Works, Part 4 · Biblical exegesis 1 · Portion 18

Works · Part 4 · Biblical exegesis 1 · Portion 18

p. 535PORTION. 18. TSADDE.

Vers. 137.

Righteous art thou O Lord, and iust are thy iudgements.

AS in the latter end of the former Portion, the Prophet shewed, that his eyes gusht out with riuers of waters, because of the generall backsliding and falling to iniquitie; so here he sheweth, that he had almost pined away, and consumed to nothing, to see the ripenes of iniquities in them, which were his enemies. And whereas this might hauehave beene a great temptation, that notwithstanding there were made so many promises to the godly, and such iudgements threatned to the wicked; yet the godly sustained so hard things, and the wicked were in so good a case, he confirmeth his faith, by staying his whole confidence on God, and trusteth in God, because he is righteous, and acknowledgeth him to be a righteous God, because eueryevery part of his word is righteous, and whatsoeuer the Lord hath said, either concerning his promises to his seruants, or threatnings to his enemies, is most iust and true.

The selfe same must also stay vsus, when we are in the like temptations, when we shall be counted as precise fooles, and vnquiet spirits, because we weepe and lament for the sinnes of others; or when we, seeing the wicked liue in such pleasures, begin to maruell how it commeth to passe, that the godly are so ill dealt withall, and when the godly liue with teares, and the vngodly passe their time in ioy.

Wherefore the man of God raiseth vp himselfe with this meditation: howsoeuer thoseGod iust in his prouidence. things seeme to be confounded & cast together, yet thou ô Lord, art God, and gouernest all: thou art a righteous God, and thy iudgements are righteous; yea eueryevery word of thy word ô Lord is righteous and true; thy promises which in time thou shalt performe, will not fall away; nor thy iudgements which thou wilt one day execute, shall not faile. Behold how we also must strengthen our faith in the like assaults. This was a notable example of faith, which so yeelded to the due obedience of the word of God, for our instruction: when we are in such distresse, our eyes must not be set on any visible or earthly things, but onelyonly on things inuisible and heauenly, euen on the word of God, on his promises, which he wil performe; on his iustice, which he will execute: we must I say hauehave our eyes lifted vp further than the scope of heauen, and the circuites of the Sunne; we must looke to heauen, where Gods promises shall be fully performed and accomplished; we must looke to hell, where his iudgements shall be finished & fully executed. For though both Gods promises may on earth be performed, and his vengeance may here be executed; yet all his promises are not shewed to any, nor many of them shewed to all, but there may be some wanting of them; and the wicked may hauehave a great torment of minde, and hell of conscience,Note. and yet all hauehave them not, neither hauehave any all, because many are glorious in their life, and pompous in their death. What then shall we say to this, but with the Prophet, Righteous art thou ô Lord, and righteous are thy iudgements.

Although then the promises of God are not at all times by and by performed, nor his iudgements presently executed; but the godly do often grone vnderunder miseries, and the vngodly wallow in their delights; yet the Lord after death will shew, that he is righteous, when he wil erect & magnifie his iustice before his glorious throne. This thing appeareth to be manifest, by that historie Luke 16. of the rich man and Lazarus, who (that the LordDiues and Lazarus. might make knowne his iustice (died both together: but as their life was altogether diuers, so their death did altogether differ. For the rich man liued delicately, and fared daintily; but Lazarus lying sore and hungrie at his gate, found more courtesie at his dogs, which licked him, than at his hands which should hauehave relieued him. Well, when they were both dead, it is said, that the rich man being in hell in torments, lifting vp his eyes, and seeing p. 536Lazarus a farre oft in Abrahams bosome, cried, Father Abraham, send Lazarus, that he may dip the tip of his finger in water, and coole his tongue: but Abraham answered, Thou art far deceiued and disappointed, my sonne, the places are far distant between thee and vsus, so that the inhabitants must keep their places. And my son, cōsider of the equity of Gods iustice herein, for thou in thy life time didst liue in health, in pleasure and prosperitie, and didst not glorifie God thereby, therefore it is meet and right with God, that thou shouldest now hauehave paine and torments; and this man hauing pouertie, sicknesse and miserie, desired Gods glorie: wherefore it standeth with the righteous promise of the Lord, that he should now receiue ioy & comfort. So Christ also teacheth vsus, though at the first, the Lord regardeth not all good at the …, yet he that rewardeth one, will reward all; and he that punisheth one, will surely in time punish all, either here or in some other; place either now or at some other time. We must then be content to hauehave our liues hidden in Christ, that it may appeare with Christ at his cōming. Now as this doctrine seemeth profitable for comfort, so is it necessarie also for terrour. For if a man shall lie in sinne, and yet through impunitie, because neither the hand of God is vponupon him, nor the authoritie of the Magistrate taketh hold on him, shall not repent: and because as the wise man saith, Eccles. 8. 11. Sentence against an euill worke is not executed speedily, therefore the heart of the children of men is fully set in them to doe euill; as we may see in profane persons, in abusers of the name of God, in breakers of the Sabbath, in disobedient persons, murderers, adulterers, theeues, and back biters: let him beware, and not flatter himselfe in iniquitie; and though God doth not, at the very instant, when sinne is committed, punish all, nor the Magistrate presently apprehend all; if a man begin to be hot, and would hauehave all men like himselfe, and is offended because there is no present execution of iudgement, yet God is righteous, he will not iustifie the sinner, but he hath his fierce wrath, vengeance & indignation laid vp in store to fal suddenly & fearefully vponupon the vngodly. For assure thy selfe, ô man, whosoeuer thou art, he that hath said, that no whoremonger, nor adulterer, nor couetous person shall enter into the kingdome of heauen, and he that hath promised in this life, to trie those that be his, will surely, if thou be the child of God, punish thee here, that thou mayest not be condemned with the wicked; if thou be not, he will both in this life, and in the world to come plague thee eternally.

If thou art not presently punished for thy sinnes, the Lord calleth thee to repentance; if that will not serue, the Lord will vndoubtedly breake thy necke, and presse thee downe with further iudgements.

Thus we see, how needfull it is to vrge this doctrine to the abusers of the Lords long suffring, and contemners of his righteous iudgements. Psal. 89. the man of God sheweth, that albeit the Lord had made a couenant of mercy with his people, yet if their children did forsake his lawes, and walke not in his iudgements, if they did breake his statutes, and kept not his commandements; he would 32. visit their transgression with the rod, and their iniquitie with strokes. And surely, if we will not be remoued by the word calling vsus from our securitie, we shall taste indeed of the Lords heauie scourges and fearefull strokes. Wherefore in time let vsus humble our selues vnderunder the louing hand of God, & learne to deny our selues.

Vers. 138.

Thou hast commanded iustice by thy testimonies and truth especially.

HE sheweth that in all the holy writings, the Lord had set downe speciall mercies and speciall iudgements, and that the iustice and truth which the Lord hath taught in his word is a speciall iustice, and a speciall truth, and eueryevery part thereof is iust and true, yea and if there could be degrees therein, they are most iust and most true according to that Psal. 19. 9. The iudgements of the Lord are true and righteous altogether. So that withoutMatth. 5.Matt 5 exception, all the threatnings of the Lord are iust, and all his promises true.

Sure it is then, that he will performe his wrath threatned, and fulfill his couenants promised, for there is nothing in the word, which is not truth and iustice it selfe.

Thus we must learne when we are in trouble, to looke to God his word, and to knowe that eueryevery title thereof is righteous and true, and though heauen and earth doe passe, yet p. 537not one io… of it shall faile. This is necessarie for vsus to beleeue, for from hence springeth faith. Wherefore the Prophet seeing that this would hardly be beleeued, and that euen Gods children sometime, are slacke in faith, hope and louelove, and are not so soone perswaded that eueryevery man must performe this, but rather that it was a speciall thing: the Prophet (I say) reciteth this word fiue times in the compasse of eight verses, being but one portion.Incredulitie in Gods children. So much doth he shew incredulitie to raigne in Gods children, and declareth it the more vehemently because the wicked will not be brought to beleeue this. For what is the cause of sinne, either in failing of doing those things which are to be done, or in failing to doe those things, which ought not to be done, in omitting of good things or committing of euill, but onelyonly incredulitie? Could we beleeue the word of God? Oh happie were we!Beleeuing the word. can we not beleeue? oh cursed are we! We shall see, as the wicked in all things, so Gods children in many things discredit the word of God: as the wicked beleeue not at all; so the godly beleeue but in part, & see but in a glasse. And doubtlesse they want the comfort which they should hauehave, in that although they consent generally to the truth, yet when they come to particulars, they reason this with themselues: How can this be? by what meanes possible should this be so? and therefore the Lord suffereth them to miscarrie in iudgement, and punisheth them in their affections.

Thus we see, how the man of God doth strengthen him and vsus by faith, in beleeuing that God is righteous, and his iudgements to be righteous, and that eueryevery part of them is most righteous, iust, and true: wherefore our Sauiour Christ in his holy Gospell vseth so often, Doest thou beleeue? beleeue and thou shalt be made whole: according to thy faith be it done vntounto thee: which he doth to shew vsus our incredulitie. Wherefore we must pray, Lord, I beleeue, helpe my vnbeleefe: Lord increase my faith, that beleeuing thy iudgements, I may feare thee; beleeuing thy mercies & promises, I may be comforted; beleeuing the things thou commandest, I may do them; beleeuing the things which thou forbiddest, I may auoide them.

Verse. 139.

My zeale hath euen consumed me, because mine enemies hauehave forgotten thy word.

LEt vsus here trie our faith, which perswade our selues to hauehave such faith, behold here is a triall. True it is, that to all is not giuen the like measure of faith: vntounto some are giuen tenne talents, vntounto some fiue, vntounto some two: neither hauehave all grounds like measure of seede, nor render againe like measure of increase: for some ground according as it hath receiued, bringeth fourth one an hundreth fold, some sixtie, some thirtie fold, according to the good wil and wisedome of our God. Neither must we thinke that it is required of vsus, that we cannot otherwise be faithfull and zealous, vnlesse we euen consume away, or our eyes gush out with riuers of waters: for we must not thinke that it was so in the Prophet himselfe, as though riuers of teares were in his head, or that he was vtterly pined away: but rather they are figuratiue speeches, to shew some rare zeale, and notable kinde of sorrowing in him.

Now whatsoeuer exhortation is to be drawne from hence, it will little auaile vsus, vnlesse we beleeue that there is no one thing here in this Psalme, but in some measure it is to be performed of eueryevery Christian. For politike men cānot profit by such things, because they doe not thinke that it containeth any generall doctrine, but rather that it is a particular doctrine. But seeing this Psalme is the type and image of a regenerate man, and no one treatise so fully and wholie (though peraduenture some whole booke may doe it) expresseth the same; and yet so, that neither the man of God as with a trumpet doth blow forth his owne praise, nor womanishly painteth fourth his owne miseries by moanes and complaints; but aduanceth Gods glorie, and putteth vsus in minde, what graces of God should be in vsus, and humbleth himselfe and sheweth vsus what infirmities raigne in vsus. What then (will some say) meane these speeches? My soule fainteth, mine eyes failed, mine heart breaketh, That the 119. Psalme concernes all the regenerate.my soule cleaueth to the ground; my soule melteth, mine eyes gush out with riuers of water. What (say they) appertaineth it to vsus, that he saith: Seuen times a day doe I praise thee, I preuented the morning light and cried: mine eyes preuented the night watches: I opened my mouth p. 538and panted: how sweete are thy promises to my mouth; yea more than honey vntounto my mouth: I am like a bottle in the smoke, I hauehave remembred thy name in the night: the law of thy … better vntounto me, than thousands of gold and siluer; I hauehave had as great delight in thy …estim…i…s as in all manner of riches; I louelove thy commundements aboue gold, yea aboue most fine gold: … r… …oyce at thy word, as one that findeth a great spoyle: These were extraordinarie things, and we hauehave not to deale with them. To answere these we may see the same doctrine in other persons, and in other places of the booke of God. Iob. 33. Elihu there declareth, that the Lord speaketh diuers times vntounto men, but they see it not; if they profit not by the word, he sendeth them afflictions; if they profit not thereby, he will send one among a thousand to shew his mercies vntounto them. Psal. 14. God speaketh once or twice and one seeth it not, &c. 23. If there be a messenger with him or an interpreter, one of a thousand to declare vntounto m…n his righteousnes, then will he hauehave merciemercy vponupon him, and will say, Deliuer him, that he goe not downe into the pit; for I hauehave receiued a reconciliation, then shall his flesh be as fresh as a childs, and shall returne as in the daies of his youth. And though the Lord punished not grosse sinnes in Iob, Iobs sinnes.yet he punished incredulitie, impatience, selfe-louelove & vaine glorie in him; for though Iob were a good man, yet he stood in some neede of greater mortification. The Apostle Paul sheweth, that the wrath of God should fall on the Corinthians, if they presumed without due examination of themselues to eate the body and blood of Christ, & that from thence came sudden deaths, and vnnaturall deaths, languishing and pining diseases. 1. Cor. 11. For this cause (saith the Apostle) many are weake and sicke among you, and many sleepe, for if we would iudge our selues we should not be iudged: So he speaketh this of the Corinthians, which were learned men; who had great knowledge and excelled in many good gifts, as he himselfe reporteth of them, and yet he sheweth them this truth. Neither do these things especially and onelyonly come for sinne, but more particularly for the trying of faith, prouing and perfecting of patience, although afterward it may be, for punishing of sins by degrees (for euen in the triall of faith, and prouing of patience, is also a secret punishing of sin.) Wherefore we must not suffer for a while, but euen to the shedding of our blood and spending of our liues, as witnesseth the author to the Heb. chap. 12. where the Apostle hauing set down in the chapter going before a register of the fathers in the old Church, and of their workes, (whereof some may also seeme to be extraordinarie, although indeed they be alleaged but as fruites of their faith) inferreth in the 12. chapter this exhortation, Heb. 12 1. Wherefore let vsus also, seeing that we are compassed with so great a cloude of witnesses, cast away eueryevery thing that presseth downe, let vsus runne with patience the race that is set before vsus; 2. looking vntounto Iesus the author and finisher of our faith: Who for the ioy that was set before him, endured the crosse, and despised the shame, &c. 4. Ye hauehave not yet resisted vntounto blood, striuing against sinne, and ye hauehave forgotten the consolation, which speaketh vntounto you as vntounto children, &c.

Here the Lord sheweth the faith and gifts of his Saints, declaring that he would bestow on vsus the like graces according to that proportion which he thinketh good In that they are called witnesses, it was because they gaue witnesse to the truth of Gods promises, and to shew how the Lord would enable sinfull flesh, thus to beleeue, and thus to doe. And marke here the wisedome of the spirit of God, setting down the strength of his Saints; for flesh & blood might hauehave obiected: what tell you vsus of these extraordinarie and priuiledged men? but behold, he calleth them (as we said before) witnesses, testifying that if we would call for, and craue the like graces, we should receiue them sufficiently: then he biddeth vsus to looke to Christ the author and finisher of our faith. For what were they? this is he from whom al the Fathers receiued their strength. Striue (saith he) death is not yet come, ye hauehave not resisted vntounto blood. What? must eueryevery man be a m…rtyr? no, the meaning of the holy Ghost is, that though we hauehave suffered the scoffing of the wicked, the hissing, the nodding of the head, the mocking of the people; yet it is not sufficient, if the Lord will hauehave vsus also for his sake imprisoned, our blood shed, and though he giuegive vsus no remission, yet we must not faint herein, but euen offer our liues to the Lords pleasure also. What can seeme more rare in this man of God his faith, than his notable diligence and delight which he had in the word, in that (as we shewed before) he preuented the morning light, and the euening watches with his meditations? But shall we not finde this commended vntounto vsus in other places p. 539of the Scriptures? that we might also in some measure seek these practises in our selues. Looke Prouer. 2 1. My sonne, if thou wi…t receiue my …, and hide my commandements …it… … t…e, &c. 4. If th…se seekest wisedome, … sil…, … se…r…h… for her as for treasure, 5. Then shalt thou vnderstand the feare of the Lord, and finde the knowledge of God. And Psalme 19. 10. The iudg…e…t… of the Lord are more to be desired than gold, y…a than much fine gold: what doe we now see here in this man of God, which the Scriptures doe not teach vsus in other places? So that here is set down but a patterne of practise of things taught in the word; and why dothNote. the man of God set downe himselfe here as a type to be followed? surely to shew that like as he was a man subiect to the like affections that we are: so we may labour for the like graces as he had. And if we will be like vntounto him in his sinnes, why should we not be like vntounto him in his graces? And as albeit we are not like vntounto him in his greatest sins, and yet in some sins; so must we though no… in the highest measure of his graces, yet in some proportion of his graces be like also vntounto him. It may also seeme extraordinary in him, that he was wiser than his enemies, wiser than his teachers, wiser than the aged: but we must know this also appertaineth to vsus, because in shewing his reason, how he obtained this grace, he alleageth not the cause to be any extraordinarie or new reuelations, but that he attained through the word: for he was wiser than his enemies, in that he opposed not subtiltie with subtiltie, craft with craft, forgerie with forgerie, and in all his assaires asked not counsell of flesh and blood, but of the word, as he also testifieth of himselfe, Port. 3. 7. 8. vers. Princes also …id sit and speake against me, but thy seruant did moditate in thy statutes: Also, thy testimonies are my delight and my counsellers. As if he should say, when the mightie states vsed their policie and wisedome against me, though I had an heau…e heart, yet I asked counsaile of thy word. Likewise, Port. 21. 1. Princes hauehave persecuted me without cause, but mine heart stood in awe of thy word: That is, the great men persecuted me, I durst not striue with them in policie, for so I was afraid I should hauehave sinned against thee; but rested in thy word, and then I gate as great victorie, as they which get spoyles. We see now, whosoeuer (as Saint Iames exhorteth vsus) shall aske wisedome, when he wanteth it, of the Lord and of his word, shall with Dauid be wiser than his enemies; not that we must imagine him so to be in all his particular actions, but that he excelled them in as great measure as might be, by giuing himselfe to be gouerned by the word. Is this then proper to the dearest Saints of God alone? No, for Moses the man of God faith, Deut. 4. 6. OnelyOnly this people is wise, and of vnderstanding. He speaketh not of the rarest Iewes, and of the Magistrates alone, but of the common people, and telleth them, if they wanted wisedome, the Lord was at hand to teach them. And so the meanest people by the word of God were wiser than the mightie Princes, and the great Princes were more doltish than the common people, when they asked not counsel of the Lord. The promise which our Sauiour Christ vseth, Matth. 10. 19. When they deliuer you vp, take no thought how not what yee shall speake, for it shall be giuen you in that houre what yee shall say. This promise is not made onelyonly to the Euangelists, Apostles, Disciples, Doctors or Magistrates; but to all whomsoeuer the Lord shall call, to giuegive such testimonie of his name. And we know by experience, how this was not onelyonly performed in the Primitiue Church, but also in the deare Saints and Marryrs of God of late memorie in Queene Maries raigne, who did striue against sinne, to the shedding of their blood; who all as we see, were wiser than their enemies. Neither was there any other cause, why he was wiser than his teachers, but that by meditation he not resting in the booke cases and generall doctrine of his teachers, applied their generall rules to his particular state. Likewise we, if we doe not stay our selues in the generall things, which we heare or reade; but bring the generall things into particulars, singulars and practises, shall be wiser, though happily not learneder, than our teachers. Thirdly, he was wiser than the ancient, in that they made shipwracke of faith, and of a good conscience, notwithstanding their knowledge: whereas he laboured to bring his good learning to good liuing, and his knowledge to a good conscience. We see at this day, how old ancient Protestants grow not in spirituall vnderstanding, because they put not in practise the things which they hauehave knowne. On the other side, we are not to goe farre, but may obserue in our age, how young men, vntounto whom the Lord hath made old men as glasses & examples of our infirmities least they fal, comming p. 540with … & …el…e to practise t…at which they …te, are … and are more able to i…truct the ignorant, & to comfort them that … the age… ▪ W…o…er then will labour to bring the rules into life which h…e …y p…ec…ts he shall be at the l…a…t wi…er, if not more learned, than the auncient …es.

M…z al… …th …uen co…um… me, &c. This among the rest …ight … more proper and peculiar to the Prophet: but it is (is wee hauehave declared) an ex … much vsed of the learned to expresse some matter of importance, and …he … in a false or light matter, may bee an vntollerable lie. As then is meant by … of … gu…ing out of his eyes, a …edding of many teares, and his co…s…ming … with … ▪ his earnest aff…ction: so wee must labour to finde these exerc…ses in … according to that measure and proportion, which the Lord for his glorie shall vouch… vsus. We reade also Psal. 69. … ▪ The zeale of thine house hath euen me, a… … rebuked th…e, are fallen vponupon …. The Prophet here sheweth, how he was … much tormented for these things, whereby Gods glorie was e…p…yre…, as if he had been …a…en with infam… himselfe. This we see maketh as wel… for our imitation as for our instruction.

The selfe same thing is repeated Rom. 15. The rebuke of them that rebuked th…e, &c. where the Apostle inferreth this exhortation, Let the same mind▪ be in you which …as i… C…r… ▪ &c. as if he should …; you must knowe, that the selfesame affection, though not in the selfesame measure▪ …r…u… …e in you, which was in Christ or in Da…i…: for as Christ had … …fi…te measure, and Dauid in great abundance, that must you also hauehave in …o…e measure. This …as …d…e… …ered…arie to Iesus Christ, and to Dauid …ene…iciarie, and that which Dauid speaketh of actiuely, as well done of himselfe or of Christ, that the Apostle speaketh of passiuely▪ as …e requireth …t to be done of others. For as Dauid did suffer t… …i…ies, reproches, and …g…o…in…es which came to Gods name, as his owne: so Paul speaketh passiuely, wisheth that wee should suffer these things with Christ, euen as though wee our selues had done the iniuries▪ …e…ciue… the reproches, or were guiltie of the igno…i…es. But wee must alwaies shew our selues gu…t…e… ▪ in vsing all meanes to set foorth Gods glorie, and in be… of the people with t…ares and with prayer.

Notable is that place, Ezech. 9. 4▪ where the Lord speaketh to the man clothed with linnen, …en had the writers in…khorne, saying: Goe through the … of the …en through the most of Ierusalem and … marke vponupon the f…e… e…a…s o… th… that … and are sorrowfull for all the abominations that are done in the m…ast thereof. But the other was commanded to follow after, and to destroy eueryevery mothers sonne of them which mourned not. This then is no st…ge thing when Gods glorie and image is defaced, to be grieued as much as if it were for ourselues. 1. Cor. 5 the Apostle rebuketh the Co…nt…ians, because they rested and reioyced at the sinne committed amongst them, contrarie to the rule of louelove, which willeth vsus not …o…i… y…e i… inu…, and telleth them that they had not mourned, and sheweth how they had …a…hed at him, when they should rather hauehave mourned. Where hee declareth in his owne example, who was so grieued, that where he had preached the Gospel, one should fall into so great a sinne, how all faithfull Ministers, godly Magistrates, and Christian householders may and ought to mourne, when some of the cha…ge cō …ite… to them, fall into some …torious sinne. And though for a while he was sorrowful that he had made them so heauie, yet afterward 2. Cor 7. he telleth them that he was not sorie: For (faith he) though I mad▪ you sorrowfull, I repent not: for behold this thing, th…t y… …aue beene godly sorrowfull, what great t…are it hath wrought in you? yea what …l…a…ing of our selues? yea, what indignation? yea what feare? yea what great desire? yea what a zeale? yea w…a… p…ishm…nt? In all thing you hauehave shewed yourselues▪ that yee are pure in this matter. As if he… sh…uld say; Before ye reioiced▪ and then were ye guilty of his blood: but now that ye hauehave …ourne… and prayed for him, it shall not be laid to your charge. Thus we see the Church was not cleere, vntill they had mourned for this one mans sinne; no more was the whole ar…ie of the Israelites, vntill they had humbled themselues in prayer and fasting for the sinne of A …. Wherefore eueryevery man must labour in some measure, to finde the same affection in himselfe which was in Christ, that we may differ from the hypocrites, who esteeme their owne credit more than the credit of the word. So that wee alwaies remember this to bee a propertie p. 541of true zeale, that as we are zealous against the sinne, so we must hauehave a comm…tationA true propertie of zeale. Galath. 6. 1. of the person, as knowing that wee our selues may fall into the like offence.

Well, to goe forward, we see how this verse is inferred after them that goe before. For hauing shewed that the Lord was righteous, and that his iudgements were righteous, and that eueryevery part of his testimonies contained speciall Truths, this was the thing that made him so to louelove the word, and louing it to hauehave so feruent a zeale vntounto it. His meaning then is thus much: Seeing the word of God hath in it such exquisite goodnes, such wonderfull truth, such rare perfection, such Eternitie, such efficacie, that in the time of trouble, when all other comforts forsake a man, this will bee a speciall comfort to him, and giueth euenZeale for the contempt of the Word. life to a man halfe dead, and without it I see a man is but as a beast. I cannot but louelove, and beare an heartie zeale vntounto it, and when I enter into the consideration hereof, I am euen pined away, and griefe euen eateth me vp, when I see it is not esteemed, and that the worde of God can hauehave no more honour. And seeing the word of God was so exquisite, so vnchangeable, so glorious, and so comfortable, what a griefe was it to the man of God, that men should be so carried away, some to the pleasures of the flesh, some to the profit of the world, some to vaine superstitions, and in the meane time the Word little regarded. This was it that pricked him at the heart, this touched him at the quicke. He teacheth vsus then thus much: If the glorie of God be deare to vsus, the contempt of it will surely grieue vsus: if the saluation of our brethren bee precious to vsus, wee will be grieued for the contrarie. Now let vsus see what true zeale is.

I finde here the Tractate of Zeale, 2. part was last to bee inlarged, and therefore (good Reader) I would not depriue thee of this benefit.

Hebr. 10. 27 The nature of it is set downe, where the Apostle heauily threatneth them,Of Zeale. that willingly giuegive ouer themselues to sinne, and there is named in the proper tongue, the zeale of fire. For as fire is not without it heate, but oft bursteth forth into a flame: so zeale is hote, and cannot long be held in. It is described also by contraries, Reuel▪ 3. where the holie Ghost reproueth the church of Laodicea, because they were neither hot nor cold, but lukewarme, such as the Lord would spue out of his mouth: and afterward is added, bee zealous & amend. Where we see how zeale is opposed to luke-warmnes, which is too temperate a warmenes for the profession of the Gospell. Wee must not then onelyonly renounce coldnes farre from vsus, and put away lukewarmnes, but wee must be very hote and feruent in the profession of the truth.

Againe, 1. Cor. 14. 1. that which our common translation hath, Follow after louelove, & couet gifts, but especially prophecie: the naturall Text hath, bee zealous after the more excellent gifts▪ And Rom. 12. Be feruent to the spirit, that is, let Gods spirit inkindle in you a fire, which may cause you to flame with a zeale of Gods glorie, and with a louelove of mankinde.

Now there are diuers kinds of zeale: there is a zeale of the world, there is a zeale of theDiuers kinds of zeale. flesh; there is a zeale of false religion; there is a zeale of heresie, and there is a zeale of the true word of God. First, wee see the zeale of the world maketh men to labour day and1 night to get a transitorie thing. The zeale of the flesh tormenteth mens minds early and2 late for a momentarie pleasure. The zeale of heresie maketh men trauaile and compasse3 Sea and Land, for the maintaining and increasing of theis opinion. Thus wee see eueryevery man is eaten with some kinde of zeale. The drunkard is consumed with drunkennes, the whoremonger is spent with his whoredome, the Heretike is eaten with heresies: oh how ought this to make vsus ashamed, who are so little eaten, spent, & consumed, with the zeale of the word! And so much the rather, because godlie zeale leaueth in vsus an aduantage, and a recompence, which the worldlie and carnallie zealous men hauehave not. For when they hauehave spent all the strength of their bodies, and powers of their minde, they hauehave no gaine, nor comfort left, but torment of conscience; and when they are outwardly spent, they are inwardly neuer the better: whereas the godly being consumed for a good thing, and eaten vp with the zeale of Gods glorie, hauehave this notable priuiledge and profite, that howsoeuer their outward man perisheth and decayeth, yet their inward man is still refreshed and nourished to euerlasting life. Oh what a benefit it is to bee eaten with the louelove and zeale of a good thing.

p. 542Leauing now the carnall and worldly zeale, wee know how zealous Idolaters were, that they would euen offer their children in the fire. We know the zeale of the Iewes, Math. 13. who would compasse Sea and Land to make a man a Proselyte. Heretikes, as we see, spare no labour, and let not for a…e cost to maintaine their Heresies: but these are not good. The true zeale is that whereof the Apostle speaketh, 1. Cor. 11. I am iealous ouer you with an holie jealousie. Rom: 10. the Apostle …aith, the Iewes had the zeale of God, but not according to knowledge.

Wherefore to shewe some properties of true zeale, whereby we may trye our selues, let vsus first know that our zeale must be grounded on knowledge: for otherwise it will carrieThe first propertie of true zeale. vsus further to destruction, as it did them who oppre…ed the truth, and persecuted the deare seruants of God, and yet thought that they did well. Wherefore in true zeale it is requisite, to hauehave knowledge going before. Wee see the zeale of the Prophet did arise here of the contempt of the law of God. For seeing it to be …o exquisite, perfit, euerlasting, powerfull, & comfortable, it is a manifest argument that he was well grounded on the word. This zeale then (that we may the lesse be deceiued with the contrary) hath these few rules: first, as we hauehave already said, it must be agreeable wholy with the word of God, to begin where it beginneth to end, where it endeth. Therefore we may thus trie our true zeale: If first, and especially, wee make conscience of the principall matters of the word, as of prayer, of the Sacraments, of discipline, of charitie: and then of the lesse things that are commaunded,The first rule of true zeale if wee will doe them; if anie be forbidden, wee also auoide them, yet euer tollerating through louelove, little things, as they that would not trouble the Church of God▪ Wherefore the Apostle saith, 1. Cor. 11. 1. 10. If anie man lust to be contentious, we hauehave no such custome, neither the Churches of God: as if he should say, If any man will striue about mattersToleration of many things for the peace of the church of lesse importance, wee, according to the order of the Church, will not striue with them, but rather will beare many things in louelove, and yet so, as still we vse this caueat, That we account nothing small or little which is Gods word.

This doctrine may be manifested by familiar examples. If a man shall steale things of great weight, or some great summe of money, which deserueth hanging, and the cutting off of life, we will abhorre him: but when it cōmeth out that they may …eale lesse things, as wood, and corne, and that not of necessitie, but euen of greedinesse of minde, thinking it not to be subiect to so high a punishment, they will make no conscience of it. But if Adam was cast out of Paradise for the biting of an apple, wee must not thinke any thing that the word commaundeth or forbiddeth to be little, or that the doing or not doing is but a trifling sinne, least that through the iust iudgements of God, we falling by little and little by degrees, fall into great & monstrous sinnes. And as this is in life, so is it much more in the worship of God. It is a great fault that wee will make a scruple in matters of small importance, and will not sticke to be dissolute in things of greater weight. Indeed it must needs be confessed, that our grand zeale must be in great things, and yet wee must not lightly esteeme of any thing in the glorious word of God.

The second rule of true zeale is, that wee must looke to the things which are within, as well as to the things which are without. This also our Sauiour Christ teacheth vsus by reprehendingThe second rule of true zeale. the Pharisies, in telling them that they made cleane the outside of the platters, but left the inside foule: shewing, that their liues outwardly was without reproofe, but inwardly they were full of secret pride, disdaine, selfe-louelove and hatred. Our zeale must beginne within, and in time appeare outwardly: and as we will not sinne outwardly, so we must be as loth to sinne inwardly.

Wherefore here also are two things to be obserued: the first is, that we feare no more to do ill before men, then we do by our selues. For wee be giuen to be loth to be accountedTwo obseruations. ill, and yet make no such conscience to be ill: we see theeues, whores, and ill-do…rs are loth to bee so accounted, and yet in the meane season, if they can doe this secretly, they make no care of it. We outwardly are carefull to maintaine our credit, and to trauaile with our selues, yet secretly wee can commit sinne greedily. What is this but to be painted sepulchers, and dishes cleane without, but foule within? Wherefore wee are to beware of this, and so much the rather, because the Lord hath plagued them that in outward shewe hauehave p. 543borne a great countenance of religion, whose liues priuily were filthie, whose cases and vizards when the Lord hath taken from them, and hath reuealed their corruptions, they hauehave appeared hypocrites.

The second obseruation is, that we looke to the priuie corruptions of nature lurking inThe second▪ obseruation. our hearts, which containe such a bottomlesse pit of corruption, that it is the special grace of Gods spirit, to gage them to the depth. Wee must therefore learne to search our hearts, for it is the fearefull iudgement of God, when we make no conscience of sinne secretly, to hauehave our sin breake forth publikely. As when we hauehave no care to pilfer secretly, we shall be brought to steale openly by the secret wrath of God: whereby also secret lusts, malice & Simile.hatred, nourished in the heart and affections are permitted to breake out in time euen into our outward actions. This is a plague to them, who rather would seeme to be, than in truth desire to be godly. Couetous men hauehave this propertie, that they rather would be rich than be accounted rich: such ought our affections to be, that we should indeede rather be godly, than desire to bee so accounted of. Let vsus labour to doe well secretly, howsoeuer for a while it be hidden from the world, that God which seeth our doing in secret, will reward it openly, and in his good time will giuegive vsus grace to doe well publikely.

But peraduenture the wicked will say: what ground? what intent? what cause hauehave you to labour so much about the disclosing of the secret corruptions of our heart? But yet alas they are ignorant of this, that because they know not the secret corruptions, they fall theConscience of thoughts. more violently to grosse sinnes, and eueryevery man shall trie this to be true in himselfe, that he that maketh conscience of his thoughts, will vndoubtedly make conscience of his words, and deedes; and he that maketh no conscience of his thoughts, he may come to make no conscience of his words and deedes. Besides, he that beginneth to reforme his heart, hath this promise in the word, that he shall not be confounded, as Psal. 119. 6. Then shall I not bee confounded when I hauehave respect to all thy commandements. And Port. 10. 8. Let my heart be vpright in thy statutes, that I be not ashamed. Wherefore if wee will bee truly zealous, wee may adde another rule, that we hauehave none other end of our zeale, than how wee may glorifie our God; whether it be in prosperitie, or aduersitie.

This then is the third rule, that we keep a right course & tenour of zeale in both estates.The third rule of zeale. We must especially look to that, wherunto we are most ready, that is, whether we be more zealous in prosperitie, and fall away in aduersitie; or whether we are more feruent in affliction, and ouerwhelmed in abundance: whether by the one wee are not puft vp with securitie and secret pride; or whether with the other we be not too farre humbled and abased. For many in time of peace are religious, who seeing persecution to followe the Gospell, slide backe and flie from it. Iobs wife whiles her husband was in prosperitie could worship God, and shew her selfe in outward things as zealous as Iob himselfe: but when affliction came, she was readie to curse God. We know in prosperous times, many were very forward in religion, who in time of trouble shrinked from the truth: some so long as they may hauehave credit by giuing countenance to the Gospell, goe farre; but when discredit comes they will leaue all. But the Prophet saith, I am small and despised, yet doe I not forget thy word. O ther'on the contrarie part, so long as God exerciseth them with any crosse, are zealous professors, who being set aloft and comming once aboue, begin to be secure. We see many in time …f their misery to be much humbled; and whilest they want liuings and preferments, we see both preachers and people very godly, who when they hauehave gotten them some liuing, & obtained that which they sought for, hauehave their zeale choked. Do not many pray for the continuance of the peace of the Gospell, that they themselues might continue in peace and prosperitie? Doe not many mourne in the aduersitie of the Gospell, because they mourne for their owne aduersitie? Oh great corruption of our hearts! Oh bottomles pit of hypocrisie! If wee were ashamed that wee are no more grounded on the word, and that we can be no more holy and vpright in our hearts, surely the Lord would so gouerne vsus, that hee would not suffer either prosperitie to quench and carrie away our zeale, to bee buried in the graue of securitie; or aduersitie too much to dismay and discourage vsus.

This is then our triall herein: if when we are in greatest prosperitie, we can mourne with them that mourne in the Lord, and when wee are in greatest aduersitie, if wee can reioyce p. 544with them that reioyce in Christ. This is a sure token wee louelove not the Gospell, nor fauour the word, because wee hauehave a louelove to prosperitie; neither are zealous to see the word conremned, because we hauehave an hatred of aduersitie.

Daniel concerning outward things was an happie man as being neere to the Crowne: and yet when he saw the God of Israel his glorie to bee defaced, and an abominable Idoll to be erected, hee could content himselfe with nothing so much, as with weeping, fasting, and prayer. And Paul being in bonds for the testimonie of Iesus Christ, and concerning his outward man in a miserable case, reioyced greatly, and as it were reuiued, when hee heard that the Gospell prospered; and howsoeuer hee was in bands, hee neuer felt them grieuous vntounto him, for the ioy which he had, that the Gospell was at libertie. If this zeale were in vsus, that the word of God were so exact, pure, and holy in our eyes, that when wee are most aloft, wee could be sorrowfull, if the word of God hath a fall; and when wee were in our greatest downefull, yet we could bee glad that the word of God were set aloft: then surely we would labour to sanctifie the creatures of God which we vse, with the word and by prayer, and at the least giuegive the tenth part of the day to the worship of the Lord. But if wee cannot bestow on him the tithe, it is a token that wee labour more for the bodie than for the soule. And if our soules bee farre more pretious than our bodies, and it is an harder thing to prouide well for the soule than for the body, we must deuide our times the better, that daily wee may bestow some part of our time in the word and prayer: if wee would truly espie our thriuings and proceedings in our seuerall callings, and take a diligent view of our selues in our vocations, we should vndoubtedly see the plentifull blessing of God, when in truth wee vse the word and prayer, and his fearefull curse to be vponupon it, when we vse it not.

The fourth rule is, that if we will labour for true zeale, wee must be patient in our owneThe fourth rule of zeale. causes, and deuoure many priuate iniuries, that the Lords cause may be the better prouided for, and that his glory may goe the better forward. For wee see, how soone and how grieuously we are moued for our owne causes, and how soone we are cold in defending Gods cause. This then is true Christian zeale, to deny our own reason and priuate commodities, and especially to seeke Gods glory, though it be with our danger. This would so stop the mouth of the aduersarie, that howsoeuer for a while he thinketh vsus to be cholerike & mad men, and esteemeth of vsus as reuengers of our own affections; yet one day he will confesse, that wee did not seeke either our owne commoditie or our owne reuenge, but that whatsoeuer we did, we did it for Gods glorie and in the defence of a good cause.

The seeking to reuenge our priuate euils doth much hurt, and bringeth great iniurie to this godly zeale: for if we could speake with the tongues of Angels, and could speake neuer so gloriously to the delight of all men, and hauehave not louelove, euen to our very enemies, all were nothing, all were abomination in the sight of the Lord. Contrariwise, if wee can be content to forsake our selues, and to be accounted as nothing, wee shall bee more acceptable to the Lord, and finde lesse trouble to our selues.

True it is, that God his children euen in their best actions are troubled, whiles they suruay their inward affections, and gage their hearts before the Lord, whether they hauehave not done their things in selfe-louelove rather than for louelove of God: whether in vaine glory, ratherTriall of our obedience. than for the glory of God: without which exercise we shall neuer see, whether our actions be pure, or whether they be vnpure, or whether they be mixed; whether they be in respect of God, or in respect of our selues. Many can reioyce at good things in themselues, and repine to see them in others: many can be grieued with euils in themselues, which will reioyce to see it in others. Wherefore we are greatly to suspect our selues and our zeale, when we are thus affected, because it is a manifest token, that we are not pleased with that which is good for Gods glory, but for selfe-louelove; neither doe wee repine for Gods dishonour, but at our owne discredit.

But wee are to learne, howsoeuer the good is done, to reioyce; and howsoeuer euill is committed, to be sorrowfull. We see the Prophet here was not grieued so much because they were his enemies, as because they were the enemies of God. For if he had thought thē to hauehave bin Gods childrē, whatsoeuer priuate iniurie he had receiued, he could hauehave swallowed p. 541it vp, and more hauehave reioyced in them, as they had been the children of God, than hauehave beene griued because they iniured him.

Here then we must learne to beare with the infirmities one with another, but especiallyTo heare with the frailties of Gods children. with the frailties of the children of God: neither are we so hainously to be offended with the infirmities of the godly, as with the presumptuous sins of the vngodly and obstinate. True it is indeed, that our zeale must cause vsus most to be grieued for the sins of the godly, by how much they were come neerer to the image of God, than others. Howbeit it must alwaies be with a fellow feeling and pitifull sympathie towards them, as the Apostle exhorteth vsus, Rom. 15. that the same minde should be in vsus, which was in Christ Iesus, of which place we hauehave spoken often before.

Wherefore we must make Gods friends our friends, without any respect of persons, howsoeuer they be otherwise farre distant from vsus, either by place, or familiaritie, or nature, or howsoeuer: and on the contrarie, whosoeuer is Gods enemie, must also be ours, howsoeuer we are ioyned together, yea, though we lie both together in one wombe.

This would seeme an hard doctrine to flesh and blood, and yet our Sauiour Christ hath manifestly and plainly taught it vsus, Matth. 10. 37. and 16 14. Luke 14 26. If amy man come to me and hate not his father and mother, and wife and children, and brethren and sisters, yea and his owne life, he cannot be my disciple: What? would he hauehave vsus to cast off all naturall affection? and so the Scripture should repugne; whereas it is set as a note of them that should come in the last perillous times, 2. Tim. 3. 3. That they should be voide of naturall louelove and affection: and might be contrarie to that Exod. 20. Honour thy father and thy mother, &c. No, he meaneth nothing lesse; but he meaneth, that we should so be ioyned in naturall louelove, as he speaketh of himselfe, Who is my mother? who is my brother? euen he that heareth the word. So that though we be neuer so farre asunder, we must louelove them that louelove God; and though that we be neuer so neere, we must hate them that hate God: yea, and so farre as our friends would pull vsus from God and from his truth, we must shake off all naturall affections; not because they be ioyned to vsus in the flesh, but because by no meanes they will be ioyned with vsus in the spirit.

Yet in the meane time we must remember, that we doe all duties of louelove, and obedienceDuties of louelove euen to Gods children. to them, as in admonishing them, in praying for them, and mourning for them: and then if nothing will serue, but we must either cleaue to them and forsake God, or forsake them and cl…ue to God; we must separate our selues from their corruptions, knowing alwaies, that we must obey the first Table before the second, and pietie must goe before charitie, and we must serue God before we serue man, and nature must giuegive place to godlinesse.

The fift rule is, that we must be stricter to our selues, than to any others in some things,The fift rule of zeale. and we must offer more libertie to others than to our selues: If we complaine of sinne, let vsus be at most defiance with our owne corruptions; so when we fight against the corruptions of others, we shall not fight against their persons, but against their sinnes.

This is the doctrine which our Sauiour Christ also taught vsus, that if we would see well to pull out the more of sinne in another man, we should first labour to take away the beame of sinnes in our selues. Why calleth he it a beame in vsus, and more in others? because our owne corruptions are or ought to be farre better knowne to vsus, than the corruptions of other men, we should be best acquainted with our owne infirmities, and know that there is in vsus a bottomlesse pit of corruptions. Which Paul saw when he said, that of all sinners, he was the cheifest: that is, he had the greatest light of his owne wants, and was most familiar with his owne corruptions.

Wherefore we must first iudge our selues, and cast the first stone at our selues, we must labour to remooue this mountaine of sinne in our selues: so finding how ougly a thing sinne is, and that by experience in our selues, we shall neither flatter others in their sinne, nor yet rebuke them too rigorously. For he that doth so trauaile with his owne heart, shall louelove that good thing in another which he liketh in himselfe, and shall be grieued for that sinne in another, which he hath found grieuing before in himselfe. For as we hauing been in sicknesse and are recouered, can by the smart which we hauehave felt, pitie the smart of mother, and can tell how comfortable health is to another, which we hauehave found comfortable p. 546to vsus: euen so we can shew compassion to them, which are stung with sinne, as feeling the burden therof in our selues, and can reioyce at the libertie of conscience & peace of minde in others, which we hauehave reioyced at in our selues, because in suffering miserie, we hauehave learned to offer mercy: let vsus see this doctrine more plainely.

We shall see some very warie in vsing a ceremonie, and peraduenture not without cause, because it is not necessarie to edification in the Church of God: and although it may be that they thinke it lawfull in respect of the thing, and in respect of themselues; yet because it is not expedient they willingly refuse it, and will not meddle with it: and then if others doe not so, but thinke it lawfull to be worne, and therefore vse it, here through louelove the matter being about a thing indifferent, they must learne to beare with them. Others there be who vnwilling to vse it themselues, iudge straight all others as heinous offenders, that vse it.

Let vsus learne this of Abraham, who refused to take so much of the Egyptians himselfe, as a shooe-latcher; and yet to others that would take, he would not deny the law of armes. He confesseth that he refused for his nephewes sake, and therefore gaue libertie to others to doe as they would. See this good father was more streight to himselfe, than to others; and gaue more libertie to others, than to himselfe. So Paul seeing that in some places he could not so conueniently liue of other mens charges, as at Corinth, and Thessalonica, although at Colossos he receiued somewhat, where they were more able to bestow on him, refused to take any thing; would he that all men should be tied to his example to doe theSufficiencie for the ministery. like? surely no, for what one thing doth he labour about more than this, that Ministers ought sufficiently to be prouided for? For we see he was strict to himselfe in many things, yet euermore he left libertie vntounto others: as we may see Rom. 14 1 Cor 8. and 10 where he entreateth of the vse of things indifferent▪ Wherefore he would hauehave Christians of this minde, that they might say thus with themselues: I can doe this by Christian libertie, but if it be any hindrance or offence to my brother or any slander to the Gospell, I will not doe it: if they doe it not, so they make conscience of other good things, I will not in this wage warre with them, I will not oppose battaile against them, but to ioyne with them in greater and better matters, through louelove I will pardon the lesse. We must now most streightly deale with our selues, both for these reasons alleaged, as also because we know what mercies of God we hauehave receiued more than others: we must giuegive libertie vntounto others, because we know not whether they hauehave receiued the like gifts, graces, and mercies of God, as we hauehave. If this had been vsed long agoe, what vnitie had there been established in the Church of God: for want of this, what troubles hauehave risen therein? Here we must beware that we flatter not a man, no not in the least sin, that is farre frō the nature of louelove whereof we speake; but we must so tolerate, as we purpose not to let any man lie in sinne, but labour to reclaime it; yet aswaies with the zeale of Gods glorie, and the hatred of his sinne, and with the spirit of meeknes, and pitie of his person.

Wherefore here doth fitly come in the sixt rule, which is, that then we shall most surely know when our zeale is right; when we are much moued, when God is much grieued; andThe sixt rule … zeale. we are much grieued, because our brother hath so offended.

Here is an excellent and infallible difference betweene godly zeale and fleshly anger. When the griefe of our brothers falling meeteth and is mixed with the anger of his sinning against God, our anger shall not feede it selfe vponupon the partie because of our wrath, but of his sin, because of our zeale. In pure zeale therefore there must be anger for offending God, and griefe because our brother hath offended. When our Sauiour Christ went about to heale the man that had the withered had, the Pharisies that stood by murmured, because he would heale on the Sabbath day, it is said that he looked about him angerly, and yet it is added that he sorrowed for the blindnes of their hearts. Marke here in this notable example, how anger and sorrow meete together. Anger, that men should hauehave so little knowledge of God and louelove of their brother: sorrow, that through ignorance, they were so fouly ouerseene. So likewise in zeale of his father Christ looked on Ierusalem with an hatred to their sinne, and yet with a pitie to their miserie, which was at hand, he wept ouer it. Mark this in al the Prophets from time to time, whether it hath not bin so in them. p. 547Looke on Esay, on Ieremy, on …, on Da… … … … of spirit…ey …d not vtter their words; and when they most threatned the people for their sinnes, they were most grieued and feared, least they should fall vponupon them.

This is a blessed temperature, thus to mingle griefe with zeale. But that it is an ouerreaching zeale, where our zeale feedeth more of the person, than of the sinne. Wherefore we must craue this speciall grace at the hand of God by prayer, to be gouerned by a rightDifference betweene fretting anger and pining zeale. zeale, and that we may truly discerne the difference betweene fretting anger, and pining zeale. Samuel spares not Saul in his sinne, but notwithstanding his great authoritie in zeale of Gods glorie, he telleth him flatly, that he is a sinner; and yet alwaies was he bent to lament for Saul, and to pray for him. If we keepe this golden mixture, we shall stop the mouth of the aduersaries, who accuse vsus to be too full of rancor and malice, if we be angry as enemies to their sinne, but are grieued, in that for sinne they are become enemies to God. If then we admonish others, and he angrie with them, not as seeking any reuenge of our selues, but as doing it of necessitie, because otherwise we shall be guiltie of dishonouring God, and shewing our selues to be angrie against our will, and that we doe it onelyonly for Gods cause, and therewithall remember our selues to be but men, subiect to the same, we shall admonish them with that affection, wherewith we of them in the like case wouldAdmonition. be admonished; and yet as we also remember to be admonished of them, as though we were admonished of God. Doest thou louelove Gods glorie? then wilt thou surely admonish thy brother of sinne. Doest thou louelove thy brother? then wilt thou admonish him with compassion. See here is that, which teacheth all wisedome.

I must be grieued for sinne, because it is that that casts all mankinde from the Lord, because it is such a thing as thrust Adam out of Paradise: it is so grieuous a thing that it ouerwhelmed the old world with waters; it consumed Sodome and Gomorrah with fi…e; it crucified Iesus Christ the Sonne of God; it is such a thing, as is an enemie to God the Father, an enemie to God the Sonne, and an enemie to God the holy Ghost: and therefore I must needes be an enemie vntounto it; yet I must be grieued, as putting my selfe in the like case, that the offender is. Wherefore many faithfull Ministers of God, when they are most hot, they hauehave most heauines in their soules, least the curse which they must needs threaten, doe turne to the confusion of the persons whom they threaten. Thus we see, this zeale will teach vsus, neither to rebuke sinne too coldly, nor yet too hotly. For we shall not so louelove God, as we shall abuse man the image of God, neither shall we so louelove man, as we shall hinder or impaire the glorie of God: for if we be sorrowfull that God is offended, and that man hath offended, we shall be sure to make an holy medlie.

Vers. 140.

Thy word is proued must pure, and thy seruant loueth it.

HEre the Prophet shewing his louelove to be the cause of his zeale, repeateth in effect, that which he said before. It may seeme strange why the man of God should make mention of this so oft, that the word of God is true. But we must know, that he did it to strengthen his faith, in the time of trouble, and that then he might not faint. We thinke not, that there is such need of faith, because we feele not the like temptations. For they thatOur vnbeleefe, and wherefore we see it not. Triall of our zeale. hauehave no sight of their corruptions, know not their vnbeliefe, and they that feele not their vnbeliefe, feele not the necessitie of this strengthning of their faith. And as they that know not their vnbeliefe, know nothing: so they that beleeue, and see their vnbeliefe, know this to be necessarie. They then that hauehave a true triall of their vnbeliefe, know this faith to be a rare gift of God. So that the Prophet commendeth the word of God here of experience: for he saith, Thy word is proued most pure. His meaning is this: This is the cause why I am so zealous, euen because I louelove thy word; and therefore, O'Lord I louelove thy word, because I finde it by proofe to be so pure.

That we then may make this our rule for examination, why are we so cold in zeale? euen because we are cold in the louelove of the word. For as our louelove encreaseth, so encrease also our delight and griefe: our delight to see the thing loued to hauehave happie proceedings; our griefe, to see the thing which we louelove, to be despised.

p. 548This we see to be in eueryevery kinde of louelove. For a man that truly loueth his wif… ▪ cannot abide to see his wife contemned and discredited: nor the woman that truly loueth her husband can abide to see him reiected and despised. When we louelove our friend, we are grieued to see any contempt offered vntounto him. This then we see in the nature of true louelove, to reioyce to see the person loued, aduanced, or the thing which we louelove, esteemed; and grieued, to see either the person or thing so loued, to be cast downe and contemned. It was a griefe euen to the Heathenish Philosophers to see their doctrine not regarded: were they so moued for the small regard of that earthly doctrine, which had no exact truth in it, but was mingled with infinite errors and vntruths, and shall not we much more be moued, to see the word of God, which hath so exact a truth, and no vntruth, contemned and little set▪ by? wherefore when we hauehave not this godly griefe in vsus, it is a manifest argument, that our louelove is very cold. For as our louelove is the greater, so vndoubtedly our griefe will be the greater; and so as our louelove is the lesse, so will our griefe to see the thing defaced, be also the lesse. When we hauehave much delight in any thing, we are much grieued, and who are more grieued to see the word of God troden downe, than the godly? because of all other, their delight is most in it. Not without cause then is this louelove commended vntounto vsus, to be a token of our zeale, and therefore we see Psalme 67. the Church praiseth and prouoketh all the world to praise God, when the word had free successe: such is the louelove of it to the word of God. O let thy people praise thee O God, yea let all the people praise thee. Oh l…t the nations reioyce and be glad, &c. As then the children of God thinke themselues in ioy and prosperity, when the word of God is in prosperitie; so it being in any trouble, death is not troublesome to them, so that by their death and suffering they may any thing confirme the truth, and giuegive countenance to it.

The Prophet of God sheweth his louelove to the word, saying: All my springs O Lord are in it: meaning that all his ioy, his delight and affections, were wholy set on the word of God. Wherefore if there be such ioy in hauing it, there must needes be great griefe in wanting it. We are herein greatly to condemne our selues, that we are no more thankfull; for our vnthankfulnes bringeth this secret curse, that we are no more zealous, & because many can hardly iudge betweene fleshly anger, and spirituall zeale (such is the rare feeling of this true zeale) they are readie to imagine, that if one be godly zealous, they are straightway carnally angrie.

How necessary a thing therfore it is to know godly zeale, all men may see: for as we hauehave said, that the Lord threatneth Reuel. 3. that vnlesse the Laodiceans would be more zealous and amend, he would spue them out, that is, he would hauehave no delight in them. … the Lord would as leeue hauehave vsus of another religion, as to be so luke-warme in his true religion. For as a stomacke is easily brought to prouoke a vomite by receiuing somewhat that is lukewarme: so the Lord spueth as it were out of his stomack luke warme professors, as them whom by no meanes he can brooke, which is a most feareful thing. We know that the good father Elie 1. Sam. 3. although otherwise no doubt he was the deare seruant of God, was grieued for the sinnes of his sonnes, and mourned when the Arke of God was taken, was reproued by the holy Ghost, that he should louelove the glorie of his sons more than the glorie of God▪ because he did not more seuerely, and more zealously rebuke his sons, and in that there wanted in him that feruencie of spirit, whreby he should hauehave cut off his sonnes from their office; wherefore the hand of God did cut off his life, and depriued all his posteritie of the Priesthood. Although this good man was offended, and grieued with the euils of his sonnes; yet his coldnes in zeale brought …pon him this plague.

Elias (whose zeale as much pleased the Lord, as the coldnes of Elie displeased him) was of a feruent spirit; for when the Lord asked him where he had been, he answered: I hauehave beene zealous for the Lord God of Hosts sake, and when he complained, that he could finde none which had not bowed vntounto Baal, the Lord vouchsafeth to comfort him, and telleth him, there be 7000. which neuer bowed their knees to him. Well, because he continued zealous in beating downe Idolatrie, the Lord came downe visibly with a firie Chariot, and fetched Eliah from earth to heauen.

We need not here speake of the great zeale of Moses, Phinees, and other of the seruants of p. 549God. We see and know the cause of this louelove in the man of God, was the purenesse of the word. We heard in the first verse, that the iudgements of the Lord were righteous, we hauehave heard in the second verse, that the testimonies of the Lord contained a speciall righteousnesse, wee shall heare in the sixt verse, that the righteousnesse of the Lord is an euerlasting righteousnesse, wee may see in the seuenth verse, that it made him delight in trouble, and in the eight verse, that the righteousnesse of the Lord is euerlasting. Wherefore doth hee this? as we hauehave alreadie said to strengthen his Faith: for after hee had said, that the riuers of teares through zeale and griefe burst out of his eyes, hee addeth and rehearseth these things. What shall we say, they are vaine repititions? Nay, we know the holy Ghost reprouethOur vnbeleefe is shewed vsus in the often repetitions of the commendatious of the word. them Math. 6. We see then that in so oft commending the word of God, the Prophet sheweth to vsus our vnbeliefe, which he felt so much in himselfe. When do idle repetitions so much displease the Lord? Surely, when our tongues walke idlie, and in our prayers wee speake we know not what. But when a mans heart is full of sorrow, and fraught with griefe of his sinnes, or earnestly longeth after a thing, then let vsus crie, Lord hauehave merciemercy vponupon mee, then let vsus powre out our spirits, & say: Sonne of Dauid hauehave merciemercy vponupon me: Lord I belieue, helpe my vnbeliefe. Thus when the heart is loth to bee ouercome of vnbeliefe, and when it desireth to shewe forth his sorrow, or when Gods children would exercise their Faith, or feele in themselues any rare ioy, which they would gladly expresse, then they vse manie repetitions, as wee may see both in the booke of Chronicles and the Psalmes, Praise yee No idle repetitions in this Psalme.the Lorde, because hee is good, for his merciemercy endureth for euer: where wee shall see in 26. verses this still repeated: for his merciemercy endureth for euer. What shall wee say now, that here is any needlesse repetition? No: well, we see here then, that wee must not speake simplie against repetitions, but in great wisedome of the Spirit, because the heart of the godly cannot satisfie it selfe with Faith and feeling of Gods promises, vnlesse it breaketh foorth as a fire into many speeches.

Hereby we know now, that the man of God here expresseth his faith, & we are to learne, that without some liuely feeling of faith, of ioy, or of griefe, we are not to vse oft repetitions, vnlesse happily they be vsed to stirre vsus vp the more to these or such like. So cried the woman of Canaan, O Sonne of Dauid hauehave merciemercy vponupon me; and being rebuked, she still cried, O Sonne of Dauid hauehave merciemercy vponupon me. We would thinke it somewhat strange, and as a great matter, to see a poore body shoote out so many prayers at once, when they speake out of the abundance of their heart, which is stuffed with so many griefes and troubles.

Thy word (saith the Prophet) is proued true; it hath no changeable goodnesse, but hath in it an euerlasting righteousnes, seruing for all ages, for all persons, and for all times. Mens opinions faile, the wisedome, strength and authoritie of man in time hath an end; but this Word is exceeding large, and neuer hath end.

Thy word is proued pure. Many would thinke this to be but a small commendation for the word of God: but come to a man when his minde is much troubled, and tell him of the word, and what purenesse, what comfort will he finde in it? Surely he will be as one that hath no taste in it, and as one that feeleth no more sweetnesse, than a sicke man doth taste in a chip. And notwithstanding all that the word shall doe to him, he will still follow his owne waies, and goe on forward in the deuices of his owne head. Doe men then feele such infinite comfort in the word? so much is their comfort as is their faith: and so little is their faith, as little is their comfort.

Looke into Gods children, how greatly they lament their vnbeleefe▪ looke into Dauid, looke on Iob; looke on the late and blessed Martyr of God Bradford, who almost in all hisM. Bradford and holy Martyrs much lamenting euer f…r their vnbeleefe. bookes, and in eueryevery meditation complaineth of his vnbeleefe; notwithstanding that he was a man so rich in the graces of God, so throughly mortified to the world, so stayed in faith; and yet the neerer he came daily to Christ, the more he stil crieth against vnbeleefe. Wherefore Paul seeing this to be a common disease among all men, saith, This is a faithfull thing, and worthie of all men to be remembred, That Iesus Christ came into the world to saue sinners: this is a faithfull saying, with such like speeches, which the Apostle vseth as preparatiues to stirre vp our faith.

The purenesse of the word is mentioned of the Prophet, when after he had lamented the p. 550miserable ellate of the godly, and the great decay of godlinesse, he crieth out to the Lord, speedily to assist his children, saying. Helpe Lord (Psal. 12. 4) for there is not a godly man le… &c. and by and by he addeth verse 6. The wordes of the Lord are pure words, as the siluer tried in a furnace of earth fined seuen fold. If we should imagine the purest siluer, that is often tried, and serueth in the court for Princes, euen so pure must we beleeue the word of God to be, which not seuen times alone, but seuentie times seuen times hath beene tried in the fire of aduersitie, and still hath remained most pure, and neuer could any corruption b… found in it Wee hauehave seene good men as it were confounded, and yet comforted, and being tried are found to be pure.

The meaning of the man of God in that place is, trie the word, as you doe trie the purest mettals, with persecution, with torment, with contempt, or howsoeuer, I tell you the word is true, and this is mine onelyonly comfort, O Lord, that though the wicked rage, thy promise for euer is vnchangeable.

Proued true. What could deceiue it? could the Serpent in Paradise? No. What could wash it away? could all the flood in the deluge? No. What could consume it? could all the firie furnace of Gomorrah, of Egypt and of Babylon? No▪ Looke from the first father of all, Adam vntounto this day, and how many seruants the Lord hath died and sound pure; so many examples wee hauehave of the purenes of the word. This then we see is a word pure by proofe. We esteeme greatly of armour of proofe, which neither the speare could pearce, nor the shot of gun batter, nor dart in any battaile could bruise? oh how hath the word encountered with Sathan, and with all his adherents? How many darts of the worldlings hath it sustained, and neuer yeelded? but as a sword of proofe hath not onelyonly striken off the heads of Sathan, and of all heresies and schismes, but also hath mightily preuailed against powers, and authorities, and principalities in heauenly things. When wee hauehave an approued medicine, we thinke it a thing of great price, being such a one as neuer failed; but wheresoeuer it was laid, it wrought the feate: so, here is a tried medicine for the soule, which neuer did deceiue any that vse it a right. This is a most rare medicine and soueraigne salue. For neuer sore was so great in mans soule, neuer maladie so grieuous, neuer corruption of sinne so fare gone, neuer was there any wound of conscience so desperate, which either this did not cure being vsed, or might hauehave cured if it had been vsed.

This hath been tried, and is approued by all the sicke soules that euer were, since the beginningThe word of God a tried friend in troubles. Simile. of the world to this day, whereof some were deliuered from many sores of their conscience, & many euen rescued from the depth of their sorrowes. We count him a tried friend and approued, which in no troubles that euer did befall vsus shrunke from vsus, and failed vsus, but stood vsus in all stead possible: but whom, I pray you, hath the Lord euer deceiued vsus, that put their trust in him? or in whom hath the word of the Lord euer failed? which wil stick with vsus to the end, which will saue vsus from all euils, accompany vsus in all dangers, recouer vsus in all infirmities, pitie and relieue vsus in all miseries, which will saue vsus from hel, and will speake for vsus before the ludge, and pleade our cause, and euen whilest life lasteth, will still stand vsus in stead. Wherefore seeing the word of God hath in it such excellencie, that it taketh vp all the delights of Gods children, and the contempt thereof taketh vp all the sorrowes of the Saints of God; seeing for being eaten vp with the zeale of Gods word, whatsoeuer we lose in the outward man, we gaine and are recompenced for it in the inward man; contrarie to the eating zeale in all other things whatsoeuer, seeing the neerer wee come to God in his word, and the further we go from our selues, though we were thrown to the ground, wee should be reedified; seeing, if we were tried in the furnace, wee should finde such an happie exchange, that as the gold wee should lose no weight, but become more pure; seeing it only reneuth vsus in trouble, and we cannot more discredit the word of God, than euer to suffer it to be contemned, or not sufficiently esteemed, as becommeth a thing of such perfection, glorie, eternitie, and exact righteousnes; seeing it is such an armour of proofe, so tried a medicine, so approued a friend: let vsus craue of God that he would open our eyes, and cleere our vnderstanding, that we louing it for these causes, may zealously be set on fire, and truly be grieued to see it contemned.

Thus we see how exact, how pure, how comfortable, how euerlasting the word is. Thy p. 551righteousne… (saith the Prophet) is an euerlasting righteous… ▪ Psal. 11. thou ha…, O Lord, set downe a perfit righteousnes, which hath been, is, and shall be for euer, one, and most constant, thine is the kingdome, the power, and the glorie for euer: thy hand is not shortned more than it hath been, thy word neuer could be accused, onelyonly let vsus say, Lord increase our faith: let vsus say, Lord giuegive vsus the like faith of thy seruants, and wee shall hauehave like graces with them, though not in so large measure as they had.

Vers. 141.

I am small and despised: yet doe I not forget thy precepts.

HIs meaning briefly is this: Lord, seeing thy word is so pure, I louelove it for it owne cause, though nothing come withall; if thou wilt bestowe any thing else of thy seruant, I thanke thee; if not, I louelove it still; yea though I should suffer discredit for it, I am content. For I louelove thy word, because it is a pure word, and worthie to be loued, with what crosse soeuer it be accompanied.

As the common prouerbe is; Trueth may be blamed, but trueth can neuer be ashamed, and iniquitie may be ocuered for a time, but yet iniquitie one day shall bee discouered. It cannot be denied, that it is a singular blessing, which is said of our Sauiour Christ, to grow in fauour with God and man, and to be loued of both, as it is reported of Samuel: because as it is, Eccles 7. 3. A good name is better than a good oyntment, and Prou. 22 1. is to bee chosen aboue great riches, and louing fauour is aboue siluer, and aboue gold: neither can there come a more grieuous crosse to a liberall nature and stout person, than want of it. Howbeit, to search out the cause of discredit, wee must alwayes enter into it, whether our conscience telleth vsus that wee suffer as well doers, not as ill doers. For euen the very Heathen said; that a mans conscience is as a theater in the world. Wherefore if wee suffer discredit iustly because of sinne, it is to be lamented: but when we hauehave faith in Gods promises, and a good conscience flowing from our faith, though we neuer so much bee discredited, it is a small thing. Great is the louelove of our selues, and great is the care which we hauehave to maintaine our credit. For many will bee content to hazard their liues, which cannot bee contēt to endanger their good name. For if a man liue bereft of his good name, he had almost as liue bee bereft of his life. And therefore Heretikes, as the Familie of louelove, giuegive in precept: that they should rather die, than suffer the credit of their sect to fall. And no maruell: for they see no better life, neither do they feele any true comfort of God in their prosperitie, neither can they truly call vponupon him in their trouble. Thus we see how a name is esteemed in the world.

This then is a true argument of zeale, euen when wee are despised and suffer discredit, still to beare good affection to the word. For many are liuely and quicke, whilest they are contented and well pleased, and whilest things hauehave that successe which they looke for, who when they suffer discredit, are vtterly cast downe.

We see here the man of God is content to lose his credit, so God be not dishonored, and is readie to buy glorie to the name of God with the losse of his own name. For he resteth in this, that though he may be misdeemed, & of the world ill iudged of, yet he hath a warrant in his cōscience from the Lord, that he wil depose for him; and howsoeuer for a time he beareth the reproch as an euill doer, yet the Lord will one day drawe out his righteous dealing, and make it knowne to all men, Wherefore the Prophet saith, Psalm. 37. Fr…t not thy selfe, because of the wicked men, neither bee enuious for the euill doers, &c. And then hee addeth, vers. 5. Commit thy way vntounto the Lord, and trust in him, and he shall bring it to passe, 6. And he shall bring forth thy righteousnes as a light, and thy iudgement as the noone da…. As if he should say, waite still on the Lord, and possesse thy soule in patience, the Lord in time will put away the clowdie mists of ill reports, and will cause thy righteousnes one day to shine as brightly as the Sunne in the midday.

If we should consider the discredit of Noah, how he was accounted as a gazing stocke to the old world; if wee should thinke how Enoch was despised in his time, or how Lot was discredited among the Sodomites, or what contempt Eliah suffered among the Idolaters in the age wherein hee liued, with many other holy men, wee would thinke it wonderfull. p. 552Nay, if wee would but consider but how this man of God Dauid suffered reproach, contempt and discredit, wee should much marueile. First, when hee had the rarest gifts of all his brethren, and excelled them in the gifts of God, he was set to keepe sheepe in the field, when the rest were sent to aduance themselues in the warres. Then, when he had slaine the Beare, and was come among his brethren, where he saw the vncircumcised Philistin breathing out blasphemie against the Lord, and his people, and through Faith in Gods promises and zeale of the spirit, could not abide him so to blaspheme the liuing God, marueiling, that his brethren without great indignation should sustaine it, hee setteth vponupon the great Goliah, which when his brethrer saw, in contempt they asked what that princocke couldDauid against Goliah doe, and tell him, that it were more fitte for him to deale with his sheep-hooke, then to attempt to fight for so noble a victorie. Besides, when as afterwards by his singular dexteritie which he had, by playing on the Harpe, he had appeased Sauls furious spirit, they could not cease to despise him, and opprobriously sayd of him, Is not this the sonne of Ishai? Then being offered one of Sauls daughters in mariage, they mocked him, by disappointing her of her dowrie: afterwards, when hee should hauehave had the second daughter, who had her dowrie appoynted and allotted, eueryevery clawbacke scorned him; yea Doeg (that was the heardsman) was suffered to slay the children of God: So Dauid was faine to …lie for succour to the Heathen kings, his owne men contemning and forsaking him. And yet stil he saith, I am small and despised, yet doe I not forget thy word. Well, let vsus see, did not the Lord promote him, after he had thus continued in patience? we know the Lord made his righteousnes glorious, and his good name to shine abroad, and his innocency to appeare to all men after the death of Saul By faith (saith the Apostle, Hebr. 11. 2.) our Elders were well reported of: whereof some are there said to be tried by mockings and scourgings, vers. 36. We suppose (saith Paul) we are made a gazing stocke, and the off-scouring of the world: yet he fainted not, because he knew that howsoeuer vile he was in the eyes of the world, yet the Lord delighted in him, the Angels of God in heauē, the Church of Gods Saints on earth reioyced in him, his owne conscience felt ioy & peace, through that patience wherein he possessed his soule. Wherefore our Sauiour Christ said to his Disciples, Matth 5. Blessed are yee, when men reuile you, persccute you, and say all manner of euill against you for my sake falsely, &c. Wherefore let vsus learne that we are to fight daily against selfe-louelove, and louelove of our credit, and let vsus be as contented to giuegive our names to the Lord, as we are to giuegive him our goods, our liues and our countries. Let vsus offer all that we hauehave to the Lord, of whom we hauehave receiued it, and of whom in his good time we shall receiue it againe. Abraham gaue Isaac his sonne to the Lord in sacrifice, and yet he receiued him again. So let vsus giuegive our names to the Lord by what meanes soeuer he pleaseth to receiue them. For many would be content to do so, if they might leese their name, because they hauehave been famous in warre, or hauehave come by it by some noble sufferings: but to suffer discredit wrongfully, and as traytors, or rebels, and to hauehave most false inditements in the face of the world proceed against vsus, so that people clap their hands at vsus, as notable malefactors or heretikes, is a thing very difficult. But if our Sauiour Christ be contemned as a destroyer of the Temple, and S…euen bee accused to speake blasphemie against Moses, let vsus bee content to leese our name as weldoers also, knowing that the Lord in time will take away the clowde which Sathan as a vatle doth put before vsus, who would perswade vsus, that when our name is gone, God seeth not, nor regardeth our righteousnes. But hee that draweth the light to shine out of darknes, he can also in time deliuer our names out of discredit. Doe the wicked then thinke to obscure the glorie of Gods Martyrs? Noah, Lot, Eliah. and all the Saints and Martyrs of the Lorde are most glorious, the Lord hath glorified them, wee still praise them, and daily they are commended in the Church of God. Alexander the great, in all his royaltie, nor Pomp…y, nor Caesar, nor Tullie, hauehave euer receiued such commendarions in their greatest pomps, as hauehave the deare Martyrs of God. And although with the Papists, we make them not as halfe Gods to pray vntounto them, or as Angels to praise them, yet we praise God for them. Let vsus learne therefore to giuegive our names freely to the Lord. Some mens sinnes, saith the Apost: go before to iudgement, & some mens follow after. Some mens sinnes goe before, and the godly Magistrate seeth them, and punisheth them. Some mens p. 553sinnes come after, and shall be in time remembred and reuenged, if they be not pardoned in the death of Iesus Christ.

Trueth is the daughter of time, and in time all shall bee reuealed, whether it be good or ill; and all ill either in this world or in the world to come, shall be remembred, and come to reckoning, vnlesse it bee buried in Christ his passion. All good things either in this life with the Saints of God, or in the life to come among the Angels, shal hauehave their praise and commendation.

For our triall then this is a true argument, that a man doth not louelove the word for richesTriall of our louelove to the word. sake, because if he were the poorest man in the world, he would louelove it sh…ll, and whilest he is rich, thinketh the word of God to be his greatest riches. This is an vndoubted token that a man doth louelove the word for liberties sake, because if hee were in captiuitie and imprisoned, hee would still louelove the word, as well as if hee were in the greatest libertie. This is a sure signe, …at a man loueth not the word, because thereby hee hath credit, when hee can be content to suffer discredit for the word▪ and yet louelove it as deerely, as if he had the credit and countenance o… the whole world. We see it come to passe in all things; the better wee meane, the worse we are thought of; yet if we still continue patient, it is a token that wee louelove the word, because it is the word, and wee louelove God, because hee is God; wee louelove Christ, because he is Christ. For if we can louelove the word, though we be in sieknes, though we be in pouertie, and suffer discredit, wee louelove the word for the word his sake, and not for any thing else whatsoeuer. If it commeth to vsus alone, it is welcome; if it come accompanied with other things, it is also welcome: as Eccles. 7. that wisedome is goo… with an inheritance, and excellent to them th…t … the Sunne. For a man may then hauehave indeede great occasion of well doing; yet wisedome will deliuer the soule, and giueth liye to the possessours thereof So as though riches and inheritance will helpe well, being ioȳned with godlines, to giuegive testimonie of a good conscience, yet though the man be an heire, it wil not deliuer his soule; this onelyonly the word of God can do, all the other things cannot doe it. And therefore this is an vnspeakeable blessing of the word.

Thus wee see how the Prophet loued not the trueth for any outward respect, but for the approued pu…ches of it. We must likewise labour to denie our selues and our good names, the too much louelove whereof is a great enemie to godlines.

Wherefore when wee are discouraged to continue our louelove to the word, for feare of discredit,Triall of our louelove to the word. we are greatly to suspect our louelove. Many Princes and the chiefe Gouernours would follow our Sauiour Christ, but they were loath …o lose their credit. Wherefore if in credit, prosperate and health, wee louelove the word; and forsake it in discredit in time of aduersitie and si…es: it is a manifest token we loued it for our credits sake, for our prosperitie, and for our health; no… for itselfe and the purenes of it; which was the onelyonly cause, why this man of God did louelove it.

Vers 142.

Thy righteousnes is an euerlasting righteousnes, and thy law is trueth.

THe briefe meaning whereof is: Trueth it is, that flesh and blood may thinke, that when contempt commeth for thy names sake, there were sufficient cause to forsake thy word: but Lord thy righteousnes is not changeable, it is not one at one time, and another at another time, but it hath been, is, and shall be one and the same; & as there is one …onstant righteousnes with thee, so the rule thereof is set downe in thy word, which sheweth vsus what righteousnes thou requirest.

Here the man of God teacheth vsus, how to refell our owne reason, which is as readie to bee deceiued, as Sathan is readie to deceiue it. For in …ble the diueli will bee ready to put this into our heads: this is, thinke you, the true righteousnesse, …ch you doe professe? Doe you not rather deceiue your selfe? see how you are in tr…e: … what losse yee must sustaine by your profession? Thus he would de…nde vsus▪ and make vsus … them that are in a burning ague, who hauing lost their taste, and … … troubled, thinke sweete things sowre, and sowre things sweete. For such is the estate of Gods children in trouble, who in stronger temptations cannot iudge, and therfore the diuell troubleth and p. 554oppresseth the weaknes of their sense; as seeing reason most ready to be deceiued, and will make them beleeue, that white is blacke, and blacke white; that sweete is sower, and sower sweete; good ill, and ill good.

Loe, here is then a remedie, in the sense of these words: Thou art not, O Lord, as man, who vponupon new occasions, maketh new lawes; and vponupon euill disorders, maketh new orders: but thy righteousnesse is euerlasting, which was with thee from the beginning, which to this time hath b…n reuealed, and shall be euer hereafter; therefore I will not yeeld to this temptation: for though I suffer for thy trueth, yet it is the truth; neither can all the subtilties of Sathan, or violence of man make it mutable. O rare gift of God to beleeue and acknowledge our immutable righteousnesse, and not to depend on mens deuises or shifts, whereby they deceiue themselues, as being too shadowish, fading and momentany. They are, laith the Prophet, plausible, but there is no solid…tie in them; they ebbe and they flow: but thy righteousnesse (O Lord) is euerlasting. Now whereas the diuell himselfe, the Turke and Pope with other heretikes cannot denie, but will confesse and graunt, that there is one only righteousnes, constant and euerlasting, that herein Christians differ from them, in that they say with the Prophet, Thy Law is truth. Thou hast set downe an exact rule of all righteousnes wholy in thy Law, concerning al things that thou commandest; and as I beleeue therefore thy righteousnes to be euerlasting, so I looke for it in thy word; because that righteousnes which is all one with thee, is made knowne and reuealed to vsus, in thy written word.

We must then rest in this, that as in substance there is one righteousnes; so God hath left his word, against the which heretikes cannot preuaile; because as Gods righteousnesse is pure, euerlasting and vnchangeable, so his word hath set it downe to vsus; which is as pure, euerlasting and vnchangeable. This is no smal comfort in temptation, whereby we may be stayed: and whereas it may seeme to some that in accessions and additions there was not one gouernment both of the Iewes and Christians; we must know, that they had one rule of regiment vntounto Christ, wherewith ou… last addition in substance is all one; so that when Sathan and the men of the world will pull vsus from it, we may say, Thy righteousnes is euerlasting; and if they aske vsus how we know it, we answere, Thy word is trueth.

This is then the thing wherein we differ much from heretikes, for though they giuegive asHow Christians differ much from heretikes. great and glorious titles to Gods righteousnes as we d…; yet they will not with vsus acknowledge that Gods word is truth. For as we see many men, that will come, and are driuen to subscribe to these generall speeches. That the righteousnes of the Lord is euerlasting, so they will easily be brought to discredit the word, whereunto they will not stand. For the Turke cleaueth to his dreames, the Pope to his traditions, the heretikes to their reuelations, the heathen to their fantasies, the worldlings to their policies.

Thy word is truth 1. As there is one sure and neuer changing righteousnes: so I will not clime vp to heauen to seeke for it there, I will not goe down to the low places of the earth to seeke it out there, neither will I descend into hell for it, but I will looke for it in thy word, according to that, Deut. 30 11. 12. 13. 14. This commaundement which I commaund thee this day, is not hid from thee, neither is it farre off: it is not in heauen that thou shouldest say who should goe from vsus to heauen; neither is it beyond the sea &c. And Rom. 10. 6. Say nos in thine heart, who shall ascend into heauen who shall descend into the depth, &c.

Here then is the difference, betweene the heretikes and Christians: Idolaters will hauehave Gods word, but ioyned with their traditions; heretikes will hauehave the word, but with their reuelations: But we say, that it is all perfit, it is a through truth, and all truth, hauing nothing too much, nor any thing too little. For it were a disgrace to adde or detract frō it, to ascribe excesse or defect to it. So the Prophet his sense is this: Seeing I goe not to the right hand or to the left, though I am contemned; yet herein I stay my selfe, because thou hast one righteousnes, which thou hast certainly set down in thy word, how thy children shall be gouerned by it?

Here we may also see the infinite wisedome and goodnes of God, because otherwise, what misery should we hauehave been in, seeing so many heads, there would hauehave been so many religions? Wherefore the Lord hath set downe one perfit rule to gouerne all, wherein p. 555nothing is either abounding or wanting. Our Sauiour Christ saith Iohn 17. Father, sanctifie them, thy word is truth. Father sanctifie them, and seuer them out being thine, with the word; it is true. Saint Iames saith, We are begotten by the pure word: this is that sword of the spirite, which heretikes cannot abide, and putteth Sathan to flight, and giueth vsusHeretikes cannot abide the word. an happie issue, and speedie out-gate in all our troubles and temptations if wee stay vponupon it.

This doctrine is as necessarie also for manners: eueryevery wicked man will confesse the word to be true, yet if we come to examine their life they will faile: for if they were perswaded that the word were truth, how durst they liue so profane, such swearers, such murderers, such adulterers, such theeues, and such slaunderers? So that we must needs confesse that the word for doctrine preserueth vsus from heresies, and for life saueth vsus from many corruptions. We must then labour that the word may hauehave a credit in our cōsciences, that we may not onelyonly confesse God to bee true, mercifull, iust and righteous, which eueryevery ofscouring of the world may doe, but let vsus beleeue, that all is trueth, merciemercy, iustice and righteousnesse, is sufficiently set downe in the word, which word the Lord hath set downe for all vsus to beleeue and to obey.

Vers. 143.

Trouble and anguish are come vponupon mee: yet are thy commaundements my delight.

SEe here is a further thing. The sense then of the words is this. Seeing thy righteousnes …s constant, and there is one constant rule of it; therefore, where besides my contemning I feele also trouble. I doe not onelyonly forget thy word, but also much delight in it. See a rare gift in the man of God: for this is a singular gift of God, not onelyonly in anguish to bee heauily troubled, but also to be comforted; not to doe good heauily, but to doe it cheerefully.

In that hee vseth as it were a doubling of the word trouble and sorrowe, hee sheweth his griefe to bee the greater. It is …n hard matter not to forget God in trouble, but a far greater matter then to hauehave a delight and a pleasure in the word, yet so it is that if we can come neere the one, wee shall also come neere the other. Here is our strength, if wee forget not the word, and nourish not vnbeleefe, ioy and delight will come after; because it is the merciemercy of the Lord inwardly to recompence that which outwardly hee detracteth from vsus.

Thy word is my delight, or my delight is in thy word. This is the same that the Apostle reporteth of himselfe, Rom. 7 22. I delight in the law of God concerning mine inner man. The way to come to this, is to fight against vnbeleefe, & to beleeue the word is most pure and holy. It is a singular comfort to vsus, though our minde be troubled, when we should doe good; yet to doe it, sith after we hauehave done it, it leaueth a pleasure behinde incontrariwise how sweete soeuer sinne is in committing, the pleasure will depart, but the sting of sinne remaineth with vsus still. And surely it is a great quickning to a man when hee doth doe well. True it is that this quickning commeth from the peace of conscience: But when wee cannot onelyonly reioyce in the forgiuenes of sinnes, but feele a speciall comfort arise when wee doe well, this is a double quickning. For what can bee more comfortable, then to be fruitfull in good workes in time of trouble? When did faith, louelove, patience, constancie, meekenes, and boldnesse, more abundantly flourish in the Church than in trouble? In prosperitie wee defer and delay from day to day, from to morrow to next day to doe well; but when the hand of the Lord is vponupon vsus, it setteth vsus forward to the worke This then must mitigate our griefe in time of trouble, and make vsus iealous of our pr…sp…ri…ie, because wee are fuller of the exercise of weldoing in trouble than otherwise. Besides a preacher may better perswade good things in time of trouble, than in prosperitie. Well, as it is a generall rule in all things that a good beginning is as good as halfe done▪ so as it is in all godlines, likewise is it in this part of godlines. What is the cause, why men cannot come to this ioy in trouble, euen because in the very entrance of it, they straight forget the word, and so they either despaire, or vse vnlawfull meanes. This is a thing needfull to be considered of. p. 556For if a man bee in trouble, and hath nothing to ouermatch it, then his trouble will ouerquel him. For why doe men in trouble lay violent hands on themselues, but because they hauehave nothing in their mindes to comfort them, & therefore they fal to desperate meanes, Wherefore Gods children should soone despaire, were it not, that they felt comfort in the remission of sinnes, and stay themselues on a godly securitie in God his promises and prouidence, and in an holy courage to be delighted in weldoing. For the godly, whose onelyonly stayes in trouble, are faith and a good conscience, are brought by their affliction to a sight of their sin, to a desire to hauehave them pardoned, to a feeling of God his mercy in hearing their prayers, to an hatred of their sinnes. Thus if we can support our faith in Gods promises, wee shall reioyce in trouble. When heretikes suffer for their illusions, and being taught of man, they quickly shrinke: but when Sathan deludeth them with strange fantasies, they are ready to suffer much. Doe we know that heretikes wil suffer for their illusions, and shall not wee much rather suffer for the truth? And yet we see the Lord maketh a distinction betweene their sufferings & our martyrdomes: For Christians through faith can sing Psalmes in the midst of the flame, heretikes by their roring shewe they hauehave no such ioy. It stands therefore vponupon vsus euen now to be iealous of our prosperitie, & to bestow the time which we hauehave, in weldoing, and striue against sinne. For we shall breake the first wall by this, and so come with ioy to the other. And as the word is a comfort in trouble, so is it a bridle from sinne in prosperitie. For as it doth not let vsus fall in trouble, so also it bridleth vsus from sin in prosperitie. For to this end we read and heare the word, that in prosperity it should subdue sin, and in aduersitie it should minister comfort. But what is the iudgement of God vponupon them that know not the word? If they bee in health, they seeke for nothing but for pleasures, for profit, and for gaine, and thinke whatsoeuer they do to be lawfull; yea admonish a man of his couetousnes by the word, yet will hee not repent, vntill eyther theeues, or fire, or some other iudgement of God vtterly consume him; but hee will obiect, why should I not get riches? why should I not maintaine my gaine? Admonish a theefe at his libertie of his theft, and it prevaileth no more then if ye should tel him a storie, vntill wofull experience …each him the truth of it by the prison or by the halter.

There is no hope to any profit to perswade the adulterer, vntill some plague of God hauehave wrought vponupon him. So we see, when fire is on our houses, when we must goe to prison, or yeeld to any other calamitie, men wring their hands, teare their haire, and rent their clothes, crying for woe to themselues and saying they cannot liue, they wil not be seene in the world, they are ashamed to looke their friends in the face, and why? because they hauehave no feeling of the ioyes of the life to come, they hauehave no stay on Gods prouidence, they feele no comfort in his promises; but they curse, they moyle and pine away with sorrow. If we see then the great merciemercy of God in staying vsus from sinne in time of prosperitie, and in aduersitie telling vsus, that he doth not punish vsus in wrath, but in louelove: and as a father doth teach vsus the contempt of this world, the desire of the world to come, faith in his promises, patience and repentance: let vsus reuerently esteeme the word.

Verse 144.

The righteousnes of thy testimonies is euerlasting, graunt mee vnderstanding, and I shall liue.

IN repeating the same againe, which hee had saide before, the man of God here vseth two words, the righteousnes of thy testimonies: whereas before he vseth this one word: thy righteousnes: so that he meaneth here nothing els, but the righteousnes of God reuealed to vsus in his word. For they bee called testimonies, both in respect that they bee records of Gods louelove towards vsus, as also they are testimonials of our obedience towards God. So the words may beare this sense: true it is Lord, that that part of thy word, where in thou hast comforted vsus with thy promises, is euerlasting; and that part of thy word, wherein thou hast set downe our duties, is also euerlasting.

And I shall liue: That is, what doe men desire but life? that I may liue therefore in godly pleasure, Lord teach me to vnderstand thy testimonies. See the man of God doth rest his life in this vnderstanding of the word. They then that are ignorant are dead in sin, p. 557Ephes 2. They sit in the shadow of death, Luk▪ 1. they are bound in the chaines of …, as Paul witnesseth of the widowes that liue delicately. For as we cal him a man of death, on whom not the Iudge, but the law, or not the lawe but the fact hath already giuen iudgement: so they are subiect to the spirituall death, on whom not God but his word, or not the word, but the sinne hath pronounced guiltie. What is then life? surely this was life, the estate wherein Adam liued before hee fell, his other life afterward, which now is common to vsus, is a death, and wee in him are all dead. For when there was no sinne, there was no shame: when there was no shame, there was no trouble, when no trouble, no death. Wherfore sinne bringeth in shame, trouble, and death, and hath left vsus dead spiritually, by cutting vsus off from God. For as a ciuill life is when wee are obedient to the ciuill lawes; so we liue in God, when wee liue according to his lawe. And as he is dead ciuilly, that by transgressing the lawes of the realme, hath cut off himselfe from the common people: so we are spiritually dead, when sinne hath cut vsus off from God.

The Prophet Abacuk saith chap. 2. 4. Hee that lifteth vp himselfe, his minde is not right in him. Where the Prophet sheweth, that though a man for a time swel, not hauing an vpright heart, yet afterward he sodainely vanisheth away, as a bubble of water: for as a bladder with the wind is soone drawne out; so the vngodly with conceit of his reason seemeth to bee puft vp, but all is but inconstancie.

The iust man saith the Prophet shall liue by faith, not by workes (as some would dreame) for all the shift of them that will be righteous in themselues, will bee as a bubble of water; but the iust man beleeuing the forgiuenes of sinne, looking for euerlasting life, staying himselfe on the promises and prouidence of God, hath true soundnesse in him. Hee shall liue, saith the Prophet, noting perpetuitie of time. So the man of God his meaning is, I shall liue. i. perpetually and for euer. Wee see then the great merciemercy of God, that commeth by the knowledge of the Worde, in that wee finde how hee deliuereth vsus from wrath, and taketh vsus into his fauour: he rescueth vsus from sinne, and clotheth vsus with righteousnes: he taketh from vsus death, and restoreth to vsus life. But marke who speaketh these words; doth this man of God attaine to such an heroicall spirit, as to crie, graunt me vnderstanding? and shall wee thinke ourselues sufficiently rich, well sighted, and that wee are so well clothed, that wee neede no such prayer? We are like the Laodiceans, who hearing the word were neither hote nor cold: Seeing then we are rather Laodiceans, than Dauids; wee must crie, Lord giuegive vsus vnderstanding, that we may liue.

Then let vsus learne by other mens harmes, which is a princely and heroicall kind of teaching. For as Princes children are taught themselues in their owne persons, but are not beaten, seeing rather others beaten before them: so the Lord preacheth to our persons, but punisheth other persons round about vsus, sparing vsus, that we by their sinnes and stripes may learne to amend and to repent in prayer.

There is a winter after haruest, after heate colde, and it is vsuall with the Lord to tempe… his blessings most sweete, with some crossings most sower. Wherefore let vsus pray with our Prophet for the vnderstanding of God his word, not onelyonly to be bettered in our mindes, but also reformed in our liues. Then no diuell, no hell, no plague, no pestilence, shall hurt vsus; yea those troublesome trials, which vntounto others are testimonies of God his wrath; shall be vntounto vsus seales of his louelove▪ which although the world cannot discerne, yet by faith we shall both finde it and feele it.