Works
Now to come to the words of our Apostle: Be it far from me. He here showeth how his choice came of a settled purpose, and that in respect of this whereof he had made a sound and special choice above the rest, he abhorred and vily esteemed all other things. And this vehement phrase of speech is used of the Apostle in things which rather are to be detested, than to be disputed against, as Rom. 3. 4. when Paul abhorreth the blasphemy against the grace of God, in that the unbelief of a few should disannul the belief of many, he crieth out, God forbid. And when he would show his hearty hatred to the accusers of the righteousness of God, Rom. 3. he saith, God forbid. As also in the end of the same chapter, the Apostle more vehemently meeting with the objection of thē who say, in that justification came of faith, would live as they listed, and would make the law of God of no purpose, saith, Be it far from me. Likewise Rom. 2. abhorring them that would willingly divorce holiness of life from justification, and remain in sin, that Christ his grace may abound, he breaketh out, God forbid. Thus then the holy Ghost useth this phrase, when either he showeth something thoroughly to be hated, or speaketh of something principally to be chosen and preferred. And the Apostles meaning in choosing above all to rejoice in Christ crucified, and in mourning for nothing more than for that which hindereth the cross of Christ, is nothing else but to declare, that whosoever doth rejoice in anything more than in Christ crucified, he freeth himself from all the things that are in Christ, and as yet he cannot assure himself to belong to Christ, as also he showeth what a necessary rejoicing this is, in that there is no comfort in salvation, no mark of God's child in him, who either rejoiceth not in this, or at the least longeth for it.
That I should rejoice. Mark, he saith not, Be it far from me, that I should use, think, speak, or do anything but the cross of Christ: but he wisheth, that his affection should not principally be tied to anything, but to Christ. Neither must we from hence unfitly gather, that we should not eat, drink, apparel ourselves, marry, or walk in some honest trade of life; but this we must learn, that we set not our harts on these things, so as our joy in them should become either greater or equal with the rejoicing in the cross of Christ: but rather, that having wives we be as though we had none, & buying as though we possessed not, and using this world, as though we used it not. For otherwise the things of this world vanish away, and therefore they are no such things, as we should desire to stay our affections in them. 1. Cor. 2. 2. the Apostle speaking of the like thing, saith, I esteemed not to know anything among you, save Jesus Christ and him crucified, purposeth not to show that he knew not anything else, or that he would deny unto men the knowledge of tongues, learning or handicrafts: for we know that he was a Pharisee, brought up in good learning at the feet of Gamaliel, and how he reporteth of himself, to speak as much in the tongues as any of the other Apostles, and that he was a Tent-maker, exhorting also in some of his Epistles men to get their livings with some honest trade: but his meaning is, that he thought nothing worthy to be known, or coveted no knowledge as excellent in respect, and in comparison of the knowledge of Christ and him crucified. And therefore whereas there were some among the Corinthians, a people very famous for their learning and knowledge, who pleased themselves in a conceit of their great gifts and sciences, the Apostle not wanting these things, protesteth unto them, that he never made this human knowledge the full scope, drift, and foundation of his labors, and that he never used them as the treasure of his heart, although he could tell how far to give them their reverence, their due time, and place in others; but that he esteemed them in that measure, as they stood him instead the better to offer his service to Jesus Christ. Again, we must not here think, that the Apostle knew not parents, Magistrates and governors, the gifts of men, and the duties to be given to everyone of these: but if he saw that men did glory in themselves, in their titles, & in their dignities, then he knew them not in the flesh, that is, he did not esteem them for those things, but so far he knew them in the spirit, as he could rejoice that they were new creatures. And therefore men must not think, that for these gifts we are all in all, but that the cross of Christ is the mark we shoot at, without the which all authority, learning, and knowledge is accursed of God. Nevertheless we see it is the weakness of judgment to reject all other things, in themselves being the good gifts of God, as our unadvised friends have done, as though the knowledge and practice of Arts, Sciences, tongues, and handicrafts did defile a man; or as though a man were the more holy for not using these outward means. But in our days few labor of this disease of such superstitious austerity, and in our careless times men are not so much ouerwise and benumbed in judgment in this behalf; but most men on the contrary rejoice either as much or more in these things, than in the cross of Christ: and this is the evil wherewith most men have surfeited, this is the evil whereat the Apostle striketh. For though men will grant, that Christ is to be rejoiced in, yet their works do show that they rejoice in something more than in the cross of Christ; and if they show any joy to religion, it is rather done to countenance their own gifts, than to gain any credit to Christ. How many, I pray you, in our days rejoice in open wickedness, as the adulterer in his lusts, the wrathful man in his revenging, the covetous man in his riches, the envious man in his emulation, and the ambitious man in his honors? Why do men learn but to get preferment? why do men so labor, but to attain to profit? why do men take such pains, but in the end to reap pleasure? So far are we off from rejoicing in Christ crucified, that men now rejoice in open sins, and that so manifestly, as covetousness & ambition creeping under the cloak of virtue, plead for ability and maintenance, for place and countenance, without which, as they say, a man cannot do good. But these men that thus labor more for promotion, profit and pleasure, than to find Christ crucified, and cannot find the vncomparable joy, if they were new creatures, may happily carry the face of Christians, but surely by outward calling as yet they belong not unto Christ. And what are these outward things to be rejoiced in? Admit that a man had all learning, authority, riches, and credit; are they not common as well to the wicked as to the godly? are they not so transitory and insufficient, that the more a man hath of them, the more he may have? do they make the possessor the better, can they keep evil from him, can they minister comfort to the afflicted conscience, can they make us rejoice in the hour of death, or can they save us from confusion before God his judgment seat? Surely this is not in wit, eloquence, learning, friends, glory, riches, and authority, all which the wicked know better to abuse, than the godly to use; but in Christ, which was accursed, and in his cross which was a blessing unto us. Seeing it is so, well did the Apostle to rejoice in this above all. For were a man never so good, so glorious, so learned, so well brought up, of such authority, he must stoop at God his judgment seat, and there fall like a miserable caitiff, unless he used these things to God his glory, and above all rejoiced in the cross of Christ.
But now let us see what is meant by the cross of Christ. Some understand it of the afflictions which he did suffer for the profession of Christ, because the Apostle saith in another place, how he did bear about with him the marks of his sufferings in his body. But this sense were too hard to be brooked, that we should rejoice in nothing but in affliction; albeit this is a truth, that we may rejoice in those afflictions which we suffer for Christ his sake. Again, the cross of Christ taken for affliction, cannot be said to be a principal cause of the world crucified to us, or of crucifying us to the world, although in some respect it may be counted an inferior cause. Further if we compare this place with other places of the scriptures, we shall find it to be understood of the cross which Christ suffered for us, rather than of the cross which we suffer for him, as 2. Cor, 2 2. where the Apostle laboreth to know nothing, as here he rejoiceth in nothing more than in Christ crucified, as he calleth it in that place, or in the cross of Christ, as he speaketh in this place. The Apostle his meaning then briefly is this. Be it far from me that I should chiefly rejoice in any, but in Christ crucified, because he can present me blameless before God his judgment seat, he hath nailed my sins to his cross, he is the immaculate Lamb that was sacrificed for me, and will present me as clear without spot before his father, as ever I was created. Wherefore Paul knowing the cross of Christ able to perform all these things, good cause there was why he then, and we now attaining in some measure to the like knowledge, should rejoice in Christ crucified, by whō we become crucified to the world. First we are to note, that they that with delight lie in sin, or have no desire to come out of sin, cannot rejoice in the cross of Christ. For if thou be filthy, and wilt be filthy still in thy flesh, how darest thou presume to rejoice in the scourged and torn flesh of Jesus Christ? Canst thou, ô miser, still like and love this world so much, when thou doest more prick and pierce Christ with thy sins, than ever he was pricked with thorns and nails? or can the thorns of Christ crucified be precious to thee, when the thorns of worldly cares do so delight and choke thee? How canst thou still boil in thine anger, when thou doest remember how mildly Christ crucified suffered the bitter anger of his father for thee? Doest thou look for great matters in this world, considering Christ to be borne for thee so basely, to live so poorly, and to die for thee so painfully? Surely thou mayest appertain to Christ in secret election, but thy sins thus with delight reigning in thee, thou hast no assurance of Christ by thy walking. Well on the contrary, doest thou, thou poor sinner, feel the lusts of thy flesh loathsome unto thee, that thou even quakest to remember the place, the time, the occasion where sin overtook thee, and feelest more terror to think of them, than ever thou fell • st pleasure in doing of them? then for thy comfort remember, thy sins are pardoned, the precious flesh of Christ was torn for thee, and that thou seeing the wrath of God due to thy defiled flesh, shalt receive mercy, because the crucified flesh of Christ doth acquit the filthiness of thy flesh, and the punishment due unto it. Again, doth the world begin to be vile in thine eyes, and thou art ashamed that thine heart hath been so long set on things below, & the thorny cares do now prick and wound thine heart with sorrow? then remember the head of Christ was planted with thorns, and Christ for thee despised the world, his hands and feet for thee being nailed, his side pierced, his whole body for thee being crucified. Art thou angry with thyself that thou hast been so much given to anger, and canst willingly take judgment of thyself, because thou hast abused God his presence, and defiled his holy house in coming thither with an angry heart? then remember how Christ for thee sustained the anger of God his wrath to take from thee the imputation of thine anger▪ Canst thou not be content to be a worm of men, and as it were trodden on? thinkest thou more vilely of thyself than of any other? art thou now afraid of hypocrisy, and feelest thyself troubled that thou didst not more earnestly seek God, and never didst so much desire the favor of men, as now thou desirest the favor of God, and thinkest it a great mercy to have one foot in the earth? then remember how vile Christ was to make thee precious to God, consider how he was the servant of all, a reproof of men, a worm, and not a man, trodden down even of the worst kind of men, that he might free thee from thy vain-glory and secret pride. Art thou grieved that thou hast presumed on the mercy of God, and doest thou now think no more, nor so much to be in thee as in other men, and that thou art not a sinner alone, but a sinner vily infected, not resting thyself in any opinion of a civil life? Art thou now as deeply plunged in despair as before thou wast puffed up with presumption? call to mind that Christ was not only rejected of men but of God, to bring thee in favor both with God and men, and that he was troubled when he said, Father if it be thy will, let this cup pass from me: remember how he labored in a sweat and agony, not in a cold sweat, but so as the warm blood was fain to run out of their veins: behold how he was hanged between heaven & earth, as spewed out of the one, and accursed in the other, and suffered the heaviness of his soul to free thee from presumption by his mighty humility, & to help thee from desperation by his painful cross. To be brief, there are two kinds of men that cannot rejoice in this cross of Christ, the one, because they have an opinion of their own righteousness; the other, because they are senseless for the security of their sins. For the one, because the feeling of the sore causeth us to make much of the salve, and the sense of sin worketh a joy in the deliverance from sin; it is sure they cannot rejoice in the forgiveness of sin, that never could lament for the guiltiness and grievousness of sin, which are the cause of Christ his death. Wherefore our Savior Christ Luk. 22. seeing certain women following him with lamentation, and mourning that so good a man so innocently should be put to death, saith to them, weep rather ô daughters of Jerusalem, for your sins, teaching them, that their most special cause of weeping was their own iniquity, which was the cause why now he should suffer death. Now then because we are ignorant, many see not their sins, and for that cause cannot mourn for them. For they need no joy that feel no sorrow, they need no comfort that taste no grief, they need no release that are in no bands, and none can truly rejoice in the cross of Christ, but they that see their sins have crucified Christ. Wherefore to help our blindness in seeing, and numbnes in feeling sin, we must come to the law of God, and to the judgments of God there with adjoined. Why cannot men come to the sight of their sins? because they know not the law. Why have not men a sense of their sin? because they consider not the threatening of the law. So that the remedy to make us see sin, is the knowledge of the law, the remedy to make us feel sin, is the sense of the judgments of God threatened in the law. And why cannot the Papists rejoice in Christ, but imagine other histories? is it not because they have imagined a coloured persuasion of the law, thinking that the law may be kept of man, measuring the interpretation of the law and the observation thereof by gross sins, and not otherwise, as did the Pharisees, counting all the spiritual interpretation of the commandments but good counsels, not necessary precepts? So that they not seeing the law spiritual, nor themselves carnal, cannot see themselves sold under sin. The Apostles knew gross sins as well as they did to be the breaches of the law of God, yea and the worldly wise Philosophers could confess as much, but he saw further, that every little thought rebelling against the spirit and fighting against the law, was sin, which they never dreamed of. And therefore Paul sifting his corruption so low, thought himself even as a slave or dead man, howsoever before he might have thought himself, and did account himself as upright a man as the best of them. If we likewise shall look narrowly into the law, seeing the good things commanded, and the evil things forbidden, and both of them infinite, & then shall consider our selves to be infinite, our affections not being angelical, but our whole nature corrupt, and our whole will rebelling, this will rid us of all imagined righteousness, and will cause us to cast off our hold of our own perfection; for finding the law commanding good things so plentifully, and forbidding evil things so manifoldly, and then seeing our selves to do so many evil things, and to leave undone so many good things, we shall not only be convicted to be sinners, but we will confess ourselves to be most miserable sinners. But why are not our affections moved with a sense of sin, as in judgment we have the sight of sin? because our eyes are still set on the things commanded and forbidden, and withal we look not into the curses of the law, and threatenings against them that commit the evil things, and omit the good things.
THE SEVENTEENTH SERMON.
Galath. 6. verse. 15.
A S we have spoken of the former fruit of the cross of Christ, which was, that the Apostle was crucified to the world, and the world crucified to him: so now we are to speak of the latter effect, that is, he was made a new creature. And here note by the way, that though mention here be not expressiuely made of the resurrection of Christ, as was before of the cross of Christ: yet it is necessarily understood, and that according to the meaning and custom of the holy Ghost; because as it is the virtue of the cross of Christ that crucifieth sin in us, so it is the power of his resurrection that raiseth us to newness of life; and as Christ died for our sins, so he rose again for our justification, Rom. 4. and as he died to cleanse us from our sins, so also to crucify sin in us; and as he rose to impute righteousness unto us, so also to work in us righteousness and holiness. In that the Apostle speaketh here of a new creature, as also he doth 2. Corinth. 5, 27. If any man be in Christ▪ let him be a new creature, &c. we are taught, that it is not sufficient to be crucified to the world, but we must be also new creatures; we must not only put off the old man, but we must put on the new man, and look what we detract from the one we must add to the other: it is not enough to die, unless we be borne again; it is not enough to be corrupted, unless we be changed. For as it was not sufficient for Christ to be crucified, but he ought also to rise again: so it is not sufficient for us to be freed from the guiltiness and corruption of sin, which we received of Adam, but we must also be clothed with that righteousness, and be made partakers of that holiness which floweth from Christ, so that as none of our sins shall be laid to our charge: likewise all Christ his obedience is as fully ours, as we our selves had done it.
Now the better to conceive what it is to be a new creature, we must consider for the one part that which is Ephes. 4. 22. 23. 24. Cast off, concerning the conversation in time past, the old man, which is corrupt through the deceivable lusts, And be renewed in the spirit of your mind, And put on the new man, which after God is created in righteousness, and true holiness: and for the other part, that which is Coloss. 3. 9. Ye have put off the old man, with his works, 10. And have put on the new man, which is renewed in knowledge after the image of him that created him: briefly the word importeth thus much, that whatsoever we lost in the first creation, we must receive in the second; and whatsoever we have been deprived of by Adam, we have it restored in Christ. Adam not in substance but in qualities was made like unto God, and we are new creatures, made partakers of the godly nature, as witnesseth Peter, not in things essential, but in holy qualities to resemble the Creator. And as Adam in the beginning, and we in Adam were made wise, righteous, holy, and in perfect felicity, and both he and we through sin have lost this heavenly image: for in Christ it is renewed so fully, as he is our wisdom, and taketh from us ignorance; he is our righteousness, and acquitteth us from our sins; he is our holiness, and freeth us from our corruption; he is our redemption, and restoreth to us our liberty. And because we are then renewed, when we are a wise people, righteous, holy, and waiting for the coming of Christ: we must on our parts in some measure have our earthly wisdom mortified, spiritual wisdom renewed, our earthly affections slain, godly affections quickened, our old conversation quelled, & our conversation from hence-forth in heaven, we must not live as we were wont, but our lives must be changed to the obedience of the word, which we must testify in thought, word and deed. Briefly then we are renewed by faith in Christ, when we assuredly believe, that (1. Cor. 1. 30) Christ Jesus is made of God unto us wisdom, and righteousness, and sanctification, and redemption, and by the fruits of faith, by Rom. 12. 2.) not fashioning our selves like unto this world, but by being changed by the renewing of our mind, and by (Ephes. 4. 24) putting on the new man, which after God is created in righteousness, and true holiness. First therefore we must believe, that Christ is made to us wisdom, because naturally (Ephes. 4. 18.) our cogitation is darkened, and we are strangers from the life of God, through the ignorance that is in us. How blind we are by nature, and what need we have of the Spirit of Christ to enlighten us, the Prophet David even in that image of a new creature, Psal. 119. by his often praying for the same, doth plentifully declare. And when it shall please God thus to enlighten us, then must we labor for a certificate in our consciences, to have our sins clearly discharged in the death of Christ, and to assure us that Christ his righteousness in his resurrectiō is as surely imputed unto us, as if we had done all righteousness, and though we have been sinners as others, yet that our sins shall not be laid to our charge. This the Philosophers and wise men could never see by the light of nature, because it is a mystery of mysteries, undoubtedly to be persuaded that for Christ his sake we shall appear righteous before God his judgment seat, as though we never had sinned, but had fulfilled the whole law of God. For we are imputed righteous, as Christ was an imputed sinner, and as we hope for the joys of heaven even as we had committed all the righteousness, which Christ alone did; so he did bear the pains of hell even as he had committed all the sins, which we alone did commit. Besides, he must be our holiness, that is, our flesh must be so crucified in his flesh, and his holiness must so be communicated unto us, as of profane worshippers, we may become truly religious; of blasphemers of the name of God, pure vsers of the name of God; of breakers of the Sabbath, observers of the Sabbath; of careless governors, careful governors: of disobedient, obedient; of cruel, meek; of unchaste, chaste persons; of unrighteous, righteous persons; of evil speakers, couerers of the infirmities of others; of such as have let their thoughts run uncontrolled, careful watchers even over our least affections. The want of the knowledge hereof is punished by the devilish vermin of the Family of love. They say Christ in them is their new birth, we say new birth is wrought in us by the Spirit of Christ engraffing us into Christ; they say the work of sanctification is perfect in this life, we say it is begun here, and continued, but ended in the life to come. For as our wisdom is not perfect in this world, unless it be by imputation of Christ his wisdom, but still groweth by degrees, and we are not perfect at the first in faith covering the imputation of Christ his righteousness unto us, and we grow from faith to faith: so our wisdom is not here so perfect when we are renewed, but stained with many blemishes. And as we see in the natural birth children are not at the first old men, but from infācie they grow to childhood, from childhood to their nonage, from nonage to perfect age and old age: even so in the spirtuall birth we grow from strength to strength, from measure to measure, until we come to perfection. Our wisdom is often captivated, our faith is often weak, our righteousness is often defiled, our holiness is often corrupted. Now as in the cross of Christ our sins are discharged, as in the fullness of Christ we have wisedomeas in his resurrection we have righteousness, and by the working of his Spirit he communicateth to us his holiness: so also in his coming again we stead fastly look for the fullness of our redemptiō in him, who was borne for us, who lived for us, who died for us, who rose for us, who ascended for us, who liveth in us, who will come again to redeem us, delivering our souls from sin, from grief, and reproach, our bodies from sickness, pain, and trouble, wiping away all tears from our eyes, and setting us free from death, misery and corruption: for whom we all cry in our afflictions, Come Lord Jesus, who shalt change our vile bodies, and make them like to thy glorious body, at such time looking for the accomplishment hereof, as he shall come from heaven with his Angels, to gather together the elect and the reprobates, the one to receive the sentence of salvation, the other to receive sentence of condemnation. We are now new creatures by faith in Christ, by hope of our redemption through him, but we shall be so in effect; we are here renewed in righteousness, in holiness, in wisdom, but in part: yet we have remnants of sin, as they that neither through the grace of God sin to death, neither by reason of our own corruption are altogether free from sin. And therefore we had need to look for Christ to come a Redeemer, who will clean rid us from our pride, who will rid us from our unthankfulness from our unbelief, and from whatsoever thing may hinder the glory of God or our salvation, who will rid us from all sickness, poverty, sorenes, and calamity in our bodies, that what freedom we now hold by faith, we shall then have in fruition and most absolute possession, which, when it draweth near, must cause us to lift up our heads and rejoice. Being thus made new by faith in Christ, we must not stay, but testify this faith to others by effects, in becoming no more like unto the world, but putting on a new couersation, after the likeness of him that hath so called us. It is to no ende to say thou art a Christian, if thou art not there with all a new creature, as the Apostle proveth, 2. Cor. 5. 27. These effects are partly in the soul, and partly in the body: in the soul we must be renewed in our understanding, in our memories, and in our affections.
As our understanding sometime hath been darkened concerning the things of Jesus Christ: so from hence forth we must covet to understand nothing more than Christ Jesus, and him crucify ••• as our memories have been as fresh in retaining, as our understandings in receiving earthly things; so now forgetting the things of this life, we must chiefly remember those things which perish not with memory, but are heavenly, spiritual, and eternal: as we were wont to love, hate, like, and mislike for our selves, now we must love, and hate, like, and mislike for the glory of God. We are therefore to pray, that the Lord would frame in us new hearts, that as we have been carnally minded, we may be spiritually minded; and as we must have new hearts, so also must we labor for new affections. Our love, as I said, which was mingled with self-love, must be taken up for the Lord his behoove; our anger, which was in the defense of our own cause, must now be bestowed in the maintenance of God his glory, and what power soever is within us, it must be spent on the Lord his behalf. And yet we must go further in this work of regeneration, offering to the Lord our bodies, as we have offered our souls, that as we have given our members servants to uncleanness, and to iniquity; so now we give our members servants unto righteousness in holiness, from hence-forth having new eyes, new ears, new tongues, new hands, and new feet.
Our eyes have sometimes lusted after popish pomp, they have been ravished with a delight in the creatures of God, but carnally and without all glory to God; they have been haughty, full of pride, fraught with disdain, nourishers of uncleanness, the wickets of death unto our souls, and carried away with the covetous desire of worldly things; now they must be renewed not in substance, but in their duties: whatsoever we behold with them, we must make them teachers of the soul thereby, and all things seeming beautiful to the eyes in this life, where the creatures are defiled, ought to provoke us to the beauty of the Creator, which is infinite, we must testify our humility, our piety, our chastity, and our upright affections by them.
Our ears, which have been more carried away with the vain chaunting of Papists, than with the reverent singing of the Church, & have more greedily attended on lies than on the truth, that have heard sin without grief, and filled themselves with unchaste songs, must so be framed and fashioned anewe, as we lend them only to the word, to gracing speeches, to chaste communication willingly; and whatsoever we shall hear contrary to these, to stop them up, and to make known our hearty misliking of them.
Our tongues have in time past either in praying ignorantly, vainly, and superstitiously, or in not praying at all, in abusing the name of God, in irreverent, uncharitable, unchaste, untrue speeches set themselves against the Lord and his people; now they are to be the spokesmen of our hearts in understanding, in truth, in sincerity praying to the Lord, they must be the most glorious aduancers of God his glory, they must be dipped and seasoned with salt, with grace, with reverence, with meekness, chastity, and truth, as the vn • eined witnesses of a renewed mind.
Our hands having been lift up to false gods, being full of blood, violence, concupiscence, bribery, deceit, and false dealing, are now to be stretched out to the true God, and to show forth his power in relieving the needy, in giving of alms, in helping the afflicted, in punishing all filthiness, bribery, and falsehood unto the uttermost.
Lastly, our feet that have run so swiftly to sacring and to the resurrection, that have run so fast to Idol service, to huntings, bearebaitings, and interludes on the Sabbath day, that have been so full of contemptuous disobedience, so ready to shed blood, so swift and nimble in dancing, so expert in carrying the things of other men, must now run to the Church of God, to the hearing of the word, to offer pure prayers, to receive the Sacraments, and must now run as fast frō those profane exercises on the Lord's day, they must now carry us to prisons, to sick persons, to the house of moruning, we must from henceforth number our steps, and order them a right, to the glory of God, and the good of our brethren. Thus it behooveth us to do, that will make claim with comfort to the death and resurrection of Christ, namely, as we desire to have our sins pardoned by his cross, so must we desire to have our sins in some measure pared away by the virtue of his cross; and as we desire to have the imputation of Christ his righteousness by his resurrection, so must we pray for the communication of his holiness in some measure to work in us righteousness by the power of his resurrection, laboring from henceforth to have our conversation in heaven, and being risen with Christ, to seek those things that are above, where Christ fitteth at the right hand of God, Colloss. 3. 1. But alas, many men would have him a Christ to answer for their sins, that they may be justified, but they labor not that he should crucify sin in them, whereby they might be mortified, and what is this, but to make a mock of Christ? And yet I do not here mind to exclude the forgiveness of sin by Christ, nay I rather grant a continual forgiveness of sin through Christ, adding only this, that as we desire to have our sins pardoned, so we should desire to have them purified. Neither do I dream of being clean without sin, or of any imagined perfection in this life; but I require that we should not wittingly and willingly lie in sin; and though we cannot come to perfection, yet to strive to come to perfection. For we are said to be new creatures not in being perfectly renewed, but in that we are in renewing, and finding the remnants of sin withstanding the work of new birth, we look for Christ a Redeemer to make an end of sin in us. Wherefore we must beware of the doctrine of heretics, imagining great things of perfection, as also of the profaneness of hypocrites and dissembling professors; we must neither be too righteous, nor too sinful, neither too wise, nor too foolish, neither to look for Christ alone to be without us, neither to imagine any spiritual Christ to be within us, neither with proud heretics must we please our selves with any indwelling righteousness, neither must we rest in Christ without new birth, as the drowsy Protestants: for if thou liest in sin, thou art not in Christ, because old things are gone, and new things have succeeded their place. It is marvelous that the wretched heretics cannot see their imperfections, when they still hunger, and eat, thirst, and drink, sometimes subject to sickness, sometime needing marriage, and dying as well as other men; all which things should be laid from them if they were perfectly in ••• stead in Christ, and already had entered into the kingdom of glory, where we shall neither need to eat, to drink, to sleep, where we shall neither marry, nor give in marriage, there dwelleth incorruption, and immortality. No more than are they perfect in this life, than they need not these outward things, and still they shall show themselves vnperfit, whilst they shall show themselves to stand in need of them. We then groan here under infirmity, & hope for our perfection in the life to come; and this is the excellency of Christiana. But where is this wisdom, where is this faith in Christ his righteousness, where is this new heart, new mind, and new affections? where be these new bodies, where is this bold courage in persecution, and comfortable looking for Jesus Christ to come a Redeemer, so that with a joyful heart we can think of our resurrection? Alas we are as yet but chickens, we are but as children, we are but as babes in Christ, and tender novices, yet clea • ing to the cradle, and sticking to our swaddling bands, and well are we if we so be, and labor still to grow on.
But let us further consider of the words of the Apostle: In Christ Jesus neither circumcision availeth anything, nor uncircumcision. We have heard before that the false Apostles and secret supplanters of Paul's preaching did not mislike that the Gospel should be preached, but therewithal they would induce Moses his government, and the discipline of the Jewish traditions. Against this mixture of the Law and the Gospel of Moses and Christ the Apostle beateth, fearing least a little leaven would sour a great piece of dowe. Against such, the teachers of our times had need to preach, for many make a mingle mangle of religion, neither flat Papists, nor sound Protestants, who not for any conscience sake, but for the easing of their flesh provide a safe shelter against the storms of persecution. The Jews rejoiced in that they were circumcised, the Gentiles rejoiced in that they were not circumcised: but both rejoiced amiss, saith the Apostle, in that they should rather rejoice that Christ Jesus was crucified, than that their foreskin was either cut or not cut. Again, by circumcision in this place the Apostle meaneth all other ceremonies, putting part for the whole, whereby he would show, that no ceremonies whatsoever, no not circumcision, whereof their Doctors so much vaunted themselves, could do anything to a new creature. Now if Moses his ceremonies, which in their time and place had some authority from God were not available hereunto; then man's traditions, which at no time nor in any place are in season, or credit, in that they never were authorised by the Lord, can neither be means nor fruits, neither causes nor effects of regeneration. If then the Jews were deceived with their ceremonies, as the Papists were by their traditions, what shall we think of our traditions? for, if the Lord would not suffer his own ordinances, which for their time were lawful, then he will never suffer traditions, which were never his, but man's. What shall we then say? we have pompous Papists, and politic Protestants. Ask the Papists if they rejoice in the cross of Christ, and if they be new creatures? they say they be so, and they show it in their crosses, altars, holidaies, metallish gods, banners, roodes, resurrrection, in finger crosses, in crosses at their lying down, in crosses at their rising up▪ in their oil▪ salt, wafercakes, pannes, ashes, and such like. Here is their rejoicing. Well, suppose we had to deal with the more learned Papists, the Jews did not only now rejoice in their ceremonies and circumcision, but they thought it good policy to retain these things with the preaching of the Gospel, and our more subtle Papists will confess, that their traditions are not specially and only to be rejoiced in, but they will have them mingled with the Gospel as necessary helps, and furtherances thereof. But in what order soever they are placed, of them Paul here remembereth them to make nothing for a new creature. And as in civil matters fools to avoid one extreme run into another, some seeing the superstitions of these men, and that popish religion is more ceremonious than the Jewish religion, straight affirm, that neither Baptism, nor want of Baptism; neither receiving of the Sacrament, nor want of it; neither hearing, nor not hearing; praying, nor not praying, is available to a new creature. And these Anabaptists, and heretical family of the doctrine of love so far reject holidaies, that they take away the Lord's day also; and as under the pretence of the Gospel they take away the set days of fasting, which were to the Jews, they reject fasting altogether, and wholly relinquish that exercise, unless they maintain a Sabbath in resting from sin, and continue the fasting in fasting from sin. Thus we see how we sail between two rocks, and between two flats, and therefore need the stern of God his spirit and government of the word to sail aright. We must not think that the Apostle in speaking of a new creature excludeth, but rather includeth the means to come to this new creature. For both our Savior Christ, and the Apostles teach as well by practice as by precept, that we must hear the word, offer up our prayers, receive the sacraments, & reverence true discipline. First, our Savior Christ exhorteth us to search the Scriptures, which testify of him, and commandeth them that have ears to hear, speaking most sharply even against them that hear not fruitfully. Paul 1. Thess. 5. forewarneth us not to quench the Spirit, nor to despise prophesying. And 1. Pet. 2. 2. the Apostle exhorteth the Jews as new borne babes to desire the sincere milk of the word. As for prayer besides that our Savior Christ did commend the use of it to his disciples, he also prescribed them and us a form of prayer, whereby we might level our requests. And Paul often stirreth up the Churches, unto whom he wrote, continually to frequent this exercise. Of the Sacraments the Apostle speaketh plentifully, 2. Corinth. 10. 2. Cor. 11. 2. Cor. 15. as also of discipline; 1. Cor. 4. 2. Cor. 5. 2. Cor. 10. And although the Apostles abrogated the Jewish Sabbath, yet they substituted the Lord's day, Act. 20. 1. Corinth, 16▪ Revel. 2. And albeit we have not a prescript time of fasting, as had the Jews, yet we know Christ told his disciples, that there was a time to fast in, as then the Bridegroom should be taken from them, & the Apostles in their election and instituting of Preachers fasted. So that we affirm nothing to help to true joy but a new creature, and the means to a new creature.
It remaineth: And as many as walk according to this rule, peace shall be upon them and mercy, and upon the Israel of God. That the Apostle might show, that this was no special prerogative to himself alone, but a benefit common to all, not a work of supererogation in him, but a duty required of others, he saith, As many▪ &c. As if he should say, Let no man look to have peace in his conscience, and mercy at the hands of God, unless he can thus rejoice in the cross of Christ. And by the way observe this mark of a faithful Teacher, he la • eth not any charge upon others, until he had applied it to himself, and from his own practice he adviseth us. The word which he here useth, is a rule, whereby he noteth such a thing, as a Christian man cannot well want, being a chief instrument, which worketh in us mortification and sanctification. He termeth it not a good counsel, or a good advice, which we may take up and lay down at our pleasure, which if we could do, it were well, if we do it not, it is no great matter, as the Papists account of the spiritual interpretation of the Law, which our Savior Christ useth, Matth. 5. For Popery, which is no better than country Divinity, thinketh it were a good thing if we could live so carefully: but it shaketh off this thing as a charge, and will not acknowledge it to be a rule, wherewith they stand bound before the Lord. A rule, we know, is commonly used in building, leuelling, or framing, whereby one thing is made fit for another, and therefore usual to Carpenters, Masons, Geometers, or such, who measure all things by square and compass. Now because there is a glorious building in the word, and a man needeth continually to be built up in Jesus Christ, to have his affections levelled, his heart framed to faith and obedience, the Apostle borroweth this word rule. But what is this rule? Be it far from me, that I should rejoice, &c. So that we must especially rejoice in our sins pardoned, in the world crucified, in our hearts, bodies, and souls renewed. This is the rule of all. And why? Is it not rather an effect than a rule? Yes, but it is usual to put the name of the effect for the cause, and the fruit for the means: as we may see I am. 1. 27 Pure religion and undefiled before God is to visit the fatherless: that • s, the effect and fruit of true religion, which God requireth with the hearing of his word, is to visit the fatherless. And Isaiah. 58. 6. Is not this the fasting that I have chosen, to loose the bands of wickedness, &c. That is, is not this the fruit of fasting, which I have chosen? And so likewise is it meant of the Sabbath in the same place, the fruit and effect whereof is to rest from sin. But why then doth the holy Ghost rather name the effect thā the means, the fruit thā the cause? Even because though we have the means, and do not use them to effect, it were altogether unprofitable, as we see many carnal professors, who rest too long in the means, but make no conscience to show the effect of them. What then? Shall we so rest in the effects, as with the Heretics of our time we should contemn the means? Shall we not eat and drink, because we live not by bread only, but by every word that proceedeth out of the word of God? Shall we not build, because unless the Lord helpeth, the builder buildeth but in vain? Nay, as we confess, that the means without the effect are unprofitable: so we affirm, that to come to the effect we must carefully use the means. Wherefore because the cause not producing it effect is nothing worth, the effect is rather set down than y e cause. Let not a man separate those things, which God hath joined together. If we rest in our Sacraments, as the Jews in their Circumcision, we shall never see the fruit of them. If we keep the Sabbath, if we use fasting, until our bodies be made most lithe, and labor not to become a new creature, all is in vain, we separate those things which God hath joined together, that is, the fruit from the means. Again, if on the other side we think now we must obey and not hear the word, if it be all that God requireth to do good, and not to pray, or that we can believe enough without the help of the sacraments, we deceive our selves with a false imagination of righteousness, and we make as great divorcement on the other side of the means from the effect, as before we make a separation of the effect from the means. Ask now the Papists what is their rule, and they will show many means, as the rule of Heremites, of Dominican Friers, of their Franciscan Monks, of their Augustine Friers, and such like. Demaund of them what rules they have of their effects; they will say, they are come out of the world to live in monkerie, they have their shauings, pilgrimages, whipping of their own bodies, voluntary and monastical vows, traditions, and such like. But come to the other rabble, who are worse than the beasts of Egypt, forsaking the sweet land of Canaan, and they will deny all means, and brag they never so much of effects, yet in pure effects they be most barren hypocrites. If they were as wise as Solomon, or as holy as David, or as zealous as Paul, yet they might frequent the Temple, and think it a blessing to be in Zion, and rejoice in the company of Christians. But to leave these, let us learn as much as we cast off the traditions of the Pharisees, so much to put on the sweet yoke of Christ, and let us carefully use the word, and with the word join prayer, and to prayer add practice, using the sacraments, and by them grow in faith, that by faith we may increase in repentance, and with the cause marrying the effect, and from the fruit never divorce the means, because God is neither pleased with our fruitless ceremonies, if we rest in the means, neither with our holy hypocrisy, if we refuse his ordinance. This rule the Apostle saith, is both for the preachers, and for the people: for preachers, because he opposed this rule against the rule of certain false teachers: for the people, in that he nameth them here the Israel of God.
By this word peace, he meaneth the favor of God, or the good success in our enterprises: by mercy, he understandeth the goodness of God in pardoning our sins, and relieving of our infirmities. First, it is probable, that he speaketh of these things to Teachers as well to discourage the false teachers, as to embolden the pure Preachers of the Gospel against all the glorious assaults of their adversaries. Again, because the preachers of the word have taken upon them the guiding and government of the people as well in life as in doctrine, and in good example to go in and out before them, he preventeth the subtlety of Satan, who might by the evil slanders of the false Apostles move these men to some remission in their calling. And to put away this temptation, the Apostle Paul putteth them in mind of this rule, and propounding here a promise, he encourageth them, notwithstanding their persecutions, against all attempts of men, and assureth them of God his merciful protection. This promise of the favor of God to his faithful Ministers is not only in this place, but used elsewhere of the holy Ghost, as Deuter. 33. 11. Moses the man of God blessing the tribes of Israel, saith thus of Levi the Priest of the Lord, Bless ô Lord his substance, and accept the work of his hands: smite thorough the loins of them that rise against him, and of them that hate him, that they rise not again. Thus he comforteth Levi, showing that his ministry should not be contemned without revengement. And Zacharias. 3. 1. 2. it is said, And he shown me Joshua the hie Priest, standing before the Angel of the Lord, and Satan standing at his right hand to resist him, and the Lord said unto Satan, the Lord reprove thee, ô Satan, even the Lord that hath chosen Jerusalem reprove thee. Where we see, that where God his true Ministers are, there is a strife with Satan, who is ready for them, but yet they are before the Angel, that is, Christ, who will smite the proud force of Satan, that he shall not be able to withstand us. And Christ showeth, that he hath a common ministry in and with his preaching, by them beseeching some, by them also threatening others: and therefore as he hath given them gifts for his glory, so he is armed with power to confound all that lift up an high hand against them. Hereupon he so much authorizeth his Apostles, telling them, whatsoever they bind on earth, shall be bound in heaven, and whatsoever they loose on earth shall be loosed in heaven. Neither doth this or such like promises only concern them, which in every point of doctrine and discipline are sound, and without error, but even them also, who holding carefully the foundation, which is Christ Jesus, through some infirmity of judgment build timber, hay, or stuble, as we may see 1. Cor. 3. Wherefore, if a man preach that we are all condemned through sin, and that there is no salvation without Christ, and no condemnation to them that believe in Christ, and teacheth that we must be crucified to the world, and become new creatures, though he doth not all other things perfectly and absolutely, yet keeping this foundation, he shall find mercy. But if a man destroy the Temple of God, that is, labor more about the establishing of ceremonies, and maintaining of errors, than he doth to maintain and establish the power of the Gospel, the Lord will surely destroy him. As then we dare not say, that a man purely preaching Christ crucified, though he fail in some smaller points of discipline, shall be damned: so we affirm, that a man maintaining corruptions, and nothing laboring to preach the cross of Christ, and neglecting the doctrine of being crucified to the world, and of becoming a new creature, is to fear, least that if he repent not, the Lord destroy him. For if they destroy the Temple of God, that is, the people of God by not teaching the truth, and by keeping out from entering into the truth, not only themselves, but others, the Lord will undoubtedly destroy such. This place maketh much also for our comfort against heresy and popery, because as God promiseth peace and mercy to them that preach and embrace the doctrine of our salvation by Christ; so he threateneth on the contrary his curse and vengeance both to the preachers and followers of the contrary doctrine, howsoever they hope for a day, or contemn the flock of Christ. For the same God that made the Israelites a valiant people in pursuing their enemies, so long as they continued in the rule he had appointed them; brought them low, and made them fly before their enemies, when they forsook this rule, so as one chased ten of them, and ten put to flight an hundred of them. Let us boldly then both preach and receive this doctrine of Christ▪ and not fear any corrupt Teachers whatsoever, seeing their supposed felicity shall be accursed▪ and our supposed misery shall be blessed. Which curse manifestly appeareth in many Papists this day, that become rebels, traitors, and murderers, as also in heretics, who are become mad and frantic, the Lord watching over them for evil and not for good.
And upon the Israel of God. Here with the Preachers the Apostle joineth the people of God, showing that they that willingly hear, and carefully embrace the doctrine, That by the law we are condemned for sin, and by the Gospel we are saved through faith in Christ, and therefore from henceforth endeavor to have this world crucified unto us, and us to be crucified to the world, and to become new creatures, shall also be saved, and find mercy and peace. Israel properly signifieth one that prevaileth with God. Now, because there was Israel in the flesh, which many did boast of, he here speaketh of the Israel in the spirit, as he speaketh of the Jews Rom. 2. and therefore calleth it the Israel of God, making a distinction between that counterfeit Israel, resting in the ceremony and outward title of the name, and that true Israel, whose praise is of God, and not of men. Before the Jews took the whole privilege of the covenant of God, but now the Gentiles also are contained in the covenant, because all ceremonies abolished, there is one shepherd, and one sheepesold. This promise then belongeth no more to all professors, than to all preachers, but to them alone which are truly called to be the true Israel of God. Whereby we are to learn, that all Christians shall not obtain mercy and peace, but the Christians of God, that is true Christians in life & doctrine. Wherefore all counterfeit Christians are to fear their estate, can they never so well say their catechism, were they never so well baptized, or confirmed, were they never so often coming to the Church to hear the word & receive the sacrament. Now if Israel the beloved of God not rejoicing in the cross of Christ, not being crucified to the world, not being a new creature, shall not find mercy and peace, what comfort are we to look for being Gentiles wanting the same things? And yet we must remember the consolation above named, that though Christians be in some points infants in doctrine, judgment, life, and conversation, yet if they carefully hold the foundation and build thereupon a godly life in truth and sincerity, though in some weakness, infirmity and imperfection, they shall obtain mercy and peace in the ende. The truth of this promise, and sure wrath of God on the wicked may appear to us both in the life and in the death of the true and counterfeit Christians, in seeing what mercy and peace appeareth in the one, what anguish and impatience breaketh forth in the other. The dear Martyrs of God neither were afraid of death on the one side, but rejoiced, in that they were made worthy to suffer for the truth, neither senseless and blockish as feeling no pain on the other side. The learned heretics which would seem to suffer, either yielded being overcome with the pain, or else died like stocks & stones, being half dead before they came to be executed. As for others that have died in their beds, the Lord hath given a manifest distinction between the true prophets & false teachers, between Christian professors, and obstinate Papists. The children of God ever have labored to make confession of their faith, to make known their hope, to witness their abundant joy at their departure, neither overcome with immoderate fear, neither sincking down in too much blockishness: the other have died some desperately without hope, some presumptuously without true faith, some murmuringly without all joy.
THE FOURTH PART OF THE WORKES OF THE REVEREND AND FAITHFVL SERVANT OF JESUS CHRIST, MAISTER RICHARD GREENHAM, MINISTER AND PREACHER OF the Word of GOD, containing an Exposition of the 119. Psalm, found imperfect amongst other writings of Master GREENHAMS, and perfected by Robert Hill, Doctor in Divinity: whose observations may be known by this mark.
WHEREVNTO ARE ADIOYNED OTHER Meditations upon certain parts of the Scripture. the Titles whereof appear in the next page following.
AT LONDON,
Imprinted by Thomas Creed, for William Welbie, and are to be sold at his shoppe in Paul's Church-yard at the sign of the Swan. 1611.
THE MEDITATIONS CONTAINED IN THE FOURTH part, are these hereafter following.
- 1 AN exposition of the 119. PSALM.
- 2 Meditations on PROV. 4. from verse 13. to 24.
- 3 Meditations on PROV. 14. verse. 5. 6. 7.
- 4 The sum of the Epistle to the HEBRVES.
- 5 A brief sum of ECCLESIASTES.
TO THE RIGHT HONORABLE, JOHN, LORDE. STANHOP, BARON OF HARINGTON, VICECHAMberlaine to the Kings most excellent Majesty, and one of his Honorable privy Council, Grace and Peace.
R Ight Honorable, Though Divinity as an Hand-maid, attend all other callings, (and by reason of her poverty serves many Masters) yet if she were esteemed according to her worth, she were worthy to become a Mistress to the most. Her Conception is Celestial, her Birth, in Paradise, her education in Canaan, her food Manna, her habit righteousness, her Arms, the Lamb, her children Saints, her kindred Angels, her habitation upon Earth, is the Church militant, and in Heaven the Church triumphant. This poor Lady hath ever yet lived by milk, which being drawn out of the two dugs of the Olde and Newe Testament, is called the sincere milk of the word of God: after which all her true children do thirst, as after that food which must nourish their souls.
This Word it was decreed by God the Father, preached by God the Son, inspired by God the holy Ghost, and by Angels, Prophets, Apostles, and Evangelists successively made known to the children of the Church. The Church of the Jews knew it only for a time, there he thewed his ways unto Jacob, his statutes and ordinances unto Israel. The Church of the Gentiles shall know it forever: he dealeth now graciously with every Nation, and the Heathen have knowledge of his Laws. True it is indeed, the Jews have the Bible, but by reason of that curtain drawn before their eyes, they cannot see him, who is the ende of the Bible, there is a great diference between them and us.
They (as Jerome saith) have the books, we the word of those books: they the Prophets, we the understanding of the Prophets: they are killed by the Letter, we are quickened by the Spirit: They have Barabbas the murderer delivered: to us is delivered CHRIST the Son of God. Judas sold him, the Jew bought him, the true Christian is the possessor of him, whom he findeth in this Word, feeleth in the Sacraments, and feedeth on in his heart by a lively Faith. The antiquity, necessity, dignity, and commodity of Helie writ, if it were truly thought of as it should, would breed a greater love to the reading of it, desire to the knowledge of it, and care to the practicing of it, then is now a days in the most of the world. For Antiquity, it is in part as ancient as the first Adam, and in whole, as old as the second, in whom all the Promises contained in this book are, Yea, and Amen. For necessity, as needful as the true knowledge of God, whom to know is eternal life. For dignity, so greas that it alone must be called the Law of God, yea, that law then which no man can show a better to serve God by, or by which he may better know his duty to man. Compare we this our Christian law with those of Lycurgus, Draco, Solon, Zaleucus, Numa Pompilius, Roman twelve tables themselves, which Cicero preferreth above all the books of Philosophers, and the difference will be as great as the light of the Sun, to a candle, the Cedar to the shrub, and the little Ant to the great Elephant. ••••• Augustine considering but one sentence of this book, writeth thus: What disputations, what writings of Philosophers, what laws of any Cities, are to be compared to these two Precepts upon which (as CHRIST saith) depend the Law and the Prophets; Thou shalt love the Lord thy God, with all thine heart, with all thy soul, and with all thy strength, and thy Neighbor as thyself? Here are Physiques, here are Ethiques, here is Logic; here is the la • da • l • government of the Common-wealth, &c.
Again, would we know the commodity of the Word of God, Psalm, 19. 7 &c. David saith, the Law of the Lord is perfect, converting the soul, the Testimony of the Lord is sure, and giveth wisdom to the simple the Precept of the Lord is pure and enlighteneth the eyes. The fear of the Lord is clean, and endureth forever: the judgments of the Lord are true, and righteous altogether. They are more to be desired then gold, yea, then much fine gold: Sweeter are they then the honey & the honey comb. By them also is thy servant made circumspect, & in keeping of them is great reward. 2. Tim. 3▪ Paul saith the Scriptures make wise to salvation, & are profitable to teach, to reprove, to correct, & instruct, and to make the man of God, (that is God's minister, who only in the Scripture is termed a man of God) perfect to every good work. And surely if men now a days could lay aside curiosity in searching after things not meet, affection in loving and hating men too much, ambition in seeking their own glory, self-love, in liking their own opinions best, pertinancy in maintaining preconceited errors, and in a word, prejudicate opinions of some men's gifts, and a popular following of most men's conceits, and that bitter calumniation, which is used one against another; if men (I say) could lay aside these, and only hearken what God doth say in his Word, there would be an ende of many Controuersies, which till then will never be without controversy. The Prophet that hath a dream, will tell a dream: he that hath God's word, will speak God's word, Ierem. 23. If once we reject the word of the Lord, what wisdom is in us? I ••• 8. 9. I had rather hear what God saith by his Prophets and Apostles, then what all the Fathers, and Schoolmen, and Doctors, and Casuists in the world can say: though also I will be content to hearken unto them, when they also should hearken unto the Lord.
It is well observed by Erasmus in his prefuce before Irenaeus, that that holy father did only with the weapons of the Scriptures encounter with the whole troupe of heretics. The sung of David against Goliath▪ the sword of Goliath against the Philistines are not comparable to these weapons. The word of the Lord it is the sword of the spirit, we must fight with it: the light of the soul, see by it: the guide of our life, walk by it: the fire of the Sanctuary, be warmed by it: the water of life be purged by it: the food of heaven, be nourished by it▪ the interpreter of God's will, we must know him by it: the means of consolation be comforted by it: and that mallet to knock out the brains of Antichrist▪ we must ever have it in our hands: If ever the son of Perdition •• e overcome, it must be by this means.
To the reading of this word, the Fathers, especially Chrysostom, in many places exhorteth the people; and Erasmus in his preface to the New Testament, protesting his dissent from such as would not have private persons to read the Bible, saith, that the Sun in the firmament is not so commō as the Doctrine of Christ. No man ever hated this light, but either he that wanted yes to behold it, or feared the light to discover his works of darkness. O then let us read this, and to reading add meditation, to meditation prayer, to prayer humility, to humility an aiming at God's glory and our good, and to all a desire to turn God's word into good works. This every word of God is pure▪ and is to be preferred before the gold of Ophir. And to the ende we might all delight in it, there is set down in the Bible all such variety of learning as may give content to each several Reader; Histories for the Temporist, Philosophy for the Naturalist, Ethiques for the Moralist, Mysteries for the Artist, and languages for the Linguist. Here is a Flood for the great Elephant to swim in, and • ▪ Foorde for the little lamb to walk in. Would we be acquainted with the vanity of the world? what better means have we then the book of the Preacher? would we know how to live in the world? whence better can we have it, then from the book of the Proverbs? and if we would pour out prayers to God, David in his Psalms hath a platform of praying, which one little book is the Epitome of the Bible. Calvin calls it the Anatomy of the soul: Another, the prayer-book of the Church: Athanasius the definition of human life: Basil the prediction of things to come: Nazianzen the sweet Companion of life: Augustine the common Treasury of all good things: Ambrose the Medicine of Mans salutation: Chrysostom a Salue against every sore: Gregory that Stone which killed Goliath: And Bernard saith, that whosoever faithfully and devoutly doth sing the Psalms, in a sort is in association with the Angels: without which devotion, (what Quirister soever) shall sing them in the Church, I may say unto him as Augustine once said to the singing men of his time, Plus placet Deo mugitus Boum, latratus Canum, grunnitus porcorum, hinnitus Equorum▪ quàm cantus Clericorum luxuriantium: The bellowing of oxen, the barking of dogs▪ the g • unting of swine, and the • eying of horses, do more please God then the singing of luxurious Quiristers.
Now though every Psalm be of special Observation; yet this one is especially remarkable. It was penned by King David, that sweet singer of Israel, it hath in every verse a commendation of the word of God, it is artificially written, every eight verses beginning in the Hebrew tongue, with one Letter of the Hebrew Alphabet: and the longest Meditation that ever David had, either concerning God's word or works, it seemeth he had it when he penned this Psalm▪ which the Jews used as a Catechism for their children To the ende this Psalm might be understood of all▪ it hath been expounded by many worthy men, especially by that worthy man of God, M. Richard Greenham, memorable in our Church. It is pity that all his meditations on this Psalm come not yet to light, but that in former editions about forty verses were left vnexpounded.
Now that godly man who hath the sale of his works, was very desirous that there might be an Exposition upon every verse, and to that purpose hath employed me. And I finding the four first verses expounded by a worthy Elisha, upon whom the spirit of this Elijah doth rest, was bold to set down the same as I found it: the rest I have finished according to the grace given unto me, and thus offer them to the Church of God.
I remember that an ancient Father saith, Iudicem aditurus▪ patr • num quaere, Must you appear before the Judge, seek a Patron. I am now to appear before as many Judges as Readers, I desire a Patron: and I find none fitter then your Honor, who having for many years post been a bountiful Patron to my labors in the Church, will (I doubt not) vouchsafe to become a Patron of these labors for the Church. If ever we must look for a blessing from Counselors, it is then when they consult with the Lord, and are not ashamed of the Gospel of Christ. Among many such Honorable Senators in our Kingdom, we have good cause to number your Honor. What Sabbath is there, which you pass over without the morning and evening sacrifice? what Minister is there who preacheth before you, whom you send away without a blessing? what month is there, in which you once are not a Communicāt at the Eucharist? what day is there, that passeth over your head, in which you use not both prayer and meditation? You were once gracious in the eyes of that Queen, then whom the Church never had a more nourcing mother: you are now gracious in the eyes of that King, then whom the Church will never have a more nourcing Father: & in this honorable Parish wherein you live, what good you do by your own example, in frequenting God's house, your liberality & bounty in maintaining God's Saints, & your care, that your family may be the Church of God, I had rather be silent, then say little. Your old age is a crown of glory, being thus found in the generation of the righteous. The consideration of your honorable respect to piety and godliness, hath made me a long time to honor you in mine heart, and the consideration of your▪ favor to me a poor preacher, emboldeneth me to publish these my labors under your Honorable name. If it please you to allow that your name, which I am persuaded is written in the book of life, may remain in this living and worthy book, I have that which I desire by this Dedication.
Thus craving pardon, I humbly take my leave, beseeching the Lord to continue you long, a trusty Counselor to our most gracious King: your Honorable Lady, the Lady Margaret, a precious Jewel upon your right hand: and your hopeful and happy Children, as Olive plants round about your Table. London: From Salisbury Rents, at S. Martins in the fields. November the first. 1611.
At your Honors service, Robert Hill.
WHOSOEVER IS DESIROVS TO LEARNE AND REMEMber the Word of God, that he might live after it, let him consider of that which is written in the 119. Psalm.
ALEPH. THE FIRST PORTION.
Verse I.
T Hat which all men seek for and few find, the same is set out in the word of God, namely felicity and true happiness. And because God would have all men to know, wherein their blessed estate doth consist, therefore Christ begins his first Sermon with it Math. 5. David his first Psalm with it, Psal. 1. And the Prophet in this place his first verse with it, describing therein a blessed man. A description opposite to all that vain felicity, which ever vain Philosophers devised out of their deep speculations: or profane men frame out of their corrupt affections: not consisting in pleasures, riches, honors, greatness, in civil honesty, formal hypocrisy: or the whole possibility of nature, but in the sincerity of the heart, and continual walking in the ways of God. Solomon saw this, and therefore after he had sought happiness in all things of this life, he willeth us to hear the end of all, namely, to fear God and keep his commandments, for thus saith he, this is the whole man.
If this (saith one) be the whole man, then without this man is no man; no though he wallow in wealth, swim in pleasures, and be carried alofte upon the wings of Honor. For first all these, (though they were all in the possession of someone man) cannot possibly fill the unlimited desire of the soul. So unquenchable is the thirst of man's soul, until it bathe it self in the river of life, and in the immeasurable Ocean of goodness and wisdom. Secondly, they cannot secure the conscience distressed with the apprehension of the wrath of God, or prevent his judgments, as we may see in Nebucadnezzar: Dan. 4. and his son Belshazzar: Dan. 5. verse. 6. and Prophecied of Zeph: 1. 17. 18. Ezech: 7. 19. Obad: 4. When our sins are ripe, and ready to take the flame of God's fiery indignation, then neither the wedge of gold, nor the height of place can privilege or protect us. Lastly, they cannot stretch themselves to eternity: they all can bring us no further then our death bed: then are they utterly disappointed of their weak & imaginary sweetness, and are wholly turned into wounds and wormwood, into gall and vexation. They leave indeed a sting in the conscience that never dies; but themselves die all at our deaths, and lie down with us in the grave, Job: 20. 5. 6. 7. 8. 9 10., &c.
But to come to the blessed man indeed; in that when the Prophet would make known unto all the world, who are in the happiest estate, and in the highest place of account with God, he describeth & setteth them forth by this property: that they are sincere in heart, and upright in life and conversation; in a word, such as truly fear the Lord. The point hence to be noted in general, is this, that Grace and Religion is the way to all blessedness.
This doctrine the Psalmist confirmeth unto us in sundry other places, as Psalm. 1. and 112. &c. In the former whereof he declareth, who is a man truly religious, to wit, he that escheweth ill counsels, and sinful practices, and on the other side, embraceth and delighteth in goodness and godliness, and in the means of obtaining and increasing the same: and then he pronounceth such a man blessed: Blessed (saith he) is the man that doth • ct walk in the counsel of the wicked, nor stand in the way of sinners, &c. But his delight is in the law of the Lord, and in his law will he meditate day and night. And to the same effect is that in the other Psalm before named: Blessed is the man that feareth the Lord, and delighteth greatly in his commandments, &c. Throughout which Psalm, we may observe as the true and certain notes of a righteous man, so also his privileges, which are very many, and very great, both in regard of himself, and of his posterity, which shall speed the better for his sake. Notable likewise is that place of Deuteromonie, where the Lord speaketh unto his Church in this manner. Blessed art thou ô Israel who is like any • thee, ô people saved by the Lord, the shield of thy help, and the sword of thy glory? which speech is not to be understood, as pertaining only to that nation, but as belonging to all that are the •• ue Israel of God, and that serve him with an upright and faithful heart. Now what saith he of them? Who is like unto thee, O Israel? Why, if they should have looked to outward things, they might have answered, the Egyptians, the Edomites, Assyrians, nay the very Canaauites themselves are like unto us, yea far beyond us: for at that time when this was spoken, they were in the wilderness, traveling towards the promised land: and what great matters had they then? Moses who was the best of them, had not a house to rest his head in: none of them could say: this is my ground, there is my corn, thus large are my revenues by the year, &c. but they were all tenants at will at a days, or at an hours warning, or less, even as God's pleasure was: yet the Lord maketh a challenge against all the world: Who is like unto thee ô people saved by the Lord? meaning indeed, that no nation under heaven was comparable unto them in regard of the wonderful things that God had wrought for them, and in regard of those heavenly perogatives which he had vouchsafed unto them: the meanest hewer of wood, or drawer of water, amongst them, was to be preferred before the mightiest Monarch in the world: and that may be said of all true Christians, which was spoken of them: Who is like unto thee O people saved by the Lord?
The truth of this will more evidently appear, if we well weigh the things that follow: Namely,
- 1. What misery grace doth free us from.
-
2. What good things it maketh us to enjoy,
-
1. In this life.
- 1. Estimation.
- 2. Safety.
- 3. Comfort.
- 2. In the life to come, all manner of happiness.
-
1. In this life.
1. First therefore that we may see what misery it frees us from, we must consider, that men naturally are the children of wrath under the curse and malediction of God, subject to horrible vexations and terrors: all their life long, they live in fear of death, and of such judgments as are forerunners of death: their table is a snare, and their prosperity their ruin: their adversity is imbittered, and their callings accursed, and in a word, nothing maketh them better, but everything a great deal worse; all being infected and poisoned unto them by their own sins, and God's fearful vengeance upon the same. If they live, it is to the increase of their damnation: if they die, they go to take present possession of destruction: if they refuse to eat and drink, they are murderers of themselves: if they do eat and drink, they are usurpers of that which is none of their own. If they come not to the Word, and Sacrament, they are contemners of God's ordinances: if they do come, they are profaners of the same, and so shall be further hardened to their final perdition: and is not this a wretched case? Though for their apparel, they were clothed as Solomon in the midst of his royalty: though their Robes were as rich as was Aaron's Ephod, or breast-plate, or the most costliest parts of his garments, all were of no worth without grace: though they fed on the daintiest dishes, and did eat Angels food (as the Israelites are said to do) yet if they be sinful and rebellious, they shall perish as Corah, Dathan, and Akiron, and many other of them did. Though their habitations were as sumptuous & delightful as Paradise was, yet they could have no more comfort therein, then Adam had, when he had once broken the commandment of GOD, in eating of the forbidden fruit: Notwithstanding, all things remaining in their excellency as before, yet he was surprised with the terrors and fears of a guilty conscience, and could take no pleasure in the goodly rivers, in the pleasant fruits, in the variety of all the creatures that were in the garden of Eden, &c. but he was fain to fly from God's presence, and to hide himself among the Trees of the garden. And last of all, though their dignity were never so great, their possessions never so ample and large, and their substance never so plentiful and abundant, yet they could have no more comfort in ante, or all these things, then Belshazzar that impious King had: who for all his valiant Captains and Soldiers, for all his great cheare and plenty of wine: for all his jollity and triumphing over God's people: for all his merry companions that he had about him, and all the means that he had to comfort him; yet was he in such horror, when he saw on the wall the Hand-writing against him, that his countenance was changed, and his thoughts troubled him, and the joints of his Loynes were loosed, and his knees smote one against another.
This (and much more lamentable then can possibly be expressed) is the case of all unregenerate men: And how great then must the excellency of Grace needs be, which freeth a man from this woeful estate and condition? Yet this is not all, but as it freeth men from this misery, So
2. Secondly, it bringeth men to the enjoyment of all good things; and that first in this life it procureth them the benefits following:
Namely,
1. First, a good estimation: So that it may be well said, that the righteous is more excellent then his Neighbor; and that of all other, they are the most glorious people, that have the spirit of Grace and of glory dwelling in their hearts. For they are precious in God's sight, as being his chief Treasure: precious in the eyes of his people: precious in the account of the Angels: yea, reverent in the sight of the very wicked, who esteem them to be honest men, & dare trust them before any other, many times with their goods, with their children, and their portions▪ yea, and with their souls also. For when they are in any extremity, lying upon their death-beds, or the like, oh then they cry out! Send for such a Preacher: send for this or that good man or woman: now their prayers and their speeches might do me good, which heretofore I have rejected, or lightly esteemed: and then none is to be compared to them, none to be sought unto in respect of them. And when they labor to disgrace and vilify them, by terming them Dissemblers and Hypocrites, evē then against their wills, they highly commend them; for it is in effect, as if they should say: These men pretend they have many virtues in them, but I would not have men think, that they are so good and godly, as they seem to be: If they be, then they must needs be an excellent people indeed; (for there is none that hath any civility in him, but he will acknowledge that it is a good thing to hear, and read, and confer, and to spend much time in prayer, as God's servants do; but they cry out, that they do not these things well, nor with a good heart.) Now, if Christians consciences do bear them witness, that they do perform these duties in uprightness, then they have the testimony of ungodly men themselves on their sides: and till they can disprove the soundness of their hearts, they must, whether they will or not, justify their behavior.
Thus we see how godliness winneth a good estimation.
Now secondly, it doth also bring safety with it: it setteth men out of gun-shot, so that neither the Devil, nor all the powers of hell can annoy▪ or hurt them: nor any, or all of the devils instruments in the world prevail against them, for their overthrow: for the Lord is evermore a shield and buckler unto them, so that they must strike through him, before they can come at them. He will cover them under his wings, and they shall be safe under his feathers, Psame 91. 4.
Thirdly, the virtue and power of grace is such, that it maketh God's children to rejoice, even in affliction, as was verified in David, who when he had many malicious adversaries against him, and many troubles beset him round about, yet he had more joy of heart then they had, when their wheat & their wine did abound And so it is with all God's setuants: as their sufferings are many, so are they refreshed with manifold consolations.
And when outward matters of rejoicing are furthest removed from them, then are they driven nearer unto God, the fountain of all true comfort, and by that means their hearts are exceedingly revived. And if they be so much cheered in the times of their greatest adversity, how much more joyful are they in the days of their prosperity, when he maketh them to rest in green pastures, and leadeth them by the still waters: preparing for them a Table in the sight of their adversaries, anointing their heads with oil, and causing their cups to run-over, as the Psalmist speaketh. And they withal, have a principal care to entertain God's blessings with thankfulness, and to serve him with a good and thankful heart, in the use and enioyments thereof.
Now if their estate be so blessed in this life, what shall their happiness be when they depart out of this life, to have the fruition of those joys, which are prepared for the Saints, in the kingdom of glory? where all tears shall be wiped away from their eyes, and they being altogether freed from sin and sorrow, shall receive an immortal Crown of blessedness with the Saints and Angels, in God's own presence, where is fullness of joy, and at whose right hand are pleasures for evermore; where there shall be no parting of company, nor possibility of any unkindness, nor tediousness in conversing together.
Much more might be spoken of the excellency of this estate, and yet when all hath been said that can be, it is nothing in comparison of that which the thing is in itself, and we shall find it to be, when we shall lay down this body of corruption, and be clothed upon with perfect glory. But yet that the dignity thereof, may somewhat more clearly be seen into, let us consider a little further of the
- 1. Price.—thereof.
- 2. Rarenes, and thereof.
- 3. Continuance thereof.
1. First, concerning the price that was laid down for the purchasing of it, it was the greatest that ever was given for anything; For there goeth more to the buying of a Christian, then to the making of the world▪ For in the Creation, GOD did but say the Word, and all things were presently formed according to their several kinds: but in the work of Redemption, God was not only to say, but to pay also, and that full dearly, even the blood of his only Son, which was of an infinite value. And therefore if things are to be esteemed according to that which Wise-men will give for them, surely the estate of Christianity must needs be worthy high estimation, since the wise GOD provided it for his children, at such an inestimable reckoning.
2. Further in respect of the rareness thereof, it is to be accounted very admirable. If things that are very dear were also very common, that would diminish some part of their worth: but as for this, it is both precious and rare. There are but a very few selected ones, that the Lord hath singled out, to be partakers of the life of Grace, and to be afterwards Heirs of the Kingdom of Glory, which maketh it to be a gift of far greater estimation.
3. Lastly, if it were both dear and rare, yet if it were to be enjoyed but a while, it were the less to be regarded: Therefore this, addition there is unto the happiness of this estate, that it is also durable, yea, Euerlasting. And whereas all worldhe Excellencie, and all Earthly promotions are Temporarie, and vanishing; So that a man may be very high this day, and as low ere the morrow, and none can be happy in possessing those things, through the loss whereof, he may so quickly become miserable: it is otherwise with them that are in the state of grace, for that never falleth: once a Christian, & ever a Christiā: as the Lord's purpose • changeth not, so neither doth our condition change: • ut if we have begun in grace, we shall end in glory, that never shall have ende. Psal. 16 11. Dan. 12. 2.
Is it so, that Religion and true piety, is the ready way to the highest advancement▪ then hence let us learn to set our hearts chiefly thereupon, and above all the treasures in the world, principally to affect that. We account it good husbandry in the first place, to s • eke after those things that will do us most good: if silver be offered, we will prefer it before brass, & if gold be offered, we will take it rather than silver. Now concerning this heavenly wisdom, it is said: Receive mine instruction and not silver, and knowledge rather then fine gold: For wisdom is better then precious stones, and all treasures are not to b • e compared unto her. And this should encourage us rather to use all industry for the obtaining of this ble •• ed estate, because it is a thing have-able. It were in vain for a base person to sue to be a King, a Duke, or a Lord: none almost is so foolish, as to seek for such preferments, because they know it would be but lost labor. But there is not the meanest servant, slave, or bondman, but may attain to this spiritual dignity, which is far beyond all advancement that the kingdom of this world can possibly yield. He that can pray, hear, meditate, confer, and judge himself in secret before he cometh to the Sacrament, and with all good care and conscionable respect use all God's ordinances, for the obtaining of faith and other graces, which do ever accompany the same, shall be sure of good and happy success: for the Lord will be sound of those that seek him with a true heart; therefore let us not so cast our eyes on earthly commodities, as that in the mean time we neglect this pearl of price, and this inestimable Jewel, that will so exceedingly enrich us. The Apostle telleth us, that those that run in a race for a prize, though it be but a garland that is set up, so that they can gain only some small credit of their agility and nimbleness in ou • running one another, yet they will put off all that might clog and hinder them in their race; but especially if they should run for a crown of gold: neither will they be so foolish as to stoop down to take up every pin or point that lieth in the way; and yet they run but at an uncertainty: when they have done their best, another may carry away both the honor and commodity from them: and certain it is, that but one alone can win the prize: and even he also, though he have the applause at one time, may go away with the disgrace at another, or if his credit do continue all his life time, yet death will take it away at last. From all which the Apostle would have us draw this conclusion, that if such kind of persons, notwithstanding all that hath been said, will so bestir themselves, and seek to acquit themselves every way like men: then much more ought we to put our selves to it, and with all alacrity run the race that is set before us, since we run not at an uncertainty, but are sure to obtain the crown; o • e shall not prevent nor deprive another, but all shall undoubtedly get that which they do expect: and especially seeing that withal we strive for an incorruptible crown, and shall attain unto, not a fading and vanishing, but an abiding and everlasting dignity.
O but (will some say) if we bestow our p •• n • s and endeavours so much about spiritual things, in the mean time, we shall neglect those earthly things that are needful, and so bring our selves to poverty. N • y, not so, provision for our everlasting estate, doth never impair our present estate: for g 〈…〉 th the promises of this life, and of that which is to come: and thereby shall all matters be blessed unto us.
Have we inheritance, wealth, reputation, dignity, &c. This will assure us that we have a good ti • e unto all, and season and sweeten all, that everyone of them shall be comfortable and profitable unto us, making it clear unto our hearts and consciences, that the Lord sendeth them in mercy, as pledges of greater m •• ters that he mindeth to bestow upon us.
Have we not these outward things? Godliness will make a supply instead of all: for that is great gain with contentment, in comparison of which, all the promises of contentedness that other things make unto us, will be found to be but mere illusions; because it certifieth our souls that God will provide sufficiently for us, which persuasion alone is able to stay the restless and unsettled minds of the sons of men, from pursuing after the unprofitable, deceitful, and lying vanities of this present evil world.
Seeing religion is such an incomparable treasure, it should instruct us in the second place to have the means in due estimation, whereby we may be made truly religious, by which our minds that are blind, may be enlightened, our hearts of crooked may be made straight, of proud may be made humble, and of fraudulent may be made true and faithful. And those means are the Word, the Sacrament, Prayer, and the like, which are the steps whereby we must ascend unto this honorable estate: for it is as possible for men to make stairs to climb up unto the sky, as for us without these, to ascend unto heaven, by any devises of our own framing.
The word is the key that must open hell gates, to set us at liberty from the bonds of sin, of Satan, and of death; and to unlock heaven gates, that we may have entrance into glory: in which respect it is, that Christ saith unto Peter, that he would give unto him (and consequently to all Ministers of the Gospel) the keys of the kingdom of heaven, that is the dispensation of the word, which maketh the way unto heaven lie open to all such as by faith receive the same into their hearts. So that we should not come unto the means with a b • se conceit, or light estimation thereof, but with a large and ample desire and expectation of taking benefit thereby. If men can once espy a way how they may rise in the world, either in great wealth or promotion, they will be most industrious and laborious in that course, they will refuse no pains in seeds time, though the weather be unseasonable and cold▪ and their work every way troublesome: but they will put themselves to it with all care and industry, in hope (though it be but an uncertain hope) of bettering their estate. So those that live by fairs and markets, will not fail one of them ordinarily, neither heat nor cold, wind nor rain, nor any the like impediments shall hinder them from pursuing their commodity; and why then should we be negligent, and play the sluggards while our seeds▪ time lasteth, and the Lord biddeth us plough up the sallow ground of our hearts, that he may sow therein the seed of life which will never fail to yield us a plentiful harvest, if we can wait upon him for the same? And why should we be slack and careless when our chief market days and fair days come, and not rather set our hearts and endeavours to seek after those things, which all that seek shall find, and being found will make us men forever.
This should be an encouragement unto us, not to think anything too much, that we can do or suffer, in or for the profession of Christianity.
Oh, but it is an hard matter (may some say) to fast and pray, and mourn, and grieve our hearts, continually for our sins land when we have done all, to be derided and maligned, persecuted and slain for a good cause • and besides all these, to feel God's hand scourging us, sometimes with poverty and want, sometimes with fears and terrors: sometimes with temptations and inward conflicts, &c.
These things seem very great, and very tedious indeed to flesh and blood: but in truth they are but small, yea matters of nothing, if we consider what is the use of them, and what will be the ende of them; and therefore let us remember for our comfort when we are in this strait and difficult and unpleasant way, that we are going to be installed into a kingdom: and who is there that being offered a Baronrie, or a Lordship, yea though it be but a Farm, if so be he will take the pains to come for it: who is there (I say) that would take exception, and say, alas the air is cloudy, and the weather uncertain, nay it begins to rain, or hail, or snow already, and therefore I will even stay at home, and never wet my foot for the matter? Nay if there be but likelihood of some smaller gain, and the weather fowl, and the ways deep, and themselves somewhat out of temper also, yet they will adventure to go through all, and rather ferry over, than come short of that profit that is offered: how much more then ought we to break through all impediments, and swallow up all difficulties with the consideration of this, that our journey tendeth not to the getting of some small commodity, or to the purchasing of some worldly possessions, or to the obtaining of any earthly preeminence or preferment whatsoever: but that we are traveling toward our own country, where we shall receive an invaluable and eternal crown of glory? and albeit we must pass through many rough and craggy, and thorny ways, and meet with sundry things, that will be very irksome and unpleasant; yet let us make account withal, that we shall find many sweet comforts, and joys unspeakable, and glorious in the midst of our pilgrimage, and in the ende shall have the fruition of that happiness, which will make amends for all. And this was it that made the Apostle Paul so comfortable, in the midst of all his sufferings Therefore we faint not, (saith he) but though our outward man perish, yet our inward man is renewed daily. For our light affliction, which is but for a moment, causeth unto us a far most excellent, and an eternal weight of glory. Where we may note, that when he speaketh of the happiness of another life, he magnifieth the same exceedingly, both for the worth of it, and for the continuance of it: calling it a far most excellent, and eternal weight of glory. To be excellent is much, to be most excellent, is far more: to be far most excellent, is yet an higher degree: but when he calleth it a far most excellent, and withal an eternal weight of glory, it maketh a great addition unto all the former, and showeth that it is indeed, an inconceiuable and unutterable happiness, that in the heaven we shall enjoy: but on the other side, he counteth his affliction light and momentary, because it passeth as it were in a thought, and is a thing of nothing, being laid in the balance, against the never fading bliss, that we shall shortly come unto. And as for that weight that is in the tribulations of this life, it is but as an heavy bag of gold, that will make the heart of the owner light, in the very carriage of it, and so much the more light, by how much weightier it is.
And therefore by all these motives we should persuade, yea, even compel our souls unto patience under the cross of CHRIST, and to perseverance in the practice of all the duties of godliness: a pattern of which patience we have in the Hebrews. Who after they had received the light, endured a great sight in afflictions. Partly (saith the Apostle) while ye were made a gazing-stock, both by reproaches and afflictions, and partly while ye became companions unto them, which were so tossed to and fro. For both ye sorrowed with me for my bonds, and suffered with joy the spoiling of your goods. And why? knowing in yourselves that you have in heaven a better and more enduring substance. If their riches had been of such value as they made show of, and as the world takes them for, they could not have been so quickly taken from them; but since they had betaken them to their wings, these faithful ones knew, that heaven, which was reserved for them instead thereof, was far more excellent, and more durable, and therefore full glad were they, that for the cause of God, they had made so happy and so blessed an exchange.
Verse 2.
THese words having been expounded before, offer unto us this doctrine: That whosoever would have sound happiness, must have a sound heart.
So much sincerity as there is, so much blessedness there will be: and according to the degree of our hypocrisy, will be the measure of our misery. It is not in the action done, or in the words spoken, that blessedness consists, but in the quality of them, that all be done and spoken soundly and sincerely: this is required Psalm 15. that he that will be a member of the Church militant on earth, and of the Church triumphant in heaven, must walk uprightly, and speak the truth from his heart. And again in another Psalm, a question is made to the same effect, Who shall dwell in the mountain of the Lord, and who shall stand in his holy place? and the answer is: He that hath innocent hands, and a pure heart, which hath not lift up his mind to vanity, nor sworn deceitfully. In which words we have a description of a sound hearted man.
- 1 By his actions, that he dealeth uprightly, and so hath innocent hands.
- 2 By his affection, that he lifteth not up his mind to vanity, that is, setteth not his heart on any earthly thing: in which sense that phrase is used in the original. Ier. 22. 27.
- 3 By his speeches, that he hath not sworn, nor any way spoken deceitfully.
The reasons to confirm this point, are drawn from the great inconveniences, that will follow on the contrary; for if there be in any a fraudulent and deceitful heart.
1 First, there is a deadly quarrel, and mortal enmity between God and him: for who are they that are reconciled to the Lord, whose sins are covered by the righteousness of his son, so that they shall not be imputed unto them? even they In whose spirit there is no guile. And what will follow then for those, whose hearts are full of fraud and deceit, but that they must needs be destitute of all hope of the pardon of their sins, and so consequently lie open to the strokes of God's vengeance due unto the same?
2 And as their persons are hateful to the Lord, so are their services abhorred of him: for indeed they are not the services of God, but of Satan, and of their own flesh: and therefore be they never so glorious in outward show, and let them pretend never so much zeal in the performance of them, yet the Lord hath them in utter detestation: As we may plainly see in the hypocritical Pharisees, they would be everywhere praying with great devotion: and very often fasting, with great austerity, and blowing a trumpet to give notice unto men of their almsdeeds and liberality, and striving with all their might by external observations, to win themselves the praise of holy & zealous men: yet for all this, our Savior sharply rebuketh them, saying; Ye are they which justify yourselves before men, but God knoweth your hearts, for that which is highly esteemed before men, is an abomination in the sight of God. It is as loathsome unto him as carions, or toads, or any such creatures as man's nature doth most abhor, can be unto us.
Thirdly, this is another misery of hypocrites, that they live in continual fear and danger: there are holes in their maskes, (at least there will be) and their double dealing shall be seen into: it shall sometime or other come to light, how they have abused God's presence, and dissembled with their brethren, by making fair shows, and pretences of that which they never meant: their sins shall not always lie hid, but either they will give over all, in time of persecution, as the stony ground did; or in hope of promotion, as Judas, and Achitophel did, and so discover their false-heartednes: or else it shall be drawn forth by their speeches, in their merriments, or in their distempers; or else God's spirit in godly men, shall descry it, by working in their hearts, a vehement suspicion of them, and causing them with a judicious eye, more narrowly to pry into their works, and ways. By one such means or other, God will lay them open to the view of the world: so that being in such peril, they cannot but have a fearful heart, and a restless conscience. And to this purpose, notable is that saying of Solomon: He that walketh uprightly, walketh boldly or surely, but he that perverteth his ways shall be known. Whence it is apparent, that the upright man needeth not to fear anything, he needeth not to be afraid of ill men: for though they may disgrace him, they cannot shame him: he needeth not to be afraid of good men: for the oftener he speaketh unto them, and conuerseth with them, the more he is approved by them: neither needeth he to be afraid of God, for he that searcheth the heart and the reins, knoweth and alloweth of the integrity of their souls. They have no cause of fear for the present, because all things go well with them: neither is there any for afterwards, because all things shall go well with them, for they shall never fall away from God: None can pluck them out of his hand; Satan cannot, because he that is in us, is stronger then he that is in the world: sin cannot, because grace will prevail against it: the world cannot, because this is our victory, whereby we overcome the world, even our faith. And the Apostle concludeth generally for all other matters, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. What followeth now on the contrary part for hypocrites? but he that perverteth his way, that is, alloweth himself in any ill course, though never so secretly, shall be known: that is, his vile and wretched dissembling shall be detected, if not in this world, yet when the thoughts of all hearts shall be made manifest: they shall be found out first or last, and therefore they cannot but walk fearfully in their ill courses, wherein they walk and give liberty unto themselves.
This should make us exceeding careful, and wary when we offer our selves to God's services, to search and dig deep into our hearts, that we may cast out all the loose earth that is there, and so our building may be on a rock, and not on the sand. We must purge away that leavē of hypocrisy, that hath wholly infected our nature, that so we be not found to halt in our worshipping of God, least he take us with the manner, as he did him that came without a wedding garment, whom he singled out from all the guests that were present, and that not only to ignominy & reproach, but to everlasting punishment and torment in hell fire. It is very dangerous then we see to deal hypocritically with God; it is not safe with men to pretend and say one thing before their faces, and to speak and do another behind their backs, because they may peradventure discern it: but it is more dangerous to dissemble with God, for he doth certainly discern it, and will as certainly punish it.
Many, when they are reproved, or admonished, will snuff at it, and say▪ What need you be so hot in the matter? I hope you cannot charge me to be either Whore or Thief. But though man cannot charge you (which all cannot say) is that a sufficient discharge for you? Nay you must look unto it, that God find not matter sufficient to convict you, either of those particulars, or of worse and viler offenses.
And let none reply, that it is sufficient, that we frequent Sermons, & partake of the Sacrament, and come to prayer in public, and use prayer in the family, and perform other duties that Christian men and women should do, and no more is required at our hands.
Yes, God doth require more then this: he calleth for the heart in all these: though a man be present at never so many Sermons, yet if his mind run after his pleasures, or after his covetousness, so that when his body travels one way, his affections travel another way, all his hearing is nothing worth.
And so in prayer, though there be never so many excellent words, apt terms, and goodly sentences, yet if they come from the head and not from the heart, from wit and memory, and not from the inward feeling of the soul, they cannot be accepted. God professeth indeed, that he will be found of those that seek him: but then they must seek him with their whole heart: that is, truly and fervently: they must not come with a part of their heart: for then they bring no part in God's account: but with all their heart: for he that giveth him not all, giveth nothing at all • o for the works of our calling, if we do not labor therein as God's servants, we can expect no wages, we may have commendation from men, but we shall have • check and rebuke from the Lord; men's tongues may magnify us, but God's hand will confound us.
Therefore let us, when we enter upon any good way, endeavor with an upright and true heart to go forward in the same, otherwise it had been better never to have entered hereinto. Now that we may make sure work in this regard, let us try our sincerity by the good effects that do ever accompany the same.
1 One note therefore of a sound heart (which we should take for our trial) is to be universal in our desires, and in our practice, that we have respect to every commandment of God, to the first table as well as to the second, and to the second as well as to the first: that we be righteous towards men, as well as religious towards God; that we look to our hearts as well as to our actions, and to our actions as well as to our hearts▪ Contrary to this rule is the dealing of those that will give dispensations unto themselves for many things, so that they can make a show of something. What if we be not so strict for the Sabbath? (think they) yet we are no swearers nor blasphemers: what if we take a little liberty for vain sports and idle discourses? these are but trifles; we will not be adulterers, nor filthy speakers, &c. This is a shrewd sign of an heartfull fraught with guile and deceit: the property of a good conscience is to be willing and desirous in all things to walk honestly. If one be never so strict for the Sabbath, if he will help himself by a lie now and then, for his commodity, or for his credit sake: and if a man be never so rigorous and severe for matters of justice, and yet will steal time from the Lord upon his day, and spend the same in his own businesses and affairs, whether secretly or openly: and so for any other thing, if we make bold to borrow a little law of God; this is an argument of a false and dissembling heart: and therefore this must be taken heed of, as being very dangerous.
A second mark is to have a continual increase in godliness: neither to wax worse, nor to stand at a stay, but still to strive to grow better and better, as the Apostle Paul testifieth that he himself did: I forget that which is behind, and endeavor myself to that which is before: and follow hard toward the mark, to the prize of the high calling of God in Christ Jesus. And having shown what he did himself, he annexeth an exhortation also for us: Let us therefore as many as are perfect, (that is sincere, and void of gross hypocrisy) be thus minded. He was not as a vain foolish man, who running in a race will be ever & anon looking back how much ground he hath rid: but his eye was upon the mark, considering how much he had yet to run, how far off he was from perfection: and the same mind should be in us, and will be in as many of us, as are endued with the same spirit that Paul was. We must every day labor to abound more and more in all wisdom and in all goodness. If we prayed once a day in private, and that somewhat coldly at the first, we must afterward pray twice or thrice, or oftener in a day, as occasion is offered, and that more fervently, and feelingly then we did in the beginning. If we did read and meditate more seldom, and with greater weakness and distraction at our first entrance into profession, in our proceeding, we must use those exercises more frequently, and perform them more seriously and cheerfully: and the like may be said for all other duties. Thus if we can labor to do, and when we slip, and so are stayed now and then in our race, yet if we recover our selves with speed, and set sure • , and look better to our steps, and make more haste in our way then we did before: we must not be discouraged, though we find not so good a progress as were to be wished for: God will accept of our endeavor, and his spirit will bear us witness that we have a true heart; Notwithstanding we come far short of that we should, and other of God's Saints do attain unto. But on the contrary, if we stand at a stay, or start aside like a broken bow, and so turn back again unto folly, it is much to be suspected that we never had any soundness in us.
A third token of sincerity is, constantly and carefully to use all the good means of attaining to goodness, and to eschewall the inducements that may allure unto evil. Doth any one hate swearing? then let him show it by avoiding the company of blasphemers. Doth any one loath impurity and filthiness? then let him testify it by separating himself from all wanton and lascivious company, and from all suspected persons and places. If one pretend that he • hateth these and the like evils, and yet will adventure upon the bait, it is sure that such a one wanteth that truth of heart, which should be in him, and is in all, so far as they are sound within.
So for the contrary; Doth any one desire that grace and religion may flourish in his heart, and that the fruits thereof may appear in his life? then let him use all private and public religious exercises, whereby these things may be wrought and increased in him; and delight in such company, as both by precept and example may further him therein. Doth any one wish that he could get victory over some special sins and corruptions that he is troubled withal? then let him enter into combat against them, as the Apostle did, Rom: 7. Let him humble himself by fasting & prayer, and complain and cry unto the Lord for the repressing of them, and get such forcible reasons against them out of the Scriptures, as may quell the strength and violence of them: and thus a sincere heart will do. But if we make show that we desire to be godly and religious, and yet use not the means at all, or but some of thē: or if we use them all, it is but by fits and starts: or if we use them constantly, yet we do it but remissly and coldly, we cannot have any assurance that our hearts are faithful unto the Lord.
A fourth argument of sincerity, is to perform all duties as in God's presence, looking unto him, as the directer and discerner of our thoughts, words, and works, and thinking it sufficient if he approve of us, though men do dislike us; as the Apostle Paul telleth the Corinthians▪ As touching me, I pass very little to be judged of you, or of man's judgment, &c. He that judgeth me is the Lord. And again in the Epistle to the Thessalonians: As we were allowed of God, that the Gospel should be committed unto us, so we speak: not as they that please men but God, which approveth our hearts. And therefore he prayeth in another place, that the Corinthians might do none all, not that he might seem a • proved, and have the credit of their goodness, as being wrought chiefly by his Ministry: but that they might do that which is honest, though he were disallowed▪ to wit, by men: for with God the righteous Judge, he knew that he should be both approved and rewarded. Thus he that is a servant, faithful and trusty in his place, serving the Lord Christ in conscience, and not men with eye-service, albeit he should be accounted the most idle and untrusty servant in all the family, (being indeed the most diligent and painful of all, he will still go on with his faithfulness, and not diminish any jot of his industry and laboriousnes.
This Job alledgeth as a testimony of his integrity, that whereas he might have given free scope to his eye for wanton looks, and to his heart for sinful affections, yet he saith of himself: I made a covenant with mine eyes, why then should I think on a Maid • ? And why was he thus jealous of himself, & thus careful to guide his eye, and to govern his heart in a right mā • er? the reason is rendered, verse 4. Doth not he behold my ways, & •• ll all my steps? That also is Ios • phs commendation; that whereas he might have lived in impurity and filthiness, not only without blame and reproach, but even with the favor of his sinful and unchaste mistress, yet the fear of the Lord restrained him from that monstrous and abhominable sin▪ How can I do this great wic • edne • (saith he) and so sin against God? Yea, though she spake to him from day today yet he refused, and would not so much as be in her company, lest any temptation should be offered unto him by that occasion: he would rather have her displeasure the • God's, and rather be imprisoned amongst malefactors, for forbearing of evil, then to be vexed and 〈◊〉 on the • acke of an evil conscience for committing of evil. And this good disposition God • servants do many tim • s find in themselves, that whē they have fall • e into any 〈◊〉 ••• ne, & have entertained •••• e and foolish thoughts, or corrupt and carnal affections, when they have over-shot themselves in their speeches or in their carriage, and 〈…〉 discerneth it, yet they take themselves with the manner, and knowing that God's holy eyes are upon them, they judge and condemn themselves: and are thoroughly angry with themselves, for that which they have done.
Yea sometimes, when men praise and extol them; yet they blush within themselves, and have an holy indignation against their own souls, that they have dealt hypocritically, or vaingloriously, or lightly, or indisc ••• tly, or passionately. This is a very singular mark, and undoubted argument of great piety and sincerity. As on the contrary, it is a certain note of gross hypocrisy, ever to be caring what men think and speak of us, and of our doings, and never to regard what God seeth amiss in the same.
1. The last note (though many other might be named) shall be this, patiently to endure an admonition and reproof, and to be desirous of the same, to the intent we may profit thereby: in public to like best, and desire most those sermons, wherein our own corruptions are most thoroughly met withal, and struck at with greatest sharpness and vehemency: and in private to be most glad of the society of those friends, that will in wisdom and mercy tell us most often, and most plainly of our faults.
Hypocrites, cannot abide that any should • ubbe upon their galled backs, as it were, or come near them, to touch their gouty, and festered, and corrupted consciences, but they will wince and kick, and lay about them, and cry out on those that are such judgers, and such busy-bodies (as they term them) and so reject all wholesome reproofs, and carry a bitter heart against the reprouers. Only those that are sound-har • ed, can submit thenselves, in the lowliness of their minds, and meekness of their spirits, to bear admonitions when they need it, (be he a superior or an inferior, that administereth the same) and labor to make a right use hereof, and to love the party the better, that will deal so mercifully and faithfully with their souls.
Indeed God's best children may sometimes fail herein, and begin to bustle, and take on, when they are somewhat sharply dealt withal, and cannot so readily and cheerfully swallow and digest those bitter pills, as they should: but if they be grieved in their souls, that they find so much pride in themselves, and though they be a little distempered in company, yet when they are alone, they are ashamed of their folly, and desire more wisdom and grace to reap benefit by the admonitions that shall afterwards be given them, and begin to think more reverently of the parties that shown them that mercy and kindness: they should not be dismayed, knowing that they are true Israelites, in whom there is no guile, notwithstanding that unwillingness and untowardness to undergo a rebuke, that they find in themselves, and their corrupt nature.
Thirdly, this is for the great comfort of all such as find these notes of uprightness in themselves, though they have many corruptions and imperfections, mixed with their best works, yet seeing they have pure hearts, they are happy and blessed, and shall find the good effects of their blessedness. True holiness, and true happiness are never separated. As for perfection, God looks not for it at our hands. If sin hang on us, but we would fain cast it off; if we find unbelief, but would most gladly get faith: if we be troubled in our hearts with hardness, but are desirous of softness: if we be humbled for that we cannot be humbled sufficiently, nor get such a large heart as we would desire and expect grace from heaven, let us not be discomforted for our defects and frailties: for the Lord will spare us and be gracious unto us in his beloved son: according to that worthy prayer of good King Hezekiah: The good Lord be merciful toward him that prepareth his whole heart to seek the Lord God of his Fathers, though he be not cleansed according to the purification of the sanctuary.
Though many have been braullers heretofore, let them labor to be peaceable: though they have been worldly, let them strive to be heavenly: though they have been filthy, let them endeavor to get chastity: though they have been ignorant and profane, let them study to obtain knowledge and holiness: and then they may come to the Lord's table, and welcome: the Lord will have respect unto them, and grant them pardon for their sins, and supply all their wants, and give them more grace to do their duty, in the remainder of their life, and in the days of their pilgrimage that are yet behind.
Vers. 3.
That is, they make not a trade, and common practice thereof. Slip they do, through the infirmity of the flesh, and subtlety of Satan, and the allurements of the world: but they do not ordinarily and customably go forward in unlawful and sinful courses. In that the Psalmist setteth down this as a part (and not the least part neither) of blessedness, That they work none iniquity, which walk in his ways: the doctrine to be learned hence, is this, that it is a marvelous great prerogative to be freed from the bondage of sin.
If there were no other reward but this, yet it were a happy thing to be religious, even in this respect, that we shall be set at liberty from such a service. This point is evident from the Apostles words, where he speaketh thus: God be thanked, that ye have been the servants of sin, but ye have obeyed from the heart unto the form of doctrine, whereunto ye were delivered. Whereby we see, that this was not the least privilege that they had being God's servants, but indeed a matter for which he was greatly to be magnified; that whereas they had been the slaves of sin, and (as base drudges) at the command of every vile and wretched lust: by the virtue of the word powerfully preached unto them, & faithfully received by them, they had been delivered from that bondage, and made the servants of God in righteousness, and holiness of life and conversation. And therefore in that same Chapter, verse. 14. it is promised unto God's children, as a special favor, That sin shall not have dominion over them. It may sometimes tyrannously usurp authority in them, but the strength of grace, and the operation of the holy spirit of God, will still diminish, and at last abolish the force and violence thereof: so that it shall never bear such sway over them, as in the time of their vnregeneracie it did.
The truth of this doctrine, will yet more clearly shine forth, if we consider, what the master, the service, and the reward of sinful persons are. As for their master, it is Satan: For he is the God of this world, and the Prince that ruleth in the children of disobedience: of whom all unbelievers are held in captivity, and still employed according to his will and pleasure. Now he is a more cruel and savage tyrant, then ever Pharaoh was: though he were very fierce against the Israelites, & exercised great tyranny over them, yet Satan putteth his vassals to carry heavier burdens, and to toil out themselves in baser works, then ever the taskmasters of Egypt imposed on the poor Israelites. For all impenitent sinners are in thralldom to every brutish lust: they must defile their bodies, and corrupt their souls, and consciences, and pollute all their works and ways, when, and in what manner soever the Devil will have them; they must converse with every lewd and sinful companion: they must run up and down, like drudges to follow every vain and base delight, to pursue every mean and trifling commodity: and to hunt after every promotion and dignity that offers it self unto their view.
They cannot live peaceably in the day, nor rest quietly in the night: as we may see in gamesters, who break their sleep, •• spend their time and strength, deprive themselves of a comfortable estate, and bring many miseries upon themselves, and their families, by the over eager pursuit of their ungodly and unthrifty courses. It is a woeful and lamentable case, that frantic persons are in, that must have everyone in the family to attend upon them, and to have an eye unto them, least they should hang themselves, or drown themselves, or get a knife to cut their throats, or some way or other work thenselves mischief: but far worse is their case, that are possessed with a spiritual frenzy, and led by the suggestions of Satan, who are evermore laboring to work out their own overthrow, and to bring upon themselves destruction of body and soul: which is the reward that Satan giveth them for all their pains that they have taken in serving him, and in fulfilling the lusts of their own wicked flesh: according to the saying of the Apostle, the wages of sin is death: that is, everlasting death: which is an utter separation from God's blessed presence, & from all manner of comforts whatsoever, to endure unspeakable and endless torments in the Lake that burneth with fire and brimstone, which is the second death.
Another reason, why it is a great privilege to be exempted from the dominion of sin, is, because it is a testimony that we are the sons of God, as it is said by the Apostle John: He that committeth sin is of the Devil, and whosoever is borne of God sinneth not. And why? because the efficacy of the word and spirit do restrain him there from.
A third reason is, because that is it whereby we are made conformable unto Christ Jesus: when we are freed from the slavery of sin, we are still translated from glory to glory, and have the Image of God renewed in us daily more and more, purging our selves even as Christ is pure. 1. John. 3. 3.
This serveth for our instruction, that seeing it is such a preeminence not to be a worker of iniquity, therefore we should hereby fence and arm our selves against all enticements, whereby we might be allured to sin, either in heart or in behavior, when pleasure smileth upon us, or filthy lucre setteth on our hearts, or preferment calleth for us, &c. Let this be as a buckler whereby to repel all the fiery darts of the Devil: It is a blessed thing to work none iniquity, and, what should it profit a man to win the whole world, and to loose his own soul▪ Moses chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin, and the preferments of Egypt for a season.
It was a foolish & mad part of the Israelites, to desire to return into Egypt the house of their bondage, that they might eat of their flesh-pots, and of the leekes & onions, that in time past they had there enjoyed: but much more void of sense & reason are they, that whē they have been once delivered frō that spiritual servitude, will cast thenselves into thralldom again: & when they have been pulled out of the snares of the devil, wherein they were held at his pleasure, will return again to folly, & entangle thenselves the second time. Wherefore let this put strength into us in all conflicts, that we may stand resolutely, as against other assaults, so against that of the example of great & mighty men, who usually take their liberty in all voluptuous and licentious kinds of living. This consideration (I say) should arm us against it: The Lord hath pronounced them blessed that work none iniquity: and if I • ee of the number of them, I shall be more happy in renouncing sin, then the greatest Potentate on the earth, is, or can be in committing of sin. And therefore let us deal as Eliphaz did in the book of Job: I have seen the foolish well rooted (saith he) and suddenly I cursed his habitation: not by way of imprecation, but of denunciation of God's judgments due unto them for their evil works, showing that they took such courses as did make them and theirs accursed, and bring the vengeance of God upon them: the meditation whereof was a strong bulwark, to fence him against all temptations, unto the like sinful and vile practices.
2. This maketh for the terror of all such as do drink in sin with greediness, and give allowance to themselves in blaspheming, in Sabbath-breaking, in wantonness, in lying, and slandering, and scoffing, and such other foul vices. If they be blessed that do not work iniquity, then cursed are they that make a common practice thereof.
But I hope (will some say) a man's heart may be good, though he over-shoot himself by rapping out an oath now and then, and by speaking foolishly and lightly, &c. you must not judge (say they) God knoweth our hearts.
He doth so indeed, and he hath made known unto us by his word, that an ill tongue and an ill life, do always argue an ill heart: for out of the abundance of the heart, the mouth speaketh: and a good tree cannot bring forth such rotten fruit nor a pure Fountain send forth such muddy and filthy streams, as do evermore issue forth at their profane mouths, and are derived from their impure consciences unto all, or to the most part of their actions.
Vers. 4
THe doctrine that these words afford is this, that nothing is superfluous that is done in obedience to God's holy will.
The word translated Diligently, doth signify in the original tongue ( wonderful much ) so that the words go thus: Thou hast commanded to keep thy precepts wonderful much. And this the Apostle urgeth the Corinthians, unto: Having such promises beloved, let us purge our selves from all fithinesse of the flesh and of the spirit: that is, from all manner of corruption, as well inward as outward. And that was the • rift of Christ Jesus in giving the true interpretation of th law, which the Pharisees had corrupted by their false Expositions: I say this was the drift to draw men from resting on the outward observation thereof, and to bring them to have regard unto their thoughts, and to the affections of their hearts: and moreover in their practice to do those things which heathen men and hypocrites could not attain unto: and therefore he often urgeth this sentence, to show the sl • ndernesse and insufficiency of their obedience: What singular thing do ye? Implying that Christians must in many things be singular, and differ from, and go beyond the common sort of men.
If one could do as much good as an hundred, yet he could not do the hundredth part of that which a Christian ought to perform. Let him say still (for it is a truth,) I am an unprofitable servant: I have done no more then my duty, nor so much as my duty. As Christ came to fulfill all that his Fathers law required, so it behooveth us to observe everything that we are commanded, though not in perfection, which we cannot attain unto: yet in uprightness, and with our best endeavors. When the Israelites told Moses that if he would go near, and hear what the Lord said, and declare it unto them, they would hear and do all that the Lord should say, the Lord himself testified the equity of their words, that they had well spoken, all that they spake, & wished that there were such an heart in them, to fear him, and to keep all his commandments always: that it might go well with them and with their children after them. Whereby we are informed what is acceptable unto God, and profitable for our selves: namely, entire obedience for our comfortable welfare, and constant obedience for our continual happiness: and to the same purpose tendeth that serious instigation of Paul to the Corinthians: Therefore my beloved brethren, be ye steadfast, unmovable, abundant always in the work of the Lord, for as much as ye know that your labor is not in vain in the Lord.
- 1 First, no vain thing is commanded, but every precept that he giveth is holy, and every duty prescribed to us, is needful to be performed, he requireth nothing but that which is good and just: and who can charge us to do more than enough, whiles we deal only in that which is just and good?
- 2 Secondly, the Lord desireth to be served with all due care and faithfulness. Can any man say, I am before hand with him, and I have done more for his sake than he hath for mine? do we not receive from him breath, and being, and life, and living, and preservation, and salvation it self, and all things else?
- 3 Thirdly, our labor is not lost, nor travel mis-spent in yielding obedience to him: for he will reward it at the full, and above all desert. No man worketh for him without wages: not a godly action, not a godly word, not a godly purpose, not a godly motion of heart shall pass without pay and compensation.
- 4 Fourthly, every default and omission of well doing, at every time deserveth damnation: and either shall be recompensed with the death of the sinner, or hath been already requited with the torments of Christ▪ which serveth
1 For confutation of the Papists, that little regarding the commandments of God▪ expect great matters for their devotion, and their outward inventions and observations: but who hath required those things at their hands? the Lord commandeth them to keep his precepts, otherwise they can expect no recompense from him; but that may be said of all their invented worship, which was spoken of them that were so full of external ceremonies (as touch not, taste not, handle not) in the Apostles time: concerning all which he saith: That they perish with the using, seeing they are after the commandments and doctrines of man: So soon as the work is done, the reward is gone.
Besides, here may be confuted all their works of supererogation: if GOD command us to observe his law in perfection, then what can there be left for them to perform beyond that which he commandeth? doth Christ bid us say, that when we have done all that we can, we are unprofitable servants, and have performed no more then our duties? and will they be so audacious as to brag of an overplus of well doing? Is it possible for obedience to exceed the commandment, or for ought to be anything worth that is not done in obedience? but to let them pass.
This is for our instruction: hath God enjoined us to observe his precepts so exceeding carefuly and diligently? then let nothing draw us there-from, no not in the least circumstance: let us esteem nothing needless, frivolous, or superfluous, that we have a warrant for out of his word: nor count those too wise or precise that will stand resolutely upon the same: if the Lord require anything, though the world should gainsay it, and we be derided and abused for the doing of it, yet let us proceed still in the course of our obedience.
Sithence our master doth require it as a due, and it becometh us to yield it as a duty, and our hire is so great for the performance of the same, which will also be enlarged as our integrity shall be increased; the greater our faithfulness shall be found, the more praise we shall obtain, accompanied proportionably with all other good blessings, and let this be a motive further to incite us to such diligence, that the Lord is much displeased with remisnes and negligence: slothful persons are everywhere reprehended in the Scriptures, even for being idle in human affairs, and matters that concern men's present estate: much more then do they deserve to be sharply reproved, and also corrected for their carelessness in those holy works, whereabout God setteth them: he that doth not as much as he may in the services of God, may look to have more strokes from his hand, and rebukes from his mouth, that will be for his comfort.
Vers. 5.
IN the former verse the Prophet David observes the charge which God gives, and that is, that his commandments be diligently kept: Here then he observes his own weakness and insufficiency to discharge that great duty, and therefore, as • he by the spirit desirous to discharge it, and yet by the flesh not able to discharge it, he breaketh out into these words, oh that my ways were directed, &c. Much like unto a child that being commanded to take up some great weight from the ground, is willing to do it, though not able to do it: or a sick patient advised to walk many turns in his chamber, finds a desire in his heart, though vnhabilitie in his body to do that which he is directed unto: This an holy Father found in himself, and therefore he prayeth to God after this sort, Da quod iubes Domine, & iube quid vis, Give me (Lord) power to do that which thou commaundest, and then command what thou wilt.
David saw by the light of God's spirit, wherein true blessedness did consist, namely, in the observation of God's law; willing was he to attain that blessedness, but seeing that his ways were not God's ways, nor his thoughts God's thoughts, he, observing his own wanderings, desires to be directed in the good ways. When thou hearest (saith Augustine) this interiection of wishing, then, acknowledging the word of wishing, lay aside the pride of presuming. For who can say that he desires that which he hath so in his own free-will, that he can perform it without any help? If then a man desires to do that which God hath commanded, he must desire God to give that which he hath commanded. For of whom else should he desire it, but of the Father of lights, from whom (as the holy Scripture affirmeth) doth come every good and perfect gi • t? This then is as much (saith that holy Father) as if David should say, I have learned of thee O Lord my Master, that it is necessary to keep thy commandments, I none desire thine help that I may keep them: for thou givest both the will and the decide according to thy good pleasure.
The like to this hath the Prophet Jeremiah, chapt. 10. 23. O Lord (saith he) I know that the way of man is not in himself, neither is it i • man to walk and to direct his steps. (Solomon saith) the heart of man purposeth his way: but the Lord doth direct his steppes. Prov. 16. 9. David again saith, the steppes of man are directed by the Lord, Psalm. • 7. 23. And therefore he prayeth after this sort, Psalm. 86. 11. Teach me O Lord thy way, and I will walk in thy truth, O knit mine heart unto thee that I may fear thy name.
The word, directed, in the original signifieth to strengthen or to establish; noting thereby his own, and all men's insufficiency, either to know, affect, believe, or obey God's will, much less to continue therein, unless it please GOD to give assistance.
Out of this prayer of David we may observe, 1. The infirmity of man to do that, which is pleasing to God: 2. The desire of the godly to do that which may please God. 3. The confession of the godly, that without God's assistance they can perform no good thing. 4. The means which are to be used for the keeping of God's commandments, namely the consideration of our own weakness, and prayer to be directed in the ways of God, and that therein we may walk until our dying day.
Vers. 6.
THis verse hath an excellent dependence on the former: there he desired to be directed by God; here he showeth the benefit of that direction: namely, that having respect unto all God's commandments, he should neither be ashamed, as some translations read it, nor confounded, as others have it. In the 22. verse he desireth God to remove from him shame and contempt, here he sets down the means to avoid both. He wisheth in another place, that the wicked may be ashamed and confounded, yea that they may be clothed with such garments; as for himself he would fain live without shame: and surely no marvel, for what fruit have we of those things whereof in the ende we must be ashamed, saith the Apostle, Rom. 6. 21? True it is, that if a man commit sin, he hath good cause to be ashamed of it, but it is better to carry such behavior in our lives, that we need not, either in our selves, or before men, to be ashamed of any action; but that he may fail us as Saint Paul doth, this is our rejoicing, the testimony of our conscience, &c. He that walketh uprightly walketh boldly (saith Solomon,) but he that perverteth his ways shall be known.
I cannot here omit a worthy saying of that wise man, who did write that Book which we call Ecclesiasticus, thus I find it, chapt. 41. verse 17. &c.
Note we then here that the means to avoid shame before men, and confusion before God and men, is a reverend respect to all God's commandments. I say unto all. For he that offendeth in any one is guilty of all. Dead flies (saith Solomon) cause to stink & putrefy the ointment of the Ap • th •• arie: so doth a little f • llie him that is in estimation for wisdom and for glory. A little hole if it be not stopped will sink a ship: a little spot if it be not taken out will defile a garment: and a little sin, if it be not washed away by that blood of Christ, which was shed for the least sin, will endanger the soul. We must have a respect to all, or else we have true respect to none. Adams one sin made him so ashamed, that he could not without blushing behold himself, much less durst he come into the presence of God. David's one sin made him so ashamed, that for a long time he could not look up. What shall we say then of the sinners of our time, who imagine mischief upon their beds? who drink up iniquity like unto water, who eat up God's people, as it were bread, who delight when they do evil, to whom it is a pastime to committee sin: whose foreheads are brass, faces iron, and countenances as that of the whorish woman, impudent and past shame? Were they ashamed when they committed abomination? Nay they were not ashamed, neither could they have any shame, saith the Lord by the Prophet Jeremiah, chapter. 6. 15.
In former times sin walked not without a covering, as we may see in Tamar, Genes. 38. 14. Nay, sinners might not be looked upon, as we may read of Haman: Hester, 7. 8. But now the wicked walk on every side, they sit in the door, stand at the window, and are not ashamed to appear before God in his house, and at his Table, though in steed of their wedding garment, they come clothed with the menstruous rags of sin and iniquity. Shall not God be avenged of such a stiff-necked people? Yea, though Noah, Job, and Daniel pray for them, in the ende he will be avenged. For cursed are they that err from his Commandments. None can look up better then, then the godly: none shall hang down his head sooner then the godless.
Then shall I not be confounded: ] By this we understand (saith Calvin ) that so many as follow their own lusts and phantasies, which look this way and that way, and imagine themselves a mark, and forge themselves such a way, as seemeth good in their own sight, that they shall be confounded and deceived.
The only way to avoid this confusion, is, inwardly in heart, and outwardly in practice to settle our eyes upon the law of God, without turning aside, either to the right hand by superstition, or to the left hand, by profaneness of life.
• verse. 7.
BVt what David, wilt thou give unto God, when he shall direct thy heart so to keep his law, that having respect to all his commandments, thou needest not to be ashamed? I will praise thee (saith he) with an upright heart: and thus as I take it, is the connection of this verse with the former. The meaning is, that when it shall please the Lord thoroughly to teach him his will, which he calleth here the judgments of his righteousness, because it containeth in it perfect righteousness, then will be magnify and praise the name of God alone, and that with a sound and sincere heart void of hypocrisy and counterfeiting.
Learn we here 1. what David especially desired to learn, namely, the word and will of God: he would ever be a scholar in this school, and sought daily to ascend to the highest form, that learning to know, he might remember, remembering might believe, believing might delight, delighting might admire, admiring might adore, adoring might practice, & practicing might continue in the way of God's statutes. This learning is the old and true learning indeed, and he is best learned in this art, who turneth God's word into good works. Too much of other learning will make thee mad upon thine own wisdom, yeathy wisdom, and thy knowledge may make thee to rebel; but this will make thee wise unto salvation. Other wise men are ashamed, they are afraid and taken: Lee, they have rejected the word of the Lord, and what wisdom is in them? Ier. 8. But God's wiseman hath more understanding then the ancient, Psal. 119. verse. 15. more circumspect than his enemies, Ps. 19 & better learned then either the wise men of the East▪ or all the wisdom of Egypt 1. King. 4▪ 30. But where is this learning found? in the book of God, soundly understood, and sauingly applied unto the conscience. Who is the teacher? the principal master is God himself. They shall be all taught of God saith Jeremiah: God opened the heart of Lydia saith Luke. He sits in heaven that teacheth the heart saith Augustine. Paul may plant and Apollos water, but it is God that giveth the increase saith Paul. The ministers indeed are God's instruments in the Church, & masters of families ought to be his instruments in the house, yet as John only baptized with water, Christ with the holy Ghost, so these may speak to the outward • are, it is God that must give us understanding in all things. If we pray God to be taught as the Eunuch did Philip, he will say unto us Ephatha, be thou opened: for an humble petitioner findeth that knowledge, which a curious searcher can never find out. This well is deep, we have nothing to draw; let down the bucket by this chain, and thou shalt draw up living waters of eternal life. But thou hast drawn up, and drunk them down, and findest them sweeter than the honey comb, forget not with the prophet to praise the Lord; he desireth no more, he delighteth in nothing else. Let his praise be in thy mouth, when his law is in thine heart. But take heed that thou praise him in sincerity. For fair without, foul within, white without, black within, and in a word all painted sepulchers they are abominable in the sight of God. Chrysost: speaketh to such persons thus, thou hypocrite, if it be a good thing to be good, why wilt thou appear to be that which thou art not? if it • e an evil thing to be evil, why wilt thou be that which thou wilt not appear? if it be a good thing to appear good▪ it is better to be good: if it be an evil thing to appear evil, it is far worse to be evil. Therefore either appear that which thou art indeed, or be that which thou dost appear. Everyone who desireth to seem that which he is not indeed, is an hypocrite, saith Augustine.
Verse 8.
THe Prophet now considering all that he had said, namely, that all were in a blessed estate which keep God's commandments, that they work none iniquity, that God had commanded the observation of his law, that he desired to observe it, lest he should be confounded and that he should have just cause to magnify God's name, when he had learned God's word: he concludeth this portion in these words, I will keep, &c. In which observe, 1. a promise, 2. a prayer. A promise I will keep thy statutes: a prayer. O forsake me not over long, 4. I will keep, &c. 1. By thy grace and assistance, (for otherwise I am not able) I will lay up thy statutes, not in my closer to preserve them from corruption, nor in thine house to keep them from ruin, but in my memory to remember them, in mine heart to love and like them, and in my life to be directed by them. The word statutes, is in our English Liturgy translated Ceremonies, and indeed the hebrewe word signifieth properly such constitutions and rites as were used in the Levitical Priest hood. And they were so named, because the ceremonies of Moses were not idle spectacles, or observations belonging to the outward man, but types, shadows, and pictures of far greater things. But happily by that figure Synecdoche, this part of the law, is used for the whole word of God▪ Yet note that David was not an improvident reader or observer of the Ceremonial law, but was careful to know what was meant by every ceremony, that in them he might find CHRIST the ende of the Law; and in a word, that the Types of the ceremonial Law, and impossibility of the moral, might be as a school-master to bring him to JESUS CHRIST.
If the King of Israel keep God's statutes, the people of Israel will be ashamed to neglect them. Caesar was wont to say, Princes must not say, Ite, go ye, without me, but Venite, Come ye along with me. So said Gideon, Judge: 7. 17. As ye see me do, so do ye.
Once again note, that for the better observing of God's law? we should ever carry with us holy purposes: and for our better going on in that way, lay vows upon our selves. David in this verse promiseth to do so; and verse 106▪ sweareth to do so, I have sworn, and will perform it, to keep thy righteous judgments.
Last of all, doth David labor to find CHRIST in the law; Why then do not we labor to find him in the Gospel, and upon every occasion to apply him to our selves? When I am (saith Augustine) assaulted by some wicked thought, I then b • take me to the wounds of CHRIST; when my flesh casteth me down, by the remembrance of my Saviors wounds, I rise up again. Deth Satan assault me, I fly to those bowels of mercy; who are in my Savior, and he departeth away from me. Am I enflamed with lust, I quench that fire with the meditation of Christ's Passion. Am I in any trouble, I find no more effectual remedy, then the wounds of CHRIST▪ in them I sleep securely, and repose myself without fear.
CHRIST died for us, there is nothing so deadly, which is not cured by the death of Christ. I see (saith he) the bowels of CHRIST, through the wounds of CHRIST; & even through the hol • s in his side, I behold the secrets of his heart.
O Lord's forsake me not over long▪ ) God had begun a good work in him, his desire is that he would finish the same: and therefore he prayeth, that howsoever, by the corruption of his own heart, the malice of Satan, or the pleasures of the world, he should perhaps fail in keeping that vow, which he had formerly made: and therefore, for a time be left to himself, and forsaken of God, yet it would please him not to forsake him over long: but that though he fell, he might rise again, being taken up by God's own hand. Saul was forsaken, a • d forsaken utterly: David fearing the like desertion, desireth that he might not be forsaken forever.
True it is indeed, that for the correction of some sin, the trial of their faith, the exercise of their patience, the manifestation of his glory, and for their own better knowledge of themselves, GOD seemeth to withdraw himself from his servants: And as a Nource dealeth with young children, to leave them to themselves, and to hide her self at some Pillar, or under some curtain, that they taking some falls, may both see their own weakness, and know how much they are beholding to her for preserving them when they fell not, and taking them up being fallen. Thus Peter was forsaken for a minute: CHRIST JESUS for a few hours: David for a few months: and Job for a few years.
Against an utter desertion in this kind David prayeth in this place, and according to S. Augustine, is in effect thus much. O Lord, if, lest I should be proud, and should say in my prosperity I shall never be removed, it pleased thee to tempt me, yet forsake me not ouerlong: that is, if thou have thus forsaken me, that I may know how weak I am without thine assist me, yet forsake me not utterly, lest I perish. I know that of thy good will thou hast given me strength, and if thou turnest away thy face from me, I shall forthwith be troubled, O forsake me not, that I perish not. If Christ be a sleep the ship is in danger, and if the Lord absent himself but for a while, we are not able to stand in temptation. And yet it pleaseth the Lord to exercise his dearest servants oftentimes with these desertions. For (as that judicial divine Master Perkins observeth, whom I follow in that which followeth) the blessings that God bestoweth on them are of two sorts, either positive or privative: positive, are real graces wrought in the heart, by the spirit of God: privative are such means whereby God preserves men from falling into sin; as crosses, desertions. And these in number exceed the first, as long as men do live in this world.
Before it can be declared what these desertions are, this conclusion is to be laid down. He which is once in the estate of grace, shall be in the same forever. This appeareth in the eight of the Romans, 30. Where Paul sets down the golden chain of the causes of salvation that can never be broken; so that he which is predestinate shall be called, justified, glorified. And a little after he saith, Who shall lay anything to the charge of God's Elect? and, Who shall sever us from the love of Christ? and, I am persuaded that no creatures shall be able to sever us from the love of Christ: which he would not have said, if men being in the estate of grace, might fall quite from grace. And how should they which are justified have peace with God, if they were not sure to persevere righteous before God to the ende? And how shall it be said, that hope maketh not ashamed, because the love of God (wherewith God loves his Elect) is shed abroad in their hearts, by the holy Ghost which is given them, if any may utterly fall from that love? How should the testimony of the spirit, which testifieth to the Elect, that they are the children of God, be true and certain, if it may be quite extinguished? Lastly, how shall that of John be true, they went out of us, because they were not of us: if they had been of us▪ they should have remained with us, if a man may wholly fall from Christ, which hath once been made a true member of him? Our Savior Christ saith, My sheep hear my voice: and I know them, and they follow me: and I give life eternal to them, and no man shall take them out of my hand, or out of my fathers hand, and whatsoever my father giveth me, shall come unto me, and whosoever cometh to me, I will not cast out. And if any of the Elect being effectually called might wholly fall from grace, then there must be a second insition or engrafting into the mystical body of Christ, and therefore a second Baptism: nay for every fall a new insition, and a new Baptism; which must in no wise be granted: wherefore they which are predestinate to be in the estate of grace, are also predestinate to persevere in the same to the end.
Hereupon it followeth, that the desertions of God's Elect, are first of all partial, that is, such as wherein God doth not wholly forsake them, but in some part.
Secondly, temporary, that is, for some space of time, and never beyond the compass of this present life. For a moment (saith the Lord in Isaiah) in mine anger I hid my face from thee for a little season, but with everlasting mercy have I had compassion on thee, saith the Lord thy Redeemer. And to this purpose David well acquainted with this matter, prayeth, Forsake me not ouerlong.
This sort of Desertions, though it be but for a time, yet no part of a Christian man's life is free from them: and very often taking deep place in the heart of man, they are of long continuance. David continued in his dangerous fall about the space of an whole year before he was recovered. Luther confesseth of himself, that after his conversion, he lay three years in desperation. And common experience in such like cases can make record of longer time.
The manner, God useth in forsaking his own servants, is of two sorts: the first is by taking away one grace and putting another in the room; the second, by hiding his grace as it were in a corner of the heart.
God takes away his grace, and puts another in the room, diverse ways.
1. First, he bereaveth his own children of outward prosperity, yea he will load them with crosses, and yet he will make a good supply by giving patience. David is driven out of his kingdom, by his own son, a heavy cross: yet the Lord ministereth an humble and patient spirit: so as he was content to speak, If the Lord thus say, I have no delight in thee: behold here I am, let him do to me as seemeth good in his eyes. So likewise Christian Martyrs are bereaved of all outward safety, and laid open to the violence & persecution of tyrants yet inwardly they are established by the power of the might of God, when they are most weak, they are most strong, and when they are most foiled, then they obtain victory.
2. Secondly, the Lord cuts off the days of this life, and for recompense to his own elect gives life eternal: The righteous is taken away frō the evil to come. This is manifest in Josiah, of whom it is said, Behold, I will gather thee to thy fathers, and though shall be put into thy grave in peace, and thine eyes shall not see all the evil which I will bring upon this place.
3. Thirdly, God takes away the feeling of his love, and the joy of the holy Ghost for a season: & then in the room thereof he kindles an earnest desire, & thirsting with groans and cryings unto heaven, to be in the former favor of God again. This was David's case, when he complained and said, My voice came to God, when I cried, my voice came to God, and he heard m • : in the day of my trouble I sought the Lord, my sore r • nne and ceased not in the night: my soul refused comfort. I did think up • n God and was troubled: I prayed, and my spirit was full of anguish. Selah. The like was the estate of the Church making her mone unto God in Isaiah, O Lord, why hast thou made us to err from thy ways? and hardened our hearts from thy fear? return for thy servants sak • , and for the tribes of thine inheritance.
4. Fourthly, God grants his servants the holy means of saluatiō, namely, preaching, prayer, Sacraments, & holds back the efficacy of his spirit for a time. In this case they are like the corn field that is plowed and sowed with good corn; but yet for a time it never gives rooting beneath, nor so much as a show of any blade appears above. Thus the spouse of Christ, when she comes into his wine-seller, she falls into a swowne; so as she must be stayed with flagons, and comforted with apples because she is sick of love.
5. Fifthly, God giveth his children a strong affection, to obey his will, but he lets them fail in the act of obedience it self, like as a prisoner who hath escaped the hand of his Jailor, hath an affectiō to run a thousand miles every hour; but having happily his bolts on his legs: he cannot for his life but go very softly, gauling and chafing his flesh; and with much grief falling again into the hands of his keeper. This is it, that Paul complaineth of when he saith, I delight in the law of God, concerning the inner man, but I see another law in my members, rebelling against the law of my mind, & leading me captine to the law of sin, which is in my members. O wretched man that I am, who shall deliver me from this body of death▪
This second manner of God's forsaking of his Elect is, when he hides his graces for a time: not by taking them quite away, but by covering them, & by removing all sense and feeling of them. And in this case they are like the trees in the winter season, that are beaten with wind & weather, bearing neither leaf nor fruit, but look as though they were rotten & dead, because the sap doth not spread itself, but lies bid in the root. David often was in this case, as namely, when he saith, Will the Lord absent himself forever? Ana will he show no more favor: is his mercy clean gone forever? Doth his promise fail for evermore? Hath God forgotten to be merciful? hath he shut up his • ender mercies in displeasure? Selah.
This comes to pass, because the Lord very often, in, and by one contrary works another▪ Clay & spittle tempered together, in reason should put out a man's eyes: but Christ used it as a means to give sight to the blind. Water in reason should put out fire: but Elias when he would show that IEHOVA was the true God, pours water on his sacrifice, and fills a trench therewith to make the sacrifice burn.
The like appeareth in the work of grace to salvation. A man that hath lived in security, by God's goodness hath his eyes opened to see his sins: & his heart touched to feel the huge & loath some burden of them, and therefore to be wail his wretched estate, with bitterness of heart. Hereupon, he presently thinks that God will make him a firebrand of hell: whereas indeed the Lord is now about to work and frame in his heart sanctification and sound repentance, never to be repented of. The man which hath had some good persuasion of God's favor in Christ, comes afterward upon many occasions to be troubled & to be overwhelmed with distrustfullnes & grievous doubtings of his salvation, so as he judgeth himself to have been but an hypocrite in former times, & for the time present a castaway. But indeed hereby the Lord exerciseth, fashioneth, and increaseth his weak faith. In one word, mark this point, that the graces of God peculiar to the elect, are begun, increased, and made manifest, in or by their contraries.
A man in this Desertion, can discern no difference between himself and a cast-away: and the rather if with this Desertion be joined a feeling of God's anger: for then ariseth the bitterest temptation that ever befell the poor soul of a Christian man, and that is a wrestling and struggling in spirit and conscience, not with the motions of a rebelling flesh, nor the accusation of the Devil, which are oftentimes very irksome and terrible, but against the wrath of a revenging God. This hiddden and spiritual temptation more tormenteth the spirit of man, then all the racks or gibbets in the world can do. And it hath his fits after the manner of an ague, in which even God's own servants ouercarried with sorrow, may blaspheme God, and cry out that they are damned. Job was in this estate: as he testifieth, Oh that my grief were weighed (saith he) and my miseries were laid together in the balla • ce: for it would be heavier then the sand of the sea: therefore my words are swallowed up, for the arrows of the Almighty are in me, the venom thereof doth drink up my spirit, & the terrors of God fight against me. And further, he complains that the Lord is his enemy, that he sets him as a But to ••••• e at. This was David's temptation when he said, O Lord rebuke me not in thine anger, neither chostise me in thy wrath, have mercy upon me O Lord, for I am weak: O Lord heal me, for my bones are vexed, my soul is also sore troubled: but Lord how long wilt thou delay? Return O Lord, deliver my soul, save me for thy mercies sake.
Hence it follows, that when any that hath been a professor of the Gospel shall despair at his ende, that men are to leave secret judgments to God, and charitably to judge the best of them. For example, one Master Chambers at Leycester of late, in his sickness grievously despaired, and cried out that he was damned, and after died: yet it is not for any to note him with the black mark of a reprobate. One thing which he spake in his extremity ( O that I had but one drop of faith ) must move all men to conceive well of him. For by this it seemeth he had an heart which desired to repent and believe: and therefore a repentant & believing heart indeed. For GOD at all times, but especially in temptation, of his great mercy accepts the will, for the deed. Neither is it to be regarded, that he said he was damned; for men in such cases speak not as they are, but as they feel thenselves to be.
Yea to go further, when a professor of the gospel shall make away himself, though it be a fearful case, yet still the same opinion must be carried. First, God's judgments are very secret. 2. They may repent in the very agony for anything we know. 3 None is able to comprehend the bottomless depth of the graces & mercies which are in Christ Jesus.
Thus much of the manner which God useth in forsaking his Elect: Now follow the kinds of desertion, which are two: desertion in punishment, desertion in sin.
Desertion in punishment is, when God deferreth either to mitigate or to remove the cross and chastisement which he hath laid upon his children. This befell Christ on the cross My God (saith he) my God, why hast thou forsaken me? this was the complaint of Gideon. Did not the Lord bring us out of Egypt? but now the Lord hath forsakē us, & delivered us into the hands of the Midianites▪ Judge. 6. 13. M. Robert Glover martyr, at Coventry, after he was condemned by the Bishop, & was now at point to be delivered out of the world, it so happened, that two or three days before his death, his heart being lumpish and desolate of all spiritual consolation, felt in himself no aptness, nor willingness, but rather a heaviness and dullness of spirit, full of much discomfort, to bear the bitter cross of Martyrdom, ready now to be laid upon him, whereupon he fearing in himself, least the Lord had withdrawn his wonted favor from him, made his moan to one Augustine his deer friend, signifying unto him, how earnestly he had prayed day and night unto the LORD GOD, and yet could receive no motion nor sense of any comfort from him, unto whom they said Augustine answered again, willing him patiently to wait the Lord's pleasure, & howsoever his present feeling was, yet seeing his cause was just and true, he exhorted him constāntly to stick to the same, & to play the mā, nothing doubting, but the Lord in his good time would visit him, and satisfy his desire with plenty of consolation, &c. The next day when the time came of the Martyrdom, as he was going to the place, and was now come to the sight of the stake, although all the night before praying for strength and courage, he could feel none, suddenly he was so replenished with the holy Ghost, that he cried out clapping with his hands to Augustine, and saying with these words, Augustine, he is come, he is come, &c. and that with such joy and alacrity, as one seeming rather to be risen from some deadly danger to liberty of life, then as one passing out of the world by any pains of death.
Desertion in sin, is when God withdrawing the assistance of his spirit, a man is left to fall into some actual and grievous sin. And for all this no man is to think that God is the author of sin, but only man that falleth, and Satan. A resemblance of this truth we may see in a staff: which if a man shall take and set upright upon the ground, so long as he holds it with his hand, it stands upright; but so soon as he withdraws his hand, though he never push it down, it falls of it self. In this desertion was the good King Hezekiah, of whom the holy Ghost speaketh thus. Hezekiah prospered in all his ways, therefore dealing with the Ambassadors of the Princes of Babel, which sent to him to inquire of the wonder which was done in the Land. God left him (namely, to the pride of his heart to exalt himself) in tempting him: that he might try out all that was in his heart. To this place appertain, Noah's drunkenness, David's adultery, Peters denial of Christ. The reason of such desertions may be this. If a patient shall be grievously sick, the Physician will use all manner of means that can be devised to recover him, and if he once come to a desperate case, the physician rather then he will not restore him, will employ all his skill; he will take poison, and so temper it, and against the nature thereof he will make a sovereign remedy to recover health. The elect children of God, are diseased with an inward, hidden, and spiritual pride; whereby they affect themselves, and desire to be something in themselue • fo •• h of Christ: and this sin is very dangerous: first, because when other sins die in a man, this secret pride gets strength: for God's grace is the matter of pride, in such wise, that a man will be proud, because he is not proud: for example, if any shall be tempted of the devil to some proud behavior, and by God's grace get the victory; then the heart thus thinketh, Oh thou hast done well, thou hast foiled the enemy, neither pride, nor any other sin can prevail against thee: such and such could never have done so: and a very good man shall hardly be free from such kind of motions in this life. Secondly, there is no greater enemy to faith then pride is: for it poisoneth the heart, and maketh it incapable of that grace, so long as it beareth any sway, for he that will believe in Christ, must be annihilated, that is, he must be bruised and battered to a flat nothing, in regard of any liking or affection to himself, that he may in spirit mount up to heaven, where Christ sits at the right hand of the Father, and as it were with both the hands of faith grasp him with all his blessed merits, that he may be wisdom, righteousness, sanctification, redemption, life, good works, and whatsoever good thing he is, neither in, nor by, nor for himself; but every way forth of himself in Christ. Now, this blessed condition of a believing heart, by natural self-love & self-liking is greatly hindered. God therefore in great mercy to remedy this dangerous corruption, lets his elect servants fall into trouble of mind & conscience, & if they happily be of greater hardness of heart into some actual sin: & so declaring his wonderful mercy in saving them, he is fain against his mercy to bring them to his mercy, and by sin to save them from sin. By this means the Lord, who can bring light out of darkness, makes a remedy of sin to slay pride, that invisible mōster of many heads, which would slay the soul.
Though this be so, yet none must hereupon venter to commit any sin against God's commandments, least in so doing they cast away their souls. For the godly man, though he fall into sin, yet it is against his purpose, and it makes his heart to bleed: & the course of his life shall be always upright and pleasing unto God: because he is led by the spirit of God.
The ends for which God useth desertions are three, the first is the chastisement of sins past in the former part of man's life, that he may search them out, consider them, & he hear • ily sorrowful for them: for this end was Job's trial. Thou writest (saith he) bitter things against me, and makest me to possess the sins of my youth.
The second end is, that God may make trial of the present estate of his servants: not that he is ignorant what is in man; but because he would have all men know themselves. To this effect saith Moses, And thou shalt remember all the way which the Lord thy God lead thee in the wilderness for to humble thee and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments or no. This also was the end why the Lord left Hezekiah, to prove and try what was in his heart.
The trial by desertion serveth for two purposes: for other whiles the Lord useth it for the manifestation of some hidden sin, that the godly may be deepelier humbled, and • rave more earnestly the pardon of that and other sins. For as the beggar is always mending and peecing his garment, where he finds a breach: so the penitent & believing heart must always be exercised in repairing it self where it finds a want.
Again, oft times this trial serves to quicken and revive the hidden graces of the heart, that men may be thankful for them, and feel an increase of them in the heart. The good husband man cuts the branches of the Vine, not that he hath a purpose to destroy thē, but to make them bear more fruit. In the Canticles whē Christ left his spouse, then she riseth out of her bed, she opens the door, her hands drop myrrh on the bar of the door: then further she seeks and calls for him, and praiseth him more then ever before. David testifieth the like of himself: In my prosperity I said, I shall never be moved, &c. but thou didst hide thy face & I was troubled. Thē cried I to thee, O Lord, & prayed to my Lord. Lastly, men that live in the Church, being for a time left of God, become so impenitēt as that they must be given up to Satan: yet for no other cause, but that the flesh may be killed, and the spirit made alive in the day of the Lord.
The third end is the preventing of sin to come. This appeareth in Paul. Least (saith he) I should be exalted out of measure through the abundance of revelations, there was given unto me a prick in the flesh, the messenger of Satan to buffet me, because I should not be exalted out of measure. In the former times when the Lord among many other had set out Cra •• er for the maintenance of his blessed truth against his & God's enemies, he left him for a while to fall from his religion, & to make a dangerous recantation: but so as thereby he prevented many sins, and prepared him to a glorious martyrdom. As some of his own words may testify which he spake a little before his ende: And now (saith he) I come to the great thing that so much troubleth my conscience more then anything that ever I did or said in all my life, & that is the setting abroad of a writing contrary to the truth: which now here I renounce as things written with my hand contrary to the truth which I thought in my heart, & that for fear of death, & to save my life, &c. And for as much as my hand offended writing contrary to my heart, my hand shall be first punished therefore: for may I come to the fire, it shall be first burned. Answerably, whē he was at the fire, first he burnt his right hand which subscribed; his body suffered the flame with such constancy and steadfastnes as he never almost moved: his eyes lift up to heaven, often he repeated his unworthy right hand. Thus, death which he most feared, he most desired, that he might take revenge of himself for his sin.
The use that all good Christian hearts are to make of these desertions, is manifold. First if they have outward rest and walk in the fear of God, and be filled with the joy of the holy Ghost, let them not be high minded, but fear, least a forsaking follow. Secondly, if in any temptation they judge themselves forsaken, let them consider this wonderful work of spiritual desertions, which God exerciseth upon his own childrē very usually: & then it may please the Lord, they shall find it to be restorative against many a quame and swound of spirit & conscience, into which otherwise they would certainly fall. Thirdly, seeing God for their trial doth often withdraw himself from them, let them again draw near to God, & press unto him, even as a man that shiuers of an ague is always creeping to the fire. If it be demanded, how a man should come near G O D, the answer is, by the use of his word and prayer. For by his word he speaks to thee, & by prayer thou speakest to him. Lastly, seeing by desertions God will take experience of his servants, let every man tri • and search his ways, and ever b • turning his feet to the ways of God's comm • ndements: let him endeavor to keep a good conscience before God and before all men, that so he may with David say, Judge me, O Lord, for I have walked in mine innocence: my trust hath been always in the Lord: I shall not s • ide: prove me, O Lord, and try me, examine my rains and my heart.
Vers. 9.
FIrst of all be persuaded that the word of God is that only rule whereby the whole life of every man, and that in everything must be ordered, even the life of a young man, who hath most reasons for himself, why he should be excused as he is most disordered.
Vers. 10.
THen upon this persuasion give yourself unfeignedly to the reading and heating of God his word, as the means whereby God hath appointed to teach you, and pray to God in the careful use of those means for his holy spirit, that thereby you might come to the true understanding of his word.
Vers. 11.
THat which you have thus learned, let it not only swim aloft in your brain▪ but let it be deeply settled and graven in your heart as a treasure, laboring to frame all your affections according to it: otherwise if thou know ne • er so much, it will notkeepe you from sinning against God.
Vers. 12.
YOu thus profiting, give thanks to God always for that which you have learned, be it never so little, it is more than many in the world do know: yet content not yourself with it, as though you had sufficient, but pray unto him to be further enlightened, because it is less than many other do, and yourself ought to know.
Vers. 13.
BVt above all be careful to talk of that to others, which you do daily learn yourself, and out of the abundance of your heart speak of good things unto men.
Vers. 14.
THat you may do all these things, labor to have a joy in the word, and in all the exercises of it more than in any worldly thing, and to be occupied in these things with greatest delight: for in whatsoever we take greatest delight, that will stick fastest in us.
Vers. 15.
LAst of all, meditate and consider of that with yourself which you have learned, and muse upon it alone, not contenting yourself with the general rules: but laboring in your conscience to make the use of them profitable to yourself in the particular practice thereof.
Vers. 16.
THus doing all these things carefully, you shall surely never forget that which you learn: for though you do not remember everything, yet God will by his spirit cal so much especially into your remembrance, as is needful for you to know, & thē especīally when you have most need of it, as in the hour of death, and in the day of temptation: but as you fail in all, or in any of these, so may you fear to fail in the truth of them.
Nicolas Bownd D. of divinity, Preacher of God's word at Norton in Suffolk.
PORTION. 3. GIMEL.
Vers. 17.
T He Prophet desireth life, where he teacheth why mē should desire to live, that is, that they might keep God's word: for life is common to them with beasts and plants: and yet all desire to live, some for one ende, some for another: but God's child maketh this the end, that he might keep God's word. And in that he joineth these together, he signifieth that his life without it, is no life, as in the 4. part, verse. 11. where he counteth himself dead, unless he find a readiness to obey God's will. A widow living in pleasure, is dead whilst she liveth, and this is to be understood of all that live in any sin. And this if all they considered which are not joined to Christ, it would amaze them: for though this appear not now, yet at the last day it shall appear.
This cannot be persuaded to the carnal man, but to us that have the knowledge of God, it ought to be certain: and we must try our hearts whether this be our desire to live, that we may keep God's word. Many men do speak this, and sing this; yet few in heart do this: therefore if we be thus minded, we must show it by referring all our doings to God's glory, which we shall then do, when we measure all our doings by the word. Therefore Paul (Rom. 4. and Phil 2.) desireth not life, but that he may be joined to Christ. All other religion is of no effect, till this principal end be in our hearts; for no man can have two ends of his life, as to come to preferment, and to be saved: but this must be only the end, that we might be joined to Christ. He desireth not to know, but to keep, which presupposeth knowledge: we are here then provoked to practice, and not to rest in knowledge, but to labor to do that we know. And this is the cause why they of the old Testament desired longer life, that they might finish that only which they had to do, at such time as they felt some signs of God's displeasure, and had not sufficiently tasted of God's favor: so we, if we cannot find assurance of the forgiveness of sins, then let us desire to live: but when we are come to this, that with Paul we can say, I have finished my course with joy, then will the children of God be ready to die. Many there be that have neither care of life nor death: and although they feel and see signs of God's displeasure, yet they are not moved: but the children of God know, that it is better to be a living dog, than a dead lyon. And seeing by their evil life they have dishonored God, they would be joyful to purchase some praise to him by their holy conversation.
He knoweth his great vnhabilitie to do good, and therefore desireth it of God. It is not in our choice to do good or evil, for then this prayer had been in vain: he knew that this was not in him to keep God's word; and therefore in the next verse he desireth that his eyes might be opened: where he acknowledgeth, that he had not so much as the knowledge of God's word in himself; therefore he was far from yielding such obedience thereunto as the Lord requireth. He desireth now to understand, which goeth before practice, and is lesser than it, and yet it is the means to come to practice. And if we cannot understand it without special grace, then much less can we practice it. Many of us in judgment do hate Papists, yet in practice we are such, seeing we do many things without prayer, and the knowledge of God's word. Knowledge goeth before practice, and therefore many in vain do say that they keep the word, when they labor not to know it.
Vers. 18.
IN the former verse he shown that he could not keep the word without God's grace, now he showeth that he cannot know it unless the Lord open our eyes, this is the want that is in all men, but flesh and blood shall not reveal this, and Paul saith, that it was hid from the Princes of the world, which must serve to humble all flesh, and to stir us up to pray to the Lord when we come to read it, otherwise we shall read and not understand it, because wonderful things are contained therein: therefore when we see the wonderfulnes of this law, this is one degree of profiting, because the ignorant think they have knowledge enough.
David well instructed in the word, yet made this prayer▪ to teach us that we must go daily forward, for we know but by degrees, and ignorance is mixed therewith, therefore many continuing long, fall in the end away, which may teach us to pray that he would not lead us into this temptation, that we should think we have knowledge enough.
This is the cause why many fall into errors, because that they resting in that, which they have conceived in their own brain, and have heard or learned of others, & in the mean while never looking to be taught by God's spirit: when they see their teachers fall away, then do they fall away also, because their ground is gone. So many therefore as love to abide steadfast in the truth, and never to be removed there from, let them never rest, neither in that they conceive of themselves, neither in the words and doctrine of men; but let them always by prayer crave that the Lord by his spirit may instruct them: & this if they do, the Lord will not turn them away empty, but will so season their hearts by his spirit, that though a thousand fall away on the one side, and ten thousand on the other, yet shall they continue steadfast to the end.
The cause why we have so great need to pray, is set down, when he calleth the things contained in the word, wonders. And surely if iniquity be a mystery, as the Apostle calleth it, then much more is the law of God. Yet so it is not unto all, for the Prophet in this Psalm saith, that the very entrance into God's word giveth light to the simple. And Psal. 88. when he had called the word parables, he saith, that fathers must teach them to their children: and we know that the things which fathers must teach to their children, ought to be very easy and plain. The word then is said to be full of mysteries or parables to all those, whose eyes the Lord hath not enlightened, and whose hearts he hath not touched by his spirit. But as for them who are beloved of God, & whom the Lord bestoweth his spirit upon for their direction, those have an easy entrance into his word, and they do behold the mysteries of the law. Therefore saith Christ unto his Apostles, To you it is given to know these things, but to the other are all things spoken in parables. Then it is for good cause that the Prophet desireth to behold these mysteries: yet he restraineth his desire, and desireth to know no other mysteries than are contained in the word. Many would gladly desire mysteries, and many fly to revelations; yet they will not be kept within the bounds of God's word, but will needs follow the speculations of their own fantasies, of this sort is the Family of love. But we must desire with this man of God to behold mysteries, and keep our selves within the compass of the word, ever craving for the good spirit of God to enlighten our hearts in the true understanding thereof: that we never be like the carnal Protestant, which resteth in the outward word, never craving for God's spirit, to help their understanding therein; neither yet like the fantastical Family of love, which followeth revelation, and illumination without the word.
Vers. 19.
I Am a stranger upon earth: He setteth down another reason why he would be instructed in the law of the Lord, because he is but here a stranger, that is, that he had not here any long abiding place, but continued here for a while. And this do all the men of God profess, Heb. 11. verse. 14. that they looked for another city: and therefore God was not ashamed to be called their God: so in another place David saith, I am a stranger as all my fathers were. If this were the affliction of God's childrē in times past, it must be in us now, if we with them will be partakers of the same promises in the kingdom of heaven. We see then where we must make the beginning of all godliness and good religion, even in denying this world, and acknowledging our selves to be but pilgrims in the same. When a son is sent beyond the seas to learn the tongues, &c. and hath his time appointed him how long he hath to tarry, the consideration of that time, if he be anything toward, will move him to take pains, that when he returneth home, he may please his father: So let us then often set our times before us, let us in time learn knowledge, and apply our hearts speedily thereto. Again, if we be strangers, we have few friends and many enemies, and therefore it standeth us in hand to be careful of the law of God, which may teach us that good path, in which if we walk, we shall well please God, and so be guarded and defended against our enemies. We have our own corruption to strive with, the vanities of the world, the evil examples of wicked men to provoke us to do the like, their malicious practices against us, and the great enemy of mankind the devil: and with principalities and powers in heavenly things. If we do well and wisely consider of these enemies, we shall soon see what need we have to be instructed in the law of God, that we may be able to resist them.
Hide not thy Commandments from me. The Prophet beholding these enemies, craveth of the Lord that he would not hide his commandments from him. This hiding doth the Prophet oppose to that enlightening which he spake of before: as our Savior Christ doth, when he saith, I thank thee O Father, that thou hast hid these things from the wise, and revealed them unto babes: where is signified, that unless the Lord do reveal his law unto us, he is said to hide it: for it is hidden from us, and we cannot attain unto the knowledge of it, unless he make it known unto us.
Vers. 20.
THe Prophet showeth the vehemency of his desire, when he saith, that his soul fainteth for the desire thereof. So in another place he saith, that his heart pan •• t, and that his soul cleaveth to the dust; & many such complaints the man of God maketh, whē he seeth the Lord withdrawing his spirit from him, that he cannot so clearly see into God's word: as contrariwise he showeth his joy, that in heart he conceiveth, when the Lord by his spirit doth open his sight, that he can feel some comfort thereby, when he saith, How sweet are thy precepts unto my mouth? Oh, how love I thy Law? &c. Many men, being not acquainted with this practice of the Prophet, do think that it is some melancholic humor, &c. when they see God's children suddenly sorrowful, or suddenly full of rejoicing: but those that have experience of these things do know, that the grief sitteth near their heart, when they cannot feel comfort in God's word: and that then they are most comforted, when the eyes of their minds are most enlightened. For seeing that our nourishment and life is in the Word, we ought continually to fetch nourishment from thence, by meditating therein. Therefore many are on a sudden cast into great sadness and heaviness of heart, and yet they know not for what cause; whereas this no doubt is one among the rest: because they use not to meditate in God's word, therefore by this means would the Lord drive them to his word, that there they might find comfort, and so forever after have the word in greater estimation, and bestow greater diligence thereupon.
By judgments here is meant the whole word of God, whether it be promises or threatenings; wherein the Lord • heweth himself to be as good as his word, in performing and bringing to pass that which he hath spoken.
This desire which the Prophet had to God's Commandments, it was not for a start, and soon done, but it was continually: wherein he showeth a plain difference, between a true desire, and that which hath no truth in it: for there is not the wickedest man that liveth, but he may for a time seem to have very good things in him, and at a start the most wicked will make a show of very good desires; but all this is like a morning cloud, and soon vanisheth away: therefore if we will have our desire to be true, let us also labor that it be continual.
Vers. 21.
THe Prophet doth not let pass God's judgments without profit, but meditateth upon them, that thereby he may be kept in greater obedience: because the Lord hath in former times executed his judgments, he will show himself righteous still: and therefore the Prophet gathereth, that though the wicked be not all presently punished, yet they are all accursed, and in time they shall be punished. By erring he meaneth not every slip, but the falling away from God.
Vers. 22.
IN this confidence, that the Lord will destroy the wicked; he assured himself that he would defend him against those, that set themselves against him. The judgments of God then have these two effects: first, to humble him: secondly, to comfort him: as portion 7. and 15 so that he feareth when his heart is broken; he also loveth when he receiveth hope of help, in confidence whereof he maketh this prayer. The use of God's judgments upon others, must we make to ourselves; first, that we be brought to acknowledge our deserts, and so fear, and to behold his justice, that we may have assurance of mercy. This is hard to flesh and blood, for some can be brought to rejoice at the destruction of others, and cannot fear: some, when they are feared cannot receive comfort. But those which God hath joined together, let us not separate: therefore let us make these uses of God's judgments. His prayer is this, Lord let not mine enemies which pursue an evil cause, let them not have their desire, in bringing me to contempt, least whiles I labor to keep thy Law, and • m become contemptible, thy Law also should receive some blot. First, here we see that it is no strange thing, that they which keep God's Commandments, should be standred: and therefore we must reform our judgment, which is ready to condemn those, of whom they hear an evil report. Secondly, seeing he prayeth against contempt, he showeth that contempt is the greatest cross that can come to the childrē of God: for many could loose their goods, which yet would be grieved for the loss of their name; he here prayeth so, not only because of that natural cause which he had, but chiefly because his name was joined with the glory of God. All the punishmtēs of Christ did not so much grieve him, as whē he was reproached: therefore the devil chiefly goeth about this, that when this cometh to pass, that all speak evil of us, we might doubt whether our cause were good or no, & so fall away: therefore the Prophet prayeth thus earnestly against it. When we are brought to contempt for our deserts, we ought not otherwise to be grieved, than that God is dishonored; but when he shall by this means bring us to the knowledge of our sins, then shall we be content to shame ourselves, because thereby we shall glorify God.
Vers. 23,
HE was thus abused even by Princes, & these did speak against him evē in judgment, whither he was drawn as a malefactor; therefore he prayeth thus earnestly against it.
We must then prepare ourselves for evil words, not only of the common sort, but also of the chiefest. David had comfort in God's statutes. When we are thus dealt with rightfully, then let us be humbled: but if in a good cause we be thus dealt with, then let us take heed, for the devil will go about, either to make us use unlawful shifts & means, as to revenge, to lie, or to contend by our own wit and policy, and to flatter, and confess that to be a fault which is none: or else altogether to despair of help, or to be careless of our calling, and to cast it off, that thereby he may have more advantage; for he will make us weary of well doing by trouble, therefore many are overcome thereby. The help against all these is God's word, for that will assure us that our cause is good, and that God will help us therein.
Vers. 24.
BY this means had he help by the Word, by making it his delight and counselor: for this the devil in trouble will go about▪ to bring men to their wits end; or else to break their hearts, and make them faint, and a wounded spirit who can bear? He put not away craft with craft, but made the commadements his counselors, whereby he first learned wisdom, & then good means to withstand the wicked. Hereby then we shall not only have wisdom but also comfort: we are not come yet to be called afore Princes, yet who so will live godly in Christ, shall have troubles, though not always in goods, nor life, nor banishment, yet in reproach and contempt, even from thy wife, thy servants, thy children, thy neighbors, &c. The word teacheth, that reproach is not without cause: for when the ways of a mā please the Lord, the righteous shall be his friend, & the beasts of the field shall be at league with us: therefore there is some sin in us which the Lord by this means would correct; then let us first look to that, and then seek to the word, that there we may find comfort & wisdom to sustain us. For this is the cause that we are without comfort in our trouble, because we meditate not in his statutes, & make them our counsellors. If thou be God's child and despisest lighter troubles, he will send greater, till he have broken thy heart: but if thou belong not to God, the curse shall be hid from thee, & thou shalt be eaten up before thou be aware. Thou must not strive with the devils weapons, as to requits evil for evil; for fire is not quenched with fire, but with water: evil is not overcome with evil, but with good; and therefore rough speeches must be overcome with gentle: and ever when thou art vncourteously dealt with, then consider thine own sins, and labor to feel them, and thy heart shall be brought down: for then shalt thou be brought to the presence of God who will not suffer thee to be honored, because thou hast not honored, him, &c. yet consider that he doth but fatherly correct thee, and therefore put thy trust in him. Mark what wisdom he hath given to his children in the like troubles, and then go to him by prayer, and lay open thyself to him with hope and faith, and thou shalt have comfort. But if when the temptation cometh, we cannot come to the word, and to prayer, that thereby we may find comfort, we have not laid up the word in our heart, though we can say it all by heart; therefore we must turn a new leaf, and learn after to lay up the word in our heart.
PORTION. 4. DALETH.
Vers. 25.
THe comfort and wisdom which he had, was by vicissitude, and change, sometime comfort, sometime sorrow: so God's children find this change both into joy and sorrow; those know this that have experience of it, others know it not. Here then is a mirror of God's children; the worldly minded men would always keep one tenor and never be moved: but the children of God do thus change; they cannot find this wisdom and comfort at the first, but then, when they are brought low. Many, when they hear a promise, think to have it by and by; but they ma • ke not, that a promise and the fruition of it is not all at once; for the law will make them fit before they enjoy it. This causeth many to fall from the promises, which seemed to believe, because they have not help at the first: but the children of God melte and cleave to the dust, and yet trust in God and wait on him, and then feel comfort • others in the beginning of trouble pray, and wait a little, but if help come not quickly, then cast they all away. But the child of God hath a patient spirit, and therefore feeleth comfort, when the hasty minded man wanteth not his woe. He marketh the deliverance of others, and hopeth for the same, and so waiteth still on God. He was as good as dead, and saw no help but the word. The nature of man is ready to trust in means, so long as he hath them; therefore God pulleth all means from us that we may only trust in him. Let us think that God hath delivered others, and therefore he will deliver us.
Vers. 26.
VEers. 59. He considereth his ways, that is his inward imperfections, & outward aberrations from the strait, and st • eight ways of God: and here he is not ashamed to declare them; that is, to acknowledge and confess, that all this came upon him because he was forgetful to do • God's will. My soul clave unto the dus • , because I clave not to thee. I have declared my ways of wickedness, teach thou me the ways of rigt • eousnesse.
I have declared my ways▪) Our ways are our sins, or rather that course which we follow in sinning, we ought with the Prophet to declare them, that is, we must deal with our sins, as the judge dealeth with malefactors. 1, Apprehende. 2, A • ra • g •• . 3, Condemne our selves as guilty before God For he that hideth his 〈◊〉 sh • k not pr •• p • r, Pro • . 28. 13. See what declarations, or rather declamations the Saints m •• e against themselves, 2. Sam. 12. Psal. 32. & 51. Neh. 9. 33. 34 35. Da • . 9 5 6. 7 8. 9 10. It were good for us in our life time to keep a register of all our sins, to recount them often before God, that having from him our quietus est • ere, we may not hereafter be called to an account▪ Men carefully look how they stand in the world, but are careless to see how they stand before God: and therefore may justly have the statutes of bancke-rupts sued against them.
And thou heardest me ) This is the benefit that cometh unto us, upon the unfeigned confession of our sins. He that confesseth and forsaketh them, shall fin • e mercy. Prov. 28. 13. Vncouer thou, God will cover: declare thou, God will hear. In the seat of Justice upon earth, we say open confession, open confusion, here it is far otherwise. 1. John. 1. 9.
And thou heardest me.) God heareth our prayers two ways: first in mercy, when he granteth the requests of such as call upon him in the fear of his name. Secondly he hears men's prayers in his wrath. Thus he gave the Israelites quayles at their desire. Psal. 78. 29. 30. 31. and Hos. 13, 10. 11. Thus men often times curse themselves, and others, yea their children & ca • tell, and accordingly they have their wish. David was not ever heard at the first: neither are we over heard at the first. It pleaseth God to deal with us as with the woman of Canaan. Matth. 15. 24. 1. To prove us by delay: 2. To exercise our faith: 3. That we may acknowledge from whom we have received that which we prayed for: 4. That we might more esteem of the graces given by importunity: 5. To whet on our desires after such things as we pray for: and 6, that others may learn that, he that believeth will not make hast, Isaiah 28. 16 Nay it pleaseth God oftentimes not to hear us at all. 1▪ Because we thē know not to ask as we ought, Matth. 20. 22. 2. Because we ask amiss, James 4. 3. 3. Because they are not good for us 2. Cor. 12. 7. But because the Prophet saith, thou heardest me: after what manner doth God hear the prayers of his servants? Answer: 1. By granting the thing which was asked according to his will. 2, By denying the thing desired, & by giving something proportionable unto it. We ask temporal, he gives spiritual blessings: we ask deliverance: he gives patience. The Cup was not removed at Christ's prayer: his manhood was enabled to bear God's wrath. The prick in the flesh was not taken from Paul, but he heard this voice: My Grace is sufficient for thee.
Teach me thy statutes.) This often repetition of this one thing in this Psalm, argueth, 1▪ The necessity of this knowledge. 2, The desire he had to obtain it. 3, That such repetitions are not then frivolous when they proceed from a sound heart, a zealous affection, and a consideration of the necessity of the thing prayed for. 4, That such as have most light, have little in respect of that they should have: 5. As covetous men think they have never gold enough, so Christian men should think they have never knowledge enough.
Vers. 27.
HE goeth on in his former petition, and considering that every man is a beast in his own understanding, like the owl that cannot behold the sun, and the Mole that wanteth sight; he desireth that God would partly by his spirit, partly by his ministers, partly by afflictions, partly by study and labor, make him to have a right and sound understanding, not only of his statutes, but of the w • y of his statutes, that is, after what sort and order he may live and direct his life, according to those things which God hath commanded him in his Law. Learn here first, how hard a thing it is for man overweening himself in his own wisdom, to know God's will, till God make us to know; we are fools, and slow of heart to believe all that is written in the Word, till CHRIST open our eyes. Luke, 24. we say with N • c • demus, how can these things be? John, 3. Secondly, it is not enough to understand the Word, but to know the way to walk in it, that by it we may be directed what to do, when, where, and how we ought to perform every action.
And I will meditate ] or as some read, speak of it, as if he should say, if thou teach me, I by thy grace shall teach others: and surely to what ende doth God give knowledge, but that we should be careful to edify others by it. We may not desire this knowledge only to know, this is foolish curiosity: or to be known, this is vanity: or to gain by, this is covetousness: but to edify our selves, this is wisdom: and to edify others, this is charity. The woman of Samaria had no sooner a knowledge of Christ, John 4 but thee runs into the City, leave • s her pitcher, and saith: Come, see a man that hath told me all that I have done, Is not he the Christ? Am I my brothers keeper, was Kayns speech, Gem4. But he that believeth in me saith Christ, out of his belly shall flow rivers of the water of life, • o •• .
I will m • dit •• e ] Three things saith Luther make a good divine, Prayer, affliction, meditation: this last is as the chewing of the cud, which we read of in L ••• t • cus. Meditation without reading is often erroneous; reading without meditation, makes a barren student.
In thy wondrous works. ] Or wonders, that is, either of those wonderful things that are contained in thy law, as verse, 19. of this Psalm, and verse, 129▪ which being high and hidden mysteries, did cause him to have them in admiration and reverence: or of those wonderful works which God before had done in the world, and daily did amongst the sons of men, and which ought to be had in perpetual remembrance.
Note we first first, that God's word is wonderful, because it containeth in it such things as transcende the reach of man's capacity, and without illumination from above, cannot be understood by the wisest in the world. But especially, if we consider the power of this Word, in that it is that immortal seed, by which we are begotten again, that sincere • ilke, by which we are nourished: that silver Trumpet, by which we are awakened: that Christ all glass, in which we may behold what manner of persons we are: and that mighti • arm of GOD, by which we are corrected for sin, and protected from sin: we must needs say, that this Word is wonderful. Give me a man as lascivious as a Goat, as rau ••••• as a Wolf, as covetous as Hell, as prosu • e every way as the prodigal son; if this Word assisted by God's spirit seize upon his soul, it will change him as if he were a new man: and to say as one once did to his wanton lover, it is not I.
Now as for the works of God, whether we look upon them in the creation or preservation of them, they are every way wonderful. David could not look upon them, but he crieth out, Psal: 8. O Lord how wonderful are thy works throughout the world? And Psal. 139. But considering the frame of his own body, he saith: I will praise thee O Lord, for I am wonderfully and fearfully made.
Vers. 28.
ME thinks I see David here resolved into tears, and pouring them out at his cies, as at • well with two buckets, by reason that the hand of God was heavy upon him. He can find no comfort but in the word of God, & therefore he, to be raised up by it, be taketh himself to this ciaculatory prayer. He thought it not enough to say, My soul cleaveth to the dust: verse. 25. but here will he add, that it melted for heaviness. The spirit of a man may bear his infirmities, but a wounded spirit who can bear? saith the wise man; Prov. 18 14 There is much in this book concerning afflicted consciences, & therefore I need not to add much. In all those sorrows which the soul hath, arising from the consideration of God's wrath for sin; the first consolation is from the word of God, in which is promised grace, and forgiveness of our sins. Thus it will quicken, and comfort us in trouble, and assure us of this harvest, that though we sow in tears, we shall reap enjoy.
But because we can neither apprehend nor apply this word, further then we receive grace from God, we must with David pray to the Lord, that he would so guide us that we wander not, uphold us that we fall not, confirm us that we funt not, encourage us that we despair not, and quicken us, that we die not. This verse requires rather the meditation of a penitent convert, then the Exposition of a learned Divine: as for the wicked they understand not what is here written. Though the righteous fall, he shall not be cast off: for the Lord putteth under his hand. Psal. 37. 24.
Vers. 29.
AS before he prayed to understand the way of God's precepts, so here he would be kept from the way of lying, and because they whom God▪ keepeth, are best kept: he therefore continues his prayer to God, desiring so to be instructed by his word, that his mind being purged from all vanity, he may be taught to obey God's word. The way of lying is that which the Prophet calleth vain inventions, Vers. 113. falsehood, Vers. 163. the way of the wicked, Psal. 1. Our own ways, Ezech. 18. In a word the Prophet here desireth to be confirmed by God against all corruptions in doctrine, and disorder of conversation, which Satan by his witty and wily instruments doth seek to set abroach in the world. These are called the way of lying, 1. Because they are invented by Satan the father of lies, 2. They are countenanced by man's wit, the storehouse of lies, 3. They seem to be that which they are not, which is, of the nature of lies, 4. They are contrary to God and his truth, the discouerers of lies. This way of lying before sin came into the world, it was a way so unknown to man, that indeed it was as a desert wilderness, in the which never any foot had tro • e: but now it is so broad and wide a way, that the most in the world walk in it. The heathen by his Idols, the Turk by his Alcoran, the Jesuit by his new Gospel, the Lutheran by his Contransubstantiation, the Protestant by his denying the power of godliness, the Schismatike by his pretenced purity have walked so along in this way, that the way of truth they will not know. We have wrangled so long about truth in religion, that as he could not find Rome, in Rome: so we cannot find Religion, in Religion. And we have cloaked so long truth in conversation, that true dealing is banished from the sons of men, he that will use it must die a beggar. Hijs diebus iam peractis, nulla sides est in factis: m • l in ore, verba lactis, fell in cord fraus in factis.
Had we not need then with this holy Prophet to hate all vain inventions, but to pray most earnestly with him to the Lord, that he will take from us this lying way, and to teach us that good and old way, in which if we walk all the days of our life, we shall in the end find rest to our souls? when as they that trust in lying vanities, do forsake their own mercy, Jonah: 2. 10.
And grant me graciously thy word.) He boasteth not on his own merits, but desireth all for God's goodness: and till it please God to make us rest in his word, and in that alone, we shall be carried about with every blast of new doctrine, run a whoring after our own inventions, and never be guided in any good way.
Vers. 30.
THough the Prophet prayed in the former verse against the way of falsehood and lying, yet it seemeth that by the spirit of God he had made choice of a good way, for here he protesteth that for his part he had chosen the way of truth, and laid before himself the way of God's judgments. God laid before him two ways, the one strait, the other wide: the one of life, the other of death: the one of lying, the other of truth: which doth he choose? the way of truth: that is that path which leadeth to truth and well-doing, and in one word to him, who is the way, the truth, and the life. But how comes it that he makes this choice? is it in the power of his free-will? nothing less, no man can come unless he be drawn: walk, unless he be directed: run, unless he be enlarged, or choose this way, unless he be guided by the work of God's spirit, without which we can do nothing.
I have chosen: ) why then should not we choose it? surely he maketh this confession, both to stir up others by his example, and to testify his resolution, that though he were in danger for this choice, and had few companions, yet he for his part would never seek out any other way: as