The Substance of Christian Religion, Lecture 1
THE SUBSTANCE OF CHRISTIAN RELIGION.
The first Lords day
Psalm 4. vers. 6, 7, 8.
There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us. 7. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. 8. I will both lay me down in peace, and sleep: for, thou Lord, onelyonly makest me dwell in safety.
THe scope of this Psalm is, to teach us by the example of David how we ought to carry our selves, when we are compassed about with the greatest dangers. Now, two things are here performed by David, which make up the two parts of this Psalm. First, He prayeth for the turning away of imminent danger, verse 1. Secondly, He setteth out the effect of this his prayer, in the strengthening of his minde, which he attained to by this means: and of that in the rest of the verses.
This confirmation is declared by a double reason, First, By an adhortation, which he useth towards his enemies, vers 2, 3, 4, 5. Secondly, By a profession of his confidence that he had in God, from the sixth verse to the end of the Psalm. In this profession of his confidence, the Royal Prophet sheweth, that he places his chief felicity in Gods favour towards him. And this profession is, first illustrated from a comparison with a very unlike and vanishing care of worldly men, that they have concerning their owne happinesse or felicity, verse 6. Secondly, From the effect of Gods favour; to wit, that it brings with its self wonderfull gladnesse to the mindes and consciences of those that have received it, verse 7. In which words the reason and cause is given of the former confession. And then this gladness is illustrated by a comparison of a less joy or gladness, which yet by the world is taken for a full joy; and that is, the joy that arises from the plenty and abundance of the goods of this life, verse 7. Lastly, this profession of the Prophet is illustrated from another effect, that it brings with it, to wit, security and safety from fear, and all cause of fear; the true cause whereof is placed in Gods protection, ver…. 8.
That all these things may be the better understood, we must know and observe, for the explication of the words, that by many in this place, all are understood▪ because what is here attributed to many, … to all. Secondly, That by the word, … …, is not heer understood properly an externall and vocall sp…ech, but the inward affections, desire, and endeavour; because this saying is affirmed of such also as abstain from outward speech, and perhaps cannot speak. Thirdly, That by this exclamation [Who will shew us any good?] a vehement desire is imported. Fourthly, That by good, all and every thing is understood, which appeares delectable, whether it seem profitable, pleasant, or any other way desirable. Fifthly, That by lifting up of Gods countenance upon us, by a constant phrase of Scripture is understood, the communication and manifestation of Gods gratious presence and favour; for it is a metaphor or speech that seems to be borrowed from the Sun arising and spreading abroad the beams of his light, whereby he brings a certain lif… and gladness to all creatures here below.
Doctrines from hence arising.
Doct. 1. Our chief felicity and happiness ought above all other things to be regarded and sought after, and that throughout our whole life.
This Doctrine is thus raised and gathered; In that David proposeth this, as his onelyonly comfort which he regarded in the time of his affliction, and which he would regard all his life time. Now by the chief good▪ that properly is to be understood, wherein our felicity consists; in which felicity, is contained an affluence or fulness of all desirable good things. And this chief good, as it is imperfectly here attained to, and possessed in this life, is properly called our consolation, or comfort: It is called Comfort, because it is that, which as it were strengthens and comforts the minde, and makes it strong and firm against all oppressing pains, griefs and terrours, for consolation or comfort is properly a mitigation of pain and grief, or a remedy against sorrow and fear.
Reason 1. The first reason of this Doctrine, is; because in this chief good the end of our life doth consist; and the end in all things is chiefly to be looked on; because whosoever doth any thing not in order to a fixed end, he doth it but rashly, and without reason. So he also, who lives without having his eye still fixed upon his chief good, lives but rashly and at randome, and like unto a brute and unreasonable creature.
Reas. 2. Is, because from the regard we have to this end, all our actions are to be governed; whereof these onelyonly can be called right, which, as it were in a right or streight line tend to this end; and all others are wrong, and like crooked lines, or bypathes turning out of the right, and streight way. He therefore that lives without regard to this chief and last end, doth just as he, that intending to shoot at a Butte, would not yet look at the mark, but let his Arrow loose at randome; or as he that would commit his Ship to the wind and waves, never looking to the load-starre, or having any care of the haven whereunto he would arrive.
Reas. 3. Because the chief good is of chief excellency and worth, and therefore also deserves to have the chief place in our thoughts, studies, and cares. Whoso therefore neglecting this, suffer themselves to be taken up with other things, ▪are like unto children, who misregarding commonly things of … worth, busy themselves altogether with … ▪
… The use of this Doctrine is for reproof, against such as seldome or never think of the end and mark▪ whereunto their life should tend; and are not carefull about that perfection▪ and chief good, whereunto they ought mainly to contend; and such mens lives are neither Christian nor rational, but rather brutish and bestial.
Doct. 2. Is this, That a mans chief good or happiness cannot be found in the goods of this life.
And this is gathered from verse 6. where this opinion of worldly men, that it may be found in such things, is rejected, as vain. The meaning of the Doctrine is, that a mans happiness consisteth not either in riches, or in honours, or in renown, or in power, or in any goods of the body; nor yet in pleasure, nor in any perfection of the minde, nor in any other the like created good.
Reas. 1. Because such goods do not make the man himself good, and therefore neither can they make him happy; but they are common to the worst of men, as well as to good men.
2. Because such goods are oftentimes the instruments and means of sin and misery.
3. Because there is none of them, which ought not to be referred to a further good: therefore in them cannot consist the last, chief, and perfectest good.
4. Because none of them can perfect the soul and spirit of man.
5. Because most of these goods are common to beasts with men; and yet beasts are not capable of happiness.
6. Because oftentimes it is a mans vertue and perfection to neglect and contemne such goods; so that such are the best and perfectest men, that make least account of these outward and worldly goods.
Use. The use is of reproof against such, who esteem as much of these goods, seek after them as lawfully, keep them with as great care, when acquired, and are as loath to leave them, as if they placed their true and onelyonly bliss and happiness in them.
Doct. 3. Is, That our true and chief good consists in our union and communion, that we have with God.
This is gathered from these words; Lift up the light of thy countenance upon us, O Lord. The meaning is, that God himself is our true chief good, as well effectively, as objectively; because he alone makes us happy, as the efficient; and makes us happy in himself, as the object; that is, by communicating himself unto us, according to that modell of the Covenant; I will be thy God: I will be thy rich reward: And that our communion with God, is our formall or inherent happiness, which is wont to be called the vision o… seeing of God, and the beatificall vision. Now to see God, in Scripture-phrase, signifies not either the sight of the eyes, or the bare speculation and beholding with the understanding, but the full fruition and enjoyment of God, as farre as … makes for our blessedness. And to this fruition and communion we attain by Jesus Christ our Lord; and therefore this consolation must be referred to Christ, as to its cause; and all that belongs to our happiness, must be acknowledged to come by him.
Reas. 1. Because there is nothing else that can bring … & solid quiet & peace to our soules, or satisfie … … of the nature of man; for all other things … well noted by Isa. 35. 2. to be things unsatisfa…; where also on the contrary, the fat and … … of our soules, is said to consist in this … communion. And this same in like manner is preached unto us in severall places of the Psalms, That … the Lords House, that is, in the communion that we have with God, our soules are filled as it were with f…t and marrow, Psal. 83 6. and 65. 5. And as any naturall body, out of its own place, hath never that kindly and naturall rest which it desireth: So also man standing without God, is as it were out of his own place, and so cannot rest with true and solid contentment. Also as nothing which is less can fill up the whole capacity of a vessell that is bigger; so nothing that is worldly can … up the capacity of our soules, and that because our soules are of an higher and larger capacity, than … whole world is.
Reas. 2. Because there is no other thing without or besides God, which for its self, is in the last place to be desired; For all things ought always to be referred to God, because he is the first efficient and last end of all things. Therefore as one going a journey, can never perform it, so long as he stayes at half the way; but ought to proceed to the end thereof: So they, that stick either at any creature, or at any worldly matter, which are but parts of the way, whereby we ought to be led unto God; can never arrive at the end and perfection of their life.
Reas. 3. Because there is no other independent good; for he that trusts in him, that depends on another is not sure in his trust, because the other is uncertain, in that he depends upon anothers pleasure.
Reas. 4. There is no other good, that can be imparted to all, and every man together and at once, that are heires of happiness: For that which is wholly communicated to all, and every one at once and together, ought to be infinite.
Reas. 5. Lastly, There is nothing else, which either in it self is free from all mixture of imperfection, or can keep us free from all kinde of evill, or make us partakers of all sorts of good.
Use 1. Of Exhortation, to seek God and his face and favour above all things else whatsoever.
Use 2. Of Comfort for the faithfull, who have God for their God, in Christ; for they are partakers of that chief good, and so are truly blessed or happy, whatever otherwayes befall them in this world.
Doct 4. Is; That joy that the faithfull have from the commi…ion that they have with God, in its sweetnesse, surpasses all other humane delights and Joyes.
This is gathered from vers. 7. and from 1. Pet. 1. 8. from these places this Doctrine may be illustrated and cleared, as from the place cited, and such like.
Reas. 1. Because this joy is about the true and chief good; and other worldly joyes are either about false and counterfeit goods; or about such, as in comparison of the chief, are but light and of no great value. There is a great difference between these joyes as is between the phansie and affection of a childe, that is moved by the picture, or resemblance of meat or drink, or of some other delightfull thing; and that affection▪ that men feel in themselves arising from the use of convenient & … meat & drink, after great thirst & hunger.
… ▪ …. Because the conjunction and presence … this good, is …ost intimate and inward to our … ▪ for it doth not onelyonly tickle the senses, whether external, or internal; but it also seizes upon and possesses the soul it self, and spirit of our mind. Hence it is also, that in Scripture, Ps. 103. not onelyonly the soul, but all that is in a faithfull man, is said to … in God. In this respect, there is as much difference between this spiritual joy, and that worldly gladness that arises from other things, as is between the small besprinkling of the earth, with the Morning or Evening dew, and the through wet…ing of it with a plentifull and seasonable rain.
Reas. 3. Because all other worldly joyes are … ding, temporary and but for a moment; and doe often end in mourning and sorrow: Whereas, that spiritual joy endureth to eternity, as doth the good, from whose possession it ariseth: In this regard also, there is as much difference between this spirituall joy and gladness, and that of this world, as is between the flame of straw, or of thorns burning under a Pot, and the light of the Sun it self.
Reas. 4. Because worldly joy is overcome and interrupted by the travails and afflictions of this life, and much more by terrours and anguishes of Conscience: but this spiritual joy doth so overcome all other afflictions and swallow them up▪ that not onelyonly it makes a man to rejoyce while he is in them, but also to rejoyce of them and for them, Act. 5. 41. Iam. 1. 2.
Use 1. Of Admonition, That we suffer not our selves to be deceived by the pleasures and delights of this world, so that they may not in the least take us off from seeking of God; as the Apostle saith, That the afflictions of this world are not worthy that eternal weight of glory, which we expect in heaven: For indeed we ought to think of the pleasures of this world, as not worthy to be compared with that spiritual joy, whereunto we are called in Christ, and in our God through Christ. For such as are led away by the pleasures of this life, from seeking that solid joy in God, do as if they should rest in the smell of meat or drink, and should so think to feed themselves, neglecting the solid food it self, untill they perish for …inger.
Use▪ 2. Of refutation against that carnal imagination of the world, whereby many think that there is no joy nor gladness in the practice of godliness, and so they shun godliness, and the care of it, as that which is full of sadness and melancholy: But the Scriptures teach otherwayes, that the godly are called to this, that they may alwayes rejoyce, Phil. 4. 4. and that they alwayes are as it were, feasting with all gladness, according to that of Solomon, Prov. 15. 15. The proper cause of this errour is, ignorance & a depraved sense of their sins, … in this like unto an herd of swine, who make it their greatest pleasure and delight, to wallow in the ….
Use▪ 3. Of Consolation for the godly, in that … their outward condition is, yet they have … of more true joy, than can be either felt, or understood by worldly men.
Use 4. Of Exhortation, that striving with our utmost indeavour, we must labour more and more to receive, and be sensible of this joy. Now the mean…, which we ought chiefly to use for attaining and … thereof, are these; 1. We must in good … remove all hinderances of this joy; that is, that by repentance & a real amendment of life, we … cleanse and disburthen our selves of our sins. … We ought to have a true care, that we daily make more sure and constant to our selves our union and communion with God, by diligent examination and confirmation of our faith and hope. 3. That we … much and often exercised in the religious meditation of Gods Promises, which promise all good things to such, as have God for their God. 4. I… … duceth much to this purpose, if in our selves we exercise and excite this joy, in and by the daily praise of Gods name; that is, as well in private as publick thanksgiving, coming from the bottom of our heart, for all those blessings, with which God hath blessed us in Christ Jesus.
Doct. 5. That this joy… and this comfort brings a certain holy security to the consciences of believers.
This is gathered from the last verse of the Psalm. And this is that security, wherein the Apostle …oasts and glories, Rom. 8. If God be for …, who … be against us, &c. For I am perswaded that nothing can separate me, &c. And David every where in the …; Why do I fear? God is my rock, &c. This security differs much from carnall security, wherein men of this world lye and sleep. 1. Because true and praisworthy security is grounded upon true faith, and not upon vain imagination. 2. Because it is bred in us by the Word and Promises, and by the preaching and knowledge of the word of God: It doth not proceed from traditions or mens dreams, and customes in sin, as that doth. 3. Because this security relies alwayes upon Gods protection, as it is in the Text, Thou onelyonly makest me, &c. it doth not rely on outward means, or on our own strength and wisdome. 4. Because this security is fed, cherished, and advanced by diligent use of calling upon Gods name, and of all other means that God hath prescribed and appointed us
Reas▪ 1. Because Gods protection secureth believers from all evill, at least from the sting of it, by reason whereof it is onelyonly truly evill; for God hath all things, both evill and good in his own power.
Reas▪ 2. Because Gods presence brings all other good things with it, for God is so good in himself, that in himself virtually and eminently he contains all things, that can be called good.
Reas. 3. Because Gods goodness towards believers is unchangeable, so that there can be no danger of the changing of this happiness into misery.
Use, The use of this Doctrine, is for consolation to the faithfull, to wit, that from this ground they … and ought to depend upon God; and lay aside all those anxieties, whereby they may be discouraged from adhering to God with joy and gladness.