THE PRIVILEGES OF THE UPRIGHT IN HEART. Expressed in brief Meditations upon the 84 Psalm: and more particularly upon the 11 Verse thereof. Studied for the use of the right Worshipful Company of Draper's LONDON. By W. F. The Lord is my light and my salvation, whom then shall I fear? The Lord is the strength of my life, of whom then shall I be afraid, Psal. 27.1. LONDON, Printed by Tho. Harper for Richard Harper, and are to be sold at his shop at the Bible TO THE RIGHT Honourable Sir Maurice Abbot Knight, Lord Major, Master of the Company of Drapers, and to M. Thomas Goodyer, M. Thomas Bewly, M. Steven Burton, and M. David Edward's Wardens: as also to the Assistants and rest of that Company, William Freak wisheth all happiness conducing to this life and a better. Right Honourable, and Worshipful: TO give a public account of the reasons moving me to make a private dedication of these Meditations to your Company, may be expected by some: But it sufficeth me, and I hope will content others that I acknowledge a loving relation to your Company, which unto me is a strong obligation for a due and thankful respect to you all. I must confess, some of you in your particulars have deserved of me more than ordinary, but your Company in general above all the Societies of this City, though diverse others well, to God be the glory for it. Accept than I pray you this oblation of gratitude from him who is and will be whiles God shall grant life, for the welfare and everlasting happiness of you all. A daily petitioner to the throne of Grace, William Freak. From my study this sixteenth of February 1639. THE PRIVILEGES OF the upright in heart. PSAL. 84.11. For the Lord God is a Sun and a Shield: the Lord will give grace and glory; and no good thing will he withhold from them that walk uprightly. THat we may make no disorderly entrance upon the exposition of this Verse, the Porter which standeth before the door thereof must first be spoken withal, this causal conjunction. ●ox: For the Lord is the Sun and a Shield: And he directs us to reflect our Meditations for a while upon the words of this Psalm in the verses foregoing, the serious consideration and true understanding whereof will open us the right door of entrance to that which we desire. The Prophet David in this Psalm expresseth an earnest longing after the communion of the Sanctuary, in the 1, 2, 3, verses, because of the blessedness of those that enjoy the same, as he expresseth in the 4, 5, 6, and 7 verses. And upon this Meditation, he layeth the foundation of his prayer to God, that he would be pleased once more to admit him thereunto, in the 8 and 9 verses: Adding two forcible Reasons of his earnest longing in this case; the one in the 10 verse, the other in the words of this verse. In the tenth verse, For a day in thy Courts is better than a thousand elsewhere: and I had rather be a doorkeeper in the house of my God, then to dwell in the tents of wickedness, that is his first Reason. The second Reason is expressed in the words of this verse, For the Lord God is a Sun and a shield, etc. I have given you the coherence and occasion of these words, now take the division of them. Here is, first, the party spoken of: Domi●●● 〈…〉 Secondly, what is said of him: and that is in several particulars. First, He is instiled a Sun: Dominus Deus Sol est: The Lord God is a Sun. Secondly, He is entitled a shield: Dominus Deus clypeus est: The Lord God is a shield. Thirdly, He will give Grace and Glory: Gratiam & gloriam ministrabit. Fourthly, He will withhold no good thing from them that walk uprightly. These are the particulars, which I shall endeavour (God willing) to handle in order as they arise under my hand. But first I crave your patience that I may have leave to stoop and gather a flowere or two, as they grow in the way to our Text: for so the first word thereof adviseth me, being a conjunction causal, and directing us a little to look back upon the coherence. The Psalmist at such time as he composed this Psalm, was driven out of jerusalem by his rebellious son Absalon, and now in this time of exile from the tabernacle, he is possessed with frequent meditations concerning it, and is brought to set a larger estimate upon the comforts thereof, carendo quàm fruendo; by feeling the loss, then by the enjoying the comforts of it. 1. Object. A disease that the best man may be subject unto. Before this storm fell upon David, even when he had full freedom to to frequent the Tabernacle, he could for all his thoughts thereof be too indulgent to himself, and his lawless lusts in the case of Bathsheba. To let us see how too much peace and prosperity is subject to befool even the most sanctified soul. We have David's own confession to this purpose, Psal. 30.6, 7. In my prosperity, I said I shall never be moved: thou, o Lord, of thy goodness hadst made my hill so strong. A passage of holy Writ that much confirmeth the truth of that which a Reverend Bishop of our own maketh his observation: viz. The temptations on the right hand are more perilous than those on the left, and destroy a thousand to the others ten: as the Sun more usually causeth the travailer to cast off his cloak then doth the wind. The saying is old and true, Plures interimit crapula quàm gladius: Moore lives are cast away through wantonness in surfeit, then are cut off by the sword: And I dare say more souls are undone by the pleasures of prosperity, then are shipwrecked by the storms of adversity. I would to God that the practice of these times did not prove this too true, even among ourselves. We wantonnize with the Gospel, and because the glorious Sunshine thereof hath continued without interruption for some scores of years, our souls begin to loathe this heavenly Manna, as did those lusting Israelites, Numb. 11.6. And if God should so deal with us as he hath with our Neighbour Churches, that we should be debarred the happy freedom and liberty of the Gospel, as many of us as belong to God would find just cause to be troubled, as David confesseth himself was, when God upon the like occasion had turned his face from him, Psal. 30.7. and we should learn better to prise the Word of God and his blessed Ordinances, when our souls find the miss of the comforts of his Sanctuary, than now we do: Our souls would then son cry out with Davids in this Psalm, Oh how amiable are thy tabernacles, thou Lord of hosts; my soul longeth, yea, even fainteth for the Courts of the Lord, Verse 1, 2. Which extremity that our souls may never be driven to, let us make it our suit daily to Almighty God, that we may know the day of our visitation: the want whereof was jerusalems' unhappiness, Luke 19 44. And knowing the same we may labour to bring forth fruits worthy of repentance, before our Candlestick be removed out of its place. But I insist no longer upon this first observation, I am yet but in the way to our text. 2. Whereas in the fourth Verse of this Psalm David describeth the blessedness of such as dwell in the house of God, because they have daily opportunity to praise him, as those Priests and Levits, who by his appointment were to minister before the Lord in his Tabernacle. I Chron. 16.4, 5, 6. concerning whom in particular, the Hebrew Rabbins understand these words to be spoken: It may serve to show us the duty and dignity of the Ministers of God's word, what their chief care should be, even to attend upon God in the duties of their holy Function, for the glorifying of his Name by the winning of souls: what their dignity is in that they are permitted to frequent God's house day by day, and there to sing praises unto his holy Name that by this double meditation they may be every day put in mind Hoc agere, to do that whereunto they are appointed, without giving themselves liberty to follow the pleasures or profits of this bewitching World. 3. Whereas it is said in the fifth Verse, that the man is blessed, whose strength is in the Lord, and in whose heart are his ways: which the Hebrew Rabbins understand to be spoken of the people of Israel in general, who placed the strength of their confidence in the protection of the God of Israel, and set their minds upon those ways which from each quarter of their Land, tended towards the place where the tabernacle was pitched. We may learn where the confidence of a Christian heart should be placed, namely, in the Lord his God: whom the Psalmist so confidently styleth his rock, his fortress, his deliverer, his God, his strength in whom he would trust, his buckler, the horn of his salvation, and his high tower, Psal. 18.2. 4. As also, whereas it is said: Blessed is the man whose strength is in the Lord, and in whose heart are his ways: It may serve to teach us, that if we expect protection from God as our strength, we must be mindful to keep ourselves in the ways of God, and to have them still in our heart. That precious promise which God maketh of preservation by the Ministry of his holy Angels, is to those only that mind the ways of God, Psal. 91.11 Mandabit Angelis, etc. He shall give his Angels charge over thee, to keep thee in all thy ways, not in thy byways which are of thine own choosing, but in thy right ways, as of Gods appointing: And this is the reason (as most of the Fathers conceive) why the Devil when he tempted our blessed Lord with this Scripture, Math. 4.6. left out that clause in viis tuis. 5. In which ways, albeit they lie through the valley of Baca, the vale of tears, yet they that mind the way to God's Tabernacle, even therein shall find many sweet refreshments, Verse 6.7. That they faint not through thirst, they shall have wells of water, and the rain shall cover their pools: wells of water, but of their own digging: They must use all good means afforded unto them, and then the Lord from Heaven shall rain upon them: he shall comfort them with the dew of his grace, he shall pour upon them the continual dew of his blessings. Wherewith being supplied in their journey, they shall walk from strength to strength, till every one appear before God in Zion, Verse 7. Et hic quoque succurrie gratia divina, saith Musculus on this place. Herein the grace of God prevents and assists them, so abundantly strengthening those that mind this way aright, that no difficulty in passage, no violence of opposition, can any way take them off, but doth rather inflame the heat of their courage, making them constant unto the end, and their abilities both of knowledge and practice, growing by the daily use they have thereof: so that they walk from strength to strength until they appear before God in Zion. 6. Great cause therefore have we every one of us to pray with the Psalmist, upon these grounds of Meditation, as Verse 8, 9 Oh Lord God of hosts hear my prayer, give ear o God of jacob. Behold, o Lord, our shield, and look upon the face of thine anointed. Oh look upon the meritorious intercession of thine anointed, thy Christ, our Redeemer, and for his sake give us strength and grace to finish our course in thy ways, that we may appear before thee in Zion. 7. And that for these two Reasons which our Psalmist addeth. First, Because a day in thy Courts is better than a thousand elsewhere: and I had rather be a doorkeeper in the house of my God, to have employment there in the meanest office that may entitle me God's servant upon grounds of just relation, then to dwell at freedom and liberty, in all height of pleasures in the tents of wickedness, as ye have it in the words next before my text. That is the first Reason. The second Reason is in the words of my text, whereunto the way hath brought us in a direct course now at the last, upon which (by God's blessing) we will be bold now to enter; having the door orderly opened, For the Lord (God) is a Sun and a shield, etc. And here according to the division of this Verse, I begin with the subjectum, the party spoken of, which is Dominus Deus, the Lord God. 8. The great Lord Paramount of Heaven and earth by right of Creation, the God of jacob, as he is styled, Verse 8, the GOD of his Elect and chosen people Israel, the God of all true believers, the children of Abraham's faith, of what Nation soever that the Sun shineth upon. This is he for whose Tabernacle David so longed, before whom all the travailing Israelites were earnest to present themselves at the end of their journey, as their God in whose presence is the fullness of joy, and at whose right hand are pleasures for evermore, Psal. 16. last verse. And well might they long to appear before such a God in Zion: in Zion, the beauty of the whole earth, as he speaks elsewhere, Psal. 48.2. in Zion, where God appeareth in perfect beauty, Psal. 50.2. where was that beauty of holiness, mentioned, 2 Chron. 20.21. such a beauty as could not be so sufficiently conceived, nor expressed in any terms suitable to our capacity, as by this Metaphor of the Sun in his strength, and therefore he saith, Dominus Deus est Sol. 9 Obser. A figurative speech, a Metaphor, as Rhetoricians call it, but a most significant one, if rightly understood, fully expressing, that, what the Sun the public eye of Heaven is to the World, the same is God to the soul of every one that longeth after him with David's affection. Sol ortu suo coeli tristitiam discutit, noctis tenebras fugat, terram universam illuminat, saith Musculus upon this place. The Sun at his arising pulleth of that sad mantle of darkness, wherewith his absence had clad the Heavens, dispelleth the sable clouds of night, restoring light and comfort to the whole earth. A passage which is excellently described by the Psalmist, Psal. 19.4. where he speaks of the tabernacle of the Sun set in Heaven, out of which he cometh as a Bridegroom out of his chamber. A most clear demonstration of the glorious work of God in the heart of a Christian, so fare as our weak capacities can conceive. Qui gratia suae aspectu, idem est piorum mentibus, quod Sol virtute suâ universo terrarum orbi, saith the same Expositor: who communicateth not only as much comfort to the souls of the godly by the illumination of his grace, but much more; then the Sun doth to the World by the influence of his beams. Hence is it that our blessed Lord, who by Saint Paul is termed the express image of the Father, 2 Cor. 4 4. is by Saint john styled the true light that lighteth every man that cometh into the world. john 1.9. And it is a thing whereof you cannot be ignorant that the Sun alone with the brightness of his beams though he be but one, quite expelleth the darkness of the night, which the Moon and all the Stars are not able to do without him: even so our blessed Lord that perfect Son of righteousness, as the Prophet styles him, Mal. 4.2 by the rays of his divine light, not only dispels those mists of ignorance wherein all men naturally are enveloped, but giveth the true knowledge of that way to salvation, which all Philosophy and humane learning could never lead a man unto: because indeed (as Saint Paul most truly delivers it) Colos. 2.3. in him alone are bidden all the treasures of true wisdom and heavenly knowledge. Again, as in our Horizon when the Sun in our nighttime is subterraneous, all that light which the Moon or Stars have is borrowed by reflection from the Sun: So in all opinions and doctrines that tend towards Religion, if there be any light at all, it is by reflex from this Sun of the World our blessed Lord Christ jesus. Most significantly therefore is our God styled our Sun, and our blessed Lord the Son of God, that life which is the light of men, John 1.4. And most punctually true is that word of our Saviour, john 3.20, 21. that every one that doth evil, hateth this light, neither cometh to it, lest his deeds should be discovered: But he that doth truth, cometh to the light, that his deeds may be made manifest that they are wrought in God. Use. That we may be persuaded, as our blessed Lord hath admonished, while we have this light, to believe in this light, that we may be the children of light, john 12.36 and while we have this light to walk in this light, lest darkness come upon us, ibid. v. 35. As never forgetting who it was that said of himself, what could never be truly said of any but himself, john 8.12. Ego sum lux mundi, I am that light of the World, he that followeth me, shall not walk in darkness, but shall have the light of life. So that now you have heard how our God is a Sun, now mark how he is a shield also: For our God is a Sun and a shield. 10. The shield is a piece of defensive Arms appropriated to fight men. And because Christians in the Church Militant have need of protection against the manifold assaults of spiritual enemies, the Lord GOD who is a defender of all those that fight his battles, is elegantly by the Holy Ghost styled, the shield of his people that put their trust in him. David in his greatest extremity at Ziklag, when his people upon the spoil thereof by the Amalekites, spoke of stoning him, and the text saith, he was greatly distressed, yet comforted himself in the Lord his God, 1 Sam. 306. And trusting to his protection as to his shield and buckler, consulted him by Abiathar the Priest, and receiving a gracious answer, following the directions of the Oracle, he recovered all again, as you may read in the sequel of that Chapter. The Lord hereby giving just cause unto David thus to sing in that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or triumphant song, when God had delivered him from the hands of all his enemies, and from the hands of Saul, 2 Sam. 22.1. at verse 35. Dedisti mihi clypeum salutis tuae, Thou hast given me the shield of thy salvation, as Saint Jerome reads it. Thus was he David's shield. A pattern for religious Princes. Moses and Aaron in the like distress, when the whole Congregation cried out to stone them, were safe under the protection of this shield, and when all humane help failed, were rescued by the appearing of the glory of the Lord, at the door of the Tabernacle of the Congregation, before all the children of Israel, Numb. 14.10. Thus was the Lord God a shield to Moses and Aaron▪ A pattern for pious Governors in Church or State. Abraham in all his peregrinations from Vr of the Caldees unto and in the land of Canaan was safe under this shield, even as God had promised saying, Gen. 15.1. Fear not Abraham, I am thy shield. A precedent for all the faithful, the children of abraham's saith, whether jews or Gentiles in what distress soever that can affront them in this vale of tears: To show them, that if they trust in the Lord's protection in their ways of obedience, they may sing with the Church, even when the world saith of them, there is no help for them: But thou, o Lord, art my shield, thou art my glory and the lifter up of my head, Psal. 3.2, 3. For thou, Lord, will bless the righteous, and with favour wilt thou compass him as with a shield. Psal. 5.12. For why? Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy, Psal. 33.18. To deliver their souls from death, and to keep them alive in famine, ibid. verse 19 upon which assurance God's children may sing joyfully, as ibid. verse 20. Our soul waiteth for the Lord, he is our help and our shield. Thus have you heard how the Lord is a shield also. And yet this is not all the instruction that these words afford us. II. For even in this conjunction of the Sun and Shield, is a marvellous comfort laid up for true believers, if it be rightly considered, Deus Sol illuminationis, Deus Clypeus protectionis, saith Musculus, upon this Text, God is the Sun of his Church to enlighten the same with saving knowledge, that his people may understand the way wherein he would have them to walk, and to direct all their doings: to make good that of the Psalmist, Psal 37.23. The steps of a good man are ordered by the Lord, and he delighteth in his ways. This Sun alone doth light us into the way wherein himself would have us to walk, and out of which way we may expect no blessing. And, because, even in this warrantable way the afflictions of the righteous are many, Psal. 34.19. God contenteth not himself to be our Sun only to direct, but he is our shield to protect us also: liberabit eos omnibus afflictionibus, the Lord will deliver them out of all, as it followeth in that part of the Psalm. 12. Again, because as S. Paul fpeaks, Act. 14 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. We must through many tribulations enter into the Kingdom of God: therefore is our God our shield, as to defend us from affronts under his protection, so, to enable us to bear those we meet with, not suffering us to be tempted above our strength, 1 Cor. 10.13. nor yet our faith to fail, Luke 22.32. 〈◊〉 the very hour of temptation, be will keep us from the evil of it, Revel. 3.10. and in the deepest distress thereby will make his Grace sufficient for us, that his strength may be made perfect in our weakness, 2 Cor. 12.9. In a word, the Lord our God is a Sun to his Church according to the promise of our blessed Redeemer, shining in our hearts by that spirit of truth, who guideth into all truth, john 16.13. And the Lord is the shield of his Church, being with the same always even unto the end of the World, Matth. 28, last verse, That the gates of hell may never prevail against it, as our blessed Lord hath promised, Matth. 16.18. 13. And doubtless we have very great reason to depend upon this truth, by building our faith upon the illumination of this Sun, and protection of this shield: seeing (as it followeth in the next words of this verse) it is this Sun alone that giveth grace, this shield that giveth glory. Deus enim Sol & clypeus, dabit gratiam & gloriam. The Lord will give grace, saith the text. Most truly, whether it be the first touch and beginning of Grace in the heart of a Christian, or it be the progress and increase of it, or it be the perfecting thereof in the soul; it is freely God's gift. Dominus dat, Saint james affirmeth it positively, james 1.17. Every good gift, and every perfect giving is from above, and cometh down from the Father of lights, where it is not altogether unworthy your noting that he styleth God patrem luminum, in relation to the Metaphor in our Text, where he is called our Sun, That we may know that whersoever our God is not by the influence of his light, there is all darkness without any exception, according to the sense of the holy Ghost in our Text. If we look upon man in his natural estate, he is not only lame, but dead in sins and trespasses, Ephes. 2 1 By the influence therefore of God's Spirit, there must be created in us a new lise that was not, and not only the former life excited which was, according to that of the Psalmist, Psal. 51.10. Create in me a new heart, o Lord, not only stir up that clean one which hath been somewhat defiled, saith a reverend Bishop of our own Church, in his Roma irreconciliabilis, cap. de libero arbitrio. Nay, I go further, and by the warrant of Scripture too: The old heart which is naturally dead in sin must be taken away, and a new heart by Grace put in the room thereof, Ezek. 11.19, 20. I will put a new spirit within you, and I will take away the stony heart out of your flesh, and will give you an heart of flesh: that ye may walk in mine Ordinances, and keep my statutes to do them. So absolute is that truth which we deduce from the words of our Text, that the first touch and beginning of Grace in the heart of a Christian is the free gift of God, and that without the influence of this Sun, there can be no light of Grace in the heart. Yea, but when the Grace of God is kindled in the heart of a Christian, who shall blow it up to a flame? Is man able of himself to do it? Oh, no: Without me ye can do nothing, saith our blessed Lord, joh. 15.5. Without the grace of God both preventing and assisting we are no more able to prosper and grow in grace, than the branch which abideth not in the Vine is able to bring forth fruit, john 15.4. And, as for growing towards perfection, S. Paul delivereth it positively, that God the Father hath by his Son our Redeemer appointed the work of the Ministry for the perfecting of the Saints, for the edifying of the body of Christ, till we all come in the unity of faith, and knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, Ephes. 4 12, 13. So that it is God alone who by his blessing upon his holy Ordinances, the preaching of the Word, and administration of his Sacraments conscionably waited upon, bringeth this work to effect. To speak yet more particularly. Every man by nature is both ignorant and an unbeliever: who shall now give him spiritual understanding? who shall persuade him to believe? The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, saith Saint Paul, meaning, while he resteth in his natural estate, because they are spiritually discerned, 1 Cor. 2.14. It must be therefore a beam from this Sun mentioned in our Text, that must lighten man's eyes that he sleep not in death, Psal. 13.3. For it is God alone that giveth grace to understand the things that belong to our eternal peace. As rouching believing the Gospel unto salvation, which is only by a true and lively faith: this is not in the heart of man by nature it is the gift of God only, who purifieth the heart by faith, as he did the hearts of the Gentiles at their first conversion to Christianity. Acts 15.9. As touching Repentance, who can deny it to be the immediate gift of God, that shall read what Saint Peter so positively delivereth, Acts 15.31. How God by his own right hand hath exalted his Son lesus to be a Prince & a Saviour, to give repentance unto Israel for remission of sins. Take the word then as you will, it falleth out most true, that God giveth Grace, the beginnings, the increasings, the perfection of grace: the grace to know God aright, to believe unto salvation, to repent and to turn from sin; it is God that worketh in you both to will and to do, saith Saint Paul, Philip 2.13. Enabling you to work out your own salvation with fear and trembling, Phillip. 2.12. Dominus dat gratiam, as it is in my Text. 14. And as he giveth grace, so glory also. Hence is it that the Lord hath promised by the Prophet Isaiah, That he will be a crown of glory, and a Diadem of beauty unto his people, Jsa. 28.5. as also, that the Sun shall be no more their light by day, nor the Moon by night: but, saith he, the Lord shall be to thee an everlasting light, and thy God thy glory, Isa. 60.19. Hence it is that Saint Paul to the Corinthians, maketh mention of an eternal and exceeding weight of glory, 2 Cor. 4.17. and of Christ's bringing many sons to glory: Heb. 2.10. That ye may know (as our Psalmist singeth most sweetly) that it is God alone who guideth his people with his grace, and so fitteth them for glory. Thou wilt guide me with thy counsel, and afterwards receive me to giory, Psal. 73.24. according to the words of my Text, the Lord will give grace and glory. 15. And yet (which I desire you to observe with me out of the order of the words) first, Grace, than Glory. For whomsoever God did for know, he did also predestinate to be conformed to the image of his Son, saith S. Paul, Ro. 8.29. and whom he predestinateth to glory, them he calleth by his grace to the knowledge of himself: whom he calleth, them he justifieth, and whom he justifieth, them he glorifieth, ibid. v. 30. so that the high road towards Heaven and glorification there, is the way of grace by sanctification here. The Romans in their blindness of Heathenism had a glimpse of this, and therefore they so contrived the building of the Temple of Honour, that there was no way into it but by going first through the Temple of Virtue: that men might learn to seek honour only by a course of virtue. Which should be the care of true Christians much more, as who cannot be ignorant that except they live here the life of grace, there can be no expectation of glory in the life to come, God is the God of Order, not of confusion, and as in natural things he useth to proceed from one extreme to another by degrees, through the means; so doth he in this spiritual work, the salvation of man's soul. The Sun doth not at one jump leap from his rising place to the highestpiton in the South, but in process of certain hours accomplisheth it by noon. The seasons of the year are not altered in one day from scorching heat to nipping cold, but by degrees: so in spiritual things God never bringeth any man from his estate in sin to the estate of glory, but through the estate of grace, for God giveth grace and glory. And no good thing will he withhold from them that walk uprightly, as it followeth in the last clause of this verse, to which I now descend. 16. Nihil boni detraket in synceritate ambulantibus, He will withhold nothing: For, all things are yours, saith Saint Paul to his Corinthians, 1 Cor. 3.21. Whether Paul, or Apollo's, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours: And why? for you are Christ's, and Christ is Gods, ibid. verse 22, 23. Nay, further, He will withhold no good thing from them that walk uprightly. Nothing that his divine wisdom shall see to be good indeed: nothing, that may truly and really be conducing to their good for he hath said in our Text, Nihil boni detrahit, No good thing will he withhold from them that walk uprightly. 17. But here a double question cometh to be answered. First, who are those that walk uprightly? Secondly, How is this true concerning them, that God withholds no good thing from them? To the first demand, who those are that walk uprightly: I answer: Not those only who fulfil every point of the law in their life and carriage in that exact manner and degree as is required, nor those alone who are punctual in an outward habit of righteousness, as the pharisees among the jews. Nor those justiciaries of Rome, who profess not only to do all that is commanded, but to merit by works of supererogation: but such only as walk before God, that is, live, as in his sight, with a perfect heart, as David professed, Psal. 101.2. such as walk before God, as Abraham was commanded, Gen. 17.1. being perfect, or rather (as our margin their reads it) being upright or sincere: Sincerus, a word borrowed from honey, as the Grammarians will have it, which, the purer it is sine cerâ without wax, the more pleasant and wholesome it is; denoting unto us, that sincerity of heart in the midst of humane infirmities, as it is the greatest perfection we can arrive at in this world, so it is that which God requireth and accepteth of us. Because (as a Reverend Divine of our own said) great virtues not sweetened with sincerity are no ornament unto us: and great infirmities not soured with hypocrisy, are no great deformities in the eye of Almighty God, those God acknowledgeth not: these he imputes not. The many infirmities that escaped David in his life time, were covered by the holy Ghost with the mantle of charity, because his sincerity was 〈◊〉 shaken with them, as it was with his 〈…〉 murder: as you may read 1 Kings 15.5. where it is said of him that his heart was upright in all things save only in the matter of Vriah. As were also the Infirmities of Asa King of juda in not taking away the high places, where it is said of him in his story, 1 Kings 15.14. Nevertheless Asa his heart was perfect with the Lord all his days. So that sincerity of heart, when it is not divided as Os●a speaks, Osea 10.2. but is bestowed upon God in simplicity, as it is the most, that man can perform, so it is all that God expects, and so our first question is answered. To the second, How is it true that GOD withholds no good thing from them that walk uprightly? seeing many of God's dearest children are often exposed to hard measures, and 〈◊〉 of those things which the wicked enjoy in abundance? I answer. First, we must leave it to God to appoint what he seethe good for us, not be our own carvers: submitting to his divine will and pleasure in what distress soever, as David did when he said, 2 Sam. 15.26. Behold, here I am, let the Lord do unto me as seemeth good unto him. And, secondly, we must cast ourselves upon his divine power and love towards us; who is both able and willing to make all things work together for good to them who depend upon him, Rom. 8.28. And, thirdly, we must take notice that though God in his divine wisdom hath so appointed, that through much tribulation, true Christians must enter into the Kingdom of God, Acts 14.22. because many are the troubles of the righteous, Psal. 34.19. yet he that keepeth Israel neither slumbreth nor sleepeth, Psal. 121.4. and in the deepest affliction his help is still at hand to supply all our wants as he did for Elias in the wilderness, to moderate our sufferings that they may not be more than we shall be enabled to bear, 1 Cor. 10.13. to uphold us by his grace, making that sufficient for us, 2 Cor. 12.9. And lastly, to deliver us in conclusion either by taking the trouble from us as he did from the three children, that it shall not have power to destroy us, or by taking us from it, that it may not have power to reach us, translating us into that paradise where no Serpent shall have power to enter, so that every way he will make good his word, we shall have whatsoever is good for us, if not in our own esteem, yet in God's al-disposing wisdom and government, and no good thing will he withhold from them that walk upright: for the Lord God is a Sun and a shield: He will give grace and glory, and no good thing will he withhold from them that walk uprightly. And so I have done with the explication of these words, now for a word of application, and so I conclude. This Text of Scripture, as you see, hath acquainted us with some of those prime privileges which our heavenly Father by the power of his divine prerogative of his special grace and favour hath given and granted, and by these presents in this Text, doth give and grant to all his faithful children that endeavour to walk before him in sincerity and uprightness of heart: And, that is, that he will be to all such a Sun of direction, and a shield of protection: he will give them grace and glory, and no good thing will he withhold from them as I have showed you at large. Now had I the way or means to have procured from our Gracious Sovereign any addition to the Privileges and Immunities of our Company, and could I now present the same unto you confirmed under the broad Seal of England, I should not doubt of a kind acceptance and love for my pains. Behold, I have here presented you with better Privileges under the great Seal of Heaven, extracted from the most sacred, and authentical Word of God, delivered unto you in his Name, and as his Minister, whom God the Father hath sealed, john 6.27. and I give you a fair assurance of all those privileges in this Text to be conferred upon all you that will sue out your Patent for the same, by the way which God requireth. And if any shall yet doubt which is the right way to have his patent confirmed from the King of Heaven in this case, let him look upon the last words of this Text, and they will tell you, he must walk uprightly before God: And then all the privileges in this Text are yours, God hath promised them, and he will make them good: God will be unto you a Sun and a shield, the Lord will give grace and glory: and no good thing will heo withhold from them that walk uprightly. Whereunto that I may prevail with you to render your willing and constant obedience, take this one motive to think upon when you see not me. So often as you cast your eye upon the Arms of our Company, and thereby are put in mind that you are free Drapers, call to mind this text of Scripture, and take notice, that the beams of that Sun spoken of in my Text are a part of your Arms, and the shield therein mentioned as a token of defence is denoted by that expression of a Sovereign Regal power all-sufficient for protection, which the three Crowns may put you in mind of: and that way of Christianity wherein you are to walk in uprightness of heart is emblematized by the Cross, which is set as the Crest upon the head of your Arms. And make you full account, that these words are not words of course only, they have somewhat in them worthy your most serious consideration: you see your devise is very significant, and may without much straining be drawn from this Text: Think it therefore not unworthy your Meditations at convenient seasons, and call to mind what God hath spoken unto you upon this Text and by it, and suffer to this end a word of exhortation. As you desire to be directed by the gracious beams of this heavenly Sun mentioned in our Text, in all your fair undertake, whereunto your lawful callings shall engage you in your temporal affairs: As you desire the comfortable direction of this Sun to guide you into all truth in things that concern your spiritual estate: As you desire to be preserved from such erroneous courses, as your own dark mistake might expose you unto, whether in the necessaries of this life, that your credit break not here, or in the eternal comforts of another life, that you perish not there everlastingly: Have an eye to the directions of this Sun of righteousness, in whom are hid all the treasures of true wisdom, and saving knowledge: Let the Lord God be your Sun: As ever you trust to find the protection of this heavenly shield to defend you from all oppositions in your lawful way, seek daily direction from him who is your Sun, and walk in the ways whereunto he shall direct you, as ever remembering that he hath not promised to be a shield to any, but to those who are careful to follow the Sun of his directions; nor will he be a shield, but where he is a Sun. As you expect to obtain true saving grace, seek it of him who is the only giver of it, and seek it in the careful and frequent use of his holy Ordinances, wherein he hath promised to give it. For the Lord giveth grace. And as you expect glory in the life to come, seek it by an holy course, a course of holiness in this life present, in the Kingdom of grace: For, the Lord giveth grace and glory. And last of all, as you expect that God shall withhold no good thing from you, which his divine wisdom shall see necessary and fitting for you, as conducing to Grace here, and Glory hereafter: walk uprightly, and be sincere in his service: For, unto such only are these heavenly privileges appropriated in my Text, For the Lord God is a Sun and a shield, etc. And that in so doing we may so find, Let us pray as the Church hath most piously instructed us. MOst merciful Lord, we beseech thee to cast the bright beams of thy light upon thy Church, that being enlightened by the doctrine of thy truth, it may attain to thy everlasting gifts. And because the frailty of man without thee cannot but fall, keep us always by thy help, and lead us to all things profitable to our salvation: preserve thy household the Church in continual godliness, that through thy protection it may be free from all adversities, and devoutly given to serve thee in good works to the glory of thy name, through jesus Christ our Lord. To whom with the Father and the holy Ghost be honour and glory now and for evermore. Amen. Page 4. for Objection, read Observation. FINIS. Feb. 16. 1638. Imprimatur. Guil. Bray.