Davids Learning, Commentary 7
VERSE 8, 9, 10.
8. I will instruct thee, and teach thee in the way that thou shalt goe, and I will guide thee with mine eye.
9. Be not like an Horse, or like a Mule, which vnderstand not; whose mouthes thou doest binde with bit and bridle, lest they come neere thee.
10. Many sorrowes shall come to the wicked, but he that trusteth in the Lord, mercy shall compasse him.
NOw we come to the third vse of the former doctrine, laid downe in the former part of the Psalme, which concerneth our obedience vntounto God: the summe of it is this, that when a Christian hath gotten remission of sinnes, hee must take heede of offending God any more, and indeuour to walke worthy of so great a mercy.
These three Verses contayne, first, a Preface to the exhortation, in the eighth Verse. Secondly, the exhortation it selfe, standing of a graue and sharpe counsell or aduice: Be not like the Horse or Mule; that is, be not so indocible as thou wast, neither stand out stubbornely with God as thou didst before thy iustification. Thirdly, the Reasons or inforcements of the counsell, drawne, first, from the plagues of God vponupon indocible and incorrigible persons: Many are the sorrowes of the wicked. Secondly, from Gods great good wil towards his own, who hauehave got assurance of remission of sinne: Mercy, or goodnesse, shall compasse him on eueryevery side.
The wordes of the Preface contayne, first, the person that speakes: 1. Secondly, the person, to whom hee speakes: thee. Thirdly, the matter of the speech, in three particulars. First, I will instruct thee: that is, make thee to vnderstand. Secondly, I will teach thee the way: that is, not only by precept, but also by example I will leade thee into the practice. Thirdly, I will guide thee with mine eye: that is, I will watch ouer thee, lest thou stray out of that good way, to set thee in againe.
1:] the person vttering these wordes is not God, as some thinke, but Dauid, as the title of the Psalme proueth, A Psalme of Dauid to giuegive instruction: so here he fitly professeth himselfe an Instructer.
Dauid was a King, how then commeth he to professe Quest.himselfe a Prophet or Teacher in the Church? Can one man carry both Magistracie and Ministrie? Yes:
In the old Testament, the Sword and the Word did Answ.sometime concurre in one person for these causes.
First, because the Church was a long time shut vp in one Familie, and then the same man might sufficiently performe both. Thus Adam was a Gouernour and a Priest in his house. Thus the Patriarke Abraham was a great Prince and Magistrate, as appeared by his rescue of Lot, by a band of men, gathered out of his owne house, and yet a Prophet too, as the Lord told Abimelech, and appeares by sacrificing his Isaak. Iob was a great man, and a Magistrate, and yet offered sacrifices as a Priest, for his sonnes. And thus it was all the while the Church was in Families.
Secondly, after the people of the Iewes were settled into a Kingdom, the Scriptures were the positiue lawes of the Iewes, so as the Leuites were both of the Priesthood, and their Lawyers, and then one man might more easily performe both: but this was a proprietie of that Common-wealth of the Iewes; for neuer any other but that had the Scriptures for their positiue written Law.
Thirdly, sometimes for necessitie they did concurre in one man, as when there was an vniuersall corruption or ruine of the State, God stirred vp some extraordinarie man to take vp both, for the repaire of the Church and Common-wealth. Thus Eli the chiefe Priest, also iudged Israel fortie yeeres, 1. Sam. 4. 18. and the corruptions of those times, and the generall discontent of men both in matters of Gouernment, and of Gods worship, appeare manifestly in the Historie. After Eli, when Gods worship was broken vp at Shilo, the Arke in the Enemies hand, and a wofull confusion was in the state of the Iewes, the Lord stirred vp faithfull Samuel, who was a faithfull Prophet of the Lord, 1. Sam. 3. 20. and also iudged Israel all the dayes of his life, Chap. 7. 15.
Fourthly, some by way of type were both Kings and Priests: before the giuing of the Law, Melchisedec was the King of Salem, and a Priest of the most high God, Gen. 14. 18. so Dauid here, and his sonne Salomon after him, were notable types of Christ, who would in those darke shaddowes be in some particular men declared to be both the King, Priest, and Prophet of his Church. And this is the reason here, why Dauid being a King, doth take vponupon him to teach others: and for this, Christ is often called the Sonne of Dauid.
To come neerer to our Text: Dauid, hauing after a long conflict obtayned mercy at Gods hand, earnestly desireth and endeuoureth, that others may be partakers of the same grace also, and he, hauing found the way to comfort, wil set others in the way also: Hence note, that A man that hath true grace, earnestly wisheth that all Doct.others did partake in the same grace with him. Ps. 34. 8. 11. True grace is cōmunicatiueCome children, harken vntounto me, I will teach you the feare of the Lord: and, Oh, taste and see how good the Lord is! a man cannot taste of Gods mercy, but he wisheth all did taste with him. Hos. 6. 1. the first note of the sound conuersion of the people, was, that they call one another, saying, Come, let vsus turne to the Lord: and it is indeede a marke of true repentance, to take one another by the hand, and leade one another towards heauen. As in a naturall body, one member seekes the safetie and well-fare of all; so is it in the mysticall body of Christ.
First, this is one condition of our owne conuersion, Reasons. I.euen to conuert others. Luc. 22. 32. Thou being conuerted, strengthen thy brethren. Neither is there any man that receiues any grace for himselfe alone, but that others may share with him: neuer had any man any talent, but a charge also with it, Occupy till I come. And hence are those Commandements in generall, As eueryevery man hath receiued a gift, so let him minister; and, Returne and cause others to returne: and those speciall charges, to exhort one another, admonish one another, to conuert one another, to comfort one another with the comforts receiued from God, to prouoke one another to the louelove of God and good workes: all which shew, that eueryevery one, as he is borne in the Church, so he is borne also for the Church.
Secondly, it is a propertie and an assured signe of 2.sound saith to worke by louelove. And this louelove is first set vponupon God and his glorie, it earnestly desireth that his Kingdome may come, and that his will may be done in earth, of men as of the Saints and Angels in Heauen: and this it endeuoureth in a mans selfe and in others. Secondly, this louelove lookes out vntounto others, and commiserateth the estate of vnconuerted persons, and seeketh to releeue them: true sense of their owne change and former estate, mooues them to compassion for such as are still in their sinnes, and surely none are so mercifull as those that hauehave obtained merciemercy. One that loues another, will pull him out of danger if he can: So will a beleeuer bemoane another, and plucke him out of the fire, as Iude speakes. Thirdly, it looketh to such as are conusrted, and for Gods sake loues his Image, especially renewed: it loues him that is begotten for his sake that begat, 1. Ioh. 5. 1. and, as Dauid did good to Mephibosheth for Ionathan his fathers sake, so doe good men to Gods children for Gods sake their heauenly father. Fourthly, this louelove, which is the life of faith, at least the pulse of it, is cleane opposite to selfe-louelove, which is of an hard and niggardly nature, and enuious of any good to any about him; but it is like Gods louelove, which communicates it selfe and is liberall for the good of all.
Thirdly, where there is any sound grace of conuersion, there is zeale for God, which worketh the heart 3.to the cherishing and setting vp of grace and vertue, and to the hatred and resistance of sinne and vice in a mans selfe and others, it will shew it selfe for God: as Act. 26. 29. Paul said to King Agrippa, I would that not onelyonly thou, but also all that heare me this day, were as I am, sauing my bonds. His sound zeale wished that all were sound Christians. And hence are all those Similitudes, wherein grace is compared to such things as are hardliest kept in any compasse, as
First, to fire: Quench not the spirit: if there bee but sparkles of fire vnderunder the ashes, lay on wood, and it wil kindle and turne it into it selfe: let grace meet but with fewell and matter, it will worke vponupon it, to the warming of all the house.
Secondly, to water, which is of a flowing nature and is hardly contained within bankes or bounds; so Christ sayth, He that drinketh of this water, out of his belly shall flow Riuers of water of life, Ioh. 7. 38.
Thirdly, to a sweet smell, or precious ointment, which spreds into the ayre and cannot bee smelt of any one, but also of eueryevery one in the same place.
Fourthly, to a leauen: The kingdome of heauen (saith Christ) is like a little peece of leauen, it will quickly worke through a whole lumpe.
Fiftly, to a light in a Candlesticke, which lightneth the whole house, yea, which cares not to consume it selfe, so it may comfort and inlighten others.
First then, examine hereby the truth of grace and thy Use 1.conuersion, euen by thy desire and endeuour in the conuersion of others. Pro. 27. 17. Iron sharpens Iron: so doth one friend sharpen another, that is, quicken vp another; a sparke of zeale in one Christian will kindle a flame in another, yea, it will stirre vp some good inclinations and motions euen in lewd persons. If Andrew find Simon, he will bring him to Christ; and if Christ find Philip, Philip will find Nathaniel: the woman of Samaria was no sooner toucht a little, but she called the whole Citie to see Christ. Doe we lacke motiues?
First, if wee looke at the wicked, wee shall see them Motiues to forward one another in grace.call one another, to goe together, and hauehave all one purse, Prou. 1. 14. they can spread and infuse their wickednesse one into another suddenly, as mischiefe is very nimble. See wee not Iesuites and Papists compassing with great danger of their liues all the parts of the World, to corrupt and infect with the deadly poysoned Cup of the Whore of Babel, all the Countries of the Earth? and shall not wee labour to make men louelove and like the truth? Shall their blinde zeale carrie them so farre beyond vsus, who, while wee professe wee hold the truth against them, our care is not to plant or spread this Religion as they doe theirs? Oh then our louelove is but small, if it bee any at all.
Secondly, he is no Saint that liueth out of the Communion of Saints: a righteous man is described to bee one, whose lips feed many: nay, a gracious woman opens Prou. 10. 21. Prou. 31. 26.her lips with wisdome. And why doth not the Lord giuegive one man all graces, or to all a like measure, but diuersly, but that he intendeth the mutuall good of each person? It was anciently prophesied of beleeuers, (Isay 2. 3.) in the new Testament, thus, Many shall goe vp to the mountaine of the Lord, and say, Come, let vsus goe vp to the house of the Lord, and he will teach vsus his wayes: and how glad was Dauid, when he could get men together to goe vp to the Temple of God? Psal. 122. 1. 2. The grace of gracious persons must be discouered by the grace of their lips.
Thirdly, if wee consider the blessed fruit of this care for others conuersion, it will be a strong motiue to take it vntounto vsus:
First, we shall notably glorifie God in furthering his Kingdome in our selues and others: this was the care of them, who were taught in the Apostles Doctrine, that in two yeeres it was carryed from Ephesus ouer all Asia, and many were partakers of it, Act. 19. 10. hereby Gods glorie was exceedingly enlarged.
Secondly, wee shall hereby edifie our brethren, and bring Gods glorie into request with them. Cant. 5. 17. when the Church had liuely set forth the beauties and perfections of her louelove and Lord, Iesus Christ, others which before had no sense and feeling of it, by her commendations are now rauished with desire after him, saying, Whither is thy beloued gone? turne aside, that wee may seeke him with thee. Yea, being as weake as we are, may be a means of conuerting and sauing our brethren, and so bind their hearts for euer vntounto vsus.
Thirdly, wee shall not onelyonly set a-worke our owne graces, but increase them, and bee gainers by our returne of our talents: wee read not of any seruant, that vsed his talent, but to increase: and this is by a secret blessing of God, who giues bread to the Sower, as the two Disciples, going to Emaus, talking of good things, Christ himselfe ioyned to them and went with them; yea, and although for a time at our first conference often we see but little fruit, yet after a while it is with vsus as it was with those Disciples, Their eyes were holden for a time, that they could not know Christ, but, holding on in their communication, Christ lodgeth with them, sits downe at table, opens their eyes, and reueales himselfe vntounto them: euen so it is here.
Fourthly, we shall not onelyonly further our reckoning, to giuegive it vp with ioy, but euen increase our glorie and reward in Heauen, as hee that had gained fiue talents, was made Ruler of fiue Cities, and the other of tenne. What can mooue to this dutie, if this doe not mooue vsus?
Secondly, this serues to reproue many sorts of men, as Use. 2.First, such as content themselues with a conceit of their owne conuersion and good estate, but they are wise and politique, they will looke eueryevery one to one, but as for others, who made them their brothers Keepers? What hauehave they to doe whether they sinke or swimme? eueryevery vessell must stand on his owne bottome, they must shift for themselues. Yes, yes, GOD hath made thee eueryevery mans Keeper, and giuen thee the charge of eueryevery man within thy power to do him good, to further his saluation. Neyther canst thou hauehave any comfortable assurance of thy owne charge, if thou desirest and endeuourest not the conuersion of others: Slender is the sense of merciemercy, and little louelove of righteousnesse in thy owne soule, if there bee in thee no desire of drawing others to the same: Therefore lay aside this conceit, that thou art to care onelyonly for thy selfe.
Secondly, such are hereby reprooued, as can frame themselues to please all companies they fall into, are ashamed or afraid to minister or entertaine such speech as sauoureth of this desire, and thus passe the time in idle speeches, or vnsauourie communication, not onelyonly to the hindering of that comfort, which would rise out of sauourie and fruitfull conference, but to carrie with them a checke and accusation of conscience for neglecting so comfortable a dutie. Oh, therefore, finding our selues tardie in these things, let vsus checke our selues, and know, that though wee cannot gaine others to goodnesse by our speech, yet wee shall lose nothing by it, but be gainers our selues.
Thirdly, such are reprooued, as eyther neglect or enuie to communicate their graces in furthering the growth of grace in such as they ought. A Magistrate should see all within his power, keepe the two Tables as well as himselfe: good Nehemiah would see all the Citie keepe the Sabbath, and set forward all the good he could for the Temple, by his authoritie and example. Masters of Families also and Gouernours should be as great wheeles in a Clocke, whereof if one bee set a going, hee will mooue his fellow, and that the next vntounto him; not one must bee idle: Abraham will teach his Family, and Ioshua his house; and Cornelius cals his kinsfolke to heare the Doctrine of life.
Others enuie the graces of God, where they should reioyce most, as Cain did the grace and goodnesse of Abel, and this was yong Ioshua's fault, to enuie Eldad & Medad for Moses his sake. Master, forbid them to prophesie: but what said Moses? he was of another temper, and said, Dost thou enuie for me? would God all the Lords people were Prophets, Numb. 11. 29. It is wofull to speake, but more wofull to practise, that men should bee wearie of their seruants, because they are good, and say of their good and towardly children, Yong Saints old Deuils; also of the wife, that she is attempting of some strange matters, when shee will doe that good in her house, which her husband will not: Satan that can get this aduantage of men, will get a greater before hee hath left them. True grace would delight in building vp others, and is glad when any comes on well or out-strips it in goodnesse.
Fourthly, those are reprooued, which not onelyonly not instruct or help forward, but also hinder others & withdraw them from their godly courses, which reproch or persecute good wayes, men whom the Deuill hath taught to bee cunning in besmearing all the wayes of Gods children. Oh (say some) they are all Hypocrites, all Dissemblers, as bad as who is worst, yea (if wee will beleeue such) as blacke Deuils. Much more are those in a wofull case, which corrupt and peruert others, saying, What? will you bee so precise and foolish? will you in a kinde of singularitie lose both your pleasure and reputation? But marke the seuere reproofe of such in Elymas the Sorcerer, who laboured to turne away the Deputie, Paulus Sergius, from the faith, Act. 13. 8. 9. 10. O thou enemie of righteousnesse (sayth Paul) full of subtletie, the childe of the Deuill, full of all mischiefe, &c. like indeed to the Deuill, who is the greatest disswader of goodnesse, and would driue all holinesse out of the earth if he could: Elymas is the Deuils child, because his workes he did. Oh, let vsus take heed of these errours, and bee more diligent in this fruit of conuersion: If in the Spring-time a Plant bee without leaues or buds, when others sprout and blossome, we say, Surely it is dead: so if the Spring of grace bee returned vponupon thee, let all the World see it in this sprout; if thou beest a Plant of righteousnesse, thou wilt shew thy life and fruit, that eueryevery one may plucke somewhat and bee the better by thee.
The second point in this Preface is the Scholer or person to be taught:
Thee] that is, eueryevery man particularly, to vvhom this Psalme shall come to be heard, sung, read, or any vvay vsed: Whence vve may learne tvvo things:
First, That no man naturally vnderstandeth the things of God without a Teacher. Doct. 1. No man naturally vnderstandeth the things of God without a Teacher. See Psal. 14. 3.Secondly, that Doctrine is not sufficient to be deliuered in generall, but must bee particularly applyed to all. The first is manifest by Scripture and reasons. 1. Cor. 2. 14. The natur all man vnderstandeth not the things of God. Act. 8. 31. When the Eunuch read the Prophesie of Esay, and Philip asked him if hee vnderstood the place, How can I (sayd he) without a guide? The case is with eueryevery natural man as it was with Samuel; God cals once, and againe, Samuel still runnes another way, 1. Sam. 3. 7. Thus did Samuel (sayth the Text) before he knew the Lord, and before the Word of the Lord was reuealed vntounto him: Which is true as well in respect of that ordinarie diuine knowledge, which is common to all the seruants of God, as the extraordinary, which was peculiar to the Prophets.
The reason hereof is not, as Papists say, the obscuritie of the Scripture, which is a light to our feet and a Lanthorne, but
First, nothing can goe beyond its owne nature and Reasons. 1.kind, nature cannot reach to diuine things, flesh cannot reach aboue flesh, and before Regeneration the whole man is flesh, his bodie is flesh, his soule is flesh, his affections flesh, his actions and all is flesh; And as for spirituall things, he can no more reach them then a beast can reach to reasonable actions. No man knowes the Father but the Sonne, and hee to whom the Sonne reuealeth him. No man knowes the heart of a man, till himselfe make it knowne: much lesse can any man know the minde of God, but God himselfe and hee to whom the Spirit reueales it, 1. Cor. 2. 11.
Secondly, whereas by our innocencie wee were of large hearts and Eagles eyes for clcerenesse of vnderstanding 2.and iudgement in the things of God, by the fall a vayle is come ouer our hearts, and the scales of ignorance are come vponupon our eyes, and the cloudes of darkenesse are betweene vsus and our Sunne; nay, an vnregenerate man is not onelyonly in darknesse, but euen darknesse it selfe, Ephes. 5. 8. and the child of night and darknesse, 1. Thess. 5. 7. that as Paul being blinde must hauehave the scales taken off his eyes before he can see; so no man can hauehave any sauing knowledge, till his naturall ignorance bee remooued: And as this was the first thing in Pauls Conuersion, and the first worke of God in the Creation, to seuer light and darknesse; so the first worke of this second Creation is the illumination of the Spirit.
Thirdly, if eueryevery regenerate man need a Teacher, much lesse doth any naturall man vnderstand without one: but euen the best hauehave ignorance in them, though not raigning, it being with the godly in this life as in the twilight, much darknesse is mingled with their light: and therfore euen the Apostles themselues prayed for increase of spirituall vnderstanding. And the knowledge we hauehave here of God, is but as in a mysterie, or in a mirrour: In a mystery] wherein something is seene, something hid, as in the Sacraments for that cause so called, because we see the Elements, but not the things signified by them: In a mirrour] as in a glasse, and not face to face, we know but in part, 1. Cor. 13.
First, Let vsus hence acknowledge our naturall blindnesse, Vse 1.it being with vsus as with the blind man, Ioh. 9. who was borne blinde, and neuer saw any thing, till Christ had opened his eyes; wee being naturally blind, cannot see though the Sunne of righteousnesse shine vponupon vsus. And, if wee cannot see our spirituall good, euen by our best naturall graces, much lesse can wee imbrace it, or by the power and strength of nature or will, follow it, against the Papists who teach that we can.
Secondly, learne to pitie naturall men as Dauid here Use 2.doth, who as blind men, first, see not the way to Heauen, secondly, and are in danger of harmes, though they thinke themselues safe enough, thirdly, and are soone mis-led, (for who but ignorant persons are a prey to Iesuites and such like?) fourthly and lastly, they hauehave no comfort of the Sunne, no light of grace or of glorie. And a wofull condition are such in, as liue without the meanes of knowledge and grace: who would liue in a soyle, where the Sunne neuer shines, or if hee were sure to bee made blinde in it? yet many men leaue good meanes for a little pelfe: who, according to the Prouerbe, runne out of the blessing of GOD into the warme Sunne.
Thirdly, wee see hereby how little need there is either Use 3.to remooue the Word and Sacraments from the people, as the Papists doe: the light of the Sunne being not so necessarie to the World, as the vse of these.
Fourthly, let vsus doe as the blinde man in the Gospell Vse 4.did, Luc. 18. 35. &c. First, let vsus acknowledge that Christ must open our eyes, that he must giuegive vsus eye-salue, nay both eyes to see, and light to enlighten vsus. Secondly, let vsus pray as he did, saying, Lord, our desire is that our eyes may bee opened, that wee may hauehave insight into heauenly things. Thirdly, let vsus with him stand in the way where Christ comes by; in the Temple and the Assemblies of the Saints, in the Tents of Shepheards, or among the seuen Golden Candlestickes. Fourthly, being healed, he praysed Christ and leapt for ioy; so if we see the things of God better then wee did before, wee should reioyce exceedingly with hearty thankesgiuing. Fiftly, hauing his eyes opened, he followed Christ, and would not bee beaten from him: so if wee can get the eyes of our minde opened, wee must prayse our good God in word and in deed, walke answerable to this merciemercy, become his Disciples, sinne no more, lest a worse thing befall vsus, and walke worthy of the light.
So much of the first point: the second followes, Doct. 2.namely, that The word must not onelyonly bee taught, but Gods Word must bee applyed in speciall.also specially applyed to eueryevery particular person. Dauid saith not, I will teach the Church, or, all men, in generall, but euerie one in particular, thee. After Adam had sinned, how plainely and personally doth the Lord deale with him, both in amplifying his sinne, that hee might be strucke downe with it, and in publishing the promise of saluation, to rayse him againe? herein teaching euerie Minister and Preacher how to carry the Word home to eueryevery sonne of Adam, seeing they are to speake the same wordes, which, hee whose Messengers they are, would speake. 2. Sam. 12. Nathan the Prophet of the Lord, sent to Dauid while yet hee lay in his sinne, was directed by God what to say, and he must not onelyonly in a Parable make Dauid condemne the sinne to the death, He shall dye that hath done this thing, but by plaine dealing with him, saying, Thou art the man, condemne himselfe, and confesse, I hauehave sinned. Our Sauiour Christ thus carryed his Doctrine, applying it home to the seuerall persons it concerned: to the Iewes, Mat. 3. 7. O geration of vipers, who hath forewarned you to flye from the wrath to come? to the Pharises; Woe bee to you Scribes and Pharises, Hypocrites. And his Apostles, being to deale with wicked people, vsed the same course; Act. 2. 23. Whom yee slew with wicked hands, and hanged on a Tree: and Chap. 8. 22. Thy monie perish with thee, repent of this thy malice, thou art in the gall of bitternesse: It may bee, thy sinne may bee done away. Hence their Sermons were called exhortation, which is application of Doctrine and inforcing of it, Act. 13. 15. And their Writings are of the same manner; euer after Doctrine they vsed exhortations, as Rom. 12. hauing deliuered the Doctrine of Faith, Iustification, Sanctification, and Predestination in the former Chapters, begins there his exhortations, and so continues in them to the end: The like may be seene in other Epistles.
First, the vse of the Scripture is to exhort, reproue, Reasons. 1. 2. Tim. 3. 16.correct, and instruct to make the man of God absolute: the vse of it is not onelyonly to teach and enlighten the vnderstanding, but also to worke vponupon, conuince, quiet, and direct the conscience and whole course. Doctrine is but the laying of a ground, application is the building vp of a Christian.
Secondly, the life of Ministerie is in application, 2.without which the Word is a Sword, but without an edge, not in it selfe, but to vsus; but, being specially applyed, it is a two-edged Sword, cutting deepe, diuiding betweene the marrow and bone, and piercing betweene the soule and spirit, Heb. 4. 12. Application of the Word is that, which leads it to the thoughts and intents of the heart, to discerne them, to high thoughts, to deiect them, to the affections, if sinfull, to captiuate them, if set right, to enflame them, to seuerall temptations and lusts, to sub due them, and to the whole life and wayes to reforme them.
Thirdly, our owne constitution and weaknesse stands in need of speciall application:3.
First, because our hearts are naturally asleepe, and we are couered ouer with the spirit of slumber, spoken of, Isa. 29. 10. and need to bee wakened by a voyce lift vp like a Trumpet from some sonne of Thunder. Dauid by his grosse sinne had cast himselfe into a fast and dead sleepe, therefore Nathan must goe to waken him, and say aloud in his eares, Thou art the man.
Secondly, our hearts by the neglect of good meanes or securitie are easily hardned, and lose their softnesse or tendernesse: now, the word in speciall application must bee as an hard wedge, to our hard knots; this makes the Word an Hammer to knocke and breake our flintie hearts, Ier. 23. 29.
Thirdly, as wee cannot apply the Word our selues, so wee will not apply it: commonly men skip ouer the Law, and catch at the Gospell, and so, being neuer soundly humbled, their whole life is led carelesly.
Fourthly, this bad disposition of ours can neuer bee reformed without this speciall application: for the 4.Word neuer becomes ours, neyther can wee taste any sweetnesse of it, without this; no fruit of the Law in our humiliation, no comfort of the promises in our restitution, no vnderstanding of the true meaning of eyther without our owne faith mingling and truely applying both; no worke of the Spirits sanctification in our hearts, but in applying the Law and Gospell; no action of our liues warrantable but by faith, which is a speciall application of the Word vntounto them.
First then, we that are Ministers must labour herein: Vse 1.A good Steward giues eueryevery one his part, and then it is the wholesome Word of life, when eueryevery one hath that portion vvhichwhich is fit for him; this makes the Word dwell plentifully in Christians; by this, holy doctrine is fastned as by nailes by the Masters of Assemblies. If a man should set a great browne Loafe before Children, vvhat good vvould it doe them? they may starue vvell enough, vnlesse it be diuided: Gods Word is in it selfe nourishable, but, being not diuided, it vvill not be nourishing to vsus. Away then with Sermons, if they be afraid to come neere by application; away vvith idle and intricate discourses, further then to lay them as grounds for exhortation, herein is learning and the life of the Word.
Secondly, people must learne to cleaue constantly to Use 2.an effectuall ministrie, vvhichwhich hath life and stirring in it, and praise God for it, seeing their necessitie requires it: In hearing the Word apply it to thy selfe, not to others, mingle it vvith thy faith, helpe the Minister in his labour and paines-taking. Oh, what a deale of labour vvould it saue vsus, if men vvere able and vvilling to apply doctrine to themselues?
Thirdly, vve must all learne to suffer the Word to be applyed in particular vntounto vsus. A man that hath a sore or Vse 3.fester, vvould be loth to be put to paine by a sharpe plaister; but vvithout it there is no cure: vvhat vvill it helpe him to hauehave it lye on the cupboord, or on the table? Before thou canst be a liuing stone in Gods temple, thou must suffer hewing and squaring; nay, so long as thou art here in the Mountayne, thou must be hewne as the stones were for the Temple. Obiect. What? must Gods children heare the Law applyed? Answ. Yes, to condemne their sinnes, not their persons; and vve know, that rods, which are prouided for seruants, are laid in the sight of children to feare them.
But here is all the quarrell, that we reproue speciall sins. Oh (saith one) he hates me, it is I that he reproues; What needes all this adoe? What hath he to doe with my pleasures and dealings? What neede these fellowes make Pulpit-matters of eueryevery thing? And were it not for speciall application, we should please men well enough: but, first, are we enemies for speaking the truth? Secondly, is not the Word a Sword? And can a man be strucke or thrust thorow with a Sword, and not feele it? Is it not Gods sacrificing knife? Act. 10. 13. Kill and eate: Peter was commanded with the sword of the Spirit, to prepare the Gentiles an acceptable sacrifice, and ioyne with them in the communion of Christs body: And can a man be sacrificed without paine? Thirdly, doth not eueryevery man desire, that the strong man were cast out of his heart? yet we must not shake his Towres, he vvill not let any of his holds, which are his owne sinnes, to be touched. Fourthly, vvee may not preach mercy to him, that stands in no neede of it; for then we shal preach false doctrine, by misse-applying that which in generall is true. Fiftly, the Saints of God hauehave beene contented to beare particular reproofe: Dauid vponupon admonition confessed his sinne euen before Nathan; why, he might hauehave said, Get thee going, silly fellow, tell me of no such matters, goe deale with your equals. Our great men vnderunder Kings vvould hauehave said so, but Dauid put it vp; and indeede, where had he beene but for Nathans plaine dealing? If vve had Dauids heart, we vvould be contented to say with him elsewhere, Psal. 141. 5. Let the righteous smite me; for that is a benefit; and let him reproue me, and it shall be a precious Oyle that shall not breake mine head. Beloued, if it were profitable for you, it vvere peaceable for vsus, to speake at randome; but both our dutie, and your edification calls for particular application.
In the way that thou shalt goe:]
THis is the third point in the Preface, the matter wherein the Prophet promiseth to instruct the Christian man, namely, in the way wherein he is to goe: the most necessarie, difficult, and profitable discipline that a man can teach or learne. By way here is meant the Why the godly course is called a way.course and conuersation of a godly man; called a way. First, because God hath laid it open and allowed it vntounto vsus as an high-way betweene vsus here, being in a strange Countrie, and our home whither we trauell. Secondly, God directs & approueth it, Psal. 1. 6. The Lord knoweth the way of the righteous. Thirdly, as in an highway there is a continuall motion of Trauellers, who in the way are at no rest, till they come to their wayes end: so a Christian man is still moouing and proceeding in godlinesse, forgetting that which is behinde, and pressing hard to the marke that is before him, and doth not finde this World his resting place. Fourthly, as a way leades to some desired place, and if a man keepe in it, it will bring him home, or to some great Citie where his businesse lyeth: so godly life leades a man home to heauen, the great Citie of the great King, the end of which is rest and glorie. Thus it is called Gods way: first, being taught vsus by God. Secondly, tending to God. Thirdly, approued of God: and fourthly, ending in God.
The going in this way, is, the ordering of our whole course, and eueryevery action of it, so as we be daily neerer our ayme and perfection. As in a way a Traueller obserues and orders eueryevery step, that he may come to his iourneyes end; so the heauenly Pilgrime makes right steps to his feet, and seeth that eueryevery seuerall duetie, which is as a step in our way to heauen, be an obedience of faith, performed in the way either of his generall or speciall calling.
Hence we may learne this lesson, that, EueryEvery godly Doctr.man must be carefull, that his course be a going and Godlinesse is a going in Gods way.proceeding in the wayes of God. Prou. 4. 26. Ponder the path of thy feet, and let all thy wayes be ordered aright. Gen. 17. 1. Walke before me, and be vpright: the sonnes of faithful Abraham must keepe a course of walking in Gods wayes, as he did. Psal. 119. 32. I hauehave considered my wayes, and turned my feete to keepe thy Commandements.
First, this is the only true wisedome, to make God Reasons. 1.our guide in our way. Deut. 4. 6. Keepe his Ordinances; for this is your wisedome, and men shall say, Only this is a wise people. Psal. 101. 2. I will doe wisely in the perfit way: where marke how Dauid tyeth wisdome to the perfit way, and giues vsus to vnderstand, that whosoeuer refuse to walke in it, let them seeme neuer so wise Politicians, yet we may say of them as the Apostle did of the Gentiles, Rom. 1. 22. Professing themselues wise, they became starke fooles: without this way, all is but folly and meere craft, and shall be turned to a mans hurt. If a man or people will reiect the Word of God, what wisedome can be in them? Ier. 8. 9. When Dauid had but stept out of the way, in numbring the people, out of the pride of his heart, (for otherwise Moses might number them, Num. 1. 2.) being conuicted, he said, I hauehave done very foolishly, 2. Sam. 24. 17.
Secondly, it is a description of a man in the state of 2.corrupt nature, vnconuerted, to be out of this way. Psal. 14. 3. They are all gone out of the way. And it is a dangerous estate, when a man is giuen vp to his owne wayes, or to walke in a broad way, that leades to destruction; wherein because so many wander, a Christian must be so much the more carefull to auoid it. And it is a way most vncomfortable: for, can a man meete with the comforts of God, while his way is contrarie to Gods? Can he euer looke to come where God is, and not walke in Gods way?
Thirdly, if wee compare this way with all other wayes, it will whet our care to enter into and continue 3. Gods way compared with all other waies.in it: for, First, this is the Kings high-way, in which we hauehave promise of protection, Ps. 91. 11. The Angels shall keepe thee in all thy wayes: In all other wayes we be as vagrants without a passe, subiect to the whip eueryevery-where; Israel was stript starke-naked to Gods seuere strokes, when they left this way, Exod. 32. 25. Moses had much adoe to saue them from finall destruction.
Secondly, Gods wayes are the cleanest of all. 2. Sam. 22. 31. The vvayes of God are vncorrupt and pure: and Isa. 35. 8. There shall be a path and a way, the way shall be called holy, and the polluted shall not passe by it. Now who would goe plodding in deepe and durtie vvayes, in danger eueryevery step to be plunged and laid fast in the mire and clay, when there is a cleane path before him?
Thirdly, Gods wayes are the rightest wayes. Hos. 14. 9. The wayes of the Lord are right, and the iust shall walke in them. Act. 13. 10. Thou ceasest not to peruert the straight wayes of God. Now eueryevery man desireth to goe in the right way that will lead him directly to the place, which he would be at. All other wayes are crooked ones, Isa. 59. 8. They hauehave made them crooked pathes; whosoeuer goeth therein, shall not know peace. And being rightest, they be also the shortest wayes: (for a right line is the shortest betweene the termes, saith the Geometer:) vvhereas the wicked toyle and wearie themselues in the wayes of vvickednesse, and lose themselues in eueryevery by-lane of lusts and fleshly deuices; they are distracted in inextricable mazes & labyrinths; in a word, they take more paines to goe to Hell, then the godly to get to heauen.
Fourthly, Gods wayes are most lightsome and cheerfull. Prou. 3. 17. Her wayes are the wayes of pleasure, and all her pathes prosperitie: those that walke in these wayes, are sonnes of the Day, to whom the Sunne of righteousnesse is risen and shineth on them, and they walke in the light: Whereas, whosoeuer are out of this way, there is no light to them, but they walke in the night, their feet are in continuall danger of stumbling. Pro. 4. 19. The way of the wicked is as darkenesse, they know not vvhere they shall fall: If a man be in the darke and in the durt, hee knowes not vvhere hee shall lodge: so the wicked know not vvhat shall become of them: see Isa. 8. 21, 22. Marke the confession of sinnes, made Isa. 59. 9. We grope for the vvall like the blinde, and stumble as without eyes: vve vvaite for light, but behold obscuritie, for brightnesse, but vve vvalke in darkenesse.
Therefore, Gods vvayes being the safest, cleanest, rightest, shortest, and lightsomest vvayes, vve must be carefull to vvalke in them.
Fourthly, only the end of this course and vvay vvill 4.make vsus happy: the Deuill himselfe confessed, that these are the vvayes of saluation, Act. 16. 17. Psal. 37. 37. marke and consider the iust man; for the end of that man is peace. Ps. 1. 1. Blessed is he that walketh not in the counsell of the vngodly; whereas the vvay of the wicked shall perish, that is, leades to perdition; destruction and calamitie are in their wayes, Rom. 3. 16. and the Apostle calleth them in plaine termes damnable waies, 2. Pet. 2. 2. Both these are concluded, Psal. 125. 5. As for such as turne aside vntounto their crooked wayes, the Lord shall leade them forth with the workers of iniquitie; but peace shall be vponupon Israel.
This doctrine serues to let many men see their folly; Use 1.they hope to be saued, and make full account when they die to goe to God, but yet shall neuer come there, because they are not in the wayes of God. If a man should say he would goe from Yorke to London, and yet shall hold the direct way to Barwicke, would not eueryevery man laugh at him? So is it with him that walkes in the path of perdition, and yet saith he will come to heauen. Aske them what way they walke in, and they must needs giuegive themselues the lie if they say it is Gods way: and in this conceit thousands are deceiued, and slip into their place before they would; or bee aware: for,
First, some walke in the blinde way of ignorance, a Many bywaies beaten by many.darke and vncomfortable way, as men walking in the night, in which is no safety nor direction: Numbers care not for the lanthorne of the word, and walking in the night, know not whither they goe, nor where they shall lodge. Aske Papists what way they are in; Oh they are in the way of Catholickes, in the way wherein the Martyrs and Confessors died, in the way of their forefathers, what way soeuer it be: and I would this ignorance were among them onelyonly! but alas! it is the way of too many, who professe the light.
Secondly, some walke in the crosse wayes of superstition and mens deuices, as many of our people, who thinke common prayers better in Lent then all the yeere after: and some can bee deuout on high dayes, and come to Church, but other dayes Gods seruice is not so affected: and some receiue the Sacrament at Easter, and they were damned if they did not, but all the yeere besides, the Sacrament hath no sweetnesse. These are superstitious wayes, whereas Gods wayes are alwayes the same and to be walked in with the same affection.
Thirdly, some goe in the crooked wayes of humane reason, will, policy, and affections, and cannot yeeld to the wisedom of God; their owne lusts are their lawes; who should controle them? Heere is an infinite number of rodes, all of them full of wanderers from God; whereas Gods way is but one, and of Gods describing, cleane contrarie to mans corrupt reason, will, affections, and conuersation.
Fourthly, some goe in the detestable and damnable wayes of wilfull spurning against the trueth. 2. Pet. 2. 2. Many shall follow their damnable wayes, by whom the way of trueth shall bee euill spoken of. Is it not damnable enough for men to walke on in the vvayes of damnation themselues, vnlesse they raile at the way of trueth and life?
Fiftly, some walke in the filthy, myrie wayes of voluptuousnesse and profanenesse, as foule fornicators, drunkards, gamesters, gluttons, Epicures, dainty and delicate persons, who seeme to be made for nothing but idlenes, and effeminate care of their skinne, and fruition of their owne sensualitie and appetite. To such, Salomon speaketh in the person of the yong man, Walke in the sight of thine eyes, and in the lusts of thine heart, but know that for all this thou must come to iudgement.
Sixtly, numbers walke in the rugged, stonie, thornie, and clayie waies of earthlinesse, couetousnesse, vsury, and oppression, setting themselues fast in the gall and guile of earthly-mindednesse, not hauing power ouer themselues to stirre hand or foote to heauen-ward: where their treasure is, there hauehave they locked vp their hearts too, or rather burying them (for so they may being dead:) in the earth and earthly desires; the heauen that they wish for, they hauehave; what then care they for any way that leads to another?
Secondly, it teacheth vsus to learne the way that wee are to goe in: We can walke in the wayes of sinne without Use 2.a teacher, and can of our selues inuent all such wayes, but in Gods wayes wee cannot mooue, vnlesse God set them open vntounto vsus, and set vsus in them. This way lyes open to none but him that is taught of God: humane wisedome teacheth it not, nor reacheth it, neither will beleeue it is the way.
How may I know which is the right way to goe in?
If thou wilt know it, then, first, vse the meanes to Quest.come to know it. Secondly, take good notice of the Answ.eye-markes, by which it may be discerned.
First, The meanes to know the way, are, first, diligent Meanes to know the markes of Gods way.conuerse in the Scripture. Ioh. 5. 39. Search the Scriptures, for they witnes of me, that is, of the way. So our Sauiour tells the Iewes, Ioh. 8. 37. that they sought to kill him, & were in the way of Cain, because his word had no place in them: Whatsoeuer thou hast a word for, that is the way, or else thou art out of it.
Secondly, Prayer that God would teach vsus his way, Psal. 119. 33.as Dauid doeth often pray, and giuegive vsus the spirit to leade vsus into all necessary trueth. ler. 10. 23. I know, O Lord, that it is not in man to dispose his way, it is not in man that walketh to direct his steps.
Thirdly, Experience of change in our selues; if it leade vsus out of ourselues, out of our naturall lusts and the practice of sinne, and bring in vnderstanding of Gods will, new desires, motions, affections, &c. then it is Gods way.
Fourthly, obseruation and experience of Gods blessing or cursing, of inward peace, or accusation of ioy and confidence, hope and patience, which in the way of God is assured; whereas in any other way the greatest ioy is but in the face, and peace is but a truce with God, and an vnfeelingnesse of mens estate.
Secondly, The markes of this way, are, first, an outward The markes themselues.profession of religion, which is called the way of God, Act. 19. 9. Speaking euill of the way of God. Those that cannot away with the profession of pietie, hauehave not stepped one step in the way to heauen.
Secondly, the life of profession, which is a faithfull apprehension of Christ, who is called the way: I am the way, no man commeth to the Father, but by me, Ioh. 14. 6. EueryEvery sound marke of a sound Christian is a marke of this way: eueryevery man in eueryevery religion goes not in the way to heauen, but hee onelyonly that goes by Christ, the right and onelyonly way, and this, not onelyonly by outward profession, but inward apprehension of Christ with all his merits.
Thirdly, the straitenesse of this way: straite is the gate, and narrow is the way that leads vntounto life: the straitnesse of it is, in that it is a way all strawed with crosses; the beginning of it, is repentance and selfe-denyall; the continuance of it, is mortification, temptation, persecution.
The way of the world is a faire, broad, and easie way to the flesh: If wee finde our selues prosecuting things pleasant to the flesh and nature, wee may iustly suspect that we are out of the way.
Fourthly, the fewnesse or smalnesse of company in the way; few finde it: Not many mighty, noble, worldly wise, but a few poore ones receiue the Gospel; the greatest part of the world are in the broad way that leades vntounto death.
Foolishly therefore doe the Papists make vniuersalitie a note of the Church: Wee must not follow multitudes, to doe euill, nor doe as the most doe; for then certainly we are out of the way.
Fiftly, the employment of all such as are in the way, who are neuer but doing some of Gods Commandements, therefore called, The way of Gods precepts. Christ, whom we hauehave before vsus in this way, was obedient euen to the death. Goe without or against a commandement, thou art out of the way: as, Rom. 3. 12. they are all gone out of the way: eueryevery sinne is a stepping out of the right way.
Thirdly, when we hauehave learned this way, then goe in it: for here it is called the way, wherein we must goe; so as Use 3.wee must in our whole course carrie our selues as those that are in the way to heauen. To this purpose obserue these rules:
First, consider what way wee hauehave entred into, whether Directions how to go in the way of God.we hauehave chosen our owne way, or walke in the way which God hath prescribed: the best must often consider of his way and course; Dauid neuer considered of his way, but he found somthing or other that needed redresse. This doe not they that goe at all aduentures, not examining their way, nor the end of it, as if they did not know, that there is a way which seemes good in a mans owne eyes; but the issues thereof are the issues of death.
Secondly, forecast what may befall vsus in our way, and prepare for it. Elias, when hee had a great way to goe, prouided himselfe accordingly. If a man be going to warre, had he not need cast his accounts, and prepare all necessaries, and fit himselfe against all difficulties? we must forecast what temptations, trials, and dangers may meete vsus in our way, what may bee our expence or losse: many are the slips, scandals, offences, and trials, which will encumber vsus in this way, if we be not carefull to forecast them, either to preuent them, or prepare patience and strength to beare them.
Thirdly, walke on in this way; for it is not a way that can bring a man to any desired place, but his walking in it: And then a man walkes on in this way, when, first, he neither goeth backe, nor standeth still, as vponupon Iaakobs Ladder the Angels were ascending or descending, none stood still: he that goeth not forward here, is going backeward. Remember Lots wife. Secondly, when a man is sure eueryevery action of his life is performed at the call, and within the compasse of his calling, generall, or speciall. Thirdly, when he doth all that he doth in the Name of the Lord, looking at Gods commandement, beginning the same with inuocation, and ending it with praise and thankesgiuing, Col. 3. 17. Whatsoeuer ye doe in word or deede, doe all in the name of the Lord Iesus, giuing thankes to God. Fourthly, when all is done to the glory of God, to the honour of our profession, and to the prouoking of others, seeing our good workes, to glorifie our heauenly father, 1. Cor. 10. 31. Whether ye eat or drinke, or whatsoeuer yee doe, doe all to the glory of God. And thus shall eueryevery good duetie in our hands be a step in our way to heauen.
Fourthly, beware of turning to the right or left hand, Prou. 4. 27. Turne not to the right hand: seeking or stablishing our righteousnesse in our selues, or in merits, with the Papists: for the way of inherent righteousnes leads from Christ, who is the Way: nor to any way of perfection of orders deuised by men, as of Francis or Dominicke, of Pouertie, Chastitie, and Counsel-keeping or of Iesuitisme, which is the perfection of Rebellion and Treason. Dauid in the 101. Psalme professeth, that hee will walke in the perfect way, diuers thousands of yeers before the Deuill had hatched any of these vncleane birds in the world. Neither turne to the left hand, turning grace into wantonnesse, and imboldning our selues to sinne, because grace hath abounded, as profane Libertines doe. Turne not to the world or earthlinesse; these two waies can none walke in together, vnlesse one man could serue two Masters, or serue God and Mammon. Our profession to God must be the same, that the Israelites, going towards Canaan, made to Sihon King of the Amorites, Num. 21. 21. Let me goe through thy Land, wee will not turne aside into the fields, nor into the vineyards, neither drinke of the waters of the wells, we will goe by the Kings high way, vntill we be past thy Countrey.
Fiftly, let vsus be circumspect both to preuent, and to recouer our selues out of our falls in this way. By reason What to bee done in our falls.of Satans fierce temptations, the weaknesse of grace, and the frailty of the flesh, many are the fals and knocks of the best: In many things we sinne all, saith S. Iames: and, Who knoweth his errors? Psal. 19. 12. Now if wee will preuent these, we must beware of occasions of sinne, as a traueller steps ouer stones and rubs in his way: Eue preuented not the occasion of her fall, when shee entred talke with the serpent. We must make a couenant with our eyes, not to looke vponupon a woman, nor on the wine in a cup: we must watch ouer our selues, both alone, and in company, and not runne into bad company, lest wee come home by weeping crosse, as Peter did. Secondly, we must not lie in our falls: a man in his iourney, if hee fall, and lie still, shall neuer come to his wayes ende; and if hee rise quickly, though it hinder him a little, it shall not much. The Saints all of them recouered themselues out of their fals, as Dauid in this Psalme, by confession, conuersion, suing for pardon, and renewing their faith and repentance. A man out of his way must come backe againe, the sooner he returnes, the lesse is his labour: Peter presently went out and wept bitterly, and so was restored to Christs fauour. Thirdly, suppose thy falls bee grieuous, and often into the same sinnes, yet let them not hinder thee still out of the way. For as the childe of God must neither presume nor purpose sinne, so must hee not despaire of rising, hauing fallen into sinne, seeing the promise is, that if a mans sinnes for hainousnesse bee as red as Scarlet, vponupon his true repentance they shall be made white as Snow: and the parable teacheth, that if a sinner offendeth seuenty times seuen times in a day, and as often truely repent, he shall bee as oft forgiuen. Fourthly, after such fals we must be more wary and careful, lest we fall in the same manner. A man, yea, a beast will be more carefull when it comes by the same place where it caught a fall, yee cannot get it into the same hole againe. Dauid no doubt would not count the Tribes againe, after that fall in numbring them.
Sixthly, hold on in this way constantly with perseuerance; for the end of a worke crowneth it, and the end of a way gladdeth and resteth the weary traueller, and this rest is without end. Many set foorth on this way, but are discouraged by the hardnesse of the entrance, whereas, if they were a little entred, the way would bee pleasant, and the yoke of Christ easie and sweete. Others hauehave gone yet further, but at length looke backe, yea, go backe, when a man would hauehave thought they had escaped the filthinesse of the world: and these hauehave lost a great deale of labour and comfort. Others yet farther then then they, as the bad earth, euen so farre as a man could perceiue no difference between them and sound Christians; and apparent difference was there none but in perseuerance, and yet, wanting soundnesse, hauehave suffered shipwracke euen at the hauen, and so their former righteousnes is all forgotten: a great deale of way they had gone, and much worke had they ridde, whereof they shall neuer see crowne nor comfort: Oh beware of wearinesse and relapse: as towards the end of his way the traueller is most cheareful, so should wee, and the rather; because, first eueryevery one affects a good end, euen Balaam; and will we not endure a little difficultie for it?
Secondly, Satan is most fierce in our end to hinder vsus of the crowne, and therefore wee should bee more watchfull and diligent to goe through.
Thirdly, if we can labour a while, wee shall bee euer safe, neuer feare him any more, neuer lose that crowne, which the righteous Iudge shall giuegive vntounto vsus, who louelove his appearing.
I will instruct thee, I will teach thee, I will guide thee with mine eye:] These three particulars teach vsus three properties of a good Teacher: First, to make a people to vnderstand their way. Secondly, to goe before them in good example in this way. Thirdly, to hauehave a watchfull eye ouer them, to guide and gouerne them in that good way, which they teach and walke in. Dauid, a good Instructer, professing all these, propoundeth himselfe a patterne for all good Pastours and Teachers.
First, Teachers must make the people vnderstand the Doctr. 1.word of God, and from thence their owne estate, Nehem. Teachers must make the people to vnderstand the Word and their owne way.8. 8. Ezra read the booke of the Law distinctly, and gaue the sense, and caused them to vnderstand. The summe of a good Teachers office is in teaching pure doctrine purely: first, hee must chiefly tye himselfe to the word of God; his principall scope must be, not to make men vnderstand Latine or Greeke, or the sayings of men, but the word of God. Ierem. 23. 28. The Prophet that hath a dreame, let him tell a dreame, and he that hath my Word, let him speake my Word faithfully: what is the chaffe to the wheate, saith the Lord? 2. Tim. 2. 2. The Word that thou hast heard of mee, deliuer to faithfull men. Secondly, these words must hee propound to a plaine and simple Audience, in no other then a plaine and simple manner, auoiding as much as he may vnknowne sentences, and darke speeches, which flye aboue low conceits, that by this familiar handling of the Word, it may become as a light in the darke corners of ignorant mens hearts.
First then, It were to be wished, that a Minister were Vse 1.more then a bare reader, hee must bee foreign, apt to teach, able to diuide the Word of trueth aright, and must labour for the truely-learned tongue, to bee a prompt Scribe, an Ezra, causing men to vnderstand the reading. For if the blinde leade the blinde, both fall into the ditch.
Secondly, people must diligently attend to the Use 2.things that are taught, Heb. 2. 1. and not giuegive ouer till they vnderstand the grounds of Religion. For, first, Faith commeth by hearing and vnderstanding of the Word: the Word truely vnderstood is the seede and parent of faith. Secondly, without this knowledge of God and Christ there is no saluation: Ioh. 17. 3. This is life eternall, that they know thee the onelyonly true God, and Iesus Christ whom thou hast sent. Thirdly, great is the excellencie of knowledge: Eccles. 2. 13. As the day is aboue the night, so knowledge excelleth ignorance, and wisedome folly: without it there is no walking in the day or in the light; knowledge is more necessary then the day or the Sunne, therfore resist not the means whereby it may be gotten.
Thirdly, we must not thinke that we then vnderstand, vvhen we know, or teach men to know that which they Vse 3.did not before: for true vnderstanding stands not onelyonly in speculation, but, first, in the change of the heart. 2. Cor. 3. 17. then wee behold the glorie of God in the Word, vvhen we are changed into the same Image from glorie to glorie, by the Spirit of God. Secondly, in the change of the life to new obedience. Psal. 111 10. The feare of the Lord is the beginning of wisedome, a good vnderstanding hauehave all they that doe thereafter: whereas without obedience vnderstanding doeth but conuince and lay open to many stripes. Thirdly, when it mingles the word with faith. Psa. 119. 66. Teach me good vnderstanding and iudgement, for I hauehave beleeued thy Commandements. Fourthly, when knowledge sets vsus forward in glorifying God: for else it is no better then the knowledge of the heathens, which made them excuselesse, because knowing God, they glorified him not as God, Rom. 1. 21. and if the heathens were iustly condemned for not glorifying God according to that darke knowledge they had, how much more should our knowledge mooue vsus to glorifie God, which else maketh vsus more inexcusable, if wee glorifie him not, by giuing him his worship, praise, and honour, and by making vse of all his attributes and mercies, but especially those in his Christ?
Secondly, A minister must not onelyonly be an instructer by his doctrine, but a leader also by his practice: for Doctr. 2.else, first, hee is no guide: for he is a guide, whom wee A Minister must be a leader by his life, and example.take with vsus to direct vsus in a dangerous way: what? a guide and not able to guide himselfe? Secondly, else Gods worke shal neuer go happily forward: for he shall not build so fast with one hand, but he shal destroy with another. Thirdly, their doctrine, which may saue others, shall bee a bill of inditement against themselues; the curse is already vponupon them; that seeing, they perceiue not; and speaking the word to others, they heare it not themselues; and their doome shall be, Wicked seruant, out of thine owne mouth thou shalt bee iudged. Thou that teachest another, doest not thou teach thy selfe? thou that preachest against couetousnesse, art thou a griper neuer satisfied? or is there a graue in thy heart, neuer full? doest thou preach against drunkennesse, and art an intemperate person, a companion of drunkards? against lyars, and yet there is no trueth in thine owne wordes? Fourthly, it is a notable marke of an Hypocrite, to doe the same things which commonly he reprooueth in another; and of a bold wicked man, that dares take the word of God into his mouth, and yet hates to be reformed, and if it be in a teacher, hee becomes not onelyonly a wicked agent, but also a teacher of iniquitie.
All which shewes, that a good Minister must be more then a Preacher, he must bee a doer also, a guide, a good Vse.man, not a directer onelyonly, but a guide too. Singular holinesse must be written in Ministers foreheads, and special graces in their hearts; they must hauehave about them not onelyonly the sound of Bells, but the sweet smell of Pomegranates also; they must bee neither bleare-eyed, nor blemished, nor any way defectiue.
Thirdly, A faithfull Minister must euer hauehave his eye on Doctr. 3.his flocke, to guide them, and watch ouer them, for their good; A Pastor must hauehave his eye vponupon his flock to guide them.as a tender mother will not let her weake and tender childe bee neere a place of probable danger, but her eye shall bee ouer it to saue it from perill. From this care Ministers are called watchmen, and are set in their places as watch-towers to espie and preuent danger and enemies: and,
First, the estate of men requires this duty from Pastours, who are weake when they are at the best, apt to Reasons. 1.turne aside out of the way, ready to be seduced and misled by others, and prone to be carryed away head-long by their owne lusts, if there were no enemie else without them.
Secondly, their owne calling enforceth it, being set 2.as Ouerseers of their Congregations, Act. 20. 28. to ouersee the wayes of their people. Their charge is, to warne the wicked, and to admonish the righteous, if he turne from his righteousnesse; which they cannot doe without the obseruing of both.
Thirdly, they must imitate the chiefe Pastor and shepheard 3.of soules: the good shepheard calls his sheepe by name, and findes it out if but one of a hundred be wandering, he seekes out the lost sheepe, bindes vp the broken, and strengthens the feeble knees; he loued his sheep to the death, and so true louelove is desirous not to leaue a man till it hauehave set him safe.
Fourthly, the danger of not admonishing the people 4.is exceeding great, for they communicate in their sinnes and the curses due vntounto them; God wil require the bloud of a sinner that is not admonished, at the watch-mans hand, Ezek. 3. 18, 20. And hereunto adde the blessing and reward of him, that turnes a man from iniquitie: hee saues the soule of his brother, Iam. 5. 20. and shall shine as the starres in the firmament for euer, Dan. 12. 3.
This doctrine serues to reprooue sundry both Ministers Use.and people.
First, the sin of non-residency is a great sin where there is no iust cause of absence. A minister is tyed to liue among his people, because he must euer hauehave his eye ouer his flocke: but how can he guide them with his eye, who is continually absent? The Apostle Paul, whose calling made him necessarily absent from some Churches, professeth that he had no rest in himselfe, when he was thus forced to be absent.
Secondly, the peeuishnesse of men is hence discouered, that will not hauehave their liues marked, nor their actions scanned, the Minister must set no eyes vponupon them, they will endure no obseruing, no reproofe. Oh, what hath he to doe with me? I will doe what I list for all him. Nay, but he must obserue thy wayes, he must guide thee with his eye, hee must ouer-see thy course, and warne thee out of thy speciall sinnes, and if he cannot hinder or preuent thy damnation, he must preuent his owne by warning and admonishing thee. Nay, if God hauehave made eueryevery Christian anothers watchman, and all the godly mutuall Keepers of each other, which is a speciall fruit of the communion of Saints, as appeares in those exhortations, to obserue one another, to prouoke to louelove and good workes, and, Let eueryevery man looke on the things of another, &c. much more must the Minister obserue the wayes of his people.
Thirdly, see hence both the necessitie of the Ministerie, which God hath erected in the Church, as a guide to heauen, and how vvee should entertayne it: How kindly do Trauellers recompence faithfull guides? How barbarous were it for a man to abuse him that gently guideth him through a dangerous and vnknowne way? and yet, what good guide in the Ministrie meeteth not with such vnnaturall dealing from naturall and vngodly men? so much of the Preface; Now followes the Exhortation.