Lectures on the 25th Psalm — George Downame

Lectures on the 25th Psalm · George Downame

TO THE MOST HIGH AND MIGHTY KING, IAMES BY THE GRACE OF GOD KING of great Brittaine, Fraunce and Ireland, defender of the Faith, &c.

YOVR Maiesties gracious acceptance of my Treatise concerning Antichrist, hath emboldened me to dedicat these my labours vntounto your Highnesse, which are in no other respect worthie of your royall patronage, but that they hauehave bene imployed in the explanation of an excellent Psalme of the royall Prophet Dauid; whose writings the holy Ghost hath the rather commended to posteritie, that by his example Kings and Princes might be admonished to spend part of their time, which they may spare from their royall administration, in heauenly meditations, and spirituall exercises: whereby they might gather assurance to themselues, that after their earthly kingdome is ended, they shall inherit an euerlasting kingdome in heauen: for although it be a singuler fauour of God vouchsafed vntounto them, that they should so beare the image of his power and authoritie amongst men,Psal. 8… 6. as that they should bee called Gods:Exod. 22. 28. yet godly and Christian kings, are not so much to glorie in the fruition of their temporall crownes and kingdomes; as to solace themselues in the comfortable expectation of that incorruptible crowne of glorie, which is laid vp for them in heauen: For which cause King Dauid thought it to be his dutie, to giuegive all diligence (as Peter since hath exhorted vsus all) to make his calling and election sure:2. Pet. 1. 10. and by vndoubted testimonies and infallible tokens, to gather assurance vntounto himselfe, that hee was the true child of God. And that he should not take his marks amisse, (as men are apt to deceiue themselue in this point) he intreateth the Lord in this Psalme to reueale vntounto him the vndoubted marks of the sons & heires of God: which hauing learned by the information of the holy Ghost, he publisheth them, to the common good of the Church: Shewing as it were from the Oracle of God, that not all that professe the true religion, nor all that are able to discourse therof; but those that walke worthie of their calling, that behaue themselues as it becōmeth the children of the light, that is, that liue vprightly, worke righteousnesse, speake the truth from their hearts, &c. are the sound members of the Church militant vponupon earth, and shall bee inheritors of glorie in the Church triumphant in heauen. The meditation and practise of which things I do so much the more boldly commend to your Maiestie, because it euidently appeareth by your former both studies in priuat, and also speeches in publicke, and writings published, you hauehave propounded Dauid to your selfe as a patterne for imitation. And now as a Minister of God, I exhort your Highnesse to immitat him still, as in speaking and writing, so especially in the conscionable practise of Christian duties: that you may bee more and more (as he was) a man according to Gods owne hart, walking before the Lord as he did in truth, and righteousnesse,1. King. 3. 6. and vprightnesse of heart; and gouerning and guiding the people of God, according to the integritie of his heart,Psal. 78. 71. 72. and the singuler wisedome of his hands. So shall the Lord take pleasure in you, as he did in him, and will not onelyonly giuegive your Highnesse long and prosperous dayes, but will also blesse your posteritie after you, and establish them in the throne of these kingdomes for euer, to the euerlasting glorie of his name, and the perpetuall good of his Church: which mercies the Lord graunt for his Christs sake. Amen.

Your Maiesties obedient and loyall subiect, George Downame.

LECTVRES ON the 15. Psalme.

Verse 1. A Psalme of Dauid.

Lord, who shall soiourne in thy Tabernacle, who shall dwell in the mountaine of thy holinesse?

THis Psalme of Dauid, The Argument of the Psalme.is a Psalme of doctrine: wherin the Kingly Prophet sheweth by what markes and notes a sound member of the Church militant, and a true citizen of the kingdome of heauen may bee discerned and knowne. And it is set downe in forme of a dialogue betwixt Dauid and the Lord, consisting on two parts; Dauids question, Verse 1. and Gods answer, in the rest of the Psalme. The occasion of the question seemeth to hauehave beene the disguising and counterfeiting of many professors in all ages, who liuing in the Church, and not being of it, but as goats among the sheepe, and as tares among the corne, doe notwithstanding by an externall profession of religion, and false opinion of true pietie, deceiue not only others, but sometimes themselues also. For many there are, who place all religion in the performance of the outward worship. And therefore such persons, if they frequent the Church, heare the word, receiue the sacraments, call vponupon God with the rest of the congregation, they imagine that they hauehave sufficiently discharged their dutie, though their life and conuersation be irreligious and vnrighteous. Yea and not a few seeme to repose such trust and affiance in the very name of the Church, that if they imagine themselues to bee in the true Church, and doe not gaine say the doctrine therein professed, they take no further care for their saluation, but liue securely, as though all the members of the visible Church, were also members of the inuisible; and as though all which hauehave the externall Church to their mother, had also God to their spiritual father in Christ. Wherefore, to the end that men should no longer deceiue themselues with vaine opinions & fond conceits, the Prophet hauing first consulted as it were with the Oracle of God, setteth downe certaine marks or notes of a true Christian and citizen of heauen, wherby eueryevery man may discerne himselfe. And withall he teacheth that in a sound and liuely member of the Church, an externall profession of the faith, and an outward communion with the Church of God, is not sufficient, vnlesse the vprightnesse of our life be answerable to our profession. And the same is confirmed by our Sauiour Christ:Mat 7. 21, 22, 23. Not eueryevery one that saith vntounto me Lord, Lord, shall enter into the kingdome of heauen, but he that doth the will of my father which is in heauen. Many shall say vntounto me in that day, Lord, Lord, hauehave not wee prophecied in thy name, and cast out diuels in thy name, and done great wonders in thy name? And then will I professe vntounto them, saying, I know you not, depart from me you workers of iniquitie.

But now let vsus search out the true sence and meaning of this question.The meaning of the words. Ver. 1. By the names of Tabernacle and Mountaine, we are to vnderstand the two parts of the Catholicke or vniuersall Church: For the Tabernacle signifieth the Church militant vponupon earth; the holy Mountaine, the Church triumphant in heauen. By sojourning in the Tabernacle, is vnderstood the short and transitorie abode of Christians, as it were pilgrims in the earth, as in a strange land: by dwelling in the Mountain of God, is signified their perpetuall & eternall rest in heauen, as in their owne countrey. Wherein the Prophet alludeth vntounto that materiall Tabernacle, which was called the Tabernacle of the assembly or congregation; and to the mount Moriah, where the Temple was placed:2. Chro. 3. 1. the one whereof was a type of the Church militant vponupon earth; the other was a figure of the Church triumphant in heauen. I am not ignorant, that both members are by some expounded of the Church militant, and by others of the Church triumphant: but I follow that exposition which seemeth best to agree with the words and meaning of the holy ghost. For the varietie of phrase plainely argueth diuersitie of matter; sojourning in Gods Tabernacle, being much different from dwelling in the Mountaine of his holinesse. And the conclusion of the answere in the last words of the Psalme, which without doubt doth render the true meaning of the question, belongeth both to this life and to that which is to come. He that doth these things, shall not beremooued for euer: that is, he shall neither fall away from the grace of God in this life, nor be excluded out of Gods glorious presence in the life to come. The sence therefore and meaning of the question is this,2. Tim. 2. 19. Lord, thou searcher and trier of the hearts and reines of men, who art acquainted with all secrets, and best knowest who are thine, for as much as there is so much vnsoundnesse and hipocrisie among them that professe thy name, and frequent the places of thy worship, that many deceiue others with a counterfeit shew, and some beguile themselues with a false opinion of religion, declare, I beseech thee, vntounto thy Church some tokens and cognisances of a true and sound Christian, whereby the sheepe may be discerned from the goats, and the wheat from tares: shew vsus Lord who is a sound member of the Church militant here on earth, and shal be an inheritor of glorie in the Church triumphant in heauen: who is a true subject of thy kingdome of grace, and shall be an heire of the kingdome of glory.

And this was the meaning of the question. Now let vsus come to the words of this text. Wherein wee are to consider two things:The diuision … the text. Vers. 1. the parts of the question, and the partie to whom it is propounded. Of the parts wee are to speake, first, seuerally of either, and then joyntly of both together.Esay 40. 22. The former part: Lord who shall soiourne in thy Tabernacle? By Tabernacle some (as I said) vnderstand heauen, which elsewhere in the Scriptures is called Gods Tabernacle: Psal. 104. 2.and not vnsitly, seeing the Lord stretcheth out the heauens as a curtaine, and spreadeth them out as a tent to dwell in. But howsoeuer the name Tabernacles is sometimes figuratiuely vsed to signifie heauenly and euerlasting habitations.Luke 16. 9. Notwithstanding, it more properly signifieth tents in warre, and the flitting habitations of warfaring men. And that by Tabernacle is here meant the Church militant, the other word of soiourning doth import. For heauenly Tabernacles are not tents to sojourne in, but mansions of perpetuall habitation, and euerlasting rest.

Basill by Tabernacle vnderstandeth our flesh,In Psal. 15. which the Apostle calleth the …arthly house of our Tabernacle: 2. Cor. 5. 1.for our bodies are not onelyonly Tabernacles,2. Pet. 1. 13, 14. but Temples also of God.1. Cor. 3. 16. & 6. 19. As if this were the sence: Lord, who is he, who hauing sojourned as a stranger in this flesh of ours,2. Cor. 6. 16. shal at the length rest with thee in thine heauenly kingdome? And surely, the sence which he giueth is godly, for it teacheth, that those which shall for euer rest in the mountaine of Gods holinesse, do liue in this flesh as pilgrims and strangers,Col. 3. 5. mortifying their earthly members. Notwithstanding his exposition is not fit. For according to this interpretation, the former part of the question containeth the answere to the latter: for so hee sayth, He that hath soiourned as a pilgrim in the flesh, he shall dwell in the holy mountaine. foreign.Most fitly therefore by Tabernacle we may vnderstand the Church militant, which elsewhere is called the Tabernacle of God,Psal. 61. 5. &c. Th… Church militant is the Tabernacle of God. and sometimes the house, sometimes the Temple of God. For a Tabernacle is a militarie mansion, and as it were a portable house which hath no fixed seat or setled place.

Now whereas the holy ghost calleth the Church of God a Tabernacle,The first vse. we learn first, that the life of a Christian is a warfare,Iob. 7. 1. as Iob saith, wherein we are to fight against the enemies of our saluation, which fight against our soules, namely, the flesh, the world, and the diuell: Whereupon, the Church of God vponupon earth is called the Church militant. It behooueth therefore eueryevery one of vsus that would bee esteemed a true member of the Church, to behaue our selues as Christian souldiours, fighting vnderunder the banner of Christ. And for as much as our aduersarie the Diuell goeth about like a roaring Lion,1. Pet. 5. 8. seeking whom he may deuour;Iob. 1. and seeing the flesh lusteth against the spirit,Gal. 5. 17. sending out of the heart as it were a furnace,1. Tim. 6. the sparkles of foolish and noisome lusts, which fight against our soules:1. Pet. 2. 11. and the world likewise, partly by the desires thereof, partly by bad examples, carrieth vsus away, 1. Cor. 7. 31. foreign.to embrace the world, to mind earthly things, to serue Mammon, and to place our paradise here on the earth: It behooueth vsus therfore both to prepare our selues to this combat, and therefore not to bee secure or to sleepe, as others, but to stand vponupon our guard, to be sober and vigilant, and to arme our selues with that complete armour of God described.1. Pet. 58. Eph. 6. and also in the fight valiantly to encounter,Eph. 6. 14, 15, 16, 17. and constantly to withstand our spirituall enemies, to resist the diuell,sam. 4. 7. and hee shall flie from vsus, with the shield of faith to quench his fierie darts, and with the sword of the spirit, which is the word of God, to refell his assertions, and repell his assentations. So to vse the world, that we doe not ouer-vse it,1. Cor. 7. 31. so to possesse worldly things, that we be not possessed of them: but rather renouncing worldly lusts,Tit. 2. 12. and being wained from worldly desires, to meditate and mind heauenly things.Psal. 131. 2. To crucifie the flesh with the lusts thereof,Col. 3. 2. and to mortifie our members which are on the earth,Gal. 5▪ 24. liuing not according to the flesh,Col. 3. 5. but according to the spirit.

This warfare is to be entertained, this warre is to be maintained of vsus, if we would be esteemed sound members of the Church militant, who sojourning in the Tabernacle of God, doe fight in his campe against our spirituall enemies. But on the other side, if we execute the workes of the diuell, giuing our selues ouer vntounto sinne and iniquitie; if with Demas we embrace the world, following after pleasures, riches, honours; if we conforme our selues to this present world and the examples therof;Rom, 13. 14. if wee take thought for the flesh to fulfill the lusts thereof: then are we souldiors indeed, but in the diuels campe; we fight, but vnderunder Sathans banner, against God, against the spirit, against our owne soules. So farre are we either from sojourning in Gods Tabernacle for the pre…nt or from hope of resting in the mountaine of his holinesse for the time to come.

Secondly,The second vse. whereas the holy ghost calleth the Church of Christ vponupon earth, a Tabernacle, we may learne, that neither the Church it selfe, nor the members of it, hauehave any firme or fixed seat of habitation on the earth: for Tabernacles and Tents are made to that end, that they may be remoued frō place to place. Yea, the Tabernacle of God was a moueable temple, eftsoones changing his seat.1. Cor. 10. And as those Israelits were types vntounto vsus, so was that Tabernacle a type of the militant Church. For euen as that Tabernacle, after it was once made, wandered vp and downe in the desert, and after sojourned for a while, now here, now there, sometimes in Shilo, sometimes among the Philistims, somtimes in Keriathjarim, &c. and neuer found any setled place, vntil it was transported into the mountaine of God:2. Chron. 3. 1. & 5. 5. so the Church of God wandreth many times as a pilgrim in the desert of this world,Heb. 11. 37, 38. forced oft times to change her seat, tossed too and fro, persecuted, molested, banished, and neuer findeth any assured place of constant rest, vntill it bee translated into the celestiall mountaine of Gods holinesse.

Thirdly,The third vse. whereas the Church is called the Tabernacle of God,1. Tim. 3. 15. as elsewhere in the Scriptures the house and temple of God,2. Cor. 6. 16. wherein God dwelleth and manifesteth his presence;Eph. 2. 21. we may learn that the Lord dwelleth as it were in his Church,Apoc. 3. 12. and after a singular maner is present therein.2. Thess. 2. 4. For to this end the Lord commaunded the Tabernacle to be made,Exod. 25. 8. that he might dwell among them: and againe, whereas he promiseth by Moses, To set his Tabernacle among them, Leuit. 26. 12.and walke among them. The Apostle expoundeth his setting his Tabernacle, to bee his dwelling among them.2. Cor. 6. 16. You are (saith he) the temple of the liuing God. As God hath said, I will dwell among them, and I wil walke there. And to the same purpose elsewhere hee is said to be and to walke in the middest of his people,Esay 12. 6. to dwell in Sion,Deut. 13. 14. and to walke in the middest of the seuen golden candlesticks,Psal. 9. 12. & 132. 13. that is, of the seuen churches. Now the consideration of Gods presence in his Church,Apoc. 2. 1. ought to make vsus warie and circumspect, that wee may so behaue our selues as in the presence of God, who searcheth the hearts and reines of men. For the Lord is not onelyonly present to reward those which worship him in spirit and truth, but also to punish and afflict those which feare not to sinne in his presence. Wherefore the holy ghost, as he chargeth the Israelits not to feare their enemies,Deut. 20. 3. because God did walke with them, and was among them a consuming fire to destroy their enemies:Deu…. 9. 3. so hee commaundeth them to abstaine from sinne, because God was among them a consuming fire,Deut. 6. 15. & could not abide any filthinesse, especially spirituall vncleannesse among them.Deut. 23. 14. This therefore must teach vsus to set God alwayes before our eyes, and to behaue our selues as in his presence: knowing that wee are more than shamelesse sinners, if wee feare not to sinne in the sight and presence of God.

But although the Lord bee present eueryevery where in his Church after a speciall manner,God more especially present in the assemblies of the Church. yet more especially he is present in the assemblies of the Church and congregations of his people gathered together in the name of Christ, as Christ himselfe hath promised, Matt. 18. 20. Where two or three are gathered together in my name, Mat. 18. 20.there am I in the middest of them. Therefore in the old Testament, those who were excluded from the assembly of the Church, thought themselues banished from the face & presence of God.Gen. 4. 15. The consideration whereof as it must affect vsus with an earnest desire and serious care of frequenting the Tabernacles of God, to visit his face and to behold his presence, so it must teach vsus to behaue our selues in the assembly of Gods saints, as in the presence of God. Dauid when he was exiled, or otherwise excluded from the assemblies of the Church, he desired nothing more than that hee might hauehave libertie to come vntounto the Tabernacle of God, and to appear in the presence of God. See Psal. 27. 4.Psal. 27. 4. One thing hauehave I desired of the Lord, that I will require, euen that I may dwell in the house of the Lord all the daies of my life, to behold the beautie of the Lord, and to visit his temple. And Psal. 42.Psal. 42. 1. 2. 4. As the Hart brayeth for the riuers of waters, so panteth my soule after thee O God. My soule thirsteth for God, euen for the liuing God, when shall I come and appeare before the presence of God, Psal. 84. 1▪ 2. &c&c. Likewise Ps. 84. O Lord of hosts how amiable are thy Tabernacles: my soule longeth, yea fainteth, that I might come to the Courts of the Lord: my heart and my flesh crie out after the liuing God, &c. And when he had liberty to come to the Tabernacle,Psal. 122. 1. he rejoyced in nothing more. Psal. 122. Ireioyced when they said vntounto me, we will go into the house of the Lord. And again Psal. 84.Psal. 84. 4. 10. he judgeth them blessed that dwell in the house of the Lord, and preferreth one day spent in the Courts of the Lord, before a thousand elswhere. But as I said, the presence of God must also moue vsus to behaue our selues reuerently and religious…y, that before we come vntounto the house of the Lord,Eccles. 4. 17. & 5. 1. we look vntounto our feet, that is, examine with what affections wee come; and not onelyonly so, but also to put off the shoes of our feet,Exod. 3. 5. that is, our corrupt affections, that we may bee readie to heare rather than to offer the sacrifice of fooles,Ios. 5. 15. for the place of the assembly being sanctified by Gods presence, is holy ground. And that when we are entred into the assembly, we may after the example of Cornelius, Act. 10. 33.behaue our selues as in the presence of God. Those which come before an earthly prince, either to speake vntounto him, or to heare him speake, how carefull are they to behaue themselues in all comely reuerence! how much more ought wee in all reuerence and feare appeare before the glorious majestie of the great God,1. Sam. 1…. 7. the King of kings,Why the holy ghost doth vse the phrase of soiourning. and Lord of lords, especially considering that the Lord doth not behold vsus as man doth, but looketh especially vntounto the heart. Our abode in the Church militant,foreign. is signified in the word soiourne. Hebr. foreign. Graec. foreign, who shall soiourne. Sojourning (saith Basil) is a temporarie abode, signifying not a setled life, but transitorie or passing on, in hope of trans…ation to a better estate. This word therefore the holy-ghost doth vse to signifie, that a citizen of heauen is a pilgrim on earth, and that his life here is a pilgrimage.True heires of heauen, and pilgrims on ea…th. And so Peter calleth the time of our life, the time of our pilgrimage. And Iacob professeth, that the daies of his pilgrimage (meaning his life) were few and euill.…. Pet. 1. 17. And likewise Dauid, Gen. 47. 9.I am a stranger (saith he) before thee,… Chro. 2…. 15. and a pilgrim, as all my forefathers were. In a word, it was the profession of all the faithfull, That they were strangers and pilgrims vponupon the earth. Heb. 11. 13.Here therefore wee are taught so many as desire to be citisens of heauen, to behaue our selues as pilgrims on the earth.1. Pet. 2. 11, 12. Who being exiles in a forraine land, desire to come vntounto our owne country. He that hath a good patrimonie in his owne countrey, great wealth, kind and able kinred and friends, and is forced for a time to sojourne in a strange land, where he is ill intreated, disturbed, molested, assailed by his enemies on eueryevery side, hee will affect nothing in that strange countrey, neither will he set his heart vponupon any thing there, but his mind is vponupon his countrey, desiring nothing more than to returne thither. But our countrey is in heauen, where we hauehave an euerlasting inheritance, an incorruptible and inestimable treasure, where, is God our heauenly father, Christ our eldest brother, and the rest of our brothers and sisters, the Patriarchs, Prophets, Apostles, Martyrs, and all the quire of heauenly Saints and celestiall spirits: and wee are pilgrims for a time here vponupon earth, where we are hated & ill intreated, assaulted with the temptations of Satan, the world, and the flesh, subject to many inward infirmities and outward troubles. And therefore it behooueth vsus not to set our hearts on worldly things, or to place our paradise vponupon the earth. For if our hearts be on the earth, how is our treasure in heauen? if the earth be our countrey, how are we citizens of heauen? Wherefore, if we bee pilgrims in the world, let vsus not bee addicted to worldly desires, let vsus not mind earthly things, but being wained from worldly cogitations, let vsus mind those things which be aboue. Let vsus vse the world, as though we vsed it not, and let vsus be so affected towards earthly things as pilgrims and wayfaring men are toward such delights or commodities as they see in their journey, or at their inne. Which if they vse as meanes to further them in their journey: yet they set not their hearts vponupon them. And yet assuredly▪ our abode in this life, in respect of our continuance in the mountaine of Gods holinesse, is not so much as the time of our lodging or bait in an Inne. Therefore howsoeuer such as be but earthwormes, doe crawle as it were vponupon the earth, and mind earthly things. Yet must we remember, that we are citisens of heauen,Phil. 3. 19, 20. and pilgrims on the earth. Are wee pilgrims, liuing (as it were) exiled from our celestiall countrey and heauenly father?Phil. 1. 23. What ought wee then more feruently to desire than to be in our country, and that this earthly Tabernacle of our body being dissolued,2. Cor. 5. 1. wee might dwell in that habitation made without hands, eternall in the heauens? Are we such pilgrims as indeed desire to be in our countrey? Let that then bee our chiefest care and indeuour to trauell into our countrey.Mat 6. 33. Let vsus first seeke the kingdome of God, and his righteousnesse, and carefully vse the meanes of our saluation. And let vsus thinke, that if wee bee pilgrims, wee must also be wayfaring men. Are we wayfaring men in this life? then will wee vse hac vita vt via, foreign. Basil.This life as a way; and the things of this life as they may bee helpes vntounto vsus in this way. Let vsus make choise of the high, and as it were the Kings way, which leadeth vntounto heauen, the way of true faith and vnfained repentance. Let vsus insist and persist therein,Mat. 7. 14. though it bee a narrow and an afflicted way. Let vsus walke before God in the duties of our lawfull callings, and in those good workes which God hath prepared for vsus.Eph. 2. 10. This is the way, let vsus walke therin. Let vsus not returne to our sinnes,Esay. 30. 21. let vsus not de…ne from the way of Gods commaundements either to the right hand or to the left: let vsus not stand at a stay, nor looke backward with Lots wife, and much lesse goe backward; but with Paule, Phil. 3. 14.let vsus doe one thing, forgetting that which is behind, and striuing to that which is before, let vsus make on towards the marke, vntounto the price of the high calling of God in Iesus Christ, knowing,Mat. 10. 22. that whosoeuer perseuereth to the end, he shall bee saued. And this was the former part of the question, concerning a true member of the Church militant, which the holy ghost hath expressed in these wordes: Who shall soiourne in thy Tabernacle? calling the Church militant, the Tabernacle of God; and teaching, that hee which is an heire of the kingdome of heauen, is a pilgrim on earth.

Now followeth the later part of the question,The second part of the question. which is concerning the member that shall bee of the Church triumphant, and inheritour of the kingdome of heauen, in these words, Who shall dwell in the mountaine of thy holinesse? What is meant by the mountain of God.The kingdome of heauen by a metonymy of the signe, he calleth the mountaine of God. For the mountaine of God was a type of the kingdome of heauen. And this mountaine was either the land of Canaan, which was a type of the coelestiall Canaan, as it is said Exod. 15.Exod. 15. 17. Thou shalt plant them, O Lord, in the mountaine of thine inheritance, in the place which thou hast made for thine habitation: or else the mount Sion, which elsewhere is called the mountaine of Gods holinesse,Psal. 2. 6. and was a type of the heauenly Ierusalem: or lastly,Heb. 12. 22. the Mount Moriah, where the Temple was placed, which is somewhere called the mountaine of the congregation,Esay. 14. 13. standing on the North part of Sion; and is therefore called the holy mountaine,Psal. 48. 2. because it was the place of the holy assemblies, which the Lord sanctified for his habitation and for his worship: and this al… was a type of the temple of God, that is to say, of heauen.Psal. 11. 4. Whereas therefore heauen is called the mountaine of God, it is a metonymy, such as wee find elsewhere in the Psalmes,Psal. 3. 4. I cried vntounto the Lord, and he heard me out of the mountaine of his holinesse, that is, heauen. And thus the most interpret this place: as namely, among the Greekes Basil saith this mountaine doth signifie, foreign. The supercelestiall religion, Heb. 12.which is eueryevery way conspicuous and bright (which some call Coelum Empyrium) wherof the Apostle speaketh. Heb. 12. Among the Latines P. Lombard. in thy holy mountaine, that is, saith he, In euerlasting blisse, where is the vision of peace (signified in the name Ierusalem) and the supereminence or height of charitie, where none contendeth in fight, but resteth in euerlasting peace.

Now heauen is called the mountaine of God for these causes.Why heauen is called the mountaine of God. First, because it was figured by the mountaine of God, euen as Christ is called our Passeouer. Secondly, because of the height thereof, whereby it is eleuated farre aboue the earth. For albeit, in respect of vsus who are now placed within the compasse of heauen, and behold Comavam coeli superficiem, 1. Cor. 5.as it were the inward roofe thereof, it cannot so fitly be called a mountaine: notwithstanding as it is the throne of God, who sitteth on the globe of heauen, as it were his throne, and as it is the seat of the blessed spirits, whose conuersation is in the highest heauen, as it were in the top of an hill, it is not vnfitly called the mountaine of God. VntoUnto this mountaine, if we should ascend but in thought, as Scipio once did in his dreame, and from thence should behold the earth; we should easily contemne this inferiour world with the desires thereof. For the whole globe of the earth together with the water, which seemeth none so great vntounto vsus, if we could see it from the highest heauens, would appeare vntounto vsus like a mote in the sunne. But if withall we felt the vnspeakable joyes of heauen, and from thence should cast downe our eies vntounto this valley of teares, there to behold the vanities of vanities, and nothing but vanitie in vexation of spirit, as Salomon saith, it cannot be expressed with how feruent a desire we should be inflamed to hauehave our habitation in heauen. Peter when as hee was present in the transfiguration of Christ in the mount Thabor, and had a tast of the heauenly glory, he was straightway rauished therewith, and desired greatly to remaine there. Lord (saith he) it is good being here, let vsus make three Tabernacles, Mat. 17. 4.&c. Thirdly, heauen is called a Mountaine, because it is a safe place, free from all hazard or possibilitie of danger, where the blessed spirits dwell on high safe from all danger and feare of euill.Esay. 33. 16.

But heauen is not onelyonly called the mountain of God, but also the holy Mountaine,H…ly mountain. or (which is all one) the Mountaine of his holinesse, because it is sanctified by the presence of God. For which cause, Sion also and the mount Moriah are called the holy mountaine of God:Exod. 3. 5. For where the Lord doth manifest his presence, that is a holy place, namely, because of Gods presence sanctifying it. But in the highest heauen the Lord doth principally manifest his presence, and reueale his glory. Wherefore, if mount Thabor after the transfiguration of Christ there wrought, and the presence and glory of God there manifested,2. Pet. 1. 18. was for that cause called the holy mountaine; how much more doth the highest heauen, where Christ sitteth at the right hand of his father in majesty and glory, deserue to be called the holy mountaine of God? The Scriptures ascribe such holinesse to …his mountaine of God, as nothing may enter therein which is not holy. Which must teach vsus (beloued) to follow after holinesse; Apoc 21. 27.without which we shall neuer see God. Verely verely I say vntounto you (saith Christ our Sauiour) except a man be borne of water and of the spirit, Heb. 12. 14.he cannot enter into the kingdome of God.Iohn. 3. 5.

Our abode in the mountaine of God,The phrase of dwelling expounded. is expressed in the word dwelling: whereby two things are signified, Perpetuitie & Rest. Perpetuitie: for there the children of God remaine not as pilgrims for a time, but as citisens and heires for euer.Hebr. 9. 15. Whereupon the kingdome of heauen is also called an heauenly inheritance,Luke 16. 9. wherin are euerlasting habitations, 1. Pet. 1. 4.and an inheritance immortall, and vndefiled, & that fadeth not away, reserued in heauen for vsus. I wil not stand to proue this point, being the last article of our Creed, cōfirmed by manifold testimonies of scripture, which often mentioneth eternall life, eternall saluation,Dan. 12. 2. 3. eternall kingdome: let vsus rather labor by all good meanes to make sure our calling and election to this eternall kingdome,Mat. 25. 46. that the meditation therof may teach vsus,Heb. 5. 9. first,2. Pet. 1. 11. to contemne in respect thereof the momentarie vanities of this present world:2. Pet. 1. 10. accounting it more than madnesse, if for the temporarie fruition of sinne wee shall depriue our selues of Gods presence,Psal. 16. 11. where there is fulnesse of ioy, and at whose right hand there are pleasures for euermore: 2. Cor. 4. 17.if for light and temporarie trifles we loose a superexcellent eternall weight of glorie in heauen. Secondly, with patience and comfort to run the race of afflictions set before vsus, Heb. 12. 1. 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, Rom 8. 18.and is set at the right hand of the throne of God. For the and light afflictions of this life, 2. Cor. 4. 17.are not worthy the eternall weight of glorie that shall be reuealed, which notwithstanding they procure vntounto vsus, whiles we looke not on the things which are seene, but on the things which are not seene. For the things which are seene, are temporall: but the things which are not seene, are eternall. Againe the word dwelling, importeth rest. For there the children of God doe not wander as pilgrims, neither are subject to any molestations, but doe wholly rest from their labours. Apoc. 14. 13.And for that cause the kingdome of heauen is called the rest of God, Psal. 95. &c.and as it were an eternall Sabboth. In respect whereof,Heb. 4. the land of Canaan was a type of our heauenly countrey. For as to the Israelits, after they had for many yeares wandered as pilgrims through the desert, the land of Canaan was the mountaine of their perpetuall habitation and rest: euen so to vsus, after wee hauehave finished our pilgrimage through the desert of this world, there remaineth an heauenly Canaan, that Sabbatisme or rest of God, which the Apostle testifieth,Heb. 4. 9. is left to the people of God. But as against those Israelites, which after they were brought out of Aegypt, and were in the way towards the land of promise, by their infidelitie and contumacie prouoked God, the Lord sware in his anger, that they should neuer enter into his rest: so shall it happen to so many of vsus, as professing our selues to bee redeemed out of the bondage of the spirituall Pharao, shall notwithstanding neither truly beleeue in Christ, nor repent of our sinnes, but prouoke the Lord by our infidelitie and disobedience.Heb. 3. 7. &c. Wherefore, as the holy ghost sayth, To day if you shall heare his voice, harden not your hearts as in the prouocation, and as in the day of temptation in the wildernesse, where your fathers tempted me, &c. to whom I sware in my wrath, that they should not enter into my rest.Heb. 6. 11. Let vsus studie therefore to enter into that rest, least any of vsus fall after the same ensample of disobedience. And let vsus take heed least at any time there be in vsus an euill heart of infidelitie to depart from the liuing God.Heb. 3. 12. For the vnfaithfull shall be excluded,Apoc. 21. 8. but so many as beleeue,Heb. 4. 3. shall enter into that rest. And as Iosua (who also is called Iesus) brought the Israelites into that rest:Heb. 4. 8. so Christ, the true Iesus and Sauiour of his people, bringeth all those that beleeue in him into this eternall rest. For he not onelyonly died, that hee might purchase by his bloud this rest for vsus, and ascended into heauen, to prepare eternall mansions for vsus:Iohn. 14. 2. but also, when wee are to leaue this earthly Tabernacle of our bodies, he sendeth his holy Angels to conuey our soules into the bosome of Abraham, Luke. 16. 22.and to place them in this mountaine of God.

By that which hath beene said, wee see what difference there is betwixt the Church militant on earth, and triumphant in heauen. For this is a Tabernacle of warre; that, a mountaine of peace. In this we sojourne for a time as pilgrims from God, or, as the Apostle speaketh,2. Cor. 5. 6. foreign, in that being remooued from the bodie, we dwell with God, or, as the same Apostle speaketh,2. Cor. 5. 8. foreign. Here is trouble, there is ease; here is the valley of teares, there is the kingdom of happines & glory; here is the combat and fight, there is quiet & perpetual rest; here we are in our way, there in our countrey.

Hitherto we hauehave spoken of the parts of this questiō seuerally,Of the parts of the question ioyntly. now we are in a word to intreat of thē ioyntly & together: For both parts are to be vnderstood of one & the same party or subiect: out of which cōiunctiō we gather two things: the first, that those which shall dwell in the holy mountain, do first sojourne in Gods Tabernacle; the second, that those which do here sojourne in the Tabernacle of God, shal also rest in the mountain of his holines. The former serueth for our instruction, teaching vsus that none shalbe mēbers of the Church triumphant, but those which hauehave bin mēbers of the Church militāt, none shalbe heires of heauē, but those that hauehave bin pilgrims on earth. All men desire to rest in the holy mountain of God: but how few behaue thēselues as pilgrims in his Tabernacle? foreign, saith Basil, such men are geason, all desire with Balaam to die the death of the righteous, but few do care to lead the life of the iust: all desire glory, but few do care for grace: al are desirous of the end, which is saluatiō, but few are careful of the subordinat means. The latter serueth for our consolation, assuring vsus that all the true mēbers of the Church militant, shall be members of the Church triumphant; that all the children of God (as all the faithfull are) be also heires of eternall life; that those which are obedient subiects in the kingdome of grace, shall be inheritors of the kingdome of glory; that those who are pilgrimes on earth, shall be citisens of heauen: For this is the priuiledge of a true Christian, noted in the end of the Psalme, that being once in the state of grace he shall neuer be vtterly remoued. Herein therefore the faithfull may solace themselues, that although they are despised and abused in the world, yet they are heires of eternall life, and citizens of the kingdome of heauen.

And so much of the parts of the question:Of the party to whom this question is propounded. now we are to consider of the party to whom it is propounded. For as touching this most weightie question, the Psalmist consulteth with the Lord, the collector of his Church, and the giuer of eternall life. And there may two reasons be giuen why in this question he appealeth vntounto the Lord. First, because in determining this question, we are not to stand to the iudgement of men, but of God onelyonly: For mens iudgement whether they deliuer their opinion concerning others, is very vncertaine; or touching themselues, it is many times deceitfull. For as touching themselues, how many are there especially in the Church of Rome, who boast of the name of the Church, and in comparison of themselues contemne all others as heretiques or schismatiques; because they presume that they are in the Catholique Church, obseruing the rites of their Church, and beleeuing as their Church beleeueth; when as in truth they are members of Antichrist, and nothing lesse than the true members of the Catholicke and inuisible Church of Christ. And therefore no maruell, if many who liue in the face of the true Church, do falsly iudge themselues to be sound members of the same. Neither are we to stand to mens iudgement concerning others: For the iudgement of the vngodly is corrupt, and of the godly vncertaine. The wicked iudge the true members of the Church indeed,1. Cor. 4. 13. to be the scum of the world and off-scouring of all things; them they hate, contemne, persecute, excommunicate, either as impious or as hereticall, euen as our Sauiour Christ hath foretold,Iohn 16. 2. … They shall excommunicate you, yea, the time shall come, that whosoeuer killeth you, will thinke that he doth God good seruice. The world doth louelove her owne, but hateth those which are Christs,Iohn 17. 14. as our Sauiour sayth, the world hateth them because they are not of the world, euen as I am not of the world. Iohn 15. 18. 19.And againe, if the world hateth you, know that it hated me first: if you were of the world, assuredly the world would louelove her owne. But now because you are not of the world, but I hauehave chosen you out of the world, therefore the world doth hate you. But the iudgement also of the godly concerning others, is vncertaine: For there is a twofold iudgement, the judgement of

Charitie,

Certaintie.

By the iudgement of Charitie… the faithfull judge eueryevery professed member of the visible Church,Phil. 1. 7. when they speake of the particular persons, to be a member of the inuisible, elected, called, justified, sanctified; howbeit, they know in generall,1. Iohn 2. 19. that many are in the Church, which be not of it,…at. 22. 14. and that many be called, but few are chosen. The judgement of Certaintie appertaineth only to God, who onelyonly is the searcher of the heart. As the Prophet Ieremie sayth,Ier. 17. 9. 10. The heart is deceitfull and wicked aboue all things: who can know it? I the Lord search the heart and trie the reines, that I may giuegive to eueryevery man according to his wayes, and according to the fruit of his workes. Seeing therefore wee are to stand to the judgement of God, and not of men, let vsus labour to approoue our selues not to men,1. Thes. 2. 4. but to the Lord, who trieth the heart.

Secondly, the Prophet deuolueth this question to Gods judgement, that we may vnderstand the answere which ensueth to be without exception: as being the aunswere not of man but of God,2. Tim. 2. 19. who best knoweth who are his;Mat. 25. 32. who also in the end of the world shall separate the sheepe from the goates. Whe… … let no man deceiue himselfe any longer, either … title of the Church, or with a faire shew of an outward profession, &c. but let him know this for a certaine truth, as it were from the Oracle of God, That he is not such an one as shall either sojourne in the Tabernacle of God, or dwell in his holy mountaine, vnlesse the description of a sound Christian and citisen of heauen, which is comprised in this answer of the Lord, agree vntounto him. And of this answer we are now to speake.

For when as Dauid, Gods answer.as if he had bene the high Priest standing before the propitiatory, had consulted with the Oracle of God; The Lord maketh aunswere as it were from betwixt the Cherubins, therein fully satisfying his demaund. For being demaunded who shall sojourne in the Tabernacle of God, and rest in his holy mountaine: He answereth, That he which walketh vprightly, and worketh righteousnesse, &c. shall neuer beremooued. In which answere we are to consider two things, the description of a sound Christian, in the whole body of the Psalme: and his priuiledge, in the last words, he that doth these things shall neuer beremooued.

The description consisteth wholly of the effects,Of the description in generall. whereby the Lord would hauehave a true citisen of the kingdome of heauen to be tried and knowne, as our Sauiour saith; By their fruits you shall know them. But here it may be demaunded first, Why doth he not rather describe a sound member of the Church and heire of heauen, by his faith, or by the profession thereof; seeing to faith the kingdome of heauen is promised, and seeing also the profession of the true faith maketh one a member of the visible Church? I answer, because faith is an inward and hidden grace, & many deceiue both themselues and others by a profession of faith: and therfore the holy ghost will hauehave eueryevery mans faith to bee tried and known by the fruits thereof. And howsoeuer eternall life be promised to faith, and eternall damnation be threatned against infidelitie, yet the sentence of saluation and condemnation shall be pronounced according to workes, as the euidence of both. Secondly, it may be demaunded, Why among all the fruits of faith (which are almost innumerable) he maketh choise of those duties which we owe to our brother: especially considering that the duties which we owe immediatly to God, are more principall, wherein also consisteth our religion and pietie towards God. As for example, the true inuocation of the name of God, the sincere profession of the faith, the sauing hearing of the word, &c. Answ. We are to consider, that this question is propounded of such as liuing in the visible Church, would seeme to be religious, making a profession of the faith, hearing the word of God, and calling vponupon his name, viz. which of them (because all are not religious which would seeme to be so) are indeed sound members of the Church, and heires of heauen. For of those which are openly prophane, and doe not so much as make a semblance of religion, there is no question to bee made: For without question there is no place for such in the kingdome of heauen. Now that wee may rightly discerne of those which professe religion, who among them are sound, who vnsound; the markes and tokens are not to bee taken from the outward duties of Gods worship, as prayer, hearing of the word, receiuing of the sacraments, and much lesse the obseruation of humane traditions (for all these things hypocrits also are accustomed to do;) but from the duties of charitie and righteousnesse, which we owe to our brethren: For the touchstone of pietie and true religion towards God, is charitie towards our brother.1. Iohn. 3. 10. Herein (saith Iohn) are the children of God knowne, and the children of the diuell: whosoeuer doth not righteousnesse, is not of God, neither he that loueth not his brother. The…e is no man almost in the Church who will not affirme that he beleeueth in Christ, that he loueth God, that he is the disciple of Christ: How then shall he be tried?Gal. 5. 6. True faith worketh by louelove, and is to be manifested by workes,Iam. 2. 18. & 26 without which it is to be judged dead. The true louelove of God must shew it selfe in the louelove of our brother.1. Iohn …. 20. For if any man shall say, that he loueth God, and hateth his brother, he is a lyar. The true disciple of Christ is knowne by brotherly louelove. Hereby (saith our Sauiour) shall all men know you to be my disciples, Iohn 13. 35.if you louelove one another. Now in the louelove of our neighbour, all the duties of the second Table are summarily comprised.Rom. 13. 9. Let no man therefore so deceiue himselfe, as to thinke, that he is truly religious towards God, if hee liue vnjustly or vncharitably among his neighbours. For our religion towards God is to bee esteemed according to those fruits which appeare in our calling and conuersation with men. For hereby according to the Scriptures, is all our religion and pietie towards God to bee examined and tried. And for this cause, in describing a citizen of heauen, he reckneth vp those duties which are to be exercised towards our brother, that by them as it were certaine cognisances, the true seruant of God may bee discerned from the slaue of the Diuell. And so elsewhere in the Scriptures the like questions receiue not vnlike answers.Psal. 24. 3. 4. 6. As Psal. 24. 3. 4. 6. Esay 33. 14. 15. 16.Esay 33. 14. 15. 16.

Hitherto I hauehave spoken of the description in generall,The parts of the description. now we are to descend to the seuerall parts and branches thereof: of them, some are generall, others more speciall. I call those generall, which summarily comprise all the duties of a good man, in the 2. verse, namely, that he be vpright in heart, just in his deeds, and true in his words. The more speciall are contained in the rest of the Psalme, whereby the child of God is described, partly foreign by way of deniall, that he slandereth not, that he doth not euill vntounto his neighbour, that he receiueth not an ill report against him, that he breaketh not his oath, that he putteth not to vsury, that he receiueth no rewards; partly foreign, that hee contemneth the wicked and honoureth the godly. And these specials may bee vnderstood as branches of the generall: For he that is vpright is not partiall, but behaueth himselfe towards men as they behaue themselues towards God, honoring those that honor God, and despising those that contemne the Lord. He that is iust, is not iniurious to his neighbour, neither is he an vsurer or briber. He that loueth the truth, he is true in his oath and promises, he detesteth slandering both in himselfe and others, hauing neither a tongue to vtter, nor an eare to heare slaunders. Or you may conceiue thus, that a citizen of heauen is here described by ten notes, whereof foure is affirmatiue, signifying the vertues wherewith he is indued; and six are negatiue, signifying those speciall vices which hee is carefull to auoid.

Of these notes we are to speake in order. The first whereof is Integrity or vprightnesse, in these words: He that walketh vprightly. foreignTo walke, in the Hebrew phrase, signifieth either generally, to liue, to order a mans life: or more specially, to liue, or to walke in a calling, or else to professe religion. Hereupon in the Scriptures our life or course of liuing, our vocation, our religion, is called a way. But the generall signification which comprehendeth the other, best fitteth this place. This word therefore the holy Ghost doth vse to teach vsus, that this life of ours is a way, and that we are way-faring men,Psal. 119. 1. whom it behoueth to be vpright in our way, as the Psalmist elsewhere speaketh.

Now, if we be trauellours or way-faring men, we are to be carefull of three things. First, that we go in the right way: For if we go out of our way, the farther we go, the farther we shall be from our iourneys end. And therefore as Christ himselfe exhorteth enter, Mat. 7. 13.yea, striue to enter at the narrow gate: Luke 13. 24.for wide is the gate, and broad is the way which leadeth vntounto destruction, and many there be which go in thereat, because strait is the gate, and narrow is the way that leadeth vntounto life, and few there be that find it. This way is the true religion of Christ, which in the Scriptures is called the way, Act. 9. 2.the way of life, the way of peace, the way of saluation:Psal. 16. 11. teaching two things especially, repentance towards God,Luke 1. 79. and faith in our Lord Iesus Christ.Act. 16. 17. For by faith we come vntounto Christ, who is the way,Act. 20. 21. 24. 14. 15. 16. the truth, and the life, and by repentance we bring forth the fruits of faith,Iohn 6. 35. namely, good workes, which God hath prepared for vsus that we should walke in them,Iohn 14. 6. This as I say is the way, Eph. 2. 10.let vsus walke therein.Esay 30. 21.

2. The next thing whereof we must be carefull, is, that being set in the right way we go forward therein, proceeding from faith to faith, and from a lesse measure of grace vntounto a greater, till at length we come to a perfect or growne stature in Christ. For neither must we stand still in this way, neither must we go backe: for if we do so, how shall we come to our iourney's end? The Apostle Paule although he had proceeded very farre in this way, he thought it not his duty to surcease, but the nearer he came to his marke,Phil. 3. 14. 15. the more he striueth towards it▪ forgetting those things which …e behind. And thereupon inferreth, whosoeuer therefore are perfect or growne men, let them be of this mind. Must those that are perfect be of this mind? how much more behooueth it vsus, who are but of small growth in comparison, to giuegive all diligence that we may increase and grow vp in grace, that as the Apostle exhorteth,…. Thes. 4. 1. we may abound more? For not to go forward in this way, is (as one faith) to go backward: euen as a boat which is caried against a swift streame, either it is rowed forward, or else it runneth backward. We must take heed therefore le…t we be non-proficients, and let vsus feare lest when we cease to be better, we begin to be worse.

The third thing is, that we be vpright in the way, neither treading awry by secret dissembling, nor halting downeright, betwixt God and Mammon, betwixt Christ and Antichrist:1. King. 18. 21. As the Israelites in Achabs time halted betweene God and Baal, and those counterfeit Christians,Phil. 3. 18. 19. of whom Paule complaineth Phil. 3. there be many, saith he, which walke, that is, maketh a profession of Religion, of whom I hauehave told you heretofore, and now I tell you weeping, that they are enemies to the Crosse of Christ, whose end is destruction, whose God is their belly, and their glory is to their shame, who mind earthly things.

But of Integrity we are to speake more at large, forasmuch as it is here set downe as the first and principall marke of a true Christian. The Hebrew word foreign is vsually translated perfect, not that it signifieth such an one as is altogether free from sinne, or is indued with righteousnesse, for so this note would agree to no man liuing:Prou. 20. 9. For, who can say that his heart is cleane? yea if we say that we hauehave no sinne, 1. Iohn 1. 8.saith Iohn the beloued of Christ, we deceiue ourselues, and there is no truth in vsus: for, in many things we offend all, Iam. 3. 2.and there is not a righteous man vponupon earth, which doth good and sinneth not. Eccles. 7. 22.But it signifieth him who in the desire and purpose of his heart is free from hypocrisie, dissimulation and guile, whom we call Vpright. For N…ah, Iacob, Iob, Dauid, Ezechias and others▪ are said in the Scriptures to hauehave bene perfect, that is, vpright men who all notwithstanding had their faults.2. Chron. 15. 17▪ Yea, Asa is said 2. Chron. 15. to hauehave had a perfect or vpright heart all the dayes of his life,Chap. 16. and yet in the next Chapter there are recorded three sinnes of his together, that he rested vponupon the King of Syria, that he committed the Prophet to prison, that in his sicknesse he trusted in the Physitions more than in God. The perfection therfore which is signified in this word, is not so much to be measured by the goodnes of the outward act or worke, but by the vnfained will, sincere desire, and vpright indeuour, aspiring towards perfection. For the Lord accepting the will for the deed, esteemeth of the sincere: will, and vnfained indeuour, for perfect obedience in his children; insomuch that vprightnesse eueryevery where in the old Testament goeth vnderunder the name of perfection; and those things which are done with an vpright and entire heart, are sayd to be done with the whole heart, and with a perfect heart.

Thamim therfore we may rightly interpret vpright, that is, void of dissumulation; and it may be two wayes considered, as it is referred to God, and so it signifieth sincere, or void of hypocrisie: as it is referred towards men, and so it signifieth simple, or void of guile. So that he in this place is said to bee vpright, who is void of hypocrisie towards God, and free from guile towards men.

And first we are to speake of vprightnesse in respect of God, in handling whereof I purpose to obserue this order. First, to shew what it is. Secondly, that it is, as here it is made, a note proper to the children of God. And thirdly, because we are not to be idle hearers of this discourse, we are to try and examine our selues whether this note agreeth vntounto vsus or not. And fourthly, if we do find our defectiuenesse therein, either in whole or in part, we are by certaine forcible arguments to be stirred vp to embrace it. And lastly, we are to shew the means whereby to obtaine it.

1. What vprightnesse is towards God,What vprightnesse is. it may be gathered by those phrases of speech whereby it is expressed in the Scriptures. For first, to be vpright, it is to walke with God, or before God, (as the Lord saith to Abraham, Gen. 17. 1.Walke before me and be vpright) that is, so to lead our liues as in the sight and presence of God, who seeth the hearts, and searcheth the reynes of men: when as the Scripture therefore sayth of Enoch, Noah, Abraham, Isaacke, and others, that they walked before God, it signifieth that they walked, that is, liued vprightly, as in the presence and sight of God, admitting him to be the witnesse and iudge of all their actions and dealings: thus were Zachary and Elizabeth sayd to be righteous before God,Luke 1. 6. that is, vpright persons. And in this sence vpright actions are said in the Scriptures to be done before the Lord.Luke 1. 73. 74. In the song of Zacharie we are said to be redeemed from the hand of our spirituall enemies, to this end, that we s…ould worship the Lord in holinesse and righteousnesse before him, that is, not as in the sight of men, who see but the outward shewes, but as in the sight and presence of God, who seeth and respecteth the heart.2. Cor. 12. 19. Thus are we with the Apostle to speake, as before God in Christ: 2. Cor. 2. 17.thus are we to preach, as before God: thus are we to heare,Act. 10. 33. as before God, with Cornelius.

2. Againe,Gal. 2. 14. to be vpright, is foreign, to walke with a rightfoot, neither couertly treading awry with Peter, Gal. 2.1. Kin. 18. 21. nor openly halting, with the Israelits, 1. King. 18.

3. It is also (as I said) to be void of hypocrisie and doubling, not to hauehave an heart and an heart, or to bee double minded, but to be single hearted. Thus those things which be vpright, are said to bee foreign, vnfained, and to be performed not with an heart & an heart, or with a heart diuided or parted, but with an entire or whole heart. After this manner, the holy ghost speaking of the Zebulonits.1. Chron. 12. 33. 1. Chron. 12. 33. that they came to Dauid, nor with an heart and an heart, foreign Vers. 38.doth afterwards expound himselfe, when speaking of all the Tribes, hee saith, they came to Dauid with an vpright heart. On the other side, hypocrits and dissemblers, they speake (as the Psalmist saith) with an heart and an heart,Psal. 12. 2. and are therfore called foreign,Iam. 1. 8. double minded men.

4. Lastly, this vertue of Vprightnesse is commended vntounto vsus vnderunder other names, viz. synceritie, and truth: Sinceritie being opposed to mixture, and truth to falsehood, both which hypocrisie is. Sincere is that which is without mixture,Sincerum quasi sine cera. as clarified honey is sine cera, without wax, or as bread without leauen. For which cause, the vertue of sinceritie is commended vntounto vsus vnderunder the type of the vnleauened bread,1. Cor. 5. 8. with which the feast of the Passeouer was to be celebrated. As contrariwise, hypocrisie is signified by leauen,Luke 12. 1. and is called the leauen of the Pharisies. There were other types also of the law, wherin the mixture of hypocrisie & doubling was condemned, and contrariwise sinceritie commaunded vntounto vsus. As for example, when the Lord forbad the Israelits to plant their vineyards with diuerse sorts,Deut. 22. 9, 10, 11. or to sow their fields with diuerse kinds of seed, or to plow with an oxe and asse together,Leuit. 19. 19. or to weare garments of linsey wolsey. But it is also called Truth, as 1. Cor. 5. 8.1. Cor. 5. 8. for this is the truth which the Lord requireth in the inward parts.Psal. 51. 6. Psal. 51. 6. and wherein he is to bee worshipped,Iohn. 4. 24. and called vponupon. He is therefore said to walke vprightly,Psal. 145. 18. who behauing himselfe as in the sight and presence of God, walketh with a right foot without hypocrisie or dissimulation, in sincertie and truth.

2.foreign. Now that vprightnesse is a proper note to the citisens of heauen, it may easily appeare by the reciprocall conuersion which is betwixt them. For if all the citisens of heauen be vpright, and all that be vpright are citisens of heauen, then is it manifest, that vprightnesse agreeth to all that be the sonnes and heires of God, and to them alone. First then, that all which be heires of the kingdome of heauen, are vpright, it is euident. For those that are not vpright, hauehave none inheritance in heauen. As Peter telleth Simon Magu…, that he had no part in the Communion of Saints, because his heart was not right in the sight of God. Act. 8. 21.For hypocrits (as all be that are not vpright, for not to be vpright, is to be an hypocrite, and not to be an hypocrite, is to be vpright) neither shall they sojourne to the end in Gods Tabernacle, neither shal they rest in the mountaine of Gods holinesse, but contrary to the priuiledge of the vpright in the last verse, they shall beremooued both by defection, whereby they seperat themselues from God in this life; and by exclusion, whereby they shall bee seperated from God in the life to come.

As touching the former, as constancie and perseuerance is an vnseparable companion of vprightnesse, so hypocrisie is accompanied with inconstancie, and is commonly punished with defection.foreign Iam 1. 8 The double minded man is inconstant in all his waies. 1. Iohn 2. 19.And the Apostle Iohn doth teach vsus, that those which be in the Church, but are not of it (that is to say, hypocrits) are permitted by the just judgement of God to fall away, that their hypocrisie may be detected. And to the same purpose, Bildad the Shuhite,Iob. 8. 11, 12, 13 Can arush (saith he) grow without mire, or can the grasse grow without water? Though it should be greene, and not plucked vp, yet shall it wither before any other hearbe. So are the paths of all that forget God, and the expectation of the hypocrite doth perish. Iob. 27. 8.And as touching the life to come, Iob sheweth that the hypocrite hath no hope, when God doth take away his soule. For all their reward they receiue in this life:Mat. 6. 2. 5. as our Sauiour Christ saith, Verily Isay vntounto you, they hauehave their reward. They are therefore in no expectation of reward,Iob. 13. 16. for the hypocrite shall not come into the presence of God, but are or may be in certain expectation of punishment. For our Sauiour Christ, when he would signifie, that the wicked seruant shall certainely be condemned, he saith, That hee shall hauehave his portion with the hypocrites, Mat. 24. 51.where shall be weeping and gnashing of teeth. Those therefore that be heires of the kingdome of heauen, they be not hypocrites and dissemblers, but such as are vpright. Which must teach vsus, as wee desire to perseuere in the faith to the end, and to attaine to the end of our faith, which is the saluation of our souls; so to humble ourselues, Mic. 6. 8.to walke with our God, in sinceritie and vprightnesse of heart.

Now that all those also which be vpright, are citisens of heauen, it may euidently be prooued out of the Scriptures.Psal. 84. 11. For as the Psalmist saith, the Lord will giuegive grace and glory (grace in this life, and glory in the life to come) and no good thing will …ee withhold from them that walke vprightly. Grace he giueth them with perseuerance, for the vpright man buildeth vponupon the rocke,Mat 7. and therefore no temptations shall vtterly ouercome him. He is not onelyonly in the Church, but also of it, and therefore certainely shall remaine in the communion of the Church:1. Iohn. 2. …9. and whosoeuer continueth to the end,Mat. 24. he shall be saued. Againe, doth the holy ghost call any blessed, that are not heires of the kingdome of heauen? But the vpright are by the testimonie of the holy ghost happie and blessed. Blessed are those that are vpright in their way. Psal. 119. 1.Blessed are those in whose heart there is no guile, that is, hypocrisie. Psal. 32. 2.And to this purpose belongeth that testimony of Salomon, Pro. 20. 7.as Tremellius readeth, the just man that walketh in his vprightnesse, is blessed, & blessed are his children after him. And yet the holy ghost is more plain in testifying this truth.Pro. 28. 18. Prou. 28. 18. He that walketh vprightly, shall be saued. Psal. 140. 13.Psal. 140. 13. The vpright shall dwell in thy presence. Mat. 5. 8.But most plaine, Mat. 5. 8. Blessed are the pure in heart (for so hee calleth the vpright) for they shall see God, they shall hauehave the vision of God, and enjoy his glorious presence, in the fruition whereof consisteth our eternall happinesse. And therefore most fitly, not onelyonly in this place, but elsewhere also in the Scriptures, is Vprightnesse made the note and cognisance of the sonnes and heires of God.Deut. 32. 15 & 33. 5. 26. For this cause Israel is called Ieschurun to signifie,Esay. 44. 2. that whosoeuer is a true Israelite, is vpright. Iacob himselfe is commended for this vertue. And of those that are pure in heart,Gen. 25. 27. it is said Psal. 24, This is Iacob. Psal. 24. 4. 6.So Psal. Psal. 73. 1.73, when the Prophet had said, that God is good to Israel, in the next words he expoundeth whom he meant by Israel, namely, the pure in heart. So also our Sauiour Christ speaking of Nathaniel, Iohn 1. 48.Behold (saith he) a true Israelite in whom there is no guile. For as the Apostle saith,Rom. 2. 28▪ 29. he is not a Iew which is one outward, but he is a Iew, which is one within, that is to say, the vpright.

3. Seeing then as we hauehave heard, all that are vpright are citisens of heauen, and contrariwise, all that be citisens of heauen be vpright; it behooueth vsus diligently to trie and examine our selues, whether this note doth belong vntounto vsus or not. For vnlesse we be vpright, wee shall not rest in Gods holy mountaine; but must looke to hauehave our portion with hypocrits, where is weeping and gnashing of teeth.Mat. 24. 51. To this purpose I will set down certaine signes and tokens, whereby the vpright and the hypocrits may be discerned.

1. And first, the studie and endeuour of the vpright is to approue himselfe to God, to walke before him,1. Thess. 2. 4. to discharge a good conscience:1. Cor. 4. 3. the testimonie wherof he greatly esteemeth and preferreth it to the judgements of men concerning himselfe. On the other side, the hypocrites care is to approue himselfe to men, neglecting the testimony of his owne conscience: and therefore those good things which he doth, he doth to be seene of men; and the euill which he omitteth, he leaueth vndone, least he should be seene of men: for if men be not acquainted with his doings, he neither careth to doe good, nor feareth to doe euill.

2. It is the propertie of vpright men to yeeld simple and absolute obedience to the word of God, denying themselues, their owne affections and reason; but to obey humane precepts, so farre forth as they are not repugnant to the law of God. But it is the fashion of hypocrits to obey the commaundements of God, so further than themselues thinke good, as appeareth in the example of Saul: 1. Sam. 15.and more strictly to obserue the traditions of men,Mat. 15. 6. than the commaundements of God.

3. A third signe of an vprightman is, so to contemn the world, and to be wained from worldly desires, as that hee preferreth the keeping of a good conscience, before the obtaining of any worldly desires: knowing, that it will not profit a man to gaine the whole world, Mar. 8. 36.and to loose his owne soule. For he that is not addicted to the world, it is a good sign that he professeth religion, not for worldly and by-respects. But the hypocrits guise is to seeme religious, and to be a wordling; to professe religion, and to mind earthly things; to diuide himselfe betwixt God and Mammon,Phil. 3. 19. to giuegive to God the outward shew, to the world,Mat. 6. 24. his heart: not first and principally to seeke the kingdome of God & his righteousnesse, but to professe religion in a secondarie respect, so farre forth as it jumpeth with the fruition of his worldly desires, and consequently to preferre the gaine of the world before the keeping of a good conscience, and to be ready to sinne, that he may obtaine any worldly desire.

4. The propertie of an vpright man is to hate sinne as well in himselfe as in others, and to bee exercised in judging himselfe. But the manner of hypocrits is, to hate sinne in others, but not in themselues; to be busie in prying into other mens behauiour, and to neglect their owne; to be quick-sighted to discerne, and very censorious to judge the offences of their brethren, but hauehave neither eyes to see, nor consciences to condemne their owne sinnes: and as our Sauiour Christ saith of such hypocrits,Mat. 7. 3. 4. to see a mote in their brothers eye, and not to discerne a beame in their owne.

5. The vpright man repenteth of all sinne, hauing an vnfained purpose and resolution to abstaine from all sinne, and not to retain any one, howsoeuer besides and contrary to his purpose hee may faile in some particulars. But the hypocrite, howsoeuer he may be brought to abstaine from diuerse sinnes whereunto he is not so much addicted, yet he will be sure to cherish and retain some sinne or sinnes that are more deare vntounto him, from which he will by no meanes be reclaimed. Example inMar. 6. 20. Herod, who reuerenced Iohn Baptist, and when he heard him, did many things which Iohn aduised him vntounto, and heard him gladly: but doe Iohn what he could, he would not forgoe Herodias his brothers wife.

6. It is the propertie of the vpright, to louelove and reuerence the good and godly for their godlinesse sake, and to contemne and despise the wicked, though mightie in the world, because of their wickednesse: as it followeth Vers. 4, For the world doth louelove her own, and hateth those which belong to Christ.Psal. 15. 4. But hereby we know that we are translated from death to life, Iohn 15. 19.because we louelove the brethren. But it is the manner of hypocrits to stomacke the godly,1. Iohn. 3. 14. to enuie thē which are better than they, and not to brooke them that be had in better estimation than themselues. And thus were the Pharisies affected to Christ.

7. It is the propertie of the vpright to preferre the greater & weightier duties before the lesse, the substance before circumstances, the workes either of pietie or merciemercy before ceremonies. But it hath alwayes beene the hypocrits guise to neglect the greater duties, and to affect the obseruation of the lesse, to preferre circumstances before the substance, and ceremonies before the workes either of pietie or charitie,Luke 13. 15. to place the height of their religion, either in obseruing or vrging ceremonies, or contrariwise, in refusing them, and inueighing against them, to straine out gnats, and to swallow cammels,Mat. 12. 2. 7. to tythe mint and cummin,Mat. 23. 23, 24. and to neglect the weightier duties of the law, judgement, merciemercy, and faith. Consider to this purpose two examples of the Pharisies and Priests. When Iudas brought them backe the money which they gaue him to betray Christ, they would not put in into the treasurie, because it was the price of bloud:Mat. 27. 6. but the precious bloud of Christ himselfe they were not afraid to spill, and to draw the guilt thereof vponupon their consciences. They were not afraid to be defiled by giuing Christ the immaculat lambe of God through enuie vntounto death,Iohn 18. 28. but they were at the same time afraid to goe into the common hall least they should be defiled.

8. Another note of an vpright man, is Humilitie. For when a man is indued therewith, it is a plaine signe, that he hathMic. 6. 8. humbled himselfe to walke with his God. As contrariwise, pride is the companion of hypocrisie, as the Prophet Habacuc saith,Hab. 2. 4 Behold, he that lifteth vp himselfe, his soule is not vpright in him. For he that walketh with God (as the vpright man doth) cannot lightly be lifted vp with pride. Indeed whiles we looke vponupon the earth, and behold other men whom we conceiue to be any way our inferiours, we may perhaps take some occasion to be lifted vp in a conceit of our owne excellencie: but hee that hath God before his eyes, and setteth himselfe alwayes in his presence, he will be readie with Abraham (although an excellent Patriarch) standing before the Lord,Gen. 18. 27. to confesse his owne vilenesse; with Esay that eloquent and zealous Prophet,Esay. 6. 5. to crie out, That he is a man of polluted lips;Iob. 42. 5. 6. with Iob the patterne of patience, when he seeth God, to abhorre himselfe, and to repent in dust and ashes; with Peter being in the presence of Christ,Luke 5. 8. whom he perceiued to be God, to acknowledge himselfe a sinfull man.

9. Againe, the vpright man being indued with a good conscience, is confident in good causes, and couragious in time of perill,Pro. 10. 9. as Salomon saith: He that walketh vprightly, walketh boldly. Pro. 28. 1.And againe, The righteous are bold as a Lyon: but the hypocrite contrariwise, by reason of his bad conscience is ouertaken with feare,Esay. 33. 14. as the Prophet Esay speaketh,Pro. 28. 1. and such doe flie when none pursueth.

10. It is the priuiledge of an vpright man to bee constant in good things, and to perseuere to the end, keeping also a continued course of pietie: for the vpright man is he which hath built vponupon the rocke,Mat. 7. 24. and therefore cannot vtterly be ouerthrown by any blasts or tempests of temptations:Luke 8. 15. it is he which receiueth the seed into good groūd, and therefore taketh root downward, and bringeth forth fruit vpward with patience: he being not only in the church but also of it, shall surely remaine in the Communion of the Church; and as the Psalmist here saith, shall neuer be remooued. Iam. 1. 8.But contrariwise, the double minded man is vnconstant in all his wayes: his religion and goodnesse is as a morning cloud, and as the morning dew it goeth away: Hos. 6. 4.his profession is foreign for a time, for hauing receiued the seed among stones,Luke 8. 13. and wanting root, when the Sunne of temptation ariseth,Mat. 13. 21. he fadeth away; hauing built vponupon the sand, whē the blasts of temptations arise,Mat. 7. 26. his building falleth to the ground. Hereunto we are to referre patience in affliction, as a note of the vpright: wherupon affliction is called foreign,Iam. 1. 3. the trial of our faith, or foreign, whereby foreign,1. Pet. 1. 7. those that are found and approued, are knowne from those which be foreign, vnsound.

11. And to conclude, it is the propertie of the sound and vpright, to joyne together pietie towards God, and charietie towards our neighbour, the louelove of God, and the louelove of our brother:1. Iohn 4. 20. for it cannot be, that a man should louelove the Lord truly, whom he hath not seene, and loueth not his brother whom he hath seene: neither do we louelove our neighbour aright, vnlesse we louelove him in and for the Lord.foreign. And therefore no man can louelove his neighbour as he ought, vnlesse he louelove the Lord much more. The louelove of God therefore, or pietie, if it be sound, will shew it selfe in the louelove of our brother, or in the duties of righteousnesse; and the louelove of our brother, or righteousnesse, if it be sincere, must be deriued from the fountaine of pietie. Contrariwise, it is the hypocrits guise to seuer these two, which the holy ghost hath joyned together, holinesse and righteousnesse, the obedience of the first and second Table of the law. For there are many as glorious professors among vsus, as the Pharisies were among the Iewes, who making profession of religion and pietie towards God, doe altogether neglect the duties of charitie and righteousnesse towards men. And againe, many there are among vsus as famous for ciuile vertues, as Aristides or Socrates among the heathen, who resting in a ciuile conuersation and outward honestie among men, are void of all religion and of the feare of God. Both sorts are hypocrits, the righteousnesse of the former not exceeding the righteousnesse of the Phariseyes, who notwithstanding their glorious profession were notorious hypocrits: the righteousnesse of the latter professing themselues to be Christians, not exceeding the righteousnesse of the heathen, who knew not God.

Now I come to the fourth point, namely, to consider by what arguments we may be stirred vp to embrace this vertue, if we want it, or to continue and increase therein, if we hauehave it. The arguments may be reduced to three heads, the excellency, the profit, the necessitie of vprightnesse. The excellency of it is so great, that the Lord accepteth of the vpright indeuour of his children, as perfect performance; insomuch that vprightnesse (as I hauehave said) goeth in the Scripture vnderunder the name of perfection. Neither are we otherwise to vnderstand the duties, which in the word of God are said to bee done with the whole heart, but that they are performed with an entire or vpright heart. Therfore those that are vpright, though they be subject to many infirmities,Luke 1. 6. yet they are esteemed as just, and that before the Lord, the Lord accepting in his vpright seruants, the will, for the deed. Againe, wheras Christ the bridegrome is said to be delighted with the beautie of his spouse,Psal. 45. 12. this may not be vnderstood of the outward apperance,Cant. 1. 5. 6. for so she is something blacke and browne, by reason of affliction, and the cause thereof which is sinne; but of the inward beauty, in respect wherof she is sayd to be all glorious and beautifull within,Psal 45. 13. which is that vprightnesse or truth in the inward parts,Psal. 51. 6. wherewith the Lord is delighted. For this we are also to adde, that vprightnesse is that wherewith the Lord is especially delighted: insomuch that to be vpright, and to please God, in the Scriptures do signifie the same thing: for whereas it is sayd of E…och Gen. 5.Gen. 5. 22. 24. that he walked before God,Heb. 11. 20. that is, that hee liued vprightly; it is by the Apostle thus expounded, That he was sayd to hauehave pleased God. foreignAnd the Hebrew word which signifieth to be right or vpright, doth signifie also to please, that we may know that he which is right before God, doth please him. As it is sayd in the Prouerbes,Prou. 11. 20. They which are peruerse in heart are an abhomination vntounto the Lord, but such as are vpright in their way are his delight. Now this must needs be an excellent virtue that goeth vnderunder the name of perfection, which the Lord esteemeth as the inward beautie of his spouse, which is not onelyonly pleasing vntounto God, but as it were the pleasing of him.

But let vsus come to the profit, by which consideration most are led,Psal. 4. 6. as it is sayd Psal. 4. There be many that say, who will shew vsus any good, that is profit. The profit of vprightnesse may be shewed first in generall, that God is good and gracious to thē that are vpright. As the Psalmist after many conflicts,Psal. 73. 1. at length resolueth, Psa. 73. 1. But yet God is good to Israell, to those that are pure in heart. And this goodnesse he manifesteth by doing good to them, and causing all things to worke together for their good, according to the prayer of Dauid Psal. 125.Psal. 125. 4. 5. Do good O Lord to those that are good and vpright in heart, but those that turne aside by their crooked wayes, them shall the Lord send away with the workers of iniquity. Neither is the goodnesse of God sparing towards them: For he is a Sunne, that is,Psal. 84. 11. an author and giuer of all comfortable blessings, and a shield, that is, a protector of them from all euill, He giueth grace, and glory, and no good thing doth he with-hold from those that walke vprightly. More specially the benefits wherewith the Lord doth crowne the vpright, are either temporall, or spirituall: For as salomon saith Prou. 2.Prou. 2. 7. The Lord hath laid vp for the vpright, substance, that is,Prou. 2. 21. whatsoeuer is truly good, and verse 21. The righteous shall inhabit the land, and the vpright men shall remaine in it. And as the Lord bestoweth good things vponupon the vpright, so he preserueththem from euill, and is therefore sayd to be … shield to them that walke vprightly: Prou. 2. 7.or as Dauid saith,Psal. 7. 10. My shield is in God who giueth saluation, or preserueth the vpright in heart, according to the saying of the Prophet Hanani, 2. Chro. 16. 9.The eyes of the Lord, saith he, behold all the earth, to shew himselfe strong with them that hauehave a perfect, that is, an vpright heart towards him. The spirituall blessings which God bestoweth on the vpright, are as the Psalmist speaketh, Grace & Glory: Psal. 84. 11.Grace in this life, Glory in the life to come. The graces which God bestoweth on the vpright, are many: for sanctifying graces are so linked together, as it were in a golden chaine, that where some be in truth (as they are in the vpright) all are in some measure. Among many others, these spirituall blessings accompany vprightnesse, Comfort in affliction, and Ioy in the holy Ghost;Gen. 22. 18. and (which before I spake of) Confidence or spirituall securitie in worshipping the Lord without feare,Luk. 1. 73. 74. 75. (which is the blessednesse promised to the faithfull in all nations, in Abrahams seed, according to the exposition of Zacharias, Luk. 1.) and also Constancy and Perseuerance. As touching the former before not touched: Forasmuch as the vpright (building, not vponupon the sand, but vponupon the rocke) hauehave layd a good foundation against the day of triall, therefore when as they are afflicted, they faint not, neither are ouermuch discouraged, but with Dauid in his greatest distresse, do comfort themselues in the Lord their God, 1. Sam. 30. 6. And being assured that the Lord will cause all things, Rom. 8. 28.euen their afflictions, to worke to their good, Iob. 13. 15.they resolue with Iob to put their trust in him, though he kill them. But the vpright hauehave not onelyonly comfort, but ioy also in the holy Ghost.Eccles. 2. 26. For God doth giuegive to him that is good in his sight, (that is, to the vpright) wisedome, and knowledge, and ioy. Prou. 15. 15.For the vpright hauehave a good conscience, and a good conscience is a continuall feast: For this is our reioycing (saith the Apostle) the testimony of our conscience, 2. Cor. 1. 12.that we hauehave had our conuersation in simplicitie and godly purenesse. And this was Ezechias his stay when he had receiued the sentence of death, and which he vsed as an argument vntounto the Lord, to obtaine the lengthning of his life, and preuailed, Lord, saith he,2. King. 20. 3. I beseech thee remember how I hauehave walked before thee in truth, and with an vpright heart, and hauehave done that which is good in thy sight. For howsoeuer the vpright are sometimes vnderunder the crosse:Psal. 97. 11. yet there is light sowne for the righteous, and ioy for the vpright in heart, which in due time will sprout forth: yea,Rom. 5. 3. 4. 5 in the mids of their affliction they do reioyce, knowing that tribulation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashamed. Psal. 16. 8.And seeing the vpright do with Dauid, set the Lord alwayes before their eyes, for he is at their right hand, therefore they must say with him, I shall not be remoued, wherefore my heart is glad, and my tongue reioyceth, my flesh also doth rest in hope. With these and such like blessings the Lord doth reward the vpright in this life: for after this life eternall saluation abideth them. He that walketh vprightly, Pro. 28. 18.saith Salomon, shall be saued, but he that is peruerse, or walketh peruersly, in two waies (as double minded men do) he shal fall in one, or as some read, at once. And to omit other testimonies, the holy Ghost testifieth in this place, That he which walketh vprightly shal dwell in the holy mountaine of God. Finally to conclude all blessings vnderunder one blessednesse it selfe is promised to the vpright: Blessed are those which are vpright in their way. Psal. 119. 1.Blessed are the pure in heart, Mat. 5. 8.for they shall see God. And this blessednesse doth not onelyonly belong to themselues, but it redoundeth also to their posteritie.Pro. 20. 7. Blessed is the iust man that walketh in his vprightnesse, Psal. 112. 2.and blessed are his children after him. And againe, The generation of the vpright shall be blessed.

Lectures on the 25th Psalm, Dedication (1 of 4)

TO THE MOST HIGH AND MIGHTY KING, IAMES BY THE GRACE OF GOD KING of great Brittaine, Fraunce and Ireland, defender of the Faith, &c.

p. 1LECTVRES ON the 15. Psalme.

LECTVRES ON the 15. Psalme.