not mixed either with fearefull imprecations or sorrowfull complaints vnto God but altogether ioyfull and milde as proceeding from a quiet and peaceable spirit relying with great confidence assurance on gods prouidence seemeth to haue been penned when as after many and great troubles he had obtained the peaceable fruition of his Crowne and Kingdome wherein hee doth thankefully acknowledge Gods great goodnesse towards him and vpon the great experience of former mercies gathereth this full assurance that God by his prouidence will still preserue him to the end that by his authoritie he may maintaine exercise himselfe in the pure seruice and worship of God so handleth the same Argument that in many other psalmes he doth p Ps 18. 118. For the Psalme it selfe Diuision if we view it well we shall find it to bee verie methodicall and therefore that we may the more orderly and profitably goe ouer it we are to note that it chiefely diuideth it selfe into these two parts The first containeth a notable discription of Gods great care and prouidence and of his manifold sweet mercies bestowed on Dauid and all his elect in the fiue first verses In the second part the Prophet sheweth what vse he made thereof and in his person teacheth all Gods people what vse to make of former receiued mercies viz Fully to be perswaded that God will continue the course of his fauour louing kindnesse towards them vnto the end in the last verse in these words Doubtlesse kindnesse and mercie shall follow me For the first Subdiuision he maketh no large Catalogue or rehearsall neither vseth any long and perticular ennumeration or reckoning vp of Gods benefits bestowed vpon him as elsewhere q Ps 18 66. but by a few short familiar pleasant parables he doth most elegantly point out and significantly expresse the same the verie Metaphors them selues as folded vp offering much more to our consideratiō than by a long discourse or oration could possibly haue been declared The Allegories here vsed for this purpose are twaine The first is taken from a faithfull Shepheard carefully attending vppon his straying sheepe and plentifully prouiding al good things for their necessitie and securitie and this containeth the foure first verses of the Psalme The second is taken from an host or courteous friend most liberally entertaining his inuited guests with all delicats both for necessity and delight and that is laid downe in the 5. verse Thou doest prepare a table before me in the sight of mine Aduersaries For the first Allegorie or pastoral Idyllion it consisteth of two parts First the Allegorie it selfe in the first second and third verses Secondly the vse therof in the fourth verse Though I should walke through the valley c. for the Allegorie it selfe it is first briefely and summarily laid down in the first verse and then continued and illustrated by the parts thereof in the second and third verses The first verse containing the summe of the Allegorie consisteth of two parts viz A proposition in these words The Lord is my Shepheard Secondly the inference thereon therefore I shall not want And thus you haue the logicall resolution and Analysis of this methodicall Psalme into his parts and members by obseruation whereof our memories may bee greatly helped in the handling of it it now followeth that hauing laid the foundation wee begin to build more narrowly to view the parts of this holy scripture for our further instruction and comfort and first to beginne with the proposition in these wordes expressed The Lord is my Shepheard Summe of the proposition Although Dauid had now passed through the stormie waues was safely arriued vpon the shore and maugre the beards of all his mightie and subtil enemies obtained the kingdome that now he might triumph in the Lord and say as elsewhere he doth The stone vvhich the builders refused is made the cheefe stone in the corner this is the Lords doing c. r Psa 118. 22. Yet being not ignorant with what manifold cares a crown is beset and seeing many dangers imminent he had some cōbat or conflict within himselfe but hauing had such great experience of Gods fauour in former deliuerances and protections his faith getteth victorie ouer naturall distrustfulnesse and he bursteth out into these words of Christian resolution and assurance The Lord is my Shepheard I shall not want q. d. Oh my soule be not discouraged nor cast downe within me dangers obiect themselues to thy view but let not troublesome thoughts dismay thee cast thy care vpon the Lord he that so promoted thee from following the Ewes great with young to be gouernour of his people will also preserue thee the almightie wise and euerliuing God is thy Shepheard and therfore contemne whatsoeuer may astonish thee and sing thy former song I trust in God how say yee then to my soule flye to your mountaine as a bird ſ Ps 11. 1. And againe I will not be afraid for ten thousands of mine enemies that should beset mee round about c t Ps 3. 6. Q. But vvhat was God Dauids sheapherd onely A. No surely though it be the propertie of faith to make application and in generall promises to vse the first person as wee are taught by diuers examples u Heb. 13. 7. Yet Christ Iesus the great sheapheard himselfe hath said 1. Ti. 1. 15. They that heare his voice and beleeue are his sheepe x Ioh. 10 26. So that Dauid pronounceth this in the person of the whole church all the members thereof wherfore if wee heare Gods voice and beleeue we are fold-mates with Dauid and I and you haue as great interest in the Lord as he had and may boldly and as freely say as he did The Lord is my Shepheard The Lord is our Shepheard c. 1 No man Sence of the words but meanly exercised in the scriptures can be ignorant that the metaphor of a Shepheard is not more plaine and familiar than frequent and commōly vsed sometimes the great care and prouidence of God ouer his humble sheepe lowly lambes is hereby shadowed out as in this place and elsewhere Say vnto the Cities of Iudah behold your God hee shall feede his flocke like a Shepheard hee shall gather the lambes with his arme and carrie them in his bosome and shall guide them vvith young c. a Esay 40. 11. Againe thus sayth the Lord God Behold I vvill search my sheepe and seeke them out and I vvill deliuer them out of all places vvhere they haue beene scattered in the cloudie and darke day c. b Ezec. 34. 11 12. c. And Christ himselfe hath plainely said I am that good Shepheard c Ioh. 10. 11 14. And S. Peter speaking of the faithfull saith ye were as sheepe going astray but are now returned to the Shepheard Bishop of your soules c. d 1. Pet. 2. 25. and else-where
sin and seeke the Lord least otherwise we prouoke him to prepare a worme to smite our Gourd that it wither and it be said vnto vs as it was to the rich man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You haue had your Gourd now it is dead cā not be reuiued So much for the bodily rest which Christ prepareth for his sheep The second rest The spirituall rest which christ prouideth for the souls of his people and that which is a thousand times more precious is the spirituall rest of the soule whereby it is shadowed and refreshed against the intollerable and consuming heate of Gods wrath and this rest or shadow Christ Iesus himselfe is he is our peace g Eph. 2. 14 through whom God is wel pleased as he himself hath proclaimed h Mat. 3. 17 It is he that hath troden the wine-presse of his father alone i Esa 63. 3 Yea hee is a strength to the poore and needie in their trouble a refuge against the tempest and shadow against the heate as the Prophet Esay speaketh k Esa 25. 4 Yea the Church herself acknowledgeth him for her onely shadow saying Like the Appletree amongst the Trees of the Forrest so is my wel-beloued amongest the sonnes of men vnder his shadow had I delight and sate downe l Cant. 2. 3 The shadow of a tree is comfortable Christ Iesus the onely comfortable rest of the soule and doth greatly refresh them that are parched with the boyling heate of the Sun but there is no shadow so comfortable to the bodie as Christ Iesus is vnto the soule that is scorched with the firie temptations of Sathan m Eph. 6. 16 and burning heate of a guiltie conscience for sinne yea there is no other tree able to shadow vs and therefore sayth Christ Come vnto me all yee that trauell and are heauie loadned and I will refresh you take my yoke vpon you and you shall finde rest vnto your soules n Mat. 11. 29 Yea the Saints of God hauing beene vexed with his stormes and once comming vnder the shadow of this tree they finde such wealth rest and peace therein that they do sit downe and neuer seeke any further nay for the world they would not bee drawne away from the same againe It is farre otherwise with Idolaters Idolaters can find no true peace in their superstitious traditions and such as do worship false gods for though they punish and afflict themselues many wayes seeking by all meanes to make satisfactions for their sinnes and to coole the flaming heate of their guiltie consciences yet when they haue wearied themselues done all that euer they can they they are so farre from being satisfied finding ease or taking away the sting of sin that rather as Dauid sayth they doe multiplie sorrowes vpon their heads o Psal 16. 4 There is no true rest in the worlde but onely vnder the shadowe of this Apple-tree Iesus Christ. To conclude this point seeing wee haue heard that this good shepherd prepareth abounantly both pasture water shadow let vs I beseech you as Gods sheepe hunger after this foode thirst after these waters and take our delight in this rest then shall we no more hunger after the draffe of humane traditions nor thirst after the puddle of popish poysoned cups no more wearie our selues seeking for rest in our owne merits and satisfactions but hauing fedde in these pastures drunke of these waters and rested vnder this shadow wee shall haue the heate of sinne slaked and our soules fatted with the taste of these heauenly delicates till in the end wee be brought into the presence of God where the fulnesse of ioy shall euer be present with vs Beata vita in fonte wherewith we cannot be filled or rather filled but cannot be satisfied for there is blessednesse at the head of the spring not in the Cesterns or Conduits For with God is the Well of life and he shall giue his Saints drinke out of the riuer of his pleasures as Dauid sayth p Psal 36. 8 Which riuer is as cleare as Christall proceeding out of the throne of God q Reu. 22. 1 Yea and there shall we find the tree of life whose leaues are not onely for shadow but for medicine to heale the Nations with r Reu. 22. 2 yea and beareth fruit not onely to satisfie the hunger but twelue manner of fruits euery Moneth brought forth to satisfie the pleasure of his Saints ſ Reu. 22. 2 Oh for it let vs sharpen our appetites and beseech him that hath planted it to bring vs thither where we may taste how wholesome and pleasant the fruit of it is It followeth THE THIRD SERMON vpon the 23. Psalme He restoreth my soule and leadeth me in the pathes of righteousnesse for his names sake THe fourth dutie of a good Shepheard The 4. duty of a good and louing shepheard is to beare with the weake and if any of his flock be sicke or feeble to cherish norish and strengthen thē yea euen to carrie them in his bosome for so the Lord himselfe alluding to these qualities of a good shepheard sayth Hee shall feede his flocke like a shepherd he shall gather the Lambs with his arme and carrie them in his bosome and guide them that are with yong a Esa 40. 11 euen so kinde is the spirituall sheheard of our soules that his sheepe being weake he wil strengthen feeble he will cheerish yea dead in sinnes hee will quicken restore and conuert them by regenerating and induing them with a true and liuely faith whereby they liue b Heb. 10. 38 and being vndoubtedly perswaded of Gods fauour and loue doe reioyce with ioy vnspeakeable and glorious c 1. Pet. 1. 8 And this is the grace whreof we are now to speak which indeed is so great that neither heart of man nor tong of Angels are able fully to conceiue or expresse for what would it profit Dauid now that he is dead and seeth corruption d Act. 1. 29 that hee hath beene taken frō following the Ewes great with yong to become a king in great honor welth that he hath bin mighty in battel sung vnto in dāces Saul hath slaine his thousand and Dauid his ten thousand e 1. Sam. 11 7 If the Lord had not conuerted his soule yea what wil it profit a man to win the whole worlde and loose his owne soule this this therfore is more to be reioyced in then the finding of all the kingdoms of the world happie Dauid and happie that man or woman that can truely say vvith Dauid The Lord hath conuerted my soule Now that we may the more orderly and profitably handle this straine there are two things therein to be considered First the Conuerter the Lord secondly the thing conuerted the soule for the first He restoreth restituit animam Doctrine the words are plaine our lesson for instructiō is this
Aramities flight i 2. Ki. 7. 9. Oh then that my tongue were as the pen of a swift writer that I might indite the honour of our King k Ps 45. 1. that it were as shrill as a trumpet l Esay 58 1. to sound forth the praise of God who hath thus graciously diuerted our deserued iudgements bringing shame vpon our enemies that haue longed for by all treacherous meanes sought this day and giuen vs glorie and honor that feared and praied vnto god that we might neuer liue to see it Oh if I had the winges of the morning m 139. I would take Dauids n Ps 148. 2. 3 4 c. course and soare vp or ascend into heauen and call for the Angels and armies thereof the Sunne moone planets and starres * Et si non cogitatione aut voce aliae creaturae preter Angelos homines deum celebrant sunt tamen omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in suo ordine taciti laudatores canori praecones Greg. I would descend by the aire and call the fire hayle snow vapours and stormy winds diue into the deepe and call for the Dragons yea end in the earth and call for mountaines and hils fruitfull trees and Cedars beasts and all cattell creeping thinges and feathered foules Kings of the earth and all people Princes and Iudges young men and maidens old men and children to lend vs their harmonie with the best instruments that they haue and to accord vnto vs to praise the name of the Lord by whom the horne of this English people hath been so mightily exalted * O bona si sua norint Angli but I shall haue more fit occasion largely to prosecute these things anon so much for the quickening of our dull spirits now let vs reuerently attend to the word of the Lord. Thou doest prepare a table before me in the sight of mine Aduersaries The second Allegorie This portion of Scripture I haue not curiously selected and chosen The summe of this vers and the intent or scope of the holy Ghost therein though verie fit and pertinent for this present purpose and occasion but God by his prouidence hath offered it to our consideration by the orderly prosecuting of this text in this place wherein this princely Prophet hauing in the foure first verses of this Psalme declared the singuler mercie and prouidence of God towards his people vnder the parable of a Shepheard prouiding all necessaries for his sheepe doth now in this 5. verse thankefully publish the singuler mercie kindnesse and bountifulnesse of God towardes his people in generall and specially towards him in particuler as by experience hee had found vnder a second metaphor taken from a most kind and liberall host most franckely entertaining his inuited guests with all comfortable dainties and delicates both for necessitie and delight the scope and drift of the holy Ghost wherein is all one with that in the former and therefore I may the lesse stand vpon it hauing so largely and fully opened the former as you haue heard yet some things doe naturally offer themselues from this place to be considered of which we haue not met withall in the former Allegorie and whereof speciall vse and application are to bee made according to the present occasion For the better conceiuing wherof we are to note that this metaphor hath a double sense the first is literall wherein Dauid in way of thankefulnesse publisheth to all the world the great mercie and goodnesse of God in aduancing him to the crowne and Kingdome with woonderfull peace and prosperitie in despight of all his enemies who sought his ruine according to that in another Psalme The stone which the builders refused is become the cheefe stone in the corner this was the Lords doing o Ps 118. 22. And by consequent also here is shadowed out the wonderfull mercie of God towards his people euen in the things of this life giuing them all good things aboundantly to enioy p 1. Tim. 6. 17. that their cups doe runne ouer The second is mysticall as signifying Gods wonderfull care and prouidence to minister all good things which may bee for the comfort refreshing and saluatition of the soules of his people in Christ And the parts of this metaphor or Allegorie being a metaphor continued * Perpetua metaphora dicta are principally these three first this metaphor is briefely and summarily layd downe in these words Diuision of this verse Thou doest prepare a Table before me Secondly it is amplified by a speciall circumstance in regard of his Aduersaries as it were gnashing with their teeth at that his prosperitie in these words in the sight of mine enemies Thirdly and lastly he doth illustrate the Metaphor declaring the sumptuousnesse and plentie of this table both for necessitie and delight and that by two particulers first Thou doest annoint mine head with oyle Secondly The sence and meaning of this first part of this verse according to the letter my cup runneth ouer Of these parts in order and first according to the litterall sence as Dauid vnderstandeth it in regard of corporall or outward things Thou doest prepare a Table before me by table metanimically are meant all such good things as for our nourishment and comfort are set vpon the table and by table also metaphorically a prosperous flourishing estate is represented so Dauid in those greeuous imprecations wherewithall according to the motion of the holy ghost with an holy zeale and most pure affections he cursed the enemies of God thus hee sayth Let their table bee made a snare and their prosperitie their ruine q Ps 69. 22 Secondly for this his prosperous and flourishing estate signified by Table he giueth thanks vnto God acknowledging that the Lord prepared it and that it was not his own bowe nor sword neither the counsaile power and ayd of his Nobles Peeres for these reiected him but as elsewhere he confesseth it was the Lords owne doing and most maruailous in the eies of men Thirdly and lastly he vseth a word of continuall act he saith not thou hast prepared or wilt prepare but doest prepare thereby signifying that hee that had aduaunced him would also preserue him So then the Summe of it is thus much in effect q. d. O Lord I acknowledge The summe of this first part of the vers that it was not my wisedome strength or courage that promoted me but by the power of thy right hand and strength of thy most holy arme haue I at last obtained the peaceable fruition of my crown and kingdome in despight of all mine enemies Now let vs consider the doctrines Our Lesson Doctrine most naturally arising from this place is that there are none aduaunced to place of rule and gouernment but by the Lord. Confirmation Promotion saith Dauid commeth neither from the East nor yet from the West but God is the Iudge it is hee that
doe comfort me IN this verse the holy Prophet of God declareth what great comfort and stay the cōsideration of Gods pastor-like care and prouidence towardes him did affoord him in the serious meditation of death Yea though I should walke through the valley of the shadow of death The summe whereof is thus much in effect The summe of this verse q. d. Seeing then oh my God like a most louing and faithfull shepheard thou hast taken care and charge ouer me graciously to supply my wants and mightily to defend me in all aduersities I will not hence-forth vex or disquiet my soule in vaine with feare of any euill but securely repose my selfe vnder the wings of thy prouidence not fearing any danger hauing thy presence no not to go through the valley of the shadow of death it selfe Surely a most excellent sentence declaring the great valour and fortitude not onely of Dauid but of euerie true Christian and sheepe of Gods pasture in all daungers whatsoeuer whose hearts are possessed with comfortable assurance of Gods prouidence towards them as his was from whence that we may reape the greater comfort and benefite I purpose first to obserue something for the verse generally A generall obseruation from the whole verse and then handle the wordes themselues more particularly The thing which we are in generall to obserue is this viz. Dauids religious meditation of death in his greatest prosperitie of life it seemeth by the tenour of the Psalme as we haue heard that it was not penned when hee was persecuted by Saule and glad to flie from one holde to another a 1. Sam. 23 14. no nor when after he was annoynted in Hebron king both ouer Iudah b 2. Sa. 2. 4. and all Israell c 2. Sa. 5. 3. he was glad to flie being persecuted by his owne sonne Absolom most treacherously practising to aspire to the kingdome d 2. Sam. 15 14 For no maruell though then his soule was possessed with the continuall remembrance and meditation of death when as hee might most truly say as hee did vnto Ionathan as the Lord liueth and as thy soule liueth there is but a step betwixt me and death e 2. Sa. 20. 3 But this Psalme was penned as a thankful remembrance of Gods prouidence towards him when hauing safely passed through so many great perils he had obtained maugre the beardes of all his enemies the peaceable fruition of his crowne kingdom when as a man would haue thought he should haue banished al remembrance of death and neuer haue troubled his thoughts with such nightly meditations but rather haue solaced himselfe as that rich man in the Gospell who hauing pulled downe his old barnes and filled greater with his fruit and goods hee neuer dreamed of death but said to his soule Be merry liue at ease eate drinke and take thy pleasure for thou hast goods laid vp for many yeares f Lu. 12. 19 I say a man would haue thought that Dauid in some such manner also would haue spoken vnto his soule haue said Now my soule be merrie take thine ease eate and drinke for now thou hast obtained thine hearts desire and shalt be able to auenge thy selfe on all thine enemies that haue vexed thee c. But he being better trained vp and exercised in the Lords schoole and hauing learned the vanitie and vncertaintie of this life that hee was but a soiourner and a pilgrime on earth as all his fathers were g Ps 39. 12 and knowing what great cares and feares a crowne bringeth ignorāt whether euē that night his soul should be fetched away or no h Lu. 12. 26 being aduaunced to the top of prosperitie he forgetteth not himselfe presuming of life but looketh downe to the earth whither he must and bethinketh how hee may comfortably passe through the valley of the shadow of death and tread the path of all flesh and goe the way of all the earth i Ios 23. 14 1. Kin. 2. 2. Whose religious example teacheth vs this lesson for our instruction Doctrine generall from the obseruation viz. That we ought at all times and in all conditions in our youth in our strength and in our prosperitie to remember our end this is the counsell of the wise man Remember thy Creator in the daies of thy youth whilest the euill dayes come not nor the yeares approach wherein thou shalt say I haue no pleasure in them before the Almond tree flourish grinders grow few strong men bow themselues keepers of the house doe tremble and they grow dimme that looke out by the windowes k Eccles 12 1. 2. 3 Yea this was Gods wish Oh that my people were wise to consider their latter end l Deut. 32. 29 The holy Patriarkes declared their wisdome and the due consideration that they had of their latter end by purchasing places to burie in m Gen. 23. 4. Abraham had it at his fingers end I am but dust and ashes n Ge. 18. 27 And Iacob as readily confessed to Pharaoh demaunding how old hee was That his life was but a pilgrimage and his dayes few and euill o Gen. 47. 9 * few for number Anni pauci aerumnae multae and euill for qualitie Iob also hee waited all his dayes for the appoynted time when his changing should come p Iob. 14. 14 The Prophet Dauid after long watching and fasting besought God to bee instructed concerning the number of his dayes and the time that he had yet to liue q Psa 39. 4 yea all the faithfull are taught by Moses to pray Lord teach vs to number our dayes that we may applie our hearts vnto wisdome r Ps 90. 12 Ioseph of Arimathea a rich man had a Sepulchre in his garden to lie in long before he died ſ Ioh. 19. 41 so that his recreation and solace in the cōtemplation of Gods creatures was ioyned with a serious meditation of his end wherein both he and the rest of those holy Saints haue shewed thēselues to be truly wise men indeed for what would it haue profited them or any other by Arithmeticall account to diuide the least fractions neuer to take an account of those few dayes that we haue to liue t Psa 90 12 or with the Geometriciā to take the height longitude or latitude of most spacious obiects and neuer to measure that which the Prophet saith is but a spanne long or a hands breadth u Psal 39. 5 What were it with the Astronomer to obserue the motions of the heauens positions and aspects of the Planets and Starres and neuer with Dauid to looke downe to the valley of death through which Kings and all must passe w Ps 82. 7. or with the Lawier to be skilfull in lawes statutes and decrees for the managing and gouernment of kingdomes common-wealthes Statutū est omnibus semel mori and countries and giuing to euerie man his
nil deerit quod Dei sint omniae Cyprian de orat dom But it may seeme that Dauid vttered these words Sense rather vpon vain confidence and presumption then any faithfull assurance or experience of former mercies how greatly was he an hungred when he was glad to begge the Shew-bread e 1. Sam. 21 6 and what great thirst did he sustaine when he so earnestly longed for a cup of water of the VVell of Bethlehem f 2. Sam. 23 15 But what doe I speake of Dauid when Christ Iesus himselfe the deare sonne of God had not so much as the Foxes and foules of the aire for they haue holes and nests but hee had not whereon to rest his heade g Mat. 8. 20 beeing borne in a Stable in stead of a Parlour and layd in a Manger in stead of a Cradle there beeing no roome in the Inne h Luke 2. 7 and being dead was buried in another mans sepulchre i Mat. 27. 60 how great was the neede of his Disciples who on a Sabboth day were glad to satisfie their hunger by plucking and eating eares of corne as they went through the same k Mat. 12. 1 Doth not saint Paule also make mention of his hunger thirst cold and nakednesse l 2. Cor. 11. 27 And the Author to the Hebrewes speaking of the condition of Gods saints saith They were tryed by mockings and scourgings bondes and imprisonment they were stoned hewen asunder tempted slaine with the Svvorde wandred vp and dovvne in Sheepes skinnes and Goates skinnes being destitute afflicted and tormented m Heb. 11. 36 How then doth Dauid say that none of Gods sheepe shall want The Answere hereunto is two-fold Sol. first there is a want of things superfluous and another of things needfull without which so great is the weaknes of flesh bloud we can hardly serue God so chearfully as we ought for the first as we haue no warrant to lust after thē Christ hauing taught vs to pray for dayly bread n Mat. 6. 11 and the Apostle bid vs be content vvith foode and rayment o 1. Ti. 6. 8 so also is it great mercy in God knowing how proane wee are to abuse prosperitie to pride and security to crosse those our sinful desires as Saint Iames teacheth Ye aske and receyue not because yee aske amisse that ye might lay the same out in your pleasures p Iam. 4. 3. And therefore as concerning this sort of wantes neither had Dauid or any other the Lords sheepe any warrant to say the Lord being their shepheard they should not want them but as concerning the other viz. things needfull the promise is made by him that is heyre of all things q Heb. 1. 2. First seeke the Kingdome of GOD and the righteousnesse thereof and all these things shall bee cast vpon you r Mat. 6. 33 The Lyons lacke and are hungerbit saieth Dauid but they that feare the Lord shall vvant nothing that is good ſ Psa 34. 10 They shall not want health wealth peace c. if God see them to be good for them if they do want them they may boldly say they are not good for them c. Seeing then godlinesse hath a promise euen of the things of this life all needfull wants shall seasonably be supplied so that Gods people casting their care vpon the Lord and doing their honest endeuours may boldly say The Lord is my shepheard I shall not want And surely it is both maruellous and comfortable to cōsider and obserue Gods great prouidence towardes his poore saints in this respect wherein Dauids experience is verfied Nunquam vidi iustum derelictum I haue beene young and now am olde yet neuer savve I the righteous forsaken or his seede begging breade t Psa 37. 25 The second answere is this there are two other sorts of wantes The first is in regarde of outward condition and the second in regard of inwarde affection There is many a rich man poor swimming in wealth and yet pining away with cōtinuall wants like Tantalus whom the Poets faigne to die for thirst standing in waters to the chinn such a one the wise man speaketh of VVho is alone and hath neither sonne nor brother yet there is none ende of all his trauell neyther can his eye be satisfied vvith riches u Eccles. 4 8 And there is many a poore man exceeding rich because though he sustain some want in regarde of his outward condition yet God hath enlarged his affections giuen him true contentation therwith more chearfully to praise God for a dinner of greene hearbes then the wicked do for the feast of a stalled Oxe hauing learned with the Apostle to bee full and to be hungrie to abounde and to haue vvant in vvhatsoeuer estate they are there vvith to be content w Phil. 4. 21 So then the sense is The Lord will not suffer his people to want any good thing but wil either giue them abundance or chearfull contentation with a litle that euery one may boldly say The Lord is my shepheard I shall not want Hence first vve learn Doctrine 1. vvhat an excellent stay a stedfast faith in the prouidence of God is Abraham being demaunded of his son Isaac father behold the fire the wood but vvhere is the Lambe for the burnt offring returned this faithfull answere My sonne God will prouide x Gen. 22. 7. Dauid beeing compassed with many wants yet through the power hereof getteth victorie ouer al naturall feare and distrustfulnesse saith The Lord is my shepheard I shal not want whereas then such as want this gift are fraught with innumerable cares and because they desire to bee rich doe fall into many temptations and snares y 1. Tim. 6 9 and in euery neede doe turne stones into bread seeke to prouide for themselues by euill indirect and vnlawfull means he that beleeueth saith the Prophet Esay vvill not make haste z Esa 28. 16 but chearefully relie vpon the prouidence of God knowing that though all hope of worldly meanes faile yet the Lord being shepheard who is the All-sufficient God the birds of the aire shall bring vs good as the Rauens brought bread and flesh euerie Morning and Euening to Eliah the Lords Prophet a 1. Kin. 17 6 the drie iaw bone of an Asse shall become a fountaine of water vnto vs as it was to thirstie Sampson b Iud. 15. 19 The heauens shal raine downe Mannah and feathered foules as they did to the people of Israel in the wildernesse c Exod. 16 yea the fishes of the sea shall lend vs money as they did to Peter d Mat. 17 27 if the Lord see it good for vs. Yea and the more to strength our faith Power let vs consider first that where as many parents are willing to doe their children good yet cannot our God is omnipotent and able to do whatsoeuer he will
but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lastly contrarie to the iudgement of Augustine who saith Man before hee can become righteous hath neede of a Phisitian because hee is sicke yea of a quickner because he is dead Vt homo redeat adiustitiā opus habet medico quia sanus non est imo opus habet viuificatore quia mortuus est t August de natur grat ca. 23. So much for the conuerter the thing conuerted is the soule he conuerteth my soule God worketh not to halfes laying a foundation without any further building but he finisheth euerie good worke that he taketh in hand u Phil. 1. 6. he conuerteth the whole man the bodie aswell as the soule the eies which were full of adulterie shall become chast the hands that were full of bribes shall be seasoned with liberall guifts to the poore w Esay 32. ◠the feete which were swifts to shedde innocent bloud shall bee swift to releeue and helpe the innocent oppressed the tongue that was defiled with blasphemie and filthy speaking shall speake reuerently and soberly as may minister grace to the hearers x Eph. 4. 29 the head that was fraught with couetous and carnall deuices shall be sanctified with wholesome and diuine meditations y Ps 77. 6. And in a word all the members of the bodie which haue been abused to become weapons of vnright cousnesse vnto sinne shall become weapons of righteousnesse vnto God z Ro. 6. 13. But because the root must be good before it can send forth sap into the braunches to the bringing forth of good fruit a Mat. 7. 17 12. 32. And the fountaine must first bee purged before the streames that issue from the same can bee made cleane and sweet therefore must the heart being the root and fountaine bee first purged and conuerted without which all holynesse is but hipocrisie and deuotion dissimulation Religion superstition and all appearing of conuersion a counterfaiting before the Lord wherefore the Prophet Dauid to declare the trueth of his conuersion doth wisely and purposely adde this circumstance He conuerteth my soule and therby teacheth vs this lesson That vntill such time as God conuert Doctrine our soules howsoeuer wee may with an outward appearance bleare and deceiue the eies of men yet can we neuer haue any comfortable assurance concerning our estate with God but rather looke when God shall pluck away our maskes and vizards and make vs bewray our hipocrisie dissimulation to those who haue beene most deceiued by vs. Iudas hee obtained fellowship in the ministration of the Apostleship b Act. 1. 17 25. But because his soule was not conuerted vnto God he fell away like water from one sinne to another till in the end he became guide to them that tooke Iesus and so went astray to goe to his owne place Herode hee feared and reuerenced Iohn Baptist and heard him gladly and did many things but because his soule was not conuerted hee embraced a beloued sinne which when the man of God reprooued he took away his head c Mar. 6. 17 18 19 20 Demas was a companion of the Apostles but because his soule was neuer truely conuerted in time being ouercome of couetousnesse he fell away and embraced this present world d 2. Tim. 4 10 Were there euer any in the world that for outward appearance had greater shew of sanctitie and holinesse than the Scribes and Pharisies◠They looked sower and disfigured their face when they fasted prayed in synagogues and corners of the streets gaue almes with the sound of a trumpet e Mat. 6. 2. 5. 16. made their philacteries broad and fringes of their garments long compassed sea and land to make a proselyte tythed mint anny se and cummine washed the outside of the cuppe and platter f Mat 23. 15. 23. 25 26 and yet because their soules were nto conuerted vnto God but full of couetousnesse bryberie rapine and extortion our Sauiour plucketh away the painted vizards from their faces and ratleth them vp with many a fearefull woe laying their condition most plainely before them by a worthy comparison saying You are like vnto painted Sepulchers goodly and gorgeous toombes and monuments without beautifull to looke vpon but within full of rottennesse corruption and dead mens bones g Mat. 23. 27. and hath told vs except our righteousnesse exceed the righteousnesse of the Scribes and Pharisies we shal neuer enter into the kingdome of heauen h Mat. 5. 20. Oh Lord God Vse how ought the consideration here of to rowse vs vp euerie one to a thorough triall and examination of our selues that we be not deceiued with a vaine perswasion and opinion of our estate and condition as if all were well when it is starke naught and to think with the Church of Laodicea That we are rich and increased in goods and haue need of nothing when in truth we are very wretched blind poore miserable and naked i Reu. 3. 17. Oh then let vs as in the sight of God examine our selues how we stand affected whether we doe hate those thinges which we haue loued whether we loath our former liues and be ashamed of our old sinnes casting off the workes of darkenesse liuing by faith depending vpon the prouidence of God hauing knowledge to render a reason of our faith hauing a zeale to Gods glorie and a sincere loue to the trueth professors thereof If we find these things in trueth in vs though but in small and weake measure yet doubtlesse wee may boldly pronounce with Dauid The Lord hath conuerted my soule and happie is hee that euer he was borne to see that houre but if we find not these thinges in vs but all that we haue to cleaue vnto is a naked bare and verball profession surely then let vs not flatter our selues we are but in the condition of many reprobates k Esay 1. 13 and if thus we continue Mich. 6. 6. 7 Mat. 15. 7. 8. we shall one day bee found filthily naked for want of a wedding garment and be thrust out of dores by head and shoulders and haue our portion with hypocrites And surely Application if we doe make application of these thinges to our selues it is a miserable thing and would make the heart of any man bleede that is not harder than flint and Adamant to consider the ruefull estate and condition of many people who if they be demanded how they hope or look to be saued and in what state they stand before God this is their common answere I hope well that God will saue that which he hath made I goe orderly to the Church and receiue the Sacrament I thanke God I meane no body any harme but doe as I would be done vnto But oh foole know that God is a spirit and wil be worshipped in spirit and truth and therefore it is not inough not to steale not to cōmit whoredome to beare
soule must answere with Dauids like an eccho Thy face Lord will I seeke r Ps 27. 8. * Vox dei in animis nostris non secus atque eccho in cōcauis locis resonare debet Calu. in Ps And so soone as euer God shall pronounce thou art my people wee must presently answere and thou Lord art our God as the Prophet sayth ſ Zac. 13. 9. Q. But how are wee to seeke God A. Principally these foure wayes By an outward profession yea though it bee not alwaies in sinceritie and truth yet the Lord hath pronounced of it that it is a drawing neere vnto him saying This people commeth neere vnto me with their lippes and honoureth mee with their mouthes but their hearts are farre from me t Esay 29. 13. Mat. 15. 8. How much neerer then do they come vnto God that professe him in spirit and truth 2 We seek find the Lord by faith for so it is said in the Epistle to the Hebrews He that commeth vnto God must beleeue that God is that he is a rewarder of them that seeke him u Heb. 11. 6 And by faith saith saint Paule in many places of his Epistles wee haue entrance vnto God and accesse to the throne of his grace w Ro. 5. 2 Eph. 3. 12. without which it is impossible to come neere vnto God or to please him x Heb. 11. 6. 3 We seek and find the Lord by praier which is as it were a paire of wings to carrie vs vnto him and whereby as a key the doore of the kingdome of heauen is opened Yea the Lord saith the Psalmist is nigh to them than call vpon him faithfully y Psa 145. 18. Was not the Lord nigh vnto Moses when by his prayer and as long as hee held vppe his hands the Israelites ouercame the Amalekites z Ex. 17. 11 But was he not neerer vnto him when as by prayer he did as it were euen restraine the Lord from executing his fierce wrath vpon the people that the Lord said Let me alone that my wrath may waxe hote a Ex. 32. 10 Was not the Lord neere vnto Ioshuah when at his prayer the Sunne stoode in the Firmament b Iosh 10. 13. and neere vnto Paul and Silas when as at their prayer the very foundation of the prison shooke that the doores opened and euery mans bands were loosed c Act. 16. 26 how ought we thē to pray cōtinually that so we may be cōtinually in the presence of God d 1. Thess 5 17. If we begin the day let vs say with Abrahams seruant O Lord send mee good speed this day Gen. 24. 12. that so we may walke with the staffe of Gods prouidence if we be couered with the shadows of the night let vs beg with Dauid Lightē mine eies that they sleepe not in death Psal 13. 3. that so wee may couch our selues in the mercies of God and whatsoeuer wee attempt in either of these two seasons let vs preuent it with the blessing of that other Psalme Lord prosper the worke of our hands Psal 99. 17. 4 Fourthly and lastly we find God by repentance for so the Lord saith O Israel returne vnto me e Ier. 4. 1. And in another place Turne vnto mee and I will turne vnto you sayth the Lord of Hoasts f Zac. 1. 3. So long then as we liue in infidelity do nether earnestly pray soundly repent nor sincerely professe God we are estranged far from God and as we forsake him he will forsake vs both in life and death but whosoeuer by a true faith shall stedfastly lay hold vpon and imbrace the promises of God soundly repent of his sinnes zealously call vpon the name of the Lord and sincerely professe his word hee shall not onely come neare vnto God but assuredly hee shall find God yea God will find him and loue him and dwell with him yea in him his body shal become the Temple of the holy ghost as the holy Apostle S. Paule in many places calleth it g 1. Cor. 3. 16. 6. 19. 2. Cor. 6. 16. O happy that man that shall entertaine so honorable a guest he commeth not emptie handed nor will leaue his host vnsaluted * Foelix homo qui hunc hospitem recipit est enim satis magnificus hospes nec venit vacuis manibus nec abit insalutato hospite ferus in Ioh. cap. 14. fol. 401 Abraham entertained but Angels and had a sonne bestowed vpon him h Gen. 18. 10. Lot did the like and he was deliuered from the subuersion of Sodom i Ge. 19. 17 Obed-Edom the Gittite gaue but house-roome to the Arke of God and the Lord blessed him and all his houshold k 2. Sam. 6. 11. what good thing shall he want in whom the whole Trinitie dwelleth But there is no lesse care to bee vsed to retaine God then to find him * Non minor est virtus 2. Dutie And therefore the second dutie in the practise of this vse is that with all care and conscience wee so carrie and behaue our selues that we may retaine the Lord and not prouoke him to depart from vs whereunto tendeth the counsell of the Apostle Let euerie one possesse his vessell in holinesse and honour l 1. Thess 4. 4. For there is nothing that so much grieueth the spirit of God m Eph. 4. 30. as sinne he can brooke pouertie sicknesse persecution slaunder or any miserie there is no disgrace shall make him wearie of dwelling with vs or ashamed of vs onely sinne separateth him and vs as he himselfe hath testified in the Prophecie of Esay Behold the Lords hand is not shortned that it cannot saue neither is his eare heauie that it cannot heare but your sinnes haue separated betwixt you and your God and your sinnes haue hid his face from you that he will not heare n Esa 59. 1. 2. Which thing the Saints confesse We haue sinned and rebelled therefore hast thou couered thy selfe with a cloude that our prayer should not passe through o La. 3. 44. Oh then if we would diligently seek him as we haue learned then should we find him and if wee made conscience of sinne he would dwell and abide with vs to bee our stay and comfort with his blessed presence in life and in death and afterwards we should dwell for euer with him in his kingdome But now if wee make application of these things to our selues Application alas wee shall find there are but a few that haue any desire vnto God either to finde him or haue him with them nay how many are there that think the Lord too nere them and therfore say in their hearts with those cursed ones in the booke of Iob Depart from vs for wee desire not the knowledge of thy wayes p Iob. 21. 14. All that they desire is to find and retaine with them gold and siluer goods
there is righteousnesse and peace and ioy in the holy Ghost k Rom. 14. 17. Yea wee shall bee filled with all sweet ioyes and of this supper shall bee none end If any man yet further desire to know where this royall Feast is kept 2. By whom 3. Who are the guests and lastly what is their cheere let him read and consider what the Prophet Esay sayth And in this mountaine shall the Lord of hoasts make vnto all people a Feast of fat thinges euen a feast of fined wines and of fat thinges full of mâ—rrow of wines fined and purified l Esa 25. 6. The place then is Gods holy mountaine euen the Church of God here on earth * Montis nomine Ecclesia per totum orbem terrarum sparsa intelligitur Moll in Ps fol. 212. where this feast is begun the faithfull do tast the sweetnes of such good things as eie hath not seene nor eare heard m 1. Cor. 2 9. but it shall be perfected on the mountain of Gods holynes where the faithful shal haue their soules satisfied with the fulnesse of ioyes which are in the presence of God for euermore n Ps 16. 11. Secondly he that maketh this Feast and prepareth this Table is the Lord of hoasts whose is the earth with all that is therein o Ps 24. 1. whose are the foules of the aire and fishes of the sea cattell vpon a thousand hils p Ps 50. 10. 11 Thirdly the guests are not only such as are inuited forth of an hundred seauen and twentie Prouinces as the guests of that mightie Monarch Ahashuerosh q Hest 1. 1. but all people euen all beleeuers of what age sex qualitie or condition in what place or what time soeuer they liued the poore and afflicted shall be as welcome guests as the rich yea the poore shall eate and be satisfied r Ps 22. 26. Lastly for cheere there are no dainties there wanting there are Oxen and fatlings Å¿ Mat. 22. 4 yea a Feast of wines fined and purified and of fat thinges full of marrow sayth the Prophet whereby are signified the sweete graces of God conuayed vnto faithfull soules by the ministrie of the word and Sacraments as the remission of sinnes and assurance of Gods loue and fauour and full conquest ouer sinne Sathan death and hell which are farre sweeter than most fined purified wines t Cant. 1. 1 Yea than honie and the honie combe and wherein they reioyce with ioy vnspeakable and glorious u 1. Pe. 1. 8 Oh that we could truely hunger and thirst after this heauenly banquet and follow the counsaile of our Sauiour Christ not labour so earnestly for the meat that perisheth but for that meat which endureth to eternall life w Ioh. 6. 27 It followeth Doubtlesse kindnesse and mercie shall follow me all the daies of my life and I shall remaine a long season in the house of the Lord. The Prophet Dauid hauing as we haue heard expressed the singuler fauor loue and prouidence of God towardes him and his people by two pleasant and familier metaphors now he commeth in this last verse to shew the vse thereof viz That hereby his faith was confirmed and setled in the prouidence of God whereby to be preserued vnto the end The Summe whereof The summe of this vers is thus much in effect q. d. Seeing I haue had such great experience of Gods fauour and loue I am perswaded that he will continue the course thereof vnto mee euen vnto the end that now hauing passed thorough so many dangers and peaceably obtained the Kingdom I may now spend all the rest of my daies in the seruice and worship of God and sound forth the Lords praise in the house of my God And this verse consisteth of two principall parts The diuision of this verse first what hee doubted not to receiue kindnesse and mercie shall follow me all the daies of my life Secondly what vse he would make thereof euen dwell a long season The subdiuision of the first part in the house of the Lord. The first part may be subdiuided againe into these members or branches first what he looked for to receiue kindnesse and mercie Secondly how to receiue it it should follow him Thirdly how long in this manner these things should be bestowed vppon him euen all the daies of my life These things doe affoord verie profitable obseruatioÌ„s if I could so insist vpon them but time hath preuented me and I am desirous to make an end of this Psalme because it so well fitteth the present occasioÌ„ wherefore that I may not bee tedious I will but point out the cheefe matter and leaue the rest to your Christian meditations Doubtlesse kindnesse 1. part and mercie When Dauid purposed to build God an house saying vnto Nathan the Prophet of God Behold I dwell in an house of Cedar trees the Arke of God remaineth within the curtaines x 2. Sa. 7. 2 Nathan before hee had asked counsaile of God approoued therof and said Goe and doe all that is in thine heart for God is with thee 3. But Dauid being a man of blood 4. was not fit for such a work and therefore the same night the word of the Lord came to Nathan 12. he should tell Dauid hee was not the man that should build Gods house but his sonne that should proceed out of his loynes concerning whom the Lord thus promised I will be his Father 14. and hee shall be my Sonne and if he sinne I will chasten him with the rod of men 15. and with the plagues of the children of men but my mercie shall neuer depart away from him Surely neuer was this promise more truely fulfilled vnto Salomon than it was to Dauid himselfe God was his Father and therefore when Dauid sinned both committing whoredome and murther y 2. Sa. 11. 4. 17. the Lord sharpely corrected and chastised him many waies as by the death of the child which was begotten in Adulterie z 2. Sa. 12. 18. by his sonne Amnons incest defiling his owne sister Thamaâ— a 2. Sa. 13. 14 by Absoloms killing of Amnon b 2. Sa. 13. 29. by Absoloms treasonable practises persecuting him and seeking to get the Kingdome from him c 2. Sa. 15. 2. 14. by Shimeis cursing of him to his face d 2. Sa. 16. 7. by Absoloms abusing of his Fathers Concubines e 2. Sa. 16. 22. by the fearefull death of Absolom being hanged in an Oake f 2. Sa. 18. 9 yea in a woord the hand of God was still stretched out against him all the daies of his life yet did God neuer take away his mercy from him so that hee might say with the Apostles I haue been persecuted but not forsaken g 2. Cor. 4. 8 9. and so to the like effect heere hee saith doubtlesse kindnesse and mercie c. He saith not 〈◊〉
confusion of the enemies thereof h Psa 83. In a word many of them are historicall as briefly laying open Gods dealing towards his people their enemies both in Egypt in the wildernesse and in the land of Canaan i Psal 78. 105. 106. c. most of them propheticall and all of theÌ„ didacticall full of instructioÌ„ both as concerning our faith in the maine grounds and Articles of Religion concerning our obedience whether of pietie towards god as hearing reading praying and praising or of loue towards our neighbour whether we regard the inward affections or outward actions Thirdly Vses lastly the vses of this Booke are manifold for all the holy Scriptures are written for our learning that wee through patience and comfort thereof might haue hope k Rom. 15 4. and as elsewhere he saith the whole Scripture is giuen by inspiration of God is profitable to teach to conuince to correct instruct in righteousnesse l 2. Tim. 3. 16. Yet hath this Booke of the Psalmes a certaine singular and excellent difference from the rest of the Scriptures for which the Apostle requireth and there hath alwaies been ioyned together a dayly exercise of the word Psalmes saying Let the word of God dwell plentifully in you in all wisedome teaching and admonishing your owne selues in psalmes and hymnes and spiritual songs m Coloss 3. 16 And surely no maruel that it should be esteemed at so great price for it is as a Christians store-house and treasurie of all good things it recordeth the memorable histories of things past prophecieth and foretelleth things to come vnfoldeth hiddeÌ„ mysteries vnder pleasant and familiar Allegories herein vertue is coÌ„mended vice condemned and most wholesome rules and lawes of a Christian life prescribed if any man be pressed with the burtheÌ„ of sinnes scorched in conscience with the flashes of hel thorough the kindling of Gods wrath if possessed with feare of warres famine or death if loadned with sicknesse want and penurie heere is a soueraigne salue for euery maladie heere may the king learne what he is and how he ought to gouerne his people religiously and heere may subiects learne to obey their Rulers peaceably the rich man may learne the vanitie of all things and the true vse of his riches and heere may the poore man learne contentation with his estate the heauie hearted shall hence learne where true comfort is to be found he that is tempted to euill the remedie and he that is merrie the true ioy the measure thereof yea hence may the godly man reape great encouragement being assured that he shall find true peace at the last and heere may the wicked ones find discoragement and speedily turne vnto God knowing that howsoeuer for a while he may flourish like the greene bay-tree yet hath god set him but in a slipperie place and he shall sodenly perish come to a fearefull end Doubtlesse no man will denie but the Greeke Latine poems of Homer Hesiode Pindarus and others deserue great praise and want not their singuler vse yet for any to preferre or equall them with this Booke were intollerable dotage and contumelie for therein nothing is to be found concerming the good pleasure of God towards his elect in Christ they acknowledge not his diuinitie nor esteeme of his benefits without which we are no better than vessels of wrath and firebrands of hell they intreat not of faith or iustification before God wherein a Christians comfort chiefely consisteth indeed of the duties of the second table and honest manners they speake much but for the first table it is farre aboue their reach and therfore therein they are altogether mute and silent or grosly erre and bewray their ignorance much time they spend the greatest part of their verses in decyphering and deploring the manifold miseries and calamities whereunto this life is subiect but the remedie hereof they know not howsoeuer therefore there are some things profitable to bee found in them and their writings being garnished with eloquency of words and sentences running in a pleasant tune may much delight and affect the reader yet vnto these psalmes onely must we giue eare and attention as vnto the voice of God as Dauid himselfe hath said Hodie si vocem domini audiueritis To day if you will heare the voice of God harden not your hearts n Ps 95. 7. Vt memphiticos vales audiret Ad Architum Tarentinum Pythagoras that great Philosopher he went into Egypt to heare the poetrie at Memphis Plato he left Athens where he taught with admiration and for wisedome knowledge and eloquence exceeded all others went into Italie to heare that noble Philosopher Architas at Tarentum Apollonius with verie great hazard labour and cost went to the furthest parts of India to heare that great Philosopher Hierarchas Vt Hierarcham in Throno sedentem aureo sitting in his golden chaire and discoursing of the motions of the heauens position scituation and aspect of the planets and starres if these men spared not to bestow such great labor cost neither feared to expose theÌ„selues to such great dangers by sea and land onely to attaine to a further measure of knowledge philosophicall wherin though they placed their Summum bonum or chiefest felicitie yet he that knew much Hoc vnum scio quod nihilscio confessed this one thing I know that of Christ I know nothing how shall they rise vp at the day of iudgement condemn vs if hauing such excellent meanes of knowledge of saluation and euen at our dores we doe contemne them Wherefore to conclude if Alexander the great so highly esteemed of Homers Poëms Soâ—raet that amongst the Babilonish spoils there being offered vnto him a most precious casket wherein the great King Darius layd his chiefe treasures he onely laid Homers books therin as his cheefest treasure Praecipu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much more highly ought we to esteeme of this Booke whereof the holy Ghost himselfe is the Author so full of doctrines for instruction consolatioÌ„ and to lay it vp not in any chest of Cypresse or other made with hands and garnished with gold and precious stones but in the very closet of our hearts as the Apostle counsaileth Be not drunken with wine wherein is excesse but be filled with the spirit speakinge to your selues in psalmes and hymnes and spirituall songs singing and making melodie to the Lord in your hearts o Eph. 5. 18 And thus much shall suffice to haue spoken of the treasure in generall let me now proceed to open vnfold this invaluable pearle which I haue chosen forth of the same and more particularly to handle this psalme which I purpose by gods gracious assistance and your Christian patience to speake of It seemeth by the title or inscription Title that this Psalme was penned by King Dauid himselfe Argument Which Psalme because it is