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The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham,…The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham,…Richard Greenham, 1612

A GODLY EXPOSITION OF THE XVI. PSALM.A GODLY EXPOSITION OF THE XVI. PSALME.

pp. 316–33146 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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A GODLY EXPOSITION OF THE XVI. PSALM.

A GODLY EXPOSITION OF THE XVI. PSALME.

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THE TWELFTH SERMON.

THE TVVELFTH SERMON.

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PSAS. 16. vers. 1. Preserve me, O God: for in thee do I trust.

PSAS. 16. vers. 1. Preserue me, O God: for in thee doe I trust.

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This Psalm containeth the acknowledging of the Prophet his unworthiness, and showeth how all things are of God: it witnesseth the man of God his love to the Saints, his hatred of false religion, the assurance of God his providence, and his undoubted hope of life everlasting. All which things containing so many points of heavenly doctrine, ought much to provoke in us the love of the Psalm, and loving it to frequent the use of it. The Psalm seemeth to be general, and may be used at all seasons, and of all estates, as not being bound to any peculiar condition of men, or tied to any several circumstance, as are many other Psalms, containing particular matter: and therefore is it to be used as a notable meditation, which may be showed by this word Mitchtam. The first verse is the proposition of the whole, and the residue of the Psalm prosecuteth the same matter. Now to the words of the text.

THis Psalme containeth the acknowledging of the Prophet his vnworthinesse, and sheweth how all things are of God: it witnesseth the man of God his loue to the Saints, his hatred of false religion, the assurance of God his prouidence, and his vndoubted hope of life euerlasting. All which things containing so many points of heauenly doctrine, ought much to prouoke in vs the loue of the Psalme, and louing it to frequent the vse of it. The Psalme seemeth to be generall, and may be vsed at all seasons, and of all estates, as not being bound to any peculiar condition of men, or tied to any seuerall circumstance, as are many other Psalmes, containing particular matter: and therefore is it to be vsed as a notable meditation, which may be shewed by this word Mitchtam. The first verse is the proposition of the whole, and the residue of the Psalme prosecuteth the same matter. Now to the words of the text.

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Preserve me, O God. Here David desireth not deliverance from any special trouble, but generally prayeth to be fenced and defended continually by the providence of God: wishing that the Lord would continue his mercy towards him unto the end, and in the end: whereby he foresaw that it was as needful for him to be safeguarded by God his protection in the end, as at the time present; as also how he made no less account of it in his prosperity, than in adversity. So that the man of God still feared his infirmity, and therefore acknowledgeth himself ever to stand in need of God his help. And here is a sure and undoubted mark of the child of God, when a man shall have as great a care to continue and grow in well doing, as to begin: and this praying for the gift of final perseverance, is a special note of the child of God. This holy jealousy of the man of God made him so to desire to be preserved at all times, in all estates, both in soul and body. Every man will say, true it is, if God should not preserve us, how could we continue? But few there be who rightly and carefully use the means, as this man of God did, whereby they may attain this grace. And therefore howsoever they pretend a good affection, and well liking generally of the thing, yet they have no true faith, as the Prophet had: for faith would drive them carefully to use the means: how be it this general knowledge is left in many to take from them all excuse: but in the faithful it worketh an holy fear, and fear engendereth a conscience to use the means. I appeal to the conscience of a natural man: If a man being sick would cry, Lord help me, Lord restore me to my health, and yet in the mean time wilfully refuseth the prescribed means for his recovery, tempted he not God? which if it be so, how much more dangerous is this in things concerning the soul, when a man either for want of hearing & reading the word feeleth not the diseases of the mind; or feeling them effectually▪ pineth and languisheth away under the burden of them, neglecting prayer, confessing of his sins, repentance, and such like means of his ⟨p. 317⟩salvation? True it is that, man liveth not by bread only: and therefore the wicked are but stalled up and made fat against the day of slaughter.

Preserue me, O God. Here Dauid desireth not deliuerance from any speciall trouble, but generally prayeth to be fenced and defended continually by the prouidence of God: wishing that the Lord would continue his mercie towards him vnto the end, and in the end: whereby he foresaw that it was as needfull for him to be safegarded by God his protection in the end, as at the time present; as also how he made no lesse account of it in his prosperitie, than in aduersitie. So that the man of God still feared his infirmitie, and therefore acknowledgeth himselfe euer to stand in neede of God his helpe. And here is a sure and vndoubted marke of the childe of God, when a man shall haue as great a care to continue and grow in well doing, as to begin: and this praying for the gift of finall perseuerance, is a speciall note of the childe of God. This holy ielouzie of the man of God made him so to desire to be preserued at all times, in all estates, both in soule and bodie. Euery man will say, true it is, if God should not preserue vs, how could we continue? But few there be who rightly and carefully vse the meanes, as this man of God did, whereby they may attaine this grace. And therefore howsoeuer they pretend a good affection, and well liking generally of the thing, yet they haue no true faith, as the Prophet had: for faith would driue them carefully to vse the meanes: how beit this generall knowledge is left in many to take from them all excuse: but in the faithfull it worketh an holy feare, and feare ingendreth a conscience to vse the meanes. I appeale to the conscience of a naturall man: If a man being sicke would crie, Lord helpe me, Lord restore me to my health, and yet in the meane time wilfully refuseth the prescribed meanes for his recouerie, tempted he not God? which if it be so, how much more dangerous is this in things concerning the soule, when a man either for want of hearing & reading the word feeleth not the diseases of the minde; or feeling them effectually▪ pineth and languisheth away vnder the burthen of them, neglecting prayer, confessing of his sinnes, repentance, and such like meanes of his ⟨p. 317⟩saluation? True it is that, man liueth not by bread onely: and therefore the wicked are but stalled vp and made fat against the day of slaughter.

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For in thee do I trust. Here the Prophet setteth down the cause why he prayeth to God: whereby he declareth, that none can truly call upon God unless they believe: Rom. 10. 14. How shall they call on him in whom they have not believed? In regard whereof as he prayeth to God to be his Saviour, so he is fully assured that God will be his Saviour. If then without faith we cannot truly call upon God, the men of this world rather prate like Parrots, than pray like Christians, at what time they utter these words. For that they trust not in God, they declare both by neglecting the lawful means, and also in using unlawful means. Some we see trust in friends: some shoulder out (as they think) the cross with their goods: some fence themselves with authority: others bathe and •aste themselves in pleasures to put the evil day far from them: others make flesh their arm: and others make the •edge of gold their confidence: and these men when they seek for help at the Lord, mean in their hearts to find it in their friends, good authority and pleasure, howsoever for fear they dare not say this outwardly. Again, here we are to observe under what shelter we may harbour our selves in the showers of adversity, even under the protection of the Almighty. And why? Who so dwelleth in the secret of the most high, shall abide in the shadow of the Almighty. And here in effect is showed, that whosoever putteth his trust in God shall be preserved: otherwise the Prophet his reason here had not been good. Besides, we see he pleadeth not by merit, but sueth by faith, teaching us, that if we come with like faith, we may obtain the like deliverance.

For in thee doe I trust. Here the Prophet setteth down the cause why he prayeth to God: whereby he declareth, that none can truly call vpon God vnles they beleeue: Rom. 10. 14. How shall they call on him in whom they haue not beleeued? In regard whereof as he prayeth to God to be his Sauiour, so he is fully assured that God will be his Sauiour. If then without faith we cannot truly call vpon God, the men of this world rather prate like Parats, than pray like Christians, at what time they vtter these words. For yt they trust not in God, they declare both by neglecting the lawfull meanes, and also in vsing vnlawfull meanes. Some we see trust in friends: some shoulder out (as they thinke) the crosse with their goods: some fence themselues with authoritie: others bathe and •aste themselues in pleasures to put the euill day farre from them: others make flesh their arme: and others make the •edge of gold their confidence: and these men when they seeke for helpe at the Lord, meane in their hearts to finde it in their friends, good authoritie and pleasure, howsoeuer for feare they dare not say this outwardly. Againe, here we are to obserue vnder what shelter we may harbour our selues in the showers of aduersitie, euen vnder the protection of the Almightie. And why? Who so dwelleth in the secret of the most high, shall abide in the shadow of the Almightie. And here in effect is shewed, that whosoeuer putteth his trust in God shall be preserued: otherwise the Prophet his reason here had not been good. Besides, we see he pleadeth not by merite, but sueth by faith, teaching vs, that if we come with like faith, we may obtaine the like deliuerance.

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It followeth in the Psalm, vers. 2. O my soul, thou hast said unto the Lord, Thou art my Lord: my welldoing extendeth not to thee. In this conference with his soul, David setteth down the reason more at large, why he trusteth in God, that he will preserve him: first, he acknowledgeth his own unworthiness: secondly, he giveth himself to the Saints, Thou hast said unto the Lord. Here he confesseth that whatsoever good thing he had, he received it of the Lord. And this he doth not barely or barrenly with his lips from the teeth outward, but unfeignedly in his soul, also from the heart inward: and in that he passeth from the conference with his soul to speak unto the Lord, he showeth that God knoweth how his soul lieth not: and that he did behold the sincerity and simplicity of his heart herein. So that he dealeth not before men alone, or with his lips, but with God also, and travaileth with his own soul: wherein he cleareth himself of hypocrisy, and by his own practise convinceth and condemneth those kind of men, who say one thing with their lips, and mean another thing in their hearts. Wherefore we are to learn, that in our prayers we deal not with men, but with God. We must not so much labour for a set order of words as for a well ordered heart; and we must not use these words as before men alone with our lips, but in our souls and in the presence of God; to wit, Lord thou hast redeemed me, Lord thou hast saved me: and I say to my soul, that it should acknowledge thee to be my Lord, my Redeemer, and my Saviour, and therefore should use all things to thy glory. Thou art my Lord, my soul, O Lord, hath tasted of thy goodness, and by good proof I find that thou doest govern me. My welldoing extendeth not to thee: oh what shall I render unto thee, my God, for all thy benefits towards me? what shall I repay? alas I can do thee no good, for mine imperfect goodness cannot pleasure thee, who art most perfect and goodness it self: my welldoing can do thee no good, my wickedness can do thee no harm: I receive all good from thee, but no good can I return to thee: wherefore I acknowledge thee to be most rich, and my self to be most beggarly in welldoing: so far off is it that thou standest in any need of me.

It followeth in the Psalme, vers. 2. O my soule, thou hast said vnto the Lord, Thou art my Lord: my weldoing extendeth not to thee. In this conference with his soule, Dauid setteth downe the reason more at large, why he trusteth in God, that he will preserue him: first, he acknowledgeth his owne vnworthinesse: secondly, he giueth himselfe to the Saints, Thou hast said vnto the Lord. Here he confesseth that whatsoeuer good thing he had, he receiued it of the Lord. And this he doth not barely or barrenly with his lips from the teeth outward, but vnfainedly in his soule, also from the heart inward: and in that he passeth from the conference with his soule to speake vnto the Lord, he sheweth that God knoweth how his soule lieth not: and that he did behold the sinceritie and simplicitie of his heart herein. So that he dealeth not before men alone, or with his lips, but with God also, and trauaileth with his owne soule: wherein he cleereth himselfe of hypocrisie, and by his owne practise conuinceth and condemneth those kinde of men, who say one thing with their lips, and meane another thing in their hearts. Wherefore we are to learne, that in our prayers we deale not with men, but with God. We must not so much labour for a set order of words as for a well ordered heart; and we must not vse these words as before men alone with our lips, but in our soules and in the presence of God; to wit, Lord thou hast redeemed me, Lord thou hast saued me: and I say to my soule, that it should acknowledge thee to be my Lord, my Redeemer, and my Sauiour, and therefore should vse all things to thy glorie. Thou art my Lord, my soule, O Lord, hath tasted of thy goodnesse, and by good proofe I finde that thou doest gouerne me. My weldoing extendeth not to thee: oh what shall I render vnto thee, my God, for all thy benefits towards me? what shall I repay? alas I can doe thee no good, for mine imperfect goodnesse cannot pleasure thee, who art most perfect and goodnesse it selfe: my weldoing can doe thee no good, my wickednesse can doe thee no harme: I receiue all good from thee, but no good can I returne to thee: wherfore I acknowledge thee to be most rich, and my selfe to be most beggerly in weldoing: so farre off is it that thou standest in any neede of me.

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Wherefore I will join my self to thy people, that whatsoever I have, they may profit by it, and whatsoever they have I may ⟨p. 318⟩profit by it, seeing the things that I have received must be put out to loan, to gain some comfort to others: whatsoever others have, they have not for their private use, but that by them as by pipes and conduits they liberally should be conveyed unto me also. Wherefore in this strain we are taught, that if we be the children of God, we must join our selves in a holy league to his people, and by mutual participation of the gifts of God we must testify each to other, that we be of the number and communion of Saints: and this is an undoubted badge and cognisance of him that loveth God, if he also loveth them that are begotten of God. Wherefore if we do profess our selves to be of God, and to worship him, then must we join our selves to the Church of God, which with us doth worship God. And this must we do of necessity, for it is a branch of our belief, that there is a communion of Saints in the Church: and if we believe that there is a God, we must also believe that there is a remnant of people, unto whom God revealeth himself, and communicateth his mercies, in whom we must have all our delight, with whom we must communicate, according to the measure of grace given unto every one of us.

Wherefore I will ioyne my selfe to thy people, that whatsoeuer I haue, they may profit by it, and whatsoeuer they haue I may ⟨p. 318⟩profit by it, seeing the things that I haue receiued must bee put out to loane, to gaine some comfort to others: whatsoeuer others haue, they haue not for their priuate vse, but that by them as by pipes and conduites they liberally should be conueied vnto me also. Wherefore in this straine wee are taught, that if wee be the children of God, wee must ioyne our selues in a holy league to his people, and by mutuall participation of the gifts of God wee must testifie each to other, that wee be of the number and communion of Saints: and this is an vndoubted badge and cognisance of him that loueth God, if he also loueth them that are begotten of God. Wherefore if wee doe professe our selues to bee of God, and to worship him, then must we ioyne our selues to the Church of God, which with vs doth worship God. And this must we doe of necessitie, for it is a branch of our beleefe, that there is a communion of Saints in the Church: and if we beleeue that there is a God, we must also beleeue that there is a remnant of people, vnto whom God reuealeth himselfe, and communicateth his mercies, in whom we must haue al our delight, with whom we must communicate, according to the measure of grace giuen vnto euery one of vs.

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But to the Saints that are in the earth, and to the excellent: all my delight is in them. The Papists could abide no Saints, but them which are in heaven; which argueth that they live in a kingdom of darkness, and err not knowing the Scriptures, nor the power of God: for if they were but meanly conversant in the Scriptures, in the holy Epistles, they should find almost in every Epistle mention made of the Saints, who are thereunto called in Jesus Christ, through whom they are sanctified by the holy Ghost. And mark, he calleth them excellent. Some think rich men to be excellent, some think learned men to be excellent, some count men in authority so to be: but here we are taught that those men are excellent, which are sanctified with God his graces. True it is, that learning, wisdom, authority, honour, gold and credit, are the excellent gifts of God in their kind, and yet have they not true excellency in themselves: for they make not the possessors of themselves excellent, because the wicked may have them as well as the good: and these things we see for the most part are as they are that have them. For if the good man have them, he useth them reverently, moderately & thankfully, he applieth them •o good uses, and so maketh them serve to the furtherance of good purposes. Again, if an evil man have them, he unreverently usurpeth them, immoderately useth them, and unthankfully is puffed up with them, he turneth them to evil uses, and by them promoteth ill causes. Wherefore this excellency, which is the fruit of God his spirit, is in it self only good: and this indeed maketh men truly excellent. Some say the Prophet meaneth, that seeing he cannot do good to God, he will deserve well of his Saints: but this is but one part of his meaning: so that he meaneth this and somewhat more, that is, that he will delight in them and that not only to do them good, but also to receive good from them, as may appear by his terming of them excellent ones, such as are fit as well to do good, as to receive good from others. Wherefore the Apostle saith, Rom. 1. 12. that he desired to receive mutual comfort by them. Secondly, this appeareth by the opposition of the verse following, which is of the worship of God: and therefore it cannot be restrained to outward things. Again, in that verse he maketh mention of false worshippers, as here he nameth excellent ones:

But to the Saints that are in the earth, and to the excellent: all my delight is in them. The Papists could abide no Saints, but them which are in heauen; which argueth that they liue in a kingdome of darknes, and erre not knowing the Scriptures, nor the power of God: for if they were but meanly conuersant in the Scriptures, in the holy Epistles, they should finde almost in euery Epistle mention made of the Saints, who are thereunto called in Iesus Christ, through whom they are sanctified by the holy Ghost. And marke, he calleth them excellent. Some thinke rich men to be excellent, some thinke learned men to be excellent, some count men in authoritie so to be: but here wee are taught that those men are excellent, which are sanctified with God his graces. True it is, that learning, wisedome, authoritie, honour, gold and credit, are the excellent gifts of God in their kinde, and yet haue they not true excellencie in themselues: for they make not the possessors of themselues excellent, because the wicked may haue them as well as the good: and these things we see for the most part are as they are that haue them. For if the good man haue them, he vseth them reuerentely, moderatly & thankfully, he applieth them •o good vses, and so maketh them serue to the furtherance of good purposes. Againe, if an euill man haue them, he vnreuerently vsurpeth them, immoderatly vseth them, and vnthankfully is puffed vp with them, he turneth them to euill vses, and by them promoteth ill causes. Wherefore this excellencie, which is the fruite of God his spirit, is in it selfe only good: and this indeed maketh men truly excellent. Some say the Prophet meaneth, that seeing he cannot doe good to God, he will deserue well of his Saints: but this is but one part of his meaning: so that he meaneth this and somewhat more, that is, that he will delight in them and that not only to doe them good, but also to receiue good from them, as may appeare by his terming of them excellent ones, such as are fit as well to doe good, as to receiue good from others. Wherfore the Apostle saith, Rom. 1. 12. that he desired to receiue mutual comfort by thē. Secondly, this appeareth by the opposition of the verse following, which is of the worship of God: and therefore it cannot be restrained to outward things. Againe, in that verse he maketh mention of false worshippers, as here he nameth excellent ones:

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meaning that he would use the benefit of them, to wane himself from false worshippers; as men will frequent the company of the learned that desire learning; and they that will have their lips schooled by the law of grace, will oft resort to the grave speeches of the wise. And surely it is a special help to further our selves in the pure worship of God, if we divorce our selves from the crew of false worshippers, and wholly espouse our selves to the fellowship of them that worship in spirit and in truth. This reason also may appear to be general, because it followeth in the order of our confession of our faith, that we believe the holy and universal congregation, the communion of Saints: and this communion is in receiving as well as in giving: and therefore being understood of such a mutual participation of gifts from one to another, it must follow as a particular part thereof, that we be ready to do good. And where he saith, All my delight is in them, that is in the Saints: we must not think that he meant to take away civill duty from them that were in authority, for that must be given to them in outward things, yet in our hearts and in our affections the graces of God ⟨p. 319⟩his children must be most esteemed. In respect whereof when James saith, Jam. 1. 2. that the Jews had their faith in respect of persons, when they were wont to say to the rich, Sit thou here in a good place; and to the poor, Stand there, his meaning was to rebuke them, for that they so highly despised the one and so vilely esteemed the other. Wherefore we must learn always to give unto Caesar that which belongeth to Caesar, but God his children must always be nearest our heart. And this was it that our Saviour Christ saith, that they which heard the word and did the same, were his mother, his brother, and his sister: not that he lightly regarded his mother, for he was a pattern of obedience to all children, yet he loved her more as she was the daughter of God, than as she was his mother. Likewise we read, that he answered the woman that cried unto him, Blessed is the womb that bare thee, and the paps that gave thee suck. His mother no doubt had as singular blessings, as ever were given to woman, in outward things, in that she brought forth the Saviour of all mankind: howbeit herein she was chiefly blessed, in that she believed in him to be her Redeemer.

meaning that he would vse the benefit of them, to waine himselfe from false worshippers; as men will frequent the companie of the learned that desire learning; and they that will haue their lips schooled by the law of grace, will oft resort to the graue speeches of the wise. And surely it is a speciall helpe to further our selues in the pure worship of God, if we diuorce our selues from the crue of false worshippers, and wholy espouse our selues to the fellowship of them that worship in spirit and in truth. This reason also may appeare to be generall, because it followeth in the order of our confession of our faith, that we beleeue the holy and vniuersal congregation, the communion of Saints: and this communion is in receiuing as well as in giuing: and therefore being vnderstood of such a mutuall participation of gifts from one to another, it must followe as a particular part thereof, that wee be readie to doe good. And where he saith, All my delight is in them, that is in the Saints: we must not thinke that he meant to take away ciuill dutie from them that were in authoritie, for that must be giuen to them in outward things, yet in our hearts and in our affections the graces of God ⟨p. 319⟩his children must be most esteemed. In respect whereof when Iames saith, Iam. 1. 2. that the Iewes had their faith in respect of persons, when they were wont to say to the rich, Sit thou here in a good place; and to the poore, Stand there, his meaning was to rebuke them, for that they so highly despised the one and so vily esteemed the other. Wherefore wee must learne alwaies to giue vnto Caesar that which belongeth to Caesar, but God his children must alwaies bee neerest our heart. And this was it that our Sauiour Christ saith, that they which heard the word and did the same, were his mother, his brother, and his sister: not that he lightly regarded his mother, for he was a patterne of obedience to all children, yet he loued her more as she was the daughter of God, than as shee was his mother. Likewise we reade, that hee answered the woman that cried vnto him, Blessed is the wombe that bare thee, and the paps that gaue thee sucke. His mother no doubt had as singular blessings, as euer were giuen to woman, in outward things, in that she brought forth the Sauiour of all mankinde: howbeit herein she was chiefly blessed, in that she beleeued in him to bee her Redeemer.

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That are in the earth. See he maketh mention of the Saints here on earth, and speaketh no of the Saints which are in heaven, from whom as we are severed in body, so are we also in the soul▪ and we have no dealing with them, either in soul or body. Wherefore it is •••d of the Prophet, Abraham knoweth not us. True it is, that the Lord maketh his Angels ministers unto us, and therefore sending them to do any thing, he maketh it known unto them. Howbeit we read no such thing of the Saints that are dead, who as they know nothing of us or our estate, which only is known to the Lord, and are not used as ministers of the Lord; so they cannot hear or help us, as some foolishly have imagined. The Saints which are dead may be in some respect remembered, but in no case worshipped: remembered, I say, not for their power to be prayed unto, but for their virtues to be imitated. Wherefore in Heb. 11 the holy Ghost setteth down a register & catalogue of the Saints, that seeing we are compassed with so great a cloud of witnesses, we must cast away every thing that presseth down, and sin that hangeth so fast on, that we may run with patience the race that is set before us. Here we see these are set before, that we might so far follow them, as they follow Christ, and in this respect they are called witnesses: but to honour them as God, or to appoint holy days unto them, or for them, it is not lawful. But behold when it was painful to the belly gods of Rome to remember the good life of the Saints to follow them, than which nothing is more grievous to them, the devil to draw them from this, invented a more easy way for flesh and blood, and taught them an easier lesson, by appointing in the stead of this holy and painful imitation, a carnal and voluptuous rabble of holidays unto the Saints, and that (as they said) for the better remembrance of them: and thus that transformed Angel of light knoweth how to transform pure religion. In like manner, when it was an hard thing to preach Christ crucified, because it would call them to a sight, feeling and forsaking of their sins, and so they were made more unquiet; the devil found out an easier way, and for sooth would have Christ painted upon the cross in their Church windows:

That are in the earth. See hee maketh mention of the Saints here on earth, and speaketh no of the Saints which are in heauen, from whom as we are seuered in body, so are we also in the soule▪ and wee haue no dealing with them, either in soule or bodie. Wherefore it is •••d of the Prophet, Abraham knoweth not vs. True it is, that the Lord maketh his Angels ministers vnto vs, and therfore sending them to doe any thing, he maketh it known vnto them. Howbeit wee reade no such thing of the Saints that are dead, who as they know nothing of vs or our estate, which onely is knowne to the Lord, and are not vsed as ministers of the Lord; so they cānot heare or helpe vs, as some foolishly haue imagined. The Saints which are dead may be in some respect remembred, but in no case worshipped: remēbred, I say, not for their power to be prayed vnto, but for their vertues to bee imitated. Wherefore in Heb. 11 the holy Ghost setteth downe a register & catalogue of the Saints, that seeing wee are compassed with so great a clowde of witnesses, wee must cast away euery thing that presseth downe, and sinne that hangeth so fast on, that we may run with patience the race that is set before vs. Here wee see these are set before, that wee might so farre followe them, as they followe Christ, and in this respect they are called witnesses: but to honour them as God, or to appoint holy daies vnto them, or for them, it is not lawfull. But behold when it was painful to the belly gods of Rome to remember the good life of the Saints to follow them, than which nothing is more grieuous to them, the diuell to drawe them from this, inuented a more easie way for flesh and blood, and taught them an easier lesson, by appointing in the stead of this holy and painfull imitation, a carnall and voluptuous rabble of holidaies vnto the Saints, and that (as they said) for the better remembrance of them: and thus that transformed Angell of light knoweth how to transforme pure religion. In like manner, whē it was an hard thing to preach Christ crucified, because it would call them to a sight, feeling and forsaking of their sinnes, and so they were made more vnquiet; the diuell found out an easier way, and for sooth would haue Christ painted vpon the crosse in their Church windowes:

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which was a thing more easy to behold, being pleasant to the eye, than it was to hear that sin should be crucified in them, if ever they would hope for the fruit of Christ his death. Again, when they could not away with bearing the cross, of loss of name, of friends, goods and life, for Christs sake, they thought it was good to profess it by wearing some cross about them, or by erecting in every place a cross of wood, stone, or such like thing. But let us learn to be provoked by the graces of God in his Saints to follow them in goodness, and labour to have Christ crucified in our hearts, by the ministry of the word, ever preparing our selves in truth to bear the cross of Christ, by preferring the pure profession of his Gospel, before any thing in the whole world dear unto us. Besides we are here to learn, that if our delight be in God his Saints on the earth, we must be far from using them maliciously, or speaking of them cruelly. This delight then must be to receive some profit and benefit by these graces which they have, also to use to the comfort of the children of God whatsoever good we have received. For as well the servant which puts not out his talent with gain was punished, as those that contemned the talent. Neither in truth have we any right use of the gifts which we have ⟨p. 320⟩received of God, unless we put them out by imparting them to our brethren in love, and so the gain may return by holy revenues to the Lord himself; neither have we truly learned any thing, unless we have in some measure communicated it with others; for whatsoever is ours by gift, it is the interest of others by necessity: whatsoever is proper to us by possession, is common to the Church by use and participation; and whatsoever we have, we have it for dispensation, as the stewards of God his gifts, and disposers of his graces. And therefore as at the audits and days of accounts such stewards are culpable and unworthy of their places, who having large sums of money for the liberal maintenance of the family, have appropriated all to themselves;

which was a thing more easie to behold, being pleasant to the eye, than it was to heare that sinne should bee crucified in them, if euer they would hope for the fruite of Christ his death. Againe, when they could not away with bearing the crosse, of losse of name, of friends, goods and life, for Christs sake, they thought it was good to professe it by wearing some crosse about them, or by erecting in euery place a crosse of wood, stone, or such like thing. But let vs learne to be prouoked by the graces of God in his Saints to follow them in goodnesse, and labour to haue Christ crucified in our hearts, by the ministerie of the word, euer preparing our selues in truth to beare the crosse of Christ, by preferring the pure profession of his Gospell, before any thing in the whole world deare vnto vs. Besides we are here to learne, that if our delight be in God his Saints on the earth, wee must be farre from vsing them maliciously, or speaking of them cruelly. This delight then must bee to receiue some profit and benefit by these graces which they haue, also to vse to the comfort of the childrē of God whatsoeuer good we haue receiued. For as well the seruant which puts not out his talent with gaine was punished, as those that contemned the talent. Neither in truth haue we any right vse of the gifts which wee haue ⟨p. 320⟩receiued of God, vnlesse we put them out by imparting them to our brethren in loue, and so the gaine may returne by holy reuenewes to the Lord himselfe; neither haue we truly learned any thing, vnlesse wee haue in some measure communicated it with others; for whatsoeuer is ours by gift, it is the interest of others by necessitie: whatsoeuer is proper to vs by possession, is common to the Church by vse and participation; and whatsoeuer wee haue, wee haue it for dispensation, as the stewards of God his gifts, and disposers of his graces. And therefore as at the audites and dayes of accounts such stewards are culpable and vnworthie of their places, who hauing large summes of money for the liberal maintenance of the family, haue appropriated all to themselues;

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It followeth in the Psalm, The sorrows of them that offer to another God shall be multiplied: their offering of blood I will not offer, neither make mention of their names with my lips. Here the man of God declareth himself to be no lukewarm professor, and therefore as in the third verse he showeth the profession of his faith concerning the communion of Saints, so in the fourth verse be protesteth his hatred to the false worshippers, and he teacheth that none can truly love the Saints, but he must also hate the wicked. God cannot abide to be worshipped in part, or by mixture of religion, as though the Ark and Dagon, God and Mammon, Christ and Belial should be joined in worship together. Many are not so fully contented with the Saints, as that they are throughly discontented with the wicked, who so long as they see matters of civill authority and good order have success, can love the word to serve time and season, whose liking of it is so small, that when other religion cometh, they find not themselves much discontented. But we must learn so to believe in the true religion, as our faith may draw out of us an unchangeable love, and this true love must be free from all appearance of idolatry, and contrary religion whatsoever. If ever this doctrine was necessary, it is now most needful, sith true religion so decayeth, false religion so aboundeth, heathenish profaneness so groweth; all which no doubt arise o• so little esteeming, and small liking of the truth. For whereof first did spring heathenishness? Even from hence, men were contented that every nation should worship as they listed and liked whereupon they did grow to have both their country gods, and household gods; for we read that the Senate of the Romans would receive Christ as their God, yet so, as they would also maintain their own gods. Not much unlike is our family of love, and common sort of Protestants, both which can easily tolerate any kind of religion, come what profession come will. Wherefore we may see how this Psalm fitly may be used, when we will accuse our selves of want of love to the Saints, or when we will accuse our selves of wa•t of hatred to idolaters, seeing the spirit of the man of God so earnest, and our selves so cold herein.

It followeth in the Psalme, The sorrowes of them that offer to another God shall bee multiplied: their offering of blood I will not offer, neither make mention of their names with my lips. Heere the man of God declareth himselfe to bee no lukewarme professor, and therefore as in the third verse hee sheweth the profession of his faith concerning the communion of Saints, so in the fourth verse be protesteth his hatred to the false worshippers, and he teacheth that none can truly loue the Saints, but he must also hate the wicked. God cannot abide to be worshipped in part, or by mixture of religion, as though the Arke and Dagon, God and Mammon, Christ and Belial should bee ioyned in worship together. Many are not so fully contented with the Saints, as that they are throughly discontented with the wicked, who so long as they see matters of ciuill authoritie and good order haue successe, can loue the word to serue time and season, whose liking of it is so small, that when other religion commeth, they find not themselues much discontented. But we must learne so to belieue in the true religion, as our faith may drawe out of vs an vnchangeable loue, and this true loue must be free from all appearance of idolatrie, and contrary religion whatsoeuer. If euer this doctrine was necessarie, it is now most needefull, sith true religion so decayeth, false religion so aboundeth, heathenish prophanenes so groweth; all which no doubt arise o• so little esteeming, and small liking of the truth. For whereof first did spring heathenishnesse? Euen from hence, men were contented that euery nation should worship as they listed and liked whereupon they did grow to haue both their country gods, and houshold gods; for we reade that the Senate of the Romans would receiue Christ as their God, yet so, as they would also maintaine their owne gods. Not much vnlike is our familie of loue, and common sort of Protestants, both which can easily tolerate any kind of religion, come what profession come will. Wherefore we may see how this Psalme fitly may be vsed, when we will accuse our selues of want of loue to the Saints, or when wee will accuse our selues of wa•t of hatred to idolaters, seeing the spirit of the man of God so earnest, and our selues so cold herein.

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In that he saith, he will not make mention of their names with his lips, he declareth his through hatred unto them, which the more evidently appeareth, in that he would not only not communicate with them in his goods, but also that he would not meddle with their ceremonies. Neither must we think that this was any peculiar thing unto David, but that it was common also to all the Israelites, as we may see Exod. 23. 13 ye shall make no mention of the name of other gods, neither shall it be heard out of thy mouth, and not to them alone, but to all Christians in like manner, as appeareth Zechar. 13. 2. And in that day, faith the Lord of hosts, I will cut off the names of the idols out of the land, yea and they shall be no m•re remembered. Besides, the law commandeth all avoiding of occasions of idolatry, Deut. 7 25. where are set down two reasons; the one, that we should not be snared with such occasions; the other, because it is an abomination to the Lord, wherein although somewhat be political, yet because whatsoever is impure is abominable to the Lord, and our nature is prone unto, and hardly kept from corrupt religion, we hating the impurity of the doctrine, ⟨p. 321⟩must also hate the impurity of the ceremonies. To the Law agreeth also the Prophet, as Isaiah 30. 22. where the Lord not only commandeth them to avoid all idolatry, but even the appurtenances thereof, Ye shall pollute the covering of the Images of silver, and the rich ornaments of the Images of gold, and cast them away as a menstruous cloth, and thou shalt say unto it get thee hence. This seemeth preciseness and puritanism to the world, which can be content to use things for form and fashion; but if we urge upon purity, we are counted precisians. Well if it be so, then David was a precisian. The holy ghost also exhorteth us also to abstain from all appearance of evil, 1. Thess. 5 22. 1. John 5. 21. Babes keep your selves from idols. And the Apostle Jude verse 23. willeth us even to hate the garment spotted by the flesh. True it is, that one may have a private use of the meat prepared for Images; but as it is an appurtenance of idolatry, it is to be avoided.

In that he saith, hee will not make mention of their names with his lips, he declareth his through hatred vnto them, which the more euidently appeareth, in that hee would not only not cōmunicate with them in his goods, but also that hee would not meddle with their ceremonies. Neither must wee thinke that this was any peculiar thing vnto Dauid, but that it was common also to all the Israelites, as we may see Exod. 23. 13 ye shall make no mention of the name of other gods, neither shall it be heard out of thy mouth, and not to them alone, but to all Christians in like manner, as appeareth Zechar. 13. 2. And in that day, faith the Lord of hostes, I will cut off the names of the idols out of the land, yea and they shall bee no m•re remembred. Besides, the law commaundeth all auoyding of occasions of idolatry, Deut. 7 25. where are set downe two reasons; the one, that wee should not bee snared with such occasions; the other, because it is an abomination to the Lord, wherein although somewhat be political, yet because whatsoeuer is impure is abhominable to the Lord, and our nature is prone vnto, and hardly kept from corrupt religion, wee hating the impuritie of the doctrine, ⟨p. 321⟩must also hate the impuritie of the ceremonies. To the Law agreeth also the Prophet, as Esay 30. 22. where the Lord not only commaundeth them to auoid all idolatrie, but euen the appertinances thereof, Yee shall pollute the couering of the Images of siluer, and the rich ornaments of the Images of gold, and cast them away as a menstruous cloth, and thou shalt say vnto it get thee hence. This seemeth precisenes and puritanisme to the world, which can be content to vse things for forme and fashion; but if we vrge vpon puritie, wee are counted precisians. Well if it be so, then Dauid was a precisian. The holy ghost also exhorteth vs also to abstaine from all apparance of euill, 1. Thess. 5 22. 1. Iohn 5. 21. Babes keepe your selues from idols. And the Apostle Iude verse 23. willeth vs euen to hate the garment spotted by the flesh. True it is, that one may haue a priuate vse of the meate prepared for Images; but as it is an appertinance of idolatrie, it is to be auoided.

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Wherefore we are to pray that we may so have our hearts rectified by the spirit of God, as not only the substance of false religion may be avoided, but also the appurtenances thereof, whereby we may the better provide both for God his glory, and our own peace. Whereas he saith, the sorrows of them that offer to another God shall be multiplied, he showeth, how besides the comforts which he had in the Saints, he so much the more hated the idolaters, because he saw the more they inwrapped themselves, the more their spirits were troubled in them, and then they could find least rest when they had most trouble. So that as the man of God commendeth true religion by this effect, that it yieldeth peace of mind, and comfort of conscience in trouble; so he discommendeth false religion by the contrary: because howsoever in prosperity it bringeth a swelling joy, yet in adversity it maketh men cry to the rocks to cover them, & to the mountains to fall upon them. This must cause us more narrowly to search our hearts whether we have this love of true religion or no, against the which neither the gates of hell, nor terrors of Satan, nor troubles of conscience can prevail; for this religion is no less comfortable than true, when we feel our selves assured thereby of our justification by Christ, of the ministry of God his Angels watching over us, and that we offering our selves to be governed by him, he will work in us heavenly things: and howsoever we are evil by nature or custom, yet by grace we are kept safe in him. This is that which helpeth in trouble of conscience, this comforteth in banishment, this relieveth us in poverty, this is the fruit of true religion. In false religion there appeareth not like effects, not being able to deliver us, much less to comfort us in time of trial, but it leaveth us in a mazed spirit, and troubled mind. Wherefore in respect of the issues of both these compared together, we see how dear true religion ought to be to us, and how we must abhor the contrary. The very heathen men by the instinct of nature did most labour for those things which would in death bring peace of mind, and assuage their inward troubles, who never had this remedy: how much more then ought we to embrace this pure religion, having such effects;

Wherefore we are to pray that we may so haue our hearts rectified by the spirit of God, as not only the substance of false religion may be auoided, but also the appertinances thereof, whereby we may the better prouide both for God his glory, and our owne peace. Whereas he saith, the sorrowes of them that offer to another God shall bee multiplied, hee sheweth, how besides the comforts which he had in the Saints, he so much the more hated the idolaters, because hee sawe the more they inwrapped themselues, the more their spirits were troubled in them, and then they could find least rest whē they had most trouble. So that as the man of God commendeth true religion by this effect, that it yeeldeth peace of mind, and comfort of conscience in trouble; so hee discommendeth false religion by the contrarie: because howsoeuer in prosperitie it bringeth aswelling ioy, yet in aduersitie it maketh men cry to the rocks to couer them, & to the mountaines to fall vpon them. This must cause vs more narrowly to search our hearts whether we haue this loue of true religion or no, against the which neither the gates of hell, nor terrours of Satan, nor troubles of conscience can preuaile; for this religion is no lesse comfortable than true, when wee feele our selues assured thereby of our iustification by Christ, of the ministerie of God his Angels watching ouer vs, and that we offering our selues to be gouerned by him, hee will worke in vs heauenly things: and howsoeuer we are euil by nature or custome, yet by grace we are kept safe in him. This is that which helpeth in trouble of conscience, this comforteth in banishment, this relieueth vs in pouertie, this is the fruite of true religion. In false religion there appeareth not like effects, not being able to deliuer vs, much lesse to comfort vs in time of triall, but it leaueth vs in a mazed spirit, and troubled mind. Wherefore in respect of the issues of both these compared together, wee see how deare true religion ought to be to vs, and how wee must abhorre the contrarie. The very heathen men by the instinct of nature did most labour for those things which would in death bring peace of minde, and asswage their inward troubles, who neuer had this remedie: how much more then ought we to imbrace this pure religion, hauing such effects;

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It followeth now in the fifth verse, The Lord is the portion of mine inheritance, and of my cup: thou shalt maintain my lot. He prosecuteth the same matter which he handled before, showing a reason why he linked himself so to the Saints, and abhorred the wicked, to wit, because as the Lord defended his holy ones, so he defended him; as he was their inheritance, so he was his; as he was a portion unto them, so also he was a sufficient portion unto him: for so was he tied to the Lord, and to the love of his truth, that no corrupt religion could move him from it. And why? he saw in the word, that God provided on every side for him, both spiritually for his soul, and corporally for his body. Wherefore his meaning may thus briefly be gathered. I need not to seek for help in any false religion, although mine enemies would constrain me, because I am persuaded sufficiently that God is my portion, he is mine inheritance, God filleth full my cup; and as his mercy hath chosen me, so his power maintaineth me, the sure persuasion whereof maketh me grow in ⟨p. 322⟩the love of true religion, and in the hatred of false. Out of the scope then of the Prophet, we may draw thus much, that whosoever is grounded on pure knowledge, and a sure faith, shall never wander after idolatry, because the word of God will show them now all sufficiency both for their souls and bodies is in the Lord, who freely hath taken the whole charge thereof into his own hands. On the contrary it is apparent, how that from hence cometh such slipping into idolatry, because we want true faith in the true religion, and true love of those things which we believe. This place then commendeth unto us a continual care, which we must labour for, whereby such assurance of God his favour and providence watching over us may be in us, as we contenting our selves with him, our portion and inheritance should covet nothing else. Some refer this saying of the Prophet, thou art the portion of mine inheritance to the soul, but it is to be thought that he rather meaneth how he only resteth and stayeth himself concerning his whole felicity of body and soul on the Lord alone, and in that the Lord did not only begin, but did continue in him his grace he assureth himself as well of final perseverance, as of his gracious entrance, which undoubtedly is no small comfort.

It followeth now in the fift verse, The Lord is the portion of mine inheritance, and of my cup: thou shalt maintaine my lot. He prosecuteth the same matter which he handled before, shewing a reason why he linked himselfe so to the Saints, and abhorred the wicked, to wit, because as the Lord defended his holie ones, so he defended him; as he was their inheritance, so he was his; as he was a portion vnto them, so also he was a sufficient portion vnto him: for so was he tied to the Lord, and to the loue of his truth, that no corrupt religion could moue him from it. And why? hee saw in the word, that God prouided on euery side for him, both spiritually for his soule, and corporally for his body. Wherfore his meaning may thus briefely bee gathered. I neede not to seeke for helpe in any false religion, although mine enemies would constraine me, because I am perswaded sufficiētly that God is my portion, hee is mine inheritance, God filleth full my cup; and as his mercie hath chosen me, so his power maintaineth me, the sure perswasion whereof maketh me grow in ⟨p. 322⟩the loue of true religion, and in the hatred of false. Out of the scope then of the Prophet, we may draw thus much, that whosoeuer is grounded on pure knowledge, and a sure faith, shall neuer wander after idolatry, because the word of God will shewe them now all sufficiencie both for their soules and bodies is in the Lorde, who freely hath taken the whole charge thereof into his owne hands. On the contrarie it is apparant, how that from hence commeth such slipping into idolatrie, because we want true faith in the true religion, and true loue of those things which we belieue. This place then commendeth vnto vs a continuall care, which we must labour for, whereby such assurance of God his fauour and prouidence watching ouer vs may be in vs, as we contenting our selues with him, our portion and inheritance should couet nothing else. Some referre this saying of the Prophet, thou art the portion of mine inheritance to the soule, but it is to be thought that hee rather meaneth how he only resteth and stayeth himselfe concerning his whole felicitie of body and soule on the Lord alone, and in that the Lord did not only begin, but did continue in him his grace hee assureth himselfe as well of finall perseuerance, as of his gracious entrance, which vndoubtedly is no small comfort.

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For many have inheritances, who hardly keep the assurance of them from all assaults of crafty men, who craftily undermine the estate and hold off their possessions, by falsifying their evidences. Wherefore he addeth in the latter end of the verse, thou shalt maintain my lot. For although nothing be more casual then the life both of body and soul, and in manner of a lot is most uncertain, yet the issue of them both being in the hands of the Lord, he dare safely commend himself unto him. Thus then must we be persuaded of our inheritance, as for love of it, we had rather with Naboth have our blood spilt, then suffer our selves to be deprived of it; which we see already to be performed of the Martyrs. But here we are to note how all our assurance hereof is in the word, and not elsewhere to be found, as the man of God himself showeth, Psal. 119. 57. O Lord thou art my portion, I have determined to keep thy words: and 111. Thy testimonies have I taken as an heritage for ever, for they are the joy of mine heart. it is both easy and usual for all to say, God is my portion, God is mine inheritance, God is he that prepareth a table before me, God filleth my cup: The gayest hypocrites will brag of this, and the most wretched worldlings will avouch as much; but here in they be wray themselves in reverencing so smally the means hereof, and accounting so little of the word, which is the only assurance whereby they hold their inheritance. Doth he seek by his portion or inheritance bequeathed unto him by testament or otherwise, who maketh none account of his evidence and ancient copies, whereby he holdeth his assurance? Can men then think that God is their inheritance, when they esteem so smally of his promises which ratifieth their hold, and keepeth in record their assurance? Can a man assure himself, that God is his portion when he hath no delight in his sacraments, wherein it is sealed and surrendered into his hands? This then is a true trial, whether we may in truth subscribe to the Prophet his protestation, when we delight in the means, that is, in the word, in prayer, in the sacraments, and in discipline: which thing if we have not, pretend we what we will, all is but hypocrisy. If God be our portion, we must be as chary and wary of the word, as of some Will, wherein some great thing is given unto us;

For many haue inheritances, who hardly keepe the assurance of them from all assaults of crafty men, who craftily vndermine the estate and hold off their possessions, by falsifying their euidences. Wherfore he addeth in the latter end of the verse, thou shalt maintaine my lot. For although nothing be more casuall then the life both of body and soule, and in manner of a lot is most vncertaine, yet the issue of them both being in the hands of the Lord, hee dare safely commend himselfe vnto him. Thus then must wee be perswaded of our inheritance, as for loue of it, we had rather with Naboth haue our bloud spilt, then suffer our selues to be depriued of it; which wee see alreadie to be performed of the Martyrs. But here we are to note how all our assurance hereof is in the word, and not elsewhere to be found, as the man of God himselfe sheweth, Psal. 119. 57. O Lord thou art my portion, I haue determined to keepe thy words: and 111. Thy testimontes haue I taken as an heritage for euer, for they are the ioy of mine heart. it is both easie and vsuall for all to say, God is my portion, God is mine inheritance, God is hee that prepareth a table before mee, God filleth my cup: The gayest hypocrites will brag of this, and the most wretched worldlings will auouch as much; but here in they be wray themselues in reuerencing so smally the meanes hereof, and accounting so little of the word, which is the onely assurance whereby they holde their inheritance. Doth hee seeke by his portion or inheritance bequeathed vnto him by testament or otherwise, who maketh none account of his euidence and auncient coppies, whereby he holdeth his assurance? Can men then thinke that God is their inheritance, when they esteeme so smally of his promises which ratifieth their hold, and keepeth in record their assurance? Can a man assure himselfe, that God is his portion when he hath no delight in his sacraments, wherein it is sealed and surrendred into his hands? This then is a true triall, whether we may in truth subscribe to the Prophet his protestation, when we delight in the meanes, that is, in the word, in prayer, in the sacraments, and in discipline: which thing if we haue not, pretend wee what we will, all is but hypocrisie. If God be our portion, we must be as charie and warie of the word, as of some Will, wherein some great thing is giuen vnto vs;

:2300p. 322–323

we must be as much afraid and grieved to lose our faith in God his promises, as we are to lose the evidence of our lands; we must be as careful to use the sacraments, as to keep whole and unviolated the seals of our evidences; we must be as careful to perform to God that which his will requireth of us, as to receive of him that which in his testament is bequeathed us, otherwise we have nothing to do with God, & God hath nothing to do with us in mercy, God is none of our inheritance, neither are we his inheritance. Such then as will come a• their leisure, and when they list, or when the world will afford no further profit, nor the flesh further delight, as they did most unthankfully in the Gospel, who preferred their marriage, bargaining, and toiling in the earth to the heavenly banquet, are not in any assurance, that God is their portion; for where our portion is, there is our delight; & where we look for inheritance, there we provide for assurance; and where we look for treasure, thither we go with joy: wherefore until we set the word aloft in our consciences, we can find no assurance that God is our portion, or that we are his. The equity hereof appeareth, Deut. 9. 29. ⟨p. 323⟩where the people are called the inheritance of the Lord: and Deut. 32. 9. The Lords portion is his people: Jacob is the lot of his inheritance. For as possessions in times past were chosen out by lines, so the Lord is said to divide to the Nations their inheritance, and to separate Jacob as a part for himself. Neither must we shuffle off this from our selves, seeing the Apostle (1. Pet. 2. 6) calleth us a spiritual house, and an holy Priesthood to offer up spiritual sacrifices: and the holy Ghost (Revel. 1. 6.) saith, We are made Kings and Priests unto God through Christ. Wherefore seeing the Lord dealeth so favourably with us, that when hell was our portion by our birthright, he hath measured out heaven for us by the promulgation of his Gospel; when we were guilty of damnation, hath made us inheritors of salvation; and when Satan made claim to us, he hath rescued the title of us to himself: what an hellish pride were it, not to set God aloft? what presumption were it, not to make him our chief delight, seeing he before freely hath made us his chief delight? If then we desire that God should be our inheritance, we must be his;

we must be as much afraid and grieued to lose our faith in God his promises, as wee are to lose the euidence of our lands; wee must be as carefull to vse the sacraments, as to keepe whole and vnuiolated the seales of our euidences; we must be as carefull to performe to God that which his will requireth of vs, as to receiue of him that which in his testamēt is bequeathed vs, otherwise we haue nothing to doe with God, & God hath nothing to doe with vs in mercie, God is none of our inheritance, neither are we his inheritance. Such then as will come a• their leisure, and when they list, or when the world will afford no further profite, nor the flesh further delight, as they did most vnthankefully in the Gospell, who preferred their marriage, bargaining, and toyling in the earth to the heauenly banquet, are not in anie assurance, that God is their portion; for where our portion is, there is our delight; & where we looke for inheritance, there wee prouide for assurance; and where wee looke for treasure, thither wee goe with ioy: wherefore vntill we set the word aloft in our consciences, wee can finde no assurance that God is our portion, or that we are his. The equitie hereof appeareth, Deut. 9. 29. ⟨p. 323⟩where the people are called the inheritance of the Lord: and Deut. 32. 9. The Lords portion is his people: Iacob is the lot of his inheritance. For as possessions in times past were chosen out by lines, so the Lord is said to diuide to the Nations their inheritance, and to separate Iacob as a part for himselfe. Neither must we shuffle off this from our selues, seeing the Apostle (1. Pet. 2. 6) calleth vs a spirituall house, and an holy Priesthood to offer vp spirituall sacrifices: and the holy Ghost (Reuel. 1. 6.) saith, Wee are made Kings and Priests vnto God through Christ. Wherefore seeing the Lord dealeth so fauourably with vs, that when hell was our portion by our birthright, he hath measured out heauen for vs by the promulgation of his Gospell; when we were guiltie of damnation, hath made vs inheritours of saluation; and when Satan made claime to vs, he hath rescued the title of vs to himselfe: what an hellish pride were it, not to set God aloft? what presumption were it, not to make him our chiefe delight, seeing he before freely hath made vs his chiefe delight? If then we desire that God should be our inheritance, we must be his;

:2301p. 323

if we be his, he must take up wholly our souls and bodies in his word; which if we despise, undoubtedly we shall be despised of God. Mark then in the latter end of this verse, he saith, I how shal• maintain my lot. As if the man of God should say: Howsoever the world judgeth, that my estate cometh of other men, I know it cometh of thee: and, Prou. 16. 4. Thou Lord hast made all things for thy own sake, although other think things to be fortunate, and subject to luck; and when as others think it strange, that the son of Ishai should come to the government of the Common-wealth, yet thou alone hast done it. Neither are we thus alone maintained of God in our outward estate, but also in spiritual things, we are kept by his power, as 1. Pet. 1, 5. We are kept by the power of God through faith unto salvation. And howsoever the world marvelleth that we live, yet we (saith the Apostle) are kept by the secret finger of God, & that unto salvation. This happy assurance caused Paul to say, 2 Timo. 1. 12. I know i• whom I have believed, and I am persuaded he is able to keep that which is committed to him against that day. In which doctrine is •• small comfort, in that we have not our salvation in our own custody, neither hath the Lord left us to our selves in the con lucting of our bodies & souls, but hath given the whole and happy government to his Son Jesus Christ: in which dignity we far excel Adam in the estate of innocency. For albeit we are by him and in him fallen from it (so weak was our estate, and so brittle was our hold whilst man possessed it) yet having it restored, the credit and custody of it resteth not on our weakness, but on the mighty power of Christ, from whom it cannot be taken. Such is the merciful wisdom of our good God. Wherefore our Saviour Christ, Joh. 6 •aith, that he is the shepherd, and that we are in his custody. For whereas like sheep of our selves we are ready to go astray and wander, the Lord with his shepherds crook will fetch us again to the fold; and when we are lost in the wilderness and dark places, he will find us ou•; when we see no issues of our matter, he will be faithful unto us, if we commit our selves unto him. We see now the blessed security of God his children is herein, that their lot is not in their own hands. This doctrine also is full of comfort to us in these times:

if we be his, he must take vp wholy our soules and bodies in his word; which if wee despise, vndoubtedly wee shall be despised of God. Marke then in the latter end of this verse, he saith, I hou shal• maintaine my lot. As if the man of God should say: Howsoeuer the world iudgeth, that my estate commeth of other men, I know it commeth of thee: and, Prou. 16. 4. Thou Lord hast made all things for thy owne sake, although other thinke things to be fortunate, and subiect to lucke; and when as others thinke it strange, that the sonne of Ishai should come to the gouernment of the Common-wealth, yet thou alone hast done it. Neither are we thus alone maintained of God in our outward estate, but also in spirituall things, we are kept by his power, as 1. Pet. 1, 5. We are kept by the power of God through faith vnto saluation. And howsoeuer the world marueileth that we liue, yet we (saith the Apostle) are kept by the secret finger of God, & that vnto saluation. This happie assurance caused Paul to say, 2 Timo. 1. 12. I know i• whom I haue beleeued, and I am perswaded he is able to keepe that which is committed to him against that day. In which doctrine is •• small comfort, in that we haue not our saluation in our owne custodie, neither hath the Lord left vs to our selues in the cō lucting of our bodies & soules, but hath giuen the whole and happie gouernment to his Sonne Iesus Christ: in which dignitie we farre excell Adam in the estate of innocencie. For albeit we are by him and in him fallen from it (so weake was our estate, and so brittle was our hold whilest man possessed it) yet hauing it restored, the credit and custodie of it resteth not on our weaknesse, but on the mightie power of Christ, from whom it cannot be taken. Such is the mercifull wisedome of our good God. Wherefore our Sauiour Christ, Ioh. 6 •aith, that he is the shepheard, and that we are in his custodie. For whereas like sheepe of our selues we are readie to goe astray and wander, the Lord with his shepheards crooke will fetch vs againe to the fold; and when we are lost in the wildernesse and darke places, he will finde vs ou•; when we see no issues of our matter, he wil be faithful vnto vs, if we commit our selues vnto him. We see now the blessed securitie of God his children is herein, that their lot is not in their owne hands. This doctrine also is full of comfort to vs in these times:

:2303p. 323–324

It is added in the next verse, The li[…]e fallen unto me in pleasant places: yea I have a fair heritage. The former matter is amplified, wherein he showeth, that he so liked his choice of the word: that in hope to change he chose it not. So his meaning is in effect all one with the verse going before, and may thus shortly be couched together O Lord thou hast dealt with me favourably, which pleaseth me so fully, that I require no other happiness. For notwithstanding my crosses and temptations be many, yet because in all I feel thy gracious help, I desire not to change for any other felicity. In which stream we must learn this one point, that we never feel effectually the fruit of our salvation, until we can triumph over the world, the flesh, and the devil: and when our heritage so pleaseth us, that we repent not: beware of repenting, beware of repenting when ye have once given your names unto Christ: for ye are become backsliders, & are fallen partly to heresy, partly to atheism, partly to profaneness, because they made not a sure & unchangeable choice ⟨p. 324⟩of their profession at the first. This verse is especially to be understood of the favour of God, which he felt; and therefore being assured that the kingdom of God was his, that the providence of God watcheth over him, and his Angels ministered unto him, he was so stayed, that if other outward things did come, he counted them cast upon him, as the overplus of God his mercy; if no other things came, he was satisfied If we think our lines to be fallen pleasantly, we must by proportion by so much the more seek spiritual than carnal things, by how much the soul is better than the body. How then is God their portion, their lot and inheritance? how doth their heritage assigned of God please them, who are so careful in earthly things to provide for back and belly, and so careless in heavenly things to provide for their souls and consciences? For if we were persuaded, whatsoever we have, we have it of God, we would use it with prayer, receive it with thanksgiving, we should not rest in outward things, as in lands, possessions or preferments, as in our portion, but in the Lord who giver• these things. Thus when we are delighted with our heritage, we endeavour not to get things by ill means;

It is added in the next verse, The li〈…〉e fallen vnto me in pleasant places: yea I haue a faire heritage. The former matter is amplified, wherein he sheweth, that he so liked his choyse of the word: that in hope to change he chused it not. So his meaning is in effect all one with the verse going before, and may thus shortly be couched together O Lord thou hast dealt with me fauourably, which pleaseth me so fully, that I require no other happines. For notwithstanding my crosses and temptations be many, yet because in all I feele thy gracious helpe, I desire not to change for any other felicitie. In which streame we must learne this one point, that wee neuer feele effectually the fruite of our saluation, vntill we can triumph ouer the world, the flesh, and the diuell: and when our heritage so pleaseth vs, that we repent not: beware of repenting, beware of repenting when ye haue once giuen your names vnto Christ: for ye are become backsliders, & are fallen partly to heresie, partly to atheisme, partly to profanenes, because they made not a sure & vnchangeable choise ⟨p. 324⟩of their profession at the first. This verse is especially to be vnderstood of the fauour of God, which he felt; and therefore being assured that the kingdome of God was his, that the prouidence of God watcheth ouer him, and his Angels ministred vnto him, he was so stayed, that if other outward things did come, he counted them cast vpon him, as the ouerplus of God his mercie; if no other things came, he was satisfied If we thinke our lines to be fallen pleasantly, we must by proportion by so much the more seeke spirituall than carnall things, by how much the soule is better than the body. How then is God their portion, their lot and inheritance? how doth their heritage assigned of God please them, who are so carefull in earthly things to prouide for backe and belly, and so carelesse in heauenly things to prouide for their soules and consciences? For if we were perswaded, whatsoeuer we haue, we haue it of God, we would vse it with prayer, receiue it with thanksgiuing, we should not rest in outward things, as in lands, possessions or preferments, as in our portion, but in the Lord who giuer• these things. Thus when we are delighted with our heritage, we endeuour not to get things by ill meanes;

:2304p. 324

having gotten them, we set not our hearts on them, we pray for the holy use of them, we return them to God his glory, and the comfort of his Saints; when we cannot keep them with a good conscience, we will willingly leave them, always making the Lord our chief inheritance, as we a•e his; and on this manner being weaned from earthly things, we must look for our outward estate to be ordered in full measure and scarcity by God, that we may say with Paul, Philip 4. 11. I have learned in whatsoever state I am, therewith to be content. 12. And I can be abased, and I can abound: every where in all things I am instructed, both to be full, and to be hungry, and to abound, and to have want. If we have much, it is well, and wisdom is a goodly thing with inheritance: if we have not outward things, the word is able to save our souls: and blessed are they that in time of trial can say, my lines are fallen unto me in fair places. Every man is to try himself, how in his particular calling he can stay himself on the word of God. Jacob desired nothing but cloth and meat for food and raiment; and Paul 1. Tim. 68 saith, When we have food and raiment, let us therewith be content. And surely great rest should we find in our consciences, if we could command our souls not to look for greater things than the Lord hath placed us in: for nothing doth more be•ray out want of faith than our restless minds which are not contented with those places allotted to us of God. But who in the time of the gospel cannot say, that his lines are fallen to him in fair places? Wherefore we must be so quiet in our proper stations, as if we were Kings or Emperors, knowing that when our places are not fit for God his glory, and his church, the Lord will fleet us. In the mean season let our consciences rest on the Lord his will, how base and inferior so ever our calling is, and he assured, that by so much the more our walking therein is an acceptable sacrifice to the Lord, by how much our gifts being the greater they do submit and humble themselves under the ordinance and appointed calling of the Lord the more. And let us stay at the Lord his commandment and pleasure to be put in his time to some other use; neither let us put the fault of our trouble in our places, as commonly we do, but in our restless mind, which as a rolling stone is carried from one place to another.

hauing gotten them, we set not our hearts on them, we pray for the holy vse of them, we returne them to God his glorie, and the comfort of his Saints; when we cannot keepe them with a good conscience, we will willingly leaue them, alwaies making the Lord our chiefe inherirance, as we a•e his; and on this manner being weaned from earthly things, we must looke for our outward estate to be ordered in full measure and scarcitie by God, that we may say with Paul, Philip 4. 11. I haue learned in whatsoeuer state I am, therewith to be content. 12. And I can be abased, and I can abound: euery where in all things I am instructed, both to be full, and to be hungrie, and to abound, and to haue want. If we haue much, it is well, and wisedome is a goodly thing with inheritance: if we haue not outward things, the word is able to saue our soules: and blessed are they that in time of triall can say, my lines are fallen vnto me in faire places. Euery man is to try himselfe, how in his particular calling he can stay himselfe on the word of God. Iacob desired nothing but cloth and meate for foode and raiment; and Paul 1. Tim. 68 saith, When we haue foode and raiment, let vs therewith be content. And surely great rest should we finde in our consciences, if we could command our soules not to looke for greater things than the Lord hath placed vs in: for nothing doth more be•ray out want of faith than our restles mindes which are not contented with those places allotted to vs of God. But who in the time of the gospell cannot say, that his lines are fallen to him in faire places? Wherefore we must be so quiet in our proper stations, as if we were Kings or Emperors, knowing that whē our places are not fit for God his glory, and his church, the Lord will fleete vs. In the meane season let our consciences rest on the Lord his will, how base and inferiour so euer our calling is, and he assured, that by so much the more our walking therein is an acceptable sacrifice to the Lord, by how much our gifts being the greater they doe submit and humble themselues vnder the ordinance and appointed calling of the Lord the more. And let vs stay at the Lord his commaundement and pleasure to be put in his time to some other vse; neither let vs put the fault of our trouble in our places, as commonly we doe, but in our restlesse minde, which as a rolling stone is carried from one place to another.

:2305p. 324–325

It followeth in the next verse. I will praise the Lord, who hath given me counsel: my rein•• also teach me in the nights. That is, I acknowledge that it is thy free benefit, that I have discerned to make this choice. For how should I think thee to be my portion of mine inheritance, and to maintain my lot, but because thou hast renewed me by thy spirit, and advised me in that, wherein flesh and blood could not counsel me? The due consideration hereof made our Saviour Christ say on this manner: I thank thee, O father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them to little ones: for so it is thy good will and pleasure. As if he should say, I would marvel these silly souls should so profit more in heavenly wisdom, than the wise of the world: but, Lord, I see it is thy will, and the wisdom of the wise can nothing further thee, nor the simplicity of the other can any thing hinder them for thy kingdom: but thou workest all in all according to thy pleasure. Again, among so many opinions of the Jews, of the Scribes, Pharisees, of Sadducees, Herodians, and Essenes, it was the only power of God whereby Peter ⟨p. 325⟩was taught among the rest of the Disciples, and in the name of all rightly to confess Christ to be the true Messiah, and to be both true God & true man. Wherefore our Saviour Christ hearing this his confession, saith, Peter, flesh and blood hath not revealed this to thee, but my Father which is in heaven: that is, thou never attainedst to this by thy mother wit, or by the light of nature; thou hast not been fenced by thine own reason from hunting after me, and opposing thy self against me, with the Scribes and Pharisees, but my Father hath both guided and guarded thee. And what shall we think of our selves? Is it not the Lord his mighty & secret working in us, that among such swarms of heresies, such boldness of Papists, such a multitude of Anabaptists, Arians and Family of love, we are preserved, to discern the right, and to cleave to the truth? If we look to our wits, others which are fallen away are as wise as we: If we look to our natural dispositions, we are as full of natural corruption as they: if we look to our education and helps in learning, have not others been as much thereby furthered as we?

It followeth in the next verse. I will praise the Lord, who hath giuen me counsell: my rein•• also teach me in the nights. That is, I acknowledge that it is thy free benefit, that I haue discerned to make this choise. For how should I thinke thee to be my portion of mine in heritance, and to maintaine my lot, but because thou hast renewed me by thy spirit, and aduised me in that, wherein flesh and blood could not counsel me? The due consideration hereof made our Sauiour Christ say on this manner: I thanke thee, O father, Lord of heauen and earth, that thou hast hid these things from the wise and prudent, and hast reuealed them to little ones: for so it is thy good will and pleasure. As if he should say, I would marueile these sillie soules should so profit more in heauenly wisedome, than the wise of the world: but, Lord, I see it is thy will, and the wisedome of the wise can nothing further thee, nor the simplicitie of the other can any thing hinder them for thy kingdome: but thou workest al in al according to thy pleasure. Againe, among so many opinions of the Iewes, of the Scribes, Pharisies, of Sadduces, Herodians, and Essens, it was the onely power of God whereby Peter ⟨p. 325⟩was taught among the rest of the Disciples, and in the name of all rightly to confesse Christ to be the true Messias, and to be both true God & true man. Wherefore our Sauiour Christ hearing this his confession, saith, Peter, flesh and blood hath not reuealed this to thee, but my Father which is in heauen: that is, thou neuer attainedst to this by thy mother wit, or by the light of nature; thou hast not been fenced by thine owne reason from hunting after me, and opposing thy selfe against me, with the Scribes and Pharisies, but my Father hath both guided and guarded thee. And what shall we thinke of our selues? Is it not the Lord his mightie & secret working in vs, that among such swarmes of heresies, such boldnes of Papists, such a multitude of Anabaptists, Arrians and Familie of loue, we are preserued, to discerne the right, and to cleaue to the truth? If we looke to our wits, others which are fallen away are as wise as we: If wee looke to our naturall dispositions, wee are as full of naturall corruption as they: if we looke to our education and helpes in learning, haue not others been as much thereby furthered as we?

:2306p. 325

We are made all of one mould, we were all borne under one climate, we are not sanctified by nature more then others; are not we then highly to praise God, in that we maintain not our own lot; but whilst round about us some are become Papists, some Atheists, some Arians, some Familists, we are both guided of God to make our choice of the truth, and are continued in the well liking of our choice being made? What a benefit is it that in such store of politics, we should not only understand the letter, but also conceive the mystery of the truth? What a grace is it, that we should be so taught of God, that if we abound we can be thankful, if we be in trouble we can be patient, if we suffer the cross we are content? But do not the Papists and Familists commend the Saints? doth not every man say, God is his portion? how is this then any particular thing in the godly? True it is they do so: but we stay on God his will revealed in the word, which we account our portion. Talk with a blasphemer, talk with a drunkard, an whoremaster or a worldling; talk with a skilful man of law, or an expert Physician, and every one will as proudly and as boldly profess God to be his portion as another: but come to them in a matter of salvation, or in a case of faith, and they can say nothing: how much now are we to be persuaded of, and being so persuaded, to be thankful for the free mercy, and undeserved good will of God in directing us, in choosing, and nourishing our choice?

We are made all of one mould, wee were all borne vnder one climate, wee are not sanctified by nature more then others; are not wee then highly to praise God, in that wee maintaine not our owne lot; but whilest round about vs some are become Papists, some Atheists, some Arrians, some Familists, we are both guided of God to make our choise of the truth, and are continued in the well liking of our choise being made? What a benefit is it that in such store of politiques, we should not only vnderstand the letter, but also conceiue the mysterie of the truth? What a grace is it, that we should be so taught of God, that if we abound wee can be thankfull, if wee be in trouble we can be patient, if wee suffer the crosse we are content? But doe not the Papists and Familists commend the Saints? doth not euery man say, God is his portion? how is this then any particular thing in the godly? True it is they doe so: but wee stay on God his will reuealed in the word, which we account our portion. Talke with a blasphemer, talke with a drunkard, an whoremaster or a worldling; talke with a skilfull man of law, or an expert Physition, and euery one will as proudly and as boldly professe God to be his portion as another: but come to them in a matter of saluation, or in a case of faith, and they can say nothing: how much now are we to be perswaded of, and being so perswaded, to bee thankfull for the free mercie, and vndeserued good will of God in directing vs, in chusing, and nourishing our choise?

:2309p. 325–326

I have remembered thy name in the night, O Lord, and have kept thy law. And Psal. 62. At midnight will I rise to give thanks unto thee, because of thy righteous judgements. And vers. 148. Mine eyes prevent the night watches to meditate in thy law. The Physicians affirm, that our dreams in the night season are agreeable to our musings in the day time: and that our affections in our sleep do much follow the complexions, the repletion or evacuation of the body: according to these they say also are the dispositions of the mind naturally, without some violent alteration or extraordinary operation. And surely a man by diligent observation may espy his inclination of mind as well by his dreams sleeping, as by his cogitations waking: or rather the better by how much the night is more free from those troubles which work great perturbations & violent distractions of the mind in the day: So that the agitations of the mind are by so much the more strong and effectual, by how much it is more free and natural; which experience may teach both in them that are renewed, and such as are unregenerate. The Philosophers not much disagreeing, say, that the civill virtuous man is much affected in the night, according to his actions in the day, and that the virtuous and the vicious man concerning half their lives, that is, the night season or sleeping times, do nothing differ, sane that the dreams of the virtuous are good, the ⟨p. 326⟩dreams of the vicious are evil; which if it be so, then much more shall they, whose hearts are throughly sanctified with the spirit of God, either find comfort in good things, or sorrow for their sins even in the night season. Such is the mercy of our God, that he ceaseth not to continue our knowledge, and to teach us by his spirit and meditation, even in the night season; and if at any time they break forth into more sensual liberty proceeding from their natural appetite, they make this profit of it by judging that the Lord correcteth these wandering thoughts in the day, by confused dreams in the night, and their impure cogitations waking, by unchaste imaginations in sleeping. By the reins I gather, is signified not the spiritual parts of the mind, but the more gross & sensible parts of the body separated far from the heart, and that part which conceiveth and seemeth to be the Prophet his sense, Psal. 51. 6. vers:

I haue remembred thy name in the night, O Lord, and haue kept thy law. And Psal. 62. At midnight will I rise to giue thankes vnto thee, because of thy righteous iudgements. And vers. 148. Mine eyes preuent the night watches to meditate in thy law. The Physitians affirme, that our dreames in the night season are agreeable to our musings in the day time: and that our affections in our sleepe doe much follow the complexions, the repletiō or euacuation of the bodie: according to these they say also are the dispositions of the minde naturally, without some violent alteration or extraordinarie operatiō. And surely a man by diligent obseruation may espie his inclination of minde as well by his dreames sleeping, as by his cogitations waking: or rather the better by how much the night is more free from those troubles which worke great perturbations & violent distractions of the minde in the day: So that the agitations of the minde are by so much the more strong and effectual, by how much it is more free and naturall; which experience may teach both in them that are renewed, and such as are vnregenerate. The Philosophers not much disagreeing, say, that the ciuill vertuous man is much affected in the night, according to his actions in the day, and that the vertuous and the vicious man concerning halfe their liues, that is, the night seasō or sleeping times, doe nothing differ, sane that the dreames of the vertuous are good, the ⟨p. 326⟩dreames of the vitious are euill; which if it be so, then much more shall they, whose hearts are throughly sanctified with the spirit of God, either find comfort in good things, or sorrow for their sinnes euen in the night season. Such is the mercie of our God, that he ceaseth not to continue our knowledge, and to teach vs by his spirit and meditation, euen in the night season; and if at any time they breake forth into more sensuall libertie proceeding from their naturall appetite, they make this profite of it by iudging that the Lord correcteth these wandring thoughts in the day, by confused dreames in the night, and their impure cogitations waking, by vnchast imaginations in sleeping. By the reines I gather, is signified not the spirituall parts of the minde, but the more grosse & sensible parts of the bodie separated farre from the heart, and that part which conceaueth and seemeth to be the Prophet his sense, Psal. 51. 6. vers:

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which before we alleged; that the Lord will not to that part which is most sensual, have liberty given, and that he hath charged the reformation of the soul to stretch it self to the most natural parts, and which are common with us to brute beasts, that even in them also we should be sanctified. Thus we see there is no part of us whereof the Lord in mercy hath not care, even in the night, in which one blessing the Lord will discern and distinguish us from brute beasts, and more confirm us in godliness. For it is no small benefit if we rightly consider it, that the spirit of God should so moderate with a continual regiment our affections, that if our imaginations burst forth, we should receive the check, and be controlled in the night, and by comparing one thing with another, long ago forgotten, that the Lord should bring things again to our remembrance. Thus when we know we lye on the Lord his bed, & that in dark we must behold him present, and feel our affections rectified, our reins sanctified, and our bed undefiled, we may be assured of some further sincerity of our hearts, wrought by his holy spirit: and doubtless as we said before, there is no small trial of our hearts, even in our dreams; when all things being more quiet then in the day, greater opportunity is offered of entering into our selves, and furnishing our selves with serious devises, whether it be in good or evil. Wherefore God his children are not so lightly to pass over their night-thoughts, but that they observe in them either the merciful corrections of God of some sins past, or his gracious admonition of some sins to come, or else his favourable instructions concerning some sin present, which not being repented of, will as well break forth openly in the day, as secretly in the night. Nights. To conclude, we see in David a mind throughly sanctified, where the spirit of God keeping a continual residence, wrought a continual progress and growing in spiritual knowledge, as well by nights as by days.

which before we alleadged; that the Lord will not to that part which is most sensuall, haue libertie giuen, and that he hath charged the reformation of the soule to stretch it selfe to the most naturall parts, and which are common with vs to brute beasts, that euen in them also we should be sanctified. Thus we see there is no part of vs whereof the Lord in mercie hath not care, euen in the night, in which one blessing the Lord will discerne and distinguish vs from brute beasts, and more confirme vs in godlines. For it is no small benefit if we rightly consider it, that the spirit of God should so moderate with a continuall regiment our affections, that if our imaginations burst forth, wee should receiue the checke, and be controuled in the night, and by comparing one thing with another, long agoe forgotten, that the Lord should bring things againe to our remembrance. Thus when we know we lye on the Lord his bed, & that in darke we must behold him present, and feele our affections rectified, our reines sanctified, and our bed vndefiled, we may be assured of some further sinceritie of our hearts, wrought by his holy spirit: and doubtlesse as we sayd before, there is no small tryall of our hearts, euen in our dreames; when all things being more quiet then in the day, greater oportunitie is offered of entering into our selues, and furnishing our selues with serious deuises, whether it bee in good or euill. Wherfore God his children are not so lightly to passe ouer their night-thoughts, but that they obserue in them either the mercifull corrections of God of some sinnes past, or his gratious admonition of some sinnes to come, or else his fauourable instructions concerning some sinne present, which not beeing repented of, will as well breake forth openly in the day, as secretly in the night. Nights. To conclude, we see in Dauid a minde throughly sanctified, where the spirit of God keeping a continuall residence, wrought a continuall progresse and growing in spirituall knowledge, as well by nights as by dayes.

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It followeth in the next verse, I have set the Lord always before me, for he is at my right hand, therefore I shall not slide. Having showed before his delight in the Saints, his hatred of Idolaters, his stayed and full contented mind in God as his portion and inheritance, who as well continued in him as he did begin his grace, and that not only more openly in the day, but also more secretly in the nights; the Prophet now declareth how by all this he was moved to think that God was at all times, in all places present with him, both as a Lord to survey his ways, least he should slip grossly, and as a father to comfort him when he slipped of infirmity. His meaning and intent then is thus much, that having severed himself from Idolaters, and joined in league with the Saints, wholly resting himself on the Lord and his word, he desired nothing more, then as the Lord had set a continual watch over him both by day and by night; so he might have his heart in continual awe to be prepared for the Lord his presence. The self same obedience the Lord requireth of Abraham, Genes. 17. 1. saying, I am God all sufficient, walk before me, and be upright, that is, seeing I am able by mine Almighty power to bring to pass whatsoever by covenant in mercy I have promised to thee, make me the arbiter of thy thoughts, the surveyor of thy words, and the viewer of thy works, commit thy ways unto me in all things. Neither must we think this to be enjoined to Abraham alone, & that others be exempted from this obedience, but that every true Israelite, every good Christian, and true believer, who looketh with Abraham for God his power in accomplishing his promises, must be assured hereof like as he was. For where we look for like mercy, we must perform like duty; and where we hope for the like grace; we must have the like faith, albeit not in so great ⟨p. 327⟩proportion, yet in some acceptable measure following him, whose example, Rom. 4. we must not think so much to be person all, as real, and for imitation.

It followeth in the next verse, I haue set the Lord alwayes before mee, for hee is at my right hand, therefore I shall not slide. Hauing shewed before his delight in the Saints, his hatred of Idolaters, his stayed and full contented minde in God as his portion and inheritance, who as well continued in him as he did begin his grace, and that not only more openly in the day, but also more secretly in the nights; the Prophet now declareth how by all this hee was mooued to thinke that God was at all times, in all places present with him, both as a Lord to suruay his wayes, least he should slip grossely, and as a father to comfort him when he slipt of infirmitie. His meaning and intent then is thus much, that hauing seuered himselfe from Idolaters, and ioyned in league with the Saincts, wholy resting himselfe on the Lord and his word, he desired nothing more, then as the Lord had set a continuall watch ouer him both by day and by night; so he might haue his heart in continuall awe to bee prepared for the Lord his presence. The selfe same obedience the Lord requireth of Abraham, Genes. 17. 1. saying, I am God all sufficient, walke before me, and be vpright, that is, seeing I am able by mine Almightie power to bring to passe whatsoeuer by couenant in mercie I haue promised to thee, make me the arbiter of thy thoughts, the suruayer of thy words, and the viewer of thy workes, commit thy wayes vnto mee in all things. Neither must we thinke this to be enioyned to Abraham alone, & that others be exempted from this obedience, but that euery true Israelite, euery good Christian, and true beleeuer, who looketh with Abraham for God his power in accomplishing his promises, must be assured hereof like as he was. For where wee looke for like mercie, we must performe like dutie; and where wee hope for the like grace; wee must haue the like faith, albeit not in so great ⟨p. 327⟩proportion, yet in some acceptable measure following him, whose example, Rom. 4. we must not thinke so much to be person all, as reall, and for imitation.

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How we should thus walk before the Lord we are taught of the holy Ghost, Micah. 6. 6. Wherewith shall I come before the Lord, and bow my self before the hi• God? shall I com• before him with burnt offerings i• he hath showed thee ò man what is good, and what the Lord requireth of thee; surely to do justly, and to love mercy, and to humble thy self, to walk with thy God, that is, that thou shouldest set him i• thy sight, believing that he doth guide and govern thee. Besides the Apostle teacheth us, •. Cor. 3. 18. that we all behold as in a mirror the glory of the Lord with open face, and are changed into the same image. For when we behold the Lord in his promises of reconciliation, that he is at peace with us; of sanctification, that he will renew us; of safeguard and providence, that for our good he will watch over us, and that he is at our right hand with his Angels, and on the other hand with his creatures; then we behold him as our redeemer, as our teacher, as our provident father, and as judge of heaven and earth, so we shall with Steven see Christ: and thus beholding God in his word and works, we may be said to walk before the Lord. Whereupon we may easily conjecture, how requisite a thing it is often to hear, read, and meditate of the word of God, to be frequent in prayer, whereby we may attain to a clearer sight of God his promises, which are all yea and Amen in Jesus Christ. Whosoever then setteth God before him, first as a God of glorious majesty, who will not justify the obstinate sinner; then as a father of gracious mercy, who comforteth the repenting sinner, and in every particular thing is persuaded that God seeth him as a judge and a Lord of the spirits, and God of glory and power; it can not be but this will shake from him all drowsy security, and chase away all vain imaginations, as the bright Sun beams break the dark and misty clouds. And because there is no dealing betwixt God and man, but by a Mediator, we must set God before us in Christ, and Christ in God, that we may behold his justice under his mercy, and his mercy under his justice. And being thus persuaded, that we are beloved of God in his beloved, we shall do all in his name, which is the end of all happiness. This one lesson of Divinity will teach us the use of many, and will stand in steed of a thousand, both to comfort and instruct us:

How we should thus walke before the Lord we are taught of the holy Ghost, Micah. 6. 6. Wherewith shall I come before the Lord, and bow my selfe before the hi• God? shall I com• before him with burnt offerings i• he hath shewed thee ò man what is good, and what the Lord requireth of thee; surely to doe iustly, and to loue mercy, and to humble thy selfe, to walke with thy God, that is, that thou shouldest set him i• thy sight, belieuing that he doth guide and gouerne thee. Besides the Apostle teacheth vs, •. Cor. 3. 18. that we all behold as in a mirror the glory of the Lord with open face, and are changed into the same image. For when we behold the Lord in his promises of reconciliation, that he is at peace with vs; of sanctification, that he will renew vs; of safegard and prouidence, that for our good he will watch ouer vs, and that he is at our right hand with his Angels, and on the other hand with his creatures; then we behold him as our redeemer, as our teacher, as our prouident father, and as iudge of heauen and earth, so we shall with Steuen see Christ: and thus beholding God in his word and workes, we may be said to walke before the Lord. Whereupon we may easily coniecture, how requisite a thing it is often to heare, reade, and meditate of the word of God, to be frequent in prayer, whereby we may attaine to a cleerer sight of God his promises, which are all yea and Amen in Iesus Christ. Whosoeuer then setteth God before him, first as a God of glorious maiestie, who will not iustifie the obstinate sinner; then as a father of gratious mercie, who comforteth the repenting sinner, and in euery particular thing is perswaded that God seeth him as a iudge and a Lord of the spirits, and God of glory and power; it can not be but this will shake from him all drowsie securitie, and chase away all vaine imaginations, as the bright Sunne beames breake the darke and mistie clowdes. And because there is no dealing betwixt God and man, but by a Mediatour, we must set God before vs in Christ, and Christ in God, that we may behold his iustice vnder his mercie, and his mercie under his iustice. And being thus perswaded, that we are beloued of God in his beloued, we shall doe all in his name, which is the end of all happinesse. This one lesson of Diuinitie will teach vs the vse of many, and wil stand in steed of a thousand, both to comfort and instruct vs:

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For he is at my right hand. This phrase of speech is borrowed from them, who when they take upon them the patronage, defence or tuition of any, will set them on their right hand, as in place of most safeguard. Experience confirmeth this in children, who in any imminent danger shroud and shelter themselves under their fathers arms or hands, as under a sufficient buckler. Such was the estate of the man of God, as here appeareth, who was hemmed and hedged in with the power of God, both against present evils and dangers to come. Neither doth the Lord hatch David alone under the hand▪ but all other that put their trust in him: as Psal. 91. 1. Who so dwelleth in the secret of the most high, shall abide in the shadow of the Almighty, &c. Wherein we see this assurance of God his protection to be common generally to all, which fly for succour wholly to him in time of temptation. Again, Psalm 121. 4. it is said, Behold he that keepeth Israel will neither slumber nor sleep. Vers. 5. •he Lord is thy keeper, the Lord is thy shadow at thy right hand, &c. Where we see he speaketh of the whole body, and no• of any particular number of the Church. We are then to learn thus much out of this strain, that when we have a care to set the Lord continually in our sight, he hath a care continually to watch over our estate. This glorious rejoicing of faith is also in other places of the book of God. Psal. 23. throughout the whole Psalm, the man of God showeth that he had so richly and so sweetly tasted of the promises of God, that in trouble he never wanted help. The Apostle likewise to the Rom. 8▪ showeth the happy estate of all the regenerate, although in a more excellent pattern of his own faith, saying, vers. 31. If God be on our side, who can be against us▪ 33. Who shall lay any thing to the charge ⟨p. 328⟩of God his chosen? It is God that justifieth. 34. who shall condemn? &c. And afterward vers. 38 I am persuaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come. 35. nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Howbeit, we must not think that the man of God was not removed at all. For he counteth himself a stranger upon earth, and he had many pushes and divers assaults:

For he is at my right hand. This phrase of speech is borrowed from them, who when they take vpon them the patronage, defence or tuition of any, will set them on their right hand, as in place of most safegard. Experience cōfirmeth this in children, who in any imminent danger shrowde and shelter themselues vnder their fathers armes or hands, as vnder a sufficient buckler. Such was the estate of the man of God, as here appeareth, who was hemmed and hedged in with the power of God, both against present euils and daungers to come. Neither doth the Lord hatch Dauid alone vnder the hād▪ but al other that put their trust in him: as Psal. 91. 1. Who so dwelleth in the secret of the most high, shall abide in the shadow of the Almightie, &c. Wherein we see this assurance of God his protection to be common generally to all, which flie for succour wholy to him in time of temptation. Againe, Psalme 121. 4. it is said, Behold he that keepeth Israel will neither slumber nor sleepe. Vers. 5. •he Lord is thy keeper, the Lord is thy shadow at thy right hand, &c. Where we see he speaketh of the whole bodie, and no• of any particular number of the Church. We are then to learne thus much out of this straine, that when we haue a care to set the Lord continually in our sight, he hath a care continually to watch ouer our estate. This glorious reioycing of faith is also in other places of the booke of God. Psal. 23. throughout the whole Psalme, the man of God sheweth that he had so richly and so sweetly tasted of the promises of God, that in trouble he neuer wanted helpe. The Apostle likewise to the Rom. 8▪ sheweth the happie estate of all the regenerate, although in a more excellent patterne of his owne faith, saying, vers. 31. If God be on our side, who can be against vs▪ 33. Who shall lay any thing to the charge ⟨p. 328⟩of God his chosen? It is God that iustifieth. 34. who shall condemne? &c. And afterward vers. 38 I am perswaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come. 35. nor height, nor depth, nor any other creature shall be able to separate vs from the loue of God, which is in Christ Iesus our Lord. Howbeit, we must not thinke that the man of God was not remoued at all. For he counteth himselfe a stranger vpon earth, and he had many pushes and diuers assaults:

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Wherefore mine heart is glad, and my tongue rejoiceth; my flesh also doth rest in hope. Here are two pestilent opinions of the Papists overthrown. The one, that we should not boldly rejoice in the undoubted assurance of our salvation. The other, that we should dou•t and be in a mammering of our final perseverance. In our confession of the faith immediately after the article of the remission of our sins, followeth the acknowledging of an happy resurrection, and glorious immortality: wherein we are assured, that even as in this life our sins are pardoned, so we shall not miscarry to the very resurrection, and our very flesh shall rise again to most blessed immortality. Shall I doubt, that God watcheth over me as a father in love, as almighty in power, as a provident preserver in governing heaven and earth? Shall I doubt that Christ, true God and true Man died for my sins, rose for my justification, ascended to take possession of that glory, which he will give unto me at his coming? Shall I doubt that the spirit of God hath sealed me and sanctified me, preserving me unblameable in Christ until the day of redemption? Shall I doubt, that I am of the number of the Saints, which are ordained to that glory, which is freely given of God the Father, dearly purchased of God the Son, and assuredly warranted by the ministry of the word, and working of God the holy Ghost? No. Why then should I doubt that my sins are freely pardoned? Can a man by reason conceive the mystery of the Trinity in unity; the distinction of natures in one person Christ Jesus, the secret working of the holy Ghost in them that are called, the rising again to life, the dead body consumed to earth? No, we walk not by reason, we live by faith, and we believe against reason, even because the spirit of God by the preaching of the word, hath sealed and beareth record of of these things to our spirits. Wherefore seeing we have no warrant of any thing concerning faith, but by the word and by the spirit, and the same word and spirit assure us as well of one parcel of faith as of another; what blockishness is it to believe all other points that doctrine, and to doubt and call in question one concerning the forgiveness of sins?

Wherefore mine heart is glad, and my tongue reioyceth; my flesh also doth rest in hope. Here are two pestilent opinions of the Papists ouerthrowne. The one, that we should not boldly reioyce in the vndoubted assurance of our saluation. The other, that we should dou•t and be in a mammering of our finall perseuerance. In our confession of the faith immediatly after the article of the remission of our sinnes, followeth the acknowledging of an happie resurrection, and glorious immortalitie: wherein we are assured, that euen as in this life our sinnes are pardoned, so we shall not miscarrie to the very resurrection, and our very flesh shall rise againe to most blessed immortalitie. Shall I doubt, that God watcheth ouer me as a father in loue, as almightie in power, as a prouident preseruer in gouerning heauen and earth? Shall I doubt that Christ, true God and true Man died for my sinnes, rose for my iustification, ascended to take possession of that glorie, which he will giue vnto me at his comming? Shall I doubt that the spirit of God hath sealed me and sanctified me, preseruing me vnblameable in Christ vntill the day of redemption? Shall I doubt, that I am of the number of the Saints, which are ordained to that glorie, which is freely giuen of God the Father, dearely purchased of God the Sonne, and assuredly warranted by the ministerie of the word, and working of God the holy Ghost? No. Why then should I doubt that my sinnes are freely pardoned? Can a man by reason conceiue the mysterie of the Trinitie in vnitie; the distinction of natures in one person Christ Iesus, the secret working of the holy Ghost in them that are called, the rising againe to life, the dead bodie consumed to earth? No, we walke not by reason, we liue by faith, and we beleeue against reason, euen because the spirit of God by the preaching of the word, hath sealed and beareth record of of these things to our spirits. Wherefore seeing we haue no warrant of any thing concerning faith, but by the word and by the spirit, and the same word and spirit assure vs as well of one parcell of faith as of another; what blockishnes is it to beleeue all other points that doctrine, and to doubt and call in question one concerning the forgiuenes of sinnes?

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and seeing we believe as great things, what peevishness is it to doubt either of the comfortable assurance of our salvation present, or to despair of final perseverance in time to come? Against these we see the man of God opposeth his glorious rejoicing: wherefore the holy Ghost speaketh, Rom. 5 1. Being justified by faith, we have peace toward God through our Lord Jesus Christ. And 1. Pet. 1. 8. You believe in Christ, and rejoice with joy unspeakable and glorious. In which point we are taught, that this rejoicing of the heart, praising of God with our tongue, and holy security of the whole man is the spirit of faith; and this is our true joy, even our assurance, that we are righteous in Christ, that God is our portion, our inheritance, our guider, governor, and preserver of us to life everlasting, yea and this fruit of faith is a sure token of faith, though it be not always and in all men in like measure. Howbeit, where the want thereof is felt, we must remember both to mourn and groan in our spirits for the want of it, and also wait on God in the mean time, and use all means possible to recover the same. This certainty of our salvation spoken of by Paul, rehearsed of Peter, and mentioned of David, Psal. 4 7. is that special fruit then of faith, which breedeth that spiritual joy, and inward peace, which passeth all understanding. True it is all God his children have it not. One thing is the tree, and another thing is the fruit of the tree: one thing is faith, and another thing is the fruit of faith. And that remnant of God his elect which feel the want of this fruit, have notwithstanding faith, which manifesteth it self in them by groaning and sighing for it, and by the complaining of the absence of it. For albeit indeed there is no greater argument, that a man is alive, than his lively, quick ⟨p. 329⟩and cheerful spirits, his fresh memory, nimbleness and agility of body: yet it is some token also of life, when a man not having in himself this alacrity of mind & acrimony of welldoing, can complain of his lumpish, earthly and dead spirits, dull memory, and heaviness of body, as one that feareth and suspecteth these things to be forerunners of some fainting, languishing, or dangerous sickness, which is towards him.

and seeing we beleeue as great things, what peeuishnes is it to doubt either of the comfortable assurāce of our saluation present, or to despaire of finall perseuerāce in time to come? Against these we see the man of God opposeth his glorious reioycing: wherefore the holy Ghost speaketh, Rom. 5 1. Being iustified by faith, we haue peace toward God through our Lord Iesus Christ. And 1. Pet. 1. 8. You beleeue in Christ, and reioyce with ioy vnspeakeable and glorious. In which point we are taught, that this reioycing of the heart, praising of God with our tongue, and holie securitie of the whole man is the spirit of faith; and this is our true ioy, euen our assurance, that we are righteous in Christ, that God is our portion, our inheritance, our guider, gouernour, and preseruer of vs to life euerlasting, yea and this fruite of faith is a sure token of faith, though it be not alwaies and in all men in like measure. Howbeit, where the want thereof is felt, we must remember both to mourne and groane in our spirits for the want of it, and also waite on God in the meane time, and vse all meanes possible to recouer the same. This certaintie of our saluation spoken of by Paul, rehearsed of Peter, and mentioned of Dauid, Psal. 4 7. is that speciall fruit then of faith, which breedeth that spirituall ioy, and inward peace, which passeth all vnderstanding. True it is all God his children haue it not. One thing is the tree, and another thing is the fruite of the tree: one thing is faith, and another thing is the fruite of faith. And that remnant of God his elect which feele the want of this fruite, haue notwithstanding faith, which manifesteth it selfe in them by groaning and sighing for it, and by the complaining of the absence of it. For albeit indeed there is no greater argument, that a man is aliue, than his liuely, quicke ⟨p. 329⟩and cheerefull spirits, his fresh memorie, nimblenes and agi•itie of bodie: yet it is some token also of life, when a man not hauing in himselfe this alacritie of minde & acrimonie of weldoing, can complaine of his lumpish, earthly and dead spirits, dull memorie, and heauinesse of bodie, as one that feareth and suspecteth these things to bee forerunners of some fainting, languishing, or dangerous sicknesse, which is towards him.

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And surely God his children, who hath been made drunken as it were with this spiritual gladness, are often weaned from it, either for their trial, how highly they esteem it, or to punish them for some sin past, or else to forewarn them of some sin to come. Wherefore when any such morse of our spirits and extraordinary deadness doth come upon us▪ let us thus commune with our own hearts; Surely all is not well, I must look out, I have not heard the word cheerfully, I cannot rejoice with his Saints, I am subject to some trouble, and must prepare my heart for some cross, I must rouse up my self & raise up God his spirit in me, that I may recover that life which is in Christ, without the with I am thus dull, or rather dead. The Prophet David (as we know, Psalm. 119.) finding in himself this untowardness to good exercises, the want of this delight, the loss of God his countenance, counteth himself as dead; and having these things he thought himself alive. It is a wonderful thing to see, it is a wonderful thing, I say, to see how natural a thing it is to all men to seek a quiet mind, and glad heart; how unnatural it is to wish for sorrow of mind, and grief of heart; and on the other side, to behold the security of men in neglecting the means of true joy, and their undiscreete plunging of themselves in endless and easeless sorrows, in pulling upon themselves sorrow after sorrow, and that with fantastical delights; all which kind of pleasures have either their present pain, or pain to come accompanying them; and therefore worthily are they compared to the cracking thorns under the pot, which make a sudden blaze, and are quickly out. So the pleasures of fools vanish away without any issue, yea they are so far from bringing any joy in the hour of death, that even then most will they sting and accuse us for dishonouring of God.

And surely God his children, who hath been made drunken as it were with this spirituall gladnesse, are often wained from it, either for their triall, how highly they esteeme it, or to punish them for some sinne past, or else to forewarne them of some sinne to come. Wherefore when any such morse of our spirits and extraordinarie deadnes doth come vpon vs▪ let vs thus commune with our owne hearts; Surely all is not well, I must looke out, I haue not heard the word cheerefully, I cannot reioyce with his Saints, I am subiect to some trouble, and must preprare my heart for some crosse, I must rouse vp my selfe & raise vp God his spirit in me, that I may recouer that life which is in Christ, without the wich I am thus dull, or rather dead. The Prophet Dauia (as wee knowe, Psalm. 119.) finding in himselfe this vntowardnesse to good exercises, the want of this delight, the losse of God his countenance, counteth himselfe as dead; and hauing these things hee thought himselfe aliue. It is a wonderfull thing to see, it is a wonderfull thing, I say, to see how naturall a thing it is to all men to seeke a quiet minde, and glad heart; how vnnaturall it is to wish for sorrow of minde, and griefe of heart; and on the other side, to behold the securitie of men in neglecting the meanes of true ioy, and their vndiscreete plunging of themselues in endlesse and easelesse sorrowes, in pulling vpon themselues sorrow after sorrowe, and that with phantasticall delights; all which kind of pleasures haue either their present paine, or paine to come accompanying them; and therefore worthily are they compared to the cracking thornes vnder the pot, which make a sodaine blaze, and are quickly out. So the pleasures of fooles vanish away without any issue, yea they are so farre from bringing any ioy in the houre of death, that euen then most will they sting and accuse vs for dishonouring of God.

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On the contrary when we feel the glory of God to be our chiefest joy, and the peace of the Church with the feeling of our salvation to be the peace of our minds, we have that gladness and calmness of a good conscience, which God reserveth in store as a treasure and precious jewel, whose virtue is to comfort us in time of greatest trouble, whose operation is to draw joy out of the bottomless pit of sorrow, when the world doth hate us, to show how God doth love us, and when our minds are deject, to bring a pawn from God his spirit to our spirit to assure us that our troubles shall have an issue to God his glory, and our salvation. This solace only cleaveth unto us in death, and in sickness, and in time of trouble; and therefore the more carefully must we use the means whereby we may buy and purchase the same: when we want it let us complain and mislike our selves, accusing our selves of some sin past, or enarming our selves for some evils to come. Undoubtedly the jealousy of God his children over the security of these times maketh them to suspect that men may bear out themselves in good things for a time to serve persons, time and place; and that for lack of this true joy and delight in them they will fall away and deceive, especially when men come to their liberty, and are without controlment of person, awe of any place, or regard of any time. Men for a time be hearers of the Gospel, men may for orders sake pray, sing, receive the sacraments; but if it be without joy will not that hypocrisy in time break out? will they not begin to be weary? nay will they not be as ready to hear any other doctrine? Good things cannot long find entertainment in our corruptions, unless the holy ghost hath changed us from our old delights to conceive pleasure in these things. Where love is, there is no lack, in pleasure there is no pain, and when we find the pearl of price which passeth all understanding, we will sell all our former delights, and depart from our vain pleasures to purchase this. It is a continual joy that worketh a conscience to use the means of any thing: it is an abounding delight, that avoideth and fenceth off all wearisomeness in good things: wherefore the holy Ghost saith, Be ye filled with the Spirit: and in another place, Let the word of God dwell in you plenteously.

On the contrarie when wee feele the glorie of God to be our chiefest ioy, and the peace of the Church with the feeling of our saluation to be the peace of our minds, we haue that gladnes and calmenes of a good cōscience, which God reserueth in store as a treasure and pretious iewell, whose vertue is to comfort vs in time of greatest trouble, whose operation is to draw ioy out of the bottomlesse pit of sorrowe, when the world doth hate vs, to shewe how God doth loue vs, and when our minds are deiect, to bring a pawne from God his spirit to our spirit to assure vs that our troubles shall haue an issue to God his glorie, and our saluation. This solace only cleaueth vnto vs in death, and in sicknes, and in time of trouble; and therfore the more carefully must we vse the meanes whereby we may buy and purchase the same: when wee want it let vs complaine and mislike our selues, accusing our selues of some sin past, or enarming our selues for some euils to come. Vndoubtedly the iealozie of God his children ouer the securitie of these times maketh them to suspect that men may beare out themselues in good things for a time to serue persons, time and place; and that for lack of this true ioy and delight in them they will fall away and deceiue, especially when men come to their libertie, and are without controulement of person, awe of any place, or regard of any time. Men for a time be hearers of the Gospell, men may for orders sake pray, sing, receiue the sacraments; but if it be without ioy will not that hypocrisie in time breake out? will they not begin to be wearie? nay will they not be as readie to heare any other doctrine? Good things cannot long find entertainement in our corruptions, vnlesse the holy ghost hath changed vs from our old delights to conceiue pleasure in these things. Where loue is, there is no lack, in pleasure there is no paine, and when we finde the pearle of price which passeth all vnderstanding, we will sell all our former delights, and depart from our vaine pleasures to purchase this. It is a continuall ioy that worketh a conscience to vse the meanes of any thing: it is an abounding delight, that auoydeth and fenceth off all wearisomnes in good things: wherefore the holy Ghost saith, Be yee filled with the Spirit: and in another place, Let the word of God dwell in you plenteously.

A GODLY EXPOSITION OF THE XVI. PSALM.

A GODLY EXPOSITION OF THE XVI. PSALME.

THE TWELFTH SERMON.

THE TVVELFTH SERMON.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

A GODLY EXPOSITION OF THE XVI. PSALM.

A GODLY EXPOSITION OF THE XVI. PSALME.

THE TWELFTH SERMON.

THE TVVELFTH SERMON.