Forty Sermons, Sermon 23
SERMON XXIII.
PSAL. 119. 96.
At Boſton, at Mr. Francis Empſon's Daughters Funeral.But thy Commandment is exceeding broad.
IN this Verſe we have the exceeding Perfection of God's Word ſet out, by comparing it with the fading Shortneſs and narrow Scantneſs of all other outward Perfections. I have ſeen an end of all Perfection: But thy Commandment is exceeding broad. Upon a like Occaſion I have ſpoken of the Shortneſs and Scantneſs of other Perfections out of the Firſt words, I have ſeen an end of all Perfection.
I come now to ſpeak to that, which is eſpecially intended in the Text; The large Extent and never-ended Length of God's Word: Thy Commandment is exceeding broad.
The Point is: That in the end of all other Perfections God's Doct. Commandment is, and a Child of God may find it exceeding broad. In which two things to be explained. 1. What is meant by God's Commandment. 2. What by it's Exceeding breadth.
Firſt, For the firſt, What's meant by Commandment: You muſt remember, that God's Word in this Pſalm (in which the Pſalmiſt intended to ſet out the Glory of it to the full) is called by diverſe Names; all which in themſelves have their diſtinct Vide Calv. Bucer. Heresback & alios in praefat. ſuis in hunc, Pſalmum. ite. Tho. Cartwright. in Prov. 19. 20.Significations, as either ſignifying ſome diſtinct parts of the Word, or the ſame Word under different Notions and Conſiderations. So ſometimes it's called his Law, Word, Truth, Way, Righteouſneſs; his Precepts, Teſtimonies, Judgments, and here Commandment.
The diſtinct Opening of every which word would now be too long; and though uſeful even to you, yet ſo as would hinder Speech about that, which, at leaſt at this time, may be more ſeaſonable. It will be ſufficient for our preſent Satisfaction that moſt agree, that all theſe Words in the main ſignifie the ſame thing, namely, the Word of God in the Extent of it, whether Commands, or Promiſes, or Threats: And ſo in this Text, though called by the Name of a Commandment, yet he means the whole word, or any part of it; whether a Commandment, as the word here uſed properly ſignifieth, or a Threat, or a Promiſe, for both are Virtual Commands: God's Threats virtually command us to Fear, and his Promiſes virtually command us to Believe. And ſo God's Word, his Commandments, his Threats (eſpecially in reference to the Pſalmiſts preſent Meaning and Occaſion) his Promiſes are exceeding broad.
Secondly, What's then meant by this exceeding Breadth? What we tranſlate exceeding broad, the Vulgar and the Antients according to their uſual Tranſlation of this word, and not in…legant, read Latum nimis, Too broad. And indeed it's too broad for us poor ſhallow weak Creatures, fully either to comprehend, or fulfil; And ſo the Hebrew word foreign ſignifieth an Exceſs in whatever thing it's added to; and accordingly our Tranſlators, as in the Comparative, read it exceeding Broad; indeed, exceeding all length and breadth of other Perfections. But withal we muſt know, that this ſame word in Hebrew Language, which hath no ſuch degrees of Compariſon (as other Languages have) expreſſeth not only the Comparative degree; as though God's Commandment were only exceeding broad; that is, much broader than other Perfections: But it's one of the ways by which they expreſs their Superlative degree, ſo that his meaning is, that it's Vide Martinium, lib. 2. Cum nomine adjectivo efficit ſuperlatirum. Schinler in voce foreign.not only exceeding broad, broader in the Comparative, but that it is exceeding broad, broadeſt of all, in the Superlative.
But ſtill you will ask, But wherein conſiſts this Comparative, Superlative exceeding; yea, even Exceeding, exceeding breadth of God's Word?
Some *Climacus. Talmudici finxerunt quemlibet locum poſſe 70 modis enarrari. Bucer.have conceived, that God's Word is here ſaid to be exceeding broad, by reaſon of the multiplicity of Senſes that it bears (as they ſay, and as the Papiſts urge) who make it not only to have as many Senſes, as there are Differences in the Hebrew, Greek, and vulgar Latine readings: But (which is worſe a great deal, and no better than Blaſphemy) as many (if you will believe their Cardinal Cuſa) as the Church in ſeveral Ages and See Bancrofts Sermon at P. Croſs.upon ſeveral Occaſions, ſhall be pleaſed to put upon it, i. e. It ſhall have as many Senſes, as they Fancies and Fetches; and ſo juſtifie Pighius his Blaſphemy, who called it a Noſe of Wax, which they may draw out or put together, and alter and change as they think good. I abhor, and ſo I know do you all, theſe Blaſphemies. God's Word is not ſo Broad. But yet I thus far yield, that it's a ſafe way of interpreting Scripture, to take it in as broad and large a Senſe, as (all things conſidered) it will bear. And if I do ſo in expounding this place, it ſelf will bear me out in it; for it ſaith, that God's Commandment is exceeding broad.
Exceeding broad therefore, becauſe every way broad, reaching to all Perſons; in its Commands awing the greateſt Kings, and in it's Promiſes comforting the pooreſt Begger.
Reaching all Conditions, Proſperity, v. 14, 72. Adverſity, v. 54. Al… Sexes, Times, Places, all parts of body, faculties of Soul, Actions of both, and Circumſtances of thoſe Actions. I cannot exemplifie them all. If you will go no further than this Pſalm, and but mark what's ſaid of it in the ſeveral Verſes, you ſhall find more than I ſay.
It's Life, v. 93. Comfort of Life, v. 50. End of Life, v 17. the Way, v. 35. Rule, v. 30. Counſeller, v. 24. a chief Gift, v. 29 Better than thouſands of Gold and Silver, v. 72.
It's our Love, v. 47, 48. Joy, v. 14. Delight, v. 16. Choiſe, v. 30. Deſire, v. 20, 40. Hope, v. 43. Truſt, v. 42. Fear, v. 120, 161. that which he longs for, v. 40, 82. ſeeks after, v. 45, 94. cleaves to. v. 31. It's his All.
And if it be all this, and much more, then ſure it's Exceeding broad.
But I cannot inſiſt upon all theſe particulars: Only for more diſtinct Conſideration of it, we muſt remember, that God's Word is here compared with all other Perfections, and its Breadth with their End.
Now therefore, as we heard before of all other beſt Perfections, there was a double End of them: Of Length, they laſted not alwayes:
And of Breadth, they reached not to all our Occaſions and Wants:
So now on the contrary, there is an exceeding Breadth of Gods Word.
I. Becauſe it reacheth to all Times.
II. And to all our Wants in them, as able to be a Direction, and to make a Supply in all.
1. For the firſt, Therefore it is exceeding broad, becauſe reaching to all Times. The place parellel to the Text fully proves it, Iſa. 40. 6, 8. All fleſh is Graſs, and all the goodlineſs of it as the Flower of the Field. The Graſs withereth, and the Flower fadeth: But the Word of our God ſhall ſtand for ever. For ever, that's long; but to ſtand, or to be eſtabliſhed for ever, as the word ſignifieth, is much more, and yet no more, than is true of every Word of God, whether a Command. I pray you mark that Expreſſion, Heb. 4. 11, 12. Let us labour to enter into that reſt, For the Word of God is foreign, quick and powerful, or, as the words are, living and active. It may be you'l ask, What's the ſtrength of the Apoſtle's Reaſon? Strive to enter into this reſt, for the Word of God is quick, &c. … Its from this Ground we are now upon. He had before ſpoken of an Exhortation of David's, Pſal. 95. Of ſtriving to enter into reſt; which Exhortation the Apoſtle urgeth upon them in his time, Nondum, inquit, mortua eſt v…x illa Dei vocantis nos, Hodie, &c. Pareus in locum.to whom he wrote. But now it might be ſome would ſay: But why trouble you us with a command of David, ſo long time ſince ſpoken to the Men of his Generation, and now by this time out of Date and antiquated? Which kind of Objection the Apoſtle takes away, as though he ſhould ſay; Nay, but do not think that David's word is dead with him: For it was not his word, but God's; and therefore as God never dies, nor grows old, no more doth his Word: But it's quick, or living ſtill: It's not dead, no nor grown old and weak; but it's as active and powerful as ever: And therefore as much concerns you now, as it did them to whom David in Perſon ſpake it. And ſo we ſee in this reſpect, God's Commandment is exceeding broad, reacheth from David's time to Paul's. And ſo are hi… Threats. One reached from Doeg to Judas, compare Pſal. 109. 8. with Acts 1. 20. Yea, one reached from Enoch the 7th. from Adam to the Day of Judgment, Jude, ver. 14, 15. And ſo are all his Promiſes, which David (as I ſaid) in the Text principally intends. In the firſt Verſe of this Ogdoad, he ſaith, For ever, O Lord, thy Word is ſettled in Heaven. A Word of a Promiſe is in Heaven, and ſettled, foreign, there, and that for ever; a moſt ſtrong and full Expreſſion, that, whereas if a Man look to theſe outward Contentments, there's nothing ſettled, or if ſettled, yet it's but poorly, not for ever, according to that as ſtrong Expreſſion, Pſal. 39. 5. Verily every Man at his beſt eſtate, is altogether vanity; or, as the Hebrew is, all Men are all vanity, even foreign (the ſame word in both places) when moſt ſettled and eſtabliſhed, yet he continues not ſo long: But when full of Riches, and happy in Children, and ſo in a ſeeming ſettledneſs, yet it's ſoon ſhaken.
Nay, further, whereas if a Man ſhould look at God's Word and Promiſe, as it is in our unſettled hearts, we are ready to think that it's as ready to waver as our Hearts are; as the ſhadow of the Sun or Moon in the Water ſeems to ſhake as much as the Water doth which it ſhines in.
Yet for all this ſeeming ſhaking here below, the Sun and Moon go on in a ſtedfaſt Courſe in Heaven. So the Pſalmiſt tells us, that however our Hearts ſtagger at a Promiſe through unbelief; nay, and our Unbelief makes us believe, that the Promiſe often is ſhaken withal, and when we are at our Wits-end, we are ready to think that God's Promiſe comes to an end too, as Pſal. 77. 8. Yet God's Word is ſettled, though not in our Hearts, yet in Heaven; yea, and there for ever, as ſettled as Heaven it ſelf is; yea, more than ſo, for Heaven and Earth may paſs, but not one jot or tittle of the Law (and therefore of the Goſpel) ſhall fail, Luke 16. 17.
And thus we ſee, that God's Commandment and Promiſe, in this reſpect, is Exceeding broad, reaching to all Times. Was a word of Command the Guide of thy youth? I aſſure thee, it will be as good a Staff of thine age. And I aſſure you, a good Promiſe is a good Nurſe, both to the young Babe, and decrepit old Man. Your Apothecaries beſt Cordials in time will loſe their Spirits, and ſometimes the ſtronger they are, the ſooner. But hath a Promiſe cheared thee ſay, twenty, thirty, forty years ago? Taſte it but now afreſh, and thou ſhalt find it as freſh, and give thee as much Refreſhment as ever. If it hath been thy greateſt Joy in thy joyful Youth, I tell thee, it hath as much Joy in it for thy ſad Old-age. That may be ſaid of God's Word, which the Prophet ſaith of God himſelf, Iſa. 46. 4. And even to Oldage I am he, and even to hoare hairs I will carry you. Doth not the Pſalmiſt ſay as much in the 160. Verſe of this Pſalm, Thy Word is true from the Beginning. It's well, it begins well. But will it laſt as well? Yes: He adds, And every one of thy righteous Judgments endureth for ever. Anſwerable to which, is that other Expreſſion, ver. 152. Concerning thy Teſtimonies, I have known of old, that thou haſt founded them for ever. For ever, and founded for ever. O ſweet Expreſſion! O grounded Comfort! Brethren, get acquainted with God's Word and Promiſe as ſoon as you can, and maintain that Acquaintance everlaſtingly; and your knowledg of it ſhall not either go before, or go beyond its Truth. Know it as ſoon and as long as you will or can, and you ſhall never find it tripping or failing: But you may after long Experience of God and it, ſay, I have known of old, that thou haſt founded it for ever.
And ſo I have done with the Firſt Breadth of God's Word, reaching to all Times.
II. There is a Second anſwerable to it, for God's Word and the New Jeruſalem, Rev. 21. 16. in this are like: Both the Length and Breadth of them are equal. God's Word and Promiſe as it reacheth to all Times, that's the firſt Breadth; ſo alſo to all Occaſions and Wants: That's the Second. Juſt like the Iſraelites There I ſhall have full peace to entertain my ſelf, a plentiful ſtore of Ingredients to every. Malady, to quiet every doubt, &c. as Dr. Hammond paraphraſeth the Text.Garments in the Wilderneſs, which waxed not Old for For… years: There's Length and Continuance. But withal, … they muſt grow too, as their Children did, or elſe they would not ſerve their turn. So truly here, a gracious Promiſe will be better than a good Garment, that will keep a poor Soul warm at heart Forty years together, and much longer than ſo. And which is the beſt of all, we cannot out-grow it. It will ſerve to lap the tender Babe in, and yet not leave the talleſt Chriſtian in any place bare, if he will but wear it. This is the Second Breadth. It will reach to all Needs and Wants; which may be further conſidered in two Particulars.
1. Some Word and Promiſe of God, or other, is able to reach to all our outward Wants and Evils, which no one outward Contentment can do. Health only cures Sickneſs, but as many a Man is healthful and poor together, it reacheth not to cure his Poverty: And Riches take away Poverty, but cannot ſometimes buy Health. Honour perſumes a Man, and keeps him from ſtinking in Man's noſtrils; but many a Man that is well eſteemed of, may be poor enough. One Contentment helps uſually but one Want, and one Plaiſter uſeth not to cover many Sores; and truly for outward Matters, ſcarce any Man hath a Plaſter for every Sore: Say thoſe of you that have moſt in this kind, Have you ſo much as you want nothing? Now truly, herein eſpecially is ſeen the Exceeding breadth of God's Word and Promiſes. Had we but ſo much Skill as to go to every Box of precious Oyntment in this Myrotheke, we might find certainly a Salve for every outward Sore: And had we but ſo much Faith but as to apply it, we ſhould find it ſovereign too. Here's a Promiſe that might heal that Wound, which a ſlanderous Tongue hath given me; there another, which might be my beſt Cordial on my Sick-bed; in another the poor Hunger-ſtarved Body might theſe hard Times meet with a good Meals-meat, yea, I aſſure you, and Dainties too. I name not more particulars, nor have I time to exemplifie any. But in general, conſider only the 92. ver. of this Pſalm, and think whether it ſpeak not one word for all: Ʋnleſs thy Law had been my delights, I had periſhed in mine Affliction. Affliction is a large word, and may contain under it many particular Evils: Now where's his Cure for all? Truly he hath one Catholicon, one Receipt for all. Thy Law in the ſingular number: But what of it? What can Delectationes in plurali, ſignificans nullum eſſe genus doloris, cui non inveniatur in verbo Dei remedium. Mollerus.one Law do to ſo many Evils? He tells you it's foreign. We read it, Ʋnleſs it had been my delight: But the word in the Original is wonderfully ſignificant in a double reſpect; its both. 1. In numero plurali. 2. Forma duplicata: In plural number Delights, and they doubled too. Is my Affliction ſickneſs? In God's Word, had I but Faith, I might get Health and Health again. Is it Nakedneſs? I might get Clothes, yea, and double Clothing: And ſo of the reſt. Brethren, did we but walk ſo in Obedience to the Word, that we were fit for Mercies, and then had but Faith to rely upon the Promiſe for them; in this one Bible we might find many Delights, and them doubled too. Health and Health by the Word, is double Health; Food and Food with and from a Promiſe, is double Food, both firſt and ſecond Courſe too. So God's Word reacheth to all Wants of the outward Man, and in that reſpect is exceeding broad.
2. But ſecondly, It can reach to cover all the Nakedneſs, and heal all the Wounds of the inward Man; and if ſo, then ſure it is exceeding, exceeding broad. In this reſpect, though a Man were ſo outwardly happy, that he were clothed and harneſſed Cap-a-pe, as you ſay, from top to toe in regard of outward Man; yet for all this, as the Prophet ſpeaks in a like Caſe, Iſa. 28. 20. This Covering may be narrower, than that a Man can wrap himſelf in it: Though harneſſed from top to toe in this kind, yet truly this is not Armour of Proof. Brethren, a Man may have a poor naked Soul under all our warm and gay Clothes, and truly the Arrow of God's Wrath can wound the Soul through all ſuch Clothes and Armour.
O Bleſſed then be God, who hath given us his Word, which as it can clothe the Body, ſo it can Cover the Soul too, that cannot only keep off many a heavy Stroke from the outward Man, but can keep the Conſcience from many a deadly Wound; yea, and can heal thoſe which we had got, when careleſly we had not it about us. I, Brethren, herein is ſeen the infinite Breadth of God's Word, that one Promiſe of it can quiet, and heal, and refreſh a weary wounded Conſcience; which no finite Creature, not all the Creatures joyned together can. Well are thoſe two joyned together, The Law of the Lord is perfect, converting the Soul. You read it Converting in the Text, and in the Margent Reſtoring: But the ſame Phraſe in the Original is uſed, Lam. 1. 16. foreign, and it's taken for Comforting and Refreſhing: The Comforter that ſhould relieve, or refreſh, or bring back my Soul, is far from me. If you pleaſe, you may take it in all thoſe ſenſes. The Law of the Lord is perfect converting, and ſo reſtoring, and ſo refreſhing the Soul. Yea, this is a perfect Law indeed, that can thus convert, and refreſh the Soul. It's a Metaphor taken from one in a Swoon, to whom you give Hot-waters to recover them; and ſo that ſame Phraſe, is taken, Lam. 1. 11. which you may compare with Lam. 2. 11, 12. The poor famiſhed Infants for Famine ſwoon in the ſtreets, and pour out their Souls in their Mothers boſom. Propotionable to which Lam. 1. 11. it's ſaid, they gave their pleaſant things to relieve, or, as the word is, to bring back the Soul; which the other place ſaid, was gone, and poured out. Juſt ſo is it ſometimes with a poor hunger-ſtarved Chriſtian for his Soul, he Faints and Swoons, and you would think he would never be recovered more; and all his other deſirable pleaſant things, though he ſhould give them all (with them, Lam. 1. 11.) will not recover him and bring his Soul back again. Oh! but God's Commandment is exceeding broad, his Law is perfect indeed, when its foreign when with ſome Promiſe or other, it can fetch again and refreſh a fainting Soul, better than all your Hot-waters a ſwooning Body. In this reſpect I cannot but again ſay, The Law of the Lord is indeed perfect, when it can thus convert, and bring back, and refreſh the wearied Soul. In this more than any thing God's Commandment appears to be exceeding broad.
I have done with the Opening and Proof of the Point in the foreign of it. For the Reaſon of it:
God's Commandment in the former Conſiderations and Reſpects Reaſ. muſt needs be thus exceeding broad.
1. Becauſe it's God's Commandment. If thy Commandment, then exceeding broad. So you have the Reaſon of it in the very Text: Were it a Man's Commandment, it would fail in both theſe Breadths. Your beſt Parliament-Statutes reach not to all Times, many antiquated, repealed, and now out of uſe: And whilſt in force, yet they reach not to all Inconveniencies, and ſo fall ſhort of the other Breadth alſo. And this from Man's weakneſs, who cannot ſee all preſent Inconveniencies, much leſs fore-ſee all that may afterward happen. Well, but God is Perfect, Mat. 5. 48. and ſo his Work perfect, Deut. 32. 4. and ſo his Word and Law perfect, Pſal. 19. 7. His both Works and Word have a Tincture of himſelf. He an Incomprehenſible God, Job 11. 7, 8, 9. Canſt thou by ſearching find out God? Canſt thou find out the Almighty unto Perfection? The meaſure thereof is longer than the Earth, broader than the Sea. He without all Dimenſions, and a proportionable, or infinitly improportionable (ſhall I ſay?) Latitude he hath made in his Creature. Haſt thou perceived the breadth of the Earth? Declare if thou knoweſt it all, Job 38. 18. And here for his Word, David knows not how broad; but he puts the greateſt word he can to it, ſaith in the Superlative foreign Exceeding, yea Exceeding, exceeding broad, broader than either Earth or Sea, than any Creature; becauſe it is an Expreſſion of God himſelf (and ſometimes called God, as ſome have obſerved) and ſo Infinite. God an Eternal God, that fore-ſees what will be in all Times, and therefore his Word ſhall reach to all Seaſons. And God an All-ſufficient God, and therefore his Word ſhall reach to all Needs and Wants, and therefore his Commandment in both reſpects exceeding broad.
2. As the former Reaſon was taken from the Author of the Word, ſo this from the End of it, expreſſed … Tim. 3. 16. All Scripture is given by Inſpiration, and is profitable for Doctrine, &c. That the Man of God may be Perfect, and throughly furniſhed to every good Work. I conceive that Man of God is eſpecially to he meant of the Miniſter of God, whom the Word of God fully furniſheth for his Work. But if it be able ſo to furniſh him, then alſo other Men, becauſe they are furniſhed from him. Well then, this is the End of God's Word, perfectly to furniſh and ſupply us all in our righteous, and chearful Walking. But were it not now thus exceeding broad in the former Particulars, this End would not be attained.
Did not a Promiſe reach to all Times, It might be that I might out-live a Promiſe, and ſo it fail me at the laſt in ſome needful time of trouble, when I ſtand moſt in need of it. Should it ſuſtain me all my Life-time, and but fail me at my Death, my comfort might die with my Life, and ſo I ſhould be but poorly furniſhed, when I fail in the end of my Journey.
Or again, Did it cover my outward Man, and leave my inward Man bare, I ſhould be but poorly clothed: And though it provided well for my Soul, but took no proviſion for my outward Man, I ſhould not think my ſelf throughly furniſhed. Did it not reach to all my Needs and Wants, though it ſhould leave but one place bare, I might be as mortally wounded in it as in twenty. Should it arm me againſt Covetouſneſs, and I be ſtruck with the envenomed arrow of Pride; Should it fence me from Luke-warmneſs, and I yet be enflamed with Anger and Frowardneſs, or the like; One wound if Deadly, may ſpeed me. If it ſhould help me in many reſpects, and not ſupply me in all, I ſhould not be ſo throughly furniſhed, as the Apoſtle there ſaith, the Word is able to do for me. And therefore that it might attain its end, it is (in the ſecond place) that in both reſpects Gods Commandment is exceeding Broad.
Is it ſo exceeding broad that it reacheth to all Times? then ſure Ʋſe. 1 the Moral Law is not as yet abrogated: Which though it be not wholly meant, yet is a ſpecial part of this Commandment. But againſt their Error which hold the contrary, I have already ſpoken upon another Occaſion, and therefore now forbear.
Is it again ſo exceeding broad that it reacheth to all times? then Ʋſe. 2 Papiſts likewiſe may be hence confuted, which enlarge our abilities unto Works of ſupererrogation; as though we could exceed this Commandment, which is ſo exceeding broad: And on the other ſide they cut ſhort and ſtraiten the Law, in making ſome ſins no ſins, or venial, and ſome ſins meritorious performances. Of Hell we grant, but of nothing elſe. But here alſo I forbear.
Is it ſo exceeding broad? let it therefore call upon us to ſtudy it, Ʋſe. 3 and ſearch into it the more. Were I now to ſpeak to Students, (as I do to ſome) I would, and do tell them, that had they Solomon's foreign largeneſs or broadneſs of heart, (as the word ſignifies) 1 Kings 4. 29. Had they large broad hearts, even as the ſand on the Sea-ſhore, as it's there ſaid, ſo large and broad, as muſt needs expatiate into humane and divine Writers, of either more late or ancient ſtanding, whoſe vaſt apprehenſions and readings cannot be terminated in the large Volumns of Divinity, Phyſick, Law-ſtudies, or the like; would they but hear me, I ſhould now ſhew them a Field broad and large enough, in which they might expatiate; En latifundium! A Sea broad and deep enough, in which even ſuch Leviathans may ſwim: it's no other than this Word of God, which the Text ſaith, is ſo exceeding Broad.
I confeſs, it would cut off a great deal of that Babel's ſuperfluous Learning, but this you ſhould be ſure of, you ſhould in this Field meet with no poyſoned Fountains, as you do in theirs.
The thing therefore I exhort all, eſpecially ſuch as are or may be Students, is that of Paul to Timothy, 1 Tim. 4. 13. To give You that are Librorum helluones, here's one to be eaten by you, as John did the Roll.attendance to Reading; even diligently and faithfully to read and ſtudy the Scriptures, a thing which Men of great note in the Church thought not too mean for them. They tell us of Baſil and Nazianzen, that thirteen years together laying aſide all other Studies, they ſet themſelves to ſtudy the Scriptures; and Luther makes it one of the things, which he would require of a Miniſter, often to turn over the Bible. Theſe (belike) looked at this 1. Biblia ſaepe volvere. 2. Serio orare. 3. Semper eſse a…ſcipulum.broad Commandment, as new Planters would at a huge broad Continent, which would require a great deal of both time and pains fully to diſcover it; I aſſure you Gods Word will.
An Argument this is, which I ſhould think neceſſary to enlarge my ſelf in, were I in another place, where other Books (and it may be bad ones too) are more read and ſtudied, than the Scripture. I read of Caroloſtadius, that he was nine years a Doctor, before he had read the Scripture. I my ſelf have been preſent, Anama in Antibarb.when one anſwering his Act for the Degree next to a Doctor, could not find the Epiſtle to the Coloſſians; and was fain to excuſe the matter by ſaying it was not in his Book: And knew of another, that had been ſeven years almoſt in the Univerſity, and had not had all that while a Bible in his ſtudy; but he afterward turned Papiſt; as indeed it well agrees with Popery, in which by their good wills, Scripture ſhould be laid aſide, and their Schoolmen and Decretals only ſtudied. A Popiſh frame it is, to which I wiſh we even in this particular were not too much warping. Papiſts care not for Scripture; and Familiſts make Scripture-Learned as a term of Reproach. But the Jews (ſome tell us) dividing their time into three parts, would ſpend Druſius.one of them in reading. And another ſaith, that they ſcarce read any other Book than the Scripture. I would not ſtraiten Chriſtians ſo in either kind; but truly I ſhould deſire you all to Sands.inlarge your ſelves in reading and ſtudying this Commandment, which is ſo exceeding Broad. Sure in this broad Field you ſhould find ſomething worth getting.
Oh then with other Books, Debt-Books, and Law-Books, and Phyſick-Books, and other good Books you are reading, let God's Book be one eſpecially. Be reading here, and gathering there; here this word of Direction, and there that promiſe for Comfort. And if only one Promiſe (as I have ſhewed) may be of ſo great and manifold uſe, what encouragement have we to gather, when there are ſo many? If that Field be worth going to, in which I may get but one ear of Corn to ſatisfie the hunger of my Soul; Oh then it is very good gleaning in a Boaz Field, where we may glean even among the Sheaves, and have whole handfuls let fall for us, Ruth 2, 15, 16. I mean in the Word of God, where we may not only pick by Corns, but gather by Handfuls, even get Bundles of Promiſes to lay up againſt an harder Time: and therefore (as poor Folks you know will) let us glean and gather hard, eſpecially ſeeing God hinders us not to glean among the Sheaves. As God ſaid to Abraham in regard of Canaan his Inheritance, Gen. 13. 17. Go walk up and down in the length and breadth of it: So we, that are Heirs of the Promiſes, let us walk up and down in the breadth of this goodly Inheritance of ours, of this exceeding broad Commandment. As it is Rich, ſo let it dwell in us richly.
Is the Commandment exceeding broad? then ſearch into it, as for Ʋſe. 4 Knowledg, ſo for Practice. I beſeech you let us make room for it in our Hearts: for it comes with a breadth.
In this broad Commandment much to be done, and more to Motive. 1 be avoided. In it many particular Graces and Duties, &c. to be looked to. And as our Saviour in a like caſe ſaid, Mat. 10. 23. ſo truly we ſhall not have gone over all this broad Field, till the Son of Man be come.
It's broad, and therefore not ſtraitned: the way is narrow at firſt Motive. 2 entrance, but the Commandment is broad when once entred, that you may with enlarged Hearts walk in it. It was a complaint, which our Saviour took up againſt the Jews, John 8. 37. that his Word foreign did not take place, or as the word is, could not find room there. Oh, Brethren, we have even ſtrait hearts, God knows, for this broad Commandment. But oh that we were enlarged! Are we ſtraitned? Sure it is not the Word's fault: It would enlarge us, did we but receive it, as Paul ſaith in another caſe, 2 Cor. 6. 12. We are ſtraitned in our own Bowels, in our own Hearts. The more the pity, and the more our loſs, that ſo much precious Liquour runs beſide. And let me add that alſo, and I pray you therefore take heed, and remember what hath been ſaid, that as the Command and Promiſe is broad, laſting to all Times, and (as Chryſoſtom expounds it) bringing the Obedient to eternal Life: ſo the Threat can reach as far to bring thee to endleſs Wo, if thou beeſt diſobedient. The Promiſe broad, reaching to, and ſupplying of all our Wants: And the Curſe can be as broad too, to croſs thee in all thy Contentments, to wound thee both in Body and Soul, in every Joynt of the one, and Faculty of the other. See Zech. 5. 2, 3. The flying roll of the Curſe was twenty Cubits long, and ten Cubits broad. Truly, God's Threat and Curſe is as broad as all the miſeries of this Life, nay, as broad as Hell. And therefore get not a broad Conſcience, but a broad enlarged Heart in love and obedience, to entertain this exceeding broad Commandment. Elſe, as the Lawyers term extream Careleſneſs, it will be Lata negligentia.
But in the next place, it's a word of both comfort and direction Ʋſe. 5 in the end of all other Perfections, that God's Commandment is exceeding broad.
I ſay, firſt, Comfort, that whereas all other imperfect Contentments are but ſhort and narrow, if I have but my ſhare in God's Word and Promiſe, I have that, which in the loſs of all them will reach me comfort to all Times, and in all Wants. Truly, Brethren, all outward Contentments, be they never ſo glorious and comfortable, they will not laſt long, nor reach far; not longer than Life, not ſo far as Heaven, no not ſo far as mine inward Man. Babylon's broad Walls are thrown down, Jer. 51. 58. they are unſtedfaſt as Waters; and as it is ſaid in anokind, the face of ſuch Waters is ſoon ſtraitned. Fair large Job 37. 10.Eſtates ſoon brought into a narrow compaſs; great Families ſoon reduced to a ſmall number. To ſpeak to the preſent occaſion, pretty little Children are like pretty little Books, in which a Parent ſometimes reads much that very well likes him: But it may be he cannot read long for tears, when the Book is taken away; and at beſt he cannot read much becauſe it is but a little one. But bleſſed be God, may a Child of God ſay, who is ſure that he hath part in God and his Promiſe, that I have another Book of a larger Volumn, of a far broader Page than all theſe outward comforts come to. They are but narrow Rivers at the beſt, and they ſoon dried up too: But God in his Word, in his Kingdom, hath broad Rivers that you read of, Iſa. 33. 21. and they deep ones too, in which I may bathe, and not be ſtraitned, and out of which I may drink for ever, and yet they never dried up, but ſpring up to everlaſting life.
This is a Chriſtian's comfort in ſuch caſes, and it ſhould be his direction too in them; that when he ſees an end come of this perfection, and of that, to be ſtill thinking that there will at laſt come an end of all: and yet in the end of all even then to look unto this Commandment and word and promiſe of God, which the Text ſaith is ſo exceeding broad. As, Hath God ſtraitned me in my eſtate? Take that out of the breadth of Gods Word. Hath he taken this pretty little child, this pretty little book, out of my hand, that I cannot read in it as formerly? Truly let us get a better, a bigger, a broader book into our hands, God's book, and ſee what we can read there; if not enough to make a full ſupply of all ſuch wants, that whereas other men ſhuffle and ſhift, have this fetch and that reach, and (as they uſe to ſay) when the Lion's skin is not big enough to cover all, they ſew the Fox skin to it to make it broad enough, and yet all will not do, becauſe there will be an end of all perfection; a Chriſtian is (or at leaſt ſhould be) able out of God's Word and Promiſes, as out of a rich Treaſury, to make a ſupply of all ſuch wants. Here he gets a promiſe for himſelf, and there another for his friend. Here one for a live-dead parent, and there another for himſelf, though his child be dead. In a word, that's it I call for; as much as we are ſtraitned in outward comforts, let us labour to be ſo much enlarged in God: and as much as he takes from us of outward contentments, to get as much and more from him in this broad Commandment and large Promiſes, and then we ſhall be no loſers.
This one word alſo, that Gods Commandment is exceeding broad, Ʋſe 6 is ground of great comfort to other of God's children in other caſes, as much ſatisfying them in two main doubts they ſtick at.
1. The firſt is, They are ſo ſinful and ſo unworthy, and ſet ſo far off and eſtranged from God, that his mercy (they think) will never reach them. But let ſuch think then of this exceeding broad Commandment. There is breadth and length and heighth and depth in Gods love paſſing knowledge, Epheſ. 3. 18, 19. And there is ſuch a breadth and exent in Gods promiſes that they can cover our greateſt ſores, reach the furtheſt out-liers if they would but come in. Boaz hath a skirt to caſt upon Ruth, though a poor handmaid, Ruth 3. 9. And much more hath Chriſt to cover the Ne cogitemus ad nos non pertinere promiſſionem: ſicut enim perpetuò durat et perſiſtit verbum (quod primum erat) ita latum eſt valde i. e. undique ad omnia tempora, & aetates & ad omnes homines, qui fide hanc doctrinam amplectuntur, ſe extendit. M.nakedneſs of his pooreſt ſervants. Mens bleſſings and favours are ſtrait, and when Jacob hath got away the bleſſing, Eſau may cry bitterly, and ſay, bleſs me, even me alſo, O my father, and Iſaac have it not for him. But God hath for all, that will unfeignedly ask and beg of him. He hath a bleſſing for me, and another for thee, and a third for a third, and even for them that are afar off, Acts 2. 38, 39. though never ſo far off, yet if with the like bitterneſs, but not the like profaneſſe that Eſau had, thou cryeſt bleſſe me, even me alſo, O my father: If thou canſt but call him Father, thy Father hath a bleſſing for thee alſo: for his Commandment is exceeding broad to reach to all thy needs and wants and ſins.
2. And to all times, and by that a ſecond trouble is removed: for a child of God, though he hath gotten beyond the former doubt, that God hath had mercy for him to bring him at firſt to him, yet he ſees his weakneſs ſuch, and his luſts ſo ſtrong, that he fears, he ſhall never hold out in grace to heaven, but that there will be as well an end of this, as of all other perfections: but let ſuch remember, that however their ſtrength reacheth not far, is ſcant, and ſoon ſpent, yet that God's promiſe and truth and mercy ne cogitemus fieri poſſe, ut nos in medio curſu deſtituamur. Molerus.is of a far broader extent, and longer continuance: for God's Word, thoſe that have had longeſt experience of it have yet cauſe to ſay, as verſ. 152. Concerning thy teſtimonies, thy promiſes, I have known of old, that thou haſt founded them for ever: and in the end of health and peace and ſtrength and life to end all with this word laſt in his mouth, I have ſeen an end of all perfection, but thy Commandment is exceeding broad.