Gods Arraignment of Hypocrites, Religious tract 1 · Chapter 1 – Chapter 2
CHAP. I. Of the generall Analyſis.
IN the world we hauehave three ſorts of people: All men in th… world are either Atheiſts, Hypocrites, or Saint….Firſt Atheiſts, that care for no religion: ſecondly Hypocrites, that care for formall religion: thirdly Saints, that care for true religion. Atheiſts diſcouer themſelues, and therfore the word of God is not large in ripping vp their ſinnes. Hypocrits make a faire ſhewe, and therefore the word of God is verie copious in reuealing their ſinne, and threatning iudgement againſt them: it tels them plainely they are all for the ceremonie, nothing for the truth; they lay hold on the ſhadowe, but looſe the ſubſtance: theſe mens ſacrifices are no better then abhomination vntounto the Lord, he hath no eare to heare them withall, he hath no eyes to looke vponupon their ſacrifices, no ſmell to ſauour a ſweet ſauour of reſt in them; but his ſoule is diſpleaſed with them, and his heart doth riſe againſt them, that hee muſt needs ſpewe them out of his mouth: hee hath no taſt to ſay that the ſacrifices they hauehave prepared, are any ſauoury meat vntounto his palate, and yet the Lord is no daintie taſter, for hee would ſay it were well, if there were but a willing mind. Iacob and Eſan a true type of Gods militant Church, which is, cum…ani….Indeede Izaac the father of Iacob and Eſau, might be deceiued in his ſonnes, and in their veniſon: but ſurely hee was not deceiued in their garments; for when he had kiſſed Iacob, hee ſmelled the fauour of his garments, and bleſſed him, and ſaid moſt truely, behold, the ſmell of my ſonne is as the ſmell of a field, God is not dimſighted to iudge betwixt the ta…es & wheate.which the Lord hath bleſſed; but the Lord is not as man that he ſhould any way be deceiued: Iacob ſhould neuer hauehave gotten the bleſſing from Eſau by hauing his brothers hands in ſhewe, except the Lord had brought that to paſſe which long before he had decreed, Iacob hauehave I loued, Eſau hauehave I hated: So ſtands the caſe betwixt all hypocrites and true profeſſors, they may hauehave the hands of …, but their voice will bee the voice of Iacob: or morally, their hands may be the hands of Iacob, but their voice will be the voice of Eſau: the world might be deceiued by the workes of their hands, but if they liſten to their words, they ſhall find them relliſh of Eſaus heart: but the Lord knowes their workes that they are not onelyonly couered with goates skins, but that they themſelues are goates indeede, and ſo ſhall one day appeare, when the Lord ſhall goe through the flocks, and ſeparate from all the ſheepe the little ſpotted, the great ſpotted, and the blacke ſpotted, not to be the wages of Iacob, but the inheritance of the denil: and therefore bleſſed are all they that ſhal be found in the garments of Chriſt Ieſus, that ſo not Izaac, but the God of Abraham, Izaac, and Iacob may bleſſe them with the dew of heauen, the fatneſſe of the earth, plenty of wheat and wine, that all the world may be their ſeruants, and all their mothers children honour them: and therfore curſed be he that curſeth them, …pocrites fi…al be rewarded.and bleſſed be he that bleſſeth them: let the hypocrites complaine, we hauehave done thus and thus, and yet thou regardeſt not: we hauehave bin thy eldeſt ſonnes in caſting out deuills, working miracles, preaching, faſting, ſacrificing, giuing of almes, and what hauehave we left vndone for thy names ſake? haſt thou not therefore one bleſſing in ſtore (ò father) to bleſſe vsus withall? Well, it may be they will imitate Eſau in his paſſion, lift vp their voices and weepe, and ſurely God will ſay of them as he did of Ahab, Seeſt thou not how Ahab playes the hypocrite? yet becauſe he humbles himſelfe in ſhewe, I will beſtow a bleſſing in ſhew vponupon him, I will ſpare him for a time: ſo becauſe yee hauehave wept with Eſau for a bleſſing, behold the fatneſſe of the earth ſhall be your dwelling place, by your ſwords and crueltie to my Saints ſhall you liue, Cruelty of hypocrites.I hauehave made you your brethrens ſeruants, but it ſhall come to paſſe when you ſhall get the maſterie, that you ſhall breake their yokes from your neckes, and aſſoone as the daies of your mourning are come and gone, you will ſlay your brethren, for that hath beene the thought of your mind: God will ſurely bleſſe th…g … ly and curſe the wicked.yet let me tell you my mind, them hauehave I bleſſed, and they ſhall be bleſſed; but for you hypocrites which would ſeem to hauehave the little ſpots among my ſheepe, I tell you, Ciuil hypocrits. Groſſe hypocrites. Meere Athei… Little ſpo…. great ſpots. blacke upon.that I hauehave ſeparated you for the day of ſlaughter; and againe you hypocrites, which are not of the number of theſe ciuill profeſſors, but groſſe hypocrites, with great ſpots in my congregation, and yet defie my ſeruants which tell you of your damnation, I tell you, that you are in the ſelfe ſame predicament of my decree of reprobation. And laſtly, all you Atheiſts, which hauehave the blacke ſpots vponupon you, which will acknowledge no more then bruit beaſts, I tell you, that you and all the reſt, are the goates that I muſt ſet on my left hand, and pronounce this ſentence againſt you, Goe you curſed into hel fire, prepared for the deuill and his angels, there ſhall be weeping and gnaſhing of teeth for euer.
This Pſalme is as I may tearme it, an Aſſize or ſeſſion holden of the Lord: vntounto whoſe iudgment ſeat are called his holy ones, ſuch as feare him in ſinceritie of heart; and hypocrits, ſuch as feare him in ſhewe, whoſe lips call vponupon him, but their hearts are far eſtranged from him: therefore that we may profitably behaue our ſelues in this matter, & ſet our ſelues to the true conſideration of the forme & manner of proceeding, let vsus giuegive the ſumme of the whole Pſalme in a plaine & orderly analyſis of the whole matter: and the rather I take it in hand, becauſe that if I ſhall vnderſtand the Church of God to reape benefit by it, I ſhall proceed in the reſt of my purpoſes tending this way: for this I hauehave purpoſed to doe by the grace of God, and the aſſiſtance of his ſpirit. Firſt, to ſhew the changeable eſtate of Gods Church, in outward things. Secondly, to diſcouer the lights of Prophecie, which hauehave made theſe diuers colours apparent, leaſt through our corruption wee ſhould aſcribe all to fortune. Thirdly, Due performance of his promiſes, in making all things worke together for the good of his Church and children: whereby all doubts that might ſpring out of the two former, are fully reſolued, and God prooued moſt wiſe in diſpoſing of all things, and moſt true in foretelling of all future accidents. Fourthly, Becauſe the moſt liuely colour of Gods Church in this world, is affliction, to laie down a diſcourſe of that, whereby eueryevery faithful ſoule may ſee, what dammage it is to the profeſſion of Chriſt. Fiftly, Becauſe affliction is the worſt eſtate of Gods Church, I will ſhew that it is a more happie eſtate, then the beſt eſtate in the world. Sixtly, To drawe men from the confidence of the world, and from that vaine conceite of religion, as the diſcontentedſt life in the world, I will plainely ſhew, that the world and all the excellencie of it, can not giuegive a man content in all his wants, ioy in all his ſorrowes, neither to reach vntounto eternitie: and therefore men ſhall find the iſſue thereof, nothing but vanitie, and vexation of ſpirit: and that their onelyonly happineſſe conſiſts in the feare of God, and keeping of his commandements. Seuenthly, To take away all Balams wiſhes, and the perſwaſion of hypocrites, wee will ſhewe what the Lord requires for the attaining of true happineſſe. Eightly, Wee will lay downe the true triall of our eſtates, leaſt with hypocrites we build the ſpiders houſe, and ſo be ſwept down with the beſome of Gods wrath, & with hypocrites throwne downe into hell. Ninthly, Wee will laie downe Gods admonition to all whoſe caſe is not deſperate, that they looke to themſelues, whileſt the gracious call of the day of the Lords viſitation is vponupon them, that they be reclaimed. Laſtly, wee will ſhew the comfortable invitation of the Lord, to eueryevery one that is hungry and thirſtie for the bread and water of life. Wherewith wee wil ioyne Gods awaking of eueryevery ſleeper to ſtand vp from the dead, that Chriſt may giuegive him light. And becauſe many deceiue themſelues, this ſhall be the concluſion, that after the light hath appeared, how they ought to walke vntil the day ſtarre of righteouſneſſe hath guided them to the place of all bliſſe and happineſſe. Theſe things hauehave ſo inflamed my heart, that I would faine hauehave the fire break out: and yet my yeeres make mee with Elihu, to ſay, I am yong in yeeres, and many about mee are ancient: Therefore hitherto hauehave I doubted, and ſtill am afraid to ſhew mine opinion: for it beſeemes youth to ſay, the dayes ſhall ſpeake, and the multitude of yeeres ſhall teach wiſedome: neither (bleſſed be God) need I to ſpeake, becauſe I hauehave waited till the ancient hauehave ſpoken, and yet perceiue that they hauehave found out no matter to comfort good Chriſtians, and condemne the world, for the world is full of their learned writings, and they hauehave brought ſufficient teſtimonies to prooue all truths, convince all errors, eſtabliſh the godly, and throw downe the wicked and profane: yet ſeeing God will hauehave line vponupon line, and precept vponupon precept, I hauehave beene bold to doe ſomething, for the building vp of Gods ſanctuarie. Surely, there is a ſpirit in man, but the inſpiration of the Almightie giueth vnderſtanding. Therefore renouncing my owne ſpirit, and deſiring wiſedome from the true fountaine, I truſt in God I ſhall not ſpeake out of my turne, nor ſhew mine opinion in an vnſeaſonable time: for I confeſſe God hath made mee full of matter, and the ſpirit within mee compelleth me, behold my bellie is as the wine which hath no vent, and like the new bottels that braſt, therefore will I ſpeake that I may take breath, I wil open my lippes, that ſo I may be caſed of my trauel. And God grant that when I hauehave deliuered my hearts deſire, I may reioyce that God thereby is glorified, his Church edified, poore Chriſtians comforted, and my owne ſoule ſaued; when I ſhall come to giuegive vp my accounts to my God, that beſtowed his talents vponupon mee, to trade withall vntounto his comming: and therefore in confidence that God wil accept of my poore deſire, and that it ſhall not be in vaine, I offer this as a pledge of the reſt.
But to returne againe to our former ſubiect, the partes of this Pſalme are in number two: The comming of the Iudge, and his order of proceeding: the comming of the iudge to the ſeauenth verſe; his proceeding in iudgement in the reſt. V. 1 The comming of the Iudge, laies downe his excellencie and power: his excellencie in the two firſt verſes. His excellency conſiſts in his authoritie and maieſtie: his authoritie in the firſt verſe, a great commander, for he is the God of gods, and the Lord of lords. And the manner of his commanding is forcible, for it is but ſpeaking and calling, and at his word heauen and earth obey. 2. The extent is exceeding large, for it is from the riſing of the ſunne vntounto the going downe thereof: and therefore when the Lord ſhall come to iudge both quick and dead, hee ſhall not extend his authoritie beyond his commiſſion.
V. 2 The Maieſtie of this Iudge, is deſcribed in the 2. verſe: firſt, from the ſubiect place, Sion, which greatly magnifies the Iudge: for Sion is the perfection of beautie, and therefore the very appearance of the Iudge ſhal dazle the eies of all beholders. 2. From his effect, in theſe words, hath God ſhined: therfore ſhal Sion reioyce for this honour, and all that dwel in Sion ſhall lift vp their heads, for the day of their deliuerance drawes neere: but the wicked which are ſtrangers in Sion, and Alliants from the common wealth of Iſrael, without God, and without Couenant, ſhall be taken at vnawares to their euerlaſting confuſion: and this is the Iudges excellency, his power followes.
V. 3 The power of the Lord is declared: 2. prooued: declared verſe the third, by two effects, firſt God ſhall come; it is no rumour, or flying tale, inuented to terrifie the world withall, but it is moſt certaine as though it were alreadie done: ſecondly, God ſhall not keep ſilence, or winke at ſome mens faults, becauſe hee dare not ſpeake: hee will neither drown his words, nor eate them for the proudeſt.
Secondly, his power is prooued, firſt by his meſſengers, 2. by his faithfull witneſſes: By his meſſengers, verſ. 3. moſt excellently ſet out vntounto vsus: 1. by their names, declaring their nature, fire and tempeſt, and therefore who ſhall be able to ſtand before him: if they miſſe the fire, the tempeſt ſhall meete with them, ſo that there ſhall be no eſcape out of the hands of this Iudge. 2. By their effects, deuouring and moouing, therfore iudgment and ſwift execution. 3. From their attendance, they ſhall goe before him, and round about him, therefore way ſhall bee made before him, and roome ſhall bee gotten round about him. 4. By the adiunct, a mightie tempeſt, therfore ſhall it ouerturne all the bulwarkes of the wicked.
V. 4 His faithfull witneſſes 4, 5, 6. verſes: called, v. 4. executing: 5, 6. called, firſt by name, heauen and earth; therefore ſhal iuſt euidence be giuen in againſt eueryevery offender: the earth ſhall couer no offences, for the heauens ſhall reueale it; neither ſhall any bill bee left vnread, for all offences are written either in heauen or earth; neither can there be any dropping, for heauen and earth will gather vp all. 2. They ſhall hauehave their charge from God, for God ſhall call them, and therefore they ſhal deale faithfully. 3. The end of their calling is appointed, and that is to iudge his people, & therfore in Gods Court there ſhall be no plea for ignorance: for he that manifeſts the end, will diſcouer all meanes that ſhall bring vntounto the end.
V. 5 Execution is either the conuention of the people, or the proclamation of the Iudge: convention of the people. v. 5. Firſt there muſt be a gathering, for all men are abroad at their workes vntil this iudge come, and therefore woe vntounto them, that are gathered with their ſinnes: but happie ſhall eueryevery ſoule be that is found weldoing, when the Lord ſhall ſend to gather him. 2. This gathering ſhall be of his Saints, and all thoſe that make a couenant with him with ſacrifice: and therfore the hypocrites ſhall be too blame, that hauehave cried, wee hauehave faſted, prayed, ſacrificed, and yet thou regardeſt not: let this aſſure them that God regardeth. 3. It muſt be before God, alas, before him at whoſe preſence the Angels couer their faces, and holy Prophets hauehave cried out moſt lamentably, wee die, becauſe wee hauehave ſeene the Lord of hoſts: what then ſhall become of odious hypocrites? 4. Both muſt come together: but how ſhall that bee, Pſalm. 1 5.ſeeing the wicked ſhall not ſtand in the iudgement, nor ſinners in the aſſemblie of the righteous? yea they ſhall ſtand, euen as they hauehave made the godly to ſtand in their aſſemblies, to the periſhing of them in regard of their wrath: ſo ſhall they ſtand in the aſſemblie of the godly before the Lord, to the periſhing both of bodie and ſoule. 5. Circumſtance in the conuention, is the worſhip of an hypocrite, and that is, a couenant with ſacrifice, and therefore let the wicked know, that their righteouſneſſe ſhall not be hidde with the Lord, but they ſhall hauehave their triall according to their own righteouſneſſe: therfore let all proud Phariſies thanke God, they are not as poore publicans, they hauehave faſted twiſe a weeke, they hauehave giuen tythes of al that euer they poſſeſſed, they are no extortioners, vniuſt, adulterer, &c. well when they are tried with all their righteouſneſſe, if they fall for lacke of iuſt payment, let them thanke themſelues, for that they thought they had payed all, and that they were in debt to no bodie.
V. 6 The laſt thing in the execution, is the proclamation of the Iudge. v. 6. Wherein we hauehave, firſt the crier, the heauens: 2. The voice; which is, firſt the declaration of righteouſneſſe: 2. of the cauſe of this righteouſneſſe, which is God, who will not poſt of the iudgement to others, for God is iudge himſelfe. And thus much of the firſt part, the Iudges comming: his proceeding followes.
V. 7 Gods proceeding begins in the 7. v. and continues vntounto the end: the parts whereof are two in regard of a double obiect, his Saints and hypocrites: his proceeding with his Saints, is from the 7. verſe to the 16. his proceeding with hypocrits, from the 16. to the end: The firſt is done by way of reformation, the ſecond by way of condemnation: the reformation of his Saints is neceſſarie, for although they deſire ſincerely to worſhip God in the cerimonie and the ſubſtance, in ſacrifices and the truth of the ſacrifices, according to law and Goſpel, yet often times diuers things are amiſſe, which the Lord muſt hauehave redreſſed, or elſe all ſhall not goe well with his Saints. Marke therefore how the Lord proceeds with his Saints by way of reformation, which is double: firſt, correction of their error. 2. direction of them in the truth. Correction of error to the 14. v. direction in the truth, 14, 15. In the correction of their error, there is a moſt exquiſite methode obſerued by the Lord, which may be a patterne for all Chriſtians to imitate: and that is this, firſt to manifeſt his louelove, v. 7. 2. to manifeſt their error, v. 8. which muſt needs be very ſeaſonable after the former: 3. to take away the occaſion of their error, which muſt needs be profitable to ouerturne the ſecond: 4. And to giuegive reaſons of the remoouall, which muſt needs take away all cauill and fond oppoſitions of our vntoward natures, v. 10, 11, 12, 13. Let vsus looke vponupon them all: firſt the manifeſtation of his louelove, v. 7. Firſt, a kind compellation, and louing invitation to attention, in this word (heare:) if a man were ſicke in his bodie, hee would be very deſirous that the Phyſitian would neuer make an end of ſpeaking, and therfore if wee had the ſame wiſedome for our ſoules, how attentiue ſhould wee be when ſo excellent a Phyſitian as the Lord ſhal ſpeake. 2. From the relation that is betwixt God and them: a graceleſſe child that will not heare his father before all men in the world; O my people, oh Iſrael: eueryevery word an argument, (people) therefore if all people ſhall bow downe, and worſhip the Lord, then is it their dutie not to exclude themſelues. 2. A note of peculiaritie, (my people) choſen out of all nations. 3. They are (Iſrael,) ſo called of Iaacob their father, becauſe hee preuailed with God, and therefore aſſuredly hee ſhould preuaile with Eſau, and all wicked men. Iſrael therefore is a ſtrong bond, firſt becauſe it points out vntounto them the couenant that was made with Abraham Iſaac and Iaacob: 2. the power they ſhould hauehave with God, and from God, to preuaile with all power euen of hel, death, and damnation: 4. Gods vehement affection to his people, in doubling his exclamation, (O my people, oh Iſrael.) 3. Reaſon to perſwade, is drawne from the beſt teſtimonie in the world; I will ſpeake, I will teſtifie; and therfore ſhall not Gods people heare, when the Lord of hoſts ſhall ſpeake? and ſhall they not beleeue, when the moſt faithfull witneſſe ſhal teſtifie vntounto them? ſurely it were intollerable, if God ſhould not hauehave the hearing with all reuerence. 4. Reaſon is drawn from the right of creation, preſervation, and in a word from the only fountaine of our happineſſe: for I am God, therefore, as able to doe what I will, either for the ſauing, or deſtroying of my creature; ſo alſo moſt willing and readie to doe both, when it ſhall ſtand for my glorie: therefore muſt I be heard becauſe I am God, and hauehave good right to command it: 5. and laſtly, an argument of arguments to perſwade to this dutie, (for I am God, euen thy God:) it is much that I ſaid I am God, this argument hauehave I often vſed to perſwade in many waightie matters, but when I ſhall adde further, God euen thy God, what heart ſhall not be mooued with all feare and reuerence to take notice of that which now I will deliuer vntounto thee.
V. 8 Conſider of my louelove, and then my reproofe ſhall not bee grieuous vntounto your ſoules: my reproofe is this, v. 8. a miſconceiuing of my worſhip, to think that I ſtand ſo much vponupon ſacrifices; I renounce that opinion, becauſe I ſee that the world is ready enough to embrace it: firſt, in that I hauehave no cauſe to find fault with you for ſacrifices, ſince they hauehave been continually before me: ſecondly, I hauehave no mind to reprooue for ſuch matters, for they are not the things that I reſpect: thirdly, becauſe I hauehave theſe by multitudes, ſacrifices and burnt offerings, I will not ſtand to number them: yet in a word, in that indefinite number, thinke with thy ſelfe that I hauehave iudged them too many: fourthly, in that they hauehave beene before me more then thy ſelfe, when indeed I hauehave alwaies deſired that in thē thou ſhouldſt ſet thy ſelfe before me; I would rather ſee thee on the altar, ſacrificing thy ſinnes, and offering vp thy ſelfe vponupon my altar Chriſt Ieſus, as a holy, liuing, and acceptable ſacrifice, then all theſe dead ſacrifices.
V. 9 The remoouall of the occaſion of their error, is v. 9. Firſt, the taking away of the matter; no bullocks, nor goats: an excellent way to diſpatch error is, euen the remoouall of the matter, though in it ſelfe it be lawfull, and as here commaunded of God. Secondly, to put away the coſt and charges that wee are at in providing of ſuch matter; I will not hauehave them out of thine houſe, nor out of thy folds: ſo that thereby they ſhall not complaine they hauehave ſuſtained any great loſſe by his worſhip, or that hee had any neede of their goods. Thirdly, they are to take notice, that after they hauehave been at all this coſt and charges, that God will not eſteeme of it: for he ſaies hee will not take it at their hands.
V. 10 Now leaſt the Lord ſhould be found a changeling, n playing faſt and looſe with them, to ſay and vnſay, to commaund and againe forbid, he will cleare the point by fowre moſt excellent reaſons. The firſt is drawne from the right of poſſeſſion, v. 10. proouing that all is his owne, and therefore, that he is nothing enriched by them: and his argument is drawne from an induction ſufficient, bringing all into his Syllogiſme by an abſolute ennumeration: for if all the beaſts of the forreſt be his, and the beaſts on a thouſand mountaines, then cannot man bring God a preſent out of any countrie which is not his owne de proprio, and therefore we ſhould but ſteale for him in one place to inrich him in another. This is the firſt reaſon. V. 11
The ſecond reaſon is drawne from the right of election, v. 11. the Lord hath the beſt skill to chooſe for himſelfe: firſt, becauſe he hath the moſt exact knowledge of all his creatures, & therefore able to pleaſe himſelfe beſt in his choiſe: ſecondly, his knowledge is moſt generall, becauſe hee knowes all the foules on the mountaines, and all the wild beaſts, verie hard to be knowne of man, for he can neither take them, nor count them: thirdly, the Lords election is moſt free: for he may take where he will, and yet enter into no mans poſſeſſion, for all is his owne.
V. 12 The third argument is drawne from the right of prouiſion, v. 12. the Lord he needes no ſtewards or marke-officer for his owne vſe: for firſt, hee will make his wants knowne vntounto no man: ſecondly, no man can knowe when the Lord is hungrie after theſe things: thirdly, becauſe all the world cannot ſatisfie him, nor all that is therein: therefore iuſtly may he put off all the prouiſion of man, becauſe it will not ſerue his turne, or be able to giuegive him contentment.
V. 13 The fourth argument is drawn from the vanitie of the end, v. 13. firſt, becauſe the Lord can neither eate nor drinke: ſecondly, God hath no appetite vntounto ſuch things; Will I eate, will I drinke? no I will not taſt theſe things: thirdly, though I would eate and drinke, yet neuer ſhould my meate bee the fleſh of bulls, or the blood of goates; but my whole relliſh is in the ſacrifices of the heart, a contrite and a broken ſpirit I will neuer refuſe; I hauehave eares to heare of ſuch prouiſion, eyes to looke vponupon it, a ſmell to ſauour the ſweet ſauour of reſt in it, a taſt to pleaſe my palate, and a touch of liuely feeling, to do them good that ſhal thus worſhip me in ſpirit and truth: but all other ſacrifices are abhomination vntounto mee, againſt them I will cloſe vp all my ſenſes.
V. 14 Now followes Gods direction in the truth, which is twofold: firſt, of the parts of his worſhip: ſecondly, of the end of his worſhip. The parts of his worſhip, are prayer and prayſe; praiſe in the 14. ver. deſcribed, firſt by his parts, to offer and pay: the firſt ſhewes the willingnes of the mind; the ſecond that it is a debt, and therefore wee are to performe it. Secondly, from the obiect on which it muſt be fixed, and that is the Lord, and the moſt High: therefore the firſt lookes for feare, becauſe a Lord, and the other lookes for magnanimitie, becauſe moſt high: and therefore Chriſtians muſt be no baſe minded perſons, taken vp with the world, and things here below, but they muſt vp on high to God that dwells in the heauen of heauens, who onelyonly hath immortalitie, and dwelleth in the light, that none can attaine vntounto, whom neuer man ſaw, neither can ſee: and therefore an high eſtimation beſeemeth the Saints in prayſing of God, that hath abaſed himſelfe to behold miſerable man, and accept at his hands the offring of thankſgiuing. Foure things notable for Chriſtian practiſe; 1. purpoſe, 2. promiſe, 3. vowes, 4. oathes.Thirdly, the extent of our praiſe, which muſt reach as high as vowes: for there be foure excellent helpes in the practiſe of all Chriſtian duties, which carefully beeing obſerued, will ſtrengthen all our actions. The firſt is, when wee goe about any good dutie, to deale thus with our ſoules: ſurely by the grace of God I purpoſe to ſet my ſelfe about this action. 2. That my purpoſes be not vaine, I enter couenant with the Lord, and promiſe that that which I hauehave purpoſed, I will performe vntounto him. 3. That I may be no couenant-breaker, I vow vntounto the Lord my obedience. 4. That I may not be raſh in my vowes, I proceed further, and ſay with Dauid, I hauehave ſworne that I will keepe thy righteous ſtatutes. Now when the Deuill, my corrupt fleſh, the world, or any worker of iniquitie, ſhall ſet vponupon mee, thus will I anſwer; Why would you hauehave me breake my purpoſes, and be inconſtant in my reſolutions, ſeeing the world deſpiſeth all inconſtancie: againe, though I might change my purpoſe, yet my promiſe I will not alter; for infidelitie is hated of all: but if you will ſay, you may put off the performance of your promiſe, becauſe you beare men in hand with diſpenſations of future obedience, yet I hauehave a third thing that binds mee more ſtraightly, and that is a holy vow vntounto the Lord, which being lawfully made. I muſt not breake for a world of wealth: yet if you will be inſtant vponupon mee, and ſay, I was too raſh in my haſty vowing, then I pray you conſider, that I hauehave ſworn vntounto the Lord; and therefore to hauehave God to count mee for a periured perſon, would ſting mee at the heart, and ſuffer my conſcience neuer to be at peace with mee: therefore putting all theſe together, purpoſe, promiſe, vow, and oath, how ſhould I doe this great thing you require, and ſinne againſt my God: theſe things beeing practiſed, I dare boldly ſay eueryevery Chriſtian ſhall find daily increaſe of grace, and more readineſſe to ſerue God.
V. 15 The ſecond part required, is prayer, v. 15. which is diſcouered vntounto vsus, Firſt by his work to call, ſhewing great neceſſitie: and therefore the neglect of it muſt needs bring extraordinarie loſſe vntounto the ſoule. 2. By the proper obiect, vponupon mee the Lord, the beſt ſuccour in the time of need. 3. By the adiunct of time, in the day of trouble: and therefore great occaſion is giuen to eueryevery Chriſtian ſoule to call vponupon his God. 4. The promiſe is annexed, as an excellent motiue to ſo excellent a dutie; ſo will I deliuer thee: and therefore happie is eueryevery Chriſtian, that hee may know aſſuredly in eueryevery day of trouble, hee hath hope of the day of deliuerance. And theſe are the parts of the true worſhip of God, praiſe in proſperity, prayer in aduerſitie: the end of both followes in the ſame ver. And thou ſhalt glorifie mee: therefore not vntounto vsus, O Lord, but vntounto thy name, for all thy mercies be aſcribed all honour and glorie.
V. 16 The ſecond part of Gods proceeding, is with the profane hypocrites, from the ſixteenth verſe to the ende: the parts wherof are three, conviction to the 21. v. ſentence of iudgement in the 21. v. and application in the 22.23. v. The conuiction is of two ſorts of crimes, firſt, againſt God, the breach of the firſt table: the ſecond againſt his neighbour, the breach of the ſecond table: the firſt which is againſt God, is in the ſixteenth and ſeuenteenth v. and that is a forme of Religion in the ſixteenth v. but a deniall of the power in the 17. v. The ſhew of religion is ſet forth by his effects, declaring and ſpeaking. 2. By the obiect, ordinances, and couenants: 3. From the iniurie they offer vntounto God, what haſt thou to doe? 4. From a teſtimonie of God himſelfe witneſſing againſt him, but vntounto the wicked ſaid God. Therefore the religion of all hypocrites is formall in the fruit, and in the obiect, to the iniurie of God himſelfe, and the prouoking of a ſharpe witnes againſt themſelues.
V. 17 The power of Religion is wholly denied v. 17. Firſt, in affection: they hate reformation. 2. Of inſtruction in actions, they will endure no reformation. 3. By obſtinacie, in caſting Gods words behind them. They direct degrees of ſinne: firſt, to enter the affections by batred of good, and louelove of euill. 2. To proceed to action without all reformation. 3. To continue in practiſe by obſtinate rebellion, and caſting off Gods yoke.
V. 18 The ſecond order of crimes, is the breach of charitie vntounto his neighbour, 18, 19, 20. v. which are of two ſorts; of actions, and ſpeaches: of Actions v. 18. Firſt, laid foorth in their kinds: theeuerie and adulterie. 2. By their formes, running with theeues, partaking with adulterers: where the conſent vntounto theſe ſinnes, is taxed with the practiſe. 3. From the motiue cauſe, in theſe words, when thou ſeeſt; ſhewing how the deſire of wicked men is inflamed with the beholding of the ſinnes of others, to make them runne with them in inward conſent, and be partakers in the verie heart.
V. 19 The ſecond kind of crimes, are of ſpeaches: firſt of things, ſecondly of perſons: of things, v. 19. wherein wee hauehave, firſt the kinds, euill and deceit: euill in the forme, deceit in the end. 2. From the inſtruments, the mouth and the tongue, abuſed of wicked men to the hurt of others, and the deſtruction of themſelues. 3. From their willing practiſe, in theſe words, thou giueſt thy mouth: as though they would ſell themſelues to commit iniquitie: thou forgedſt, as though they were alwaies in the fire of miſchiefe.
V. 20 Of perſons, firſt the preparing of themſelues, in that word, thou ſitteſt. 2. The manifeſtation of their malice, thou ſpeakeſt and ſlaundereſt. 3. The aggrauation of their ſinne, in regard of a double obiect; thy brother, more generally: thy mothers ſonne, more ſpecially: ſhewing how vnnaturall they are, euen to their owne fleſh, and the very bowells of their mother.
V. 21 And thus much of the conviction: the ſentence of Iudgement followeth in the 21. verſ. Wherein wee hauehave the two parts of all Gods ſentences, truth and holineſſe: for it is requiſite that eueryevery ſentence of God be true and holy: the truth in theſe words, theſe things haſt thou done: the holineſſe in the reſt.
The truth is moſt exact, conſiſting of all requiſits: Truth.firſt knowledge without all errour: 2. integritie without all partialitie: 3. equitie without all contradiction. The firſt is cleare, in that the Lord enters vponupon the very particular ſinnes of an hypocrite, (theſe things) and therefore can no way be deceiued; for hee that ſees things in generall, and theſe things in ſpeciall, leaues nothing vntouched. The ſecond is alſo moſt euident, for the Lord reſpects neither the perſon, nor the ſinne of the perſon: but ſaies plainely, thou, and theſe things. And the third is apparant to eueryevery eye, for the Lord handles no matters either vponupon ſuſpicion or malice: for he is moſt certain of the fact: neither doth hee complaine of any thing but the fault, haſt thou done: and therefore what ſhall an hypocrite plead for himſelfe, when hee ſhall ſee his doings plainely detected?
The holineſſe of the Lord hath two parts, Holineſſe.both which are contained in the ſecond part of this ſentence, and they are merciemercy and iuſtice: for a holy God muſt be a mercifull God, and a iuſt God: his merciemercy in theſe words, I held my tongue, and thou thoughteſt that I was like thee: his iuſtice in the reſt. MercieMercy.Gods merciemercy is deſcribed by foure things: Firſt, by his adiunct or qualitie, ſilence. 2. By the ſubiect about which it is conuerſant, and that is the doings of the wicked. 3. By his accidentall effect, and that is the thoughts of the wicked. 4. By the forme and manner of theſe thoughts, and that is to make God like themſelues, or meaſure God by themſelues.
The ſecond part of Gods holineſſe is his iuſtice, Iuſtice.deſcribed by power and comely order: by power in theſe words, I will reprooue thee: where wee hauehave foure things to manifeſt the power: Firſt, the efficient cauſe, the Lord, and therefore moſt powerfull iuſtice. Secondly, the forme, reproofe, iuſtice vindicatiue or puniſhing, not remunaratiue or rewarding; and therefore ſo much the ſtronger: the touch of his little finger is able to doe much, and therefore what ſhall be the power of his whole hand, and the ſtrength of his arme? his breath which in man is nothing, yet in himſelfe makes ſmoaking coles, and flames of fire iſſue out of his mouth to the deſtruction of all ſinners. 3. From the obiect, ſinne, which all the iuſtice of man is not able to find out: yet ſhall this iuſtice ſearch it to the quicke, and ranſacke it to the bottome. 4. Becauſe of the perſon which is an hypocrite, who for the moſt part deceiues the whole world, yea and his owne ſoule too, yet now woe vntounto him, for hee hath fallen into his hands that can not be deceiued.
The comely order in theſe words; And ſet them in order before thee. Firſt, giuing vsus to vnderſtand, that ſinne is confuſion and diſorder: and all ſinners are confuſed and diſordered perſons. 2. That there is an order to be taken with all ſinne and ſinners. 3. That when God ſhall hauehave taken order with them, then the conſcience ſhall take horrible notice of their ſinne, and the puniſhment thereof, to their euerlaſting ſhame and confuſion in plagues, and puniſhments, that neuer would ſee any diſorder in ſinne and wickedneſſe.
V. 22 The application followeth in the 22.23. v. and it is twofold. Firſt, to the wicked, an earneſt admonition. Secondly, to the godly, a ſerious inſtruction: the earneſt admonition to the wicked is in the 22. ver. amplified firſt from due conſideration, Oh conſider this, make good vſe of my iudgements, let them not be idle ſpeculations, but profitable inſtructions to your ſoules: Secondly, from the forlorne negligence of all wicked men, which is to forget God, euen in the time of iudgement: Thirdly, from the imminent danger; and that is tearing in peeces of the Lord: Fourthly, from the ineuitableneſſe of it, and the vaine confidence of helpe, in theſe words, And there be none that can deliuer you.
V. 23 In the concluſion of all, which is the application to the godly, vſe is made of the whole Pſalm, for the glorious comming of the Almightie, his mercifull proceeding with his Saints, and the fearefulnes of his iudgments with the wicked, ought to be a threefold cord to drawe them to true obedience, and learne the inſtruction of their God. See therefore the vſe of the firſt part of Gods proceeding, He that offereth praiſe ſhal glorifie mee: would you know my mind, O my louing Saints? Why this it is in briefe, and take it for your concluſion, The beſt ſacrifices are praiſe, for they alone ſhall glorifie mee, and giuegive mee full contentment. For the ſecond, the vſe that you ought to make of my conviction of an hypocrite, is this in breife; that ſeeing he hateth to be reformed, and caſteth my words behind his backe, and therefore muſt needs be condemned, (though hee hauehave made a faire ſhew in preaching of my ordinances, and talking of my couenants) ſee you therefore vntounto it: for I promiſe faithfully to cuery one that diſpoſeth his way aright, ſhall be ſhewed the ſaluation of God: and therefore God grant that eueryevery one of vsus may hauehave more of the power of religion in the heart, then a ſhew in outward profeſſion.
CHAP. II. Of the particular explication of the words.
ANd thus hauehave I vnfolded the whole Pſalme, which if I ſhall perceiue to be a profitable way for the inſtruction of Gods Church, I ſhall proceed in the reſt: but if it ſhall be diſprooued, I will trouble the world with no more diſcourſes: for wee hauehave alreadie bookes enough, which make vsus waſt our times vnprofitably: but I truſt in God, ſeeing that I am not guiltie vntounto my ſelfe of any priuate motion, that it is the worke of the Lord; and therefore, as alreadie it is approoued of ſome, ſo I doubt not, but they that louelove the Lord will beare the like affection. And therefore I pray with the Apoſtle, that both I and they may conſider what is ſaid; and the Lord giuegive vsus vnderſtanding in all things.