An Exposition Upon Colossians, Biblical commentary 3 · Chapter 3 · Verse 16
Vers. 16
Let the word of Christ dwell in you Richly in all wisdome, teaching, and admonishing one another, in Psalmes, and Hymnes, and Spirituall songs, singing with grace in your hearts to the Lord.
Hitherto of the speciall rules of holy conuersing with men: The generall rules follow, Verse 16.17. and they concerne.
1 The meanes of holy lfe, Vers. 16. viz. the word.
2 The end of holy life, Vers. 17. viz. the glory of Christ.
The 16. Verse conceiues an exhortation to the carefull, and plentifull, and frequent vse of the word.
Doctrine from Coherence.
The Word is the principall meanes,The word make men not onelyonly more religious, but also more iust. not onelyonly to make vsus religious and holie in our behauiour towards God, but also to make vsus righteous, iust, and amiable in our carriage towards men. It is the Word that makes vsus 1. New creatures a1 Pet. 1.23. Iam. 1.18.2. Humble bEsai. 66.2.3. Meeke, Psalm. 45.4. where it is called the word of meekenesse, not because it requires it, and containeth discourse of the praises of it, but by effect, because it makes men so. 4. Patient and long suffering Reuel. 3.10. The word of my patience. It begets patience, yea, such patience as Christ will owne, yea such as by influence comes from Christ, by meanes of the word. 5. Clement, able to for beare, and forgiue cIam. 3.17.. 6. Louing, able to expresse in carriage the affections and duties of louelove dPhil. 1.9. & 2.14.16.. 7. Peaceable, Esai. 2. 2.4. The word shall iudge all strife, so as men shall not onelyonly lay aside the effects and meanes of contention and hostility, but become by the power of the worde, willing to serue one another in louelove, yea to abide the labour of louelove, noted by mattockes and sithes. No worke so base, or laborious, but godly men perswaded by the word, will vndertake them for the good and peace of the Church, and their brethren. I might instance in the rest of the vertues, but these shall suffice.
This should informe vsus concerning the causes of the viciousnesse of the liues of the most:Vse. it is because they so stubornly rebel against the Word; either refusing to heare it, or hardning their heart against the working of it. And secondly, if wee finde our corruptions in our selues to get head, and make vsus not onelyonly a burthen to our selues, but an offence to our brethren, wee should come to the word, and to Christs Ministers, for there wee may finde helpe if we will be aduised: and if our seruant and children in their carriage be disordered, we should bring them to Gods house, that there they may bee framed to a greater care of their behauiour in our house.
Thus of the Coherence.
This verse in it selfe containes an exhortation concerning the word of God: and thus he exhorts to the right vse; First, of the word in generall. Secondly, of one part of the word which is the Psalmes. Concerning the word in generall, heere is to be considered. First, the Author of it, Word of Christ. Secondly the manner of entertainement of the word, Let it dwell in you plenteously in all wisdome. Thirdly, the end or vse of it should bee put too: First, to teach in what we know not. Secondly to admonish in what we doe not.
Word of Christ] foreign the Word is taken sometimes for Christ himselfe, Iohn 1.1. And so it is true that we should labour that the word Christ should dwell in vsus. Sometimes for Preaching, Act. 20.7. and so it is true that wee should grow so carefull and skilfull in remembring the Sermons wee heare, that our hearts should be stored with riches of that kinde. Sometimes for memorable sayings, Act. 2.22. & 20.35. 1 Tim. 4.9. 2 Tim. 2.11. 1 Titus 3.6. Heb. 7.28. Rom. 13.9. And so it is true that a Christian should be so familiarlie acquainted with Scriptures, that all the memorable sayings in them should be ready in their memories.
But to come neerer, by the word of Christ, some vnderstand the counsels and exhortations of Christ, concerning the contemning of the world, to the intent to deuote our selues to the contemplation of heauenly things. Some vnderstand the promises in Scripture concerning Christ, or to be had in him. Some vnderstand that part of the Scripture which Chist by his owne mouth vttered. It is true, that in eueryevery of these a Christian should bee exceeding rich.
But I take it, that all these senses are too straite and narrow for this place. By the word of Chirst, therfore I vnderstand, the whole word of God contained in both the old and new Testament. And this is said to be the word of Christ foure waies.
The Scripture is the word of Christ in 4. respects.First, as Christ is the subiect of it. the summe of the word is Christ. Secondly, as it is the proper inheritance and riches of the body of Christ, the dowrie he hath bestowed vponupon his Church. Thirdly, as he is the conseruing cause of it. Fourthly, as he is the Author of it: and so I take it heere principally to be meant.
Christ is the Author of the word: First, in respect of inspiration a2 Pet. 1. vlt.. Secondly, in respect of Commission to his Ambassadors bTit. 1.3., he doth not onelyonly indite the Ambassage, but giues Commission to the Ambassadors. Thirdly, in respect of confirmation cMar. 16. vlt.externally, by the signes that follow it, and internallie, by the seale of the spirit dEphes. 1.13. Fourthly, in respect of personall promulgation of it in that, in the old Testament in humane shape hee appeared to declare it to Adam, Abraham, Iacob, and the Patriarkes, and also by visions to the Prophets, and in the new Testament by incarnation, taking truely our nature, did by liuely voice in his owne person preach the Gospell to men. Fifthly, in respect of energie, or the power and efficacie of the word which wholly depends vponupon Christ, and is shewed by the growing of the word notwithstanding all oppositions, and that it cannot be bound, though the Ministers of it suffer e2 Tim. 2.9, and in the difference of power betweene Christs Ministers and hirelings; yea, hence it is so liuely and mighty in operation, that it discernes and discouers the verie secrets of men, and telles tales of the hearers fHeb. 4.12.13.
Vse.The vse is either more generall, or more speciall; more generall, either for information to satisfie vsus concerning the hard sayings in Scripture, and the experience of the truth of that, Iohn 8.43. viz. that wicked men cannot heare the words of Christ. It comes from the soueraigne maiestie, and secret excellencie of the word, and the spirituall nature of it (as the word of Christ) remoued from the sense of the carnall reason and fleshly affections of vnregenerate men. And also this serues for instruction and that either negatiuely, or affirmatiuely.Men sinne against the word 6. waies
Negatiuely the vse is, therefore take heede of sinning against the word of Christ, and as men sinne against the Word many waies, so principally sixe waies.
First, by contemning of it gIoh. 12 48. Heb. 2.2. Secondly, by betraying it to Satan, letting him steale it out of our hearts hMat. 13.20. Thirdly, by choaking it with cares and lusts iMath. 13.21.. Fourthly, by making it of none effect kforeignby Traditions. Fiftly, by a proud challenging of the knowledge of it to our selues l1 Cor. 14.36. Sixtly, by being ashamed of our obedience or profession of the words of Christ, when we are amongst sinfull and wicked men mMar. 8.38.
Affirmatiuely, it may teach vsus foure things.
1 To receiue the word of God with all humility and meekenessenAct. 13.48
2 To receiue it with faith oIam. 1.21.
3 To glorifie the word of God pHeb. 4.2, which we doe; First, when we ascribe the praise not to men, but to Christ. Secondly, when we esteeme it more then the wordes of the greatest men.
4 To be carefull of our carriage and practise, that so the word of Christ which we professe, be not euill spoken of qTitus 2.5., for the blame of our euill life will bee laide vponupon the word: they will say, this is their gadding to Sermons.
In speciall, seeing the word is the word of Christ, it should teach: First Ministers, foure things.
1 To teach it with boldnesse rforeign Act. 5.31, not fearing the face of any man.
2 To attend vponupon the word onelyonly, and not medle with ciuill businesse, is it meere to leaue the word of Christ to serue tables sAct. 6.2.?
3 To humble themselues to walke with God in so good a function. Who is sufficient for these things? We speake not our owne words, or the words of men, for then wit, reading, learning, and direction might perfect vsus, but we speake the words of Christ, and therefore our fitnesse and sufficiency to speake to mens consciences, comes of the immediate blessing and assistance of Christ.
4 To deliuer the word with all faithfulnesse, studying to approoue themselue, as the workemen of God (seeing they deliuer the word of God) Diuiding the word aright t2 Tim. 2.15holding fast the faithfull word of doctrine uTit. 1.9.: not making Marchandise of the word, but as of sincerity, and as of God, in the sight of God, speaking in Christ *2 Cor. 2. vlt.. Casting from them the cloake of shame, not walking in craftinesse, nor handling the word deceitfully, but in declaring the truth, approuing themselues to eueryevery mans cons…ience in the sight of God x2. Cor. 4.2..
Secondly, the People, to imbrace the word, presse to it, neuer be ashamed of it, nor giuegive it ouer, but receiue it constantly with ioy, though it cost them much paines, and many crosses and disgraces y2 Thes. 1.5. For this constant receiuing of, and cleaning to the word, makes them exceeding deare to Christ, as deare as his mother, and his brethren: This is the chusing of the best part aLuk. 10.42, this is a signe that they are the Disciples of Christ bIo. 8.31.: that they louelove Christ indeede cIo. 14.23.24, that they be in Christ d1 Ioh. 2.5.: Shee said well, that said of Christ, blessed was the wombe that bare thee, and the breasts that gaue thee sucke. But Christ addes, that they are more blessed that heare the word of Christ and keepe it eLuk. 11.28. The blessed virgin was more happy in that shee conceiued Christ in her heart, then that shee bare him in her wombe.
Thus of the Author of the word.
The entertainement of the word followes: and heere the Apostle designes; First, the subiect, persons: You. Secondly, the measure, Dwell plenteously. Thirdly, the manner, in all wisdome.
First, I consider of the expositions of all the words, which are very full of senses, and then make vse of altogether.
In you] These words note vntounto vsus two things: First, the persons who must intertaine. Secondly, the place where, in you, 3.1. in your hearts.
First, for the persons: the Apostle would hauehave vsus know, that not onelyonly Cleargy men (Epaphras and Archippus) but lay men of all sorts are tyed to the study of Scriptures.
I distribute the sorts:
First, Yong men as well as the gray heires f1 Ioh. 2.12for the word helps them to ouercome the Deuill, euen all tentations to lust, and vngodlinesse whatsoeuer, yea by the blessing of God many times it makes them wiser then the antient gPsa. 119.100.
Secondly, distressed men, as well as such as liue at ease, and prosperity, and abound in leasure. I say, such as hauehave many cares and troubles, distressed, either by crosses hPsal. 119 92, or by persecutions iPsal. 119.87, or by contempt kPs. 119.141.
Thirdly, Ignorant men, as well as learned men, such as are simple in respect of naturall parts, or vntaught in respect of education, are tied aswell as others, they may not say, they were not brought vp to learning, for many times simple and vnlearned People in the very entrance ineo the word lPsalm. 119 129.130.: when they bring good and holy desires with them, get more light of the wonders of Gods Law in few weeks, then many great learned men doe in all their daies, for sound sauing knowledge.
Fourthly, Women aswell as men are bound hereunto Prou. 31.26. & 1.8. Yea, such women as are full of businesse and cares, not good women or wiues, but good huswiues also are tied,Women must seeke knowledge as well as men. yea not onelyonly to learne the word, but to teach it as the places shew.
Thus of the Persons.
Secondly, in you: Notes the place that the word must bee entertained in, In you, that is, in your mindes, for contemplation; in your hearts, for holy desires, and affections; in your consciences to guide them to a holy manner of giuing sentence, &c. This is that which is promised to all the faithfull in the couenant of grace, Ierem. 31.33. and noted as the signe of the righteous Psalm. 37 21.
Dwell] A Metaphor borrowed from housholde intertainement, and notes 3. things vntounto vsus.
1 That the word should be familiar to vsus and known of vsus readily, and we so acquainted with it as with our brethren, or sisters. Say vntounto wisdom, thou art my sister, &c. Pro. 7.4. To note, that as in nature he is accounted a singular Ideote that knowes not his owne brothers or sisters: So in religion, in Gods account is extreame simplicity, and blindnesse, not to be familiarly acquainted with the grounds of behauiour and comfort, as they are contained in the word.
The Scriptures in our houses.2 That it should be domesticall, we must get it into our houses, aswell as our Churches: and that three waies: First, when we come home from Gods house we should keepe the word taught, a foot by repetitions of it, and by talking of it vponupon all occasions, that the life of the doctrine be not lost. Secondlie, there is required a familiar teaching, and plaine and familiar instructing of seruants, distilling of the principles, and profitable precepts of the law as they are able. God gaue his testimonies to Israell, not that the Clergy men should hauehave them in the Temple and Synagogue, but that Parents should hauehave them in their seuerall dwellings, to instruct their children, and their childrens children mPs. 78.5.6 Deut. 6.. Thirdly, the admonitions, rebukes, counsels, and encouragements vsed in the family should be grounded on the word: for conscience onelyonly is the fountaine of all right subiection, and obedience… the bonds of nature because he came out of thy loines) or the bonds of policy (because hee is thy hired seruant) are too weake to inforce (of themselues) a constant, and cheerfull, and iust subiection. The true reason why men speed so ill in their seruants and children is because they nurture them with their owne words, but distill not into their consciences the words of Christ.
The vse of Scripture in our houses.Quest: But to what end should their neede all this adoe about the Scriptures in our houses, what good comes of it?
Answ: If it be not intimated sufficiently before: yet plainely vnderstand, that the word is to be exercised in our houses: First as a refuge against affliction and domesticall crosses, both to direct and comfort vsus, Psalm. 119.143. 147.165. Secondly, as a meanes of instruction to our ignorant children and seruants. Thirdly, as a meanes of the sanctification of the creatures, and our callings, 1. Tim. 4.4. Lastly, seeing Satan will tempt vsus, and our natures will be vicious, not onelyonly in Gods house, but in our owne houses, we hauehave reason to carrie the Medicine to the sore, and to bring the sword of the Spirit, which is the word of God, home with vsus, and drawe it there, seeing the Deuill will cast his firie darts there, he that is in danger of a subtill and furious enemy, alwaies must looke vntounto two things: First, that he hath on all his Armour. Secondly, that he be readie at all times, in all places, when his aduersary will encounter with him. A malicious and skilfull aduersarie desires but to find his enemie vnarmed in one part of his body, or in one place: so is it with vsus, for because men hauehave no sword of the Spirit at home, therefore it comes to passe that men that hauehave good affections in Gods house hauehave base and vile affections in their owne houses. Thirdly, it notes that the word must be constantly entertained and exercised in our houses, for they are not said to dwell with men that lodge there onelyonly for a night or a day or two.nPs. 119.112. So the sudden and passionate vse of the word now and then will not serue it.
Plenteously] the originall word notes two things. 1. The measure, and so it is well rendred;foreign plenteously. 2. The worth of the knowledge of the worde, and so it is by some rendred, richly. In the first sence it teacheth vsus that wee should labour by all meanes to abound in the knowledge and vse of the word. It should be, not in a scant and sparing measure, or in some parts of it, but wee should grow from measure to measure, and from knowledge to knowledge. In the second sence it teacheth vsus, that the knowledge of the word is the Christians riches, so he saith, 1. Cor. 1.5. rich in all speech and knowledge. Christians should account their vtterance in holy and profitable speeches and conferences, and the inward notions of sauing knowledge, as their best wealth, so as they should neuer thinke themselues poore so long as they may hauehave plenty of knowledge in the vse of the meanes. Thus Dauid reckons of his wealth. Gods statutes more deere to him then thousands of gold and siluer, oPsal. 119.72and that knowledge he can get from the word out of Gods treasury, manger the malice and power of the Deuill or euill men, he accounts more worth then rich spoyles pPs. 119.162, this may appeare in the contrary in the case of the Laodiceans qReu. 3.18.18.
In all wisedome] wisedome is sometimes taken for vertue as folly is for sinne, but heere I take it for knowledge, and that not as the gaining of heauenly wisedom is the end of the entertainment of the word,Of the wise vse and entertainment of the word. but as it notes the manner how we should entertaine the word, this wise manner of entertaining the word, I consider both negatiuely and affirmatiuely: Negatiuely to handle the word wisely is not to handle or vse it: First; coldly, fruitlesly, or vnaptly: Secondly; peruesly in wresting the word to ill ends, to nourish curiosity, ambition or sinne. Thirdly, carnally as the Capernaites, that know no flesh of Christ, but the flesh of his body, nor any eating but carnall. Fourthly; not indiscreetly when we come abroad into company, we should so professe and vse the word, as that we dishonour it not by Indiscretion, by not heeding places, times, occasions, &c.
Affirmatiuely to vse the word wisely, is in the generall, especially to teach our selues. And to this end: First, to vnderstand it. Secondly, to seeke profitable things, not curious & pleasing things only. Thirdly, so to try all things as to keepe that which is good. Good I say particularly and for our owne vse, there be some things in hearing, reading, &c. that doe exceedingly; not onelyonly affect vsus, but are in speciall manner fitting vsus: now it is a speciall wisedome to keepe these things whatsoeuer else we lose. Fourthly, to wait vponupon all the opportunities of getting profit by the word, to know our seasons qIer. 8.7.. Fifthly, in carriage abroad, not to be so indiscreetly open in the discouery of our minds and knowledge, and opinions, as to be catched by the fraud of any, and to this end, not to trust all that faine themselues to be iust men rLuk. 20.20..
In all wisedome] All for measure, all for diuersity of the things knowne, all for sincerity in the obseruation of the rules of wisedome, in the manner of entertaining the word, all wisedome, that is, all necessary to saluation.
Thus of the explication.
The vses follow,The vses general and speciall. and those are eyther generall from all their words, or speciall from each of them. The generall vses are for reproofe, information, instruction or consolation.
1 For reproofe, if it must be thus of all intertained, how great a sinne is it, to neglect or contemne the word, and in as much as this is a great and common sinne, it is required, and requited by God with foure singular curses. The first Iudgement vponupon the contemners of the word is, that all the comforts of the word, are vntounto them as a sealed booke: so as that worde which is to the faithful a well-head of all true and sound ioy,4Iudgements vponupon contemners of the word. vntounto them is of no tast nor power, they can find some sauour in any profits and sports; &c. but none in the word. The second iudgement is▪ that when they doe for fashion or for feare, and other ill ends come to heare the preaching of the worde,Esay 29.11. they are many times slaine by the words of Gods mouth, and the Prophets euen mow downe scores, hundreds, and thousands of them, so as they are pierced and galled, smitten and buffeted, with the terrors of the word, (which is onelyonly open to rebuke them) and they see that threatning many times comprehends vnderunder it multitudes of men.
Obiecti.Ob. But this comes onelyonly of the seuerity of the teachers, that set themselues to preach damnation and to vtter terrible things.
Sol.Ans. This was the obiection in the Prophet Micha his time, and vttered by such as bare the name of Iacob: to whom all the promises did belong, and they were answered by the Prophet, that for resoluing of their doubt, they should ask 2. questions of their own consciences. The first was, whether they thought their workes were like the works of Iacob, and the rest of the ancient Saints, to whom such comforts did belong, or whether such vile prophanenes and wickednesse were found in Iacob, as was apparantly found in them. The second question was, whether they did not see that the words of God were alwaies good to such as walke vprightly. In all which he showes that it is not the vncharitable seuerity of Gods seruants (for the doctrine is good to good men) but the vile prophanenes and contempt of the word in the people that made them liable to such terrors in the word.Micha. 2.7.
The third iudgement is, that all ciuill praises in men that contemne the wisedome of God in the word, are singularly vile in Gods sight, Ier. 8.8.9. and he instructed in wisedome.
Lastly, saluation is farre from the wicked, because they seeke not Gods statutes, the euidence of the hope of a better life is remooued from them,Ps. 119.155. so as speaking from their owne sence, they auouch it that no man can be sure of eternall life to himselfe, and if in the generall, the prophane neglect of the word be thus sought out and iudged of God: then surely those persons must needs be in great danger, that neuer opened their dores to the word, neuer taught their children and seruants, scarce euer had a bible in their houses: but especially such as shunne the word, as a true rocke of offence. Yea many of Gods Children may be iustly rebuked in this, that they are so farre from shewing that the word hath dwelt plenteously in them, that whereas for time and the plenty and power of the meanes, they might hauehave beene teachers, they hauehave need againe to be taught the very principles. Heb. 5.13.12.And they shew it in that they are so inexpert and vnskilfull in the word of righteousnesse.
The second generall vse is for information. See the admirable largenesse of the word and the perfectnes aboue all other things vnderunder the sunne, it is good for worship in the temple,Ps. 119 96. it is good for our affaires in the family, it is of vse in prosperity and in aduersity, it fits for the profit of all sorts of men, at all times, and in all places, and so doth nothing else in the world.
The third generall vse is for instruction. The meditation of the intertainement of the worde in all these words required, should teach vsus to open our Churches, open our houses, yea our hearts and all for the word. And to this end to consecrate our selues to the study of the word in all the meanes both publike and priuate.
Obiect.Ob. But if I should, it will be in vaine I hauehave such an ill memory, &c.
Sol.Ans. The beginning of the word is truth, and men should find by experience the contrary to their feares,Psal. 119.160 if they in sincerity fought vntounto God in the word, and as for ill memory we must know, that a good memory is the gift of God as well as a good heart, and no man hath it naturally, wicked men may hauehave large memories, but not sanctified to containe holy things: and therefore if men would seeke to God in vprightnesse of desire: whatsoeuer they lost, yet the iudgement or answer of God in the word preached, or by reading or conference, (which resolueth their doubts, pointeth at the meanes to redresse their corruptions, &c.) should not be wholly forgotten. The iudgements of his righteousnesse endure for euer, that part of knowledge that particularly answers their desires, or the experience of their want in themselues, this shall be deeply imprinted in them by God, so as the vertue thereof shall neuer be lost. To conclude seeing the holy Ghost requires all carefull intertainement of the word, we should do that vntounto it that we would do for the entertaining of some great man into our houses. 1. make cleane the roome of our hearts: purge our hypocrisie, malice, &c. 2. When the word is come in molest it not, take heed of strange affections, passions and lusts. 3. Receiue it with ioy and expresse all the signes of ioy.
The last generall vse is for consolation vntounto all such as louelove the word. They should incourage themselues and say with Dauid, thy statutes shall bee my song, so long as I continue in the house of my Pilgrimage. Ob. Obiect.But our inward desires and delights in the word are mixed with outward disgraces and scornes of men:Sol. we are reproched, slandered, rebuked, &c. Ans. Hearken vntounto me ye that know righteousnesse (not ye that talke of it,Esay 51.7. or heare them that teach it, but yee that know indeed what sincerity meanes) and ye of the people in whose hearts are my lawes: as if God would wish them to looke vp and see the great reward of their well doing. Ob. But they might say we are tanted and threatned, and disgraced.Obiect. Ans. Feare not the reproach of men, nor be afraid of their rebukes. Ob. Sol.But we see that wicked scorners scape vnpunished and are in better credit doing ill,Obiecti. then we doing well. Ans. though God doe not by sudden iudgements destroy them all at once,Sol. yet he promiseth that his curse shall secretly and insensibly eate them as the moth. God doth daily iudge them though we see it not,Isay. 51.7.8. and for the faithfull their righteousnesse shall neuer be taken away by the reproaches of men, but it will indure for euer, &c.
Thus of the vses in generall
From the particular consideration of each of the words, diuerse speciall vses may be made.
Dwell] First, if the word must dwell with vsus it should teach vsus to practise what we are here exhorted, get the word into our houses, let it so dwell with vsus that nothing sound more in a Christian house then the word: that is to liue comfortably. This is to liue in the shadow of the almighty, aPsal. 91.1.in the very light of Gods countenance. bPsal. 140.A house without the word is a very dungeon of darknesse to exercise our selues in the Law, it will giuegive our hearts rest in the daies of euill. The Fathers commandement and the mothers instruction would leade our children and seruants when they walke,cPsal. 94.12. it would watch for them when they sleepe, and when they wake it would talke with them, it would be a lanterne, and the very way of life to them. It would keepe them from the strange Woman dProu. 9.20. 10 25., there would not be such filthinesse in many houses as now commonly appears to be. What can better preserue Iacob from confusion, or his face from being pale, then if he might see his children the worke of Gods hand, framed and fitted by the word in regeneration, and the duties of new obedience, this would make religious parents to sanctifie Gods name, euen to sanctifie the holy one, and with singular incouragement from the God of Israell, Isa. 29.22.23.
In you] Secondly, in that the People are made the subiect persons to bee exhorted heereunto, it plainely confutes the opinion and practise of the Papists, that either hide the word in a strange tongue, or prohibite priuate men, from the domesticall and daily vse of it. But the Apostle doth not enuy it in the Lord… people, that the word should dwell plenteously in them as well as in Cleargy men.
Plenteously] 3. In that he requires the word should not onelyonly dwell with vsus but for measure, be plenteously there, it should teach vsus in practise to endeuor it: but for explication of this vse, I consider of two questions to answer them.
Quest.Quest. 1. What must we doe that the word might be in vsus plenteously, and the knowledge of it abound?
Answ.Ans. Sixe things are to practised. 1. We must walke at liberty, freeing our heads from worldly cares, lusts, and delights ePsal. 119.45. 2. We must auoid euil company, and say with Dauid, away from me all ye wicked, for I seeke Gods statutes fPs. 119.115.. 3. We must striue to take away the lettes of the practise of what we do know: this Dauid calls the lifting vp of his hands to Gods law gPsa. 119.48. 4. Wee must exercise our selues in the word day and night, in reading, hearing, meditating, conference, propounding of doubts, and comparing of places, and all times, by all waies, turning our selues into all formes to gaine knowledge. 5. We should by praier beseech God to doe two things for vsus: first, to giuegive vsus the spirit of reuelation hEphes. 1.18.: secondly, to giuegive vsus larger hearts iPsa. 119.32.. 6. We must be thankfull for what knowledge we do get by the meanes kPs. 119.171..
Quest.Quest. 2. But how may we know whether the word doe dwell plenteously in vsus?
Answ.Ans. It may bee tried and discouered seuen waies. 1. By our growth in true humility and meekenesse.lPsal. 15.9. 2. By the confirmation of the testimony of Iesus in our hearts m1. Cor. 1.5.4.. 3. By the measure of our growth in the louelove of God and his people, yea and thus we may try our declining in the vigor of knowledge (for knowledge had in aboundance, may be blasted and grow singularly dull and feeble) for as our affections to the meanes, and to Gods children is, so is the vigor of our knowledge: he must not say he knowes God, that hates his brother, yea and so will it serue for triall to eueryevery one in the degrees of ascending or declination euen in Gods children. 4. By the desires and secret muses of our hearts, for then we grow in knowledge, and hauehave store of it, when we can say as Dauid doth, I hauehave remembred thy name nPsa. 119.35O Lord in the night. And as the Church saith, the desires of our soules is to thy name, and to the remembrance of thee, and our spirits within vsus seeke after thee oIsay 26 9.. 5. By our confidence in it; a man that hath gotten a great deale of wealth, mony or lands, enlargeth his heart to a great confidence in it. So a Christian hath gotten a great deale of sauing knowledge, when he is able to make it his portion in all estates whatsoeuer befals him: pPsa. 119.57.it shews men hauehave but a little of the word in them, when eueryevery crosse can dissolue their rest and confidence. 6. By our measure of liberty from the power and bondage of speciall corruptions qIoh 8.31.32. 7. By our abilitie in admonishing, they are full of goodnesse and knowledge that are able to admonish rRom. 15.14.….
Richly] 4. In that the word must dwell in vsus richly, it may serue 1. for reproofe, and that two waies. First of mens worldlinesse, that thinke any other riches would serue the turne, but to be rich in God they neuer desire it, but all in vaine as the Parable shews, Luke 12. Secondly, of mens hypocrisie, they say are rich when they are not, Reuel. 3.18. Secondly for instruction, therefore let heauen suffer violence, a Christian should be no more a weary of his paines in seeking this riches of the word, then carnall men are of their worldly profits, yea we should pray God so to quicken vsus, that we may keep his testimonies as we would keepe treasure sPsal. 119.11.88 72.
Lastly, in that he ads in all wisedome] it should teach vsus, first to pray to God with Dauid, that he would teach vsus good iudgement and knowledge, tPsa. 119 66.and secondly to make conscience, as to get vnderstanding of the word, so to vse wisdome and discretion, both in the bettering of our knowledge, and in practise the same Scripture that binds vsus to a plentifull vse of the word, binds vsus to a wise vse of it.
Thus of the second thing, viz. the intertainment we must giuegive to the word. The end or vse the word should be put to followes.
Teaching and admonishing your selues or one another: viz. your fellow members and partakers with you of the same promises and hope.
These words may be referred either to the generall exhortation before, or to the particular charge concerning Psalmes or Himnes afterwards. I principally consider them as referred to the generall exhortation before, and so I note, that though there be many good effects of the word, or many vses it should be put to, yet Teaching: (about things not knowne) and admonishing (about things known and not practised) are chiefe.
Ob. Obiect.It seemes this place fauours the opinion of such as hould that Christian neighbours met together vponupon the Lords day or at other times, when there is no publike exercise, may labour to edifie themselues by instructing one another out of the word priuately?
Ans. It is not vnlawfull so to doe, and this place doth approue of it:Sol. so as they keepe themselues within their bounds, viz. that the matter taught bee not against Piety the true peace of Sion, and that the manner bee plaine and familiar, as family instruction should be by keeping a foote publike doctrine, by conference, propounding of doubts, or instructing of the ignorant out of such places as they doe vndoubtedly vnderstand.
Concerning teaching, we must know that God doth teach by his spirit, uNeh. 9.20.by his rod, *Esay 26 9.and by his word, so heere, but that which wee are heere to note is, that the word is to be vsed by eueryevery Christian, euen for instruction, this is the end why the Law was giuen xExod. 24.12., a wise man hauing gotten knowledge into his head, must by his lippes spread it abroad yProu. 15.7.. Qu. But whom must wee teach. Ans. Principally our selues, so as wee consider our owne waies to turne our feet into Gods testimonies zPsal. 119.59., yet also we are to teach one another, when we spy our brethren to be ignorant, so should not onelyonly ministers doe, but maisters of families, and eueryevery Christian in conuersing with others.
Admonishing] Man is admonished. 1. by the rebukes of the Law aIam. 2.9.. 2. by the example of Scripture b1. Cor. 10.11. 3. by the spirit of God cEsay. 30.21.. 4. by the conscience, in wicked men many times. 5. men are rebuked by their owne wordes dIob 15.6.. 6. by the words of other men especially, as admonition is grounded on the wordes of God. So heere.
Concerning admonition I propound foure things,Who may admonish. 1. who may admonish, 2. who are to be admonished, 3. how. 4. the vses.
Quest. 1. Who may admonish. Ans. Ministers may, e2. Tim. 4.12Parents may, fEphes. 6.4.yea men ought …ot to reiect the admonitions of their wiues, gGen. 21.12.nay which is more they may not despise the iudgement of their seruants hIob. 31.13.. Quest. 2. Who are to be admonished. Ans. I consider it; 1. Negatiuely. not
1. They that sinne against the holy Ghost.Who are to admonish.
2. Hereticall men, after once or twice warning. Tit. 3.10.
3. Not stubborne, wilfull, scornefull prophane persons. Not dogges and swine. Math. 7. Not the scorner, Prou. 9.8.
4. If it be about wrongs and abuses offered to vsus, eyther by hypocriticall Friends, or open enemies, it is a godly mans part at some times and in some places, to be deafe and dumbe, as if they vnderstood not, or as men in whose mouthes are no reproofe. Psal. 38.14.
2 Affirmatiuely, in generall eueryevery man, Act. 20.31. In particular, I instance onelyonly in some sorts of men, we must admonish vnruly professors, i1. Thes. 5.14.besides, ordinary wicked men that appeare not to bee scorners, not onelyonly may, but ought to be admonished, that the light may manifest their workes, kEph. 5.11.that they may become sounder in the faith lTit. 1.13., and though this be not amongst men for the time, any whit pleasing, yet the blessing of goodnesse shall come vponupon them, whilest they that flatter men in their sinnes, and say to the wicked, thou art righteous, shall be cursed and hated of the multitude mProu. 24.24. Yea, none are so wise and godlie, but they may be admonished nPro. 9.9.such as are full of goodnesse and knowledge able to admonish others oRom 15.14, but it should be our most vsuall and principall labour, to admonish our owne soules, and reproue our waies in Gods sight pIob 23.15., for it is a speciall way by which a wise man may bee profitable to himselfe qIob 22.2..
Quest: 3 What rules are to be obserued in admonition?
Answ: In admonition we must consider: First, how to performe it. Secondly, how to receiue it.What rules are to bee obserued in admonition. In performing admonition, wee must especially looke to two things: First, that the ground of admonition be out of the word of God, beeing the words of Christ, not our owne words; to this end we should store our selues, and hold fast the faithfull word according to doctrine: First, wee should bee constantly stored with grounds out of the word, both for matters of opinion, and against the corruptions of mans life, and for performance of holy duties, that as we hauehave occasion we may rebuke, &c.rTit. 1.9. Secondly, we must see that the maner of admonition be right. Admomonition is to be performed: First, with Inocency we must not be faulty our selues, or if we hauehave beene we must plainely acknowledge it, before we admonish. Secondly, with discretion which must be shewed in 3. things. First, that wee bee sure that they hauehave offended, not led to it by suspition of our owne harts, or by hearesay or by outward appearance, not iudge by the hearing of our eares, and sight of our eies sEsai. 11.3.. Secondly, that if we know it to be an offence, wee must consider whether it be not of the number of those offences, a wise man must hold his glory to passe by tPro. 25.11.. Thirdly, that it be done seasonably, with louelove admonishing as a brother u2 Thes. 3.15.. Fourthly, with meekenesse *Gal. 6.1.. Fiftly with secresie xMat. 18.15 Prou. 25.9.. Sixthly, with plainenesse, spare no words to satisfie them yLeu. 19.17.. Seuenthly, with compassion and tendernessez2 Cor. 24.. Eighthly, with perseuerance aProu. 13.19., we must not be wearie and discouraged, but accomplish it. Ninthly, with all authority bTit. 2. vlt., that neither our selues nor Gods ordinances be despised.
In receiuing admonition we must looke to foure things, wee must receiue admonition: First, with louelove and holy estimation c1 Thes. 5.12. Psal. 141.7.. Secondly, with all humilitie, readily inclined to suspect our selues, knowing that we hauehave cause to say, and thinke of our selues, as that worthy man did, I am more foolish then any man, and hauehave not the vnderstanding of a man in me dProu. 30.2.3, &c. Thirdly, with subiection and direct acknowledgement, giuing glorie to God. Fourthly, with reformation, else all is in vaine.
The vses are, first, to teach vsus therefore to stirre vp our selues, to performe this mercy in admonishing: for a wise man, euen Salomons wise man, that is, a religious wise man may learne wisdome by it eProu. 9.9.. Yea it is as a golden earing to the wise and obedient eare fProu. 25.12. And he that rebuketh shall find more fauour at the length then he that flattereth with his tongue gProu. 18 23.. Men are said to be pulled out of the fire by admonition hIud. 22.23.. Secondly, we must take heede of sinning against admonition. Now men sinne against admonition, three waies. First, in not performing it, this hath very ill effects such as these, not admonishing breedes dwelling suspitions, suspitions breed a very habit of misinterpretation: misinterpretation begets a loathnes to come vntounto the light to shew the reasons of dislike, this loathnesse begets a very separation in heart: seperation begets a decay of LoueLove to the meanes; decay of respect to the meanes, begets a decay of zeale and gifts, and from hence there is a high way to internall or externall Apostacie, or some great iudgements of God.
Secondly, in not performing it aright, as when men make their wrath to fall vponupon the fatherlesse, or digge pits for their friends iIob 6.27, or when men respect Gods person kIob. 13.8.9, and make the pretence of Gods cause, glory, name, &c. to be the colour for the venting of their owne particular enuy and dislike; or when men neuer hauehave done, but grow impudent, and reproach men ten times, and are not ashamed lIob 19.3. To conclude, when men faile in the manner before described, want innocency, discretion, meekenesse, louelove, &c.
Thirdly, in not receiuing admonition: and thus men faile diuersly, when men shift, excuse, denie, extenuate, &c. and yet in heart bee conuinced, or when men fall into passion, or grudging, or traducing afterwards; or when men would faine make the admonisher to sinne in the word, and lay snares for him that rebukes mEsai. 29.21. But there are some are worse then any of these, for they are such as none dares declare their way vntounto their face: Men dare not, they are so passionate and haughty, but God will lay them in the slimy valley where are many already like them, and innumerable more shall come after them nIob 21.31.32. Many are the ill effects of resisting admonition: It is a signe of a scorner oProu. 13.1. & 15.12., and that men are out of the way pProu. 15.10., it brings temporall iudgements and shame vponupon them qProu. 13.18. Hos. 4.4.5., men may also come to that horrible condition by resisting admonition, that they beeing peruerted shall goe about damned of their owne soules rTit. 3.10.11..
Thus of the generall exhortation.
The speciall exhortation concernes one part of the word, and that is the Psalmes. Which are heere to be considered.
1 In respect of matter, Psalmes, Hymnes, and Spirituall songs.
2 In respect of the manner, singing with grace in your hearts to the Lord.
The matter is heere three waies to be considered:What meant by Psalmes, Hymnes, and Spirituall songs. First, in the ground, foundation, or authoritie of the Psalmes we vse, viz. they must bee the word of Christ, that is contained in the Scriptures. Secondly in the kindes of Psalmes, there are many sort of Psalmes in Scripture. The Psalmes of Moses, Dauid, Salomon, and other Prophets: but all are heere referred to three heades; they are either Psalmes, specially so called, or Hymnes, or Songs, great adoe there is among Interpreters, to find a difference in these; some would hauehave Psalmes to be the songs of men, and Hymnes of Angels: some thinke they differ, especially, in the manner of Musicke. Some are sung by voice, some plaid vponupon instruments; but the plausiblest opinion is not to distinguish them, by the persons that vse them, or by the kinde of musicke, but by the matter, and so they say Psalmes containe exhortation to manners or holy life. Hymnes containe praises to God in the commemoration of his benefits. Songs containe doctrine of the chiefe good, or mans eternall felicitie. But I thinke there needs not any curious distinction: it may suffice vsus that there is varietie of Psalmes in Scripture and God allowes vsus the vse of eueryevery kinde. Thirdly, the property of the Psalmes, they are Spirituall, both because they are indited by the spirit, and because they make vsus more spirituall in the due vse of them.
From hence then we may learne these things.
1 That singing of Psalmes is Gods ordinance, binding all sorts of men: Ephes. 6.19. Iam. 5.13. Psalm. 66.1.2. & 92.1. & 135.3. a part of our goodnesse, and a most comely thing.
2 That a Christian should chiefely recreate himselfe in singing of Psalmes, Iam. 5.13. God doth not allow vsus other recreations to shoulder out this, as the most doe.
3 That we should sing Psalmes in our houses aswell as our Churches both for daily exercise, Psalm. 101.1.2. and when Christians meet together: 1 Cor. 14.26. Ephes. 5.19.
The manner followes;Rules in singing of Psalms. there are foure things required of vsus in singing of Psalmes: First, we should teach and admonish in the vse of them, and that either our selues, by considering the matter, or others, as the Ministers in appointing of Psalmes for the Congregation, or the Master of the Family, or when Christians meet, there should be choise of such Psalmes, as may instruct or comfort, or rebuke according to the occasion: there is edifying euen in appointing of Psalmes, 1 Cor. 14.26. Secondly, we must sing with grace, this is diuersely interpreted; some vnderstand it of the dexterity that should be vsed in singing, to affect our selues or others: some take it to be that inward comelinesse, right order, reuerence, or delight of the heart in singing: some would hauehave it signifie thankesgiuing. But I thinke, to sing with grace is to exercise the graces of the heart in singing: wee must sing with holy ioie sPsal. 9.2., with trust in Gods mercies tPsal. 13.5, with a holy commemoration of Gods benefits uPsal. 47.6, yea with the praier and desires of our hearts, that our wordes in singing may bee acceptable*Psalm 104.33 34. Thirdly, we must sing with our hearts: not with our tongues onlie outwardly for ostentation; to sing with our hearts is to sing with vnderstanding xPsal. 47.7 1 Cor. 14.14, with sense and feeling. Hence we are said to prepare our hearts before we sing yPsal. 57.7, and it is to bee obserued that Dauid bids his tongue awake zPsal. 57.8, noting that he obserued in men a lethargie, not a hoarsnesse of voice, but a slumber in heart when they vsed the voice. Fourthly we must sing to the Lord aEphes. 5.19, that is both to Gods glorie, and in sense of Gods presence, and vponupon a holy remembrance of Gods blessings. This is to sing to his name.
The vse is first for instruction when we are merry, to sing Psalmes bIam. 5.13, yea to account this as heauenly melody cEphes. 5.19; a precious perfume for our Chambers, a holy homage to God, the calues of our lipes; yea we should resolue against all the prophane contempt of the world, to praise God thus while we liue dPalm. 156.2. & 104.33, and to this ende wee should striue against the obiections and backwardnesse of our owne natures: for the flesh will obiect against singing of Psalmes, aswell as against praying reading, &c. Secondly, for reproofe of such as set their delight in fleshly lusts and sports, in dancing, gaming, etc. in singing of carolles, ballads, filthy rimes, &c. all which delights are so farre from being spirituall, that they make our hearts farre more fleshly and carnall, yea it reproues the best of vsus, for want of the right manner in the vse of singing, in all the foure things beefore, which wee should bee humbled for, as for any other our sinnes.
Thus of the 16. Verse.