Davids Learning, Commentary 5 · Commentary 6
VERS. 6.
Therefore shall eueryevery one, that is godly, make his Prayer vntounto thee in a time, when thou mayest bee found: surely in the flood of great waters they shall not come neere him.
HAuing spoken of the maine Doctrine of this Psalme, concerning the iustification of a sinner before God, wherein Dauid placeth true blessednesse, wee come now to the sundry vses of that Doctrine, in the rest of the Psalme, being the second part of it. The first of them concerneth Prayer, in this verse, where of there are
Two parts:
First, the practice of a godly man, Therefore shall eueryevery, &c.
Secondly, a promise made vntounto it, Surely in the flood, &c.
In the former are these foure points:
First, the inference of it, Therefore, or, for for this cause.
Secondly, the Person praying, EueryEvery godly man.
Thirdly, the person to whom hee must pray, To thee.
Fourthly, the time, When thou mayest bee found.
Therefore:] that is, because I hauehave had experience of thy louelove, and thou hast answered mee graciously in my request, eueryevery one that is in the like misery and touch of conscience as I was, shall vse the same meanes as I did, to obtaine the same mercy. This dealing of thine with me shall be an instruction, and encouragement to eueryevery humbled soule, to take the same course for comfort as I did; Dauids experience shall teach all the godly to seeke God in their distresse: Hence note, that▪
Those are the best teachers, that can speake from experience Doctr.of the Lords working in themselues. Psal. 91. Those are the best teachers that can teach from their owne experience.The Prophet teacheth confidence and securitie in God, to those that are vnderunder the secret of the most High, but the best ground he thought was to lay it on his owne experience, verse 2. I said to the Lord, O my hope and fortresse, that is, I had a good cause so to say; and then followes, Surely, hee will deliuer thee from the snare of the hunter, &c. So likewise the Apostle Paul being to perswade, that the remnants of corruption cannot condemn the regenerate man, Rom. 8. 1. hee inforceth it from his owne experience, thus, For the Law of the Spirit of life which is in Christ Iesus, hath freed me from the Law of sinne and of death; as if he had said, Of like things and persons there is the like consequence, My infirmities are not imputed vntounto me to death, no more shall yours.
The reasons of this point are these:
First, he that hath a flame in his owne heart, may easily Reason 1.kindle another, and hee that doth not first edifie his owne heart, shall not be so meete to edifie and speake to the heart of another; a godly mans zeale will warme such as are by, when another shall speake but coldly.
Secondly, this man shall deliuer the Word with much certainety and assurance, because hee speaketh with feeling. 2.A man may out of reading and light of vnderstanding be powerfull in speech, and yet want the seasoning of grace, and speake of many delicates which are vponupon the Kings table, whereof himselfe neuer tasted: but hee that hath tasted and fed on them, shall both speak more, and more certainely, and be better beleeued.
Thirdly, hee that hath experience of the Word hee teacheth, will build eueryevery way, not onelyonly by doctrine, 3.exhortation, and reproofe: but also first, by example, which greatly preuailes and vrgeth men to glorifie God in the day of visitation: Secondly, by Prayer in secret with God for his people: his experience of the sweetnesse of godlinesse inflames his affection as Pauls, whose louelove to his countrey was such, as hee could hauehave beene contented to be accursed for their saluation, he wisheth all like him, and that eueryevery man had part in Christ as he hath, and as earnest is his endeuour. And this prayer of faith hath great power with God, and a promise of blessing vponupon a mans selfe and his labours, which another wants.
Fourthly, God giueth more speciall gifts and experience to speciall men to this purpose, to inable men to his 4.worke: as 2. Cor. 1. 14. We were comforted in our tribulation, that we might be able to comfort them that are afflicted, with the same comforts wherewith God hath comforted vsus: plainely noting, that hee is not so fit to comfort others, who hath not experience of the comforts of God himselfe. The same Dauid professeth of the matter of knowledge, Psal. 40. 10. I hauehave not hid thy righteousnesse within my heart, but hauehave declared thy trueth and saluation, and hauehave not concealed thy mercy and trueth from the great congregation: where hee shewes, that his first care was to confirme and strengthen himselfe by Gods promises, and, when God had taught his heart, he would and did publish, not onelyonly Gods trueth, but also his mercy and saluation vntounto others; namely, that which his own soule had experience of.
Fiftly, a good teacher is the Phisician of mens soules: now a good Phisician is the experienced Physician that 5.can finde out the disease and maladie of sinne, and hath approoued medicines to cure a sinfull heart, not so much out of books and reading, as out of practice, that knows the danger of sinne in himselfe, and thereby hath pittie and louelove to remoue it in another. And hence in the Law Ad hoc opus, quò quis sanctior est, eò tardior est.no man might be entred into the ministerie before hee were thirtie yeeres old, that the Priests might first learne to teach and be of some ripenesse and experience, before they taught others. Whence Nazianzen saith, Our Lord was thirty yeeres old, before he began to be a Preacher: & tu magister vis fieri antequam discipulus: yet is it he that teacheth all, had need learne of none, and therefore wee should learne before we teach.
But whether may an vnregenerate Minister saue and Quest.conuert a man?
I mooue this question the rather, because many can Answ.scarce be perswaded to heare such, whose liues are scandalous, as being vnworthy to take the Word into their mouthes, and vnable to conuert or amend others. In satisfying of whom, I would not any way confirme or harten Ministers, who being Phisicians cure not themselues, or who like the images in high-wayes point others the way, but themselues stirre neuer a foote in it, or like the file, which smootheth other things, but it selfe remaines rough. Howbeit euen of these, I know no restraint in the Scripture or let, why they may not bee meanes of conuersion to others: The Reasons that mooue mee to thinke so, are these:
First, the ministerie is Gods owne ordinance, and the power of it stands not in the person of the messenger, 1.but in the worke of his owne spirit. 1. Cor. 3. 5. Paul may plant and Apollos may water, but God must giuegive the increase. The fruit of preaching is not left to the highest Ministers in the New Testament, not to Euangelists, no nor Apostles. A gracious Prince giues a Pardon to a condemned person: Now suppose he should send it by the very est miscreant in his Kingdome, doth the Pardon lose his vertue therefore? or were hee not mad, who should therefore refuse it? So, a Physician sends a soueraigne potion or cordiall by some rakehell boy in the shoppe; doth this hinder the worke and vertue of the Physicke to him that takes it according to the direction? The case is the same, and sheweth that the Word is not made worse by his vnworthinesse, who bringeth it.
And neither doth the worthinesse of the Preacher make the Word effectuall▪ the best being but earthen vessels, in whom God puts this heauenly treasure, that the power might be knowne to bee of God, and not of men, 2. Cor. 4. 7. and, Rom. 1. 16. it is the power of God to saluation, to eueryevery one that beleeueth; and not of man.
Secondly, the praise and glory of our conuersion must 2wholly bee ascribed vntounto GOD, whereas this conceit would much turne it off vponupon man. And if a man shall say, that an vnregenerate Minister can goe as far in conuerting a man as a regenerate, it wil not seeme vnreasonable, to him that considers first, that God often doth excellent good and great workes by bad agents, wherein hee gets himselfe the more glory of his wisedome, power, and goodnesse. Secondly, where God giues a man a calling, he may and doth often blesse the worke, which is his, though not the person working. Thirdly, that the whole worke of a man in conuerting others is externall, which this man can performe as well as hee that is conuerted: for the true preaching of the Word is the parent of faith, and wholesome doctrine is the immortall seede of our new birth, which none denies but many vnregenerate men do and can deliuer. Fourthly, that vnlesse God giuegive more then the most gracious Preacher can giuegive, nothing can be done; nay, that God giues more by a Minister then himselfe hath, be he good or bad. Augustine was first conuerted by Ambrose, and afterward went farre beyond him in light and in grace, & so Dauid out-stripped his teachers, Psal. 119. 98, 99. And doth not God herein make his glory shine, and manifest himselfe to be the giuer of all that grace, when the instrument conuayes more then it selfe hath?
Thirdly, why hath the Lord thought good to send both sanctified men, and vnsanctified? Balaam speaketh 3.Scripture: Saul is among the Prophets: Iudas teacheth and worketh miracles among other Apostles: and in the day of iudgement many shall say, Lord, wee hauehave preached and wrought miracles in thy name, whom Christ neuer knew, but will say to them, Depart from me, yee workers of iniquitie. Why doth he make the Word in a sanctified mans mouth oftentimes the sauour of death? Why are wee straitly commanded to heare wicked men that sit in Moses his chaire, and to doe what they say, if there were no sauour of life in their worke; and if that of the Prophet were not true, Isai. 55. 10, 11. The Word of God (who euer brings it) returnes not in vaine, but accomplisheth the worke, whereunto hee sent it; and if the ministerie of vnregenerate men were alwaies without efficacie?
We deny not but hee may prepare to conuersion, and build the conuerted, and condemne the wicked; but, to Obiect.winne men to saluation, wee are not perswaded of his abilitie.
What? is the Word in his mouth strong meate; and cannot it be milke too? and why should God vse him in Answ.the one chiefe ende of his calling, and not in the other? no reason can be giuen.
Fourthly, the Apostle Paul, seeing many false Apostles preach foreign, not purely, but of enuy and pride, 4.Phil. 1. 15, 18. disdained not, but said, I reioyce that Christ is preached any manner of way: Gaudet in re, non in modo, saith one: He knew that if Christ were preached, some would lay hold on him, and be called out of their estate of Heathenisme and Gentilisme; and that though the preaching of these euill men did not themselues good, yet it was good for the Church. They were like the builders Doctor Ecclesiae benè docendo & malè viuendo, instruit Deum quomodò eum debeat condemnare. Chrysost.of Noahs Arke, who built an Arke for others, and perished themselues. And why was Paul so carefull, lest while he preached saluation to others, himselfe should be reprobate? 1. Cor. 9. 27. if a man might not himselfe miscarrie, preaching saluation to others.
Oh, but God hath promised no blessing to his labor, but a curse, Psal. 1. 3, 4. the vngodly shall not prosper as Obiect.the godly doe.
First, the worke of an vnregenerate Minister, that is called by GOD, is Gods worke, and not onelyonly his. Answ.Secondly, his worke shall not prosper to himselfe, nor he in it; but I know nothing, that can stop Gods mercy, why it may not be prospered to another. Thirdly, those promises and threats in the first Psalme, concerning the prosperitie of the godly, and vnhappinesse of the wicked, are not directly meant of outward things or earthly, but of inward and spiritual; & thus the wicked neuer prospers in any thing he takes in hand, and thus the godly neuer miscarry, but all things are turned to their best.
Luke 22. 32. Christ said to PETER; Thou being conuerted, Obiect.strengthen thy brethren: therefore a Minister had neede be conuerted, to doe good.
Not so, but Christ onelyonly promiseth Peter, that when Answ.Satan hath sifted him, he shal be raised againe, and being restored out of his fearefull sinne, he must by his example and experience, confirme sinners against distrust and despaire, as hauing knowne Gods speciall goodnesse, in drawing him out of so great a gulfe, as his deniall was.
But the reward of sauing soules and conuerting men, Obiect.belongs not vntounto an vnconuerted Minister, namely, to shine as the Starres for euer and euer; Dan. 12. 3. therefore he conuerts none.
The place is meant of faithfull Ministers, who with Answ.desire, faithfullnesse, and in Gods manner and meanes conuert men, as the former words of the verse intimate, They that are wise, shall shine as the brightnesse of the firmament: according to that of SALOMON; Hee that winneth soules, is wise: Prou. 11. 30. that is, he is wise, first for himselfe, and prouident for his owne good, and the blessed reward; and then for the Church, discharging faithfull seruice vntounto it: Such a wise man the Apostle Paul would hauehave Timothie to be; Take heede vntounto thy selfe, and vntounto learning, and continue therein: for in so doing, thou shalt saue both thy selfe, and them that heare thee: 1. Tim. 4. 16. Nequicquam sapi …, qui … non sapit.But the vnregenerate man takes not heede to himselfe; and therefore is not wise for himselfe, neither shall shine as the starres: besides, hee that doth a good thing, but not well, doth vtterly lose his reward.
And thus I hauehave fully cleared this question: Let none be so fond, as to refuse the almes of the King, because he giues it by an Amner; or a pretious gift of his father, for the lewdnesse of the carrier: Elias refused not his meat, because a Rauen brought it, but looked vntounto God, who sent him with it: so doe thou heare the Word as Gods word, 1. Thes. 2. 13. not as mans, that it may worke effectually in thee; looke not so much to the messenger as the message.
To come now to the vses of the point.
First, it shewes, that it is great neede, that a Minister be a good man, both for himselfe and others, and hauehave Use 1.experience of God in his owne soule. For if the Word be onelyonly in his mouth, it may doe others some good, but himselfe none: if in his booke alone, then when his booke failes him, the Word failes him: but if with Marie, he ponder things in his heart, the word which hee keepes, will keepe him. For this purpose he must labour to finde the Word, which he deliuers, to be first effectuall to beget faith in himselfe; and adde prayer for the Spirit, who workes freely where he will; else his Word, which God makes powerfull in many of his hearers, shall be a dead letter vntounto himselfe. And no maruell: For many wicked men may and doe speake of great points of religion, of the state of Gods children, and of cases of conscience, but without any taste or experience, or comfort and certaintie in their owne hearts of the things they speake; a forme of knowledge they hauehave attained, which is meerely historicall, and a booke-learning, and speake as they that tell of strange Countries and wonders, of which they hauehave read, but neuer saw them. Such men God often discouereth, by letting them fal off euen from that they know; their speech, their practice bewraieth them to be Atheists, as in heart they euer were, as may be seene by experience of many great Lights that hauehave done much good.
Secondly, let priuate Christians learne hence to obserue their owne hearts, and Gods dealing with them, Vse 2.that they may bee able to speake feelingly, in teaching and comforting others. Let them learne to obey from their heart, the forme of doctrine deliuered, let them bee transformed into the truth taught and professed: he that doth this, wil prooue an excellent Light and patterne of godlinesse in the Church, bee his course of life neuer so priuate.
Thirdly, we must all benefit the Church by our experience, Vse 3.as Dauid did communicate this his experience of Gods goodnesse to all: For first, we receiue no gift, but the whole Church hath a right in it. Secondly, by communication thereof we shew our louelove, which is liberall and communicatiue; LoueLove edifieth, saith the Apostle, 1. Cor. 8. 1. Thirdly, eueryevery member being graced, graceth the whole body: as an ornament, suppose a ring on the finger, deckes not the finger onelyonly, but also the person. Fourthly, the ende of Gods giuing of his gifts, is to traffique for him and his people: did men thinke of this, they durst not hide their talents, and bee vnfruitfull as many are, much lesse vse them to the hurt of the Church, and disgrace of the godly, as not a few doe.
Againe, in this inference (therefore) Dauid giuegive vsus to vnderstand, that this worke of Gods mercy shall not only not die in himselfe, but suruiue for euer, and refresh the godly of all ages; hence note, that
The ordinarie workes of Gods mercy vponupon his seruants, Doct. 2.are not recorded for them alone, but for eueryevery EueryEvery godly man must make vse of Gods mercy, manifested to any one.godly man to make his vse of them. Deut. 29. 29. Things reuealed belong vntounto vsus and to our children. And Rom. 15. 4. Whatsoeuer things are written aforetime, are written for our learning, &c. We will prooue this by an induction.
In the Scripture there is matter first, of doctrine: secondly, of life: both either of faith or of fact. That matter of doctrine belongs to our learning, none denies; more question is of matter of fact and example: but the Scripture puts it out of question, that the examples of the Saints are likewise recorded for our instruction: wee may see it thus:
All examples of Scripture concerne either God or man: If God, it is some worke of mercy or iudgement: If man, it is an example either of vertue or vice: Now all these are for our instruction.
First, the workes of Gods merciemercy to his children. I am. 5. 17. to teach vsus how mercifull GOD is to heare the prayers of his Saints; and to let vsus see how much the prayer of the faithfull, if it bee feruent, auaileth, hee induceth the example of Elias, who prayed, and shut and opened the heauens.
What tell you vsus of Elias, that was rapt in a fiery Charet? What are we silly wormes to him?Obiect.
Yea, but Elias was a man subiect to the same infirmities, and therefore though thou be a man subiect to many Answ.infirmities, pray thou also: for the hearing of prayer depends not vponupon the worthinesse of the person (suppose Elias himselfe) but vponupon Gods merciemercy in Christ; that is, mans merits: So was Elias his prayer accepted, and so shall thine. And to further our hope and confidence, in the same place is alledged the example of Iob: Yee hauehave heard (saith the Apostle) of the patience of Iob, and what end God put to it.
Ob. Alas! What tell you me of Iob, a iust man, fearing God, not a man like him on the earth? Sol. Oh, but the Lord is very pittifull and mercifull vntounto vsus, as well as vntounto him, if wee bee righteous as he was. In our Text, Dauid found mercy when he confessed. Ob. Alas he was a man after Gods owne heart, and a speciall type of Christ. Sol. Yet he was but a godly man, and therefore shall eueryevery godly man finde the like mercy vponupon repentance as he did. Paul was receiued to mercy being a grieuous persecutor and blasphemer. Ob. Oh hee was a man rapt into the third heauens, a chosen vessel. Sol. But he was receiued to merciemercy, that God might in him set out an example of his long-suffering vntounto them, which afterward should beleeue to life eternall, 1. Tim. 1. 16.
Secondly, the workes of Gods iustice are written for our instruction, as 1. Cor. 10. 11. All these things came on them for ensamples to vsus, on whom the ends of the world are come. The Corinths might hauehave said, What hauehave wee to doe with the examples of those, that liued in the Old Testament? we are baptized and receiue the sacraments, so did not they. Sol. Not so, but they ate the same spirituall meate, & drank the same spirituall drinke in diuers signes: and then hee applyes the examples, that if they sinned as their Fathers, they should be as deepe in iudgement as they were. Luc. 17. 32. Remember LOTS wife: many hundred yeeres after, Christ calls his hearers to remember her. So 2. Pet. 2. 6. the Lord made Sodome and Gomorrah an ensample to them that should liue vngodly.
Thirdly, examples of the vertues of the Saints are written for our imitation: Rom. 4. 22, 23. Abraham beleeued, and his faith was counted to him for righteousnesse. Ob. But hee was fully assured, the Father of the faithfull, and an eminent man: what is that to vsus, who are farre behinde him? Sol. Yes that it is: for this was not written for him alone, saith the Text, but for vsus also, to whom our faith shall bee imputed also for righteousnes. What if thou art not in the degree of Faith, which Abraham was in? Be sure thou be a sonne of Abraham, and it is not the strength of Faith, but the trueth of it, if it bee but a graine, which layeth hold on Christ. Moses his meekenesse, Iobs patience, and Iosephs chastitie are recorded for our learning.
But if wee must imitate all the obedience of the Obiect.Saints, wee must imitate Abraham in killing our children.
The Doctrine extends it selfe onelyonly to ordinary facts, Answ.and not to extraordinarie ones, such as this and others are: the godly must bee imitated in all that obedience, which they yeeld to the common rule of life, but not in speciall commandements. Ier. 19. 4, 5. The Iewes after the example of Abraham did offer vp and burne their children, thinking, that because Abraham pleased God in offering his Sonne, so should they: but the Lord reprooueth and condemnes their fact, saying, I neuer commanded this, nor spake it, neither came it euer into my heart; namely, not in the Law and commandements which binde all; it was onelyonly a speciall tryall of Abraham. That place therefore is the ground of this distinction, to follow the Saints so farre as their examples are ordinarie in vertue: yet wee may make some vse of this fact of Abraham, as, to part with our chiefest delight if God call for it. And so the Apostle limiteth the imitation of Christians; Bee yee followers of mee, euen as I am of Christ; we must not follow him being rapt into heauen, or speake all tongues, &c. but so farre as hee exprest Christs vertues in his life.
Fourthly, the vices and slips of the Saints are recorded also, though not for our imitation, yet for our instruction: For (as one saith) the Patriarkes instruct vsus, as well Instruunt Patriarchaetā errantes quàm docentes.erring as teaching vsus; for their slips shew: First, that it is not the strength of grace by which we stand, but Gods power: Secondly, that the best needes mercy, and is farre from merit vnlesse, it be of death: Thirdly, that we had neede raise our selues vp by repentance after eueryevery fall as they did: Fourthly, wee must hereby prouoke our owne watchfulnesse, and, while we stand, take heed lest we fall: for if such great Okes be shaken, what shall wee poore shrubs expect?
The reasons of the doctrine are these:
First, drawne from the scope of the whole Scripture: Reason 1.all which, and eueryevery part of it, tendeth to make the man of God perfect and fit to eueryevery good worke, 2. Tim. 3. 16. Now if eueryevery godly man, or man of God must bee made perfect by the Scripture, then must eueryevery one make vse of Gods ordinarie workes to any of his seruants.
Secondly, God is vnchangeable, and the Spirit euer 2.like himselfe; looke as his course hath been towards his children in times past; so he will still deale, proceeding by the same rule of iustice and merciemercy: hee neuer takes a wicked man by the hand, neither did any innocent person euer perish vnderunder his hand; as a iust God he punisheth like sinnes with like iudgements, and remembers mercy to the godly, because mercy pleaseth him.
Thirdly, God would not onelyonly describe a way to life in the Scriptures, but also hath there set before vsus leaders 3.and guides in that way; whence there is not a vertue in all the Scripture commended in the precept, but it is exemplifyed and made to shine in some patterne, and that for these two ends: First, that the godly might hauehave full and assured direction: Secondly, that the wicked, despising both holy doctrine, and holy example, might iustly be condemned.
Fourthly, God would set a testimonie of his grace 4.and glory in his children, whom because they giuegive witnesse to his truth, and proceedings, hee calleth a cloud of witnesses: Heb. 12. 1. First, because in their life and conuersation they witnessed by word and deed to Gods Church: Secondly, in their death many of them witnessed by their blood: Thirdly, hereafter they shall witnesse for or against vsus; The Saints shall iudge the world: and therefore eueryevery godly man ought to make vse of their example.
And is this so? then this first ouerthrowes that wicked Use 1.and tyrannicall practice of the Church of Rome, which takes away the Scriptures from the Laiety, as vnnecessarie for simple people, though they be the deeds of their inheritance, as if God had onelyonly entred couenant with Monkes, Priests, and Regulars, and not with Christian men and women, who may not know either what God hath promised on his part, or expecteth on theirs. But if according to our doctrine all must make vse of the foresaid examples, then they must hauehave the Scripture to know them by, being therein registred.
When God gaue his Word to the Hebrewes, hee wrote it in the Hebrew tongue, a tongue familiar to them, and gaue charge that eueryevery one should teach it their children, and deriue it from one generation to another. After when GOD would propagate it to the Gentiles, and the Monarchy came to the Grecians, God put into the heart of Ptolomie Philadelphus to prouide seuenty two of the most expert Hebrews, skilfull in the Greeke, to translate it into Greeke, which language was generally knowne in all Nations of Europe, Asia, and Africa: which translation of the Septuagint is extant at this day. Afterward, when the Roman Empire preuailed, and the Latine speech began by that meanes to be most common, God would hauehave the Scripture translated into Latine; to what other end, but that it should be read and vnderstood, and remembred & practised of all, because it concerned all?
But why doe the Papists thus cofer vp the Scriptures now? the true cause is, that the light thereof may not discouer their workes of darknesse: but what say they? Oh it is darke and obscure, hard and knotty, a breeder of heretikes, and matter of strife.
What? did God giuegive the Scripture for a remedie, and is it turned to poyson? did it once serue as a hammer to bruise errors? and now doeth it serue to breed them? was it once profitable foreign; to improue? and now to impaire the trueth? Did God send it for a doctrine 2. Tim. 3. 16.of peace? and is it now no other then a makebate? All controuersies must be decided by it, and peace established on earth with God and men. The Word is a Lanthorne, and the Commandement a Light, and plaine to the simple, Psal. 19. 7. and 119. 130. And is it now so darke, as no man can see his way by it? hath God giuen all rules of doctrine and manners of faith and life, and not onelyonly that, but witnessed all his way with man in examples of mercy and iustice, encouraging piety and vertue, and punishing the contrary? and all in vaine? what could the Lord doe more to make it easie and plaine, and fit for instruction, then he had done?
In a word, by remouing the Scriptures, they doe not onelyonly depriue men of sauing doctrine in the precepts, but also of the chiefe helpe of godly life in the practice of beleeuers.
Secondly, if eueryevery godly man must make vse of Gods Vse 2.ordinary dealing with his children, then wee must take the counsell of Bildad to Iob, chap. 8. 7. I pray thee looke to the examples of the former age, and prepare to search of thy fathers; namely, whether if thou be pure, God will not awake to thee: looke whether any pure in heart were euer forsaken of God, and as thou shalt find, so conclude, that God will deale with thee too; make this vse of their example.
And we must not onelyonly obserue Gods waies with them, but also their waies with God, following their ordinarie examples in vertue, and watch our selues against their vices. Many search into the liues of the Fathers, and there spy Abraham perhaps lying, Noah drunken, and Salomon with many wiues; and hence they boulster themselues in sinne: they alleage the example of Dauid for adultery, and of Paul for rage against God and the godly: but this is to walke by the darke side of the cloude with the Egyptians to destruction; therefore let vsus turne to the light side, to the Saints graces.
Ye shall hauehave some, that being exhorted to piety, and Obiect.to a narrow watch ouer their waies, will say presently, Doe any thus or thus, as you would hauehave vsus? why, then we shall be singular, we shall hauehave no company.
I wish men would consider their waies by this rule: If Ans. 1.thou seest no godly man before thee, suspect that way, and get out of it: but howsoeuer, few in the world walk in the straight way to life, because few find it; yet look to the Word, and thou shalt see on all hands, some or other in that way, there thou hast a cloude to follow, to goe when it goes, to stand when it stands, so thou be on the light side of it; a notable guide through this pilgrimage of our life.
Oh, there is no example of such precise carriage, as Obiect.you would hauehave vsus take vp, none but a few strait-lac't Ministers vrge or keepe it.
Yes, looke to the Scriptures, and thou shalt finde such Ans.as hauehave gone before any that are now liuing: it would be counted too much precisenesse now, to walke with God, as Enoch did, or for Masters to instruct their families, and call them to an account for what they hauehave heard, and yet Abraham did so. If a man should be euer plodding in the Word, to draw good lessons from it, he shal be counted but a Bible-carrier; whereas Dauid meditated on it day and night, and Marie laid vp, and pondered the Word in her heart: these would be surely accounted too precise, if they were now liuing.
Oh, but if a man stand on these precise points, he shal be generally condemned.Obiect.
What then? Dauid cast away all such by-respects, and Moses forsooke all, euen Pharoahs court, to abide reproch Ans.with Christ, Heb. 11. 24, 25, 26. the Apostle left all and followed him, and the Saints alway counted the reproches of Christ aboue the treasures of a Kingdome. They so ordered their families, that they would not brooke a lyer, a swearer, a deceitfull person, a prophane and scoffing Ismael, all must be cast out.
Oh, then we shall shortly doe our worke ourselues.Obiect.
But Dauid did so, Psal. 101. 5, 7. and other of Gods Sol.children: are we not also counselled, Heb. 12. 16. that no prophane person be amongst vsus? Thus we see, that there is no such strictnes, but an example therof may be found in the Scripture: therefore let the world scoffe and laugh while it will, yet the godly must make vse of these examples.
Thirdly, we must hence learne to be ready to speake of our experiences of God to eueryevery godly man, that others Use 3.may learne from vsus to trust in his merciemercy: so doth Dauid, Psal. 66. 16. Come & harken, all ye that feare God, and I will tell you what he hath done to my soule. Thus are Fathers charged to tell their children, and the children their children, concerning the Passeouer, and the stones that were pitcht in Iordan. So Hezekiah said, when longer life was granted him: Isa. 38. 19. The liuing, the liuing shall confesse thee, as I doe this day, the father to the children shall declare thy truth. And by this meanes there shall be a succession of men still vponupon earth, to tell of the mercies of God when we are gone; and so, while we in our owne persons shall doe it in heauen, others by our meanes shal do it on earth.
Fourthly, here is a note to know, when a man makes right vse of the Scripture, not onelyonly when hee beleeues Vse 4.the storie, (for so doe the deuils:) but when he affects it, applies it to himselfe, mingleth it with faith to make it profitable, to admonish himselfe and others by it. Hence issue three great benefits.
First, a Christian shall be in no condition, but he shall bee able to parallell his estate in some of the Saints, hee shall see his owne case in some of them, and so shall obtaine instruction, direction, and consolation by them.
Secondly, wee shall testifie to God and his Saints, when our liues shall be exemplarie, and conformable to godly precepts and examples.
Thirdly, in the day of iudgement, we shall hauehave all the Saints, Patriarkes, Prophets and Apostles to witnesse with vsus, and for vsus. In a difficult case, a man would giuegive all hee hath for a witnesse on his side; and we in this great assise of life and death shall hauehave the witnesse of all the godly; God shall stand for vsus, the practices of the Saints shall iustifie our practices; if we iustifie their practices here, they shall iustifie ours hereafter.