the Church of God: the diſpenſation is ours, that is our honour, the beliefe and defence of the Goſpell belongs to all, euen the meaneſt amongſt the vulgus.
Firſt, thus better may Miniſters vſe the meditation, as a helpe to digeſt the indignities they ſuffer from carnall men, and that baſe eſteeme their perſons and calling are ſubiect vntounto. Euen our lot it is that was the Apoſtles, to be counted theq1. Cor. 4.13. skumme and off-skowring of the world: the very calling we hauehave oft caſt as diſgrace, into our faces; and reproch they think they hauehave done vsus ſufficient, when they vpbraid vsus with the Prieſthood, though from or by that Prieſthood, they hauehave their Chriſtendome, honour of their birth, yea ſaluation of their ſoules, and were without it but as Pagans, Baſtards, no better then veſſels of wrath; by it they are initiated into Chriſt, by it is their marriage conſecrated, and that bed made vndefiled: by it, if they hauehave any grace that accompanies ſaluation, by it they receiue it; without it, ordinarily no ſpirituall gift that ſeales them to the day of Redemption. Our wiſedome it ſhall be to thinke as baſely of men, thus abaſing vsus, and to know our ſelues; eſteeming our ſelues, not according to the opinion of men, but according to that eſtimate the Lord holds of vsus: two of the preciouſeſt Iewels in the eyes of the Lord, hee hath truſted vsus withall: Firſt, the Goſpell of his Sonne: Secondly, the ſoules of his people; what infamie ſhould not that thought digeſt?
Secondly, our care muſt be to diſcharge the truſt God hath repoſed in vsus: Firſt, manfully oppoſing whoſoeuer ſhall attempt to adulterate this Goſpell. Secondly, as carefully diſpenſing this treaſure, theſe myſteries committed to vsus, as to the Lords r1. Cor. 4.1.Stewards.
His ſecond motiue followes; the conſideration of that propertie of Iehouah, to trie the hearts. The ſenſe is diuerſly conceiued, metonymically ſome thinke the meane put for the end; tryall of hearts, for knowledge of them reſulting from tryall. That ſenſe ſtanding affoords vsus this point of notice: the meditation of Gods omniſcience, his power to diſcerne the heart, is no ſmall helpe, and inducement to ſinceritie. Therefore when the Lord preſcribes to Abraham to be vpright, hee addes direction to this meane,ſGen. 17.1. Walke before me: and Dauid in that laſt charge to Salomon, to ſerue God with a perfect heart; preſcribeth this meane or motiue:t1. Chron. 28.9 The Lord ſearcheth all hearts, and vnderſtandeth all the imaginations of the thoughts. See alſo Pſal. 139. ad ver. 18. As the chiefe Fountayne of hypocriſie is either ignorance, or not conſideration of this diuine propertie; ſo a principall motiue to ſinceritie is the perſwaſion and ſerious thought of it.
As many of vsus as call vponupon the Name of the LORD, and deſire to depart from this iniquitie of hypocriſie, this let vsus meditate; To the eyes of that God with whom wee hauehave to deale, all things are naked, and vncouered, the ſecreteſt thoughts, and intentions of the heart not excepted.
Reaſon accorded by experience, will eaſily conuince vsus of it; his word, in mouthes of men of our owne mould, how diues it into the boſomes of the hearers!u1. Cor. 14.24, 25. diſplaying the ſecreteſt thoughts and inclinations of the heart, in ſuch ſort, that, as the King of Syria, ſo the people thinke, we hauehave our carry-tales, and almoſt Familiars to acquaint vsus with their private factions and ſpeeches: which, though in their actions they might hauehave ſome occaſion to thinke; yet how of their thoughts? whereof God onelyonly and their hearts are witneſſe: ſay thus rather, God is in vsus of a truth, or the Inſpirer of this word is truely foreign, when the word, that comes from him, hath ſuch power to ſearch out and manifeſt ſecrets.
Secondly, a creature of God wee hauehave all in our boſomes, the facultie of conſcience witneſſing our ſecretest thoughts, intendments, purpoſes; if hisx1. Joh. 3.10. creature hauehave this power, much more the Maker of it, Compare Pſal. 94.8, 9, 10, 11.
What remaynes for vsus, but to meditate ſeriouſly, and often, this propertie of our GOD? This, if any thing, baniſheth hypocriſie. This thinke, GOD before whom I ſtand, ſees as well my motiues, as my deeds; mine intentions, as mine actions; as well what I thinke, as what I doe; can pierce through the vizzar of formalitie, ſeeing hee vnderſtandeth the thoughts of men, and their vanitie.
There is a ſecond expoſition thus: God tryeth hearts, that is, in his iudgement, examines, not ſo much the actions, as the affections; not onelyonly what is done, but with what minds good dueties are performed: ſo that it ſufficeth not at that day, that our actions hauehave beene regular, except our hearts alſo hauehave beene vpright in performance. It is naturall to eueryevery man, as Salomon intimates, to be well conceited of their courſes, eſpecially when they know their actions ſuch as are enioyned, but theyPro. 16.2. Lord pondereth the hearts, weighes with what minds and affections euen beſt actions are performed.
The beſt actions done without accord of the heart, are lothſome vntounto God. Euer obſerue it to come in as a diminuent terme to good performances, that the heart was not vpright.z2. Chro. 25.2. AMAZIAH did that which was right in the ſight of the Lord, but not with a perfect heart. ISRAEL turned vntounto God, their actions were amended, but faynedly; their hearts hung ſtill after their abominations: on the other ſide imperfections many are winked at, where the heart is vpright with God.a1. King. 15.14 ASA left the high places ſtanding, neuertheleſſe his heart was vpright before God, therefore is hee enrolled amongſt the righteous.
To ſay in a word, for want of vprightneſſe wee ſhall obſerue, the Lord reprouing what hee had commanded; threatning, what hee had enioyned; yea puniſhing, what hee had rewarded.
IEHVb2. King. 10.30. had his command to deſtroy ACHABS poſteritie; the Mandate hee obſerueth to the vtmoſt tittle; that obedience GOD rewards with the Kingdomes continuance in his poſteritie vntounto foure Generations; yet threatens the LordcHoſh. 1.4. to viſit that bloud of ACHAB vponupon the houſe of IEHV: for what cauſe? his heart was not vpright in performance, ayming not ſo much at doing the Will of God, as to ſettle the Kingdome, in more peace, to his owne poſteritie.
Our care let it be vponupon this ground, as to prouide our actions hold currant with the rule of the Word of God, ſo that our hearts be vpright in performance, for GOD ſhall one day bring not our actions onelyonly, but our hearts to tryall.
Bleſſed ſhall hee bee at that day, that can ſay as HEZEKIAH, Thou knoweſt, Lord, that I hauehave done what was good in thy ſight: anddIſai. 38.3. walked before thee in Truth, and with an vpright heart. I dare ſay of that mans actions, how full ſoeuer of other imperfections, for ſinceritie ſake they ſhall be accepted and rewarded. And wo to that Hypocrite, whoſe works hauehave beene outwardly glorious, and his inwards full of hypocriſie, and diſſimulation. Haſt thou preached Chriſt? the worke is glorious: yet if as thoſe Paul mentions,ePhilip. 1.16. not ſincerely, thy ſelfe mayeſt be f1. Cor. 9.27.a Caſtaway. Haſt thou giuen Almes, built Churches, Hoſpitals, done the greateſt amongſt good works? and hath it beene Phariſaically onelyonly, to be prayſed of men? thou hast thy reward. But more eſteemed ſhall be the poore Widdowesmite, giuen out of a compaſſionate affection to the poore members of Chriſt, then thouſands of gold and ſiluer vaine-gloriouſly beſtowed. The old rule is, non quantum, but ex quanto: not what or how much, but with what heart, with how much good affection thou giueſt is reſpected. I could wiſh that in theſe dayes of complement and formalitie, this one little piece of Gods Truth, might be as frontlets betweene our eyes.
I know not how it comes to paſſe, formalitie is now ſo growne into faſhion, that a Miniſter requiring any more then it in dueties of pietie, incurres cenſure of ſtrictneſſe more then is meete. And our people, as Iewes, conceit the worke done of dueties enioyned,gIſai. 58.3. binds the Lord to recompence, and higheſt reward. Fooles and blind! as if the Lord were as man iudging onelyonly after outward appearance. The Lord pondereth the Spirits, tryeth the hearts,hPro. 21.27. deteſts all ſacrifices of wicked men, much more when they are brought with a wicked mind.