The Way to Blessedness, Treatise
A Treatise or Commentarie vponupon the first Psalme.
Psalme I.
1 Blessed is the man that walketh not in the Counsell of the vngodly, nor standeth in the way of sinners, nor sitteth in the seate of the scornefull.
2 But his delight is in the Law of the Lord, and in his Law doth he meditate day and night.
3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruite in his season, his leafe also shall not wither, and whatsoever he doth shall prosper.
4 The vngodly are not so; but are like the chaffe which the winde driveth away.
5 Therefore the vngodly shall not stand in judgement, nor sinners in the Congregation of the righteous.
6 For the Lord knoweth the way of the righteous, and the way of the wicked shall perish.
BLessednesse is that greatest good of man, which all desire and seeke for it selfe, and all other things for it: that Haven of rest, to which man driues with all his sailes, and oares, and there vnfraughts all his thoughts and actions; sits downe, and so acquieteth his soule, Where it is situate, and how to shape our course to attaine it, no Card or Compasse, but onelyonly Gods Word can direct vsus. They which saile thither without this Needle (doe but obserue them) after with their guide they hauehave compassed Sea and Land, finish their voyage in the dead Sea. Most men, and almost all that travaile this way, are wasted by such Pilots, that it is no maruaile to see them so widely or wildely to erre and wander.
The Covetous man sets Mammon at the sterne, and makes no doubt, but to arriue safely there with such a guide The Ambitious chuseth Lucifer, and fully perswades himselfe to attaine it by his direction. The Voluptuous takes along Beliall with him, (that dissolute and vnthriftie companion) and feares not, while he holds the rudder, to touch at this Land of Happinesse. The very best, and wisest not onelyonly of the Heathen, but worldly Professours resting themselues vponupon Morality, and Forme, hauehave seemed to themselues and others a long time to make a good voyage, but all at length split at one rocke, and meete in the gulfe of destruction.
Some few embarking themselues in that sure, but despised Vessell of Gods word, and vtterly reiecting all other Pilots, giving vp themselues vntounto the direction of the blessed Spirit, hauehave, not indeed without many stormes, yet safely landed their soules in that blessed Haven, and possessed the inheritance of rest and promise.Prov. 8. 31. Hence it is that the Wisedome of God whose delights are with the children of men, Mat. 9. 36.seeing such multitudes scattered, and wandring as sheepe without a shepheard, hath compassion on them, and aswell by his owne, as by this his King of Heralds voyce, and by his Sonne (the wisest type of Wisedome) calls to these wandring wretches:Prov. 9.6. Forsake your way yee foolish, and you shall liue, and walke in the way of vnderstanding.
Now of this Psalme, (where our happy estate is excellently described, and the way to it plainely poynted out to vsus) it is fit to consider aswell the Authour as the matter. The Authour is either principall, or subordinate, our head Iesus Christ, who by his Spirit indited it, and the Prophet David, whom he vsed as his Secretary, or hand to write it. The scope, as of all other Scripture, is to be a lampe vntounto our feete, and a light vntounto our paths, Psal. 119.105and as the very finger of God, to point out the new, and dangerous, but intising way to misery, and the old, and safe way, which leads to happinesse. The method or order is this. First our Guide shewes us a farre off, a generall & confused view of blessednes; the end of all our travell: then points out the left-hand way, which to an unwary eye seemes faire, and likely, and warnes us to take heed of it; which more perfectly he describes, by the severall periods of it. These are three. 1. walking in the counsell of the ungodly; 2. standing in the way of sinners; 3. sitting in the seate of the scornefull:
All this in the first verse.
Secondly, he sets out the true way to happines, which seemes the farthest about, but is the neerest home… and our severall journies in it, which are but two: first delighting; secondly, meditating in Gods word, which is amplified from the time, day and night: And this is contained in the second verse.
Thirdly, in the next place he more distinctly and severally discovers this happinesse, that so he may winne us to it; First, by a most familiar and elegant similitude of a tree: 1. planted: 2. watered: 3. fruitfull: 4. flourishing: then by a part of it namely, prosperity. This in the 3 verse.
Fourthly h… displayes the woefull estate of those who goe the other way; first negatiuely, They are not so: not blessed, not planted, not watered, not fruitfull, not flourishing, they prosper not. Againe affirmatiuely, by a comparison: they are as chaffe blowne away with the wind; and therefore shall be separated from the wheat, and burnt with fire. This is deliver…d in the 4 and 5 v…rses.
Lastly in the sixt, he giues an infallible reason of all he speakes, namely, the providence of God over-looking, and disposing both.
Now as a Guide, who undertakes onelyonly to bring us in the right way to our journies end, in our passage will beguile the way with some discourse, or name to us the Townes, Castles, Rivers, &c. by which we passe. So this holy Saint leading us forward, entertaines the way with much profitable matter: pointing out though obscurely old Babilon, and new Ierusalem, the false, and true Church with their lawes and manners. Having thus prepared the way, let us now enter upon it, and in the first wee'l obserue the Guide himselfe; from whom we gather this proposition.
Proposition.The Prophet David, and in him, the holy Ghost is the Author of this Psalme.
And that we may profit the more by this Teacher, let us consider how he is qualified for this office: wise Princes, if they cannot make men fit for any place, will chuse such as are already made to their hand. But the Lords election prepares, and enables his servants for any calling in his Church. Let us then behold him either in his spirituall or temporall estate. First God tooke him (the youngest of many brethren) from following the sheepe, and made him a Shepheard of men; King over his onelyonly people, the house of Israell; and so filled his heart with wisedome, valour, and other gifts necessary for government, that never any Prince joyntly in them all, was more, or indeed equally renowned. He blessed his raigne with many famous victories;2 Sam. 7. 9. was with him wheresoever he went, cut off all his enemies, and made him a great name, like the name of the great men which are on the earth.
Secondly, his spirituall estate may be considered either in his publike office,2 Chron. 8.14 as he was a Prophet, a man of God, none more famous among the Prophets: or in his private disposition,Acts 13, 22. a man after Gods owne heart, propounded as a patterne, especially to Princes; whence it is that all his successours are either condemned for not following him, or commended for treading in his footsteps.
For confirmation of this Proposition,Proofe. it is evident that the Holy Ghost is the prime Author of the Booke of Psalmes: For all Scripture is inspired, and holy men spake as they were moved by the holy Ghost. 2 Tim. 3. 16.Moreover our Saviour reckons the Psalmes with Moses, 2 Pet. 1. 20. 21.& the Prophets as holy Scripture:Luke 24. 44. 45. Luk. 20.42. and David by Christ is entituled to this Booke: and the Scripture giues evident witnesse of the Spirit speaking by him;2 Sam. 23.1,2 The Spirit of the Lord spoke by me, and his word was in my tongue.
It will not be vnprofitable to lay downe some reasons or grounds of this action,Grounds. aswell in God the principall, as in David the subordinate Author. The cause then why God writes, and writes in this kinde, by songs, and why he employes David, as his hand, are either in himselfe, in vsus, or in this holy Proph…t. In himselfe his gracious will and wisedome;Luke 10. 21. He reveales and conceales these things, because it so pleaseth him. See also Exod. 33. 13. 17. and Numb. 12. 6, 7, 8. In vsus whom he teacheth, there are some occasions, as 1. our difficulty in learning, especially things spirituall. 2. our naturall delight in Musicke. 3. A certaine aptnesse in numbers to convey to our mindes, and settle in our memories these profitablelessons. The reasons why he vseth David in this imployment, may be 1. the gift of Musicke, in which he excelled. 2. the sanctifying gifts of Gods Spirit, which afforded ditties to his notes, and by expressing his holy affections, filled others, on all o…casions, to lay open, and poure out their hearts to God in prayer. In Dauid the cause of writing may be 1. his Faith:Psal. 116. 10. I beleeved therfore I spake. 2. his louelove, desiring to draw others on to that happinesse, which himselfe had found. Ioyne these together, and we shall find a good ground of this action. We are vnapt to learne, there is an aptnesse in this kind of teaching to sinke easier, and deeper into our mindes: God knowes in his wisedome what is best for vsus, and his louelove will effect it; therefore having-fitted David with this qualitie of holy Musicke, he stirres vp his heart to vtter by faith, what he had learned, and by louelove to draw on our lagging affections to the like gracious practise.
2 Tim. 3. 16.Now be…ause the Word of God whether written, or preached, is given for our vse and profit, for teaching, confuting, trying, comforting, and exhorting, that by applying it partly to our vnderstanding, we might grow in light, and be better informed in our judgement, partly, to our will and affections, we might be reformed, let vsus see what vse we may make of this point, and first for our instruction.
Instruction. 1. Learne then here, that man is of an indocible nature, especially in things spirituall, hard to conceive, prone to forget; why else should God himselfe vndertake this Office? Why should he employ so many Writers? so many Speakers? furnish them with all multiplicity of learning, great variety of gifts, singular, and divers vtterance? Had we a good capacity to conceive the lessons of the Spirit, were we of firme memory, to retaine what we had rightly conceived, all this labour had bin in vaine, and needlesse.
No surely, our vnderstandings are over-whelmed with a thicke mist, an AEgyptian palpable darkenesse, not easily dispelled by this glorious light; well may the beames of Gods word shine round about vsus,Zach. 7.12. but vntill the Spirit of God shine in our hearts, and opens a window for it, not one sparke of light can enter. O…r affections are stones, our hearts nether-milstones, Adamants, not without much labour and difficulty broken with that hammer of God, vnlesse also his Almighty hand hold the hands of his workemen, and strike with them. How justly doth our Master complaine of vsus?Esay 28.9. 10.11. Whom shall I teach knowledge? and whom shall I make to vnderstand the things that he heareth? them that are weaned from the milke, and drawne from the breast: for precept must be vponupon praecept, praecept vponupon praecept, line vponupon line, line vponupon line, here a little and there a little: for with stammering lips, and with another tongue will he speake to this people. Looke as we t…ach our Infants to speake, we meet them halfe way, by descending to their stammering speech: we speake like children, that they may learne to speake like men; wee frame our words, and fit them to their tongues, we beate speech into th…m by a continuall, and never weary repetition… Thus the Lord must deale with vsus… He comes downe to our infant capacity,1 Cor. 3. 1.2 he speakes mil…e to vsus, not as he is able to vtter, but as we are able to beare. Secondly by many blowes,Phil. 3. 1. and often it…rations, redubling his praecepts, he driues in and fastens instruction into vsus. We are dull of hearing, when we ought for our time to be teachers, we had neede to be ta…ght againe which be the …irst principles of the oracles of God. Heb. 5.11.12When the Lord layd downe the doctrine of regeneration, though we are teachers in Isra…ll (as if we had no spirit in vsus) we dreame of a carnall re-entrance into the …omb; and when it is further opened, and explained,Iohn 3. 3.4.5 9. 10. we conceive an impossibility in it, and aske how these things can be? When Christ so plainely and frequently vnfolds the mystery of his death and resurrection, wee (though his Apostles) so long conversant with him, vnderstand none of these things, n…ither perceive the things which are spoken. Luke 18. 31. 32. 33. 34.If Christ warnes vsus of Pharisaicall leaven, our mindes are presently thinking of want of bread: Yet are we not more hard to conceive then easie to forget.Math. 16 6.7. How easily doe wee forget the consolation, which speakes to vsus as children? Heb. 12. 5.How easily doe we forget the workes which we hauehave seene with our eyes? True it is, things doe not sinke so deepe into our minds through our eares, as through our eyes, but how soone did the people of God forget his workes which they saw?Psal. 78. 11. 42. Certainely had those actions beene not Gods, but some mans, things which concerne our temporall, not spirituall life, it had be…ne impossible so soone to hauehave razed them out of our mindes. Oh! how often by this our vntowardnesse doe we compell our most patient Doctour to chide with vsus;Ier. 2.32. Can a maid forget her ornament, or a bride her attire? yet my people hauehave forgotten me dayes without number. O you of little faith, why doe you thinke thus? Mat 16 8.9.Doe you not yet perceiue, nor remember? Nay many times we inforce him,Iob. 33…14.16 When God speaks once, or twice, and we attend not, to open our eares by corrections, and by smart to quicken us.
Consider here, as well Gods wonderfull patience, compassion, and goodnes to us, in admitting to his schoole such untoward scholars, and our happinesse in such a Teacher. Happy is the child, who being rude, and unteachable, dull, and blockish, meets with a Master skilfull to handle him, and patient in his defects; Our Doctor hath the keyes of David, not onelyonly to unseale the booke, but to unlock our mindes, able to make poore Fishermen instructors to the wisest, & most learned of all the world. Admi…ble is his patience,*1 Pet. 3. 20 Psal. 95. 10.with what great forbearance did he instruct the old world by Noah? How long did he suffer the indocible Israelits in the wildernes? See also Esay 30. 18. As a man who meets with an unapt Scholar, plies him early and late, and supplies with his owne diligence, what the childe wants in parts; so the Lord rises vp early every day, applies himselfe to us in all manner of teaching, speaking to our eyes, in his workes, Scripture, and Sacraments, to the eares by preaching in season, and out of season, mingling even pleasure with profit, instructing with delight, and builds vp our soules with songs. If wee count our selues happy when we hauehave placed our childe with a skilfull, honest, patient, and painefull man, who will teach him in any trade; infinitely happy are wee, that we are entred into his Schoole, who is the onelyonly Doctor. Verily that which the Heathens fained of their Amphion, we finde true in our selues by experience; that this heauenly musicke of our diuine Singer, gathers together stony hearts, quickens, and fits them to the Temple of Gods Spirit.
The consideration of the writer should waken our eare, and raise up our hearts to diligent attention: Doest thou heare him take out any lesson for thee of instruction, shewing thee what is good, or evill, what way leads to happines, what carries thee to perdition: what thou must choose, and practise, what thou must reiect, and avoid? Remember then, and say with thy selfe: It is that Divine wisedome, that Spirit of Truth, Iohn 16 13.who can neither lye, nor erre, purposely sent to lead me into all truth; it is even he that reades this Lecture to me; and he hath chosen the mouth of a Kingly Prophet to utter it, who having past through all estates, and by continuall study, and practise in the word of God, being growne wiser then his enemies, then the ancient, of more understanding then all his teachers, Psal. 119.98, 99,100.from his experience, and by his example can yeeld me excellent direction, and shall not I attend him? I will say, Speake Lord for thy Servant heareth. Doest thou heare him,1 Sam. 3. 9. reproving openly those that sinne, sharply rebuking, that men may be sound in the …aith? 1 Tim. 5. 20.Oh then thinke with thy selfe;Tit. 1.13. Is not this that most pure Sp…rit, whose eye cannot endure sinne and iniquitie, Haba. 1. 13.and who was purposely sent to reproue the world of sinne, and doth he not call to me by such a tongue,Iohn 16.8. which having tasted the bitternes of sinne, lifts up as bitter, and lowd a cry,Psal. 51.7. Purge me with Hysop, and I shall be cleane, wash me, and I shall be whiter then snow, and shall I not heed such a warning? I will heare the rod, and who hath appointed it. Mic. 6. 9.When he poureth forth the oyle of comfort into thy wounded heart, bruised, and broken with repentance: Take words to thy selfe, and say. This is that glorious Comforter, whom my Saviour hath sent to dwell in me,Hos. 14 3. and speake peace unto me,Ephe. 1.13.14 that he might be a seale, and earnest of his promises, and that inheritance purchased with his blood. This oyle he brings to my bleeding soule in that horne of Dauid, an horne taken from his Altar, consecrated, and fitted by that holy Annointing;Psal. 132… 17. I will therefore open my sores unto him, and call upon him: O Lord heale me for my bones are vexed. Psal. 6.2.When thou art exhorted to walke in the good path, and to run in the way of Gods commandements, thus meditate; It is the onelyonly true Way who hath giuen me his Spirit to leade me, and he now cals vponupon me by the voice of such a Guide, who conducts me no farther, nor faster, then himselfe by his owne example goeth before me; and shall not I hasten my slow feete,Psal. 143.10 and spurre on my dull affections to follow? Yes certainely, I will say unto him,Cant. 1. 3. Let thy good spirit lead me into the land of righteousnesse: Psal. 119. 32.Draw me and I will run after thee. O enlarge my heart, and I will runne in the way of thy Commandements. In all thy course let this thought of thy Guide never depart from thee, but commune thus with thine owne heart: what is there that should stop me in this way? What is there that should not rather incite and hasten me? Shall I say? I have great possessions, promoted to some high o…fice; increased in children, keepe a great familie, and burdened with many affaires both publike and private? But how farre did this my Guide exceed me in all outward blessings? Yet I find that every where he useth them, as so many cords to pull on his heart with more force to the practice of Godlinesse.
Should I complaine of discouragements, trouble, contempt, poverty, affliction?Psal. 119. 87 51. 141. 143. What a shame were this to me, when I heare him professing? They had almost conumed mee upon earth, but I forsooke not thy precepts: The proud have had me exceedingly in derision, yet have I not declined from thy Law. I am small, and despised, yet doe I not forget thy statutes. Trouble and anguish are come upon mee, yet are thy Commandements my delight. Follow therefore cheerfully so good a Leader, and learne of him in riches,1 Tim. 6. 18. to be rich in good workes, in poverty, to be poore in spirit;1. Chron. 29. 3.4. to imploy all thy power to adorne and beautifie the Temple of God within thee: and when thou art despised by worldly Michals, for thy zeale and cheerfulnesse in Gods service,2 Sam. 6. 16. 20.21, to be more vile, and low in thine owne eyes.
2 Re…utation. Let us here not so much refute, as detest and accurse those Popish blasphemies concerning this, and other Scriptures: Surely though a reverend opinion, and speech of the written Word, be not ever an infallible signe of a faithfull Christian, yet an un-reverend aestimation, contemptuous, and disgracefull speech, is a sure argument of infidelity, and Atheisme. The Ancients received the Scriptures as the Iudge sent from heaven, and the voyce of Christ, which they durst not censure, but by which they censured all other writings; yeelding to the Canonicall Scriptures, and to them alone, an un-deniable consent. Thus Origen, thus Austen;August: cont. C…es commu. l. 2… c. 31. 32 And above other Scriptures, they wonderfully extolled the Psalmes: affirming the Prophet was a most sweet and delightfull companion of our journey, relieving, and helping all sorts that travaile this way, becomming all to all men; that there is nothing which we may not learne in the Psalmes; that such as with a faithfull, and serious mind exercise themselues in the Psalmes, are in a manner fellowed with the Angels of God. Thus Nazianzen, Austen, Chrysostome, Bernard. Now how they which boast so much of Antiquitie, and the onelyonly Church, agree with the Ancients, and with the true Church, we may perceive in this particulars. It is almost incredible how basely, and despitefully they speake of the Oracles of God. Let me cleare this point a little. 1. They a…firme the Scriptures *Andrad: Orthod. Rhem. test.mistie, and darke, despising that woe pronounced on those who call light darkenesse, and darkenesse light: 2 Pet. 3.nor once fearing in evident termes to contradict the Spirit of truth, Esay 5. 20.who so often cals it light. 2. They obscure it by many *Concil. Trid. S…ss. 3.Apocryphall, and humane writings, which (as the Moone under the Sunne mingled with the word of truth, make a fearefull Ecclipse in the Church: commanding those Bastard writings to be received as the Genuine, with aequall authority and estimation. 3. They have set up an earthly Meteor, exhaled from their own braine to be (foreign) another counterfeit Sunne to confront the true, in pretence, to supply the defects of it. This is their *Concil. Triden. Sess 3.Traditions, in word equaling, but in deed, preferring them before the Scripture. 4. The better to depresse the splendour of it, they hauehave laboured to hide it under a bushell, under the veile of an *Ibid.vnknowne tongue. And of many other hauehave they chosen the Vulgar translation as Authenticall, which of all the rest is knowne, and by some of their own confessed, to be the most barbarous, spotted and defectiue, commanding it (under censure of Anathema) to be received, and in no pretence whatsoever, in any thing rejected. 5. They affirme the Scripture is no further a light, then it shall please the Pope to kindle, and light it up by his breath and interpretation; *Hosi… de expr. Dei verb.defining, that whatsoever hath the holy Fathers exposition, hath the very word of God, though he know not whether it doe, nor how it can possibly agree with the word expounded: peremptorily decreeing, that no man presume to receive it in any other sense, then the holy Mother Church interprets it, whose Prerogative it is to unfold it. 6. With monstrous impudence they dare maintaine, that the *Bellar. de Sacrā lib. 2… c. 25.strength of all former Councels (and if of all, then of that Councell also, which was held by the Apostles) and all Doctrines depends upon the authority of the present Church. Lastly they reproach and revile it, that it is a *Pig…. de Hi… rar. l. 3.nose of waxe, a Lesbian, or leaden rule: that it may be well defended, as godlily spoken, that the Scriptures without the Churches authority, is of no more force then AEsops fables: and there the same Hosius stickes not plainely to say,Hosi. de anchor. scrip. that the Scripture should have little waight with them, without the Churches authority. Nay, a Priest in a controversie with my selfe, blasphemously averres (which testimony of Iesuiticall doctrine I will ever keepe by me) that the Scripture was not written by the command of God, nor of set purpose, but by chance. I have seene some so grossely painted, that the daubing, being melted in the Sunne, hath hung by drops upon their cheeks, discovering their deformitie, publishing their shame: Thus it is with this painted whore of Rome.
As thus they spue out their gall upon the Scriptures in generall (for they are those two faithfull witnesses which vex these earthly men)Rev. 11. 10. so especially hath that Piller of the Councell held in Constance, H…siu….disgorged his splene against the booke of Psalmes in particular. David (sayth he) wrote some f…w Psalmes, why might he not? For even now no Prince is forbidden to make rithmes, psalm…s, or verses in the praise of God; all sorts of us learned and unlearned turne Poets: Thus far the Cardinall. Consider now whether this be not the beast, which usurpes the hornes, the power of the Lambe, Rev. 13.11.but speakes with the tongue of the Dragon.
Reproofe 1. First, those are here to be rebuked, who from this gracious dealing of God, continually plying them by ceaseles teaching, admoni…hing, and exhorting, take no notice of their indisposition, and backwardnesse, nor giuegive any credit unto this truth, when this their untowardnesse is evidently discovered unto them. It is strange to see what strangers men are at home; like some idle Gallants, who wander through all the world, and know nothing of their owne Countrey:Prov. 17.24. So these Salomons fooles, their eyes walke through the world, but never looke into their owne hearts. Surely as the eyes of our body stand naturally outward, and cannot turne themselues to spie out any thing within; so the mindes of naturall men can rowle themselues every way, but hauehave no sight inward. Hence it is, that wicked men being altogether unacquainted with themselues, and meere forreiners in their owne hearts, cannot endure to be alone: (which the Philosopher giues as a good reason, why impious men hate solitarinesse;) and hence flowes that vaine, and proud conceit of our owne abilities, despising & censuring others, discerning every mote in our neighbours, but not the beame in our owne eye. How scornfully did the Pharises heare themselues taxed with blindnesse?Ioh. 9.39. 40. They could soone spie the Apostles hands unwashed, but never dreamt of their own unwashed hearts and those stinking in-sides which never felt any water.Mat 15. 2. Luke 5.33.How soone could they finde out the Apostles not so frequently fasting, as themselues? but the stewes in their owne eyes, fraught with adulteries, the carrion of their owne spirits rotting in the graue of hypocrisie, but fairely whited over, they never thought of it. As the blind man in the Gospell could perceiue nothing, till his eyes began to be opened, but then soone had feeling of his imperfection in sight, and the first thing he saw was his want of perfect sense, discerning men as trees: so while we lie in the darkenesse of ignorance, we discover no weaknesse; but so soone as the light of Gods spirit enters into the heart, we presently finde out a world of wickednesse: what man is able (till God set in his hand) to make the ignorant man see and acknowledge his ignorance? As the naturall, so the spirituall foole, the greater ideot he is, the better hee conceits of himselfe, as wiser then seven men that can render a reason. Prov. 26.16.The truth is they hauehave not so much wit as to know they hauehave none: who can perswade the naturall man,…sal. 406. that his heart is an Adamant, that his eare is im-passable, and must be bored? See the conceit of men, Deut. 5. 27.Deut. 29.4. Doe but you (say they to Moses) heare God, and declare it to us, and wee will heare and doe it: this they ignorantly and arrogantly spake of themselues, when yet God had not given them hearts to perceiue, eyes to see, eares to heare unto that day. Thus is it at this day with those, whose eyes, eares, and hearts God hath not opened; they neither doe, nor can perceiue their owne wants, and so thinke, and speake proudly of themselues, that they hauehave good hearts to God, that they hauehave good intents, strong faith, louelove to God with all their soules, &c. But when God sheds his light into their soules, what a cloud of ignorance, hardnes of heart, what coldnesse, what deadnes, what unbeliefe, what a world of factious flesh rebelling against the spirit, doe they perceiue in th…mselues? Take heed of this spirituall pride rooted in ignorance; for as the corne must grow downeward, before it can shoot upward, so must thou fall in thy selfe, before thou canst rise in Christ, dye to thy selfe, before thou canst liue to him;1 Cor. 3. 18. learne first to bee a foole, before thou canst be wise.
Here likewise is fit occasion to reproue that heedlesse disposition, never considering that God speakes in his word, whither we heare or read… If Christ had not known both our carelesnesse in hearing, and danger of this negligence; he would not need…esly hauehave warned us,Luke 8. 18. take heed how you heare: and so frequently hauehave wakened our attention, crying out,Luke 8.8. he that hath eares to heare, let him heare. Some out of weakenesse, together with Satans lying in waite, and want of right preparation, soone forget what they are doing; never imagining that the work of their salvation is in hand; and that Christ himselfe by the mouth of his mess…ngers is treating with them. When we read the word, too seldome doe we obserue who holds the hand of the writer, and thus the devill steales away our life from us. Certainely most hearers are as the high way, their hearts and eares so traversed and trampled by vaine thoughts, and worldly cares going and comming, and continually passing to and fro, that they heare little, obserue lesse, profit nothing: why doe not we spie out our dissolute behaviour, and judge our selues before God?Ier. 5.12. Nay how many are there which deny the Lord, and say it is not he? The obstinate resolution of many to continue in sinne, so hardens their hearts, that they deny their own… knowledge, and will not beleeue, what they dare not, nor cannot gaine-say.
See those Israelites; they knew Ieremy a true Prophet, (for they had a deare-bought experience of God speaking by him) therefore they come to inquire of him,Ier. 42.2:5. & 43. 2. and solemnly sweare to follow the advice of God given by him: yet when he crost them in their particular and purposed designes, they giuegive him (nay indeed their owne consciences witnessing for him) the lie; Thou speakest slalsly. Thus when the covetous heareth the thunders of the word against riotours, or the riotour against the niggard, they can yeeld some honour to it, and at least in word acknowledge the voice of God: but when the reproofe is brought home to their owne doores, and layd to their hearts, then presently we shall heare, the Prophets shall be as the winde, the word is not in them, thus shall it be to them.Ier. 5.13.
If we could but open our eyes to see the danger of this carelesse behaviour, surely it would provoke us to more diligence; the danger either in respect of God or the creature. The crowes are not so busie in thy seed-time, as these wicked spirits in this heavenly tillage to make thee a fruitlesse and so an accursed ground. How lamentable were the estate of a Towne halfe affamished, and round beleagred with a strong enemy, who kept them from all succour, that they might see even at their gates store of corne sent by their friends, but no entrance for it by reason of the enemy. This is their condition: The food of eternall life is sent by Christ, brought by his messengers, stands ready at the eare to enter, but the devill barres the gate, and turnes it from them. In respect of God the danger is yet greater; for he hath protested to yeeld us the like measure,Marke 4. 24. as we shall see more largely hereafter: if we suffer him thus to goe after us, intreating us to turne, and be reconciled, and we are carelesse; the tide shall change, when we shall as earnestly cry and howle for mercy, and he will laugh at our destruction: see his word, Prov. 1. 24, 26, 28. and the deed answering it, Zach. 7. 12, 13.
Exhortation. Let us therefore shake out this spirituall drowsinesse, wake our eares, and watch them to keepe them waking: let this thought be ever in thy heart to hold them open; I see indeed a man, but I heare the Lord, the voice is mans, but the word is Gods: whether I consider the power and authoritie, or the louelove of the speaker, or matter of the speech, necessity of attention lies upon my soule. He is my soveraigne Lord, Ephe. 4… 19.in whose hand is my life and death, temporall and eternall, his louelove wonderfull, passing the louelove of all creatures, passing knowledge: the subject of his speech is my happinesse, laying downe plainely before mine eyes the way of my eternall life; and should I neglect such a speech, and such a speaker? Thus when we hauehave provoked our hearts to this dutie, let us inquire the meanes enabling us to performe it, and constantly practise them. Meanes 1. Labour to emptie thy heart, and to cast out the ignorant conceit of knowledge;Luke 1.53. he feedes the hungry: Away with that proud opinion of goodnesse and abilitie. 2. Consider the necessitie, and the nature of the word, purposely sent to supply it,Rom. 1. 16. being the wisedome and power of God to saluation.