Works, Part 4 · Biblical exegesis 1 · Portion 1

Works · Part 4 · Biblical exegesis 1 · Portion 1

ALEPH. THE FIRST PORTION.

¶ Verse I.

Blessed are those that are vpright in their way, and walke in the Lawes of the Lord.

THat which all men seeke for and few finde, the same is set out in the word of God, namely felicitie and true happines. And because God would hauehave all men to know, wherein their blessed estate doth consist, therefore Christ begins his first Sermon with it Math. 5. Dauid his first Psalme with it, Psal. 1. And the Prophet in this place his first verse with it, describing therein a blessed man. A description opposite to all that vaine felicitie, which euer vaine Philosophers deuised out of their deepe speculations: or prophane men frame out of their corrupt affections: not consisting in pleasures, riches, honors, greatnes, in ciuill honestie, formall hypocrisie: or the whole possibilitie of nature, but in the sinceritie of the heart, and continuall walking in the waies of God. Salomon saw this, and therefore after he had sought happines in all things of this life, he willeth vsus to heare the end of all, namely, to feare God and keepe his commandements, for thus saith hee, this is the whole man.

If this (saith one) be the whole man, then without this man is no man; no though hee wallowe in wealth, swimme in pleasures, and be carried alofte vponupon the wings of Honor. For first all these, (though they were all in the possession of some one man) cannot possiblie fill the vnlimited desire of the soule. So vnquenchable is the thirst of mans soule, vntill it bathe it selfe in the riuer of life, and in the vnmeasurable Ocean of goodnes and wisedome. Secondly, they cannot secure the conscience distressed with the apprehension of the wrath of God, or preuent his iudgements, as wee may see in Nebucadnezzar: Dan. 4. and his sonne Belshazzar: Dan. 5. vers. 6. and Prophecied of Zeph: 1. 17. 18. Ezech: 7. 19. Obad: 4. When our sinnes are ripe, and readie to take the flame of Gods fierie indignation, then neither the wedge of golde, nor the height of place can priuiledge or protect vsus. Lastly, they cannot stretch themselues to eternitie: they all can bring vsus no further then our death bed: then are they vtterly disappointed of their weake & imaginarie sweetnes, and are wholly turned into wounds and wormewood, into gall and vexation. They leaue indeed a sting in the conscience that neuer dies; but themselues die all at our deaths, and lie downe with vsus in the graue, Iob: 20. 5. 6. 7. 8. 9 10., &c.

But to come to the blessed man indeede; in that when the Prophet would make knowne vntounto all the world, who are in the happiest estate, and in the highest place of account with God, he describeth & setteth them forth by this property: that they are sincere in heart, and vpright in life and conuersation; in a word, such as truely feare the Lord. p. 380The point hence to be noted in generall, is this, that Grace and Religion is the way to allDoct. 1. Religion is the way to happinesse. Psal. 1. 1. 2 &c. and 1 12. 1. Deut. 33. 29.Ps 1:1Ps 1:2Deut 33:29 blessednesse.

This doctrine the Psalmist confirmeth vntounto vsus in sundry other places, as Psalme. 1. and 112. &c. In the former whereof he declareth, who is a man truely religious, to wit, he that escheweth ill counsels, and sinfull practises, and on the other side, embraceth and delighteth in goodnesse and godlinesse, and in the meanes of obtaining and increasing the same: and then he pronounceth such a man blessed: Blessed (saith he) is the man that doth …ct walke in the counsell of the wicked, nor stand in the way of sinners, &c. But his delight is in the law of the Lord, and in his law will he meditate day and night. And to the same effect is that in the other Psalme before named: Blessed is the man that feareth the Lord, and delighteth greatly in his commandements, &c. Throughout which Psalme, we may obserue as the true and certaine notes of a righteous man, so also his priuiledges, which are very many, and very great, both in regard of himselfe, and of his posteritie, which shall speed the better for his sake. Notable likewise is that place of Deuteromonie, where the Lord speaketh vntounto his Church in this manner. Blessed art thou ô Israel who is like any … thee, ô people saued by the Lord, the shield of thy helpe, and the sword of thy glorie? which speech is not to be vnderstood, as pertaining only to that nation, but as belonging to all that are the …ue Israel of God, and that serue him with an vpright and faithfull heart. Now what saith he of them? Who is like vntounto thee, O Israel? Why, if they should hauehave looked to outward things, they might hauehave answered, the Egyptians, the Edomites, Assyrians, nay the very Canaauites themselues are like vntounto vsus, yea farre beyond vsus: for at that time when this was spoken, they were in the wildernesse, trauelling towards the promised land: and what great matters had they then? Moses who was the best of them, had not a house to rest his head in: none of them could say: this is my ground, there is my corne, thus large are my reuenews by the yeare, &c. but they were all tenants at will at a daies, or at an houres warning, or lesse, euen as Gods pleasure was: yet the Lord maketh a challenge against all the world: Who is like vntounto thee ô people saued by the Lord? meaning indeed, that no nation vnderunder heauen was comparable vntounto them in regard of the wonderfull things that God had wrought for them, and in regard of those heauenly prerogatiues which he had vouchsafed vntounto them: the meanest hewer of wood, or drawer of water, amongst them, was to be preferred before the mightiest Monarch in the world: and that may be said of all true Christians, which was spoken of them: Who is like vntounto thee O people saued by the Lord?

The truth of this will more euidently appeare, if we well weigh the things that follow: Namely,

1. What miserie grace doth free vsus from.

2. What good things it maketh vsus to enjoy,

1. In this life.

1. Estimation.

2. Safetie.

3. Comfort.

2. In the life to come, all manner of happinesse.

1. First therefore that wee may see what miserie it frees vsus from, wee must consider,1. What misery grace freeth vsus from. that men naturally are the children of wrath vnderunder the curse and malediction of God, subiect to horrible vexations and terrors: all their life long, they liue in feare of death, and of such iudgements as are forerunners of death: their table is a snare, and their prosperitie their ruine: their aduersitie is imbittered, and their callings accursed, and in a word, nothing maketh them better, but eueryevery thing a great deale worse; all being infected and poysoned vntounto them by their owne sinnes, and Gods fearefull vengeance vponupon the same. If they liue, it is to the increase of their damnation: if they die, they goe to take present possession of destruction: if they refuse to eate and drinke, theyNote. are murderers of themselues: if they doe eate and drinke, they are vsurpers of that which is none of their owne. If they come not to the Word, and Sacrament, they are contemners of Gods ordinances: if they doe come, they are profaners of the same, and so shalbe further hardened to their finall perdition: and is not this a wretched case? Though for their apparell, they were cloathed as Salomon in the midst of his royalty: though their p. 381Robes were as rich as was Aarons Ephod, or breast-plate, or the most costliest parts of his garments, all were of no worth without grace: though they fed on the daintiest dishes, and did eate Angels foode (as the Israelites are saide to doe) yet if they be sinfull and rebellious, they shall perish as Corah, Dathan, and Akiron, and manie other of them did. Though their habitations were as sumptuous & delightfull as Paradice was, yet they could hauehave no more comfort therein, then Adam had, when he had once broken the commaundement of GOD, in eating of the forbidden fruite: Notwithstanding, all things remaining in their excellencie as before, yet hee was surprized with the terrours and feares of a guiltie conscience, and could take no pleasure in the goodly riuers, in the pleasant fruites, in the varietie of all the creatures that were in the garden of Eden, &c. but hee was faine to flie from Gods presence, and to hide himselfe among the Trees of the garden. And last of all, though their dignitie were neuer so great, their possessions neuer so ample and large, and their substance neuer so plentifull and aboundant, yet they could hauehave no more comfort in ante, or all these things, then Belshazzar that impious King had: who for all his valiant Captaines and Souldiers, for all his great cheare and plentie of wine: for all his iollitie and triumphing ouer Gods people: for all his merry companions that he had about him, and all the meanes that he had to comfort him; yet was hee in such horrour, whenDaniel. 5. 6.Dan 5:6 hee saw on the wall the Hand-writing against him, that his countenance was chaunged, and his thoughts troubled him, and the ioynts of his Loynes were loosed, and his knees smote one against an other.

This (and much more lamentable then can possibly be expressed) is the case of all vnregenerate men: And how great then must the excellencie of Grace needs bee, which freeth a man from this wofull estate and condition? Yet this is not all, but as it freeth men from this miserie, So

2. Secondly, it bringeth men to the enioyment of all good things; and that first in2 What good things Grace maketh vsus to enioy. this life it procureth them the benefites following:

Namely,

1. First, a good estimation: So that it may be well said, that the righteous is more excellent then his Neighbour; and that of all other, they are the most glorious people, that1 A good estimation. Prou. 12. 26.Prov 12:26 hauehave the spirit of Grace and of glorie dwelling in their hearts. For they are precious in Gods sight, as beeing his chiefe Treasure: precious in the eyes of his people: precious in the account of the Angels: yea, reuerent in the sight of the very wicked, who esteeme them to be honest men, & dare trust them before any other, many times with their goods, with their children, and their portions▪ yea, and with their soules also. For when they are in any extremitie, lying vponupon their death-beds, or the like, oh then they crie out! Send for such a Preacher: send for this or that good man or woman: now their praiers and their speeches might doe me good, which heretofore I hauehave reiected, or lightly esteemed: and then none is to bee compared to them, none to be sought vntounto in respect of them. And when they labour to disgrace and vilifie them, by terming them Dissemblers and Hypocrites,Note. euē then against their wils, they highlie commend them; for it is in effect, as if they should say: These men pretend they hauehave manie vertues in them, but I would not hauehave men thinke, that they are so good and godly, as they seeme to bee: If they bee, then they must needs be an excellent people indeed; (for there is none that hath any ciuilitie in him, but hee will acknowledge that it is a good thing to heare, and reade, and conferre, and to spende much time in prayer, as Gods seruants doe; but they crie out, that they doe not these things well, nor with a good heart.) Now, if Christians consciences doe beare them witnesse, that they doe performe these duties in vprightnesse, then they hauehave the testimonie of vngodlie men themselues on their sides: and till they can disproue the soundnesse of their hearts, they must, whether they will or not, iustifie their behauiour.

Thus we see how godlinesse winneth a good estimation.

Now secondly, it doth also bring safetie with it: it setteth men out of gun-shot, so that2. Safetie. neither the Diuell, nor all the powers of hell can annoy▪ or hurt them: nor any, or all of the diuels instruments in the world preuaile against them, for their ouerthrow: for the Lorde p. 832is euermore a shield and buckler vntounto them, so that they must strike through him, before they can come at them. Hee will couer them vnderunder his wings, and they shall bee safe vnderunder his feathers, Psame 91. 4.

Thirdly, the vertue and power of grace is such, that it maketh Gods children to reioyce, euen in affliction, as was verified in Dauid, who when hee had many malicious aduersaries3 Consolation. Rom. 5. 3Rom 5:3 against him, and many troubles beset him round about, yet hee had more ioy of heart then they had, when their wheat & their wine did abound And so it is with all Gods setuants: as their sufferings are manie, so are they refreshed with manifold consolations.Psalme, 4. 2. Cor. ….

And when outward matters of reioycing are furthest remooued from them, then are they driuen neerer vntounto God, the fountaine of all true comfort, and by that meanes their hearts are exceedingly reuiued. And if they bee so much cheered in the times of their greatest aduersitie, how much more ioyfull are they in the dayes of their prosperitie, when hee maketh them to rest in greene pastures, and leadeth them by the still waters: preparing for them Psalme, 23.a Table in the sight of their aduersaries, annoynting their heads with oyle, and causing their cups to runne-ouer, as the Psalmist speaketh. And they withall, hauehave a principall care to entertaine Gods blessings with thankfulnesse, and to serue him with a good and thankfull heart, in the vse and enioyments thereof.

Now if their estate be so blessed in this life, what shall their happinesse be when they depart out of this life, to hauehave the fruition of those ioyes, which are prepared for the Saintes, in the kingdome of glorie? where all teares shall be wiped away from their eyes, and theyThe happines in the Life to come. being altogether freed from sinne and sorrow, shall receiue an immortall Crowne of blessednesse with the Saints and Angels, in Gods owne presence, where is fulnesse of ioy, and at whose right hand are pleasures for euermore; where there shall be no parting of company, nor possibilitie of any vnkindnes, nor tediousnes in conuersing together.Psalme 16.Ps 16

Much more might bee spoken of the excellencie of this estate, and yet when all hath beene saide that can bee, it is nothing in comparison of that which the thing is in itselfe, and wee shall find it to bee, when we shall lay downe this bodie of corruption, and be clothed vponupon with perfect glorie. But yet that the dignitie thereof, may somewhat more clearely be seene into, let vsus consider a little further of the

1. Price.—thereof.

2. Rarenes, and thereof.

3. Continuance thereof.

1. First, concerning the price that was laide downe for the purchasing of it, it was the greatest that euer was giuen for anie thing; For there goeth more to the buying of aThe price of Grace. Christian, then to the making of the worlde▪ For in the Creation, GOD did but say the Word, and all things were presently formed according to their seuerall kindes: but in the worke of Redemption, God was not onelyonly to say, but to pay also, and that full deerely, euen the bloud of his onelyonly Sonne, which was of an infinite value. And therefore if things are to be esteemed according to that which Wise-men will giuegive for them, surely the estate of Christianitie must needs be worthie high estimation, sith the wise GOD prouided it for his children, at such an inestimable reckoning.

2. Further in respect of the rarenesse thereof, it is to be accompted very admirable. IfThe rarenes of it. things that are very deare were also very common, that would diminish some part of their worth: but as for this, it is both precious and rare. There are but a very few selected ones, that the Lord hath singled out, to bee partakers of the life of Grace, and to be afterwardsLuke. 11. 32. Matth. 7. 13. 14.Luke 11:32Matt 7:13Matt 7:14 Heires of the Kingdome of Glorie, which maketh it to bee a gifte of farre greater estimation.

3. Lastlie, if it were both deare and rare, yet if it were to bee enioyed but a while,3 The continuance, of it. it were the lesse to bee regarded: Therefore this, addition there is vntounto the happinesse of this estate, that it is also durable, yea, Euerlasting. And whereas all worldhe Excellencie, and all Earthly promotions are Temporarie, and vanishing; So that a man may bee very high this day, and as lowe ere the morrowe, and none can be happy in possessing p. 383those things, through the losse whereof, he may so quickly become miserable: it is otherwise with them that are in the state of grace, for that neuer falleth: once a Christian, & euer a Christiā: as the Lords purpos… changeth not, so neither doth our condition change: …ut if we hauehave begun in grace, wee shall end in glory, that neuer shall hauehave ende. Psal. 16 11. Dan. 12. 2.

Is it so, that Religion and true piety, is the ready way to the highest aduancement▪ thenVse. 1. hence let vsus learne to set our hearts chiefly therevpon, and aboue all the treasures in the world, principally to affect that. We account it good husbandry in the first place, to s…eke after those things that will doe vsus most good: if siluer be offered, we will preferre it before brasse, & if gold be offered, we wil take it rather than siluer. Now concerning this heauenly wisedome, it is saide: Receiue mine instruction and not siluer, and knowledge rather then fine Pro. 8. 10. 11.Prov 8:10Prov 8:11gold: For wisedome is better then precious stones, and all treasures are not to b…e compared vntounto her. And this should encourage vsus rather to vse all industrie for the obtaining of this ble…ed estate, because it is a thing hauehave-able. It were in vaine for a base person to sue to be a King, a Duke, or a Lord: none almost is so foolish, as to seeke for such preferments, because they knowe it would bee but lost labour. But there is not the meanest seruant, slaue, or bondman, but may attaine to this spirituall dignitie, which is farre beyond all aduancement that the kingdome of this world can possibly yeeld. He that can pray, heare, meditate, conferre, and iudge himselfe in secret before hee commeth to the Sacrament, and with all good care and conscionable respect vse all Gods ordinances, for the obtaining of faith and other graces, which doe euer accompanie the same, shall bee sure of good and happie successe: for the Lord will bee sound of those that seeke him with a true heart; therefore let vsus not so cast our eyes on earthly commodities, as that in the meane time wee neglect this pearle of price, and this inestimable Iewell, that will so exceedingly enrich vsus. The Apostle telleth vsus, that those2. Cor. 9. 21.2 Cor 9:21 that runne in a race for a prize, though it be but a garland that is set vp, so that they can gaine onelyonly some small credit of their agility and nimblenesse in ou… running one another, yet they will put off all that might clogge and hinder them in their race; but especially if they should runne for a crowne of gold: neither will they bee so foolish as to stoope downe to take vp eueryevery pinne or point that lieth in the way; and yet they runne but at an vncertaintie: when they hauehave done their best, another may carry away both the honour and commodity from them: and certaine it is, that but one alone can winne the prize: and euen hee also, though he hauehave the applause at one time, may goe away with the disgrace at another, or if his credit doe continue all his life time, yet death will take it away at last. From all which the Apostle would hauehave vsus drawe this conclusion, that if such kinde of persons, notwithstanding all that hath been saide, will so bestirre themselues, and seeke to acquit themselues eueryevery way like men: then much more ought wee to put our selues to it, and with all alacrity runne the race that is set before vsus, sith wee runne not at an vncertainty, but are sure to obtaine the crowne; o…e shall not preuent nor depriue another, but all shall vndoubtedly get that which they doe expect: and especially seeing that withal we striue for an incorruptible crowne, and shal attaine vntounto, not a fading and vanishing, but an abiding and euerlasting dignity.

O but (will some say) if wee bestow our p…n…s and endeuours so much about spirituallObiect. things, in the meane time, wee shall neglect those earthly things that are needfull, and so bring our selues to pouerty. N…y, not so, prouision for our euerlastingAnswer. 1. Tim. 4. 8.1 Tim 4:8 estate, doth neuer impaire our present estate: for g…th the promises of this life, and of that which is to come: and thereby shall all matters be blessed vntounto vsus.

HaueHave we inheritance, wealth, reputation, dignity, &c. This will assure vsus that wee hauehaveNote. a good ti…e vntounto all, and season and sweeten all, that eueryevery one of them shall bee comfortable and profitable vntounto vsus, making it cleare vntounto our hearts and consciences, that the Lord sendeth them in merciemercy, as pledges of greater m…ters that hee mindeth to bestow vponupon vsus.

HaueHave wee not these outward things? Godlinesse will make a supply in stead of all: for p. 384that is great gaine with contentment, in comparison of which, all the promises of contentednesse2. Tim. 6. 6. that other thinges make vntounto vsus, will bee found to bee but meere illusions; because it certifieth our soules that God will prouide sufficiently for vsus, which perswasion alone is able to stay the restlesse and vnsetled mindes of the sonnes of men, from pursuing after the vnprofitable, deceitfull, and lying vanities of this present euill world.

Seeing religion is such an incomparable treasure, it should instruct vsus in the second place to hauehave the meanes in due estimation, whereby we may be made truly religious, byVse. 2. which our mindes that are blinde, may be inlightned, our hearts of crooked may be made straight, of proude may bee made humble, and of fraudulent may be made true and faithfull. And those meanes are the Word, the Sacrament, Prayer, and the like, which are the steps whereby wee must ascend vntounto this honourable estate: for it is as possible for men to make staires to climbe vp vntounto the sky, as for vsus without these, to ascend vntounto heauen, by any deuises of our owne framing.

The word is the key that must open hell gates, to set vsus at libertie from the bonds of sinne, of Sathan, and of death; and to vnlocke heauen gates, that wee may hauehave entrance into glory: in which respect it is, that Christ saith vntounto Peter, that hee would giuegive vntounto him (and consequently to all Ministers of the Gospell) the keyes of the kingdome of heauen, that is the dispensation of the word, which maketh the way vntounto heauen lye open to all such as by faith receiue the same into their hearts. So that wee should not come vntounto the meanes with a b…se conceit, or light estimation thereof, but with a large and ample desire and expectation of taking benefit thereby. If men can once espye a way how they may rise in the world, either in great wealth or promotion, they will bee most industrious and laborious in that course, they will refuse no paines in seedes time, though the weather be vnseasonable and cold▪ and their worke eueryevery way troublesome: but they will put themselues to it with all care and industrie, in hope (though it be but an vncertaine hope) of bettering their estate. So those that liue by faires and markets, will not faile one of them ordinarily, neither heate nor colde, winde nor raine, nor any the like impediments shall hinder them from pursuing their commoditie; and why then should wee bee negligent, and play the sluggards while our seedes▪ time lasteth, and the Lord biddeth vsus plough Ietem. 4.vp the sallow ground of our hearts, that hee may sow therein the seede of life which will neuer faile to yeelde vsus a plentifull haruest, if we can waite vponupon him for the same? And why should we be slacke and carelesse when our chiefe market dayes and faire dayes come, and not rather set our hearts and endeuours to seek after those things, which all that seeke shall finde, and being found will make vsus men for euer.

This should be an encouragement vntounto vsus, not to thinke any thing too much, that weeVse. 3. can doe or suffer, in or for the profession of Christianity.

Oh, but it is an hard matter (may some say) to fast and pray, and mourne, and grieue ourObiect. Difficulties in Christianitie. hearts, continually for our sinnes land when we hauehave done all, to be derided and maligned, persecuted and slaine for a good cause… and besides all these, to feele Gods hand scourging vsus, sometimes with pouerty and want, some times with feares and terrors: sometimes with temptations and inward conflicts, &c.

These thinges seeme very great, and very tedious indeede to fleshe and blood:Answer. but in trueth they are but small, yea matters of nothing, if wee consider what is the vse of them, and what will bee the ende of them; and therefore let vsus remember for our comfort when wee are in this straite and difficult and vnpleasant way, that wee areNote. going to be installed into a kingdome: and who is there that being offered a Baronrie, or a Lordship, yea though it be but a Farme, if so bee hee will take the paines to come for it: who is there (I say) that would take exception, and say, alasse the aire is clowdy, and the weather vncertaine, nay it beginnes to raine, or haile, or snow already, and therefore I will euen stay at home, and neuer wet my foote for the matter? Nay if there bee but likelihood of some smaller gaine, and the weather fowle, and the waies deepe, and themselues somewhat out of temper also, yet they will aduenture to goe through all, and rather ferry ouer, than come short of that profit that is offered: how much more then ought p. 385we to breake through all impediments, and swallow vp all difficulties with the consideration of this, that our iourny tendeth not to the getting of some small commoditie, or to the purchasing of some worldly possessions, or to the obtaining of any earthly preeminence or preferment whatsoeuer: but that wee are trauelling toward our owne country, where wee shall receiue an inualuable and eternall crowne of glorie? and albeit wee must passe through many rough and craggy, and thornie wayes, and meete with sundrie things, that will be very irksome and vnpleasant; yet let vsus make account withall, that wee shall finde many sweete comforts, and ioyes vnspeakable, and glorious in the middest of our pilgrimage, and in the ende shall hauehave the fruition of that happinesse, which will make amends for all. And this was it that made the Apostle Paul so comfortable, in the middest of all his sufferings Therefore we faint not, (saith he) but though our outward man perish, 2. Cor. 4. 16. 172 Cor 4:162 Cor 4:17yet our inward man is renewed daily. For our light affliction, which is but for a moment, causeth vntounto vsus a farre most excellent, and an eternall weight of glory. Where we may note, that when he speaketh of the happinesse of another life, hee magnifieth the same exceedingly, both for the worth of it, and for the continuance of it: calling it a farre most excellent, and eternall weight of glory. To bee excellent is much, to be most excellent, is farre more: to bee farre most excellent, is yet an higher degree: but when hee calleth it a farre most excellent, and withall an eternall weight of glory, it maketh a great addition vntounto all the former, and sheweth that it is indeed, an inconceiuable and vnutterable happinesse, that in the heauen wee shall enioy: but on the other side, hee counteth his affliction light and momentanie, because it passeth as it were in a thought, and is a thing of nothing, being laid in the balance, against the neuer fading blisse, that wee shall shortly come vntounto. And as for that weight that is in the tribulations of this life, it is but as an heauy bagge of golde, that will make the hart of the owner light, in the very carriage of it, and so much the more light, by how much weightier it is.

And therefore by all these motiues wee should perswade, yea, euen compell our soules vntounto patience vnderunder the crosse of CHRIST, and to perseuerance in the practise of all theHebr. 10. 33. 34.Heb 10:33Heb 10:34 duties of godlines: a patterne of which patience wee hauehave in the Hebrues. Who after they had receiued the light, endured a great sight in afflictions. Partly (saith the Apostle) while yee were made a gazing-stocke, both by reproches and afflictions, and partly while yee became companions vntounto them, which were so tossed to and fro. For both yee sorrowed with mee for my bonds, and suffered with ioy the spoyling of your goods. And why? knowing in your selues that you hauehave in heauen a better and more enduring substance. If their riches had bene of such value as they made shewe of, and as the world takes them for, they could not hauehave bene so quickly taken from them; but sith they had betaken them to their wings, these faithfull ones knewe, that heauen, which was reserued for them in stead thereof, was farre more excellent, and more durable, and therefore full glad were they, that for the cause of God, they had made so happy and so blessed an exchange.

Verse 2.

Blessed are those that seeke him with their whole heart, &c.

THese words hauing bene expounded before, offer vntounto vsus this doctrine: That whosoeuerDoct. 2. would hauehave sound happinesse, must hauehave a sound heart.

So much sincerity as there is, so much blessednesse there will be: and according to the degree of our hypocrisie, will bee the measure of our miserie. It is not in the action done, or in the wordes spoken, that blessednesse consists, but in the qualitie of them, that all bee done and spoken soundly and sincerely: this is required Psalme 15. that he that will be a member of the Church militant on earth, and of the Church triumphant in heauen, must walke vprightly, and speake the truth from his heart. And againe in another Psalme, a question is made to the same effect, Who shall dwell in the mountaine Psal. 24. 3. 4.Ps 24:3Ps 24:4of the Lord, and who shall stand in his holy place? and the answere is: Hee that hath innocent hands, and a pure heart, which hath not lift vp his minde to vanitie, nor sworne deceitfully. In which wordes we hauehave a description of a sound hearted man.

1 By his actions, that he dealeth vprightly, and so hath innocent handes.

p. 3862 By his affection, that he lifteth not vp his minde to vanitie, that is, setteth not his heart on any earthly thing: in which sense that phrase is vsed in the originall. Ier. 22. 27.

3 By his speeches, that he hath not sworne, nor any way spoken deceitfully.

The reasons to confirme this point, are drawne from the great inconueniences, that will follow on the contrary; for if there be in any a fraudulent and deceitfull heart.

1 First, there is a deadly quarrell, and mortall enmitie betweene God and him: for whoReasons. are they that are reconciled to the Lord, whose sinnes are couered by the righteousnesse1 God hath a quarrell against hypocrites. of his sonne, so that they shall not be imputed vntounto them? euen they In whose spirit there is no guile. And what will follow then for those, whose hearts are full of fraude and deceite, but that they must needs be destitute of all hope of the pardon of their sinnes, and so consequently lye open to the strokes of Gods vengeance due vntounto the same?

2 And as their persons are hatefull to the Lord, so are their seruices abhorred of him:Psal. 32. 3.Ps 32:3 for indeed they are not the seruices of God, but of Sathan, and of their owne flesh: and2 He loaths their seruices. therefore be they neuer so glorious in outward shew, and let them pretend neuer so much zeale in the performance of them, yet the Lord hath them in vtter detestation: As we may plainly see in the hypocriticall Pharisies, they would be eueryevery where praying withMatth. 6.Matt 6 great deuotion: and very often fasting, with great austeritie, and blowing a trumpet to giuegive notice vntounto men of their almesdeeds and liberalitie, and striuing with all their might by externall obseruations, to winne themselues the praise of holy & zealous men:Luke. 15. 16.Luke 15:16 yet for all this, our Sauiour sharpely rebuketh them, saying; Yee are they which iustifie your selues before men, but God knoweth your hearts, for that which is highly esteemed before men, is an abomination in the sight of God. It is as loathsome vntounto him as carions, or toads, or any such creatures as mans nature doth most abhorre, can be vntounto vsus.

Thirdly, this is another miserie of hypocrites, that they liue in continuall feare and3 They liue in continuall danger. danger: there are holes in their maskes, (at least there will be) and their double dealing shal be seene into: it shall sometime or other come to light, how they hauehave abused Gods presence, and dissembled with their brethren, by making faire shewes, and pretences of that which they neuer meant: their sinnes shall not alwaies lie hid, but either they will giuegive ouer all, in time of persecution, as the stony ground did; or in hope of promotion, as Iudas, and Achitophel did, and so discouer their false-heartednes: or else it shall be drawneLuc 8. 13.Luke 8:13 forth by their speeches, in their merriments, or in their distempers; or else Gods spirit in godly men, shall descrie it, by working in their hearts, a vehement suspition of them, and causing them with a iudicious eye, more narrowly to pry into their workes, and waies. By one such meanes or other, God will lay them open to the view of the world: so that being in such perill, they cannot but hauehave a fearefull heart, and a restlesse conscience. And to this purpose, notable is that saying of Salomon: He that walketh vprightly, walketh boldly Prou. 10. 9.Prov 10:9or surely, but he that peruerteth his waies shall be knowne. Whence it is apparant, that the vpright man needeth not to feare any thing, he needeth not to be afraide of ill men: for though they may disgrace him, they cannot shame him: he needeth not to be afraide of good men: for the oftner he speaketh vntounto them, and conuerseth with them, the more he is approued by them: neither needeth he to be afraide of God, for he that searcheth the heart and the reines, knoweth and alloweth of the integritie of their soules. They hauehave no cause of feare for the present, because all things goe well with them: neither is there any for afterwards, because all things shall goe well with them, for they shall neuer fall away from God: None can plucke them out of his hand; Sathan cannot, because hee that is Ioh. 10. 29. Ioh 4. 4.John 10:29John 4:4in vsus, is stronger then he that is in the world: sinne cannot, because grace will preuaile against it: the world cannot, because this is our victorie, whereby we ouercome the world, 1. Iohn. 5. 4.1 John 5:4euen our faith. And the Apostle concludeth generally for all other matters, that neither Rom. 8. 38. 39.Rom 8:38Rom 8:39death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate vsus from the louelove of God, which is in Christ Iesus our Lord. What followeth now on the contrarie part for hypocrites? but hee that peruerteth his way, that is, alloweth himselfe in any ill p. 387course, though neuer so secretly, shall be knowne: that is, his vile and wretched dissembling shall bee detected, if not in this world, yet when the thoughts of all hearts shall bee made manifest: they shall be found out first or last, and therefore they cannot but walke fearefully in their ill courses, wherein they walke and giuegive libertie vntounto themselues.

This should make vsus exceeding carefull, and warie when wee offer our selues to GodsUse. 1. seruices, to search and dig deepe into our hearts, that we may cast out all the loose earth that is there, and so our building may be on a rocke, and not on the sand. Wee must purgeMatth. 22.Matt 22 away that leauē of hypocrisie, that hath wholy infected our nature, that so we be not found to halt in our worshipping of God, least he take vsus with the manner, as hee did him that came without a wedding garment, whom he singled out from all the guests that were present, and that not only to ignominie & reproch, but to euerlasting punishment and torment in hel fire. It is very dangerous then we see to deale hypocritically with God; it is not safe with men to pretend and say one thing before their faces, and to speake and doe another behind their backes, because they may peraduenture discerne it: but it is more dangerous to dissemble with God, for he doth certainly discerne it, and will as certainly punish it.

Many, when they are reproued, or admonished, will snuffe at it, and say▪ What need you be so hot in the matter? I hope you cannot charge me to be either Whore or Theefe. But though man cannot charge you (which al cannot say) is that a sufficient discharge for you? Nay you must looke vntounto it, that God find not matter sufficient to conuict you, either of those particulars, or of worse and viler offences.

And let none reply, that it is sufficient, that we frequent Sermons, & partake of the Sacrament, and come to prayer in publike, and vse prayer in the family, and performe other duties that Christian men and women should doe, and no more is required at our hands.

Yes, God doth require more then this: hee calleth for the heart in all these: though aAnswer. man be present at neuer so many Sermons, yet if his minde run after his pleasures, or afterProu. 23.Prov 23 his couetousnes, so that when his body trauels one way, his affections trauell another way, all his hearing is nothing worth.

And so in praier, though there be neuer so many excellent words, apt termes, and goodly sentences, yet if they come from the head and not from the heart, from wit and memory, and not from the inward feeling of the soule, they cannot be accepted. God professeth indeed, that he wil be found of those that seek him: but then they must seek him with their whole Ierm. 29.heart: that is, truly and feruently: they must not come with a part of their heart: for then they bring no part in Gods account: but with all their heart: for he that giueth him not al, giueth nothing at all …o for the workes of our calling, if we do not labour therein as Gods seruants, we can expect no wages, we may hauehave cōmendation from men, but we shall hauehave … check and rebuke from the Lord; mens tongues may magnifie vsus, but Gods hand will confound vsus.

Therefore let vsus, when we enter vponupon any good way, endeuour with an vpright and true heart to goe forward in the same, otherwise it had beene better neuer to hauehave entred hereinto. Now that wee may make sure worke in this regard, let vsus trye our sinceritie by the good effects that doe euer accompany the same.

1 One note therefore of a sound heart (which wee should take for our tryall) is to beeVse. 1. vniuersall in our desires, and in our practise, that wee hauehave respect to eueryevery commandement of Markes of an vpright heart.God, to the first table as well as to the second, and to the second as well as to the first: that we bee righteous towards men, as well as religious towards God; that wee looke to our hearts as well as to our actions, and to our actions as well as to our hearts▪ Contrary to this1. Vniuersall obedience. rule is the dealing of those that will giuegive dispensations vntounto themselues for many things, so that they can make a shewe of some thing. What if we be not so strict for the Sabbath?Psal. 119. 8.Ps 119:8 (thinke they) yet wee are no swearers nor blasphemers: what if we take a little libertie for vaine sports and idle discourses? these are but trifles; wee will not bee adulterers, nor filthie speakers, &c. This is a shrewd signe of an heartfull fraught with guile and deceit: the propertie of a good conscience is to bee willing and desirous in all things to walke honestly. If one bee neuer so strict for the Sabbath, if hee will helpe p. 388himselfe by a lye now and then, for his commoditie, or for his credit sake: and if a man be neuer so rigorous and seuere for matters of iustice, and yet will steale time from the Lord vponupon his day, and spend the same in his owne businesses and affaires, whether secretly or openly: and so for any other thing, if we make bold to borrow a little law of God; this is an argument of a false and dissembling heart: and therefore this must bee taken heede of, as being very dangerous.

A second marke is to hauehave a continuall increase in godlines: neither to waxe worse,2 Growth in grace. nor to stand at a stay, but still to striue to grow better and better, as the Apostle Paul testifieth that he himselfe did: I forget that which is behind, and endeuour my selfe to that which is before: and follow hard toward the marke, to the prize of the high calling of God in Christ Iesus. Phil. 3. 13. 14.Phil 3:13Phil 3:14And hauing shewed what he did himselfe, he annexeth an exhortation also for vsus: Let vsus therefore as many as are perfect, (that is sincere, and voide of grosse hypocrisie) be thus minded.Verse 15. He was not as a vaine foolish man, who running in a race will be euer & anon looking back how much ground he hath rid: but his eye was vponupon the marke, considering how much he had yet to runne, how farre off hee was from perfection: and the same minde should bee in vsus, and will be in as many of vsus, as are indued with the same spirit that Paul was. We must eueryevery day labour to abound more and more in all wisedome and in all goodnesse. Rom. 15. 14.Rom 15:14If wee prayed once a day in priuate, and that somewhat coldly at the first, wee must afterward pray twise or thrise, or oftner in a day, as occasion is offered, and that more feruently,Note. and feelingly then we did in the beginning. If we did reade and meditate more seldome, and with greater weakenesse and distraction at our first entrance into profession, in our proceeding, wee must vse those exercises more frequently, and performe them more seriously and cheerfully: and the like may be sayd for all other duties. Thus if we can labour to doe, and when we slip, and so are stayed now and then in our race, yet if we recouerNote. our selues with speede, and set sure…, and looke better to our steps, and make more haste in our way then we did before: wee must not be discouraged, though we finde not so good a progresse as were to bee wished for: God will accept of our endeuour, and his spirite will beare vsus witnesse that wee hauehave a true heart; Notwithstanding we come farre short of that wee should, and other of Gods Saints doe attaine vntounto. But on the contrary, if wee stand at a stay, or start aside like a broken bowe, and so turne backe againe vntounto follie, it is much to be suspected that we neuer had any soundnesse in vsus.3 A constant & conscionable vse of all the meanes.

A third token of sinceritie is, constantly and carefully to vse all the good meanes of attaining to goodnesse, and to eschewall the inducements that may allure vntounto euill. Doth any one hate swearing? then let him shewe it by auoyding the company of blasphemers. Doth any one loth impuritie and filthines? then let him testifie it by separating himselfe from all wanton and lasciuious companie, and from all suspected persons and places. If one pretend that he… hateth these and the like euils, and yet will aduenture vponupon the baite,Note. it is sure that such a one wanteth that truth of heart, which should bee in him, and is in all, so farre as they are sound within.

So for the contrarie; Doth any one desire that grace and religion may flourish in his heart, and that the fruites thereof may appeare in his life? then let him vse all priuate and publike religious exercises, whereby these things may bee wrought and increased in him; and delight in such company, as both by precept and example may further him therein. Doth any one wish that hee could get victory ouer some speciall sinnes and corruptions that hee is troubled withall? then let him enter into combate against them, as the Apostle did, Rom: 7. Let him humble himselfe by fasting & praier, and complaine and crie vntounto the Lorde for the repressing of them, and get such forcible reasons against them out of the Scriptures, as may quell the strength and violence of them: and thus a sincere heart will doe. But if wee make shewe that we desire to bee godly and religious, and yet vse not theNote. meanes at all, or but some of thē: or if we vse them all, it is but by fittes and starts: or if we vse them constantly, yet wee doe it but remisly and coldly, wee cannot hauehave any assurance that our hearts are faithfull vntounto the Lord.4 Respecting God in all things.

A fourth argument of sinceritie, is to performe all duties as in Gods presence, looking vntounto him, as the directer and discerner of our thoughts, words, and workes, and thinking p. 389it sufficient if he approue of vsus, though men do dislike vsus; as the Apostle Paul telleth the Corinthians▪ As touching mee, I passe very little to be iudged of you, or of mans iudgement, &c. 1. Cor. 4. 3. 4.1 Cor 4:31 Cor 4:4Hee that iudgeth mee is the Lord. And againe in the Epistle to the Thessalonians: As wee were 1. Thess. 2. 4.1 Thess 2:4allowed of God, that the Gospell should be committed vntounto vsus, so wee speake: not as they that please men but God, which approueth our hearts. And therefore he prayeth in another place, that the Corinthians might doe none all, not that hee might seeme a…proued, and hauehave the credit of their2. Cor. 13. 7.2 Cor 13:7 goodnes, as beeing wrought chiefly by his Ministerie: but that they might doe that which is honest, though he were disallowed▪ to wit, by men: for with God the righteous Iudge, he knew that he should be both approued and rewarded. Thus hee that is a seruant, faithfull and trustie in his place, seruing the Lord Christ in conscience, and not men with eye-seruice, albeit he should be accounted the most idle and vntrusty seruant in all the familie, (being indeede the most diligent and painefull of all, hee will still goe on with his faithfulnes, and not diminish any jote of his industrie and laboriousnes.

This Iob alledgeth as a testimonie of his integritie, that whereas hee might hauehave giuen free scope to his eye for wanton lookes, and to his heart for sinfull affections, yet hee saith of himselfe: I made a couenant with mine eyes, why then should I thinke on a Maid…? And whyIob. 31. 1.Job 31:1 was he thus jealous of himselfe, & thus carefull to guide his eye, and to gouerne his hart in a right mā …er? the reason is rendred, vers 4. Doth not he beholde my wayes, & …ll all my steps? That also is Ios…phs commendation; that whereas he might hauehave liued in impurity and filthinesse, not onelyonly without blame and reproch, but euen with the fauour of his sinfull and vnchaste mistresse, yet the feare of the Lord restrained him from that monstrous and abhominableGen. 39. 10.Gen 39:10 sinne▪ How can I doe this great wic…edne… (saith he) and so sinne against God? Yea, though shee spake to him from day to day yet he refused, and would not so much as be in her companie, lest any temptation should be offered vntounto him by that occasion: hee would rather hauehave her displeasure the… Gods, and rather be imprisoned amongst malefactors, for forbearing of euill, then to be vexed and … on the …acke of an euill conscience for committing of euill. And this good disposition God… seruants doe many tim…s find in themselues, thatNote. whē they hauehave fal…e into any … …ne, & hauehave entertained …e and foolish thoughts, or corrupt and carnall affections, when they hauehave ouer-shot themselues in their speeches or in their carriage, and … discerneth it, yet they take themselues with the manner, and knowing that Gods holy eyes are vponupon them, they iudge and condemne themselues: and are throughly angry with themselues, for that which they hauehave done.

Yea somtimes, when men praise and extoll them; yet they blush within themselues, and hauehave an holy indignation against their owne soules, that they hauehave dealt hypocritically, or vaingloriously, or lightly, or indisc…tly, or passionately. This is a very singular marke, and vndoubted argument of great pietie and sincerity. As on the contrary, it is a certaine note of grosse hypocrisie, euer to bee caring what men thinke and speake of vsus, and of our doings, and neuer to regard what God seeth amisse in the same.

1. The last note (though many other might be named) shal be this, patiently to endure… ▪ To receiue a rebu…e willingly and profitablie. an admonition and reproofe, and to be desirous of the same, to the intent we may profite thereby: in publike to like best, and desire most those sermons, wherein our owne corruptions are most throughly met withall, and strucke at with greatest sharpnes and vehemencie: and in priuate to be most glad of the societie of those friends, that will in wisedome and merciemercy tell vsus most often, and most plainly of our faults.

Hypocrites, cannot abide that anie should …ubbe vponupon their galled backes, as it were, orNote. come neare them, to touch their gouty, and festered, and corrupted consciences, but they will wince and kicke, and lay about them, and crie out on those that are such judgers, and such busie-bodies (as they terme them) and so reiect all wholesome reproofes, and carrie a bitter heart against the reprouers. Only those that are sound-har…ed, can submit thēselues, in the lowlines of their mindes, and meeknesse of their spirits, to beare admonitions when they need it, (be hee a superiour or an inferiour, that administreth the same) and labour to make a right vse hereof, and to louelove the partie the better, that will deale so mercifully and faithfully with their soules.

Indeede Gods best children may somtimes faile herein, and beginne to bustle, and takeObser. p. 390on, when they are somewhat sharpely dealt withall, and cannot so readily and cheerefully swallow and digest those bitter pils, as they should: but if they be grieued in their soules, that they finde so much pride in themselues, and though they be a little distempered in company, yet when they are alone, they are ashamed of their folly, and desire more wisedome and grace to reape benefit by the admonitions that shall afterwards be giuen them, and begin to thinke more reuerently of the parties that shewed them that mercy and kindnesse: they should not be dismaied, knowing that they are true Israelites, in whom there is no guile, notwithstanding that vnwillingnesse and vntowardnesse to vndergoe a rebuke, that they finde in themselues, and their corrupt nature.

Thirdly, this is for the great comfort of all such as finde these notes of vprightnes inVse. 3. themselues, though they hauehave many corruptions and imperfections, mixed with their best workes, yet seeing they hauehave pure hearts, they are happie and blessed, and shall finde the good effects of their blessednesse. True holinesse, and true happines are neuer separated.Note. As for perfection, God lookes not for it at our hands. If sinne hang on vsus, but we would faine cast it off; if we finde vnbeliefe, but would most gladly get faith: if we be troubled in our hearts with hardnes, but are desirous of softnesse: if we be humbled for that we cannot be humbled sufficiently, nor get such a large heart as we would desire and expect grace from heauen, let vsus not be discomforted for our defects and frailties: for the Lord2. Chron. 30. 18. 19.2 Chr 30:182 Chr 30:19 will spare vsus and be gracious vntounto vsus in his beloued sonne: according to that worthy prayer of good King Hezekiah: The good Lord be mercifull toward him that prepareth his whole heart to seeke the Lord God of his Fathers, though he be not cleansed according to the purification of the sanctuary.

Though many hauehave beene braullers heretofore, let them labour to be peaceable: though they hauehave beene worldly, let them striue to be heauenly: though they hauehave beene filthy, let them endeuour to get chastity: though they hauehave beene ignorant and prophane, let them study to obtaine knowledge and holinesse: and then they may come to the Lords table, and welcome: the Lord will hauehave respect vntounto them, and grant them pardon for their sinnes, and supply all their wants, and giuegive them more grace to doe their dutie, in the remainder of their life, and in the daies of their pilgrimage that are yet behinde.

¶ Vers. 3.

Surely they worke none iniquitie which walke in his waies.

That is, they make not a trade, and common practise thereof. Slip they doe, through the infirmitie of the flesh, and subtilty of Sathan, and the allurements of the world: but they doe not ordinarily and customably goe forward in vnlawfull and sinfull courses. In that the Psalmist setteth downe this as a part (and not the least part neither) of blessednesse,Doct. 3. That they worke none iniquitie, which walke in his waies: the doctrine to be learnedA prerogatiue to be freed from sinne. hence, is this, that it is a maruellous great prerogatiue to be freed from the bondage of sin.

If there were no other reward but this, yet it were a happy thing to be religious, euen in this respect, that we shall be set at liberty from such a seruice. This point is euident fromRom. 6. 17.Rom 6:17 the Apostles words, where he speaketh thus: God be thanked, that yee hauehave beene the seruants of sinne, but ye hauehave obeyed from the heart vntounto the forme of doctrine, whereunto ye were deliuered. Wherby we see, that this was not the least priuiledge that they had being Gods seruāts, but indeed a matter for which he was greatly to be magnified; that whereas they had beene the slaues of sinne, and (as base drudges) at the command of eueryevery vile and wretched lust: by the vertue of the word powerfully preached vntounto them, & faithfully receiued by them, they had beene deliuered from that bondage, and made the seruants of God in righteousnesse, and holinesse of life and conuersation. And therefore in that same Chapter, verse. 14. it is promised vntounto Gods children, as a speciall fauour, That sinne shall not hauehave dominion ouer them. It may sometimes tyrannously vsurpe authoritie in them, but the strength of grace, and the operation of the holy spirit of God, will still diminish, and at last abolish the force and violence thereof: so that it shall neuer beare such sway ouer them, as in the time of their vnregeneracie it did.

The truth of this doctrine, will yet more clearely shine forth, if we consider, what theReasons. p. 391maister, the seruice, and the reward of sinfull persons are. As for their maister, it is Sathan: For he is the God of this world, and the Prince that ruleth in the children of disobedience: ofEphes. 2. 2.Eph 2:2 whom all vnbeleeuers are held in captiuitie, and still imployed according to his will andSathan is the maister of all sinners. Their seruices. pleasure. Now he is a more cruell and sauage tyrant, then euer Pharaoh was: though he were very fierce against the Israelites, & exercised great tyranny ouer them, yet Sathan putteth his vassals to carry heauier burdens, and to toyle out themselues in baser workes, then euer the taskmasters of Aegipt imposed on the poore Israelites. For all impenitent sinners are in thraldome to eueryevery brutish lust: they must defile their bodies, and corrupt theirNote. soules, and consciences, and pollute all their workes and waies, when, and in what maner soeuer the Diuell will hauehave them; they must conuerse with eueryevery lewd and sinfull companion: they must runne vp and downe, like drudges to follow eueryevery vaine and base delight, to pursue eueryevery meane and trifling commodity: and to hunt after eueryevery promotion and dignity that offers it selfe vntounto their view.

They cannot liue peaceably in the day, nor rest quietly in the night: as we may see in gamesters, who breake their sleepe, … spend their time and strength, depriue themselues of a comfortable estate, and bring many miseries vponupon themselues, and their families, by the ouer eager pursuite of their vngodly and vnthrifty courses. It is a wofull and lamentable case, that frantick persons are in, that must hauehave eueryevery one in the family to attend vponupon them, and to hauehave an eye vntounto them, least they should hang themselues, or drowne themselues, or get a knife to cut their throates, or some way or other worke thēselues mischiefe: but farre worse is their case, that are possest with a spirituall frenzie, and led by the suggestions of Sathan, who are euermore labouring to worke out their owne ouerthrow, and to bring vponupon themselues destruction of body and soule: which is the reward that Sathan giueth3 The reward. them for al their paines that they hauehave taken in seruing him, and in fulfilling the lustsRom. 6.Rom 6 of their owne wicked flesh: according to the saying of the Apostle, the wages of sin is death: that is, euerlasting death: which is an vtter separation from Gods blessed presence, & from all maner of comforts whatsoeuer, to endure vnspeakable and endles torments in the Lake that burneth with fire and brimstone, which is the second death.

Another reason, why it is a great priuiledge to be exempted from the dominion of sin,2 Reason. is, because it is a testimony that we are the sonnes of God, as it is said by the Apostle Iohn: He that committeth sinne is of the Diuell, and whosoeuer is borne of God sinneth not. And why? because1. Ioh. 3. 8. 9.1 John 3:81 John 3:9 the efficacy of the word and spirit doe restraine him there from.

A third reason is, because that is it whereby we are made conformable vntounto Christ Iesus:3 when we are freed from the slauery of sinne, we are still translated from glory to glory, and hauehave the Image of God renued in vsus daily more and more, purging our selues euen as Christ is pure. 1. Iohn. 3. 3.

This serueth for our instruction, that seeing it is such a preheminence not to be a workerVse. 1. of iniquity, therefore we should hereby fence and arme our selues against all enticements, whereby we might be allured to sinne, either in hart or in behauiour, when pleasure smileth vponupon vsus, or filthy lucre setteth on our hearts, or preferment calleth for vsus, &c. Let this be as a buckler whereby to repell all the fiery darts of the Diuell: It is a blessed thing to worke none iniquitie, and, what should it profit a man to winne the whole world, and to loose his owne soule▪ Moses chose rather to suffer affliction with the people of God, then to enioy the pleasures of Luk. 9. 21. Heb. 11. 25. 26.Luke 9:21Heb 11:25Heb 11:26sinne, and the preferments of Egipt for a season.

It was a foolish & mad part of the Israelites, to desire to returne into Egypt the house of their bondage, that they might eate of their flesh-pots, and of the leekes & onions, that in time past they had there enioyed: but much more void of sense & reason are they, that whē they hauehave bin once deliuered frō that spirituall seruitude, wil cast thēselues into thraldome againe: & when they hauehave bene puld out of the snares of the diuel, wherein they were held at his pleasure, will returne againe to folly, & intangle thēselues the second time. Wherefore let this put strength into vsus in all conflicts, that we may stand resolutely, as against other assaults, so against that of the example of great & mighty men, who vsually take their liberty in all voluptuous and licentious kinds of liuing. This consideration (I say) should arme vsus against it: The Lord hath pronounced them blessed that worke none iniquitie: and if p. 392I …ee of the number of them, I shall be more happy in renouncing sinne, then the greatest Potentate on the earth, is, or can bee in committing of sinne. And therefore let vsus deale as Eliphaz did in the booke of Iob: I hauehave seene the foolish well rooted (saith hee) and suddenly I cursed his habitation: not by way of imprecation, but of denunciation of GodsIob. 3. 2.Job 3:2 iudgements due vntounto them for their euill workes, shewing that they tooke such courses as did make them and theirs accursed, and bring the vengeance of God vponupon them: the meditation whereof was a strong bulwarke, to fence him against all temptations, vntounto the like sinfull and vile practises.

2. This maketh for the terror of all such as doe drinke in sinne with greedinesse, andVse. 2. giuegive allowance to themselues in blaspheming, in Sabbath-breaking, in wantonnesse, in lying, and slandering, and scoffing, and such other foule vices. If they be blessed that do not worke iniquitie, then cursed are they that make a common practise thereof.

But I hope (will some say) a mans heart may bee good, though hee ouer-shoote himselfeObiect. by rapping out an oath now and then, and by speaking foolishly and lightly, &c. you must not iudge (say they) God knoweth our hearts.

Hee doth so indeede, and he hath made knowne vntounto vsus by his word, that an ill tongueAnswer. and an ill life, doe alwayes argue an ill heart: for out of the aboundance of the heart, the mouth speaketh: and a good tree cannot bring forth such rotten fruite nor a pure Fountaine sendLuk. 6 4…. Mat 7. 17. 18.Luke 6:4Matt 7:17Matt 7:18 foorth such muddie and filthy streames, as doe euermore issue foorth at their prophane mouthes, and are deriued from their impure consciences vntounto all, or to the most part of their actions.

Vers. 4

Thou hast commaunded to keepe thy precepts diligently.

THe doctrine that these wordes affoord is this, that nothing is superfluous that is done in obedience to Gods holie will.Strict obedience to …e laboured for. 2. Cor. 7. 1.2 Cor 7:1

The word translated Diligently, doth signifie in the originall tongue (wonderfull much) so that the wordes goe thus: Thou hast commaunded to keepe thy precepts wonderfull much. And this the Apostle vrgeth the Corinthians, vntounto: Hauing such promises beloued, let vsus purge our selues from all fithinesse of the flesh and of the spirit: that is, from all manner of corruption,Math. 5. 6. 7.Matt 5:6Matt 5:7 as wel inward as outward. And that was the …rift of Christ Iesus in giuing the true interpretation of th law, which the Pharisees had corrupted by their false Expositions: I say this was the drift to draw men from resting on the outward obseruation thereof, and to bring them to hauehave regard vntounto their thoughts, and to the affections of their hearts: and moreouer in their practise to doe those things which heathen men and hypocrites could not attaine vntounto: and therefore he often vrgeth this sentence, to shew the sl…ndernesse and insufficiencie of their obedience: What singular thing doe yee? Implying that Christians must in many things bee singular, and differ from, and goe beyond the common sort of men.

If one could doe as much good as an hundred, yet he could not doe the hundreth partLuk. 17. 10.Luke 17:10 of that which a Christian ought to performe. Let him say still (for it is a truth,) I am an vnprofitable seruant: I hauehave done no more then my dutie, nor so much as my dutie. As Christ came to fulfill all that his Fathers law required, so it behoueth vsus to obserue eueryevery thing that wee are commanded, though not in perfection, which wee cannot attaine vntounto: yet in vprightnesse, and with our best indeuours. When the Israelites told Moses that if he would goe neare, and heare what the Lord saide, and declare it vntounto them, they would heare and doe all that the Lord should say, the Lord himselfe testified the equitie of theirDeut. 5. 28. 19.Deut 5:28Deut 5:19 words, that they had well spoken, all that they spake, & wished that there were such an hart in them, to feare him, and to keepe all his commandements alway: that it might goe well with them and with their children after them. Whereby we are informed what is acceptable vntounto God, and profitable for our selues: namely, entire obedience for our comfortable welfare, and constant obedience for our continuall happines: and to the same purpose tendeth that serious instigation1. Cor. 15. 58.1 Cor 15:58 of Paul to the Corinthians: Therefore my beloued brethren, be ye stedfast, vnmoueable, abundant alwayes in the worke of the Lorde, for as much as yee knowe that your labour is not in vaine in the Lord.

p. 3931 First, no vaine thing is commaunded, but eueryevery precept that he giueth is holy, and eueryevery dutie prescribed to vsus, is needfull to be performed, he requireth nothing but that which is good and iust: and who can charge vsus to doe more than enough, whiles we deale onelyonly in that which is iust and good?

2 Secondly, the Lord desireth to be serued with all due care and faithfulnesse. Can any man say, I am before hand with him, and I hauehave done more for his sake than he hath for mine? doe we not receiue from him breath, and being, and life, and liuing, and preseruation, and saluation it selfe, and all things else?

3 Thirdly, our labour is not lost, nor trauell mis-spent in yeelding obedience to him: for he will reward it at the full, and aboue all desert. No man worketh for him without wages: not a godly action, not a godly word, not a godly purpose, not a godly motion of heart shall passe without pay and compensation.

4 Fourthly, eueryevery default and omission of well doing, at eueryevery time deserueth damnation: and either shalbe recompenced with the death of the sinner, or hath beene alreadie requited with the torments of Christ▪ which serueth

1 For confutation of the Papists, that little regarding the commandements of God▪ Vse 1.expect great matters for their deuotion, and their outward inuentions and obseruations:Against Popish obseruations. but who hath required those things at their hands? the Lord commandeth them to keepe his precepts, otherwise they can expect no recompence from him; but that may be said of all their inuented worship, which was spoken of them that were so full of externall ceremonies (as touch not, taste not, handle not) in the Apostles time: concerning all which he saith: That they perish with the vsing, seeing they are after the commandements and doctrines Colos. 2. 22.Col 2:22of man: So soone as the worke is done, the reward is gone.

Besides, here may be confuted all their workes of supererogation: if GOD commandAgainst workes of supererogatiō. vsus to obserue his law in perfection, then what can there be left for them to performe beyond that which he commandeth? doth Christ bid vsus say, that when we hauehave done all that we can, we are vnprofitable seruants, and hauehave performed no more then our duties? and will they be so audacious as to bragge of an ouerplus of well doing? Is it possible for obedience to exceed the commandement, or for ought to be any thing worth that is not done in obedience? but to let them passe.

This is for our instruction: hath God enioyned vsus to obserue his precepts so exceedingVse. 2. carefuly and diligently? then let nothing draw vsus there-from, no not in the least circumstance: let vsus esteeme nothing needlesse, friuolous, or superfluous, that we hauehave a warrant for out of his word: nor count those too wise or precise that will stand resolutely vponupon the same: if the Lord require any thing, though the world should gainesay it, and we be derided and abused for the doing of it, yet let vsus proceed still in the course of our obedience.

Sithence our maister doth require it as a due, and it becommeth vsus to yeeld it as a duty, and our hire is so great for the performance of the same, which will also be inlarged as our integritie shalbe increased; the greater our faithfulnesse shalbe found, the more praise we shall obtaine, accompanied proportionably with all other good blessings, and let this be a motiue further to incite vsus to such diligence, that the Lord is much displeased with remisnes and negligence: sloathfull persons are eueryevery where reprehended in the Scriptures, euen for being idle in humaine affaires, and matters that concerne mens present estate: much more then doe they deserue to be sharply reproued, and also corrected for their carelesnesse in those holy workes, whereabout God setteth them: he that doth not as much as he may in the seruices of God, may looke to hauehave more strokes from his hand, and rebukes from his mouth, that will be for his comfort.

¶ Vers. 5.

Oh that my wayes were directed to keepe thy statutes.

IN the former verse the Prophet Dauid obserues the charge which God giues, and that is, that his commaundements be diligently kept: Here then hee obserues his owne weakenesse and insufficiencie to discharge that great dutie, and therefore, as …he p. 394by the spirit desirous to discharge it, and yet by the flesh not able to discharge it, he breaketh out into these wordes, oh that my wayes were directed, &c. Much like vntounto a childe that being commaunded to take vp some great weight from the ground, is willing to doe it,Simile. though not able to doe it: or a sicke patient aduised to walke many turnes in his chamber, findes a desire in his heart, though vnhabilitie in his bodie to doe that which he is directed vntounto: This an holy Father founde in himselfe, and therefore hee prayeth toAugustine. God after this sort, Da quod iubes Domine, & iube quid vis, GiueGive me (Lord) power to doe that which thou commaundest, and then commaund what thou wilt.

Dauid sawe by the light of Gods spirit, wherein true blessednesse did consist, namely, in the obseruation of Gods lawe; willing was hee to attaine that blessednesse, but seeing that his wayes were not Gods wayes, nor his thoughts Gods thoughts, hee, obseruing his owne wanderings, desires to bee directed in the good wayes. When thou hearest (saith Augustine) this interiection of wishing, then, acknowledging the word of wishing, laye aside the pride of presuming. For who can say that hee desires that which hee hath so in his owne free-will, that hee can performe it without any helpe? If then a man desires to doe that which God hath commaunded, hee must desire God to giuegive that which hee hath commaunded. For of whom else should hee desire it, but of the Father of lights, from whom (as the holy Scripture affirmeth) doth come eueryevery good and perfect gi…t? This then is as much (saith that holy Father) as if Dauid should say, I hauehave learned of thee O Lord my Maister, that it is necessarie to keepe thy commaundements, I none desire thine helpe that I may keepe them: for thou giuest both the will and the decide according to thy good pleasure.

The like to this hath the Prophet Ieremie, chapt. 10. 23. O Lord (saith hee) I knowe that the way of man is not in himselfe, neither is it i… man to walke and to direct his steps. (Salomon saith) the heart of man purposeth his way: but the Lord doth direct his steppes. Prou. 16. 9. Dauid againe saith, the steppes of man are directed by the Lord, Psalm. …7. 23. And therefore hee prayeth after this sort, Psalm. 86. 11. Teach mee O Lord thy way, and I will walke in thy truth, O knit mine heart vntounto thee that I may feare thy name.

The word, directed, in the originall signifieth to strengthen or to establish; noting thereby his owne, and all mens insufficiencie, either to knowe, affect, beleeue, or obey Gods will, much lesse to continue therein, vnlesse it please GOD to giuegive assistance.

Out of this prayer of Dauid we may obserue, 1. The infirmitie of man to doe that, which is pleasing to God: 2. The desire of the godly to doe that which may please God. 3. The confession of the godly, that without Gods assistance they can performe no good thing. 4. The meanes which are to bee vsed for the keeping of Gods commaundements, namely the consideration of our owne weakenesse, and prayer to bee directed in the wayes of God, and that therein wee may walke vntill our dying daye.

¶ Vers. 6.

Then shall I not be ashamed, when I hauehave respect to all thy commaundements.

THis verse hath an excellent dependance on the former: there hee desired to bee directed by God; here he sheweth the benefit of that direction: namely, that hauing respect vntounto all Gods commandements, he should neither be ashamed, as some translations read it, nor confounded, as others hauehave it. In the 22. verse he desireth God to remoue from him shame and contempt, here he sets down the meanes to auoide both. He wishethPsal. 83. 16. 17.Ps 83:16Ps 83:17 in another place, that the wicked may be ashamed and confounded, yea that they may bePsal. 35. 26.Ps 35:26 cloathed with such garments; as for himselfe hee would faine liue without shame: and surely no maruel, for what fruite hauehave we of those things whereof in the ende we must be ashamed, saith the Apostle, Rom. 6. 21? True it is, that if a man commit sin, he hath good cause to be ashamed of it, but it is better to carrie such behauiour in our liues, that we neede not, either p. 395in our selues, or before men, to be ashamed of any action; but that he may faile vsus as Saint Paul doth, this is our reioycing, the testimonie of our conscience, &c. Hee that walketh 2. Cor. 1. 12.2 Cor 1:12vprightly walketh boldly (saith Salomon,) but hee that peruerteth his wayes shall be knowen.Prou. 10. 9.Prov 10:9

I cannot here omit a worthy saying of that wise man, who did write that Booke which wee call Ecclesiasticus, thus I finde it, chapt. 41. verse 17. &c. Be ashamed of whoredome before father and mother: be ashamed of lies before the Prince, and men of authority: of sinne before the Iudge and ruler: of offence before the congregation, and people: of vnrighteousnes before a companion & friend: or of theft before the place where thou dwellest: and before the truth of God and his couenant: or to leane with thine elbowes vponupon the table: or to be reproued for giuing or taking: or of silence to them that salute thee: or to looke vponupon an harlot: or to turne thy face frō thy kinseman: or to take away a portion, or a gift: or to be euill minded towards an other mans wife: or to sollicite any mans maid: or to stand by her bed: or to reproach thy friends with words: or to vpbraide when thou giuest any thing: or to report a matter that thou hast heard: or to reueale secret wordes. Thus maiest thou well be shamefast, & shalt find fauor with all men. But of these things be thou not ashamed, neither hauehave regard to offend for any person: of the lawe of the most High, and his couenant …nd of Iudgement to iustifie the godly: of the cause of thy companion and of strang… of distributing the inheritance among friends: to be diligent to keepe true balance and w…ight, whether thou hauehave little or much: to sell Merchandise at an indifferent price, and to correct thy children diligently, &c.

Note we then here that the meanes to auoide shame before men, and confusion before God and men, is a reuerend respect to all Gods commaundements. I say vntounto all. For he that offendeth in any one is guilty of all. Dead flies (saith Salomon) cause to stincke & putrifie Eccles. 10. 1.Eccl 10:1the oyntment of the Ap…th…arie: so doth a little f…llie him that is in estimation for wisedome and for glorie. A little hole if it be not stopped will sincke a shippe: a little spot if it bee not taken out will defile a garment: and a little sinne, if it be not washed away by that blood ofSimilies. Christ, which was shed for the least sinne, will endanger the soule. We must hauehave a respect to all, or else we hauehave true respect to none. Adams one sinne made him so ashamed, that he could not without blushing behold himselfe, much lesse durst hee come into the presence of God. Dauids one sinne made him so ashamed, that for a long time he could not looke vp. What shall we say then of the sinners of our time, who imagine mischiefe vponupon their beds? who drinke vp iniquity like vntounto water, who eate vp Gods people, as it were bread, who delight when they doe euill, to whom it is a pastime to committe sinne: whose foreheads are brasse, faces iron, and countenances as that of the whorish woman, impudent and past shame? Were they ashamed when they committed abhomination? Nay they were not ashamed, neither could they hauehave any shame, saith the Lord by the Prophet Ieremie, chapter. 6. 15.

In former times sinne walked not without a couering, as we may see in Thamar, Genes. 38. 14. Nay, sinners might not be looked vponupon, as we may read of Haman: Hester, 7. 8. But now the wicked walke on eueryevery side, they sit in the dore, stand at the windowe, and are not ashamed to appeare before God in his house, and at his Table, though in steede of their wedding garment, they come cloathed with the menstruous ragges of sinne and iniquitie. Shall not God be auenged of such a stiffe-necked people? Yea, though Noah, Iob, and Daniell pray for them, in the ende he will be auenged. For cursed are they that erre from his Commandements. None can looke vp better then, then the godly: none shall hang downe his head sooner then the godlesse.

Then shall I not bee confounded:] By this wee vnderstand (saith Caluin) that so manie as followe their owne lusts and phantasies, which looke this way and that way, and imagine themselues a marke, and forge themselues such a way, as seemeth good in their owne sight, that they shall be confounded and deceiued.

The onelyonly way to auoide this confusion, is, inwardly in heart, and outwardly in practise to settle our eyes vponupon the law of God, without turning aside, either to the right hand by superstition, or to the left hand, by prophanenesse of life.

p. 396… vers. 7.

I will praise thee with an vpright heart when I shall learne the iudgements of thy righteousnes.

BVt what Dauid, wilt thou giuegive vntounto God, when he shall direct thy heart so to keepe his lawe, that hauing respect to all his commandements, thou needest not to be ashamed? I will praise thee (saith he) with an vpright heart: and thus as I take it, is the connexion of this verse with the former. The meaning is, that when it shall please the Lord throughly to teach him his will, which he calleth here the iudgements of his righteousnesse, because it containeth in it perfect righteousnesse, then will be magnifie and praise the name of God alone, and that with a sound and sincere heart voyd of hypocrisie and counterfaiting.

Learne we here 1. what Dauid especially desired to learne, namely, the word and will of God: he would euer be a scholler in this schoole, and sought daily to ascend to the highest forme, that learning to know, he might remember, remembring might beleeue, beleeuing might delight, delighting might admire, admiring might adore, adoring might practise, & practising might continue in the way of Gods statutes. This learning is the old and true learning indeed, and he is best learned in this art, who turneth Gods word into good workes. Too much of other learning will make thee mad vponupon thine owne wisedome, yeathy wisedome, and thy knowledge may make thee to rebell; but this will make thee wise vntounto saluation. Other wise men are ashamed, they are affraid and taken: Lee, they hauehave reiected the word of the Lord, and what wisedome is in them? Ier. 8. But Gods wiseman hath more vnderstanding then the ancient, Psal. 119. vers. 15. more circumspect than his enemies, Ps. 19 & better learned then either the wise men of the East▪ or all the wisedome of Egipt 1. King. 4▪ 30. But where is this learning found? in the booke of God, soundly vnderstood, and sauingly applied vntounto the conscience. Who is the teacher? the principal maister is God himselfe. They shall be all taught of God saith Ieremie: God opened the heart of Lydia saith Luke. He sits in heauen that teacheth the heart saith Augustine. Paul may plant and Apollos water, but it is God that giueth the encrease saith Paul. The ministers indeed are Gods instruments in the Church, & maisters of families ought to be his instruments in the house, yet as Iohn only baptised with water, Christ with the holy Ghost, so these may speake to the outward …are, it is God that must giuegive vsus vnderstanding in all things. If we pray God to be taught as the Eunuch did Philip, he will say vntounto vsus Ephatha, be thou opened: for an hūble petitioner findeth that knowledge, which a curious searcher can neuer find out. This well is deepe, we hauehave nothing to drawe; let downe the bucket by this chaine, and thou shalt drawe vp liuing waters of eternall life. But thou hast drawne vp, and drunke them downe, and findest them sweeter than the honie combe, forget not with the prophet to praise the Lord; he desireth no more, he delighteth in nothing else. Let his praise be in thy mouth, when his law is in thine heart. But take heed that thou praise him in sinceritie. For faire without, foule within, white without, blacke within, and in a word all painted sepulchers they are abominable in the sight of God. Chrysost: speaketh to such persons thus, thou hypocrite, if it be a good thing to be good, why wilt thou appeare to be that which thou art not? if it …e an euill thing to be euill, why wilt thou be that which thou wilt not appeare? if it be a good thing to appeare good▪ it is better to be good: if it be an euill thing to appeare euill, it is farre worse to be euill. Therefore either appeare that which thou art indeed, or be that which thou dost appeare. EueryEvery one who desireth to seeme that which he is not indeed, is an hypocrite, saith Augustine.

Verse 8.

I will keepe thy statutes: O forsake mee not ouer-long.

THe Prophet now considering all that he had saide, namely, that all were in a blessed estate which keepe Gods commandements, that they worke none iniquity, that God had commaunded the obseruation of his law, that hee desired to obserue it, lest he should p. 397be confounded and that he should hauehave iust cause to magnifie Gods name, when hee had learned Gods word: hee concludeth this portion in these wordes, I will keepe, &c. In which obserue, 1. a promise, 2. a prayer. A promise I will keepe thy statutes: a prayer. O forsake mee not ouer long, 4. I will keepe, &c. 1. By thy grace and assistance, (for otherwise I am not able) I will laye vp thy statutes, not in my closer to preserue them from corruption, nor in thine house to keepe them from ruine, but in my memorie to remember them, in mine heart to louelove and like them, and in my life to bee directed by them. The word statutes, is in our Englishe Leitourgie translated Ceremonies, and indeede the hebrewe word signifieth properly such constitutions and rites as were vsed in the Leuiticall Priest hood. And they were so named, because the ceremonies of Moses were not idle spectacles, or obseruations belonging to the outward man, but types, shadowes, and pictures of farre greater things. But happily by that figure Synechdoche, this part of the law, is vsed for the whole word of God▪ Yet note that Dauid was not an improuident reader or obseruer of the Ceremoniall lawe, but was carefull to knowe what was meant by eueryevery ceremonie, that in them hee might finde CHRIST the ende of the Lawe; and in a worde, that the Types of the ceremoniall Lawe, and impossibilitie of the morall, might bee as a schoole-maister to bring him to IESVS CHRIST.

If the King of Israel keepe Gods statutes, the people of Israel will bee ashamed to neglect them. Caesar was wont to say, Princes must not say, Ite, goe yee, without mee, but Venite, Come yee along with mee. So saide Gideon, Iudg: 7. 17. As yee see me doe, so doe yee.

Once againe note, that for the better obseruing of Gods law? wee should euer carie with vsus holie purposes: and for our better going on in that way, laye vowes vponupon our selues. Dauid in this verse promiseth to doe so; and verse 106▪ sweareth to doe so, I hauehave sworne, and will performe it, to keepe thy righteous iudgements.

Last of all, doth Dauid labour to finde CHRIST in the law; Why then doe not we labour to finde him in the Gospell, and vponupon eueryevery occasion to applie him to our selues? When I am (saith Augustine) assaulted by some wicked thought, I then b… take mee to the wounds of CHRIST; when my flesh casteth mee downe, by the remembrance of my Sauiours woundes, I rise vp againe. Deth Sathan assault mee, I flie to those bowells of merciemercy; who are in my Sauiour, and hee departeth away from mee. Am I enflamed with lust, I quench that fire with the meditation of Christs Passion. Am I in any trouble, I finde no more effectuall remedie, then the woundes of CHRIST▪ in them I sleepe securely, and repose my selfe without feare.

CHRIST died for vsus, there is nothing so deadly, which is not cured by the death of Christ. I see (saith he) the bowels of CHRIST, through the wounds of CHRIST; & euen through the hol…s in his side, I behold the secrets of his heart.

O Lords forsake mee not ouer long▪ ) God had begunne a good worke in him, his desire is that hee would finish the same: and therefore he prayeth, that howsoeuer, by the corruption of his owne heart, the malice of Sathan, or the pleasures of the world, hee should perhaps faile in keeping that vowe, which hee had formerly made: and therefore, for a time be left to himselfe, and forsaken of God, yet it would please him not to forsake him ouer long: but that though he fell, he might rise againe, being taken vp by Gods owne hand. Saul was forsaken, a…d forsaken vtterly: Dauid fearing the like desertion, desireth that hee might not be forsaken for euer.

True it is indeede, that for the correction of some sinne, the triall of their faith, the exerciseWhy God seemeth sometimes to forsake his children. of their patience, the manifestation of his glorie, and for their owne better knowledge of themselues, GOD seemeth to withdraw himselfe from his seruants: And as a Nource dealeth with young children, to leaue them to themselues, and to hide her selfe at some Pillar, or vnderunder some curtaine, that they taking some falles, may both see their owne weakenesse, and knowe how much they are beholding to her for preseruing themNote. when they fell not, and taking them vp beeing fallen. Thus Peter was forsaken for a minute: CHRIST IESVS for a fewe houres: Dauid for a fewe moneths: and Iob for a fewe yeares.

p. 398Against an vtter desertion in this kinde Dauid prayeth in this place, and according to S. Augustine, is in effect thus much. O Lord, if, lest I should be proud, and should say in my prosperitie I shall neuer be remoued, it pleased thee to tempt me, yet forsake me not ouerlong: that is, if thou hauehave thus forsaken me, that I may know how weake I am without thine assist mee, yet forsake me not vtterly, lest I perish. I know that of thy good will thou hast giuen me strength, and if thou turnest away thy face from me, I shall forthwith be troubled, O forsake me not, that I perish not. If Christ be a sleepe the shippe is in danger, and if the Lord absent himselfe but for a while, we are not able to stand in temptation. And yet it pleaseth the Lord to exercise his deerest seruants oftentimes with these desertions. For (as that iudiciall diuine MaisterIn his treatise of desertions. Perkins obserueth, whom I follow in that which followeth) the blessings that God bestoweth on them are of two sorts, either positiue or priuatiue: positiue, are reall graces wrought in the heart, by the spirit of God: priuatiue are such meanes whereby God preseruesPriuatiuae gratiae sunt p…ures quam positiuae. men from falling into sinne; as crosses, desertions. And these in number exceed the first, as long as men doe liue in this world.

Before it can be declared what these desertions are, this conclusion is to be laid downe. He which is once in the estate of grace, shall be in the same for euer. This appeareth in the eight of the Romans, 30. Where Paul sets downe the golden chaine of the causes of saluation that can neuer be broken; so that he which is predestinate shall be called, iustified, glorified. And a little after he saith, Who shall lay any thing to the charge of Gods Elect? and, Who shall seuer vsus from the louelove of Christ? and, I am perswaded that no creatures shall be able to seuer vsus from the louelove of Christ: which he would not hauehave said, if men being in the estate of grace, might fall quite from grace. And how should they which are iustified hauehave peace with God, if they were not sure to perseuere righteous before God to the ende? And how shall it be said, that hope maketh not ashamed, because the louelove of God (wherewith God loues his Elect) is shed abroad in their hearts, by the holy Ghost which is giuen them, if any may vtterly fall from that louelove? How should the testimonie of the spirit, which testifieth to the Elect, that they are the children of God, be true and certaine, if it may be quite extinguished? Lastly, how shall that of Iohn be true, they went out of vsus, because they were not of vsus: if they had beene of vsus▪ they should hauehave remained with vsus, if a man may wholy fall from Christ, which hath once beene made a true member of him? Our Sauiour Christ saith, My sheepe heare my voyce: and I know them, and they follow me: and I giuegive life eternall to them, and no man Ioh. 10 27. and 6. 37.John 10:27John 6:37shall take them out of my hand, or out of my fathers hand, and whatsoeuer my father giueth me, shall come vntounto me, and whosoeuer commeth to me, I will not cast out. And if any of the Elect being effectually called might wholy fall from grace, then there must be a second insition or engrafting into the mysticall body of Christ, and therefore a second Baptisme: nay for eueryevery fall a new insition, and a new Baptisme; which must in no wise be graunted: wherefore they which are predestinate to be in the estate of grace, are also predestinate to perseuere in the same to the end.

Hereupon it followeth, that the desertions of Gods Elect, are first of all partiall, that is, such as wherein God doth not wholy forsake them, but in some part.

Secondly, temporarie, that is, for some space of time, and neuer beyond the compasse of this present life. For a moment (saith the Lord in Esay) in mine anger I hid my face from Esa. 54. 10.Isa 54:10thee for a little season, but with euerlasting merciemercy hauehave I had compassion on thee, saith the Lord thy Redeemer. And to this purpose Dauid well acquainted with this matter, prayeth, Forsake me not ouerlong.Ps. 119. 8.Ps 119:8

This sort of Desertions, though it be but for a time, yet no part of a Christian mans life is free from them: and very often taking deepe place in the heart of man, they are of long cōtinuance. Dauid cōtinued in his dangerous fall about the space of an whole yeare before he was recouered. Luther cōfesseth of himselfe, that after his cōuersion, he lay three yeares in desperation. And common experience in such like cases can make record of lōger time.

The maner, God vseth in forsaking his owne seruants, is of two sorts: the first is by taking away one grace and putting another in the roome; the second, by hiding his grace as it were in a corner of the heart.

God takes away his grace, and puts another in the roome, diuers waies.

p. 3991. First, he bereaueth his owne children of outward prosperitie, yea he will loade them with crosses, and yet he wil make a good supply by giuing patience. Dauid is driuen out of his kingdome, by his owne sonne, a heauie crosse: yet the Lord ministreth an humble and patient spirit: so as he was content to speake, If the Lord thus say, I hauehave no delight in thee: behold 2. Sam. 15 262 Sam 15:26here I am, let him doe to me as seemeth good in his eyes. So likewise Christian Martyrs are bereaued of all outward safetie, and laid open to the violence & persecution of tyrants yet inwardly they are established by the power of the might of God, when they are most weak, they are most strong, and when they are most foiled, then they obtaine victorie.

2. Secondly, the Lord cuts off the daies of this life, and for recompence to his own elect giues life eternall: The righteous is taken away frō the euill to come. This is manifest in Iosias, Esa. 57. 1. 2. Reg. 22 20Isa 57:12 Kgs 22:20of whom it is said, Behold, I will gather thee to thy fathers, and though shall be put into thy graue in peace, and thine eyes shall not see all the euill which I will bring vponupon this place.

3. Thirdly, God takes away the feeling of his louelove, and the ioy of the holy Ghost for a season: & then in the roome thereof he kindles an earnest desire, & thirsting with groanes and cryings vntounto heauen, to be in the former fauour of God againe. This was Dauids case,Psal. 77. 1. 2 3.Ps 77:1Ps 77:2 when he complained and said, My voyce came to God, when I cryed, my voyce came to God, and he heard m…: in the day of my trouble I sought the Lord, my sore r…nne and ceased not in the night: my soule refused comfort. I did thinke vp …n God and was troubled: I prayed, and my spirit was full of anguish. Selah. The like was the estate of the Church making her mone vntounto GodEsa. 63. 17.Isa 63:17 in Esay, O Lord, why hast thou made vsus to erre from thy wayes? and hardened our hearts from thy feare? returne for thy seruants sak…, and for the tribes of thine inheritance.

4. Fourthly, God graunts his seruants the holy meanes of saluatiō, namely, preaching, prayer, Sacraments, & holds backe the efficacie of his spirit for a time. In this case they are like the corne field that is plowed and sowed with good corne; but yet for a time it neuer giues rooting beneath, nor so much as a shew of any blade appeares aboue. Thus the spouse of Christ, when she comes into his wine-seller, she fals into a swowne; so as she must be staied Can. 2. 4. 5.with flaggons, and comforted with apples because she is sicke of louelove.

5. Fiftly, God giueth his children a strong affection, to obey his will, but he lets them faile in the act of obedience it selfe, like as a prisoner who hath escaped the hand of his Iayler, hath an affectiō to run a thousand miles eueryevery houre; but hauing happily his bolts on his legges: hee cannot for his life but goe very softly, gauling and chafing his flesh; and with much griefe falling againe into the hands of his keeper. This is it, that Paul complaineth of when he saith, I delight in the lawe of God, concerning the inner man, but I see another Rom. 7. 22. 23. 24.Rom 7:22Rom 7:23Rom 7:24law in my members, rebelling against the law of my mind, & leading me captine to the law of sin, which is in my members. O wretched man that I am, who shall deliuer me from this body of death▪

This second manner of Gods forsaking of his Elect is, when hee hides his graces for a time: not by taking them quite away, but by couering them, & by remouing all sense and feeling of them. And in this case they are like the trees in the winter season, that are beaten with winde & weather, bearing neither leaf nor fruite, but looke as though they were rotten & dead, because the sappe doth not spread itselfe, but lies bid in the roote. Dauid oftenPsal. 77. 78.Ps 77:78 was in this case, as namely, when he saith, Will the Lord absent himselfe for euer? Ana will hee shewe no more fauour: is his merciemercy cleane gone for euer? Doth his promise faile for euermore? Hath God forgotten to be mercifull? hath hee shut vp his …ender mercies in displeasure? Selah.

This comes to passe, because the Lord very often, in, and by one contrarie workes another▪ Cuncta Dei opera sunt in mediis contrariis.Clay & spittle tempered together, in reason should put out a mans eyes: but Christ vsed it as a meanes to giuegive sight to the blind. Water in reason should put out fire: but Elias when he would shew that IEHOVA was the true God, powres water on his sacrifice, and fills a trench therewith to make the sacrifice burne.

The like appeareth in the worke of grace to saluation. A man that hath liued in securitie, by Gods goodnes hath his eyes opened to see his sinnes: & his heart touched to feele the huge & loath some burden of them, and therefore to be waile his wretched estate, with bitternes of heart. Hereupon, hee presently thinks that God will make him a firebrand of hell: whereas indeede the Lorde is now about to worke and frame in his heart sanctification and sound repentance, neuer to bee repented of. The man which hath had some p. 400good perswasion of Gods fauour in Christ, comes afterward vponupon manie occasions to bee troubled & to be ouerwhelmed with distrustfullnes & grieuous doubtings of his saluation, so as he iudgeth himselfe to hauehave been but an hypocrite in former times, & for the time present a castaway. But indeed hereby the Lord exerciseth, fashioneth, and increaseth his weake faith. In one word, marke this point, that the graces of God peculiar to the elect, are begunne, increased, and made manifest, in or by their contraries.

A man in this Desertion, can discerne no difference betweene himselfe and a cast-away: and the rather if with this Desertion be ioyned a feeling of Gods anger: for then ariseth the bitterest temptation that euer befell the poore soule of a Christian man, and that is a wrastling and strugling in spirit and conscience, not with the motions of a rebelling flesh, nor the accusation of the Diuell, which are oftentimes very irkesome and terrible, but against the wrath of a reuenging God. This hiddden and spirituall temptation more tormenteth the spirit of man, then all the rackes or gibbets in the world can do. And it hath his fits after the māner of an ague, in which euen Gods own seruants ouercarried with sorrow, may blaspheme God, and cry out that they are damned. Iob was in this estate: as hee testifieth, Oh that my griefe were weyed (saith he) and my miseries were layd together in the balla…ce: 2 Iob 2. 2 3▪ 4.Job 2:2for it would be heauier then the sand of the sea: therefore my words are swallowed vp, for the arrowes of the Almighty are in me, the venome thereof doth drinke vp my spirit, & the terrours of God fight against me. And further, he complains that the Lord is aaIob. 13. 34.Job 13:34his enemy, that he bbIob. 16. ….Job 16sets him as a But to …e at. This was Dauids temptation when hee said, ccPs. 6. 1. 2. 3. 4.Ps 6:1Ps 6:2Ps 6:3Ps 6:4O Lord rebuke mee not in thine anger, neither chostise mee in thy wrath, hauehave merciemercy vponupon me O Lord, for I am weake: O Lord heale me, for my bones are vexed, my soule is also sore troubled: but Lord how long wilt thou delay? Returne O Lord, deliuer my soule, saue me for thy mercies sake.

Hence it followes, that when any that hath bene a professor of the Gospell shall despaire at his ende, that men are to leaue secret iudgements to God, and charitably to iudge the best of them. For example, one ddSee the book written of his death.Maister Chambers at Leycester of late, in his sicknesse grieuously despaired, and cried out that he was damned, and after dyed: yet it is not for any to note him with the black marke of a reprobate. One thing which he spake in his extremitie (O that I had but one drop of faith) must moue all men to conceiue well of him. For by this it seemeth hee had an heart which desired to repent and belieue: and therefore a repentant & beleeuing heart indeed. For GOD at all times, but especially in temptation, of his great mercy accepts the will, for the deede. Neither is it to be regarded, that hee said he was damned; for men in such cases speake not as they are, but as they feele thēselues to be.

Yea to go further, when a professor of the gospell shall make away himselfe, though it be a fearefull case, yet still the same opinion must be carried. First, Gods iudgements are very secret. 2. They may repent in the very agonie for any thing we know. 3 None is able to comprehend the bottomles depth of the graces & mercies which are in Christ Iesus.

Thus much of the manner which God vseth in forsaking his Elect: Now followe the kinds of desertion, which are two: desertion in punishment, desertion in sinne.

Desertion in punishment is, when God deferreth either to mitigate or to remooue the crosse and chastisement which he hath laide vponupon his children. This befell Christ on the crosse aaMath. 27. 46.Matt 27:46My God (saith he) my God, why hast thou forsaken me? this was the complaint of Gedeon. Did not the Lord bring vsus out of Egipt? but now the Lord hath forsakē vsus, & deliuered vsus into the hands of the Midianites▪ Iudg. 6. 13. aaFox. Act. Mon. 1555. Sept.M. Robert Glouer martyr, at Couentrie, after hee was condēned by the Bishop, & was now at point to be deliuered out of the world, it so happened, that two or three dayes before his death, his heart beeing lumpish and desolate of all spirituall consolation, felt in himselfe no aptnesse, nor willingnesse, but rather a heauinesse and dulnesse of spirit, full of much discomfort, to beare the bitter crosse of Martyrdome, readie now to bee laide vponupon him, wherevpon hee fearing in himselfe, least the Lord had withdrawn his wonted fauour from him, made his moane to one Austine his deere friend, signifying vntounto him, how earnestly he had prayed day and night vntounto the LORD GOD, and yet could receiue no motion nor sense of any comfort from him, vntounto whome they saide Austine answered againe, willing him patiently to waite the Lords pleasure, & howsoeuer his present feeling was, yet seeing his cause was iust and true, he exhorted him constāntly p. 401to sticke to the same, & to play the mā, nothing doubting, but the Lord in his good time would visite him, and satisfie his desire with plentie of consolation, &c. The next day when the time came of the Martyrdome, as he was going to the place, and was now come to the sight of the stake, although all the night before praying for strength and courage, he could feele none, suddainly he was so replenished with the holy Ghost, that he cryed out clapping with his hands to Austine, and saying with these words, Austine, he is come, he is come, &c. and that with such ioy and alacritie, as one seeming rather to be risen from some deadly danger to liberty of life, then as one passing out of the world by any paines of death.

Desertion in sinne, is when God withdrawing the assistance of his spirit, a man is left to fall into some actuall and grieuous sinne. And for all this no man is to thinke that God is the authour of sinne, but onelyonly man that falleth, and Sathan. A resemblance of this truth we may see in a staffe: which if a man shall take and set vpright vponupon the ground, so long as he holds it with his hand, it stands vpright; but so soone as he withdrawes his hand, though he neuer push it downe, it fals of it selfe. In this desertion was the good King Hezekiah, of whom the holy Ghost speaketh thus. aa2. Chro. 32. 31. 32.2 Chr 32:312 Chr 32:32Hezekiah prospered in all his waies, therefore dealing with the Ambassadours of the Princes of Babel, which sent to him to inquire of the wonder which was done in the Land. God left him (namely, to the pride of his heart to exalt himselfe) in tempting him: that he might trie out all that was in his heart. To this place appertaine, Noahs drunkennesse, Dauids adulterie, Peters deniall of Christ. The reason of such desertions may be this. If a patient shall be grieuously sicke, the Physition will vse all manner of meanes that can be deuised to recouer him, and if he once come to a desperate case, the physition rather then he will not restore him, will imploy all his skill; he will take poyson, and so temper it, and against the nature thereof he will make a soueraigne remedie to recouer health. The elect children of God, are diseased with an inward, hidden, and spirituall pride; whereby they affect themselues, and desire to be something in themselue… fo…h of Christ: and this sinne is very dangerous: first, because when other sinnes die in a man, this secret pride gets strength: for Gods grace is the matter of pride, in such wise, that a man will be proud, because he is not proude: for example, if any shall be tempted of the diuell to some proud behauiour, and by Gods grace get the victorie; then the heart thus thinketh, Oh thou hast done well, thou hast foiled the enemie, neither pride, nor any other sinne can preuaile against thee: such and such could neuer hauehave done so: and a very good man shall hardly be free from such kind of motions in this life. Secondly, there is no greater enemie to faith then pride is: for it poysoneth the heart, and maketh it vncapable of that grace, so long as it beareth any sway, for he that will beleeue in Christ, must be annihilated, that is, he must be brused and battered to a flat nothing, in regard of any liking or affection to himselfe, that he may in spirit mount vp to heauen, where Christ sits at the right hand of the Father, and as it were with both the hands of faith graspe him with all his blessed merits, that he may be bb1. Cor. 1. 30. Ioh. 15. 2. Gal. 2. 20.1 Cor 1:30John 15:2Gal 2:20wisedome, righteousnesse, sanctification, redemption, life, good workes, and whatsoeuer good thing he is, neither in, nor by, nor for himselfe; but eueryevery way forth of himselfe in Christ. Now, this blessed condition of a beleeuing heart, by naturall selfe-louelove & selfe-liking is greatly hindered. God therefore in great mercy to remedie this dangerous corruption, lets his elect seruants fal into trouble of minde & conscience, & if they happily be of greater hardnesse of heart into some actuall sin: & so declaring his wonderfull mercy in sauing them, he is faine against his mercy to bring them to his mercy, and by sin to saue them from sin. By this means the Lord, who can bring light out of darknesse, makes a remedy of sin to slay pride, that inuisible mōster of many heads, which would slay the soule.

Though this be so, yet none must hereupon venter to cōmit any sin against Gods commandemēts, least in so doing they cast away their soules. For the godly man, though he fal into sin, yet it is against his purpose, and it makes his hart to bleed: & the course of his life shall be alwaies vpright and pleasing vntounto God: because he is led by the spirit of God.

The ends for which God vseth desertions are three, the first is the chastisement of sins past in the former part of mans life, that he may search them out, cōsider them, & he hear…ily sorrowfull for them: for this end was Iobs triall. Thou writest (saith he) bitter things against Iob. 13. 26.Job 13:26me, and makest me to possesse the sinnes of my youth.

p. 402The second end is, that God may make triall of the present estate of his seruants: not that he is ignorant what is in man; but because he would hauehave all men know themselues. To this effect saith Moses, And thou shalt remember all the way which the Lord thy God lead Deut. 8. 2. & 13. 3.Deut 8:2Deut 13:3thee in the wildernesse for to humble thee and to prooue thee, to know what was in thine heart, whether thou wouldest keepe his commandements or no. This also was the end why the Lord left Ezechias, to prooue and trie what was in his heart.

The triall by desertion serueth for two purposes: for other whiles the Lord vseth it for the manifestation of some hidden sinne, that the godly may be deepelier humbled, and …raue more earnestly the pardon of that and other sins. For as the beggar is alwaies mending and peecing his garment, where he findes a breach: so the penitent & beleeuing hart must alwaies be exercised in repairing it selfe where it findes a want.

Againe, oft times this triall serues to quicken and reuiue the hidden graces of the heart, that men may be thankfull for them, and feele an increase of them in the heart. The good husbād man cuts the braunches of the Vine, not that he hath a purpose to destroy thē, butIoh. 15. 2. Cant. 5.John 15:2Song 5 to make them beare more fruit. In the Canticles whē Christ left his spouse, then she riseth out of her bed, she opens the dore, her hands drop myrrhe on the barre of the doore: then further she seekes and cals for him, and praiseth him more then euer before. Dauid testifieth the like of himselfe: In my prosperitie I said, I shall neuer be mooued, &c. but thou didst hide thy face & I was troubled. Thē cried I to thee, O Lord, & prayed to my Lord. Lastly, men that liue in the Church, being for a time left of God, become so impenitēt as that they must be giuen vp to Satan: yet for no other cause, but that the flesh may be killed, and the spirit made aliue in the day of the Lord.

The third end is the preuenting of sin to come. This appeareth in Paul. Least (saith he) I should be exalted out of measure through the aboundance of reuelations, there was giuen vntounto me a pricke in the flesh, the messenger of Sathan to buffet me, because I should not be exalted out of measure. In the former times when the Lord among many other had set out Cra…er for the maintenance of his blessed truth against his & Gods enemies, he left him for a while to fall from his religion, & to make a dangerous recantation: but so as therby he preuented many sins, and prepared him to a glorious martyrdome. As some of his owne words may testifie which he spake a little before his ende: And now (saith he) I come to the great thing that so much troubleth my conscience more then any thing that euer I did or said in all my life, & that is the setting abroad of a writing contrary to the truth: which now here I renounce as things written with my hand contrary to the truth which I thought in my heart, & that for feare of death, & to saue my life, &c. And for as much as my hand offended writing contrary to my heart, my hand shall be first punished therfore: for may I come to the fire, it shall be first burned. Answerably, whē he was at the fire, first he burnt his right hand which subscribed; his body suffered the flame with such constancie and steadfastnes as he neuer almost mooued: his eyes lift vp to heauen, often he repeated his vnworthie right hand. Thus, death which he most feared, he most desired, that he might take reuenge of himselfe for his sinne.

The vse that all good Christian hearts are to make of these desertions, is manifold. First if they hauehave outward rest and walke in the feare of God, and be filled with the ioy of the holy Ghost, Act. 9. 31. Rom. 11. 20.Acts 9:31Rom 11:20let them not be high minded, but feare, least a forsaking follow. Secondly, if in any temptation they iudge themselues forsaken, let them cōsider this wonderfull worke of spirituall desertions, which God exerciseth vponupon his owne childrē very vsually: & then it may please the Lord, they shal find it to be restoratiue against many a quame and swound of spirit & conscience, into which otherwise they would certainly fall. Thirdly, seeing God for their triall doth often withdraw himselfe from them, let them again draw neere to God, & presse vntounto him, euen as a man that shiuers of an ague is always creeping to the fire. If it be demanded, how a man should come neere G O D, the answer is, by the vse of his word and praier. For by his word he speakes to thee, & by prayer thou speakest to him. Lastly, seeing by desertions God will take experience of his seruants, let eueryevery man tri… and search his waies, and euer Iam. 3. 10. P…. 119 59. Act. 24. 16. Pia. 26. 1. 2.Jas 3:10Acts 24:16b… turning his feete to the waies of Gods comm…ndements: let him indeuour to keepe a good conscience before God and before all men, that so he may with Dauid say, Iudge me, O Lord, for I hauehave walked in mine innocencie: my trust hath beene alwaies in the Lord: I shall not s…ide: prooue me, O Lord, and trie me, examine my raines and my heart.

p. 403Vers. 9.

Wherewithall shall a young man redresse his waies? in taking heede thereto according to thy word.

FIrst of all be perswaded that the word of God is that onelyonly rule whereby the whole life of euerie man, and that in euerie thing must be ordered, euen the life of a young man, who hath most reasons for himselfe, why hee should bee excused as he is most disordered.

Vers. 10.

With mine whole heart hauehave I sought thee: let mee not wander from thy commaundements.

THen vponupon this perswasion giuegive your selfe vnfainedly to the reading and heating of God his word, as the meanes whereby God hath appointed to teach you, and pray to God in the carefull vse of those meanes for his holy spirit, that thereby you might come to the true vnderstanding of his word.

Vers. 11.

I hauehave hid thy promise in mine heart, that I might not sinne against thee.

THat which you hauehave thus learned, let it not onelyonly swimme aloft in your braine▪ but let it be deeply setled and grauen in your heart as a treasure, labouring to frame all your affections according to it: otherwise if thou knowe ne…er so much, it will notkeepe you from sinning against God.

Vers. 12.

Blessed art thou, O Lord: teach me thy statutes.

YOu thus profiting, giuegive thankes to God alwaies for that which you hauehave learned, be it neuer so little, it is more than many in the world doe know: yet content not yourselfe with it, as though you had sufficient, but pray vntounto him to be further inlightned, because it is lesse than many other doe, and yourselfe ought to know.

Vers. 13.

With my lips hauehave I declared all the iudgements of thy mouth.

BVt aboue all be careful to talke of that to others, which you do daily learne yourselfe, and out of the abundance of your heart speake of good things vntounto men.

Vers. 14.

I hauehave had as great delight in the way of thy testimonies, as in all riches.

THat you may doe all these things, labour to hauehave a ioy in the word, and in all the exercises of it more than in any worldly thing, and to be occupied in these things with greatest delight: for in what soeuer we take greatest delight, that will stick fastest in vsus.

Vers. 15.

I will meditate in thy precepts, and consider thy waies.

LAst of all, meditate and consider of that with yourselfe which you hauehave learned, and muse vponupon it alone, not contenting yourselfe with the generall rules: but labouring in your conscience to make the vse of them profitable to yourselfe in the particular practise thereof.

Vers. 16.

I will delight in thy statutes, and I will not forget thy word.

THus doing all these things carefully, you shall surely neuer forget that which you learne: for though you doe not remember eueryevery thing, yet God wil by his spirit cal so much especially into your remēbrance, as is needful for you to know, & thē especīally p. 434when you hauehave most neede of it, as in the houre of death, and in the day of temptation: but as you faile in all, or in any of these, so may you feare to faile in the truth of them.

Nicolas Bownde D. of diuinitie, Preacher of Gods word at Norton in Suffolke.