The Substance of Christian Religion

p. 1THE SUBSTANCE OF CHRISTIAN RELIGION.

The first Lords day

There be many that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us. 7. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. 8. I will both lay me down in peace, and sleep: for, thou Lord, onely makest me dwell in safety.

THe scope of this Psalm is, to teach us by the example of David how we ought to carry our selves, when we are compassed about with the greatest dangers. Now, two things are here performed p. 2by David, which make up the two parts of this Psalm. First, He prayeth for the turning away of imminent danger, verse 1. Secondly, He setteth out the effect of this his prayer, in the strengthening of his minde, which he attained to by this means: and of that in the rest of the verses.

This confirmation is declared by a double reason, First, By an adhortation, which he useth towards his enemies, vers 2, 3, 4, 5. Secondly, By a profession of his confidence that he had in God, from the sixth verse to the end of the Psalm. In this profession of his confidence, the Royal Prophet sheweth, that he places his chief felicity in Gods favour towards him. And this profession is, first illustrated from a comparison with a very unlike and vanishing care of worldly men, that they have concerning their owne happinesse or felicity, verse 6. Secondly, From the effect of Gods favour; to wit, that it brings with its self wonderfull gladnesse to the mindes and consciences of those that have received it, verse 7. In which words the reason and cause is given of the former confession. And then this gladness is illustrated by a comparison of a less joy or gladness, which yet by the world is taken for a full joy; and that is, the joy that arises from the plenty and abundance of the goods of this life, verse 7. Lastly, this profession of the Prophet is illustrated from another effect, that it brings with it, to wit, security and safety from fear, and all cause of fear; the true cause whereof is placed in Gods protection, ver◊. 8.

p. 2That all these things may be the better understood, we must know and observe, for the explication of the words, that by many in this place, all are p. 3understood▪ because what is here attributed to many, 〈…〉 to all. Secondly, That by the word, 〈…〉 〈…〉, is not heer understood properly an externall and vocall sp◊ech, but the inward affections, desire, and endeavour; because this saying is affirmed of such also as abstain from outward speech, and perhaps cannot speak. Thirdly, That by this exclamation [Who will shew us any good?] a vehement desire is imported. Fourthly, That by good, all and every thing is understood, which appeares delectable, whether it seem profitable, pleasant, or any other way desirable. Fifthly, That by lifting up of Gods countenance upon us, by a constant phrase of Scripture is understood, the communication and manifestation of Gods gratious presence and favour; for it is a metaphor or speech that seems to be borrowed from the Sun arising and spreading abroad the beams of his light, whereby he brings a certain lif◊ and gladness to all creatures here below.

p. 3Doctrines from hence arising.

Doct. 1. Our chief felicity and happiness ought above all other things to be regarded and sought after, and that throughout our whole life.

This Doctrine is thus raised and gathered; In that David proposeth this, as his onely comfort which he regarded in the time of his affliction, and which he would regard all his life time. Now by the chief good▪ that properly is to be understood, wherein our felicity consists; in which felicity, is contained an affluence or fulness of all desirable good things. And this chief good, as it is imperfectly here attained to, and possessed in this life, is properly p. 4called our consolation, or comfort: It is called Comfort, because it is that, which as it were strengthens and comforts the minde, and makes it strong and firm against all oppressing pains, griefs and terrours, for consolation or comfort is properly a mitigation of pain and grief, or a remedy against sorrow and fear.

Reason 1. The first reason of this Doctrine, is; because in this chief good the end of our life doth consist; and the end in all things is chiefly to be looked on; because whosoever doth any thing not in order to a fixed end, he doth it but rashly, and without reason. So he also, who lives without having his eye still fixed upon his chief good, lives but rashly and at randome, and like unto a brute and unreasonable creature.

Reas. 2. Is, because from the regard we have to this end, all our actions are to be governed; whereof these onely can be called right, which, as it were in a right or streight line tend to this end; and all others are wrong, and like crooked lines, or bypathes turning out of the right, and streight way. He therefore that lives without regard to this chief and last end, doth just as he, that intending to shoot at a Butte, would not yet look at the mark, but let his Arrow loose at randome; or as he that would commit his Ship to the wind and waves, never looking to the load-starre, or having any care of the haven whereunto he would arrive.

p. 4Reas. 3. Because the chief good is of chief excellency and worth, and therefore also deserves to have the chief place in our thoughts, studies, and cares. Whoso therefore neglecting this, suffer themselves to be taken up with other things, ▪are like unto p. 5children, who misregarding commonly things of 〈…〉 worth, busy themselves altogether with 〈…〉 ▪