The Principles of Christian Practice, Point of doctrine 9

The Principles of Christian Practice · Point of doctrine 9

p. 397THE DIVINE TEACHER AND SCHOLLER.

PSAL. 119. 33.

Teach me, O Lord, the way of thy statutes; and I will keepe it unto the end.

THIS Psalme notably draweth The scope of this whole Psalme.and allureth men to the study and love of heavenly doctrin, in the knowledge and practise whereof consisteth the holinesse and happinesse of every Christian. The Sunne in the heavens p. 398were unprofitable to us, if wee had not some beames from his body. The huge Ocean were unusefull to us, if some of his streames were not derived unto us. So all that light of knowledge and wisdome in God, the Sunne and father of lights; and all that Ocean of grace and glory in God, the full Sea, were helplesse and uncomfortable unto us, further then the beams of this Sunne, and streames of this Ocean are conveyed unto us, yea into our mindes and hearts, to enlighten and purifie the darke and nasty corners of them.

This our Prophet well knowing, The Prophets holy desire.makes no end of study, paines, prayers, search and inquisition, how he may store and furnish himselfe with that Divine Doctrin, which as a stream may lead him backe to the Sea againe, and bring him to the true knowledge of God in the Messiah, which is eternall life. p. 399A good glasse and patterne to see how farre our negligence hath cast us behinde that vvee might and ought to have attained: that shaming our selves, and bewailing our former security, we may now provoke and excite our selves to lay better hold upon wisdome, and redeem our future opportunity in the meanes of grace and salvation, so graciously still continued unto us.Parts of the …ext.

This verse hath two parts:

1. An holy prayer, Teach me, O Lord, the way of thy Statutes:

2. A religious promise, or vow, And I will keepe it unto the end.

In the prayer we have

1. The Object, God, O Lord.I. Of the prayer.

1 The Petitioner, teach me.

3. The Petition, to be taught in Statutes.

Which Statutes are described, 1. By the Author, or efficient, thy Statutes: 2. By a metaphor p. 400or similitude, the way of thy Statutes.

For the meaning of the words, wee must enquire and finde Exposition.out,

1 What be these Statutes.

2 Whose they be: thy.

3 Why called the way of Statutes.

4 Why David desires to be taught in this way.

For the first of these: By Statutes, sometime the Scriptures 1. What these statutes are.understand the Ceremoniall or Leviticall Law of Moses, distinct from the morall and judiciall: as in many places of Deu. 6. and 7. where Ordinances or Statutes are opposed to Lawes and Commandements. So in Psal. 89. 30, 37. are foure words: Lawes, that is, the whole Doctrine of the Word: by Judgements are meant Iudicials: by Statutes, rites and ceremonies: by Precepts, the morall Law.

But in this Psalme, David p. 401Reasons of severalluseth many words to expresse titles given to the Word.the same thing. The whole Word extant is called a Law, because it bindes to obedience as a Law. A Testimony, because it testifieth the Wil of God concerning his Service: and his good will and fatherly affection concerning his servants and children. Iudgements, because in them right and truth is discerned from wrong and falsehood. Commandements, implying the soveraignty and authority of God the Commander. Statutes here, a statuendo: 1. Because as a statute-law the Statutes for two reasons.Word written sets down limits and rules, how farre wee are to goe, and what to doe, and leave undone: for all Kings make statute-lawes for their subjects. 2. Because as statutes are enforced with rewards and penalties, so are the Lords precepts, in keeping of which is great reward, Psal. 19. 11Ps 19:11and no lesse danger in p. 402transgressing any of them.

For the second generall …. Whose Statutes they are. 1Whose be they? thy statutes.

1. Because God is the Author of them all: and although hee used his Aman…enses, who themselves used great diligence in writing of the common salvation, Iude 3. yet all holy men wrote the whole Word as they were moved by the holy Ghost, 2 Pet. 1. 21.

Obiect. But it seemes uncertaine, whether all were written by the Spirit of God: for Saint Paul (1 Cor 7. 6.) speakes by permission, not Commandement: 1 Cor 7. 6. opened.1 Cor 7:6and vers. ult. I thinke I have the Spirit of God: he seems to doubt of it.

Ans. 1. Saint Paul speakes by permission, not Commandement: not in respect of the Efficient, by whom he was moved, which was the Spirit of God: but in respect of the matter, which being a thing not of such p. 403absolute necessity, he was directed to choose a manner of delivery proportionall; conceiving it …itter to perswade them in a thing indifferent, as more convenient, than to lay an absolute command, as if it were a thing absolutely necessary. 2. Where he saith he thinkes hee hath the Spirit of God, hee speakes not doubtfully, (for he was sure hee had:) but humbly, by an emphaticall meiosis or diminution, so to checke the boasting of proud and false Apostles, who to magnifie themselves, and extenuante and elevate Pauls authority, made great brags of the Spirit of God, which they said Paul wanted.

2. They are called Gods statutes, 2because hee is also the principall obiect, or subiect matter of them: as the bookes of the Kings were so called, not because they were Writers of them, but because themselves, p. 404their persons and acts are the principall matter of them.

3. Because hee is the preserver 3and maintainer of them: for else had they long since beene lost and perished, by the rage of Tyrants and Heretickes, but chiefly by the wrath of Satan against them.

4. His by eminency, for the 4 Eminency of these statutes above otherexcellency and perfection of them, and to distinguish them from all the lawes and statutes of men: for,

First, all mens lawes are imperfect, 1alterable, abrogated or changed at their pleasure: but Psal. 19. 7Ps 19:7the Law of the Lord is perfect, and as unchangeable as himselfe.

Secondly, they are temporary, and for this present life onelyonly, 2and bind not beyond it: but these are eternall, the charter and rule of heaven.

Thirdly, they may direct and command, but give no ability to p. 4053performe, as they doe. They may curbe and represse the evill of nature, but cannot change the nature, nor alter the man: but Gods statutes not onelyonly direct the way, but lead into the way; not onelyonly restraine corruption, but abolish it. It converts the soule, and changeth the heart and life:

Fourthly, they for their end conduce to a well ordering of a 4.civill and sociable life amongst men, in peace and honesty: but Gods statutes to the ordering of a spirituall and holy life among Saints, before God, for the attaining of grace and glory.

Fifthly, those being transgressed, 5the Law-maker may pardon; or he may give a dispensation to himselfe to violate them, and none is above him in his Kingdome to punish him. David the King needs not much to feare any law of man: but Gods statutes transgressed, none p. 406but God can pardon; from whom no flesh can get dispensation to offend in the least branch but it shall be revenged in himselfe or his surety.

So of the second generall.

But thirdly, why doth David 3. Why it is called the way of Gods commandements. Metaphor of a way, what it implyes. 1call the word the way of Gods statutes? which hath a metaphor, and noteth singularity.

Answ. 1. The Metaphor implyes, that we are all travellers here in a strange countrey, and travelling home, Heb 11 13, 14 But the way we know not, nor can man or Angell teach us the way, unlesse God shew it to us, as he did to Adam, who could lose his way, but of himselfe could never finde it.

2. It implyeth, that God hath 2made knowne the way in his word: called the way, both because it points us the way, as also because it leads us to heaven and happinesse, as a way tends to some end, or intended place. p. 407Hence it is called the way of God, Acts 18. 26. the way of peace, Luk. 1. 79. the way of salvation, Act. 16. 17. the way of life, Psal. 16. 11. because it leads us to these, as a way to a City.

3. It implyeth, that this way 3and word of God must be known of us, as the way must be of a traveller: And therefore as travellers, and as David here, wee must bee ever asking after the way.

4. It implyeth, that as a traveller must keep the beaten and 4.high-way, so must these Statutes be pathed and trodden of all the travellers of heaven; neither must wee turne out of this way to the right or left hand. Our thoughts must not stray out of Esa. 30. 21Isa 30:21the way, as it is said, Th…u shalt not covet. Our words must bee kept in this way, seeing of every Mat 12 36Matt 12:36idle word account must be given. Our actions and metions must be held in this way, whether naturall, p. 408as eating and drinking, all must be to the glory of God: or … Cor. 10. 31civill, authority, subjection, marriage, and duties of the speciall calling, and oeconomicall duties, all must bee contained within the limits of Gods word: or religious, duties of Gods worship, publike or private; Whatsoever Deu. 12. 32Deut 12:32I command thee, that doe onelyonly: all the Tabernacle, the whole and parts, even to the smallest pinnes, must be framed to the patterne in the mount: or ludicrous, sports, recreations; Gods statutes must direct, which are lawfull, which not; how far lawfull, or not: and so for circumstances, of time, place, and persons; and for manner and end, all to helpe matters more serious.

5. David implyes in this similitude, that whosoever are 5out of this way, and transgresse these statutes, they wander from the God of peace, and from life, p. 409are out of Gods protection, and lyable to all the curses of the Law, as men out of the Kings high-way are out of the Kings protection. Hence it is said of wicked men, Psal. 14. 3. They are all gone out of the way: and, the way of peace they have not knowne. And as a man having lost his way, knowes not where he shall lodge, so such as goe on their owne wayes, following the lusts of their hearts and eies, are blind-folded and carried by Satan to the lodging of death, even eternall.

These things lye in the Metaphor.

Then for the singularity of 2. Singularity of this way.this way: he saith, thy way, not wayes: for Gods way is but one, but by-paths are many. Many are the sciences, and other knowledges worthy our labour and paines: but David above all, desires the knowledge of this one, and onelyonly way of God, and p. 410of salvation.

Obiect. 1. The heavenly Ierusalem hath twelve gates: therfore Rev. 21. 12.Rev 21:12the way is not one.

Ans. The place speaks not of so many wayes, but that from all coasts the Israel of God enters by this one way.

Obiect. 2. Wee read of the wayes of God, Acts 13. 10.

Ans. Those be so many steps in the way of God, but not so many severall wayes. David knew but one way of statutes, which he would be taught, that hee might avoyd all by-paths, and so come happily to the end of his way.

But for the fourth generall: 4. Why David desires to be taught in this way.why doth David desire to bee taught of God? he had Gad and Nathan, the Prophets: hee had ordinary Levites: hee had the Scriptures: why then doth hee not apply himselfe to the means to which God tyeth him?

Ans. 1. David had good p. 4111meanes, and was most diligent in the …se of them: he was a diligent reader, and spent nights and dayes in meditation of the Wo…rd: but yet to all these, and above all these he desireth Gods teaching, without which all th…se are in vaine. Paul may 1 Cor. 3. 6.1 Cor 3:6pl…nt, and Apollo water, but God giveth the increase.

2. Hee knowes that all other Teachers can but teach the eare: 2God alone teacheth and openeth the heart, as Lyd…a, Acts 16. 14. And whereas Satan and wicked men may have a great deale of speculative knowledge, and goe to hell; hee desires an inward Teacher, and to bee inwardly taught by the teaching of the Spirit.

3. Hee here …raveth foure 3 Foure things desired which man cannot reach.things in this one petition, beyond all mens teaching.

First, teach me to attend the way of thy statutes, that I may understand them, and thy word p. 4121.be not a clasped booke unto me; Esa. 29. 11Isa 29:11neither may I, by missing the right scope, pervert the same 2 Pet. 3. 162 Pet 3:16to mine owne destruction, a… many abuse many places to strengthen their owne lusts, v. c. that place of providing for the familie, to maintaine covetousnesse; and the sinnes of Patriarkes to defend the like, where the right scope and sense is not attended.

Secondly, teach mee to affect 2the way of thy statutes, that my heart may melt as Iosiahs at the hearing of the Law, and be pricked and broken with the threats of it, as were those Converts that cryed, Men and brethren, what shall we doe to be saved? Acts 2. 37. When the Promises are preached, or promulgated, let my heart dilate and open it selfe, as the thirsty ground, and reioyce that it understandeth the, Word taught, as Neh. 8. 13. This must we pray, that the more we know, the more wee may love p. 413God: that the Word of God, by the worke of the Spirit, may be as fire, not onelyonly for the light of knowledge, but also for the heat and warmth of affection, &c.

Thirdly, teach me to beleeve thy statutes, for all true and 3comfortable knowledge is applicatory: it rests not in the understanding, but is a firme assent in the Will, laying hold on the thing knowne. And this must we pray, seeing all knowledge, not mingled with faith, is unprofitable. Heb. 4. 2Heb 4:2And then we are taught to beleeve, when according to the word of the Law we choose and worship the true God for our God: and according to the voyce of the Gospel we beleeve in him whom the Father hath sent, acknowledging him not onelyonly a Christ and Iesus, but Ioh 20. 28. Iob. 19. 25.John 20:28Job 19:25mine, at Thomas said, My Lord and my God; and as Iob, My Redeemer liveth; and that Iesus Christ brings salvation to me p. 414through remission of sinnes, Luk 1. 7. 7.

Fourthly, teach mee to obey 4thy statutes: for all sound knowledge is practicall: and to know Ephes. 4. 21 22.Eph 4:21Christ as the truth is in Christ, is, to cast off the old man with his lusts, and put on the now. This must bee our prayer, that the Lord would so teach us his way, as we may walke in it: that hee would so take us into his schoole as to become both more skilfull and more holy: that seeing not Iam. 1. …5Jas 1:5hearers, but doers are …ustified, our portion may bee in their blessednesse, that heare the Word Luk. 11. 28.Luke 11:28and keepe it. This was Davids ayme in this prayer,

Quest. But why is he so earnest, being a man of so deepe Why David, a man of such knowledg, desires to be still taught. 1knowledge and understanding already?

Ans. 1. A good heart, inflamed with love of God, can never bee neare enough: love loveth and liveth in union. If p. 415it be in the way to him, it would get further still.

2. Though hee bee taught in 2.part, yet he seeth what a small measure hee hath attained, and desireth to bee taught further. No marvell, if hee that hath … taste of this knowledge, desire …is fill and satiety. He that see…th but in part, desireth to see more perfectly. Nature abhors …acuity and emptinesse: and much more, grace.

3. Hee is earnest to know the way, to shew that he shall never 3come at God, who cares not to …eepe the way to him. Many desire to come to God, but it must be in the way of the world, or of pleasure, or of custome, or carnall fellowship, or lusts of their owne hearts. All these are dead desires, leading from God. David will desire the way, as well as the end. And wee also must not bawke the meanes, if we ayme at the end.

p. 416This of the Exposition of our Text.

Now follow the instructions.Doctr. 1 All true knowledg is from God. 1 Pet. 5. 101 Pet 5:10

Doctr. 1. In that David goeth to the Lord to be taught, learne, that all true knowledge is from God: whence hee is called the God of all grace: and 2 Cor. 4. 6. God that commanded light to shine in darkenesse, hath shined in our hearts. Dan. 2. 20. the God of heaven revealeth secrets. And therefore he is called light: not 1 Ioh. 1: 51 John 1:5onelyonly essentiall, in himselfe, but by participation.

Reason 1. Gods way wants a Reasons. 1teacher, the way of sinne wants none. And this teacher must not be man himselfe, but God: for the naturall man perceives not the things of God (1 Cor. 2. 14.) nor can discerne them, no more then a blinde man can judge of colours. He walketh in the darke of his owne night and nature, and knowes not whither he goeth Ioh. 12. 3. 5. The vayle p. 417upon the heart must be removed … Cor. 3. 16.) and the Father must draw, or else none can …ome to the Sonne.

2. A naturall man is so farre 2from helping himselfe out of darknesse, that hee increaseth his blindnesse every day, and thickens the mist of his minde. And were it a bodily darknesse, Darknesse of soule far worse than that of Egypt.…s that of Egypt, it were lesse dangerous: but this is far more desperate. That was on the body, endangering the outward man: this on the soule, endangering that. In that, men desi…ed light: in this they hate the …ight, and love darkenesse. In that, they would bee glad of guides: in this, refuse guides, …orne, and revile them. In that, they were afraid and sate still three dayes together: here ad…entrous, more forward to lead then a seeing man to follow. In that, they were sensible of their misery: in this, they thinke p. 418themselves in a good case, and in the way to heaven till they find themselves at the gates of hell; as the Aramites thought themselves going to Elisha his house, 2 Kin. …. 20till their eyes were open and saw themselves in Samaria, in the midst of their enemies. So as no way can a naturall man wind himselfe out of his natural darknesse.

3. True knowledge hath two things above the reach of nature. 3 Two things in true knowledge, beyond natures reachFirst, a sound Object, namely holy things, Prov. 9. 10. Now all the strength of Nature is too low and weake to reach them. A naturall man may bee wise in naturall things, or in civill actions, yea wise to doe evil: but to doe well in spirituall things, hee is without all wisedome. For nothing works beyond his ability. Secondly, it must have a sound Agent: it must be wrought by the Spirit: it is the inspiration of the Almighty p. 419that giveth understanding, Job 32. 8. Flesh and blood reveales it not, Mat. 16. nay the holiest men cannot reach it without Gods teaching: Esa. 54. 13. they shall be all taught of God: and, 1 Cor. 2. 12. we have received the spirit of God, that we might know the things of God.

Then if any want wisedome, Use 1. Iam. 1. 5 Psa. 119. 18Jas 1:5Ps 119:18let him aske it of God: with David, let him goe to God for the opening of his eyes. Salomon begged true wisedome, and an understanding heart, and obtained it of God, 1 King. 3. 9. And the rather ought wee to doe the like, because we see in Salomon how God is well-pleased with this petition; who suffers not a suit, so pleasing to him, to goe away unanswered. And how can it bee other unto the Lord, when in this request wee acknowledge the mournfull darknesse and blindnesse of our own minds, the infinite depth and p. 420boundlesse Ocean of wisedome and knowledge in him, and that we depend on him for knowledge, which wee professe a treasure in his custody alone, and that in the seeking of sound knowledge wee have an earnest desire to obey and please him?

And as this is a great meanes of Gods glory, so also of our owne good: for by this meanes, as by a key, wee unlocke unto our selves the rich treasury, and full store-house of grace and wisdome; prayer being the key of heaven.

Obiect. But hath not God decreed unchangeably what to doe, whom he will teach, whom not? so as our prayer or not prayer can never alter his decree?

Ans. 1. God hath decreed as well how to doe things, as what he will doe: and therefore Gods decree takes not away prayer, but stablisheth it.

p. 4212. God hath decreed to doe some things immediately, by himselfe; other things mediately, by the creature. Immediately by himselfe, without the concurrence of the creature, he decreed to create Adam. Mediately, by the concurrence of Adam and Eve, hee decreed the being of Cain. So for the effecting of many things, in matters of regeneration and salvation, he hath decreed that his servants shall concurre with him, or else the thing shall not bee done: as in this instance, no prayer no teaching.

Never therefore seeke knowledge in the meanes, without Vse 2. In the use of meanes …paire to God.prayer to the Lord, whose onelyonly it is to give. Thou commest to Church to heare the Word, to get thine eyes opened, to bee taught in the way of Gods statutes: why now failest thou of that thou seekest? but because thou seekest it at the mouth … p. 422man, and failest in seeking God for blessing. Many heare and read a long time, but the Word thrives not, prospers not, lives not in their hearts nor lives: they are ignorant, not infirmed; they are prophane, and not reformed: And why doth that word, which prevailes with others, doe them no good, but because one prayes for blessing, and seekes higher than the Minister, the other prayeth not, or to no purpose? And marke such as having heard the Word, run out before prayer for blessing; never looke the Word should prosper there: ye shall never see a sound worke in such persons, on whom is the brand of such prophanenesse, as to flye from the face and presence of God. Luther professed hee got more knowledge by praier, then by all his study: And thou shalt never prosper in the Word, that neglectest prayer.

p. 423Ministers especially must pray for themselves and their people.

1. For themselves, as Daniel, Vse 3. Ministers should pray for themselvescap. 2. 17. hee and his fellowes beseeched the God of heaves for grace in those secrets: and much more need we for grace, to open to us the mysterie of this Kingdome. Many good wits which are as laborious in study and reading, are not so profitable, and marvell that they cannot reach to such a gift, as some other. The very reason is; they study, read, and meditate, but pray not, or sleightly; and not craving a blessing, they have none.

2. For the people: that God And their people.would prosper his Word to them, and adde his teaching to theirs. 2 King 6 20. Elisha prayed, that the Lord would open the eyes of the Syrians, that they might see themselves in the midst of their enemies: so p. 424must Ministers be often on their knees in secret, that their people may see themselves in the midst of their hellish enemies, and discerne the danger, so as to apprehend the meanes of their safety.

Thus of the first point.

2. In the person praying, teach mee; David a man after Gods owne heart, a Prophet, a Teacher, a Pen-man of Scripture one that had a singular measure of knowledge already, yet hee desires to bee further taught; learne, that

Sound and saving knowledge Doctr. 2. Sound knowledg is ever humble.is an humble knowledge. Gods childe thinkes his knowledge to bee ignorance, his sight to bee blindnesse: not out of basenesse of mind, or mistaking the gift, but

1. Because no man seeth himselfe so well, as he that is in the Reasons. 1clearest light: and he that hath most wisdome, best seeth his p. 425owne wants. How doth Moses, learned to admiration, debase himselfe, and derogate from himselfe, when God calleth him? Exod 3. And how doth Agur deject himselfe, as not having the understanding of a man in him, Prov. 30. 2. whose praier, what is it but a mournfull complaint of his owne ignorance?

2. True knowledge shewes a man his own imbecillity, even 2.after conversion, that although he be now light in the Lord, yet he shall see he seeth but in part, Eph 5. 8Eph 5:8and knoweth but in part, because of his owne weake capacity, 1 Cor. 13. 91 Cor 13:9to comprehend the mysteries Causes of defect of knowledg.farre above his reach; clouds of corruption left in him, obscuring the Sunne-shine of the Word, in it selfe cleare enough, but wee looke through blacke glasses; resistance of will, which is but in part renewed: obedience being but in part, plainly argueth our knowledge so to p. 426be: Ioh. 7. 17. And the understanding is not yet so captivated, nor the affections so pure, but that they would shape the Word to themselves, not themselves to it: hence they see themselves as the man (Mark 8. …3.) restored to sight, but at first saw men walking like trees; they are not stone-blinde as before, but have now a weake and indistinct sight, so as Christ must follow his owne worke againe, and again put his hands on them; so as their sight growes stil clearer, but never perfect till they come to see God as hee is: the case of the Beleever being the case of Paul in his Conversion, being strucke blinde, his sight was restored by the falling off of the skales before his eies. These foreign, skales of false conceits and naturall opinions are long in falling off our eyes, even from our conversion till our dissolution.

p. 4273. Sound knowledge is humble, because of the excellent object 3 A double Obiect, which keepes it humble.of it, which is two-fold: first, the statutes of God, the matters of God which are deepe and high mysteries, farre beyond the reach of highest capacities: there are mountaines as well as vallies, gulfes for Elephants to swimme as wel as shollow fords for Lambes to wade: there are the depths of Predestination, Incarnation, Trinity, and the like, in which the Angels may pose their understandings. Secondly, God himselfe whom wee must know in Iesus Christ, the nearer whom wee come, the more humble we will be. Moses, as familiar as hee was with God, yet comming neare unto him, cast himselfe on his face, and professed that hee was but dust Exod. 34. 8Exod 34:8and ashes. A man by beholding the Sunne discernes the weakenesse of his eye: so here.

4. Sound knowledge is humble, p. 428given onelyonly to the humble; and in such a measure as they may bee kept humble still. For the Lord in great wisdom gives not knowledge, either in kinde or measure, to puffe us up, but in his dispensation preventeth the Laodicean pride of our hearts, knowing how hardly we could guide any perfection here. Againe, he deales with us as Parents with children under age, and gives us knowledge in the measure of children, and not of strong men Paul himselfe knew as a childe, and in part, 1 Cor. 13 and the best must know they have but inchoation of grace here, and must grow in grace, and 1 Pet. 3. 181 Pet 3:18in the knowledge of Iesus Christ. Besides, God gives such a measure of grace here, as may stand with an holy covetousnesse of wisdome, and such a desire after it, as is insatiable; that we might search the Scriptures, with those noble Bereans, as for silver and p. 429gold, and know the price of wisedome to bee farre better. Lastly, that wee might not rest in this darke and petty Schoole on earth, but long and desire that happy estate of heaven, where is understanding without error, knowledge without ignorance, wisdome without folly. This made Paul cast his eye beyond the present, and set his affection upon that perfect which was behinde: 1 Cor. 13. 9, 10. N…w we know in part: but when that perfect is come, then that which is in part, shall be abolished. Now we see as in a glasse, but then we shall see face to face. And withall, it will make us prize Iesus Christ, and flye unto him, in whom we recover perfection of knowledge, being made to us of God wisedome as 1 Cor. 1. 30 Use 1. See thy want of wisdome and knowledge.1 Cor 1:30well as righteousnesse.

Hence then the best men that know most, must see they want much wisedome, and much p. 430knowledge. Let mee see a man gotten beyond David in found knowledge of God and himselfe: and yet in this Psalme he can make no end of this desire: and let this serve to beat down the idle conceit of knowledge: if David who was of extraordinary knowledge and grace, saw such darkenesse in himselfe, and wanted so much of Gods teaching, what doe we? what may wee? shall any man content himselfe with his measure attained, as needing no more? shall Davids measure humble him, and shall thy measure make thee swell? Consider the Apostles checke to the Corinthians, 1 Epist. 8. 2. If any man thinke hee knoweth any thing, let him know he knoweth nothing as hee ought to know. And cast thine eyes upon the best examples in Scripture: see the errours of Saints both in iudgement, as Peter (Gal. 2. 8, 9, 11.) and in practise, p. 431as David, and tell mee whether the best had not need be still taught in the statutes.

Againe, examine thy knowledge, Vse 2. Difference of good men, and evil, in respect of knowledg. 1and the soundnesse of it by this note, if it be humble: For there is a notable difference betweene the godly and wicked, in regard of their knowledge.

1. The wicked man is proud, and boasteth of that hee hath not: the Pharisee of a key of knowledge: an ordinary man, of as much knowledge as the Minister, or as much as he needeth: whereas the godly man, being humble, scarce acknowledgeth the treasure that he hath.

2. Whereas the wicked man, having a slight measure of 2.knowledge, gives up the means, and rests in that measure: the godly, what measure soever they have, still follow God in the meanes, even for that they have, as if they had it not. David being well taught, prayeth p. 432to be taught more.

3. Whereas a wicked man, having a small measure of knowledge, 3referres it to himselfe, as gotten by his owne meanes or industry, and for his own ends; as also fwels in himselfe, and despiseth others, and will be knowne to have somthing above others: the godly still flyes to the same grace that first gave it, and referres it to the praise of the giver; and yeeldeth to all other, though not in gifts, yet in his mind and affection.

Thus the true knowledge of Christ, as the truth is in Christ, teacheth to be like Christ who is meeke and humble. Whence …at 11. 29. Co…ollarics. 1must follow,

1. That a boasting of puffing knowledge is not sound. Good men never boast of sharpenesse of sight, or quicknesse of understanding, but see the vaile unremoved, and the skales not quite fallen off. They are not blinde p. 433as before, but by reason of fogs and lusts, and mists of sinfull affections and motions, can sometimes see as little the things before them, as Agar could the Well before her (Gen. 21.) by reason of her passion or griefe, as Calvin judgeth. And although their eyes be open, yet they see how beavy they be, and hardly kept open; as the Disciples when Christ warned them to watch, by reason of sleepinesse and dulnesse of flesh: …o as they may say with the Church, their eyes sleepe when their hearts Cant 5. 2.Song 5:2awake. They may indeed professe with the blind man, Ioh. 9, 25. One thing J know, whereas J was blind, now J see: but must adde withall; yet I see how little I see, even a glimmering of things rather than things themselves.

2. It must follow, that sound knowledge must continually bewaile 2.ignorance and darknesse: p. 434for why hath the Lord left it in us, but to humble us, that with the rest of the law of the members it might bee as the Canaanites to exercise us, or as the pricke in the flesh lest we should be exalted out of measure by abundance of revelations? Nay, as light and darkenesse have a daily and interchangeable fight in nature: so the soule must maintaine a continuall combate betweene knowledge and ignorance.

3. It followes, that found 3.knowledg cannot be that which in sense of want or weakenesse striveth not in the meanes to a further measure, that of weake is not made strong, that riseth not to a further assurance, or the like: for all sound knowledge is Prov. 4. 18.Prov 4:18proveable, and the way of the just shineth more and more till perfect day.

Thus of the second point.

3. The child of God most earnestly p. 435Doctr. 3.desireth to know the wayes Good men ever desirous of more holy knowledg.of God: as our Prophet through this whole Psalme. Daniel, though a most worthy Prophet, yet read the Prophecies of Ieremie, Dan. 9. 1, 2. And all things are dung to Saint Paul, in respect of the excellent knowledge of the vertue of Christs death resurrection, Phil. 3. 7, 8, 9, 10. But why?

1. Because they know it to be the way of God, and there is Reasons. 1.no other: the way, not onelyonly wherein God himselfe walketh, who is the most perfect pattern of his owne law, but especially because it is the way hee hath chalked out for us to walke in, who can walke toward him in his owne way onelyonly; as we can see the Sunne onelyonly by his owne light, and come to the Sea by his owne streames.2 Fearefull effects of ignorance 1.

2. They onelyonly discerne the danger of spirituall darkenesse and blindnesse: How it wraps p. 436in manifold errors of judgment; false doctrines and opinions against the Word: Ye erre, not knowing the Scriptures, Matth. 22. 29. and, Prov. 19 …. Without knowledge the minde is not good; How it wraps in errors of life 2and conversation; for so the Scriptures ascribe all corruption of manners to ignorance: Paul persecuted and wasted the Church, why? the did it of ignorance. And in ignorance the Rulers 1 Tim. 1, 131 Tim 1:13put Christ to death: had they knowne, they would not have crucified the Lord of glory. How it wraps men under the power of sinne, and delivers 3.them as voluntary subjects in kingdome of darknesse, under the Prince of darkenesse, to be ruled at his will, as 2 Tim. 2. 26, and, when men regard not to know God, how justly doth hee give them up to a reprobate sense as he did the Heathens (Rom 1. 24.) to commit things against p. 437reason and nature? And finally, how it wraps them under the 4curse of God, both temporall and eternall. My people perish Hosea 4. 6Hos 4:6(saith the Lord) for want of knowledge; that is, are in state of perdition: they lye in unbeleefe; for, no knowledge, no faith; and not beleeving, they are condemned already, Ioh. 3. 1…. And they are lyable every where to those judgements which the Prophet prayes to be powred out upon them that know Ier, 20. 25.not the name of God. Then for the eternall curse: when Christ shall come from heaven in flaming fire, hee shall render vengeance on all that know not God, Eph. 4. 18Eph 4:182 Thes. 1. 8. and justly: for death hath seized on them already: they are destitute of the life of God, by the ignorance that is in them: their minde and conscience is dead, and being strangers to the life of God, they are thrust under the power of eternall p. 438death: Prov. 10. 18. The foole dyeth for want of knowledge.

Therefore the Saints seeke after knowledge, as David here.

3. They see the necessity of 3the word of God, and the knowledge thereof: the Word is the food of the soule; an hungry man longs after his food; and a good heart hungers after the Word. Hence the Prophets and men of God are said to eat up the little booke (Ezek. 3. 1.) Rev. 10. 10Rev 10:10and to fill their bellies with it, as hungry men when they come at a good meale.

The word of God is the water of the Well of Life: and how necessary is water? how doth a thirsty man desire to be refreshed with water? so doth the godly after the knowledge of God: and none but thirsty soules are called, or doe come to these waters, Esa. 55. 1.

p. 439How earnestly doe blind men …esire to see the light? so doe …he Saints, seeing what a weake …immering and sight they have … Divine things. They know …he Sunne in the heavens is not … necessary to enlighten the world, as is the Sonne of grace …nd righteousnesse to enlighten …e Church. And as without the …unne there would be a perpe…all night, so without God and …e saving knowledge of him, …ere were an eternall night in …verlasting darknesse.

4. They earnestly desire sa…ing 4. Benefits of knowledg within us.knowledge, because they …ee the profit and high excellen…y of it, both within themselves, …d without them.

First, within themselves, they …ee Gods Image renewed in …em by knowledge, and themselves Col. 3: 10Col 3:10framed to his likenesse, who is light, and in whom is no …arknesse. Also they see themselves brought into better frame p. 440by it daily, and changed into … selfe from glory to glory: with 2 Cor. 3. 182 Cor 3:18out which they could never attaine any right motion in their wils, or affections, nor any righ… manner or end of doing any thing, nor any happy fruit o… their endevours, but the losse o… all their labour, time, hope, and reward.

Secondly, without them; they And without us.see the worth and excellency of this knowledge above all other things in the world, and that nothing else can make them truly happy: Prov. 3. 13. Blessed i… the man that findeth wisdoms, and that getteth understanding. But how can Salomon prove this?

By two reasons: The former in the 14. verse, by comparing this wisdome of God with silver and gold which are so desirable: but the gaine of this is better. Oh but some things out-weig… silver and gold, and are in much p. 441more request, as Diamonds, Ru…ies, and Pearles: True; yet these are but the shining dust of the earth: but wisdome (faith …e) is better than all pearles, be their price never so great.

Obiect. But some things a man may desire above all these, …s life, liberty, health, honor, &c.

Ans. In verse 15. All things thou canst desire, are not to bee compared to wisdome.

The second reason is from the …ffects: shewing what wisdome bestowes and brings with her: …. Riches in her left hand: …. Length of dayes in her right: …. Honour, advancement, and prosperity: 4 Life, the sweetest of all: Shee is a tree of life …o them that lay …old on her. And so he concluds as he began, …h blessed is hee that retaineth …er.

We see now what reason the godly have, and on what just grounds they most eagerly desire p. 442with David to be taught … the way of Gods statutes.

The Vse is three fold;

1. Of incitation.

2. Of reprehension.

3. Of examinati…n.

1. It serves to incite us to th… Vse 1. Incitation to get heavenly knowledg.holy and earnest desire after th… word of God, without whi… no man can have any comfort … any sound grace.

For first, as light was the fir… thing in the Creation, so the fi… Motives. 1word of this second Creation, i… Fiat lux, let there be the lig… of heavenly knowledge: a… as the word of God let light i… to all his worke, which befo… was a confused Chaos, and … things rolled up in blacke darknesse; so till this word of G… let light into the soule, t… whole man lyes in a confusion … blacke darknesse, without a… light of direction or conso… on.

You know, no babe is bor… p. 443alive into the world, but it cryes for the milke and breast; and if it doe not, it is still-borne. So the new-borne babe in grace, cryes after the sincere milke of the Word, 1 Pet. 2. 2. and without this, thou art not borne of God. Nor the friend of Christ, no acquaintance or kindred of his, no Christian but in name, unlesse with an hungring heart thou heare the Word and keepe it. Mark. 3. 35Mark 3:35And, an ignorant heart is not only a gracelesse heart, but destitute of desire of grace: it cannot aske grace, Ioh. 4. 10 hadst thou knowne, thou wouldest have asked.

Secondly, consider the comelinesse 2and seemelinesse of sound knowledge in him that professeth himselfe to be the Lords: Prov. 4. 9. Salomon calls it a comely ornament and grace for the head, and a chaine for the necke; yea, and a crowne of glory. And what else makes a mans p. 444face to shine, but wisdome? whereas, what an unseemely thing is ignorance of Gods statutes to a man, either as a man, or as a Christian?

1. As a man: God having Ignorance unseemely to a man, as a man.given a man a minde and reasonable soule, beyond a beast, whereby he hath enabled him to conceive of heaven and heavenly things, and hath elevated him with a particle of Divine nature for this very end, that hee should rise above the beasts in high contemplations of Divine things, and in the knowledge and obedience of the minde and will of his Creator: how unseemely is it, that that Divine minde should bee taken up with base, transitory, and sinfull things? that a man should thus degenerate, and fall backe to a brutish condition, forgetting he hath a reasonable soule, which David rates in himselfe, whose Psa 73. 22.Ps 73:22ignorance or inconsideratenesse p. 445in one point of Gods providence and administration, makes him as a beast before God.

2. As a Christian man, yet Especially as a Christian man.much more unseemely: for a Christian professeth himselfe to be a Citizen of heaven, heaven to be his Countrey, God to be his King, his Word and Statutes to be his Charter: now is it not absurd and unseemly, that a man should be ignorant of the fashions, lawes, and customes of his owne Countrey? A Christian professeth himselfe a childe of his heavenly father, and his fathers house to be his house: and is it not unseemely a man should neither know his father, nor his fathers name, nor pleasure, nor how to demeane himselfe in his fathers house? A Christian professeth heaven to bee his home and inheritance, and the Word the deeds of that Inheritance, without which he hath no… title to one foot in heaven: how unseemely p. 446and unreasonable were it for him to cast away the deeds of his land, to breake off the seales, to bee wilfully ignorant of the clauses that convay such an estate unto him and his?

So of the second Motive.

Thirdly, consider the delight and pleasure in the Statutes of God, which are full of sweet ravishments to such as attaine them, and should quicken us to the taste and feeding on them. In other things we see what paines men will take to compasse their pleasure. Now as ignorance is most uncomfortable, fitly therefore compared to darknesse, to blindnesse, to falling into a pit, and to lying in a Prov 4. 19.Prov 4:19blacke and stinking dungeon: So knowledge and wisdome, which is compared to light, and the bright shining of the Sunne, Prov. Knowledg delightfull to mans understanding.4. is most delightful to the soule, as the light to the eye:

1. In it selfe: because knowledge p. 447is the proper worke of understanding, and the highest part of man: and as a man naturally delighteth in the knowledge of naturall things, so an enlightned minde in the knowledge of Divine and spirituall.

2. And especially in respect Specially for the excellent obiects.of the Object, which is spirituall things: This made Salomon say Prov. 3. 17.) all the wayes of wisdome are wayes of pleasure. For what man, unlesse he have an infinite distemper in his soule, would not be ravished to know in some measure those infinite perfections of our heavenly Father, whereto we are commanded to strive? yea, to see in some sort the unsearchable depths of Gods wisedome and knowledge? and to apprehend in some measure the bottomlesse mystery of mans redemption and salvation? Was it not an admirable delight, when Moses stood upon the top p. 448of mount Nebo, and viewed all that land of Promise? yet Moses must see it, not enjoy it: see it a farre off, but not come neare it: he must dye there, and goe no further. But for a man to stand here on Mount Sion, the Church of God, and view all the promised Canaan, that heavenly Ierusalem, with all her towers, and enjoy them, together with all the pleasures at the right hand of God; can the knowledge of any thing bee so delightful to an heavenly mind? The taste of the Word in this one particular, maketh it exceed the sweetnesse of the honey and the honey-combe, if a David taste Psal. 19. 10:Ps 19:10it.

This of the third Motive.

Fourthly, consider the way wherein we are to walke: the 4. Excellent properties of Gods way.way of Gods Statutes: the properties whereof are such, as may allure us into it: for,

1. It is the old way, which p. 4491wee must enquire of, Jer. 6. 16. beaten by the feet of ancient Beleevers, and Patriarkes; all the Prophets, and Apostles, and all holy men, yea of Iesus Christ himselfe; and therefore is the way wherein we shall want no good guides nor company.

2. Every one in his journey would enquire and choose the 2rightest way: but the wayes of the Lord are right, and the iust walke in them, Hos. 14. 9. Elymas ceased not to pervert the right wayes of God, Act. 13. 10. All other wayes are crooked paths, and by-lanes, Psal. 125. 5.

3. This is the lightest and most 3comfortable way: Psalm. 19. 8. the statutes of the Lord are right, reioycing the heart. In this way is peace of conscience, joy of the holy Ghost, comfort of heart in life and death: and this joy shall none take away. No marvell when Ezeki…l ate this little p. 450booke, that it was sweet as honey in his mouth, chap. 3. 3. Queene The divine saying of a gracious Princesse.Elizabeth, of blessed memory, laying the Bible to her heart, said It was her comfort in her trouble, and therefore should bee in her Rule her rule. But the way of the wicked is darkenesse, Prov. 4 19. they know not where they shall erre and fall.

4. This is the cleanest way: 2 Sam 4.22. 31 the wayes of God are uncorrupt and pure: Esa. 35 8 The way shall be called holy, and the polluted passe not by it: Deut. 4. 8. What nation hath so righteous lawes? what passengers have so faire a way? Silver tryed seven times is not so pure as these statute,, Psal. 19. 9. who would preferre the myrie and dirty wayes of sinfull pleasures before it?

5. This is of all other the safest 5way, freest from robbers and theeves, in which thou art under the Lords protection, being p. 451the Kings high-way; yea, wherin thou hast a guard of Gods Angels to keepe thee safe to the wayes end: Psal. 91. 10, 11. they are charged with thy safety.

6. It is the shortest and most compendions way, leading to 6.life; and in keeping this way shall be great reward. All other are by-wayes, that lead to the gates of death.

Now let the wisdome of God rule us to choose this oldest, rightest, lightest, cleanest, safest, and shortest way, as ever wee desire to come to an happy end of our way.

This is the Vse of incitation.

Now followes the second, of Vse 2. Reprehension of them that desire not knowledg in the meanes. 1reprehension.

And first of Recusant Papists, who wilfully refuse the knowledge of God, scorne and contemne the Preachers and expounders of those statutes; yea, hate them to the death, and shun p. 452all the meanes of skil and instruction in those Statutes. Can they be good subjects, that will not know their Princes lawes, that burne the Statute-bookes, and their expounders too? yet such good subjects are these to God: who have chose the curse that Cain bewayled, namely that he was cast from the face of God in Gen. …. 14.his fathers house: they willingly excommunicate themselves.

And adde unto these our mungrill Church-papists, who sometime slip into the Church for odde respects: Recusancie proves disgracefull, or chargeable, and would put them to more cost then their Religion is worth, They can heare the Word, when and of whom they list, or must: but to heare Popery refuted or disgraced, is, to cast dust in their eies. They can heare a Sermon, but detest and raile upon the Preacher. Very devout they seeme, and scrupulous p. 453in the least ceremony, but like those devout women who stoned Act. 13. 50Acts 13:50Paul.

To both these our Lord saith, If ye were of God, ye would heare Ioh. 8. 47John 8:47his voyce. Were their Religion of God, they would love his statutes above their daily food: and love the bringers, so as to account their very feet beautifull. Rom. 10. …5Rom 10:5Did they love Christ, they would not hate his Disciple: neither could the Temple of Dagon and the Arke stand together in the Temple of the heart. Heare the counsell, to be as thou seemest, or seeme as thou art: assuredly God will have no part of a divided person.

Secondly, they are farre from 2the comfort of a good estate, who will not be brought out of their dores, their shops, their Counting-houses, to learne the way of Gods statutes, but living in places of knowledge, suffer ignorance to reigne in their p. 454hearts How farre are they from Davids minde and desire? his heart brake within him for the desire of Gods judgements, Psa. 119. 20. he esteemed the place of Gods worship, Bethel, the very house of God, and the gate of heaven: hee accounted them blessed that might dwell in or neare the house of God, Psa. 84. But so farre are many from discerning this an happinesse, that they esteeme every Sermon (as the old prophecies) the burden Prov. 1. 7Prov 1:7of the Lord: a straw-matter can keepe them from Church: and they are of the number of Salomons fooles, that scorne wisdome and instruction.

They will alleage their hearts Obiect.are good enough, and their meaning is good though their skill be small; and God will accept their good meaning.

But 1. that is false: no meaning Ans.is good without knowledge: Prov. 19. 2. Without knowledge p. 455the mind is not good. 2. Meane what thou wilt, if thou hearest not Gods word thou art not of God, Ioh. 8. 47. 3. What a deceit of heart is it, that can shrowd all under good meaning, while it meanes never to bee good? or thinke that God will accept an ignorant and unregenerate heart for a good heart? 4. Examine this good heart of thine by that which issueth thence: see if there come not out of it, adulteries, oaths, blasphemies, lyes, rotten speeches, injustice, contempt of Gods Ordinances and servants: And is this good?

Others love God above all, Obiect.and their neighbour as themselves: what needs more?

But nothing is more bold than blindnesse. Neglect the meanes Ans.of knowledge, thou neither lovest God, nor thy neighbour, nor thy selfe. Not God: for if yee loved me, saith Christ, ye would p. 456Ioh. 14. 15.John 14:15keepe my Commandements. Not thy neighbour: if not him that begate, not him that is begot. Ioh 5. 1. 2.John 5:1John 5:2Not thy selfe: hee that hates wisdome, hates his owne soule, Prov. 8. 36. and, chap. 4. 13. shee is thy life. If thou lovedst thy soule, thou wouldest heare and hide the Word in it, and not hide thy selfe from the Word.

Others will pray, and let others Obiect.preach: they will be devout, let others runne to Sermons: they will be active Christians, while others are passive.

But 1. this is from the foolery of some Preachers, who sever Ans.what God hath joyned, and set two so neare friends, and twins of the same wombe, by the eares.

2. Canst thou pray without teaching and hearing? Consider; wilt thou pray to an unknowne God, or a God whom thou wilt not know? Canst thou call on him, on whom thou p. 457beleevest not? or beleeve without hearing? or can a right Rom. 10. 1…Rom 10:1prayer be severed from much knowledge, both of thine owne wants and unworthinesse, of Gods mercy, power, and will to supply, of the meanes of meriting that supply, which is by Iesus Christ made thine owne, and how to expect patiently, and be delayed or denyed thankefully, or else Christianly to use mercies received, to the glory of the giver, and good of the receiver? Come hastily, without all this knowledge, and offer the sacrifice of fooles, Eccles. 5. 1.

3. Can God heare thee praying, who rejectest his Word? Prov. 28. 9. Hee that turneth away his eare from hearing the Law, even his prayer is abominable. Besides, prayer is a seeking of God: and canst thou find him whom thou seekest, while thou runnest from him who seeketh thee?

p. 458But we have callings to follow, Obiect.and families to maintaine, and cannot spare an houre in a weekday to heare a Sermon.Ans.

I say as Salomon, Eccles. 7. 20. it is good to lay hold upon this, but withdraw not thy hand from that: worldly businesse must be followed, but never so as to be worldlings; and this is, when the whole time is ingrossed, to prophane or worldly uses, and none set apart for holy, or the one thing necessary.

Againe, to feed the body, men can allot two houres in a day, but not one in a weeke to feed the soule: as if bread that perisheth, were to bee preferred before that which endureth to eternall Ioh. 6. 27John 6:27life, or the soule were to be lesse regarded than the body.

And can these men spend foure, five, or moe howres at cards, dice, bowles, vaine Enterludes, to the destruction of much time with themselves, and not p. 459one howre in a weeke for their instruction? Can some of them watch whole nights and dayes at Satans suit, and the service of sinne, and not possibly watch one howre with Christ in the day, yea in many dayes? Cannot they sit up one halfe howre later, or rise one halfe howre sooner, to redeeme one howre for their everlasting good? or will they find it profitable to winne the whole world with the losse of their soules?

Lastly, how have we heard not a few such carelesse men rate themselves on their deathbeds; with horrible terrors in their consciences, that so wretchedly they stopt their eares at so many calls of God, and neglected the hearing of so many Sermons, and too late wish, that they might heare but one Sermon more? and now all their hunger and thirst after the world, onelyonly enlargeth their p. 460hearts sorrow, and can no way ease it.

Others say they are not Obiect.book-learned, and cannot attain this knowledge.

But thou oughtest to be book-learned: Ans.God hath given thee both a booke and Teachers, and wisdome is easie to him that will understand, and she invites thee into her Schoole, calling the simple to be wise in heart, Pro. 8. 5. and pronounceth those blessed, that watch daily at hee gates, vers. 34.

But I am so crossed in the Ministery, that I cannot endure it, Obiect.nor will heare such and such.

Know: 1. All the frowardnesse is in thy selfe, there is no Ans.frowardnesse in the Word, Prov. 8. 8. 2. Crosse thy sinne, and the Word will not crosse thee: but if thou wilt rather crosse the Word than thy sinne, thank thy selfe, God and his Word will meet with thee: as in Ahabs case.

p. 461Now we come to the use of Examination, whether God hath Vse 3. Notes of divine and saving knowledg. 1 Enemies of it: fix.taught us in his way, or no. The notes of tryall are three.

First, a continuall strife to remove all the hinderers of saving knowledge; for light ever fighteth against darknesse. And the lets to be removed, are,

1. Originall corruption: a chiefe part of which is darknesse of understanding. Labour in mortifying naturall corruption, which as a blacke cloud hinders the shine of this Sunne.

2. Hardnesse of heart: Heb. 3. 10. They erred in heart, and have not knowne my wayes: and vers. 12. Take heed of an evill and unbeleeving heart to depart from the living God. The light of the Sunne may shine on the outside of a stone, but cannot get within it, while unbroken.

3. Satanicall temptation: the god of the world blindeth Infidels, that the light of grace should p. 4622 Cor. 4. 4.2 Cor 4:4not shine upon them: whom we must therefore resist, stedfast in the faith. No marvell if Satan can blind the wicked, seeing he can raise a cloud of dust to trouble the sight of the godly themselves, and let them see every thing in a false glasse; all to hide the light of Gods countenance from them.

4. Actuall sinnes: the nature of all which is, to increase ignorance, and blind the minde yet further. Of these, some keepe out knowledge, some drive … out. Of the former sort are covetousnesse (resembled by choking thornes, Luk. 8. and Ezek 33. 32. they heare, but jest, for their hearts goe after covetousnesse:) and wrath, envy, hypocrisie, with the like, which must be laid aside, or there is no growing by the Word, 1 Pet 2. 1, 2. Of the latter sort are the foule sinnes of flesh, as whoredome, drunkennesse, intemperancy, p. 463which besot men, and diminish even naturall knowledge: see Hos. 4. 11.

5. The pleasure of sinne: as Eve in tempting, and Adam in attempting the sinne, the very sight and beauty of the Apple dazelled the cleare knowledge of innocency. And as the sinne of the Sodomites smote them with blindnesse of body, that they could not finde the doore: so doth it much more the soule of the sinner, that he cannot find Christ who is the doore of life.

6. Custome of sinne: the pleasure of which hath begot an habit: this keeps and holds under the dominion of the Prince of darknesse; and the Lord will not put his precious liquor into so nasty vessels, but gives them up ordinarily to reprobate sense, Rom. 1. 28.

Now as nature teacheth us to fight for all these, so grace leadeth us into the field against p. 464them: for, till they be in part subdued, there is no possibility of saving knowledge, no more then of Sun-shine at midnight.

This is the first tryall.

The second is this: As all that indisposition must be removed, 2 Disposition to saving knowledge, in 4 things.so there must be a disposition wrought in the party, whom God teacheth in his way; which where it is, the Lord hath begunne to teach that man.

Quest. Wherein stands the disposition to saving Knowledge?

Ans. 1. In humility: God teacheth the humble in his way: and he that must receive the Psal. 25. 9Ps 25:9Kingdome, must be as a little Ma…. 18. 4child. Esa. 28. 9. whom shall I teach, or make to understand? not conceited persons, who make Divinity onelyonly a matter of discourse, or fill their braines and speech with vaine questions and idle speculations, or p. 465such as come to sit as Iudges, or Critickes, on their Ministers gifts; but such as are weaned from the milke, or drawne from the breasts. It was a proud and prophane speech of Hermolaus Barbanis, and Angelus Politianus, that by reading the Bible they forgat Latin.

2. A soft and tender heart. A sure signe that God hath spoken to it. For none can reach the heart, to change it, but onelyonly that Doctor whose chaire is in heaven. He onelyonly can write in the Tables of the heart. Ier. 31. 33.

3. A crossing of humane wisdome: which nature teacheth not. Selfe-deniall is a note of a Disciple. For, who can frame Mat. 16. 24.Matt 16:24the affections, to hold and fasten on such a doctrine as crosseth nature, mortifieth lusts, depriveth of deare pleasures, and sweet profits, which are as neare as right hands and eyes? can the p. 466worldling, who esteemes his profits before his profession, and therefore turnes a deafe eare to such voyces? no: onelyonly he that made the affections at first, can thus renew them, & change them at his pleasure.

4. An embracing of all truths, one as well as another, because all are from the same fountaine: and a constant cleaving to all truth, in judgement and practise, then, when reason, custom, practice, sense and common opinion crosse and contradict it: Now who can teach wisdome in a mysterie, but God alone? 1 Cor. 2. …. that a Virgin should beare a Sonne: that a Sonne should be eternally begotten: that all things should bee made of nothing: that life dyed upon the Crosse, and fetched life out of death: that heaven must be had out of hell, and death swallowed up by death, and the same body arise againe. p. 467Who can give simple and shallow wits capacity, to reach these high mysteries which Festus accounteth madnesse, and Iewes thinke the Apostles out of their wits to utter them, and the great wits of the world account foolishnesse and fables? Is it not hee that chooseth weake things to confound the mighty? Nay, who is it that can perswade these high and strange things with such certainty, as the simple Beleever-dares, and doth dye in defence of them? Surely (as Christ said to Peter) Flesh and Vers. 17.bloud reveales it not, but the Father that is in heaven.

This is the second signe of saving knowledge.

The third is a conscionable and 3fruitfull following of the means of knowledge: as 1. An humble sitting downe with many at the feet of Christ. 2. Binding the Word to our eyes, by frequent, constant, and orderly reading. p. 4683. Whetting it on the heart, by deepe meditation, so to make it our owne. 4. Tying it to the hands and fingers, by practising it: If yee doe these things, yee Ioh. 7. 17John 7:17shall know the Doctrine: a good understanding have all they that doe thereafter. 5. Prayer, to be continually taught of God, as in the Text, and Iam. 1. 5. Aske Wisdome of God. 6. Teaching, strengthning, and comforting of others: this returne increaseth Dum d… ces, di…cis.thy Talent, as oyle in the Cruise increased by imparting.

Adde hereunto a fruitfull use of the meanes, prospering and profiting daily in the Image of God, and conformity with God in true wisdome, holinesse, and righteousnesse: 2 Cor. 3. 18. We behold i… a mirror, and are changed from glory to glory. This is, to be taught by Christ, as the truth is in Christ. To be led by God in the way of God, is, to get nearer God every day than p. 469other. We must walke in the light, as hee is light, and so have …Iohn 1: 7.John 1:7communion with him. To walke in light, is, in regard of God to walke in the light of his directions: in regard of our selves, to walke in truth and light of sincerity: in regard of our brethren, to walke in love, as the Apostle Iohn expresseth it; here by the vision of faith, and hereafter by the vision of fruition.

And I will keepe it unto the end.

Here is the second part of the II. Of the vow: where.Text, containing a religious vow or promise of David, in case the Lord will vouchsafe to teach him.

Where consider,

1. Why he voweth.

2. What he voweth.

For the former: 1. He voweth, … Why David thus voweth. 1to shew his resolution, and forwardnesse to keepe the way p. 470of God. A maine helpe of godlinesse is to resolve to be godly: and the beginning of goodnesse are good purposes and resolutions to be good: which if wee find, we must cherish; and if they faile, renew them.

2. He voweth, to move the 2.Lord after a sort, to grant his desire, because he desires it for a right end: if God will make him know his way, he will keep it: so Hanna moved for a sonne, which if God vouchsafe to her, she will dedicate him to his service, and God heard her, 1 Sam. 1. whatsoever we aske of God, it will be an easie suit, if we resolve to referre it to his glory.

3. To shew his thankfulnesse for the blessing received, as also 3Hanna did: which cannot better be expressed, then in an obedient and holy course, which is the tribute and returne the Lord expecteth for all his goodnesse p. 471received. And actuall mercies call for actuall thankfulnes. 1 Thes. 5. 17, 18. Pray continually: In all things give thankes.

4. To binde himselfe more 4firmely to duty and service: which is not superfluous, though we be tyed already, as Bellarmine De Monac. l 2. 19.affirmes. For as it is contrary to Christian liberty, needlesly to bind our selves where God hath left us free; so in things commanded and necessary, directly and immediately concerning the worship of God, we may binde our selves more straightly.

For first, we are bound by the Good vowes not superfluous.law of Creation to serve God: and is therefore the vow and promise of Baptisme superfluous?

Secondly, looke to the practice of the Saints. Iacob was bound by Creation, and by Circumcision, and yet (Gen. 28. 20.) he vowed a vow, that the Lord p. 472should be his God. David here, having made the Covenant in Circumcision, renewes his uow: and Psa. 119. 106. I have sworne and will performe: that a threefold cord might not easily bee broken.

Thirdly, in the defiance of evil, and strife against the lusts in the members, resisting the law of God, besides the generall bond of Baptisme a Christian may advisedly and profitably lay on himselfe a particular vow as a remedy and helpe against some evill, or a furtherance to some good: As for example: a man subject to be drunke with wine or strong drinke, may vow for a time to abstaine from it, and so cut off an hand or eye offending. One finding the stirring of concupiscence, may solemnly vow to refraine the company and presence of wanton women and make a covenant with his Iob 31. 1Job 31:1eyes, as Job, not to looke on p. 473them. Or finding dulnesse, slacknesse, or distractions hindering prayer, reading, or other dutie, he may vow to bestow some time thereupon.

For the latter.

1. In generall, David vowes 2. What he voweth.a lawfull thing.

2. In speciall, to keepe the way to the end.

In generall he vowes a thing commanded, and acceptable to God, a thing within the compasse of his calling, and not against Christian liberty. Hee vowes not perpetuall single life: for it is better to marry, than to 1 Cor. 7. …1 Cor 7burne. Nor voluntary poverty: for the Commandement is, Let there be no begger in Israel, Deu. 15. 4. Nor to goe to Rome, or Compostella, to worship an Image, against the Commandement. Nor to visit the holy land, or kisse the Popes feet; in all which the calling is laid aside, for idle and impious devices. p. 474Nor to revenge an injury, which is against the Commandement of charity. Nor impiously not to eat or drinke till they have slaine Paul, Act. 23. 12. Nor any such sinfull thing: whereof the rule is good, In case of ungodly or dishonest vow, alter thy In turpi … … …. … … non si … vi…cu…um …iquitatis.purpose. And, a vow must never be the bond of iniquity. Davids vow helpes forward Gods worship, and Gods way hinders not. Thus frame thy vowes, and it will be commendable.

In speciall, he vowes to keep the way that God shall teach him. Where are two things:

1. How he will keepe, the way:

2. How long, to the end.

For the former: There is a twofold keeping of the way:

Legall.

Evangelicall.

The Legall stands in perfect Keeping o… Gods way legall and evangelicall.fulfilling of the law. But holy David was no Papist, nor Perfectist: he knew hee could not p. 475thus keepe the Law, and much lesse attaine a further perfection, which were to get beyond Adam in innocency.

The other is Evangelicall, The latter wherein it standeth.which stands 1. in an endevour and desire of keeping, and is rather in affection than action: 2. with condition, so farre as humane frailty and the state of this life will permit; in which all things are in part, and imperfect: 3. in imputation of Christs perfect righteousnesse, so as the sinner is reputed a perfect keeper: 4. in condonation of defects and wants, seene and bewailed. Thus David professeth he will keepe the way: he will retaine a study and endevour to keepe it; and if by humane weaknesse he be turned aside, he will be carefull to returne into the way againe: and because all his endevour and strength is nothing, he will by faith fasten upon that perfect obedience of p. 476the Messiah, which being imputed unto him, all his wandrings shall not be imputed, but he still in Christ accounted a keeper of the way.

But for the latter: how long will David keepe the way? eved to the end: else all labour is lost: the end crownes the worke.

But is not this presumption? how can David promise this of Quest.himselfe?

1. His vow is dependant on Ans.grace, as all deliberate vowes are.

2. So farre as God gives strength, and confirmes his resolution and endevour.

3. Still with prayer for grace, that he may keepe it, vers. 106. 107. quicken me, &c.

Now shall David, in a duty absolutely necessary to salvation, and ordinary to all Gods children, vow with condition, so farre as God gives grace: and p. 477shall a bold Papist vow an arbitrary vow absolutely, and without all condition, never consulting with his owne imbecility? as suppose that of perpetuall chastity, which is neither absolutely necessary, nor an ordinary gift to all Christians, nor promised without condition from God. And yet presumptuously will they promise it to God without all condition, or limitation.

Doctr. The scope and resolution Doct. End of sound knowledg is obedience.of every godly man in hearing the Word must be, to keepe the way of God. In which similitude is implyed, 1. That the whole life of a Christian is a very pilgrimage on earth: 2. That the Christian Pilgrim, now absent from God, must be very choyce of his way, in which he must come backe againe unto God. 3. That seeing the Sunne is seene onelyonly by his owne light, and every man is p. 478as a blind man in the things of God, without all direction in himselfe, therefore every one must pray with the Prophet, that the eternall Sunne would strike if it be but one beame of this saving light upon his heart; and by that, he will be directed to the whole body; with holy resolution, that if the Lord please to afford him but a small streame out of his fulnesse, he will follow that riveret untill it bring him to the well-head.

But why is this the scope of a godly man in learning Gods statutes?

1. Because this is the condition Reasons. 1of Gods teaching, and his intention in teaching: Deut 4, 5, 6. These are the Statutes and Commandements, which I have taught you: keepe them, and doe them, for this is your wisdome. And the Lord chearefully teacheth him the way, who with David resolveth to keepe p. 479it: Psal. 25. 12. What is the man that feareth the Lord? him will hee teach the way, that hee shall choose.

2. The knowledge of a way 2will bring none to his end and desired place, but the keeping of the way: whence the Lord enjoynes a narrow keeping of the narrow way: Prov. 7. 1. My sonne, keepe my words, hide my Commandements, binde them on thy fingers; that is, keepe them in thy whole practice: nay, keepe them as the apple of thine eye; implying, that as nothing can be so small or slight, but it hurteth and disturbeth the eye, which naturally shuts it selfe against the least dust, so not the least erring from the Word but disturbeth in this way. And therefore we must take up that holy counsell, Prov. 4. 26. Ponder the path of thy feet, and let all thy wayes bee ordered aright.

p. 4803. So many as are the Lords, 3have the guidance of the Spirit, who leads and preserves them in this way: whence the godly, who are taught of God, are described to be led by the Spirit, whose office is to lead out of error, Rom. 8. 14Rom 8:14into all truth. And from hence is this way called the way Prov. 2. 20.Prov 2:20of good men: because onelyonly they have the conduct of the Spirit in it: and it is unknowne, or unfrequented by the wicked.

4. To hold this way, is to improve all our labour, and promote 4.our owne comfort. But all the labour is lost, when the way is lost. Thou canst never so little decline this way, but thou slidest into some one of those many roads that lead unto destruction. But in keeping this way is great reward, Psal. 19. 11. for it leads to God, who is an exceeding great reward. Againe, only this is the way of comfort and pleasure. It hath comfort for p. 481the present: whereas stragling Christians have no comfort in the way: a wandring man is an uncomfortable creature. Also it hath comfort hereafter: for it leads to life, Prov. 7. 2. keepe my Commandements, and thoa shalt live. It is the way of life, shewed by God, leading to fulnesse of joy in his presence, and to the pleasures of his right hand for evermore, Psal. 16.

Hath God then taught thee this way? bee conscionable to Vse. Keepe the way, …hen once knowne.keepe it, sinne not against the knowne truth, Psalm. 119. 3. Surely they work no iniquity that walke in his wayes.

Now because Satan and his instruments will make this way as uneasie and asperous as they can, and assault thee on every hand to turne thee out of this way, thou must come armed with such meanes as may helpe to containe thee in this good way: as,

p. 4821. Resolution to hold it, as Meaneshere David, J will keepe it to the end: sound purposes and resolutions 1.in godlines promise continuance.

2. Selfe-denial and contempt of the world: for thou must 2make account, that all who are out of this way, wil scorne thee, and reproach thee for a dissembler, a Puritan, or the like, for thine endevour to keepe the way. But Gods Spirit never reproached any for walking with God, even accurately. When Israel goeth out of Egypt, they must looke for Egyptians to pursue them: And thou, as a good Souldier, must suffer afflictions, 2 Tim. 2. 3.

3. Zeale and courage for the 3truth, for God and every good course: arming thy selfe against the loosenesse of the times, and contrary perswasions. If a man walke haltingly in this way, and make no great bones of tripping p. 483or stumbling in it, or appeare not precise above the scantling of a civill, wise, and wary man, hee may passe not much disaffected, and yet in good showes not be altogether allowed. But if hee will be strict in keeping his way, that he will walke with God as Enoch, or set the Lord still in sight as David, or with the Apostles endevour to have a good conscience in all things, and yeeld to no corruption of times, no not an hoofe at Pharaohs request, no not a graine at the Emperours: oh these men are sit for another age, and another Climate, not worthy to live in this: Away with such a fellow from the earth, for it is not fit that he should live, Act. 22 22.

4. Fence thy selfe with spirituall armour. Israel in their 4way to Canaan must gird up their loynes, and take sta…es in their hands: so the Christian traveller being set out of Egypt, must p. 484gird up his loynes with the girdle of sincerity, faith, love, hope; the staffe of the Law and Gospel in their hands, to establish their feet; their feet shod with preparation of the Gospell, to goe wheresoever the Gospel calleth, What man runnes into the field without his weapons and provisions.

Conclude with notes of a Notes of one careful to keep his way. 1 Ier. 6. 16.Jer 6:16man carefull to keepe his way.

1. Hee will be very inquisitive, and will aske of the simplest that knowes the way better. Being in the wildernesse, hee will enquire of the way to Canaan. The Iaylor askes it of his prisoner, Acts 16. 30.

2. He is circumspect, doubtfull, sollicitous, lest he have stept 2out of the way. Hee is easily reduced, if he have erred. Hee knowes it is easie to wander, but a mad part not to bee willing to returne: and that he can onelyonly attaine his end in this way, p. 485and no other.

3. He goes in the day, and walks in the light, and so knows 3whither he goes; he walkes and workes while day lasteth, afraid to be cast into the night: Ioh. 12. 35, 36.

4. He suspects every faire 4.way, for his way is strawed with crosses: and every foule dirty lane; for his is an holy and cleane way: and every crosse way, where are many turnings, to the right or left hand, for his is a right way, without turnings.

5. Hee followes Christ his guide, and will not walke without 5him as the heathen; but wisely so fix his eyes on Christ, as that he looke warily both to his own feet, and the end of his way.

6. He will be sure to goe with 6.good company: he joynes himselfe with men fearing God, and Psal 16. 3Ps 16:3the Saints that excell in vertue, with whose feet this way is beaten. Nay, not content with these p. 486he will get God himselfe to goe with him: as Iacob prayed the Lord to goe with him in his journey: and Moses, Exod. 33. 15. If thy presence goe not with us, carry us not uphence.

7. Hee goes on constantly, 7through droughts and drops, through thicke and thin, through all estates, without intermission, as the Sunne like a Bridegroome hastneth his course. He leaps over blockes, pibbles, rubs, oppositions, wrongs, slanders: none can cast him backe, nor turne him out, but with our Prophet he keepes the way, even to the end.