Scripture were wont so to be preserved and kept by the Levites in the Santuary Deut. 17.18 The King is commanded to write him a copy of the law in a booke out of that booke which is before the Priests the Levites And 31.9 Moses is said when he had written the law to have delivered unto the Priests the sons of Levi. And verse 26. of that Chapter he commanded the Levites to take the booke of the law and put it in the side of the arke of the covenant of the Lord their God that it might be there for a witnesse against them And there by the speciall providence of God it was preserved and kept safe even to the daies of Iosiah 2 Chron. 34.14 15. though there had beene most wicked Kings such as Ahaz Manasses Amon and many others that were great enemies unto it Secondly this Psalme was committed to the chiefe musician that by his meanes it might be published sung in the temple For this was the office of the Levites and all the musicians of the temple were Levites to sing Davids Psalmes in the temple as we shal see 2 Chr. 29. â—0 Am. 8.3 we read of the songs of the temple Thirdly this Psalme was committed to the chiefe musician that it might be sung in the Temple in the best manner with that musick as might best affect the people of God with the matter of this Psalme and so serve best to their edification For though there were none of the musicians in the Temple but they were well instructed in the songs of the Lord and were cunning therein 1 Chron. 25.7 yet among them some were more skilfull then other some 1 Chron. 15.22 Chenaniah chiefe of the Levites was for song he instructed about the song because he was skilfull Now this being premised for the opening of the words we are to observe here that David committeth this Psalme to a musician to be sung in the Temple yea to the chiefe musician that might sing it in the best manner From whence we are to learne That it is an ancient and excellent ordinance of God that in his worship and service we should sing Psalmes even Davids Psalmes and that we should sing them in that manner as may be most unto edification Observe the proofe of this Doctrine as I shall propound it unto you distinctly in three points First it hath ever beene esteemed a chiefe part of the worship and service of God wherewith he hath beene highly pleased It was used in Moses time Exod. 15.1 and in the time of the Iudges â—udg 5.1 and in the daies of Samuel 1 Sam. 18.6 7. in David and Solomons time 1 Chron. 6.32 in the daies of Iehosaphat 2 Chron. 20.21.22 and of Hezekiah 2 Chron. 29.28.30 and after the captivity in Nehemiahs time Neh. 12.42 yea in the New Testament our Saviour himselfe and his Apostles used it Matth 26 30. and prescribed it to Gods people Col. 3.16 yea it was the exercise of the holy Angels themselves Luk. 2.13 14. Secondly this exercise was wont to be used by Gods people and that by Gods ordinance at all times when they met to performe publique worship to God 1 Chron. 23.30 It is said the office of the Levites that were musicians for the Temple was to stand every morning and thanke and praise the Lord and likewise at even that is at the time of the morning and evening sacrifice yea they were wont at their private prayers also to sing Psalmes for so did Paul and Silas Act. 16.25 Thirdly The Psalmes that GODS people did use to sing in the worship of GOD were most usually Davids Psalmes and those that are accounted among his and that even at such times when there were Prophets in the Church that had extraordinarie gifts and were inspired by the Holy Ghost yet the Church did not usually sing any other then Davids Psalmes This we shall see in the daies of Hezâ—kiah 2 Chron. 29.30 Hezekiah the King and the Princes commanded the Levites to sing praise to the Lord with the words of David and of Asaph the Seer The like we may see in Ezraes time Ezra 3.10 They set the Priests in their apparell with trumpets and the Levites the sons of Asaph with Cymballs to praise the Lord with those songs as Tremelius rendreth it that David the King of Israel did deliver and the Psalme they sung was Psal. 136. as appeareth by the 11. verse And this may also further appeare by that which we reade Neh. 12.46 To which purpose it is worthy the observing that though there were many of Gods holy servants that made songs and Psalmes beside David as Deborah Iudg. 5.1 and Anna the mother of Samuel 1 Sam. 2.1 and Salomon Cant. 1.1 and Mary the blessed Virgin Luk. 1.46 such as might bee used yet were none of them committed to the musitians to be publiquely song in the temple but these of David only In which respect he by an excellency is called the sweet Psalmist of Israel 2 Sam. â—3 1 The reasons and grounds of this Doctrine are these First God hath oft shewed himselfe to take great delight in this part of his worship Two notable examples there be of it The one at the bringing in of the Arke into the Temple in the daies of Salomon 2 Chron. 5.13 Iust at that instant when they lifted up their voice in singing the 136. Psalme the glory of the Lord filled the house The other in that miraculous deliverance God gave to his people against the Ammonites in the daies of Iehosaphat 2 Chron. 20 22. When they began to sing and to praise God the Lord set an ambushment against the children of Ammon and Moab and mount Seir. Secondly it is a singular helpe and meanes to stirre up in us holy affections in Gods service In which respect the Apostle opposeth and preferreth it before wine Eph. 5.18 19. Be not drunk with wine wherein is excesse but be ye filled with the spirit speaking to your selvâ—s in Psalmes and Hymnes and spirituall songs As if he should have said wheras the chiefe pretence men have for their excessive love of wine is that it reviveth and cheereth their spirits Ps. 104.15 I will prescribe a better thing for that purpose to revive your heart and make you cheerefull even to stir up spirituall affections and that is this use to sing Psalmes The use of this Doctrine is first to reprove the generall neglect and falling of from this exercise of singing of Psalmes First it was wont to be the custome aswell to end our Church meetings as to begin them with a Psalme and so the best reformed Congregations use to doe still and surely it maketh much for the decency and solemnity of Gods worship to do so Psal. 147.1 Praise yet the Lord for it is good to sing praises unto our God for it is pleasant and praise is comely This is now a daies much left in many Congregations Secondly it was wont to
commeth from them as if their heart should be taken out of their bellyes They give as the Apostle speaketh 2. Cor. 9.7 grudgingly and as of necessitie If the law compelled them not they would never give 2. Men give not according to their abiâ—ity and that that wee give is nothing worth unlesse it bee proportionable to our ability Acts 1â— â—9 The Disciples every man according to his ability determined to send reliefe to the brethren in Iudea They that are rich in this world should bee rich in good workes 1. Tim 6.18 And this is that for which our Saviour preferreth the gift of the poore widdow before all that was given by others Luke 21.4 that she gave to the utmost of her abiâ—ity and so did not they I would therefore have these men to consider that in giving to the poore if they give with good hearts they doe themselves more good then they can doe the poore if they gave much more then they doe Aâ—t 20. â—5 It is a more blessed thing to give then to receive Prov. 11.17 The mercifull man doth good to his owne soule The more plentifully thou givest the greater shall thy reward be 2. Cor. 9.6 He that soweth sparingly shall reape sparingly and he that soweth bountifully shall reape bountifully Pray therefore with the Apostles Lu. 17.5 Lord increase our faith Certainly if thou hadst faith to beleeve Gods promises it would be no such trouble to thee to give to the poore Now to shut up all I must answere one objection that our men usually make for this hardnesse of heart in this kind I could be content to give what I am assessed and more too so I saw equallity used in sessements To which I answer 1. That surely there ought care to bee had of this I meane not saith the Apostle 2. Cor. 8.13 that other men should bee eased and you burdened They that have to doe in businesse for the poore should deale faithfully and impartially See the Apostles care in this matter 2. Cor. 8 20 21. he was very carefull that no man might blame him in that businesse 2. But say there bee a fault this way suffer not thou the sin of others to hinder thee from doing thy duty or make thee doe it grudgingly and so to loose thy reward Remember what the Apostle saith Rom. 12.21 Bee not overcome of evill but overcome evill with goodnesse If any man shall thinke I stand too much on this point let him remember 1. That it well becommeth a minister of the Gospell at all times to plead for the poore When Paul tooke his leave of the chiefe Apostles the only thing they intreated of him was this that in his ministery hee would remember the poore the same which I also of my selfe saith he was forward to doe Gal 2.10 2. This is a time wherein officers are here and in all other places chosen to take care for the poore and sessements are usually made for that purpose and therefore this is a seasonable doctrine for this time 3. I speake the more of it to stirre you up at this time to shew your compassion and extend your liberality toward the poore of this Towne I have long thought it a shame unto us that such an assembly as this is should so often meete together to serve God and no collection be made in it in all this time for the poore I could alleadge the example of other reformed Churches to provoke us to this and name to you congregations in our owne land where collections are made for the poore every moneth once upon the Lecture day But I pray you rather consider the equitie of that law of God Deuterono 16.16 17. Three times in a yeere shall all thy males appeare before the Lord thy God in the place which he shall chuse and they shall not appeare before the Lord empty every man shall give as he is able according the blessing of the Lord thy God which hee hath given thee If it were for nothing else even to professe our homage to God it is fit in our Church-assemblies we should somtimes give somewhat to the poore I have hitherto forborne to doe it because of that willingnesse many of you shewed in your weekely contributions while that fasts continued Now I hope it will not offend any of you that beleeve this that you have heard as I doubt not but you all doe if once a quarter I crave this of you that as you are made heere partakers of our spirituall things so you will bee content to minister unto our poore in these carnall things Romanes 15.27 Lecture XXIII On Psalme 51.1 2. Aprill 25. 1626. THe fourth and last thing wee are to observe for our imitation in the example of the Lords goodnesse and bountifulnesse which the Scripture propoundeth for our patterne in giving to such as stand in neede of us is this That the Lord is not only good and bountifull to them that are in misery but to all his creatures to all men especially Psal. 119.68 Thou art good and dost good 1. Pet. 2.3 The Lord is gracious Psal. 145.9 The Lord is good to all Wee can looke no way but wee shall see monuments of his goodnesse and bounty Psalm 33.5 The earth is full of the goodnesse of the Lord. And this is noted of our Saviour that hee sought not himselfe but in every place where hee came did good Acts 10.38 Hee went about doing good Though hee had many in his time that were most lewd men and did well deserve it yet did he never shew his power in the destroying or hurting of any man but all his miracles still tended to the good and benefite of all men as himselfe answereth his Disciples when they would have provoked him to command fire to come downe from heaven to consume the Village that refused to lodge him Luke 9. â—6 The son of man is not come to destroy mens lives but to save them And in this is he also propounded by the holy Ghost as an example to us Phil. 2.4 â— Looke not every man on his owne things but every man on the things of others also As if he had said Labour to doe good to others Let this minde bee in you which also was in Christ Iesus And Rom. 15.2 3. Let every one of us please his neighbour for his good unto edification for even Christ pleased not himselfe sought not himselfe In this property all Gods children doe strive to resemble their heavenly Father They are not onely harmelesse peaceable and quiet men such as will not wrong nor wrangle nor hurt any that they live with In which respect David called them Psalme 35.20 The quiet of the land And this Hamor and Shechem witnessed of Iacob his family that while they lived among them though contrary in religion to them yet they lived peaceably with them Gen. 34.21 Esa. 11.9 They shall not hurt and destroy in all my holy mountaine But they that are
out-casts bewray not him that wandereth What out-casts meaneth hee Let mine out-casts dwell with thee Moab be thou a covert to them from the face of the spoyler Let all men therefore take heede what oathes they take let no man thinke himselfe tyed in conscience to doe any thing that is evill because he hath bound himselfe by an oath to doe it but when a man hath bound himselfe by his oath to doe that that is lawfull as to detect to present to those in authority such as hee knowes to bee offendors let him take heed how hee breake that oath Every lawfull oath is a great bond unto the conscience Numb 30.2 If a man sweare an oath to binde his soule with a bond David maketh this one of the speciall markes to know him by that shall goe to heaven Psal. 15.4 He that sweareth to his owne hurt and changeth not Though after he hath taken his oath he shall perceive that the keeping of it will procure him such enemies as may doe him much hurt yet dareth he not change his minde but will keepe his oath And Solomon maketh this a speciall note of a godly man that he feareth an oath Eccles. 9.2 which words are not to be understood of private and voluntary oathes onely but chiefely of those oathes that are taken before a magistrate for they are the greatest and heaviest oathes a godly man is afraid of such oathes afraid to take them and afraid to breake them when he hath taken them See a notable example of this both in Abrahams servant who asmuch as he loved and respected his master before he would take the oath that his master ministred unto him is carefull first to know and consider with himselfe whether he might be able to keepe it or no Gen 24 5-9 And in those spies that Ioshuah sent to view Iericho who would not bind themselves by oath to Rahab rashly though shee had saved their lives till they got her consent to such an interpretation and to limit it with such conditions as they might bee able to keepe it Iosh. 2.17.21 See also an example of this feare to breake their oath after they had taken it Iosh. 9.20 And alas if this bee a note to know a godly man by how few godly men have we then in these dayes What cause have we to complaine with David Psalme 12.1 Helpe Lord for there is not a godly man left How many oathes are ministred daily to Churchwardens Constables jurors and witnesses at every Assise and Sessions in every Court Baron and Leet in every Commission whereby men bind themselves to doe things that are lawfull enough yea oft such as tend much to Gods glory and the good of the Common-wealth and no man regardeth them any more then the taking up of a straw they thinke it is no more then the laying on the hand and kissing of the booke Tush thinks every man the taking of these oathes is a matter of nothing all my neighbours have taken them before me and made no reckoning of them O but remember that the holy Ghost saith hee that hath any goodnesse in him will feare these oathes And there is great reason for it An oath is not to be estemed of according to the matteâ— wherein it is taken which in our account may seeme somtime triviall and small nor according to the person of the man unto whom or before whom it is taken though whatsoever the person be that ministreth the oath unto us the authority to minister an oath is derived to him from the supreame magistrate but according to the greatnesse and dreadfull majesty of God in whose name and before whom in a speciall manner for the magistrate is his Deputy and in his stead 2 Chron. 9.8.19 6. Rom. 13.4 and the judgement and course of justice is the Lords Deutero 1.17 the oath is given Therefore an oath specially taken by a magistrate is called an oath of the Lord Exodus 22.11 1 Kings 2.43 For every oath hath a curse implyed in it And the Hebrew word Alah that signifieth an oath signifieth a curse also an oath with a curse Therefore it is said of Gods people when they bound themselves by an oath Nehemiah 10.29 they entred into a curse and into an oath to walke in Gods Law So Iudges 21.18 The children of Israel had sworne saying Cursed bee hee that giveth a wife to Benjamin When you therefore take an oath specially before a magistrate you wish that if it bee not true which you speake in an oath assertory if you performe not that which you speake in an oath promissory Gods curse may light upon you and pursue you And bee you sure of this that if you performe not your part God will performe his if you doe not that which you bind your selves to do by your oath God will bring that curse upon you which you have wished to your selves as hee did bring upon the Iewes that curse which they wished to themselves Matthew 27.25 All the people said his bloud bee upon us and upon our children and his bloud wee see hath lyen heavy upon all that people and nation ever since When Zedekiah had broken his oath to the King of Babylon see what the Lord saith of him Ezekiel 17.15 Shall hee prosper Shall hee escape that doth such things Shall hee breake the covenant and bee delivered And verse 18. Seeing hee despised the oath hee shall not escape Know you therefore that these oathes which you make so light account of will lye heavy upon you one day They will bring Gods curse into your houses Zachary 5.4 I will bring foorth the curse saith the Lord of hostes and it shall enter into the house of him that sweareth falsely by my name and it shall remaine in the midst of his house and shall consume it with the timber thereof and the stones thereof Yea these oathes so commonly taken and broken in all places have brought and will further bring Gods curse upon the whole land Iere. 23.10 Because of swearing the land mourneth And thus have I finished the first part of my answer to this objection and shewed you that they that by office and oath are bound to enquire and present to the magistrate these lewd offendors and do it not are chiefly guilty of their sins But now for the second part of my answer I say that these are not only guilty of the blasphemies and whoredoms drunkennes wherby God is dayly dishonored provoked amongst us but this contagion is spread farther then so there are very few or none of you that have not this way drawn upon your selves the guiltines of these sins made them your own because you have neglected to do that that in you lieth to bring these offendors to open shame punishment Notable good lawes have beene made of late yeeres against swearing breach of the Sabbath and drunkennes but they do little or no good at all because nobody wil have any hand
enjoy the blessings of this life specially that we enjoy them with any comfort as those that have just title and right unto them Every man to whom God hath given riches and wealth saith Solomon Eccl. 5.19 and hath given him power a mind to eat thereof and to take his portion and to rejoyce in his labour this is the gift of God But this mercy also the faithfull obtaine onely though Christ. Worthy is the lamb that was staine say the holy Angels Revel 5.12 to receive power and riches and wisedome As if they had said All riches as well as all power and wisedome are his and his onely Him God hath made heire of all things as the Apostle saith Heb. 1.2 All things are yours and ye are Christs saith he 1 Cor. 3.22 23. As though hee had said Nothing is ours wee have not a spirituall and comfortable title to any thing till we be Christs Fiftly The love and good will of God towards us which is the onely root and fountaine of all blessings and good things we receive from him is woon and procured to us onely by Christ. God cannot love or beare good will to any of us but onely through him and for his sake And therefore the Angels sing thus at his comming into the world Luke 2.14 Glory be to God in the highest and on earth peace good will towards men As if they should have said God could beare no good will towards men but only through Christ. Sixtly and lastly No man can have any true boldnesse to goe to God or to looke for any good or mercy from him but onely through Christ. No man commeth unto the father but by me saith our Saviour Ioh. 14 6. In him wee have boldnesse and accesse with confidence saith the Apostle Ephes 3.12 and in him onely Whatsoever good thing we want and would beg of God by prayer we must aske it in his name and looke to obtaine it onely through him and and for his sake Whatsoever ye shall aske the father in my name hee will give it unto you saith our Saviour Iohn 16.23 And whatsoever good thing we have received from God and would be truly thankfull to God for we must ascribe it onely to Christ and acknowledge we have received it for his sake alone Giving thankes to God and the father by him as the Apostle teacheth us Col. 3.17 And thus we have seene the first proofe of the Doctrine No mercy can be expected from God but through Christ alone The second followeth No mercy can bee expected from God by Christ but onely through his bloud if hee had not suffered and endured that for us which hee did both in his soule and body wee could never have found any mercy from God at all See the proofe of this also in three particulars First All the mercies of God that concerne our justification the acquitting us of our sinnes and setting us in Gods favour are obtained to us by the passions and sufferings of Christ. Being justified by his bloud saith the Apostle Rom. 5.9 wee shall bee saved from wrath through him In Christ we have redemption though his bloud saith he Ephes. 1.7 the forgivenesse of sinnes according to the riches of his grace As if he had said It is of the riches of Gods free grace that any of us obtaine the forgivenesse of our sins but the riches of Gods grace are procured to us by the bloud of Christ and by no other meanes Him hath God set forth saith he Rom. 3.25 to be a propitiation through faith in his bloud Three things are to be observed in these words 1. God hath made Christ the mercy-seat The mercy-seat under the law was but a type and figure of him They that would obtaine any mercy from God must seeke it in and through him onely 2. Whereas the mercy-seat under the law stood in the holy of holyes within the vaile and was hiden not onely from the people but from the priests also the High-Priest onely had accesse unto it and that but once a yeare the Lord hath now by the ministery of the Gospell set forth this mercy-seat openly to the view of all men all men may have accesse unto it 3. As the Hhigh-Priest who was a type of Christ came not to the mercy-seat could find no mercy with God nor make atonement betweene him and his people without the bloud of a sacrifice Levit. 16.14 so may no man come to the true mercy-seat nor hope to find mercy with God through Christ but onely by faith in his bloud Secondly All the mercies of God that concerne our sanctification the subduing of our corruptions and the renewing of our hearts are obtained to us by the passion and sufferings of Christ. Therefore doth the Apostle Rom. 6.6 ascribe our mortification to the death of Christ. Our old man saith he is crucified with him that the body of sinne might bee destroyed that hence forth wee should not serve sinne So that ability that is given us of God to lead a new life and to walke in his wayes is ascribed to the passion and sufferings of Christ. It is the bloud of Christ saith the Apostle Heb. 9.14 who through the eternall spirit offered himselfe without spot unto God that purgeth our conscience from dead workes to serve the living God And that strength that any child of God hath to resist tentation is to bee ascribed to the passion and sufferings of Christ. By Christ crucified saith the Apostle Gal. 6.14 the world is crucified unto me and I unto the world Thirdly and lastly All the mercies of God that concerne our glorification and the consummation of our happinesse in the kingdome of heaven are obtained to us by the passion and sufferings of Christ. We have boldnesse saith the Apostle Heb. 10.19 to enter into the Holyest into heaven whereof the holy of holyes in the temple was a figure by the bloud of Iesus As if hee should say There is nothing that can make a man die and goe to God with true boldnesse and expectation of a better life but onely faith in the bloud of Christ. And in this respect it is that the Apostle calleth his whole ministery the preaching of the crosse of Christ 1 Cor. 1.18 and we preach Christ crucified saith he verse 23. that was the whole matter and scope of his ministery to teach men to looke for all mercy and comfort from God onely through the passion and sufferings of Iesus Christ. Yea he telleth the Corinthians 1 Cor 2.2 that when he was among them where learning and eloquence did abound hee determined not to know any thing save Iesus Christ and him crucified he resolved with himselfe to shew no other learning but this to set forth to them in the best manner he could the sufferings of Christ and the benefit and fruit that commeth to Gods people by them Nay he professeth of himselfe Gal. 6.14 that the crosse of Christ his passion and sufferings
by promise to them that keepe his Sabbath not onely to worke sanctification increase of holinesse and power over their corruptions which hee professeth in that former place of Ezekiel was the very end hee gave his Sabbath for but also by his spirit of adoption to increase in their hearts a lively sense of his favour assurance that he heareth and accepteth their prayers peace of conscience joy in the Holy Ghost which are blessings the Christian soule prizeth above all things in the world Why may you say may not a man receive increase of grace and spirituall comfort in the use of Gods ordinances on any other day but onely on the Sabbath I answer Yes verily but these promises may give him assurance to receive them more richly and plentifully upon the Sabbath then on any other day The second sort of blessings that the conscionable observers of the Sabbath receive by it are temporall For concerning them also wee have a promise Esa. 58.14 that he that heartily and spiritually keepeth the Sabbath God will cause him to ride upon the high places of the earth he shall have honour and esteeme in the world so farre as it shall be good for him and he will feed him with the heritage of Iacob that is he shall continue and abide safely in the land of Canaan which God promised to Iacob for his inheritance Gen. 28.13.48.4 Yea the Lord will nourish and feed them he shall eat the good things of the land as the Lord promiseth Esa. 1.19 to all that yeeld willing obedience unto him Lecture CXXXVI On Psalme 51.7 December 29. 1629. IT followeth now that we make some application of that which wee have heard touching the Sabbath and so proceed unto the two last particulars of those five which I have proved to be in many a man that is no better then an hypocrite And that which I have to say by way of application is first of all more generall and concerneth all other persons and places as well as this secondly more speciall and concerneth this place principally Of all I may say ô that God would give us hearts to beleeve that which wee have heard taught us concerning the observation of the Sabbath day out of the Word of God by which wee must bee all judged at the great and dreadfull day as our Saviour assureth us Iohn 12.48 O that wee could beleeve that the surest way to make our Church and State to flourish to secure us from enemies abroad and Papists at home to maintaine Gods Gospell and the purity of his religion amongst us that the surest way to make our Townes and families and persons to prosper and do well were to keepe the Lords rest upon his holy day If we could beleeve this then would wee bee the more carefull to keepe the Sabbath better our selves and then would wee doe what lieth in us that it might bee better kept by others also I know our corrupt hearts are apt to have in them many reasonings against the strict observation of the Sabbath day And these imaginations and reasonings that wee have in us against the truth of God the Apostle 2 Cor. 10.4 5. calleth strong holds and high things that exalt themselves against the knowledge of God But of all these strong holds and high things I may say as our Saviour saith in another case and another sense speaking of the faith of miracles Matth. 17.20 If wee had but as much faith as a graine of musterd seed but a little faith to beleeve the promises and threatnings that we have heard concerning the observation or neglect of the Sabbath we might easily remove all these mountaines out of our way Diverse notable good lawes we have had made of late yeares for the better observation of the Sabbath day Some to restraine men from doing their owne workes some other to compell men to doe the Lords worke by frequenting diligently the Church assemblies upon that day And blessed be God that hath given that heart to our King and State to make such lawes In respect whereof it may be fitly said of them as Deborah speaketh in another case Iudg. â— 9 My heart is towards the governours of Israel that offered themselves willingly among the people Blesse ye the Lord. The hearts of all Gods people should be towards the governours of Israel for shewing themselves so willing to provide for the sanctifying of the Lords Sabbath we should all blesse the Lord for them The whole land I nothing doubt fareth the better and hath had the tranquility thereof lengthened the rather even by the zeale that our governours have shewed in this point towards God and towards his house But that which is said of the daies of King Iehosâ—phat 2 Chron. 20.32 33. may fitly be applied to our times Iehosaphat did that which was right in the sight of the Lord. Howbeit the high places were not taken away for as yet the people did not prepare their hearts unto the God of their fathers Our gracious King in Parliament hath done that which is right in the sight of the Lord in making these good lawes Howbeit the Sabbath is still in most places shamefully profaned these good lawes are not executed for the people do not prepare their hearts unto God they have no heart to his honour or service at all And indeed in nothing doth it better appeare that the hearts of the people generally are not prepared unto God but utterly alienated and estranged from him then in this that when they have but the least colour and semblance of law to justifie any of their unwarantable practises whereby they may trouble any of their brethren and devise deceitfull matters against them that are quiet in the land as the Prophet speaketh Psal. 35.20 there they will seeme wondrous zealous for the lawes and presse them hotly they frame their mischiefe by a law as the Prophet speaketh Psal. 94.20 they pretend nothing so much for their deadly hatred against others that are innocent as that they doe not obey the law This was Hamans outcry against Gods people in his time Est. 3.8 These keepe not the kings lawes And of Daniels adversaries against him Dan. 6.13 He regardeth not thee ô king nor the decree that thou hast signed And of those lewd fellowes of the baser sort which we read of Acts 17.5 7. against Paul and the brethren with him These all say they doe contrary to the decrees of Caesar. Whereas I say to colour their malice against God and his people they seeme zealous for the law for the Magistrate Let the Magistrate make lawes that tend most directly to the honour of God that concerne the weightiest matters of Gods law as our gracious Iehosaphat hath done for the observation of the Sabbath for the punishment of swearing for the suppressing of the multitude and disorders of ale-houses the very chiefe nurseries of all profanesse and impiety these lawes you shall find they have no zeale
Psal. 119.127 I love thy commandements saith he above gold yea above fine gold adds presently Ver. 128. Therefore I esteem all thy precepts concerning all things to be right and I hate every false way He that doth not esteeme highly of that that God hath taught us in his Word concerning all things concerning the smallest matters as well as concerning the greatest he that doth not hate every false way every errour in the matters of religion errour about the smallest things as well as errour about the greatest certainly he doth not love and esteem of Gods Word as he ought to do Secondly As a man may make himselfe abominable unto God by transgressing wittingly the least of his commandements Ye shall not make your selves abominable saith the Lord Lev 11.43 with any creeping thing by eating of it he meaneth and what commandement did ever God give that was lesse than those concrning meat and drinke so may a man do by receiving wittingly the least known errour or forsaking wittingly the least known truth See how earnest the Apostle is 2 Thes. 2 1-3 in disswading them from receiving an errour which of all errors that they could receive might seem the least dangerous yea a most wholsome errour that is that the day of Christ was then at hand Yet see I pray you and marke how earnest he is in this matter Now I beseech you brethren by the comming of our Lord Iesus Christ and by our gathering together unto him that yee bee not soone shaken in minde or bee troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand Let no man deceive you by any meanes To receive any thing as a divine truth which God hath not taught us in his Word though it carie never so good a shew of piety and devotion is certainly a very dangerous thing els would not the Apostle have beene so earnest in this case as he was Thirdly and lastly The surest way to keepe our hearts from forsaking and falling from the truth in maine and fundamentall matters is to make conscience of holding fast the truth even in the least matters of cleâ—ving constantly to the least truth that God hath revealed unto us and convinced our consciences in the surest way to keepe our selves from grosse and enormious sinnes is to make conscience of the least thing we know to be a sin This Iob knew well and therefore to preserve himselfe from the odious sin of adultery or fornication he durst not give himselfe liberty to looke or think of that that might provoke him to lust I made a covenant with mine eyes saith he Iob 31.1 why then should I thinke upon a maid David also knew this well and therefore that he might keepe himselfe innocent from the great transgression he was afraid to commit any presumptuous sinne any sinne against his knowledge and conscience yea he was afraid even of his secret faults of such sinnes as he knew he was many wayes guilty of in thought word and deed though he knew them not in particular nor discerned them to be sinnes This is evident by that earnest prayer he makes Psal. 19.12 13. Who can understand his errours cleanse thou me from secret faults keep back thy servant also from presumptuous sinnes let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression And even so it is in this case the surest way to keep our judgements uncorrupted in the matters of greatest moment is to keepe them sound in those matters that are of least weight He that will give liberty to himselfe to reject and forsake the truth in the smallest matters will be in danger to forsake it and fall from it in the greatest matters if hee bee pressed to it Our Saviour speaking of that marvellous blindnesse of minde that by the just judgement of God was come upon the Iewes Matthew 13.14 Hearing they should heare but should not understand and seeing they should see but they should not perceive hee gives this for one reason of it that they had closed their owne eyes first If a man do wilfully refuse to see any truth that God would reveale unto him it is just with God to blind him so that he shall not be able to see or to have any comfortable certainty in any truth of God When the Apostle speakes of his zeale and resolution against such false brethren as taught circumcision to be still necessary even after the abrogation of the ceremoniall law had beene sufficiently published for it was above foureteene yeares after Pauls conversion as you may see Gal. 2.1 We gave no place by subjection to them saith he Ver. 5. no not for one houre If some politicians had been then to confer with him they would have said to him alas Paul why art thou so obstinate and peevish in such a trifle Circumcision is nothing and uncircumcision is nothing as thy selfe hast taught 1 Cor. 7.19 But he gives this reason why he was so resolute in opposing an errour even of that nature that the truth of the gospell saith he might continue with you These errours in smaller matters being received will by little and little deprive us of the truth and sincerity of the Gospell and usher in such errours as are more grosse and fundamentall Let no man say what unlawfulnesse is there in bowing before a crucifix in a decent manner for if we shall comply with Papists in such things it may be just with God to give us over to greater delusions and to apostate quite with them When Ioshuah a little before his death exhorts Israel to cleave constantly to the Lord and to take heed of being drawne by the Canaanites that lived among them unto their idolatry he inforceth his exhortation thus Iosh. 23.12 13. Els saith he if yee doe in any wise goe backe and cleave unto the remnant of these nations know for a certainty that the Lord your God will no more drive out any of these nations from before you but they shall bee snares and traps unto you and scourges in your sides and thornes in your eyes untill you perish from the good land which the Lord your God hath given you If wee shall in any wise goe backe from the truth of God bee it in greater matters or in smaller if wee shall in any wise goe backe and decline to gratifie the Papists and to conforme unto them wee may know for a certainty that God will forsake us and Poperie will prevaile against us So that to conclude this third direction wee must every one doe that for our selves which Epaphras did for the Colossians Colossians 4.12 Wee must labour fervently in our prayers with God that wee may stand perfect and compleat in all the will of God If we be desirous to hold fast our profession we must labour to stand perfect and compleat in all the will of God stand stedfastly in
the Câ—uncâ—ll of Trent the rule of their faith to hold for authenticall in all their publique readings disputations preachings and expositions and charged that no man may dare or presume to reject it upon any pretence whatsoever and consequently no not then when it doth most evidently and palpably sworâ—e from and pervert the meaning of the originall copies both to leave out sondrâ— of the Holy Ghosts words as Selah alwaies in their 〈◊〉 as they do also the conclusion of the Lords prayer as also to add unto the â—oly 〈◊〉 many words yea and sometimes whole verses Secondly to teach and exhort us to neglect no part of the Word no not the least word nor sillable nor title of the canonicall Scripture of which our Saviour speaketh so honourably Matth. 5.18 Verily 〈◊〉 â—nto you till heaven and earth passe one jot or one title shall in no wise passe from the law till all be fulfilled but to esteeme reverently of it though we cannot at the 〈◊〉 reading or hearing of it profit by it or discerne what use it may serve us unto True it is that as the Ministers in reaching may and ought to make choice of and most insist upon those portions of Gods truth above others which are most profitable and usefull for their hearers for this rule the Apostle himselfe followed in his preaching as appeareth by his speech Acts 20.20 and this rule he prescribes to all other teachers Tit. 3.8 so may Gods people likewise in the reading of the Word exercise themselves most in those parts of it that they can best profit by But seeing it is certaine that whatsoever is written is written for our learning Rom. 15.4 we must learne to blame our selves and not the Word if we can receive no profit by every part of it We must lay the fault upon our own dulnesse as the Apostle teacheth the Hebrewes to do Heb. 5.11 The duty and respect we owe even to those parts of the Word which we cannot understand nor profit by and the use we should make thereof standeth in these sixe points principally First we must desire to understand all that God hath revealed and not esteeme of any part of the Scripture as if it concerned us not For this the Lord taxeth his people for as for a heinous sin Hos. 8.12 that they accounted the great things of his law which he had written unto them as a strange thing that nothing belonged unto them Secondly the obscurity of any place should increase our diligence in searching the meaning of it Search the Scriptures saith our Saviour Ioh. 5.39 Herein we should imitate the holy Prophets themselves of whom the Apostle Peter saith 1 Pet. 1.10 11. that they enquired and searched diligently what the meaning of those things might be which God had reveiled and caused them to write concerning Christ and our salvation by him Thirdly learne thereby to acknowledge the necessity of a learned ministry and of that gift of interpretation God hath given unto his servants And know God would have thee to say of sundry parts of his Word which yet are necessary for thee to understand as the noble Eunuch did Act. 8.31 How can I understand them except some man should guide me Fourthly learne thereby to see the necessity of joyning with thy reading humble prayer unto God that hee would open thine understanding and reveale to thee the mysteries contained in his Word and to cry unto the Lord as David himselfe did who was both a King and a Prophet also Psalme 119 1â— Open thou mine eyes that I may behold wondrous things out of thy law Fiftly come to the reading and hearing of the Word with an heart that is humbled and fearefull to offend God For the secret of the Lord is with them that feare him saith David Psal. 25.14 and he will shew them his covenant Sixthly marke and lay up in thine heart even those things which thou understandest not because they may doe thee good hereafter So did the blessed Virgin Luke 2.50 51. So wee finde the Disciples of our Saviour did and had use of that part of Gods Word afterward which when they first heard it they did not understand what it meant When hee was risen from the dead saith the Evangelist Ioh. 2.22 his Disciples remembred that he had said this unto them and they beleeved the Scripture and the word that Iesus had said Now in the Title of this Psalme the first thing that offers it selfe to our consideration is the person to whom it was dedicated or directed to the chiâ—fe musician where wee are to observe That they had in Gods publique worship in Davids time musicians and diverse orders and degrâ—â—es of them Three things are to be observed concerning the worship under the law even in this respect First they had then musicke in the publique worship of God not singing of Psalmes onely but playing upon instruments 1 Chron. 25.6 Nehem. 12 2â— some stringed instruments called Neginoth Psal. 4.1 some windy called Nehiloth Psal. 5.1 Secondly these musicians were all Levites and had a speciall function and calling in that Church by Gods appointment whereupon they were wholly to attend and whereunto they were enabled by speciall gifts received from God 1 Chron. 9.33 And these are the singers chiefe of the fathers of the Levites who remaining in the chambers were free for they were employed in that worke day and night And 2 Chron. 29.25 Hee set the Levites in the house of the Lord with Cymballs with Psalteries and with Harpes according to the commandement of David and of God the Kings Seer and of Nathan the Prophet for so was the commandement of the Lord by his Prophets Therefore also they are called the Lords instruments of musicke 1 Chron. 16.42 2 Chron. 7.6 And the Priests waited on their office the Levites also with instruments of musicke of the Lord. And unto this function also God did enable them with such skill as whereby they did excell all other musicians in the world Of the Caldeaâ—s we do reade that they had great variety of excellent musicians of their owne Dan. â— 5 yet did they greatly desire to heare these musicians of the Temple Psal. 137.3 And this may also seeme to bee the cause of that speciall favour and bounty that Artaxerxâ—s the King of Persia shewed to them more then to any other of the Priests and Levits that belonged to the Temple Nâ—h 1â— 23 Thirdly of these musicians there were sundry orders and degrees some were masters and chiefe musicians some were schollars and inferiour unto them as we shall finde them set downe 1. Chron. 25.1 6. Neh. 12.46 It followeth now that we consider why this Psalme was committed to the chiefe musician And three reasons there were of that First that by that meanes it might be kept and preserved as a part of Gods holy Writ in the Sanctuary for the use of the Church For so we find that all the parts of the holy