Exposition of Colossians, Sermons · Chapter 3 · Verse 16

Exposition of Colossians · Sermons · Chapter 3 · Verse 16

p. 1043VER 16. Let the word of Chriſt dwell in you plenteouſly in all wiſdome, teaching and admoniſhing your owne ſelues, in Pſalmes, and Hymnes of ſpirituall ſongs, ſinging with a grace in your hearts to the Lord.

The Apoſtle from verſe, 5. of this Chapter to this 16. verſe hath exhorted the Coloſſians, both to the mortifying, and putting away of ſuch vices and ſinnes, as are forbidden in the ſecond Table of the Commandements and to the putting on, and taking to themſelues ſuch vertues as are there required: and hauing ended that his exhortation; In this 16. verſe, and in this 17. verſ. following, he exhorts them to the duties of the firſt Table, as to diligent ſtudy of the word of God, to inuocation, and calling on God in the name of Chriſt, and to thankeſgiuing.

This verſe for the dependance of it, hath reference and reſpect to matter foregoing, on this manner.

The Apoſtle hauing exhorted the Coloſſians plentifully to ſanctification, aſwell in putting off the old man with his workes, as in putting on the newe man with his parts.

To the end they might do theſe things, in this verſ. he exhorts them to a familiar acquaintance of the word of God.

That, to that end they ſhould hauehave the word of God as a p. 1044domeſticke, as a dweller with them, and familiar vntounto them.

In this verſe conſidered by it ſelfe, we hauehave theſe things laid before vsus.

1Firſt, the Apoſtle doth exhort the Coloſſians, that the word of Christ ſhould be a dweller among them.

2And that he doth further amplifie both by the meaſure of the word, that ought to dwell with them, indefinitely propounded, that it ought to be a plentifull meaſure.

3And alſo by the manner of the dwelling of it, that it dwell with them in all wiſdome, Let the the word of Chriſt dwell in you plentifully in all wiſdome.

4After this, the Apoſtle doth preſſe vponupon the Coloſſians the vſe of the word of Chriſt dwelling among them, that they ought to make a double vſe of it, euen thereby to teach, and to admoniſh, both themſelues and others: teaching and admoniſhing your owne ſelues.

5And he expreſſeth ſome particulars wherein they ſhould teach and admoniſh themſelues, and others, (namely) in Pſalmes, and Hymnes, and Spirituall ſongs.

6Wherein is alſo implied, how farre foorth the word of Chriſt ſhould bee familiar to them, (namely) ſo farre foorth as it ſhould ſerue for the matter of their mirth, that when they had occaſion to reioice, they ſhould be able to ſing out of the word of God, Pſalmes, and hymnes, and ſpirituall ſongs, and hauing made mention of Pſalmes, and hymnes, and ſpirituall ſongs, the matter of their mirth.

7Hee ſetteth downe further the manner how they ſhould vſe them, as that for the generall, they ſhould ſing them, and in ſpeciall, with grace in their hearts, and to the Lord, Singing with a grace in your hearts to the Lord.

So then the ſumme of this verſe is, The argumēt of the verſe.An exhortation to the Coloſſians, to hauehave a plentifull meaſure of the word of Chriſt, familiar to them, and ſo as they ſhould bee able wiſely to p. 1045vſe it for the inſtruction and admonition of themſelues and others; yea, to make vſe of it in their mirth ſhewing foorth their mirth in ſinging after an holy manner, in Pſalmes, and Hymnes, and Spirituall ſongs, ſinging with a grace in their hearts to the Lord.

Come we to the words of this verſe, and firſt of theſe words (Let the words of Chriſt dwell in you plenteouſly in all wiſdome.) The word of Chriſt doth in ſpeciall ſignifie the Goſpel, the doctrine of grace and reconciliation with God in, and thorow Chriſt.

But heere it is to be taken in a larger ſenſe and ſignification, euen for the whole written word of God,Interpretation. that being giuen by inſpiration of God, 2 Tim. 3.16. and profitable to the vſes heere limited, and ſpecified, to teach and to admoniſh. Now the whole Scripture is called the word of Chriſt, both becauſe he is the author of it, for hee it was that ſpake by Moſes, and the Prophets, it was the Lord Chriſt that ſent Iſaiah the Prophet, as may plainly appeare by conference of Iſaiah, 6.9.10. and Ioh. 12.40.41. and ſo he ſent other Prophets ſucceſſiuely time after time: and becauſe he is the matter and ende of the whole Scripture, Iohn 5.46. Moſes wrot of him, as Gen. 3.15. and in the ceremony of the Paſchall Lambe, in the type of the Tabernacle, the Arke, all Sacrifices, the braſen Serpent; yea, the whole Scripture propounds Chriſt to vsus the onelyonly mediator and Sauiour, and to him is the whole Scripture referred as the end of it, Rom. 10.4. He is the end of the Law, &c. And againe, Gal. 3.24. The Law was our Scholemaſter to bring vsus to Chriſt, and doth leade vsus to Chriſt; and for theſe reaſons is it that the whole Scripture is called the word of Chriſt, (dwell) the word heere tranſlated (dwell) properly ſignifies to inhabite, or dwell as a domeſticke, as one of the ſame houſe,; it is a Metaphor taken from ſuch as dwell vnderunder one and the ſame roofe with vsus, who p. 1046who are beſt knowne to vsus, and moſt familiar with vsus, and the Apoſtles meaning is, that the word of God ſhould bee as well knowne and familiar to vsus, as he or ſhee that dwels with vsus in one and the ſame houſe, (in you) that is, amongſt you; let it dwell amongſt you, and bee familiar to you, (plenteouſly) that is, in aboundance and great meaſure, (in all wiſdome) that is, in true and ſound wiſdome; it is vſuall in Scripture to put the note of vniuerſalitie (all) to ſignifie excellency, perfection, truth, and ſoundneſſe. And the wiſdome heere ſpoken of, is not the wiſdome of the word it ſelfe, but the wiſdome that ought to bee in them, to whom the word is familiar; and the Apoſtles meaning is, that they ſhould be wiſe in the vnderſtanding and vſe of the word, being familiar to them, that they ſhould wiſely vnderſtand it, and wiſely vſe it.

Thus then wee are to conceiue theſe wordes, as if the Apoſtle had ſaid.

Let a plentifull meaſure of the written word of God be as familiar,Meaning of the text. and well knowne to you, as a dweller with you in one and the ſame houſe, ſo as in true wiſdome you both vnderſtand it, and vſe it.

Obſeru.Wee are heere to marke firſt of all, that the Apoſtle hauing exhorted the Coloſſians, to the mortification, and to the putting away of ſundrie vices,Verſ. 5. as fornication, vncleanneſſe, the inordinate affection, euill concupiſcence, and couetouſneſſe which is Idolatry, and to the putting on and practiſe of many vertues, as tender mercy, kindneſſe humbleneſſe of minde,Verſ. 12.13.14.15 meekeneſſe, long ſuffering, forbearing one another, and forgiuing one another, and aboue all, louelove, which is the bond of perfection and peace.

He now comes to exhort them to hauehave the word of God familiar to them, as a meanes to make them able to practiſe p. 1047that, to which he hath hitherto exhorted.

And hence we may take this concluſion.

That the onelyonly effectual meanes ſeruing for the mortification and putting away of ſinne, and for the putting on,The onelyonly effectual means ſeruing for the mortification of ſinne, and for the putting on and practiſe of vertue, is the word of God. and practiſe of vertue, is the word of God, no other thing is able to make vsus truely to abſtaine from ſinne, and to practiſe vertue, but onelyonly the word of God.

Morall precepts of Philoſophers and wiſe men, a good name, good company, good education, good examples, and ſuch like, though they be excellent things, and of excellent vſe, yet they are not able to doe this, to make vsus truly to mortifie ſinne, and put on, and practiſe vertue, onlie the word of God is able to doe that. And hence it is, that our Sauiour praying for his Apoſtles, and all other that ſhould beleeue in him, thorow their teaching: hee ſaith, Ioh. 17.17. Sanctifie them with the truth, thy word is truth. And Ioh. 15.3. Yee are cleane (ſaith hee) thorow the word which I hauehave ſpoken vntounto you. Pſalm. 119.9. Dauid hauing propounded the queſtion; wherewithal ſhal a young man redreſſe his way, as if hee had ſaid, wherewith ſhall a man moſt vnbrideled, vntamed, and vnreformed, come to be bridled, tamed, and reformed: hee preſently anſwers himſelfe, euen by no other thing, but by the word of God, which is a plaine proofe of this point, that the word of God is the onelyonly powerfull meanes that ſerues for the purging out, and putting away of ſinne, and for the putting on and practiſe of vertue.

The reaſons of this are plaine.

Firſt, onelyonly the word of God pierceth into the hearts of 1men, from whence all actions good and bad proceede, Heb. 4.12.

Secondly, nothing is able to make that which is ſpoken 2to vsus effectuall, but the Spirit of God, and the Spirit of God worketh by the word, and therefore its the word of God, that is onelyonly an effectuall meanes of the mortification p. 1048of ſinne, and of the putting on and practiſe of holineſſe.

Vſe. 1 Hence it appeares plainely, wee may eaſily ſee it, that the Papiſts are no ſuch friends to good workes as they would make the world beleeue,The Papiſts are no ſuch friends to good works as they would make men beleeue. they pretend that they are moſt zealous of good works, and ſuch friends to holineſſe of life, as none are like them, and they cry out againſt vsus as enemies of good workes; but indeed, if we duely conſider the matter, we ſhall finde none greater enemies to good works, and true holines then they, inſomuch as they take order that there may bee no familiarity or acquaintance betwixt the people, and the word of God; for they ſtraitly forbid the people to read the word of God, or to hauehave it in their mother tongue: it is the word of God that is the onelyonly effectuall meanes to worke true mortification and holineſſe, and will they barre the people from that, and yet pretend that they are the onelyonly friends and fauourers of good workes? Is any ſo ſimple that ſees not their deceit? And who cannot eaſily diſcerne, that their practiſe is in flat oppoſition, and contrariety to their word? I leaue them, and for vſe of the point to our ſelues.

Ʋſe 1 Is it ſo, that the word of God is the onelyonly effectuall meanes to worke true mortification and holineſſe of life?If a man would be ſure that he is truly mortified, and made trulie holy, hee muſt looke that the word of God hath wrought it in him. Then if thou deſire to hauehave ſinne truely mortified in thee, and to be renued, and to bee made truely holy (without which, thou ſhalt neuer ſee God to thy comfort) neuer reſt till thou bee ſure that the word of God hath wrought in thee a mortification of thy ſinne, and a meaſure of holineſſe; thou maiſt come to hauehave a ſhew of mortification, and holineſſe, by other meanes, but true mortification and holineſſe is onelyonly wrought in thee by the word of God; and therefore neuer reſt till thou finde that the word of God hath beene powerfull in thee to that purpoſe.

Queſt. Happily thou wilt ſay, how ſhall I know that the word of God, hath been thus powerfull in me to the mortification p. 1049of my ſinne, and to worke holineſſe in me? I abſtaine from ſinnes, yea, I can name particular ſinnes to which heretofore I hauehave yeelded, but now I abſtaine from them, am not I then mortified?

Anſwer: Anſw. Thou ſhalt know it, eſpecially by two things:

Firſt, if thou cameſt to the ſight of thy ſinnes by the Law of God, Rom. 3.20. By the the Law commeth the knowledge of ſinne. And

Secondly, by the affection both to the Lawe, and to thy ſinne, if thou louelove the Law of God, euen becauſe it diſcouereth thy ſinne, and the more it diſcouereth thy ſinne, the more thou loueſt it, as Dauid did, Pſalm. 119.143. And if thou hate thy ſinne principally, becauſe God hates and forbids it, and not in any ſiniſter reſpect.

Theſe are ſure notes that the word of God hath beene effectuall to worke in thee a mortification of thy ſinne, and neuer reſt till thou finde theſe things in thy ſelfe.

The next thing wee hauehave to marke is, that the Apoſtle calles the written word of God, the word of Chriſt) Let the word of Chriſt dwell in you plenteouſly, &c.

Hence it is plaine that Chriſt ſpeakes to vsus in the written Doctr. 2 word; yea, Chriſt ſpeakes to vsus in any doctrine,Chriſt ſpeakes to vsus in the written word of God, and in eueryevery doctrine there expreſſed, or there gathered by neceſſarie conſequent. either plainely expreſſed in the written word of God, or thence gathered by neceſſary and good conſequent, that doctrin ſo expreſſed, or ſo gathered, is the word of Chriſt; our Sauiour ſaith, Luke 10.16. to the 70. Diſciples, hee that heareth you heareth me, and he that deſpiſeth you, deſpiſeth me. The meaning is not; Whoſoeuer heareth man called to teach, heares me ſimply, whatſoeuer he teacheth, but ſo long as man teacheth Gods word.

And that appeares planely, Iohn 14.26. Where Chriſt promiſeth, that his Spirit ſhold ſuggeſt, and bring all things to the mindes of hi… Diſciples, and their followers; and he addes, which he had told and taught them, and not any new doctrine and reuelations. So long then as the Doctrine p. 1050is either plainely expreſſed in the written word of God, or thence gathered by good and neceſſarie conſequent, it is the word of Chriſt, and ſo to be heard and receiued of vsus as the word of Ieſus Chriſt.

Vſe. This I note to ſhew the vanity of ſome phantaſticke ſpirits, who bragge much of illumination of the Spirit, and depend on their reuelations, beſide the written word of God,The vanity of ſuch as reſt vponupon reuelations, beſides the written word of God, diſcouered. thou muſt know, whoſoueuer thou art, that thy reuelation beſides the written word of God, is not the teaching of Chriſt, nor ſuggeſted by his ſpirit, but by the ſpirit of error, euen of the Deuill, and the word and doctrine of Chriſt, is the doctrine, either expreſſed, or agreeable to the written word of God.

It is worth our marking, that the Apoſtle calles his preaching, the miniſtration of the Spirit, 2. Cor. 3.8. to teach vsus, that the word and Spirit euer goe together, the Spirit ſhineth in the word, and the word is powerfull by the Spirit, and wee muſt be taught of God, but it muſt bee by the word, and therefore deceiue not thy ſelfe by any new viſion or reuelation, beſides the written word of God.

Marke we further, the Apoſtle exhortes that the word of God ſhould be as one dwelling with vsus vnderunder the ſame roofe, as familiar to vsus, as a home-dweller.

Hence ariſeth this duty.

Doctr. 3 That the word of God muſt not onelyonly bee knowne to vsus abroad,We muſt bee as well acquainted with the word of God, as with an home-dweller. as one that we meete ſometimes in publike, but as one of our owne houſe; we muſt bee as well acquainted with the word of God, as with one that doth dwell, and conuerſe with vsus eueryevery day, and lodge with vsus eueryevery night, that as wee knowe one with whom wee are familiarly acquainted, not only by face, and can call him by his name, but we know him inwardly, and wee are acquainted with his nature and diſpoſition, and with the very purpoſe of his heart, ſo wee muſt bee acquainted with the word of God.

Not onelyonly knowing the face and ſentence of the Scripture, p. 1051but the inward purpoſe and meaning of the holy Ghoſt in it, eſpecially in the plaine places of it, and ſuch as containe things needefull to bee knowen to ſaluation, Pro. 7.3. Salomon exhorts vsus to bind the inſtructions of wiſdome and her commandements, vponupon our fingers, and write them vponupon the table of our hearts, to hauehave them euen at our fingers ends, and verſe 4. ſay vntounto wiſedome, thou art my ſiſter, and call vnderſtanding thy kinſwoman, bee as familiar with the wiſedome of God reuealed in his word, as with thine owne ſiſter, 2. Tim. 3.15. Paul ſaith, Timothy knew the holy ſcriptures of a childe, and therefore doubtleſſe they were very familiar to him.

And muſt the word of God be thus familiar to vsus, euen Vſe. 1 as one of our owne houſe.The Papiſts deale iniuriouſly with their people, in forbidding them to looke into the word of God. How iniuriouſly then deale the Papiſts in not ſuffring their people to hauehave an inſight into it? they ſay, the people are not without ſpeciall licence to looke into the word of God, but they muſt receiue all things from their teachers on their bare wordes, not reaſoning or asking any queſtion more then the horſe asketh his rider why he turnes him this way or that way, but ſimplie obeying.

Now what is this, but directly to croſſe and contradict the ſpirit of God? but they obiect Object. the reading of the Scripture by the common people, is many times hurtfull, they peruert it, and thence come errours and dangerous opinions? a poore ſilly ſhift.

Some thorow their owne corruption abuſe the reading of the Scripture, Anſw. ſhall wee therefore take away the right vſe of it? the worde preached, by mans corruption, to ſome is an occaſion of deeper damnation, ſhall wee therefore condemne or take away the preaching of the word?

That is a deceitfull kinde of reaſoning.

p. 1052Vſe. 2 Let vsus further apply the duty to our ſelues, is it ſo, that the word of God muſt bee as familiar to vsus,Reproofe of them to whō the word of God is a ſtranger. as one of our owne houſe? then thouſands in the world, come within compaſſe of iuſt reproofe, are there not thouſands to whom the word of God, is as a ſtranger? they know no more the voyce annd face of it, then of any they neuer ſaw before, they are ignorant not onelyonly of the ſentences of Scripture, but euen of the examples of it, which of all things are moſt eaſie, yea, of the principal and fundamentall poynts taught in each booke, a fault that cannot ſufficiently bee taxed eſpecially in theſe dayes, and let ignorant perſons take knowledge of it, and learne to reforme it, and neuer reſt thou till thou bee familiarly acquainted with the word of God, and to that end bee diligent in hearing, reading and meditating in the word of God, and ioyne thereunto conference and prayer, content not thy ſelfe to meete with the word in publike, but bee acquainted with it at home, turne ouer the leaues of the booke of God in thine owne houſe, yea, take away ſometime from the workes of thy calling to beſtow in reading of the Scripture.

Object. I cannot read.

Anſw. Then get others that can, to reade to thee, and with greater diligence attend to it.

Motiues to ſtir vsus to vp a diligent reading and attending to the word of God.And to ſtirre thee vp to this duety, conſider onelyonly theſe two things.

Firſt, there is no true comfort to bee found in anything in time of trouble, but in the word of God, Pſalme the 119. and 50. Dauid ſayth. it was his comfort in trouble, if men in trouble bee not able to comfort themſelues out of the worde of God, either they wring their handes, teare their haire and deſpaire, or elſe they doe vſe ſome vnlawfull meanes, for indeede if men knowe not God in his worde, they knowe not his mercy, truth, louelove, and goodneſſe, and what comfort can they then finde in their troubles?

p. 1053Againe, conſider that prayer brings a feeling, and the ſacraments a confirming onelyonly of that comfort thou haſt in the worde, if thou hauehave no comfort in the word prayer brings no feeling, nor the ſacraments a confirmation, of any thing but iudgement and damnation, yea, know it for a truth, the Apoſtle hath ſayd it, Rom. the 2. & 16. thou ſhalt one day be iudged by the word, and if the word of Chriſt acquite thee, Chriſt will acquite thee, and if his worde condemne thee, certainely thou ſhalt neuer be ſaued,

And therefore thinke on theſe things, if thou deſire to find comfort in thy trouble, if thou wouldeſt hauehave prayer bring feeling, and the ſacraments a confirming of comfort to thee, and if thou wouldeſt ſtand before the iudgement ſeat of Chriſt, at his comming, with comfort, then make the word of God thy friend and familiar.

True friends will draw neere to comfort vsus in diſtreſſe, when ſtrangers will flie from vsus, and if the worde bee a ſtranger to thee, and thou to it, what ſhall bee able to comfort thee? ſurely nothing, and therefore neuer reſt till thou bee familiarly acquainted with the word of God, poſt it not from thee to ſchollers and Diuines, no, no, if thou look for comfort in life, in death, in the day of iudgment: labour thou in plentifull meaſure to be acquainted with the word of God.

And touching the meaſure of the word that ought to be familiar to vsus expreſſed in the word (plenteouſly) only note we thus much, our Apoſtle ſaith not, let the word of Chriſt dwell fully or wholly, neither yet let a ſuch a portion, ſuch a quantity or meaſure of the word dwell with you, and no more, but he ſpeakes indefinitely, and ſaith, let the word of Chriſt dwel in you plenteouſly, be familiarly acquainted with a plenteous meaſure of the word of Chriſt not expreſſing how much.

Heereby teaching vsus.

That howſoeuer wee cannot come to a familiar acquaintance p. 1054with the whole word of God, that is not poſſible Doctr. 4 in the time of this life, neither are wee bound vponupon hazard of ſaluation to vnderſtand the ſence of eueryevery place of Scripture) yet are wee not to content our ſelues with a limited portion, or with a ſtinted meaſure of knowledge in Gods booke,Though we cannot be familiarly acquainted with the whole word of God yet we muſt not content our ſelues with a ſtinted meaſure of knowledge in Gods booke. and thinke that when wee hauehave gotten ſo much knowledge in the word, wee hauehave then enough and then ſet downe our reſt, no, we muſt labour by diligent reading, hearing, and other good meanes, to come to as much knowledge in Gods booke as poſſibly wee can, the more holy knowledge wee hauehave in that, Vſe. the more ſhall we ſee and know Gods louelove to vsus, and the more ſhall our hearts be enflamed with true louelove to God againe,We muſt goe on from one meaſure of knowledge to another. and the better ſtored with other ſanctifying graces of the ſpirit, yea, the more and greater will be our comfort in any time of need.

The next thing that comes to bee conſidered, is the manner how wee are to bee familiarly acquainted with a plenteous meaſure of the worde of God, namely in (all wiſdome) (that is) ſo as in true wiſedome, we both vnderſtand it, and vſe it.

Doctr. 5 Where firſt note we.

That we may come to vnderſtand the word of God, euen truely and wiſely to vnderſtand it,Wee may come to a true and wiſe vnderſtanding of the word of God. elſe this exhortation of the Apoſtle had beene vaine.

Indeede the worde beeing a lanthorne to our feete, and a light vntounto our pathes, Pſalme 119.105. and ſpeaking to vsus as to children, Hebr. 12.5, that is eaſily plainly and familiarly, wee may doubtleſſe come to the vnderſtanding of it, yea, the ſimpleſt man or woman may come to bee inſtructed out of the word of God in all poynts of faith and manners needefull to bee knowen to his or her owne ſaluation Pſame 19.7. the teſtimonies of the Lord is ſure, and giueth wiſdome vntounto the ſimple, & Pſal. 119, 130 the entrance into thy words, ſheweth light, & giues underſtanding to the ſimple, for howſoeuer it cannot be denied, but p. 1055there are many things in Scripture hard to bee vnderſtood, yet whatſoeuer is neceſſary to bee knowen is plainely ſet foorth in the Scripture, and eaſie to bee vnderſtood of ſuch as with care and conſcience vſe the meanes.

The Papiſts lay an hardnes and obſcurity on the Scripture,Confutation of the Papiſts, laying an hardneſſe and obſcurity on the Scripture. and hold that the Scripture, in what language ſoeuer, Ʋſe. is obſcure and hard to bee vnderſtood, not onelyonly of the vnlearned, but of the learned alſo, and that they knowe not when they hauehave the right vnderſtanding of it, which indeede is a moſt iniurious, and an vnthankefull conceit towards God himſelfe, hath the Lord giuen vsus his written word, wrapped vppe in ſuch cloudes of obſcurity, and ſuch doubtfull ſpeech, as it is not poſſible to know when we hauehave the true ſence of it? no, no, there is no ſuch matter and it is a moſt wicked thing ſo to imagine, it had beene farre better then, that no Scripture had beene written at all.

There is no doubt, but the Lord purpoſing to reueale his will to man by the Scripture, hath cauſed them to bee written in ſuch ſort, as man may without any iuſt cauſe of doubting vnderſtand them aright, at leaſt ſo much of them as is needfull to be knowen to ſaluation, that being the very end on Gods part, in writing of them as appears plainly, Ioh. 20.31.

Theſe things are written that ye might beleeue, that Ieſus is the Chriſt the SON of GOD, and that in beleeuing yee might hauehave life.

Now the duty which theſe words (in all wiſedome) doe charge vponupon vsus, is this. Doctr. 6

We muſt looke that our familiar acquaintance with a plentifull meaſure of the word, be in true and ſound wiſedome,Our familiar acquaintance with a plentifull meaſure of Gods word muſt be in true & ſound wiſedome. we muſt be wiſe both in the vnderſtanding and vſe of the word, if wee bee able to carrie in minde, and remember many ſentences or examples of Scripture, which we hauehave heard or read, & they are familiar vntounto vsus, p. 1056we muſt looke that we wiſely vnderſtand them, and wiſely vſe them.

And if you aske mee wherein ſtands that wiſe vnderſtanding, Quest. and wiſe vſe of the ſentences of Scripture, and the things we are able to remember out of the word…

I anſwer, Anſw. in two things.

Firſt in a right vnderſtanding of them.

And ſecondly, in a right vſe of them.

As a man is ſaid to bee wiſe and well ſeene in any art, when hee is able not onelyonly to repeare the rules of that art, but hee doeth rightly vnderſtand them, and can make a right vſe of them, ſo wee are wiſe in the vnderſtanding, and wife in the vſe of the ſentences, examples, and rules of Scripture, that are familiar to vsus, when wee rightly conceiue them, and rightly apply them, when wee vnderſtand them according to the true meaning of the Holy Ghoſt, and when we make a right and good vſe of them, and are bettered by them, and eſpecially in two reſpects.

Firſt, when we thereby enforme and build vp our ſelues in things moſt important, and of greateſt waight concerning vsus, as wee are Chriſtians, as in faith, the feare of God, louelove to God and men, and true comfort both in life and death, and to that end make choice, and ſpend moſt time in the ſtudie of ſuch places, and ſentences of Scripture, as ſerue moſt to that purpoſe.

And ſecondly, when we thereby enforme our ſelues in things and duties that moſt concerne vsus and our particular callings.

The reaſon and ground of this duty is, becauſe howſoeuer the word bee in it ſelfe, the will and wiſdome of God reuealed, yet to vsus it is not ſo, being by vsus miſvnderſtood, or vſed amiſſe, that is onelyonly the good and profitable word of God to vsus, that is of vsus rightly vnderſtood, and rightly vſed, eſpecially ſo vſed, as that thereby were enforme our ſelues in things moſt important, and in duties that moſt p. 1057concerne vsus in particular, and therefore wee muſt be wiſe in vnderſtanding the word aright, and in vſing it aright, eſpecially to enforme vsus both in things that concerne our eternall good, and to make vsus wiſe to ſaluation. 2. Timoth. 3.15. and to enforme vsus in our particular and perſonall dueties, 2. Timoth. 2. wee finde that the Apoſtle hauing exhorted Timothy to bee conſtant in vndergoing the labours of his miniſtry, and in bearing the troubles and afflictions attending on it, verſe the ſeauenth, he ſayth, conſider what I ſay, and the Lord giuegive thee vnderſtanding in all things, as if hee had ſayd, heare not theſe things without conſideration, vnderſtand mee aright, and the Lord giuegive thee, that thou mayeſt both rightly vnderſtand, and make a right vſe of the things I hauehave now ſpoken, that concerne thee for thine owne good, in thy place and calling, 1. Timoth. 1.1.4. Paul biddes Timothy command ſome that they giuegive not heede to Genealogies, which ſayth hee are endleſſe, and breed rather queſtions then godly edifying, which is by faith.

Teaching vsus plainely, that when wee looke into the book of God, wee are to make a difference of things,Note and not to ſpende much time and ſtudie in things of leſſe importance, but rather to labour that we may wiſely vnderſtand, and make vſe of things that tend to our edification and comfort, and ſo to be wiſe in the right vnderſtanding and vſe of the word, being familiar to vsus, as we may be bettered by it in things moſt waighty, and ſuch as concerne vsus in particular.

Now this duty rightly conceiued, ſerues to checke and Vſe 1 reproue ſundrie ſorts of menReproofe of ſundry ſorts of men. in the world, as namely, all ſuch as abuſe the words and ſayings of holy Scripture, to make themſelues and others merrie, ſuch as make ieſts of Scripture phraſe, ſuch as adulterate and make merchandize of the word of God, 2. Corinth 2, 17. thereby ſeeking their owne aduancement in the world, and their owne gaine, ſuch as turne it to Allegories, or ſuch as peruert p. 1058and wreſt it for the maintenance of any errour, and of that ſort there be thouſands in the world: in reproofe of theſe I will not ſtand, but conſider we this duty, as it may with more profit concerne our ſelues; and if we duly conſider it, wee ſhall finde there bee two ſorts of men that are thereby iuſtly to be taxed.Two ſorts of men iuſtly taxed.

Firſt, ſome there be that are acquainted with many places of Scripture, they can be plentifull in quotation, and in citing of them, but it is, either for their owne delight, in ſome curious queſtion, tending rather to ſtrife then to edification, or for the holding of ſome falſe conceit of their owne, as that there is an abſolute perfection of holineſſe in time of this life, that the Sabboth is ceremoniall, or ſuch like.

Againe, ſome there bee, and thoſe are more common, that are very expert in the duties of other men, and when they heare or read of them, they can ſay, there is a good leſſon for ſuch a one, but as for the things that concerne themſelues, either for the information of their iudgements or for the good ordering of their liues, they hauehave little or no care to be acquainted with them.

Is this to bee wiſe in the vnderſtanding and vſe of the word? no, no, if the worde were familiar to thee in true wiſedome, thou wouldeſt rather informe thy ſelfe in thoſe things that moſt concerne thy ſelfe, and thine owne place and calling, then in the duties of others, yea thou wouldſt Vſe 2 eſteeme thoſe the beſt ſermons wherein thou art moſt effually taught ſuch things, and therefore remember this duty, thou muſt be wiſe in the vnderſtanding and vſe of the word,We muſt remember this, that we are to be wiſe in the vnderſtanding and vſe of the word of God, to the bettering of vsus. ſo as thou mayſt be bettered by it in things moſt important, and ſuch as moſt concerne thee in particular.

Now heere happily ſome may ſay.

I deſire to bee wiſe in the vnderſtanding and vſe of the word, euen to bee bettered by it in things moſt waighty, and concerning my ſelfe in particular, but how ſhall I come to that true wiſedome? Queſt.

p. 1059I anſwer thee, the meanes to come to it,3. meanes to come to a wiſe vnderſtanding & vſe of the word of God. are eſpecially theſe.

Firſt, thou muſt bring with thee to the reading or hearing of the word the feare of God, for to them that feare him will the Lord reueale his ſecret, and his couenant, to giuegive them vnderſtanding, Pſalme 25.14. the 1feare of God is the beginning of wiſdome, Prouerbs 9.10.

Secondly, thou muſt bring with thee an humble minde 2laying aſide all conceit of thine owne wit, bee it neuer ſo great; for if thou truſt to thine owne wit, thou wilt then ſeeke to thruſt a ſenſe and meaning on the Scripture,Note. and not ſuffer thy minde and iudgement to bee informed by it, Pſalm. 119.130. The enterance into thy words ſheweth light, and giueth vnderſtanding to the ſimple, that is, not to ſuch as hauehave no wit, nor diſcretion at all, but ſuch as are lowly in their owne eies, and abaſe the pride of their owne wit, to the wiſdome of Gods Spirit, and thou muſt euer make one place of Scripture agree with an other, for there is a ſweet conſent of Scripture with Scripture; therefore reade not one ſentence alone, but the whole context and compare the like places with it.

The laſt and chiefe meanes, is praier to the Lord, that 3he would open the eies of thy minde, and giuegive thee the Spirit of wiſdome. Dauid a man according to Gods owne heart praied at leaſt 10. Pſalm. 119. for the teaching of God in the vnderſtanding of his Law, much more ought we to doe ſo.

And if thou bee carefull to vſe theſe meanes then no doubt, thou ſhalt be wiſe in the vnderſtanding and vſe of the word, and be bettered by it in things that concerne thy good in this life, and for euer in the life to come.

And to ſtirre thee vp to the practiſe of this duty, know thus much.

There is no comfort (as wee heard) in-time of trouble p. 1060but in the word. Now the word of comfort, the ſentences of Scripture full of ſweet comfort, which thou art able to repeate, is no comfort to thee, vnleſſe thou be wiſe in the vnderſtanding and vſe of it, for as one ſaith well, the word of God fooliſhly vnderſtood,Note. is not the word of God to him that ſo vnderſtands it, and therefore bring thou to the hearing, or reading of the word of God, true feare of God in thine heart, lay aſide all proud conceit of thine owne wit; bee carefull to make one place of Scripture agree with another, and hauehave recourſe to God by praier, that he would open thy vnderſtanding and wit, and then doubtleſſe thou ſhalt hauehave the word of God familiar to thee in true and ſound wiſdome, and then ſhalt thou wiſelie vnderſtand it, and make true vſe of it.

Come we to the vſe of the words, dwelling with vsus plenteouſly, heere vrged by the Apoſtle in theſe words (teaching and admoniſhing your owne ſelues.)

Interpretation.(Teaching) that is, inſtructing, or informing the minde in knowledge, (admoniſhing) that is, reproouing for that which is amiſſe in life and conuerſation, (your owne ſelues) the word may be expounded one another mutually, and ſo the meaning is briefely this, Informing one another mutually in knowledge, and reprouing one another for things amiſſe in life and conuerſation.

The point hence offered is this.

Doctr. 7 It is not the Miniſters office alone to teach and admoniſh,To teach and to admoniſh b…longs not to Miniſters alone, but euen to all that profeſſe Chriſt. though his eſpecially, and in peculiar ſort it belong to him; but its the duty of all that profeſſe Chriſt, they are to teach and admoniſh one another, as occaſion is offered.

Hebrewes 5.12. The author of that Epiſtle ſaith, for the time, they ought to hauehave beene teachers. 1 Theſ. 5.14. Admoniſh them that are vnruely. If we read, Iohn …. from verſe 35. to 45. we ſhall finde many examples of this kind; Iohn taught Andrew, and another of his Diſciples: Andrew p. 1061inſtructed Peter; likewiſe Ieſus, Philip; and Philip, Nathaniel. And ſo it is cleare, that we ought to teach and admoniſh one another; yea, priuate perſons may ſometimes inſtruct teachers in ſome things in priuate: examples we hauehave, Act. 18.26. Poore Aquila and Priſcilla inſtructed eloquent Apollos: the text ſaith, Whom when Aquila and Priſcilla had heard they tooke him vntounto them, and expounded vntounto him the way of God more perfectly, we ſee then our dutie. Now this duty is little thought on, or practiſed.

Where is almoſt that man or woman that hath care Vſe 1 to teach, or admoniſh their brethren, as occaſion is offered,Reproofe of ſuch as care not to teach and admoniſh others vponupon iuſt occaſion. the moſt hauehave no care to teach or admoniſh them, that be vnderunder their charge, much leſſe others: well this is our dutie, and learne we to make conſcience of it.

Againe, is this a duty of priuate perſons, to teach and Vſe 2 admoniſh one an other? Certainly then,Wee are to profit by the teaching and admonition of priuate perſons. when this dutie is performed to thee by a priuate perſon, thou art to profit by it, ſay not thou as commonly prophane perſons vſe to ſay, when thou art iuſtly admoniſhed of ſome ſin by a priuate perſon, who made him a teacher? And what hauehave you to doe to controle me? Doe not ſo put a ſtumbling block in thine owne way; know that a priuate perſon admoniſhing, and reprouing thee for ſinne, iuſtly, and in the ſpirit of meekeneſſe, he is called to it, and it is God that in him reprooues thee, and it is thy duty to ſuffer thy ſelfe to bee admoniſhed by him, as from the mouth of God, and therefore doe not lightly regard his admonition, but labour to profit by it, as thou wilt one day anſwer the contempt of it, beefore him that ſhall iudge both the quicke and the deade. When God calles by any meanes, doe not thou ſtubbornely diſobey, and caſt away thine owne ſoule.

Come we to the particulars heere expreſſed, wherein wee are to teach and admoniſh one another, (namely) by Pſalmes, and Hymnes, and Spirituall ſongs, together with the p. 1062manner, how we are to vſe them, as that (for the generall) they are to be ſong, and for the ſpeciall manner, with grace in our hearts to the Lord.

Touching the difference of theſe three, Pſalmes, and Hymnes, and Spirituall ſongs, not to trouble you with varietie of opinions, this is the moſt receiued diſtinction of them.

Interpretation.That by Pſalmes, wee are to vnderſtand holy ſongs in generall of what argument ſoeuer written, whether peccatorie, and containing matter of petition to God for good things, or deprecatory, containing matter of petition, for turning away of euill things, or Conſolatory, containing matter of comfort, or whatſoeuer, which were wont to be ſung to God, and ſounded out aſwell with inſtrument, as with voice.

And by Hymnes are meant, ſpeciall ſongs of praiſe to God, thankeſgiuings to God for benefits receiued.

And by Spirituall ſongs are ſignified, certaine ſpeciall hymnes containing the praiſes of God for his noble acts, for his great and wonderfull workes, which were wont to be ſong onelyonly with the voice; and ſuch were the ſongs of Moſes, Exod. 15. of Deborah, and Barack, Iudg. 5. and diuers ſuch there bee in the Booke of Pſalmes, which are therefore called ſongs, and not Pſalmes. The Apoſtle addes (Spirituall) thereby vnderſtanding ſuch ſongs, as proceede from the Spirit, and are framed by the Spirit, as (namely) ſuch as are, either already recorded in the word, or compoſed according to the word, containing ſpirituall and heauenly matter. (Singing) what that is we know, vttering them with a loud tuned, and artificial voice (with a grace in your hearts) (that is) with vnderſtanding and feeling hearts, 1 Cor. 14.15. ſaith the Apoſtle, I will ſing with the ſpirit, but I will ſing with the vnderſtanding alſo, with mindes vnderſtanding what is ſung, and with hearts full of heauenly ioy, ſtirred vp and affected according to the matter that is ſung (to the Lord) that is, to p. 1063the praiſe and glory of God, therin yeelding obdience to God, and with acknowledgement of all praiſe, honour, and glory to be due to him.

Thus then conceiue we the Apoſtles meaning, as if hee had ſaid, In holy ſongs to God of what argument ſoeuer, in ſongs of praiſe to God for benefits receiued, and in ſongs for his great and wonderfull works, thoſe ſongs being already either pēned by the ſpirit of God, and found in the Book of God, or framed according to the word, containing ſpirituall & heauenly matter, ſinging and ſounding them foorth by the voice, both with vnderſtanding, what is ſung, and with hearts full of heauenly ioy, and affected according to the matter that is ſung to the praiſe and glory of God.

Now firſt, wee are heere to marke that the Apoſtle, vntounto teaching and admoniſhing one another, hee preſently ſubioines in Pſalmes, and Hymnes, and Spirituall ſongs, not limiting the dutie of teaching and admoniſhing onelyonly to Pſalmes, and hymnes, and ſpirituall ſongs, but preſſing that duty vponupon the Coloſſians when they had occaſion to bee meery, and did expreſſe their mirth by any good meanes, that euen then they ſhould teach and admoniſh one another.

Our leſſon hence is this. Doctr. 8

That the duty of teaching and admoniſhing one another, the dutie of edifying our brethren, is not to bee neglected in time of our mirth,The duty of edifying one another is not to be neglected in time of our mirth. when wee hauehave occaſion to reioice for the bleſſings of God, and to ſhew forth our ioy, by ſinging or playing on an inſtrument, or otherwiſe. to expreſſe it by lawfull meanes; wee are then euen in our mirth, and ioy, and meerie meetings to glorifie God, Reaſons. and edifie our brethren.

For if that be a truth (as it muſt needes be) being ſpoken p. 10641by the truth it ſelfe Mat. 12.36. that of eueryevery idle word men muſt giuegive account, then doubtleſſe of their idle and vnprofitable ſinging, and meery-making, not tending to the profit of men, nor the honour of God.

And againe, it being the Lord that makes vsus glad, and puts cheerefullneſſe into our hearts, Act. 14.17. There is reaſon that he and his children ſhould hauehave the chiefe, and as it were, the firſt fruits of the ſame, and therefore wee are to be mindefull of this duty, euen in our mirth wee are to edifie and doe good to our brethren.

Ʋſe 1 A dutie little thought on, and little regarded; nay, moſt men thinke they are neuer meery,This dutie much neglected amongſt men. vnleſſe they either ſit in the aſſembly of the mockers, as the Prophet ſpeaks, and which he diſclaimed in himſelfe, Ierem. 15.17. I ſate not in the aſſembly of the mockers. Vnleſſe it bee, either in ſcoffing, and mocking, and taunting of others; or elſe they breake out into prophane and vncleane ſpeaches, ſongs, and daunces, which hurt both themſelues and others, and if happily one of better temper, and more grace tell them, its good to bee meery and wiſe, or that ſuch mirth as they vſe is not fitting; What ſhall be heare from them but this, or the like ſpeech? He is a preciſe and melancholie foole, and what doth he in their company, they come together to make meery, and why ſhould they not bee meery, hee diſturbes them, and heereupon moſt men thinke, and ſticke not to ſay it, they cannot bee meerie in the company of a Miniſter, (if he be not a prophane perſon) or in the company of one fearing God.

Ʋſe 2 Now if theſe bee our thoughts, wee muſt learne to reforme them,Wee are to practiſe this dutie. and knowe it is our dutie, euen in our mirth to thinke on the edification of our brethren, and that duty is not to be omitted when we are moſt meery.

A motiue ſtirring vp vntounto it.And that we may bee ſtirred vp to the practiſe of it, remember we that one day we ſhall come to be accountable for our mirth, aſwell as for other things, and in this reſpect I may ſay to thee, whoſoeuer thou art, that in thy mirth p. 1065doſt let thine heart looſe to any kind of mirth, and thy mirth tendes altogether to the diſhonour of God, and offence of his children, as Salomon doth to the young man, Eccleſ. 11.9. Goe too, reioice and bee meery, let thine heart cheere thee, follow the waies of thine owne heart, in thy meery-making, lay aſide the remembrance of God, and of all goodneſſe, but know thou that for all theſe things, a time will come, wherein thou ſhalt come to bee accountant and anſwerable for all theſe things, before the iudge of all the world; therefore thinke on it, and take heede how thou doeſt demeane thy ſelfe in time of thy mirth.

The next thing obſeruable in theſe words is, that the Apoſtle ſaith, not onelyonly in Pſalmes, but he addes further, in Hymnes, and Spirituall ſongs.

Where, note wee, that the Lord in great mercy,Obſeru. hath prouided, euen for the weariſomneſſe of our nature, if we had beene tyed to one of theſe ſorts of ſpirituall exerciſes, though it were that which we are moſt fit for, yet ſuch is our nature, wee ſhould hauehave growne dull and weary of it; the Lord therefore in merciemercy, hath giuen vsus variety, that when wee are wearie of one, wee may take another in hand, but on that I will not further ſtand.

Hence we are plainely taught. Doct. 9

That we may lawfully ſhew foorth our ioy and mirth in Pſalmes, and Hymnes, and ſpirituall ſongs, We may lawfully ſhew forth our ioy in ſinging Pſalmes and hymnes, and ſpiritual ſongs and we may lawfully make choiſe of Pſalmes and ſpiritual ſongs ſo as they fit our preſent occaſions.its lawfull for vsus (the Lord hauing giuen vsus occaſion) to ſing Pſalmes, and Hymnes, and Spirituall ſongs, and the Lord hauing giuen vsus variety of Pſalmes, hymnes, and ſpirituall ſongs, wee may lawfully make choiſe of Pſalmes and ſpirituall ſongs, and ſometimes ſing one, and ſometimes another; yea, its our dutie to make choiſe of ſuch Pſalmes as are moſt fitting our preſent occaſion, as we may and ought to come to God, as occaſion is offered, with petitions of diuers ſorts, with requeſts, interceſſions, deprecatiōs, complaints, &c. as the Apoſtle hath taught vsus. 1. Tim. 2.1. ſo we may p. 1066and ought to come to him with Pſalmes and Spirituall ſongs of diuers arguments, fitting preſent occaſions.

Touching the lawfulneſſe of ſinging Pſalmes, I hope, we doubt not, we hauehave Chriſt his owne example to warrant it, Mark. 14.26. And the example of Paul and Silas, Act. 16.25. & we hauehave the Apoſtle Iames his precept, Ia. 5.13. Is any meery, let him ſing Pſalmes. But for our choiſe that we are to ſing Pſalmes according to preſent occaſion, beſides the euidence of this text, reade Pſalm. 33.3. Dauid there bids vsus ſing to the Lord a new ſong; and againe, he repeates the ſame, Pſalm. 96.1. and Reuel. 5.9. The 24. Elders ſung a new ſong.

Quest. Happily ſome may ſay, if wee muſt ſing new ſongs to God, how then are Dauids Pſalmes fit for vsus to ſing.

Anſw. Anſw: Euen Dauids Pſalmes are new to vsus, when wee make choiſe of ſuch as are according to our new and preſent occaſions, and when we ſing them with new affections; for then though the words be old, yet the ſong is new to vsus, in the motions and affections of our hearts, and therefore we are to make choiſe of ſuch Pſalmes as fit our preſent occaſion, and to ſing them with new affections, I grant indeed, its lawfull at times, which wee ſet apart to that purpoſe, to ſing the Pſalmes of Dauid from the firſt to the laſt, one after another in order, but yet if the Lord offer new and preſent occaſion, wee are then to make choiſe of a Pſalme fitting the ſame.

Vſe. 1 This diſcouers to vsus a notorious wrong the Papiſts doe the people,A wrong which the Papiſts doe to the people diſcouered. for they reſtraine and limit the dutie of ſinging Pſalmes and ſpirituall ſongs only to certaine orders of men, and hold it a great offence and ſinne for the common ſort of people to ſing a Pſalme to the Lord; yea, they compell the people vnderunder them, to abiure the vſe of Pſalmes, which is a moſt wicked and iniurious thing.

Vſe. 2 Let vsus remember howſoeuer we may ſing the Pſalmes of Dauid, yet we are not to ſing them hand ouer head, p. 1067neuer conſidering what are moſt fit to bee ſung,We are not to ſing Pſalmes without regard of preſent occaſions and without new affections. as moſt doe, eſpecially in priuate, thou muſt make choice of ſuch a Pſalme as is moſt proper and fit for the preſent occaſion, and ſing it with new affections, and to that end thou art to call to minde, and conſider the new benefits and bleſſings, the Lord hath vouchſafed to his Church, to the place where thou liueſt, or to thee in particular, & as the Lord doth renue his graces and mercies, either towards his Church, or thy ſelfe, doe thou renue thy praiſes to him againe, and that in ſinging ſuch Pſalmes as are fit for the magnifying of his name for theſe mercies, and though the Pſalme or ſong bee olde in regard of the words and matter of it, yet let it be as a new ſong to thee in regarde of the motions and affections of thine heart, yea, ſometimes when thou art moſt merry, and haſt occaſion of great ioy, in reſpect of ſome outward bleſſing, as happily the marriage of thy ſonne or daughter, or the like, then make thou choyce, not onelyonly of a Pſalme wherein thou mayeſt praiſe God for that merciemercy,Note. but at ſuch a time as that, it will bee good for thee to ſing alſo ſuch a Pſalme as may ſerue to temper and moderate thy ioy.

Namely, ſuch a Pſalme as containes matter of griefe and ſorrow, thereby both to put thee in minde, what was or may bee in thee, and alſo, to ſeaſon thy ioy, with the remembrance of the ſorrow of Gods Saints. that is alſo fitting in reſpect of thy ſelfe, and thus thou art to bee wiſe in matter of choyce of the Pſalmes thou ſingeſt, for doubtleſſe, to ſing Pſalmes without wiſe diſcretion and choice, and without new affection, when wee hauehave new and preſent occaſions, is a profanation of them, and a taking of Gods name in vaine, and what belongs to them that ſo do? thou art able to remember the Lord will not hold him guiltleſſe that taketh his name in vaine, and if the Lord will not who ſhall then free thee from guiltineſſe and ſinne?

p. 1068Marke wee further, the Apoſtle ſaith, in Pſalmes and Hymnes and ſpirituall ſongs, ſinging them with a grace in in your hearts vntounto the Lord.

Doctr. 10 Where we may plainely ſee that the matter of our ſinging (if wee ſing a ditty) muſt bee either ſuch ſongs as are already made,The matter of our ſinging (if it be a ditty) muſt be either ſongs already found in the word of God, or ſuch as are compoſed according to the word. and found in the word of God, or ſuch as are compoſed according to the worde, it is lawfull for vsus to ſing other ſongs beſides Pſalmes, but our ſongs muſt bee ſpirituall, that is, ſuch as are compoſed according to the word of God, and containe ſpirituall matter.

Hence it is, that the Apoſtle, before his exhortation, in effect the ſame with this Epheſ. 5.19. he ſets theſe words verſe the 18. bee not drunken with wine, wherein is exceſſe, but bee fulfilled with the ſpirit, as if hee had ſayd, as drunkards when they are full of wine and ſtrong drinke then they vſe to belch and bellow out, according to the folly and rottenneſſe of their ſtinking hearts, carnall and filthy ſongs, and rimes, ſo looke that thou bee fulfilled with the Spirit, that from the motion of the Spirit, you may ſing ſongs ſutable to ſuch a moouer, containing matter ſpirituall and heauenly.

Reaſon. Let the matter of your ſongs bee ſpirituall, and indeede there is reaſon for this, becauſe the end of our ſinging muſt bee to ſtirre vp ſpirituall ioy, that wee may with ſpirituall alacrity and cheerefulneſſe goe about good duties, therefore doubtleſſe the matter of our ſinging muſt bee either ſuch ſongs as are found in the word of God, or compoſed according to the word containing ſpirituall matter.

Vſe. This therefore meets with all obſcene, ribald and filthy ſongs and ſonnets,All obſcene ribald, and filthy ſongs condemned. which are too common in the world, all amorous ballads of louelove and lightneſſe, that containe matter of filthineſſe, and ſauour of nothing but the fleſh, they are heere condemned, and if the vſe of them, then certainly, the buying and ſelling of them is vtterly vnlawfull,Note. yea, they are more fit for Sodome and the ſtewes, then for a Chriſtian common-wealth, yet they are commonly p. 1069bought and ſold, and people run after them with greedineſſe, and what is their plea forſooth, they muſt needes hauehave ſomething to paſſe away the time, and to make them merry, alas poore ſoules, their mirth in ſuch things, is but as the mirth of poore priſoners, who happily are frolicke ouer night, and the next day are brought foorth to iudgement, are arraigned, condemned, and ſhortly after come to bee executed: if thou wilt needes be merry, let the matter of thy mirth bee ſpirituall, make thy ſelfe merry in ſinging Pſalmes and Hymnes and ſpirituall ſongs, that mirth will bring ſound and laſting comfort, whereas in the middeſt of the other mirth, the heart is many times heauie, and the end of that mirth is heauineſſe, yea,Prou. 14.13.Prov 14:13 the ſongs and laughter of fooles (and ſuch are all they that delight in filthy ribald ſongs) it is (as the Preacher ſaith, Eccleſ. 7.8.) but as the noyſe of thornes vnderunder the pot: it makes a crackling and blaze for a ſhort time, and it is ſuddenly gone. oh then, let the matter of thy ſinging be ſuch as may ſtirre vp ſpirituall ioy in thee, and bring forth ſuch comfort as may laſt for euer.

In that the Apoſtle ſaith in Pſalmes, and hymnes, and ſpirituall ſongs ſinging with a grace in your hearts vntounto the Lord, further note we

That as the voice and tongue is one ſpeciall inſtrument and meanes to glorifie God,Note. and ought ſo to be vſed at all times, ſo chiefly in ſinging of Pſalmes.

But I paſſe from that, and come to conſider the maner of our ſinging in theſe words (with a grace in your hearts to the Lord) where firſt we are taught.

That in ſinging Pſalms and hymnes and ſpirituall ſongs, Doctr. 11 our hearts muſt goe with our voices and tongues,In ſinging of Pſalmes and ſpiritual ſongs our hearts muſt goe with our voyces. our ſinging muſt not be only with the voice, or riſe only from the throat, but it muſt proceed from the depth of the heart, we muſt ſing Pſalmes and holy ſongs with vnderſtanding, and with an holy feeling in our hearts, our hearts muſt p. 1070bee cheerefull in ſinging, euen poſſeſſed with heauenly ioy, and affected according to the matter that wee doe ſing.

And for further clearing of this, that the exhortation of Dauid Pſal. 33. ſerues directly, where hee ſayth, ſing cheerefully with a loud voyce, as if he had ſayd, ſing not only with a loud tuned voyce, but with inward affection and cheerefulneſſe of heart, and that alſo of the Apoſtle, Eph. 5.19. ſpeaking to your ſelues in Pſalmes, and hymnes, & ſpirituall ſongs, ſinging, and making melodie to the Lord, in your hearss, the word tranſlated (making melody) ſignifieth making muſicke as with a ſweet inſtrument, thereby plainely teaching vsus that when we ſing Pſalms there muſt be as well muſicke in our hearts as in our mouthes, yea the chiefeſt melody muſt be in our hearts, our hearts muſt hauehave a gracious and ſweet feeling of that wee ſing, and it muſt affect our ſoules with ſpirituall pleaſure and delight.

Reaſon. 1 For why? moſt of the Pſalmes are meditations, and therefore our hearts ought to bee exerciſed in them accordingly, when we ſing them our hearts muſt be full of heauenly meditations meditating and thinking on the matter of them.

Reaſon. 2 But a more generallmore generall. reaſon and ground of this duety is this, it is in ſinging of Pſalmes as it is in praying, for many times Pſalmes and prayer hauehave the ſame matter, and dif…er onelyonly in manner of vttering Now in vocall prayer there muſt bee a lifting vp of the heart, together with the voyce whence it was that Hezekiah bid Iſaiah lift vp his prayer to God. 2. King. 19 4. And if the heart be not lifted vp, together with the voyce, and mooued according to the matter of the prayer, ſurely the prayer is but lippe labour, whereof the Lord complaines, Iſai. 29.13. So it ought to be in ſinging of Pſalmes, the heart muſt bee ſtirred vp and …ffected according to the matter that is ſung, elſe is the ſinging but lippe labour and diſpleaſing to God, and this p. 1071condemnes that manner of ſinging, commonly vſed among the Papiſts (namely) their ſinging in a ſtrange and Vſe. 1 vnknowen tongue,Singing in an vnknowen tongue, and that manner of ſinging of Pſalms, wherin the words and ſentences are broken and deuided, is not iuſtifiable. for how can the heart bee affected with, and according to the matter that is not vnderſtood? it is not poſſible, yea, this condemnes that manner of ſinging Pſalmes, wherein the wordes and ſentences are broken and deuided, and one ſillable or word is runne vponupon, with ſo many diuiſions, as the ſence is darkened, and the ſinging onelyonly feedes the eare with a pleaſing tune, but it fits not the heart with any good affection that manner of ſinging, though it be of Pſalmes and ſpirituall ſongs, ſeruing onelyonly for the tickling and delight of the eare, cannot be iuſtifiable by the word of God.

Againe, is it ſo, that in ſinging of Pſalmes, our hearts muſt goe with our voyces, & our harts muſt hauehave in them a gracious feeling of that wee ſing, and according to the matter bee ſtirred vp and affected, when we ſing Pſalmes, and muſt there be a melodie in our hearts, aſwell as in our mouthes.

Oh then take we notice of it, that for the moſt part our Vſe. 2 ſinging of Pſalmes, is not as it ought to bee,Our failing in in the manner of ſinging of Pſalmes, diſcouered. doe not wee many times, when wee are ſinging of Pſalmes, either in priuate or publique, thinke of nothing leſſe, then of the matter wee ſing; are not our hearts, euen then wandering after our eyes? yea, are they not many times ranging and rouing abroad, and farre remooued from it? and how bee our hearts affected in time of our ſinging, to inſtance in ſome particulars.

Doeſt thou when thou ſingeſt,

I lift mine heart to thee,

my God and guide moſt iuſt, Pſal. 25.

Doeſt thou then lift vp thine heart and ſoule to the Lord in heauen? or rather, are not thy thoughts depreſſed and kept downe by earthly cogitations, and thou haſt not ſo much as a thought of that glorious Maieſty? and when thou ſingeſt out of the 19. Pſalme.

p. 1072That the hony and the hony-combe are not ſo ſweet as the Law of God, art thou ſo affected toward the word & commandements of God? I feare mee in the moſt of vsus, there is no ſuch matter, we ſing and ſound it out that the word is moſt ſweet and precious, but in the meane time, our hearts hauehave no feeling of the ſweetneſſe of it, is this to ſing Pſalmes, with a grace our hearts? no, no, ſuch manner of ſinging is rather graceleſſe.

Vſe. 3 And we muſt learne to reforme it, and remember thou whenſoeuer thou ſingeſt a Pſalme,Our hearts muſt be full of heauenly ioy, and affected according to the matter of our ſinging, when we ſing Pſalmes. thine heart muſt goe with thy mouth, and thine heart muſt be full of heauenly ioy, and ſtirred vppe and affected according to the matter thou ſingeſt, and if it be not ſo, ſurely, then thy ſinging is but lip-labour, and highly diſpleaſing to God: that thou mayeſt therefore ſing with grace in thine heart; come to that holy exerciſe prepared, be able to ſay with Dauid, Pſal. 57.7. my heart is prepared, O God, my heart is prepared, I will ſing and giuegive praiſe.

Queſt. And it thou aske me when thy heart is prepared.

Anſw. I anſwer, when the aſſurance of thy ſinne pardoned, the perſwaſion of Gods fauour towards thee, the hatred of ſin, the louelove of the life to come, and the like, doe ſtirre thee vp to the ſinging of Pſalmes, and looke that thine heart bee thus turned and and prepared, that thy ſinging may come from the inward affection of thine heart, as the chiefeſt inſtrument of that heauenly muſicke, and know wee this, when men are not affected according to the matter that is ſung,Motiues to ſtirre vsus vp to this duty. nor hauehave their hearts full of heauenly ioy in ſinging of Pſalmes, it argues plainely their hearts are not right within them.

And againe, as verball praiers thorough the iuſt iudgement of God bring men to great blockiſhneſſe, ſo vocall ſinging, ſinging onelyonly with the voice and not with the heart will in time bring an exceeding deadneſſe and dulneſſe on men, that they ſhall ſing onelyonly vponupon cuſtome and faſhion, without any feeling at all, and therefore labour p. 1073thou to prepare thine heart, and to ſet thy heart in tune, when thou art to ſing Pſalmes, that ſo thou mayeſt ſing with a grace in thine heart, euen with ſurpaſſing heauenly delight, and that thine heart may bee mooued and affected, according to the matter which thou ſingeſt.

The next thing heere required by the Apoſtle in our ſinging Pſalmes is:

That it bee to the Lord, ſinging with a grace in your Doctr. 12 hearts to the Lord, ſo then our ſinging of Pſalmes and ſpirituall ſongs muſt bee onelyonly to the praiſe and glory of God,Our ſinging of Pſalmes & ſpirituall ſongs muſt be onelyonly to the praiſe and glory of God. Reaſons euen with reuerence to his great and glorious Maieſtie, and with acknowledgement of all honour and praiſe to bee due to him alone, for why, ſinging of Pſalms is a ſpeciall part of Gods worſhip, and therefore may not be yeelded to any other but the Lord alone.

And againe, to hauehave Pſalmes ſung to him, is a ſpeciall part of the Lords glory, which hee will not communicate to any creature, man or Angel, no, not to the humanity of Chriſt, though that bee exalted farre aboue the Angels, howſoeuer indeede it is true, that wee may ſing Pſalmes to Chriſt, and call on him in prayer, yet our ſinging and praying to him, muſt bee as hee is foreign,Note. God and man in one perſon, his humanity is not to bee worſhipped with religious worſhippe, for it ſelfe, or by it ſelfe, becauſe by it ſelfe it is a creature, but as it is perſonally vnited to the God-head, and as it is part of that perſon which is, true God, ſo the humanity of Chriſt is to bee worſhipped with one and the ſame worſhippe, that the God-head is as appeares plainely, Hebrewes the firſt and the ſixth, it is there ſayd, that the Angelles muſt worſhippe the firſt begotten ſonne of God, brought into the world, that is, Chriſt God and man, (but that by the way.)

Hence it is cleare that no part of religious worſhippe is to be giuen to the humanity of Chriſt apart and ſeuered from his God-head, and therefore Pſalmes are not to bee p. 1074ſing to his humanity alone, and if not to the humanity of Chriſt, then much leſſe to any other creature, and it prooues it ſtrongly that our ſinging of Pſalmes muſt bee directed to the Lorde and to his praiſe and glorie alone.

Vſe 1 And heerein are our aduerſaries the Papiſts iuſtly to be taxed,The Papiſts taxed for ſinging ſongs of praiſe to the Virgin Mary. as in praying ſo in ſinging they offend, little regarding to keepe within compaſſe of this duty, in their maſſe booke wee finde they hauehave ſongs of praiſe to the Virgin Marie, in which they blaſphemouſly call her their mediatrix, and ſay ſhe is placed in the throne with God the Father, and that ſhee raignes with God, yea they ſing to her that ſhee is the mother of grace, the fountaine of mercy, with a number of like praiſes that they ſing to her moſt wickedly, and moſt blaſphemouſly; for there is no meere creature either in heauen or in earth worthy to bee ioyned with God, and to hauehave any part of diuine worſhip, ſuch as is ſinging of Pſalmes, and ſpirituall ſongs, hee is God ouer all, and hee alone is to bee magnified and praiſed for euer.

Vſe 2 And for the vſe of this to our ſelues, we muſt remember to whome the ſinging of Pſalmes muſt be directed (namely) to the Lord,Wee muſt remember to direct our ſinging of Pſalms to the praiſe of God. ſay thou with Moſes, Exodus 15. I will ſing vntounto the Lord, who is the fountaine of all the good things I enioy, when thou haſt occaſion to reioyce for ſome bleſſing of God vouchſafed vntounto thee, and to ſhew forth thy ioy by ſinging of Pſalmes, then ſing not to thy ſelfe, that is, in thy ſinging hauehave not reſpect neither looke thou to thine owne wit or paynes, as if thine owne wit or paines had beene the onelyonly cauſe of that bleſſing, nor yet to thy friends and meanes, to thy fortune, to thy bagge or baggage, nor to any other thing, let no creature robbe God of his right, ſing thou to the Lord, and direct thy ſinging to him alone, euen to the praiſe and glorie of his name alone, who alone is the author and giuer of euerie good gift.

p. 1075One thing in generall may bee further gathered from theſe words, (In Pſalmes, and Hymnes, and Spirituall ſongs, ſinging with a grace in your hearts to the Lord) (namely this) it is cleare by this text.

That the exerciſe of ſinging is lawful if it be both for matter and manner, as the Apoſtle hath heere ſet downe, if the matter be a Pſalme, or a Hymne, or a Spirituall ſong, and if it bee with grace in our hearts to the praiſe of God, then no queſtion of it, ſinging is lawfull. Doctr. 13

Hence by proportion we may gather, that playing vponupon an inſtrument of muſicke is alſo lawfull; yea, the harmony of many muſicall inſtruments together, is a lawfull thing; if it be rightly vſed,Playing vponupon an inſtrument of muſicke, & the harmony of many muſicall inſtruments together, is a lawfull thing if it be rightly vſed. and as it ought to bee, and that it is lawfull, the excellent vſe of it makes it manifeſt, its of vſe to ſtirre vp ſpirituall ioy and cheerefulneſſe in the heart. Wee reade 2 King. 3.15. that when that great Prophet Eliſha ſaw his minde, thorow the zeale to Gods glorie troubled in reſpect of the King of Iſrael, he called for a minſtrel, and ſo by meanes of his playing his minde was refreſhed, and the heat and zeale of his affection was ſtirred vp to ſpeake the word of God And hence it is, that we vſe to ſing a Pſalme before the Sermon,Note. it is not a matter of complement to grace the action, but to ſtirre vp our hearts more cheerefully to ſpeake, and heare the word of God; and therefore, doubtleſſe, muſicke either in ſinging, or playing on inſtruments, being of ſuch excellent vſe, is a lawfull thing and may be vſed, if it be rightly vſed, and that wee are eſpecially to looke vntounto, that wee vſe it aright.

Some may ſay, how is that, Queſt. when doe wee rightly vſe it?

I anſwer,Anſw. The right vſe of Muſicke. when we vſe it to a right end, with moderation and in due ſeaſon, when we vſe it to ſtirre vp ſpirituall ioy, & to make vsus more fit to glorifie God, and to walke in our callings, and when we vſe it moderately, not making of a p. 1076recreation an occupation, not playing to play, (that is) not ſuffering our hearts to bee ſtollen away, and ſnared in the pleaſure of our muſicke, and when we vſe it ſeaſonably, not vſing it when we ſhould be otherwiſe exerciſed, as in praier, in hearing the word, in meditating on that we hauehave heard.

Ʋſe. And in theſe reſpects, if we duly examine our ſelues, we ſhall finde that moſt of vsus are faulty,Reproofe of thoſe that abuſe muſicke. and iuſtly to bee reproued; it is (no doubt) with many of vsus, as it was with the people in Amos his time, Amos 6.5. They make Dauid their defence for muſicke abuſed; yea, doe not many vſe muſicke, not to ſtirre vp ſpirituall ioy, but to ſtirre vp their wanton luſts, tripping and dauncing after their muſick wantonly, and immodeſtly; yea, and that exceſſiuely, euen ſpending whole daies and nights, and that in Tauerns, and like places? Yea, doe not many thus vſe it on the Sabbath day? What is more common then at our weddings on the Sabbath day, to doe as the people did, Exod. 32.6. To eat and drinke, and to riſe vp and play, and then to attend to our muſicke, and to dally and daunce? Yea, ſome thinke they may lawfully doe it when the publike exerciſe is done, then they think they may follow their dauncing and gaming: but know thou whoſoeuer thou art, that ſo doing, thou keepeſt a day, not to the Lord, but to the Deuill, and thou doſt then more diſhonor God and hurt thy ſelfe, then in any day of the weeke beſides; remember it therfore, that thou maieſt lawully vſe muſick if thou rightly vſe it; if thou vſe it to a right end, to ſtir vp ſpiritual ioy with moderation and in due time and ſeaſon; & if thou faile in one or more of theſe circumſtances thou doſt abuſe it, and ſhalt one day anſwer for the abuſe of it; yea, without repentance the Lord will iudge thee, as that euill ſeruant, Matth. 24 49. who is there ſaid, to eate and drinke with the drunken, its lawfull to eat and drinke, but if men eat and drinke with the drunken (that is) exceſſiuelie abuſing their meate and drinke, they ſhall receiue an heauy doome, ſo if thou abuſe thy muſicke, which may be p. 1077lawfully vſed, without repentance for that ſinne, thy portion ſhall be with hypocrites.