The Shield of Righteousness, Part 13
VERSE, 14. Becauſe he hath ſet his louelove vponupon me, &c.
THe Prophet hauing aſſured the faithfull of Gods fauour which extendeth to all thoſe who make him, by faith in him, their confidence: God himſelfe (now) vouchſafeth to be ſpeaker in the end of the Pſalme, and to loyne with his Prophet, by way of Poſt ſcript, in the ſame, for further confirmation. Becauſe, or ſeeing he hath loued me, ſaith the Lord, &c. that is, as my Prophet hath ſaid, ſo I ſay: they who deſire in ſincerity, and with good affections to ſerue me, ſhall hauehave good aſſurance from me, that I will be their deliuerer in troubles, by the Angels at my right hand, and by all the creatures at my left. I will remoue their feares; heare their prayers; bring their perſons to honour, and their ſoules to heauen, where (at laſt) they ſhall bee glorified in ſoule and bodie. This is the ſubſtance of that, wherewith the Lord concludeth the Pſalme in words, ſpoken from heauen, to faithfull men. And, they containe duties; and promiſes made to thoſe that doe thoſe duties.
Doct. 1 But, this coherence betweene the Lord and his Prophet, in the matter of a Prophets function for diuine things, teacheth, what agreement there ſhould be betweene the Lord & his Miniſters in the truths they teach. He that hath my word, ſaith God by Ieremie (and euerie Miniſter ſhould hauehave it, and no other then it) let him ſpeake my word faithfully, that is, report it truly, Ier. 23.28. hauing it in his lippes, and not buried in him, in a habit of knowledge, voide of vſe. This agreement betweene God and Moſes did ſhew it ſelfe in all his miniſterie and ſeruice: who (therefore) receiued teſtimonie, that hee was faithfull in all the houſe of God, Heb. 3.5. So, what God ſpake to Micah, that (and no other, nor otherwiſe) Micah ſpake to Ahab. 1 Kings 22.14. Balaams anſwer to Balack, was good, if he had ſpoken it with a good intent, and honeſt heart: I cannot paſſe the commandement of the Lord, to doe either good or bad of mine owne minde: and what the Lord ſhall command, that will I ſpeake, Numb. 24.13. for, ſo it ſhould be, that we may be able in the whole work of our Miniſterie truly to ſay: this ſay not I, but thus ſaith the Lord. Our foundation muſt be Ieſus Chriſt: and, if we be good builders, wee will lay vponupon the ſame, not the hay of our owne deuiſes, but the gold and ſiluer of the pure word of God, committed to vsus, not inuented by vsus, 1 Cor. 3.11.12. ſo ſhould our agreement bee with the Lord in our teachings, as Dauids was, and as Moſes his was ſaid to be. The reaſons:
Gods Miniſters are his Ambaſſadours, 2 Cor. 6.20. and therefore Reaſon 1 muſt deliuer his embaſſage, not their owne tale: for, may the Ambaſſador of a King depart from the words of his charge, and ſay what he will himſelfe, not what his Maſter hath commanded? or, if the ſeruant of an earthly Prince may not, may the ſeruants of God?
Secondly, if Miniſters hold not this agreement; their great Reaſon 2 Maſter hath not ſealed their commiſſion, nor can: for, how can he ſo long as there is, in it, any repugnance to diuine truth, or to him who is Truth? Alſo, if it be ſo: then in the diſcharge of their Miniſterie, they cannot bee called his ſeruants, but rather their owne men, or the ſeruants of men. In this Pſalme, the Prophet ſpeketh, and the Lord ſealeth his words: the reaſon is: he ſpake that which God could not but ratifie: or, hee ſpake, as one that had ſpoken with God, knew his minde, and honoured his truth: for, if hee had ſpoken otherwiſe, or of his owne head; God could not hauehave ioyned with him, who partaketh not with the weakneſſe of man.
Muſt there be ſuch a ſweete accord betweene the Lord and his Vſe 1 Miniſters in the matters they teach? then is it neceſſarie that they ſhould know his minde that they may teach it: and know it by his word, that they may teach nothing differēt from it. And this knowledge they muſt ſeeke day and night, Pſ. 1.2. not the knowledge that puffeth vp, 1 Cor. 8.1. or which ſo filleth them, that they become as a full runne that will not ſound when one knocketh vponupon it: but the knowledge of the truth in louelove: for, they muſt ſo know that they may teach knowledge, and teach ſuch knowledge that God may ſeale to it when it is deliuered. But how ſhall the ignorant in the Miniſtery, and they that cannot carrie the Arke vponupon their owne ſhoulders, doe this? how ſhall they teach others that hauehave not learned themſelues? or teach agreeably to God; who know not his minde by his word, nor what is agreeable to him, nor what is contrarie? O, that theſe men knew, or would know their fearefull eſtate in this their great ignorance: but what the blinde ſaid for himſelfe, that ſay I for theſe blinde, leaders of the blinde: Lord that they may receiue their ſight, Marke 10.51.
A iuſtification of thoſe in the Miniſterie, who ſpake the words Vſe 2 of God in their Sermons, 1 Pet. 4.11. for, ſuch muſt needes ſpeake according to God, ſpeaking his word: which they doe not, who not richly enough ſatisfied with his doctrine, in whom we are compleate, Coloſ. 2.10. make their Sermons, through an vnneceſſary muſter of forraine Authors and readings, ſomewhat like to that Inne at Beth. lehem, that had no roome for Chriſt, Luke 2.7. Our Sauiour contented himſelfe with the teſtimonie of the Law and Prophets onelyonly in his teachings: after him the Apoſtles did the like in theirs, Act. 26.22. ſo muſt we doe: and ſpeake the word, or according to it, if we will ſpeake ſafely, or ſo, as that may be ſealed with diuine authority that commeth from vsus in the Pulpit: the duties, & promiſes made to thoſe that do them follow.
The duties of the faithfull, are in affection, or effect: duties of affection are the louelove of God, and knowledge of his name: the dutie of effect is prayer: the promiſes annexed are; deliuerance in trouble; deſence and ſafety; the hearing of their prayers; Gods being with them in their troubles; honours, life, long life, and daies of ſaluation: for the duties of the faithfull, the firſt of them is louelove: for, the Lord, being ſpeaker, ſaith:
Becauſe he hath loued me &c.
BY louelove (here) is meant the louelove that cauſeth a ſtrong dependance on God: a mighty vehement, firme, and feruent louelove: or, ſuch louelove as is betweene young-married couples, Gen. 34.8. Deut. 21.11. they deſire to be much together, and much to talke together: in abſence, one to heare from another, and one to ſend to another. So they that louelove God firmely and feruently, as the word importeth here; do greatly deſire his preſence in the aſſemblie, and (more ſpecially) his more familiar preſence in heauen: or they would be with him in his glory: and now in abſence doe much deſire to talke with him by prayer to heare from him by preaching, as it were by letter: and to receiue his louelove-tokens, that is, Bread and Wine in the Sacrament, whereby precious promiſes are confirmed vntounto them. This is the affection that the faithfull doe ſet vponupon God.
Where we learne, Doct. that it is not eueryevery louelove that pleaſeth him, but that which is vehement and ſound, from a hearty louer. Thoſe ceremonious Iewes that came not empty-handed to God, were thus reprooued by Eſa, the man of God: when yee come to appeare before me, who required this of your hands? Eſa. 1.12. It was becauſe they loued outwardly, not in heart; or in a manner, not thorowly, and ſeemingly, not ſo indeed. For, God neuer liked a full hand and an empty heart. And therefore when he taught his people by Moſes, how they ſhould louelove him, and not looſe the labour of their louelove, he willed them to louelove him with all their heart, with all their ſoule, and with all their might, Deut. 6, 5. that is, to louelove him with all their powers, and with all they could doe.
This was repeated (afterward) by Ioſua, who ſucceeded Moſes in the throne: where hee biddeth the people to take diligent heed, that they louelove no otherwiſe then by cleauing to God, and ſeruing him with all their heart, and with all their ſoule, Ioſ. 22.5. It is the ſame in effect that Moſes had ſaid before him, and hath the ſame meaning; which is, that God is not bound with euerie affection, but with the cord of that, which is drawne from the ſeruice and entireneſſe of a heart that wholly and chiefly is directed to him. This the Prophet Micah calleth a walking with God, Micah 6.8. when wee ſo louelove him that we goe no farther then he doth; and yet goe as farre. And ſo did Enoch; who (therefore) was ſaid to hauehave pleaſed God, that is, by faith and true repentance to hauehave pleaſed him, Heb. 11.5. for, can two walke, together vnleſſe they be agreed, Amos. 3.3. Now, hee that ſo pleaſeth God; doth (doubleſſe) louelove him with all his heart: and ſuch a louer was Enoch: when an expounder of the Law asked Chriſt, which was the great Commandement in the Law; he ſaid to him: thou ſhalt louelove the Lord thy God, with all thy heart, with all thy ſoule, and with all thy minde, Mat. 22.37. what Moſes (the ſhadow) had ſpoken, the ſame ſpake Chriſt, thebIohn 1.9. light; that thus, vnderunder two witneſſes it might ſtand ſure, that God requireth in his ſeruice, not ſeeming, but heart-whole Louers. The reaſons:
That which is giuen grudgingly, or of neceſſitie is not accepted Reaſon 1 by man; and God loueth a chearefull giuer, 2 Cor. 9.7 Now, if man regard not an vnwilling gift, and God require a willing heart in all that is giuen and done to him: then, the louelove wherewith we louelove God, muſt be free, not forced louelove; from a readie, not grudging minde: hollow affections are odious to men, and a friend expecteth from his friend ſome good will. Will that, which is odious to man, bee pleaſing to God? or will a friend looke for true kindeneſſe from his friend, and will not God from vsus? is God leſſe then man, or any friendſhip like to his.
Reaſon 2 Secondly, he that made the heart, deſerues to bee loued with all the heart; not onelyonly with a peece of the heart, or corner in the heart: and, he is worthie of all louelove, in whom we liue moue, and hauehave being, Act. 17.28. that giues vsus all good things, and can free vsus from all euill. This is God that made all, and hath power ouer all. And therefore who but God, and who in compariſon of God deſerueth ſo to bee loued, and with ſuch louelove? How much hauehave ſome Parents loued their children, and ſome friends their friend? yet theſe were but creatures, and the louelove placed on ſome of theſe creatures, was but kindneſſe loſt: but God is creator, and the louelove we ſet on him ſo infinitely worthy is infinitely rewarded: and therefore how much and greatly is he to be loued more then all perſons and things created?
Vſe 1 A correction of the cold louelove that is in many toward God and religion: for, ſome pretende to louelove God, who hauehave no courage for his truth, Ierem. 9.3. and are cold ſuiters in thoſe matters, which are not found, but by thoſe who ſeeke them in the zeale of fire. But he that loueth God truly and with all his heart, loueth earneſtly and alwaies in good things, Gal. 4.18. he is no vnmedling Politike, like Gallio, Act. 18.14.15. but if religion ſuffer in the fire, he will burne with it. Many will ſay they louelove God; the ſwearer, the drunkard, the abominable adulterer, the moſt horrible ſinner; and yet examine their louelove at the touch of their affection to goodneſſe, and his holy Law, and ye ſhall finde them profeſſed haters both of him, and his counſels; neither caring for God, nor godly perſon, or counſell. Alſo, deſpiſers of Church aſſemblies will ſay they louelove God; when yet they neither care for his ſpirituall preſence at Church, nor to obtaine his glorious preſence in heauen: nor to ſpeake to him by prayer, nor to bee ſpoken vntounto by preaching nor to reade his word, as it were letters, nor to receiue his tokens: that is, Sacraments. But can a woman (truly) ſay ſhe loues her husband, when ſhe loues not his preſence, nor cares not to come vntounto him? when ſhe deſpiſes his talke, and ſcornes his tokens? when ſhe had rather heare of any then of him, and, when no mans comming is more vnwelcome, nor more vnpleaſing to her, then his?
An inſtruction to put difference betweene the true louelove of the Vſe 2 godly, and the fained of hypocrites: the godly louelove indeede, hypocrites in word; the godly act louelove, hypocrites diſſemble louelove, hauing Iacobs voice, and Eſaus hands, Gen. 27.22. the godly louelove God in his righteous Commandements to doe them, in his godly Miniſters to doe for them: hypocrites will pretend to louelove God, and yet neither regard his word, nor Miniſters: the godly burne with anger, as with fire, till ſinne be conſumed, as droſſe; hypocrites are not moned where God is angrie: and ſuch are called peaceable men, men of great temper and charity: but the charity of ſuch is cold to God, and their temper is not moderation, but damnable luke-warmeneſſe: for, a true Chriſtian is a true louer; louing where God loueth, and hating where hee hateth: that is, louing righteouſneſſe, and hating iniquitie, Pſal. 45.7. A true louer, loueth God in his word, Iohn 14.21. and Gods word in the aſſemblie: and he that loueth perfectly, loueth Gods children, Pſal. 16.3. where the wicked louelove his enemies, making him their enemie. Now to louelove Gods children, is to louelove as Gods children doe; that is, to louelove God for himſelfe, and true goodneſſe for him: ſo to louelove Gods enemies, is to louelove, with Gods enemies, malice, pride, couetouſneſſe, vncleanneſſe, drunkenneſſe, vnrighteouſneſſe, and eueryevery euil way: briefly; to louelove God, is truly to louelove him both in deede and word: not in deede onelyonly, as that ſonne in the Goſpell, who ſaid I will not, and yet went, Mat. 21.29. nor in word onelyonly, as that other ſonne, who ſaid; I will Sir, and went not, verſe 30. for, can we ſay, that either of theſe loued as they ſhould? and what then, ſhall wee ſay of thouſands that louelove not ſo farre? And this is the duty; the promiſe added, followeth.
Therefore will I deliuer him.
VVE hauehave in this word therfore; which is a word of inference, but ſignall not cauſall here; an effect of mercy in God, offered to all that truly louelove him, or in louelove with faith, cleaue faſt vntounto him: which is, that they ſhall not be looſers by any affection to him in the care of his ſeruice and commandements: for, as they louelove him in his truth, ſo he wil deliuer them in their troubles. And he ſaith therefore, making ſuch deliuerance the conſequent, not meritorious effect of their louelove to him. For, no mans louelove is ſo ſtrong that it can binde God by the worke done: onelyonly hee rewardeth his own graces with fauour in his children and with the wages of mercy. He might command without wages, and wee ſhould obey without hire: yet he requireth not our ſeruice, without our benefit: and, if we louelove him as we ſhould, he will deliuer vsus as he hath promiſed. He wil leaue (a therefore) in our hand, ſuch as is in the Text, for our better aſſurance; that is, if wee louelove him, we ſhall be deliuered.
Doct. 1 From whence wee learne, that the louers of God need not doubt of his protection in any trouble, Dauid was a true louer, he loued the Lord to doe him ſeruice, and God the Lord loued him to doe him good. When he called vponupon him in his dayes, that is, in trouble; his eares were neuer out of the way of his prayers: God heard his voice, and inclined his eare, as if he ſhould lay it to his mouth, to heare him, Pſal. 116.1.2. And, it is promiſed to his ſeed, that if they proue ſuch louers, hee will ſhew himſelfe ſuch a hearer of them in their troubles, and a like preſent Deliuerer, Pſal. 89.21, 22, 23.25, 26, 29, 36, 37. The thing is ſo cleere, that a good man asketh this queſtion according to the Scriptures; if (euer) any were confounded that put truſt in the Lord? Syr. 2.11. As if he ſhould hauehave ſaid: it cannot be ſhewed that any ſuch euer was. But this point hath beene handled before, more then once: and the booke of the Pſalmes, and whole booke of Scripture is large in this matter. The reaſons.
Reaſon 1 If men of a good nature, will doe much for their Louers; what will not God do for thoſe that louelove his truth, ſeeing the louelove that is weake in them, is perfect in him? Will a mother ſee her child in danger, and not runne to helpe it? If a woman could forget her child whom ſhe loueth, God will not forget thoſe who louelove him, Eſal. 49.15. And if a friend will take his friends part in aduerſitie: God will (much more) deliuer his in trouble. For (here) he hath ſpoken it, and we may reſt ſecure vponupon the ſuretiſhip of his promiſe and truth, that cannot faile vsus in any extremitie.
Reaſon 2 Secondly, the louers of God are beloued of him: and, will God ſuffer any to miſcarry, whom he loueth? If he ſhould, which were impoſſible, it muſt bee, becauſe their enemies are ſtronger then he, which were monſtrous. For who is equall to the Lord in the heauen? and who, among the ſonnes of the mighty, is like to him? Pſal. 89.6. and who can doe as he doth? Pſal. 86.8.
An admonition to Chriſtians, that would hauehave Gods protection Ʋſe 1 in their troubles; to louelove him with faith and adherence. For, he that ſo loueth him, cannot but be loued againe by him. Being loued by him, and in fauour, what can doe him hurt? What men? What Deuils? Rom. 8.35, 37, 38, 39. If God wound him, the ſame louing God will cure him with the oile of his fauour. If hee ſend forth flouds, nay whole ſeas of trouble, that ſame Arke of his louing fauour will keepe him, from drowning in thoſe troubles. If his wrath burne like fire, his fauour and louelove will quench it. If he ſend ſickneſſe into his body, and the iron into his ſoule: becauſe he hath a fauour vntounto him, and loues him; bee will ſend health to his bodie, and ſpeake peace to his ſoule. Where God loueth, and whom God ſauoureth; there, and to them, what can come but good? Rom. 8.28. His anger is but a fathers anger, which is not anger but louelove: and his ſtrokes, the correction of a father, which is not to hurt, but to make better. The godly hauehave left this recorded vnderunder their experience in all ages, Iacob, Ioſeph, Dauid, and a cloud of ſuch witneſſes, Gen. 32.10. & 45.8. Pſal. 118.18. Pſal. 103.17, 18.
A comfort to all that truely louelove the Lord, whether Kings, or Ʋſe 2 perſons vnderunder Kings. Such ſhall hauehave troubles, ſpecially if they ſerue in feare, and reioyce in trembling before Chriſt their King, Pſa. 2.11. But God hath giuen his word, that no troubles ſhall riſe aboue them, come the enemie on neuer ſo faſt, and raiſe he troubles againſt them neuer ſo high. The waters could not preuaile againſt the Arke: ſo, neither ſhall the waters,Gen. 7.17, 18. or water-floods of combined enemies abroad, or ſeditious ſpirits at home be able to doe any thing againſt the Sacred Arke of religious Soueraigntie. For, God will not violate his truth, nor alter the thing that is gone out of his lips, Pſal. 89.34. Hath hee promiſed, if thou be his louer, that he will be thy Deliuerer? then, louelove God with thy heart, and ſet no troubles to thy hearth for, thy troubles and troublers ſhall flie, as the miſt before the Sunne, ſcattering it. Abraham loued God, and hee loued him greatly, and more then any thing beſide: God (therefore) twice deliuered him (in the matter of his Wife;) once from Pharao, Gen. 12.17.20. Againe, from Abimelech, Gen. 20.6, 7.14.15, 16. The heart of Iacob truſted in God: therefore Laban could not but doe him good, Gen. 31.29.42. and Eſau could not hurt him, Gen. 33.4. Saul had Dauid faſt in Keilah, 1. Sam. 23.7, 8. but, what could he do againſt him more then Stephen Gardner, and the other Butchers of the Shambles of Rome could doe againſt the Lady Elizabeth, in the Tower, and Keilah where ſhe was ſhut vp? Theſe things rightly conſidered; can any doubt that God is as good as his word to thoſe that louelove him, and that he will keepe his promiſe with Kings? So hee diſcharged Queene Elizabeth of her priſon and troubles together, and ſet a crowne of pure gold vponupon her head.
The louelove that we can ſhew to God (the beſt of vsus, and the beſt of it) is but weake and ſimple; and yet, God eſteemes of it, and rewards it with a promiſe of deliuerance in troubles.
Doct. 2 Which teacheth, that we can looſe nothing that wee doe to God, or for him, in his ſeruice. Among the other offerings of braſſe, and ſiluer, and blew ſilke of skarlet purple, and iewcls of gold; thoſe of Goats-haire, and Rams-skins, and badgers skins are not forgotten, Exod. 35, 22, 23, 24, 25. Two mites are little, and a cup of cold water is leſſe; and yet theſe offered with the hand of a willing heart, either by Diſciples, or to a Diſciple, in a Diſciples name, are eſteemed great matters, Luke 21, 2, 3. Math. 10.42, And the Apoſtle ſaith, if it be a worke and labour of louelove; he ſaith not a worke and labour of charge, that is done to God; he ſhould be vnrighteous if he ſhould forget it, Heb. 6.10. that is, if he ſhould doe ſo, he ſhould doe otherwiſe then he hath promiſed. The reaſons.
Reaſon 1 If thankfull men will remember a little, where appeareth not ſo much in gift, as in good will: Shall not God much more? For, he reſpects (altogether) the minde in a worke, not the matter: and accepts the minde, where matter is wanting.
Reaſon 2 Secondly, if a cup of cold water loſe not his reward; then, (to reaſon from a leſſer thing to a greater) what can? hee that praiſeth a little, will, in that kinde, praiſe much, and accept all.
Ʋſe 1 A comfort to the poore that can offer but a little in Gods ſeruice. For, if there be firſt a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2. Cor. 8.12. If we doe what we are able, though it be ſmall that wee are able to doe, it is welcome to God, Deut. 16.17. Two yong Pigeons, Leuit. 12.8. And two ſmall mites are as good an offering (where there is no more) and as well accepted, as richer matters from richer perſons? Some may offer a Lambe to the Altar; and the pooreſt, whoſe heart God hath made willing cannot want a mite, or the worth of a yong Pidgeon to offer to it, that is, thou muſt helpe forward the ſeruice of God, if not with the purſe, yet with the mite of doing ſomewhat toward it, ſome other way: and thy worke will be accepted. All the members in this body hauehave their neceſſarie vſe, and can doe ſomething; the poore as well as the rich. The head cannot ſay to the feet, I hauehave no need of you, 1. Cor. 12.21. Let Papiſts and Phariſes then praiſe and onelyonly praiſe rich almes; Chriſt makes more account of the Widowes two mites, then of all that they giuegive. O therefore what a comfort is heere to a poore, if true Chriſtian: ſeeing that euen the pooreſt hee that is ſuch, cannot be vnfruitfull altogether, or without vſe, in the worke of the Lord; and that God, rich in mercy, rewardeth euen in a poore ſoule, weake louelove, and poore doings, where a heart is not wanting to doe better, and to louelove more earneſtly, if he were able. This may comfort him, in the euill day when it comes, and it may come hee cannot tell how ſoone, For, if Peſtilence ſhould be ſent, if ſome other deſtroying ſickneſſe ſhould come, or, if troubles ſhould ariſe for the Goſpel, which he profeſſeth; herein he may dwell ſafely, that he hath not been wanting, to his power, in any furtherance that he could giuegive the Goſpel, or to the Profeſſors and teachers of it for Gods ſake, who will not forget his worke and ſeruice that he hath done, and and who giueth the full cup of life for a cup of cold water.
A terrour to thoſe, who being able to doe much in the ſeruice Ʋſe 2 of God, louelove neuer a whit, or coldly, though a little be accepted, done willingly in that reſpect, and with a good minde. Remember this, ye that forget God, hee may bring you downe in trouble, though now ye be aloft in a flouriſhing eſtate of wealth & peace. Suddenly ye may be made poore; or, if your riches remaine with you, you may beare this voice, a voice very dolefull and bitter to all that are rich in their Mammon, and not rich in God; O foole, this night, thy ſoule ſhall be required of thee, Luke 12.20; or, this night, that is, very ſhortly and terribly, they will fetch thy ſoule. Then: what griefe will it be, and death to remember, what good ye might hauehave done, which yee neglected to doe in your wealthy, and healthy dayes? They that turne many to righteouſneſſe, ſhall ſhine as the Starres, Dan. 12.3. Now, whether is better, to ſhine as Starres in heauen, or to burne as brands in hell? Yee (therefore) that could hauehave ſpent hundred, by your yeerely comming in (and hauehave ſpent ſome, vainely) and not one, nor neere one in all your life, to the furtherance of Gods ſeruice, by doing ſomething toward the Arke of a teaching Miniſter in the place where your chiefe houſe ſtood, and family did continue; Yee that by your countenance and place, might hauehave turned many to righteouſnes, and yet loued ſo hotely for your ſelues, and coldly for God, that the winning of ſoules was none of your care, but rather the gathering of riches and friends: and yee who, hauing Tenants and followers, might hauehave conſtrained them by a wiſe eye, to hauehave kept the way with your ſelues, to Gods houſe, and good order in Gods houſe, being aſſembled there; had rather goe with a few then with your traine thither, and rather leaue them, that were in the aſſembly to their owne fooliſh wayes; then watch ouer them for the wayes and duty of reuerend worſhippers at Church, during all the time of prayer and preachings then: yee that hauehave (thus) neglected to doe good, or gloried to doe euill, being (therefore) not louers of God, but rather haters of him; What will ye doe, or ſay, when the day or houre commeth that ye muſt goe from houſe to graue, Pſal. 49.14. and leaue your riches to others? verſe 10. Surely a good conſcience, in thoſe matters, will be more worth then all the goods, Mannors, or Lordſhips yee had or deſired more then the louelove of God, in which onelyonly is true happineneſſe, and peace, Ye hauehave refuſed to ſerue him that giueth the beſt wages; and did chooſe rather to ſerue for trifles, then for an inheritance; and for corruptible things, then for eternall; therefore God gaue you theſe ſmall things, dealing with you, as Abraham with the ſonnes of his Concubines, who gaue them certaine gifts or moueables, and ſent them away, Gen. 25.6. For ſo theſe and theſe onelyonly are your portion, hold them if you can: the inheritance is Iſaacs part, and the right of the ſonnes. And now, what will ye doe when ye can liue no longer? to diſhonour God, and to honour your ſelues, your children, or kindred aboue him? your hope cannot be in him whom you loued ſo little and coldly; and who is a moſt bountifull Maſter to all his followers and louers, giuing them (here) for their ſpirituall repaſt, the royall feaſt of a good conſcience, and in heauen Kingdomes for their ſeruice; for imperfect obedience, perfect glory, and for ſhort troubles long life: but now as Eliſha, a Prophet in Iſrael, ſaid to Iehoram the King of Iſrael, Get thee to the Prophets of thy father, and to the Prophets of thy mother, 2 Kin. 3.13. ſo, in times of Peſtilence, and in the houre of death, yee muſt goe for comfort to your lands, and Lordſhips, and large heapes in which ye truſted; or to your drunken cups, fellowſhip, companions, and ſuch Prophets of your fathers houſe, the Diuell: God will not looke to ward you, nor ſee, that is, know you, in that houre, verſe 14.
But doth God thus remember eueryevery little thing that is done to Ʋſe 3 him in his ſeruice? The vnthankfull among vsus then are taxed, who remember no benefit beſtowed vponupon them, or good done for them, though neuer ſo great. The beſt we can doe to God, or for him, deſerueth the pay of ſhame, and no better recompence:Luk. 17.80. and yet God reiecteth not our weakeſt louelove. Men may deſerue much at our hands, and ſometimes doe; when (neuertheleſſe) wee reward their good with euill: for their friendſhip, become their enemies; and fight againſt them without a cauſe, Pſal. 109, 4, 5. We ſhould do good for euill, and pray for them that hurt vsus, Mat. 5.44. We (contrarily) do euill for good, and hurt them that pray for vsus. Is this to follow God, or to be like Chriſt? euen a heathen Monarch, Aſſuerus by name, may condemne ſuch. For hee kept a booke of records, wherein were written all the memorable good deeds that his Subjects had done vntounto him, hating to be vnthankfull, Heſt. 6.2.3. But ſo farre are many Chriſtians, at this day, from keeping any booke of thankfulneſſe in their heart, or of records in their houſes with this Pagan King; that they rather blot out all good deeds with preſent euill will; and no ſooner receiue a good turne, then they (inſtantly) burie it, that it may neuer riſe vp to giuethankes to the giuer. The ſecond promiſe and duty follow.
I will ſet him on high, or mount him, becauſe, &c.
SOme alteration there is in the dutie; the promiſe is of deliuerance from troubles, as before. For, to ſet vp on high from dangers, is ſo to free the godly from diſtreſſe, that neither their enemies on earth, nor wicked ſpirits, that are their enemies, in the aire, ſhall be able to touch them with any mortall wound. The ſpeech is taken from the manner of fortifying, vſed in wars: where, for more ſecuritie, towers of defence were ſet on high rockes and hilles. Such fortreſſes, or mounted-houſes of ſafety will God prouide and eſtabliſh for thoſe that know, that is, confeſſe his name; when enemies vexe them, or plagues threaten them, or troubles draw neare vntounto them. By the name of God is meant his holineſſe, and excellencie; or whatſoeuer things hee is knowne by on earth, as men are by their names; as his titles, workes word, properties, and (ſometimes) himſelfe. Mat. 6.9. And, to know here, is not barely to know, but to know with faith: nor, is it bare knowledge, but acknowledgement: when, knowing the power of God ouer vsus, and care for vsus, we confeſſe and beleeue the ſame, with a reſting thereupon, in all our troubles? Before, we heard of beleeuing in God: the Prophet here, or the Lord by him, ſpeaketh of knowing, becauſe none can rightly put confidence in God that doth not know him: as Pſal. 9.10. for, why doe men ſo much and vſually, truſt their rich friends, but becauſe they know they can helpe them, and are perſwaded they will? and why ſerue they great men rather then poore men, but becauſe, in like manner they know that great men can preferre them, where poore men cannot? ſo, they that know what a rich rewarder God is of the leaſt things done to him in his ſeruice and worſhip, and how able ſo to doe, cannot but louelove and ſerue him.
Now, where the louelove and knowledge of God goe (thus) together; Doct. we learne that God is not loued where hee is not knowne, that is, acknowledged to be as hee is in bounties and power: Therefore the exhortation of Dauid to Salomon, his young ſonne is: Firſt know the God of thy fathers, 1. Chron. 28.9. as if hee had ſaid: chiefly, and before all things know this, or know him in his power, and be perfit in the booke of his goodneſſe, that is, know his power that thou mayeſt feare him, and his readineſſe to helpe, that thou mayeſt ſet thy louelove vponupon him. Hee addeth; and ſerue him with a perfect heart; that is, vprightly, and as hee will be worſhipped, which none can doe that knoweth not the lawes and manner of his ſeruice: and ſo, ſound and ſanctified knowledge is the mother of chriſtian deuotion; not Popiſh ignorance. Certaine wicked worldlings are reprooued in the booke of Iob, as contemners of God, the reaſon is; they deſired not, or they cared not for the knowledge of his wayes, Iob. 21.14. and how could they (then) but be irreligious in heart, and impious in behauiour? for, not knowing Gods power, what ſhould containe them? and ignorant of his kindneſſe, what could allure them to be other, or to doe otherwiſe? Did that land louelove God, wherein by ſwearing, and lying, and killing, and ſtealing, and whoring they brake out, and blood touched blood? It is out of queſtion it did not, and why did it not? the Prophet tels vsus: there was no knowledge of God in that land, Hoſ 4.1, 2. And where men know not God, what can be looked for, but all impietie againſt him, and vnrighteouſneſſe againſt men? where men know not his goodneſſe to louelove him, not power to feare him, what will they not doe? And (here) one ſaith well, That an ignorant heart is a ſinfull heart; and a Man without knowledge, a Man without grace: for, without knowledge, the minde is not good, Prou. 19.2. And, if the minde be not good; what can be good; it being certaine, that what the minde is, that the man is? The ſcornefull, and they that tooke pleaſure in vnrighteoſneſſe, could take no pleaſure in God, and what tooke the taſte of God ſo and ſo much out of their hearts, but the ignorance of his wayes? It is ſaid, they hated knowledge Pro. 1.22. and could not abide counſel, ver. 25. The reaſons:
God cannot be beloued, where he is not deſired: for, no deſire; Reaſon 1 no louelove. But he cannot be deſired where he is not knowne; for, nobIgneti nulla cupido. knowledge; no deſire. And therefore they that doe not know him, cannot louelove him.
Secondly, wee cannot louelove, where we cannot truſt; but faith Reaſon 2 is in perſwaſion: and perſwaſion (except it be of fooles that beleeue eueryevery thing) is a high degree of knowledge: for who is, or can be ſaid to be perſwaded in a matter that knoweth not whether the the thing be ſo or no? muſt not the heart be aſſured? and can there be aſſurance in the heart without the knowledge wee ſpeake of?
Reaſon 3 Thirdly, knowledge is the well-head, from which all good affections come, as waters from their fountaine. Now, if it be the well-head of all good affections: then alſo, of the louelove of God, which is a good affection: that it is ſuch a fountaine of good affections, may appeare, in that the reaſon of our louelove of God, faith in God, feare and reuerence of his Maieftie, is, becauſe we know him, and him chiefly and ſingularly, worthy to be loued, beleeued in, feared, and reuerenced of all men, aboue all things.
Ʋſe 1 A conuiction of all thoſe, who thinke: they may louelove GOD ſufficiently and well enough, in their great ignorance of his iuſtice, goodneſſe, holineſſe, prouidence, power, Truth: for, what ſtranger loueth, or can louelove a man ſo well, as hee that knoweth how worthy he is of louelove, and what parts are in him, deſeruing both his louelove, and beſt regard? Now, ignorance is a kinde of ſtrangeneſſe from God, and ignorant perſons are ſtrangers to him. How (then) can they louelove God ſo ſufficiently, or in any meaſure to thoſe that know him in all his properties, and excellent goodneſſe: where they are acquainted with nothing in God, by his word: and, neither know his wiſedome, nor goodneſſe, nor power; nor how true he is in his promiſes, nor how iuſt in his commandments, nor how holy in all his waies; nor how good he is to them, nor how great his power is for them, and prouidence ouer them? Let them conſider this, who meane to liue and die in their ignorance, and doubt not but they may and do louelove God as well, or better, then moſt of theſe Scripture-men doe. It were ſtrange they ſhould, hauing no meanes of louing him, comparable to theſe: and, they may as well perſwade themſelues, and tell others, that they can, and doe louelove the Man whom they neuer ſaw before, neither heard of, as much or better then that man, in whoſe houſe and from whoſe hands they hauehave receiued innumerable kindneſſes and fruits of louelove: but, who will beleeue it? ſo, who will beleeue that they that are meere ſtrangers to God by ignorance; that are not brought vp in his houſe, as his children are that liue at home with their father; nor ſee his kindneſſe in his word and benefits, as they daily doe; nor grow vp in his preſence by the nurſery of religion, which maketh the godly partakers of the diuine nature, 2 Pet. 1.4. ſhould as freely and truly louelove God as his houſhold children can, and, (which is incredible,) better then the moſt doe that hauehave their education from him, and breeding vnderunder him by his word, and Sacraments?
An admonition to the godly, ſo much as they deſire to louelove Ʋſe 2 God, ſo much to ſecke to know him: for, ſo much knowledge, ſo much louelove: they that are contented with ſleight knowledge, can louelove but ſl…ightly. Hence it is that ſome in the Goſpell, hauing taſted how good the Lord is, goe from ſtrength to strength, till they appeare before God in Zion, Pſal. 84.7. that is, at Church, in the aſſemblie; or, (as it was foretold by Dauid) runne to and fro, that knowledge may abound: where others (finding no ſuch delight in the banquetting houſe of Gods graces,) though the Arke of teaching be placed, neere them, in a Preachers mouth, as in the Tabernacle thereof, will take no paines, and hauehave no deſire to come vntounto it. Dauid danced, with all his might, before the Arke, 2 Sam. 6 14. for, Dauid was bred in the knowledge of God, by his Teſtimonies: but ſcornefull Michael deſpiſed him for it, verſe 16. for, Michal was brought vp in Sauls Court, where God, and the knowledge of God, were great ſtrangers. They that, in the captiuity, knew Ieruſalem, preferred her, and the God in her, to their chiefe ioy: they that knew not Ieruſalem, neither Ieruſalems-God, ſaid in her day; raze it, raze it to the foundation thereof, Pſal. 137.6.7. So, they that know God, and his goings in the Sanctuarie, Pſal. 68.24. will louelove his preſence in the beautifull aſſemblie; the ſpirituall Babylonians, that know neither him, nor them will neither ſeek the Lord nor his face, Pſal. 105.4. but, calling Iacob, the caſt-away, and Zion the place, which no man ſeeketh after, Ier. 30.17. caſt of God, and his reuerence: and, when they ſhould ſit vnderunder the Preachers chaire, ſet themſelues in the chaire of ſcorners, and ſo become, (rather) deſpiſers of God, then louers and followers. This would be thought of before the decree come forth, Zeph. 2.2. that when it is ſealed with Plagues for ſinne, by Peſtilence, warres, dearths in the Land, or ſome other way, we may be ſpared with thoſe that louelove the Lord vnfainedly. Now is the time to ſeeke to know God, that we may ſinde to louelove him: and when other dayes ſhall come; thoſe times will bee rather for our reioycing then diſcomfort, becauſe we hauehave obeyed, and loued him; or, becauſe wee hauehave publikely at Church, and priuately at home ſerued him: honoured him in his word, and reuerenced him in his Sacraments: profited by his counſels, and turned at his corrections.
Queſt. But ſome may ſay; Queſt. how ſhall we attaine vntounto this knowledge of God, that we may louelove him?
Anſw. I hauehave told, Anſw. and Salomon tels you, that you muſt ſeeke it; that is, vſe much induſtry and paines to get it, Prou. 2.4. or ſeeke it, as you would ſeeke for ſiluer, which you will readily do; and ſearch for it, as for treaſures, which you will nor faile to doe. It is a iewell, and wee muſt thinke none ſo good. Now, what paines will a man take to find a iewell, and what care to keepe it? more plainefully ſhould we ſeeke this iewell, and more deepely hide it in our hearts, then all iewels, Matth. 13.44. If (then) we meane to be owners of this excellent iewell of heauenly knowledge, we muſt cry for it by prayer, call or enquire after it by conference, ſeeke it by reading, ſearch for it by meditation, and incline by hearing to it: then ſhall we find knowledge, and vnderſtand the feare of the Lord, Prou. 2.2.3.4. The laſt duty followeth, and diuers promiſes (alſo) made to the doers thereof.