is broken but spend the best houres of the best daies in carding and dicing piping and dauncing chambering and wantonnesse ryot and drunkennesse speaking euill of them that will not run with them in their damnable waies Oh what will not men doe to satisfie their hunger and what careth hee for delicates that is full gorged Euen this one thing doth witnes to the faces of many thousands in this land that they haue neuer yet truly tasted of this heauenly food When Mannah first fell the people of Israel were so exceeding greedie and desirous of it that notwithstanding God was mercifull to preuent sinne by taking away the occasion not suffering any to fal vpon the Saboath day yet notwithstanding some of them contrarie to expresse commaundement went out euen on the Saboath to gather as if they could neuer bee satisfied nor haue inough of it f Ex. 16. 25. But they had not long eaten of it their bellies full but they beganne to loath it saying Our soules are dried vp we can see nothing but this Mannah g Num. 11 6. Euen so when it pleased God that by the meanes of our gracious Queene the Gospell began first to be preached in this land oh how forward and zealous men were sparing for no labor or cost so they might enioy and be made partakers of the ministry thereof being full of burning loue to the glorie of Christ and euen striuing who should be forwardest to perform any good worke that might aduance the same but now that the Gospell hath beene so long continued amongst vs alas whither can we cast our eies vpon any place where the Gospel hath beene preached but euen a few yeares not see with the church of Ephesus a fearefull falling from their first loue h Reu. 2. 4. Oh Lord what great cause haue we all of vs and especially wee Ministers of the worde to bee instant with God to quicken his graces in vs and to keepe vs vpright that with a true zeale to Gods glorie and a feruent loue to Christ and his Church we may performe all holy dayes that so the graces of God may spring afresh in our people and their appetites be prouoked to hunger after this heauenly foode least otherwise God in iustice shut vp his pasture gates and remoue his Candle-sticke from vs as he threatned the Church of Ephesus i Reu. 2. 5. It woulde make a mans heart to bleede that hath in it any sparke of remorse and is not harder then Flint or Adamant to passe by the prisons and grates in London and else-where to see their gastly countenances and heare their rewful complaints for want of food but surely if euery soule had but a grate to looke through crie for her selfe a thousand times more wofull and lamentable would their crie be in all places and companies and yet is this the miserable difference the hunger of the bodie is felt and perceyued whereby all good meanes are vsed for comfort but the want of the soule is not discerned but as God sayd to the Church of Laodicia Thou sayest I am rich and encreased with goods and haue neede of nothing and knowest not that thou art vvretched miserable poore blind and naked k Reu 3. 17 So may it be said of the hunger-starued soule Thou thinkest thou art in good plight fat and vvell liking and knowest not that thou art poore leane miserable and readie to starue and hereby it commeth to passe that Gods pasture is contemned and troden vnder foote l Eze. 34. 18 of none more then of them that are ready to perish and know it not The Lord giue all such a true knowledge and feeling of their estates that they may in a holy manner more and more hunger after this heauenly foode wherewith their soules may be fed vp to euerlasting life c. And so much for the first dutie of a good shepheard which is to prouide wholsome foode for his sheepe which thing our heauely shepheard doth most aboundantly for vs his poore sheepe that we may say with Dauid The Lorde being our shepheard vve shall not vvant any pasture And leadeth me by the stil waters 2. Dutie The 2. dutie of a good shepheard is to prouide wholesome and conuenient water for his sheep and specially in those hote and dry Countryes and Regions and therefore we reade of their great care this way Iacob in his iourney to Padan-Aram looked and behold there was a Well in the field and loe three flockes of sheepe lay thereby for at that Well were the flockes vvatered and there was a great stone vpon the Wels mouth and thither vvere all the flockes gathered m Gen. 29. 2. 3 so likewise wee reade of the Priest of Midians daughters who came and drevv vvater and filled the troughes for to vvater their fathers sheep and the shepheards came droue them away but Moses rose vp and defended them and vvatered their steepe n Exo. 2. 16 But euerie water is not fit for sheepe it must either be in troughes or as the Prophet sayth Leniter fluentes stil waters * Leniter fluentes rapidi torrentes ad potū ouium incommodi atque etiam vt plurim noxii sunt Moll in ps For as writers affirm violent streames are inconuenient and for the most part hurtfull * Leniter fluentes rapidi torrentes ad potū ouium incommodi atque etiam vt plurim noxii sunt Moll in ps Now how carefull this great shepheard is to water as well as to feede his sheepe Dauid in the person of them all thus witnesseth He leadeth me to the still vvaters where by still waters the Prophet signifieth the sweet and comfortable graces of Gods spirit conueyd by the conduit pypes of his worde and Sacraments for the refreshing of the drie and thirstie soules of his people which Metaphor is very common in the Scriptures so the Lord telleth his Church that he washed her with vvater o Eze. 16. 9 and promiseth that hee vvillpowre cleane water vpon her and clense her from al her filthinesse p Eze. 36. 25 Yea Christ hath said Except a man bee borne of this vvater and the spirit he cannot enter into the Kigdome of heauen q Iohn 3. 5 And vnto the woman of Samariah VVhosoeuer drinketh of this vvater shall thirst againe but vvhosoeuer shall drinke of the vvater that I shall giue him shall neuer thirst any more but the water that I shall giue him shall bee in him a VVell of vvater springing vp into euerlasting life r Ioh. 4. 13 14 And yet most plainely elsewhere in the same Gospel If any man thirst let him come vnto me and drinke he that beleeueth in me as saith the Scripture out of is bellie shall flow riuers of vvater of life this spake he of the spirit which they that beleeued in him should receiue ſ Ioh. 7. 37 38 And surely this Metaphor is not so frequent
men doe of a flower whilest it is newly gathered but afterwards it is throwne in the window corner M. Dearing in his Preface to his Catechisme and regarded no more this vanitie a learned and zealous Diuine long since lamented and surely it still encreaseth and getteth ground whereby many of Gods seruants most dysirous euery way that God hath enabled them to doe good to his Church are mightily discouraged from labouring in this kind disgrace pouertie contempt and iniurie being all the thankes which many receyue for their paines that if there were not other farre greater consideration whereby these former are deuoured and darkened as the light of a Candle by the Sunne at noone day O Lord how many excellent bookes are there which had perished amongst the Mothes and Wormes and neuer seene the light of the Sunne First it is the greatest comfort that many a poore soule hath next vnto preaching Gods sanctified ordinance that at leisure-times they may read or heare some plaine exposition or Sermon penned to their capacitie and wherein many take ixceeding comfort delight and profit There are many who for their age sickenesse soulnesse of weather or other vrgent occasions cannot alwayes heare the word where and when they would who yet hauing some godly mens labours may by the reading of the Scriptures and them in some measure supplie the want of better meanes and increase in themselues the knowledge feare and loue of God Againe though there be mo books godly and learnedly written then well read or vsed yet shall the Church of God so long as it remaineth on earth stand in need of new Tractates Comments Sermons and Catechismes as new reasons illustrations and methodes are inuented as new doubts controuersies errours or heresies do arise and as men do diuersly bend themselues to the studying and handling of particular heads of doctrine and parts of the word of God Non omnia possumus omnes Again all is not expected at one mans hands one may sleepe where another waketh two eies see more then one Plus oculi quā oculus one may be darke and concise where another is large and plain yea in a word as in diuerse speakers so in diuers writers handling the same doctrine in generall we shall see the admirable varietie of spirituall gifts each one differing from other both in method and maner matter argument whereby we may bee stirred vp to prayse the great bountie of God and also his wisedome towards his Church that whome one booke sauoureth not he may yet like the taste of another the doctrine of godlines beeing as a large field wherein manie thousands may labour and yet all haue elbow roome and like a great fountaine or Well whereout euery man may draw his Bucket-full and yet neuer see bottome Lastly some men through some respect of kindred friendship acquaintance or others may bee drawne to reade some booke whereas they would not haue regarded any other though farre to be preferred on the same argument The consideration whereof hauing the publike profite of many and the eternall glorie of God as the propounded scope and end of all my labours before mine eies togither with the importunate perswasion of my deare and Christian friendes in the Lord haue drawne mee into the violent current of this time to cast my mite into the Lords treasurie in publishing these my poore trauelles At nunc etiam cilius vereor quā henc which long since had come abroad if I could haue beene sooner thereunto perswaded I haue not altered any thing of the matter which was deliuered or of the method which I obserued therein onely I haue added the testimonies of certaine godly and reuerend men whose wordes and sentences in teaching I reported in our owne naturall mothers tongue but concealed both names and places and the rather I now set them downe because many either simple deceiued or maliciously froward condemne all such for meerely ignorant and vnlearned whose Sermons are not stuffed full with sentences of a strange and vnknowne language alas who knoweth not that any man but merely qualified with gifts and taking any commendable paines in his study may plentifully alledge the testimonies of mē if they saw the same warrantable or profitable and not rather hurtful to the edification of the Church of God But I haue placed them in the margent as also the testimonies of Scripture because I would not haue the simple reader any way interrupted he may at his pleasure hauing only the matter make a pawse for the examination of any thing auerred by the testimonies alledged As for the matter to commend it I need not for if it be the pure * Ps 12. 6. Reu. 3. 18. Psa 19. 10. word of GOD as I perswade my selfe it is then it is more precious than fined gold sweeter than honie and cleerer than the light if it bee as comfortable in reading as those who haue enforced me to publish it as they said found it in preaching I doubt not but God thereby shall bee glorified his Saints comforted and my soule reioyced in the day of the Lord Iesus but as for the manner the stile may seem harsh and vnpleasant handling a Shepheards song after a Shepheardly and rude manner for as your Worships know my maner is not at any time to studie for words but for matter which so I deliuer in such words as I may be vnderstood of the simplest hearer I care for no more mine only desire being to instruct Gods people with the plaine euidencie of the spirit and of power And therefore as in the deliuering so also in the penning and setting downe thereof I haue neither vsed curiositie of words eloquence of speech gloousnesse of stile nor of obscuritie and darkenesse of matter to declare a deepe profoundnesse but haue endeauoured in all simplicitie of spirit sinceritie of heart plainesse of phrase and sensible maner to deliuer the only truth to the Saints of god It is the first thing of mine that euer passed the Presse and therefore great reason that I should dedicate it to the first friends that euer I had in this Countrey who first wonne mine affection by courtesie and since many waies confirmed it by desert it was long since planted and being plentifully watered Amor verus non nouit finem it still groweth and shall till in the next life it be perfected Vnder your roofe I found a happie rest when I left your brothers house a Gentleman truely religious M r. vvoodward of Buckingham-shire and worshipfull by whose louing Sonnes meanes I was first drawne into these Southerne parts by your Christian example and religious exercises in your familie I was awakened forth of that spirituall slumber into which I fell so soone as I left the Vniuersitie M r. Perkins and the ordinarie hearing of a most zealous man of God who spent himselfe as the lampe to giue light to the Church whose soule is now at
much for the second dutye The thirde followeth which is To prouide rest at noone 3. Dutie To prouide rest at noon that in some shadow where the sheepe are freed from the scorching heate of the Sunne they may lie downe and chew the cud and this is no lesse needfull and comfortable then either of the former and specially in those hot Regions and Countryes where the shepheards thēselues could not tend their flocks without their tēts or booths whereunto Ezechiah alluding sayeth Mine habitation is remooued like a Shepheards Tent p Esa 38. 12 But let vs consider what is that comfortable rest which Iesus Christ the great shepheard prouideth for his sheepe And that is two-fold for as he feedeth the bodie and soule so also hee prouideth rest for both First Christ prouideth a bodily rest for his sheep and what it is he prouideth rest for the bodie in time of hotte persecution whereunto the Church alluding sayth Shew mee oh thou whom my soule loueth where thou feedest and where thou causest thy flocke to lie downe at noone q Cant. 1. 6 At the noonetide the Sunne is hottest neither can any thing hide it selfe frō the heate therof as Dauid saith r Psal 19. 6 And how comfortable a shadow is at that time experience euen in these cold countries declareth and the example of Ionah beareth witnesse who sitting on the east side of the Citie Naniuie to see what should be done in the citie and the Sunne beating vpon his head that he fainted the Lord God prepared a Gourd and made it to come vp our Ionah that it might be a shadow ouer his head and deliuer him from his griefe so Ionah was exceeding glad of the Gourd ſ Ionah 4. 5 6 7. for what is more intollerable then heate It is one of the curses threatned t Deu. 28. 22 Ardor aestus And when the fourth Angel powred out his Violl vppon the Sunne and it was giuen him to torment men with heate of fire then men boyled in great heate and blasphemed the name of God as is mencioned in the booke of the Reuelation u Reu. 16. 8 what a singular cōfort then is it vnto Gods people that when the Sunne of persecution is hottest u Mat. 13. 21 yet their shepheard will one way or other prouide a shadow of refreshing for them either by preseruing them secretly from the rage of tyrannie as he did in the dayes of Ahab and Iesabel when not onely Elizah and an hundred Prophets of the Lorde were saued being hid by fiftie in a Caue and fed with bread and water by good Obadiah w 1. Kin. 18 13 but also seuen thousand in Israel which neuer bowed their knees vnto Baal x 1. Kin. 19 18 Or secondly by sending them gracious kings and princes such as may be vnto Gods Saints as an hyding place from the winde and as a refuge for the tempest as riuers of water in a drie place and as the shadow of a great rocke in a wearie land as was prophecied of Ezekiah y Esay 32. 2 Or thirdly the Lord giueth them fauour in the eyes of forraine Princes as Dauid with his two wiues and the sixe hundred men that were with him seeking refuge against the cruell persecution of Saul by flying vnto Achish king of Gath he securely enterteined thē gaue them Ziglag to dwell in z 1. Sam. 27 3 And thus by Gods mercie Geneua Germanie other places were a shadow to our persecuted fathers as Englang this day is vnto many of the like condition againe But lastly if the Lord for his owne glorie sake and the good of his Church doe suffer this Sunne to shine vpon them and scorch them yet doth hee send vnto them the Comforter a Ioh. 16. 7 which maketh them to reioyce in afflictions b Rom. 5. 3 And though they haue trouble the world yet haue they sweete peace in Christ c Ioh. 16. 33 that euen the burning flames of fire are as a most comfortable shadow vnto them as the ioyfull deathes of many the holy Martyrs of God doe witnesse The consideration whereof Vse yeeldeth Gods people a very profitable vse viz. that whereas carnall and worldly wise men whensoeuer they perceiue any trouble or daunger to bee imminent for the profession of the Gospel they account it their greatest safetie to flie from Christ and conforme themselues to all times places and companies and to carry themselues so indifferently that no man can say of what religion they are But if wee will shew our selues true members of the Church we must in all dangers flie vnto Christ knowing that he both can and will prouide a rest for his sheepe hee hath a layer at noone and when the Sunne shineth hotest he will make vs lie downe in peace in the verie midst of our enemies oh then let vs neuer bee ashamed of Christ nor afraid to professe his Gospel for if once we be shrowded vnder the shadow of his wings though the earth remoue we need to feare none euill and if once we enter by him as the doore wee shall bee safe and go in and out and finde pasture d Ioh. 10. 9 And nowe to make application of those things vnto our selues The blessed rest that Gods sheepe haue founde in this land vnder the happie gouernment of queene Elizabeth wee were vnworthie to haue our heades sheltred vnder the same if we doe not continually thankfully record the sweete rest and comfortable shadow which Gods people haue so long enioyed in this lande vnder the happie gouernment of our gracious Princesse Elizabeth O bona si sua norint Angli During whose raigne it may as truly be said of her people as euer of the people in Salomons dayes that wee haue liued without feare and euerie one sate vnder the shadow of his vine and fig tree e 1. King 4. 25 Which shadow God as seasonably prouided as euer he did Ionahs Gourd euen when the soules of his sheepe were readie to faint being scorched with the feruent East wind and noone-tide sun of cruell persecution in the dayes of Queene Mary oh that we had rightly vsed this rest It is said in the commendation of the church of Iudeah Galile and Samariah that hauing rest they were edified and walked in the feare of the Lord and were multiplied by the comfort of the holy ghost f Act. 9. 31 Oh if wee had made such vse of our long rest euen hungerly to haue fedde in Gods greene pastures thirstily to haue drunke of those still waters and cheerefully to haue chewed the cudde vnder this shadow the Lord had had a most glorious church in this land by this day but alas we haue all of vs so abused our peace libertie and prosperitie to carnall securitie and haue passed away this happie time as men in a dreame that now it is high time to repent awake from
false witnesse to kill to come orderly to the Church to pare off some sinnes to be friendly to the professors of the Gospell and to lead a ciuill life when as in the meane time thy heart within is filthy full of infidelitie ignorance pride couetousnesse malice What is all this thy Religion now surely as much regarded of God as the cutting off of a dogs necke and offering of swines bloud as the Prophet saith l Esa 66. 3. Thou art like a goodly sepulchre full of filthinesse Oh then striue to haue the inside of the cup and platter clensed m Mat. 23. 26 let the hidden man of the heart bee decked with a meeke and quiet spirit n 1. Pe. 34 and specially with loue a good conscience faith vnfayned o 1. Ti. 1. 5 for the kings daughter as her apparell is of wrought gold so is she glorious within p Ps 45. 13 which spirituall beauty is a thing much set by without which whatsoeuer we seeme to haue whether we be superstitious Papists or ceremonious Protestants in the sight of God it is nothing worth What is then more to be feared thā this that the nūber of true conuerts is very small whose harts are vpright with God and can truely say with Dauid The Lord hath conuerted my soule and I feare in the day of visitation when the Lord will search vs to the quick most mens conuersion will be found but copper not able to abide the Lords touchstone and when hee shall waie vs in the ballance of his sanctuarie Balthasars Embleme may be written in our foreheads Mene Numerauit appendit diuisit mene Tekell vpharsin thou hast been weighed in the ballance and art found too light q Dan. 5. 25 Oh then whilst the time of grace and mercie lasteth let vs follow the councell of S. Peter euen giue all diligence to make our calling and election sure r 2. Pet. 1. 10 that as the sheepe of Gods pasture wee may in truth thankefully aknowledge with Dauid our fold-mate and say Hee hath conuerted my soule It followeth And leadeth me in the pathes of righteousnesse 5. dutie of a good Shepheard The holy Prophet still prosecuteth this allegorie And because the sheep is of a straying nature and subiect to many enemies that seeke to pray vpon her it is therefore the dutie of a verie good Shepheard not onely to prouide pasture water shadow and to cherish the weake but also to guide and lead them in the plaine way from the fold to the pasture and from pasture to pasture according to that of our Sauiour Christ in the Gospell of S. Iohn A good Shepheard calleth his sheepe by name and leadeth them out and when hee hath sent forth his owne sheepe hee goeth before them and the sheep follow him ſ Ioh. 10. 3. 4. That it might therefore appeare that God is not wanting in the perfourmance of any good dutie to his people he thereunto alludeth saying and he leadeth me in the pathes of righteousnesse q. d. The Lord not only conuerteth the soules of his people and quickneth them by his spirit from the graue of sinne but also being quickned and conuerted knowing how weake and proane they are to runne in the path of destruction he leaueth them not vnto themselues but taketh charge of them and leadeth them in the path of righteousnesse finishing the good worke which he hath begunne in them to his owne glory and their eternall saluation The generall doctrine from this straine The generall doctrine from this sentence is this viz That as in God is the cōuersion of our soules so from him is the continuance of our vpright walking before him if euer he leaue vs to our selues we fearefully start aside as we haue an example in that faithfull and zealous King Ezekiah who being left of God to trie him in stead of thankefulnesse both for his gracious deliuerance out of the hands of his enemies for his miraculous restitution to health he bewrayed great pride of heart in shewing to the messengers of Merodache Baladan King of Babell all his treasures of siluer gold and armour t 2. Cro. 32 31. VVherevppon the assurance of the perseuerance of Gods Saints is grounded Q. If this be our weaknes what is then the ground of our assurance that being once conuerted and brought into the state of grace we shall continue therein A. Euen here it is laid down The Lord will lead vs in the pathes of righteousnesse this grace hath Christ prayed for who was heard in all thinges u Ioh. 11. 42 Holy Father keepe them in thy name euen those that thou hast giuen me and sanctifie them with thy truth thy word is thy trueth w Ioh. 17. 11. 17. Yea God himselfe hath promised who is faithfull and cannot lie I will not faile thee neither forsake thee x Heb. 13. 6 So that howsoeuer for a moment he may leaue and forsake vs for our triall that hauing experience of our weakenesse we may the more earnestly cleaue vnto him yet doubtlesse he will not forsake vs ouer long but so order our goings and lead vs forth in the right way that for the beginning continuance and end of our saluation his name may haue all the praise The vse whereof is Vse that no man glory in his owne strength which is but as a read that will breake to shiuers but hee that glorieth glorie in the Lord y Ierem. 9. 24 And say with Dauid The Lord is my strength and my saluation z Ps 18. 2. he is on my right hand that I shal not greatly fall a Ps 16. 8. yea let vs continually pray with Dauid Lord lead mee in thy righteousnesse because of mine enemies make thy way plaine before my face b Psa 5. 8. And againe Cast me not off in the time of mine age forsake me not when my strength faileth me c Ps 71. 9. So much for the doctrine and vse of this whole straine in general now let vs more neerely come to scanne the words in particular as they lye in order for they are verie significant and yeeld verie profitable obseruatiōs for our instructiō comfort Diuision of this sentence wherein first we are to consider what the lord doth he leadeth secondly where in the pathes 3. what manner of pathes 1. part of righteousnesse of these in order He leadeth 1. note he saith not he sheweth as if it were inough for Gods people to know the way and then they haue power sufficient of themselues to walke therein but the Lord doth lead conduct them shewing them the way and giuing them power to walke therein This doth the Church acknowledge in the Canticles where she desireth Christ to draw her d Can. 1. 3. Alas good virgin her onely ioy and desire is to runne after Christ in whom she knoweth her felicitie consisteth and yet her legges
subiect to his power authoritie and dominion 4 Somtimes also by name his works Nomine Iesus dominatio potestas genu flectionis vocabulo exprimitur subiectio creatures and iudgements are meant as where Dauid saith O Lord our God how excellent is thy name in all the world which hast set thy glorie aboue the heauens a Ps 8. 1. q. d. How greatly doth thy glorie power and maiestie shine in thy creatures 5 By name is meant many times the doctrine of Gods word inuocation praise and profession thereof So it is sayd of Christ in the Psalmes I will declare thy name vnto my brethren b Ps 22. 22 And the people of God say We will walke in the name of the Lord our God for euer and euer c Mich. 4. 5 so Paule is called a chosen vessell to carie Gods name before Gentiles Kings and children of Israell d Act. 9. 25 and sayth of himselfe That hee is not onely readie to be bound at Ierusalem but also to die for the name of the Lord Iesus e Act. 21. 13 Now I take it by name in this place the Prophet vnderstandeth the truth mercie and goodnesse of God according to the third annotation laid down and then the sence is thus much in effect q. d. This good Shepheard feedeth me giueth me drinke prouideth rest and is exceeding bountiful towards me aboue all that I am able to aske or think not for any goodnes in me but onely for his owne meere mercie and goodnesse sake that for euer he may bee praised for the same this being the sence let vs now see the doctrine which is this viz That Doctrine what good thing soeuer God hath done or doth for his children as in their election vocation preseruation he neither was nor is therevnto mooued by any thing in them or proceeding from them as not for their righteousnesse which is but vncleanesse f Esay 64. 6 or for their beautie which is but vanitie g Prou. 31 30. Esay 40. 6. or for their strength which is but rottennesse h Iob. 17. 14. or for their gold and siluer which are no marchandise with him i Mic. 6. 7. 8 Psal 50. 10. 11. 12. but onely what hee doth hee doth for his owne name and mercie sake to the end that for all his name may for euer bee praised as the Saints of God doe confesse saying Not vnto vs ô Lord not vnto vs but vnto thy name giue the glorie for thy louing mercie and truths sake k Ps 115. 1. This is agreeable to many other places of Scripture the Apostle Paule sayth Confirmation sayth we were chosen in Christ before the foundations of the world according to the good pleasure of his wil l Eph. 1. 4. 5 The Lord himselfe protesteth vnto Israel For my names sake will I differre my wrath and for my praise will I restraine it from thee that I cut thee not off for mine owne sake for mine owne sake will I doe it m Esay 48. 9. 11. and againe I will haue respect vnto you for mine names sake and not after your wicked waies n Ezec. 20. 44 and elsewhere telleth them what it was that mooued him to deliuer and redeeme his people out of captiuitie I doe not this for your sakes oh house of Israell but for mine holy names sake which was polluted amongst the heathen whether ye went o Ezec. 36. 22 Yea euerie where the Scriptures confirme this doctrine viz That in man there is no dignitie or meanes whereby to deserue any thing at Gods hands but the whole work of our saluation and all his blessings bestowed vpon vs are wholly to bee referred vnto God and that onely for the glorie of his holy name And yet notwithstanding the euidence of this truth Confutation they of the Church of Rome are not ashamed to maintain the doctrine of foreseene workes and that according to the same God did so order the decree of predestination p Rhem. annot on Rom. 9. sect 2. yea and doe distinguish of the kindes of merits that some are of congruitie as the workes of men before iustification whereby they doe prepare themselues thereunto q Rhem. annot on Act. 10. sect 5. Meritum de congruo condigno ex debito iustitiae and merits of condignitie or good works done in the second iustification which say they are truely meritorious and deserue at Gods hands by the due debt of iustice to be rewarded r Rhem. annot on Ro. 2. sect 3. Oh Lord how farre doth the Prophet varie in iudgment from these proude Hypocrites which thus glorie in themselues and their workes who acknowledgeth euerie good thing that he hath to come from God and that onely for his owne names sake The vse hereof is Vse that aboue all things in the world we bee carefull in thought word Vt ore corpore vitaque tota sanctificetur illud nomen and deeds and euerie way that we can to seeke the aduancement of the glorie of that name whereby the Lord hath been mooued to doe such great things for vs and to that end that we pray vnto God to haue a zeale of his glorie kindled in our hearts whereby we may be prouoked to a holy and godly life that our heauenly father may be glorified ſ Mat. 5. 16 and whereby also we may be kept from al prophanesse least otherwise his name be dishonoured and blasphemed t Esay 52. 5. Rom. 2. 24 The Prophet Dauid had a great measure of this zeale when he sayd The zeale of thy house hath euen eaten mee vp u Ps 69. 9. and that his heart should vtter foorth good matter w Ps 45. 1. Yea the woord which there the holy Ghost vseth is verie emphaticall q. d. Eructat cor I will cast vp a good matter alluding to the manner of men who hauing something which lyeth heauie vpon their stomackes can haue no rest till they haue cast it vp Oh that the consideration of those mercies which wee and all Gods Sheepe doe dayly receiue and enioy with Dauid our fold-mate did ouercharge our hearts continually with such an holy surfet Crapula sancta Luther as a godly man called it the care and desire to gloifie GODS name lying so heauie vppon vs that wee could neuer bee at ease nor rest vntill wee were disburdened by sounding foorth Gods praise and magnifying him for whose name sake onely hee hath beene mooued to doe such great thinges for vs c. And so much for the first Allegorie summarily layde downe in the first verse and particularly amplyfied and illustrated in the second and third verses Now let vs proceede to consider what vse Dauid maketh hereof THE FOVRTH SERMON vpon the 23. Psalme Though I should walke through the valley of the shadow of death I will feare no euill for thou art with me thy rod and staffe
to all them to whome this people sayth a confederacie neither feare ye their feare nor be afraid of thē but sanctifie the Lord of hoasts and let him be your feare and dread and he shall be as a sanctuarie vnto you n Esay 8. 12 13. Againe when tyrants most cruelly rage and persecute yet Christ biddeth vs not feare them that can but kill the bodie but feare him that is able to destroy both bodie and soule in hell o Mat. 10. 28. Yea when that great terrible day of the Lord shall come euen the day of wrath and vengeance when the Lord Iesus shall shew himselfe from heauen in flaming fire as the Apostle Paule saith p 2. Thess 1. 7 8. Yea when the elements shall melt with heat the heauens goe away with a noise yea and the earth with all the workes therein be burnt vp as S. Peter saith q 2. Pe. 3. 10 The waters roare that vnbeleeuers hearts shall faile them for feare as saith the Euangelist r Lu 21. 25 26 28. Yet euen then our Sauiour biddeth his Disciples not to be afraid but lift vp their heads with ioye knowing that their redemption draweth nigh r Lu 21. 25 26 28. But because nothing is more fearefull to nature thā death which is the enemie and dissoluer thereof * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. lib. 3. and wherein many of Gods deere Saints bewary great weakenesse I will therefore gather a fewe Argumetns from the holy Scriptures the consideratiō whereof may serue to strengthen our faith Foure Arguments for the strengthning of faith and suppressing the immoderat feare of death suppresse in vs the immoderate feare of death that in some measure wee may triumph in Christ and say with the Prophet I will feare no euill And whereas the scriptures afford vs many yet I will content my selfe onely with these foure The first Argument for this purpose The first argument is drawne from consideration of those manifold and great euils from which by death we are for euer deliuered may be the consideration of those manifold and great euils from which by death the faithfull are deliuered which that we may the better conceiue and discerne are of two sorts generall and speciall by speciall euils I doe meane those which for some great and extraordinarie causes are to be inflicted vpon some particular persons and places as the burning of Sodome and Gomorha ſ Ge. 19. 24 the carrying of Gods people into captiuitie t 2. Kin. 24 15. VVhat are the speciall euils from which by death Gods Saints are deliuered This was the blessing promised to old Father Abraham saying Know for a suertie that thy people shall bee a stranger in a land that is not theirs foure hundred yeeres and shall serue them and they shall intreat them euill but thou shalt goe vnto thy fathers in peace and shalt bee buried in a good age u Gen 15. 13. 15. This was a blessing which God promised to wicked King Ieroboams sonne saying I will bring euill vpon the house of Ieroboam and will cut off him that pisseth against the wall aswell him that is shut vp as him that is left in Israell and will sweep away the remnant of the house of Ieroboam as a man sweepeth away dung till it be all gone the dogs shall eat him that dyeth of Ieroboams stocke in the citie and the foules of the aire shall eat him that dieth in the field yet that child for whom his mother came disguised to the Prophet should die in his bed and all Israel shall mourne for him and burie him for hee onely of Ieroboams stocke shall come to the graue because in him there is found some goodnesse towards the Lord God of Israel in the house of Ieroboam w 1. Ki. 14. 10 11 12 13. Also this mercie the Lord promised vnto good King Iosiah saying The wordes that thou hast heard shall surely come to passe but because thine heart did melt and thou hast humbled thy selfe before the Lord when thou heardest what I speake against this place and against the Inhabitants of the same viz That it should bee destroyed and accursed and hast rent thy cloathes and wept before me I haue also heard it sayth the Lord Behold therefore I will gather thee to thy Fathers and thou shalt bee put in thy graue in peace and thine eies shall not see all the euill which I wil bring vpon this place x 2. Ki. 22. 19. 20. Yea this is a course which the Lord many times taketh with his faithfull ones thogh the world do not obserue it whose taking away is a prognostication of some fearefull euill to befall that place as the Prophet Esay noteth saying The righteous perisheth and no man considereth it in his heart that mercifull men are taken away from the euill to come y Esay 57. 1 2. And surely in this respect it must needes bee a great blessing for Gods Saints to die and go to the graue in these happie daies of peace before the Lord bring vpō vs those great euils which hee hath many waies threatned we euery way deserued in ful mesure to be powred vpon vs as for the wicked it is not so with them God is so farre from taking them away from the euill to come that rather he taketh them away in full measure to suffer the euill to come so that the day of death of all other is most woefull vnto them and therefore no maruaile though they feare death so much as they doe that skinne for skinne and all that euer they haue they would giue for their liues z Iob. 2. 4. and as the Gibeonites were contented to be hewers of wood and drawers of water a Iosh 9. 23 25 so they had rather endure any miserie than die and therefore must euen be pulled from home with no lesse violence thā Ioab was from the hornes of the altar b 1. Kin. 2. 30. Whereas the Godly knowing that when the earthly house of this tabernacle shall bee destroyed they shall haue a building giuen of God an house not made with hands but eternall in the heauens doe therefore sigh desiring to be cloathed with that house which is from heauen c 2. Cor 5. 1. 2. By generall euils from which by death we are deliuered I meane such as either all or most men doe suffer and they are of three sorts either such as concerne specially the bodie 2. VVhat are the general euils from which Gods saints by death are freed or 2. such as concerne the soule or 3. such as doe ioyntly concerne both The generall euils which chiefely concerne the bodie VVhat are the general euils of the bodie are many as sicknesses diseases aches paines hunger and wearinesse cold and nakednesse toyle and labour losses and crosse greefe and sorrow troubles and persecution And lastly death it selfe which maketh an end
learne Salomons lesson not to iudge of mans estate with God by his outward condition in life or death ſ Eccl. 9. 2. And thus wee haue heard the first braunch of this doctrine confirmed viz That the Lord is al waies with his elect after a speciall maner in due time to cōfort relieue them The second braunch of our doctrine was this Confirmation of the second branch of the doctrine viz That the assurance of Gods presence is the ground of much patience and comfort vnto Gods Saints passing through any euill So that in nothing haue Gods Saints more reioyced than in this and surely the Reasons hereof are many and verie great but especially these two First The first Reason why the assurance of Gods presence is a matter of such great encouragement to his Saints is because he is able to helpe and deliuer them because he onely is able to helpe deliuer his Saints which the greatest mightiest Princes of the world cannot do though they vsed all their power dignity and authoritie thereunto no they are not able in some cases for to help themselues in regard whereof Dauid biddeth That we trust not in Princes nor in any child of man for there is no helpe in him for when his breath departeth he returneth to the earth and all his thoughts perish t Ps 146. 3. 4. but if the Lord be with vs who can be against vs u Ro. 8. 31. Which thing the Prophet Elisha wel knew whose man being greatly discouraged with the sight of the Syrian horses and chariots and mightie hoast he cryed Alas master what shall we doe to whome he answered Feare not for they bee moe that bee with vs than that bee with them meaning that God and all his Angels were on their side for hee prayed and the Lord opened his seruants eies that he saw the mountaines full of horses and chariots of fire w 2. Ki. 6. 17. If therefore our enemies be neuer so many mightie or politick yet the Lord being with vs and on our side we need not to feare them as Caleb and Ioshua sayd to the people whose hearts did faint when they heard by the other spies that the sonnes of Anake dwelt in the promised land Oh said Caleb Ioshua feare them not they shall bee bread for vs their shield is departed from them and the Lord is with vs x Num. 14. 9. Yea if death be before our eies we need not to feare Sathan nor hell the Lord being with vs as heere the Prophet speaketh and this is the first reason why the Saints of God haue so heartily desired and so greatly gloried in Gods presence because with whome hee is to them is he a most sure defence in all dangers as being able to deliuer them out of all aduersities The second Reason is this because God is an inseparable companion wee may haue friends that loue vs verie deerely yea as their soules in prosperitie and yet will faile or forsake vs in aduersitie as Dauid complaineth My louers and my frends stand aside from my plague in kinsmen stood a farre off y Ps 38. 11 And yet Iob more lamentably complaineth saying My brethren are remooued farre from me and mine acquaintance are become strangers vnto me my neighbours haue forsaken me and my familiars haue forgotten mee they that dwell in mine house and my maides tooke me for a stranger I called my seruant but he would not answere though I prayed him with my mouth my breath was strange vnto my wife though I prayed her for the childrens sake of mine owne bodie z Iob. 19. 13 14 15. c. yea Christ himselfe had experience heereof Iudas betrayed him a Mat. 26. 16 his Disciples forsooke him b Mat. 26. 56 and Peter for sware him c Mat. 26. 72 according as Christ fore told them All you shall be offended with me this night for it is written I will smite the Shepheard and the sheepe of the flocke shall be scattered d Zac. 13. 8 but though our frends stick neuer so fast vnto vs and their loue continue constant aswell in aduersitie as prosperitie as the loue of Ionathan whose loue passed the loue of womē e 2. Sa. 1. 26 towards Dauid that hee hazarded his life for him and that when he was persecuted of his father f 1. Sa. 20. 33. yet when death commeth all men forsake vs this separateth husband and wife parents and children friend and friend though neuer so deerely beloued but if God be once with vs he will bee with vs for euer if afflictions come hee will partake with vs. For so he hath promised whē thou passest through the waters I will be with thee and through the floudes that they do not ouerflow thee when thou walkest through the verie fire thou shalt not be burnt neither shal the flame kindle vpon thee g Esay 43. 2 He wil be with vs to dispose of the euils not a haire falling from our heads but according to his will h Mat. 10. 30 Secondly to strengthen our weaknesse he knowing whereof we be made i Psal 103. 14 Thirdly to giue issue to all our troubles as shal be for his glory and our good k 1. Cor. 10 13. And lastly if death come yet then will he also be with vs to strengthen and comfort vs when all worldly delights faile and vanish away so that we may boldly say neither life nor death nor any thing can seperate vs from the blessed presence and loue of God in Christ Iesus and so much for the doctrine and reasons for confirmation thereof Now then Vse that wee haue learned that the Lords presence is so comfortable the vse hereof is that aboue all thinges wee should desire and seeke it wherin we haue this holy Prophet for an example who sayd thus One thing I haue desired of God which I will require euen that I may dwell in the house of the Lord all the dayes of my life to behold the beautie of the Lord and to visit his temple l Ps 27. 4. Againe My soule thirsteth for God euen for the liuing God when shall I come and appeare before the presence of God m Ps 42. 2. And in another place also he saith Whome haue I in heauen but thee and there is none that I desire in comparison of thee n Ps 73. 25 For the practise of which vse there is required a double dutie First to seeke God 1. Dutie seeke the Lord and his strength seeke his face for euermore o Ps 105. 4 and to encourage vs herein he hath made vs this promise I loue them that loue me and he that seeketh me early shal find me p Pro. 8. 17 Aske and you shall haue seeke and you shall find saith Christ q Mat. 7. 7. Whosoeuer then desireth the presence of God when as God saith seeke ye my face his
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
promised land and surely to that end doth the Lord send manifold afflictions in the wildernesse of this world that we may the more earnestly long for the spirituall Canaan flowing with better things than milk and honie whereas otherwise if wee had all thinges at our heartes desire it is to bee feared we should not bethinke our selues of any better place Seeing then Gods rod being sanctified is euerie way so profitable and fruitfull to his Saints shall we not with Dauid comfort our selues in it God forbidde that wee should not most thankfully receiue and vnfainedly reioice in that whatsoeuer is any means to bring vs neerer vnto God and to further our saluation in Christ bee it neuer so bitter and vnpleasant to flesh and blood for a time for the end thereof will bee full of ioy and peace at the last In the second part of the doctrine The second braunch of the doctrine confirmed we learned that Gods Saints haue matter of great comfort from Gods staffe 1. From the fearefull plagues and punishments which God powreth vppon the heads of his and their enemies So sayth Dauid The righteous shall reioyce when hee seeth vengeance to come and shall wash his foot in the blood of the wicked c Ps 58. 10 Not that the godly shall cruelly insult ouer the calamities of the wicked but considering that God is glorified by these his righteous iudgements they doe with ioye free from hatred crueltie impatiencie and other such like turbulent affections approoue of the same * Nisi vt deum ex toto corde dilligunt ita nihil illis maiorem ad fert voluptatem quā ipsius nomen illustrari etiam cuiuscunque id pernicie fiat Bucer in Ps So Moses and all Israel reioyced and sung Psalmes vnto God for the destruction of the Egyptians d Exo. 15. 1 Deborah and Baracke reioyced for the ouerthrow of Siserah and Iabins hoast e Iudg. 5. 1. And in the last verse thereof with a zeale to Gods glorie pray for the like confusion of all his enemies saying So let all thine enemies perish oh God So also it is said that the soules of them who haue beene killed for the word of God and testimonie which they maintayned cried with a loud voice saying How long Lord holy and true doest thou differre to auenge our blood on them that dwell on the earth f Reu. 6. 9. 10 Yea doubtlesse at the day of iudgement when our affections shall be made thoroughly comformable to the will of God and our soules rauished with his glorie it shall greatly adde to the fulnesse of our ioye to see GOD glorifie himselfe by crushing to peeces with his staffe or yron rod Sathan and all the wicked though neuer so neere or deere vnto vs in this life * Parentes vxores liberos prae Deo si res poscat odio habent fideles Buc. in Ps And thus we see what great comforts both GODS staffe and rod affoord his Children c. it followeth THE SEVENTH SERMON vpon the 5. and 6. verses of the 23. Psalme preached at Ashford in Kent the 26. of March 1603. being the first Saturday after her Maiesties departure and the day that the King was proclaimed there in the Audience of many right Worshipfull Knights and Gentlemen Thou doest prepare a Table before me in the sight of mine Aduersaries c. SVch is the force of sorow right worshipfull and beloued as Phisitians say that being in great measure sodenly conceiued it so vehemently pearceth the heart and causeth it to call in the naturall heart from the externall parts of the body and is not able to dispierce or send it out again that it either procureth sodē death or some mortall sicknesse which seemeth to be verefied by examples in the Scriptures we read of Eli that hearing how the Philistims had put the Israelites to flight and taken the Arke of God with the extremitie of the soden feare and sorrow conceaued Hee lost his strength fell backward from his seat and brake his neck a 1. Sa. 4. 18 Likewise it is said of Naball that so soon as his wife had acquainted him with Dauids intent to be reuenged on him and all his family for his churlish answer to his seruāts b 1. Sa. 25. 10 his heart dyed within him and he was like a stone c 1. Sa. 25. 37. Also Balthasar seeing the palme of an hand to write his doome vppon the plaister of the wall ouer against him in the middest of that royall Feast which he made to a thousand of his Princes his countenance was changed his thoughts so troubled him that the ioynts of his loynes were loosed and his knees smote one against another d Dan. 5. 5. 6 c. And surely the great sorrow which euerie true Christian in this land may iustly conceiue from the great losse of our lately deceased oh that I am constrained to say deceased gracious Princesse Elizabeth who was the verie light of our eies and breath of our nose thrils a tender nursing-mother e Esay 49. 23. as the Prophet saith in whose lappe we haue been more than 44. yeeres nursed and fed both with the sincere milke of the word of God f 1. Pet. 2. 2 and with the good things of the land g Esa 1. 19 may iustly at the least astonish vs this I say together with the view of so great a concourse of people and specially of the best learnedder sort whose expectation is not easily satisfied though vpon long mature and peaceable premeditation wheras small or no time is now allotted and my thoughts troubled and distracted * Carmina secessum scribentis otia quaerunt me mare me ventus c. Ouid. haue much disabled me to the perfourmance of this great and waightie dutie and I could be content rather to exercise mine eare in hearing than my tongue in speaking being fitter and readier to learn than to teach * Absit vt non sim paratior discere quam docere and specially vpon so soden and extraordinarie occasion when euerie man is swift to heare as S. Iames saith and their eares much more attent and sharper h Iam. 1. 19 than at other times But seeing this is a day of good tidings aswell as of heauie newes in that the Lord hath not left vs in the bitternesse of mourning but comforted our hearts by giuing vs a most religious zealous and prudent King oh happie word of comfort that I may so say to sit vpon her throne as this day shall be proclaimed in your eares as elsewhere it hath been with generall applause and consent of all shall I hold my peace Let the leprosie of those men cleaue to my skinne if it be not as ioyfull a thing to me to speake of the honour of this day as euer it was to the foure Leapers of Israell to publish in Samariah the happie tidings of the
maketh high and low r Psa 75. 6. And in another place It is the Lord that raiseth the needie out of the dust that he may set him with the Princes of his people ſ Ps 113. 7 8. God himselfe saith By me Kings raigne and Princes decree iustice t Pro. 8. 15. And S. Paule affirmeth no lesse There is no power but of God and the powers that be are ordained of God u Ro. 13. 1. yea though they bee wicked cruell and idolatrous Tyrants and seeme by fraud ambition crueltie to aduaunce themselues as Ieroboam concerning whom God reprooued the people saying You haue set vp a King but not by me 1. not according to my reuealed will w Hos 8. 4. yet notwithstanding the Lord hath prepared them euen for a rodde or scourge whereby to punish the sinnes and vnthankefulnesse of his people as the Lord hath said I gaue thee a King in mine anger x Osay 13. 11. Yea and concerning Ieroboam we know that God reuealed it vnto Ahiiah before the death of Salomon That hee would rent ten tribes from his sonne and giue them him for confirmation whereof he tooke the new garment that Ieroboam woare and rent it in twelue peeces giuing him tenne of them y 1. Kin. 11. 29. 30. So proud heathenish Ashur is called the rod of Gods wrath z Esay 10. 5 Cyrus his shepheard a Esay 44. 28. and Nabuchodonezer his seruant b Ier. 25. 9. Yet must this by the way be remembred that though wicked ones haue their power from God yet not their sinfull malice whereby they abuse their power to doe hurt and therfore Iulian shall answere for his Apostasie deriding and persecuting of the Saints * Socrat. Scholast lib. 3. cap. 1. Pharaoh for his tyrannicall oppressing of the Israelites c Exo. 1. 16 5. 7 8. Ahab for his cruell persecuting of the Prophets d 1. Ki. 18. 13. Herode and Pilat for their iniust condemning of Christ e Lu. 23. 12 Neroh for his bloudie executing of the Apostles * Euseb Pamph. lib. 2. ca. 25 and all other who to the dishonor of God abuse their power to iustifie the wicked and condemne the innocent both which are an abhomination to the Lord. The first vse of this doctrine 1. vse that the Kings Princes all rulers are to make of this doctrine concerneth Kings and Princes themselues that cōsidering they come not by their places and authoritie by chance or fortune but by the prouidence and appointment of God whose the earth is and all that therein is the compasse of the world and they that dwell therein f Psa 24. 1. that therefore they doe carefully and conscionably apply themselues to doe his will that hath promoted them and whose Vicegerents they are knowing that assuredly the Lord that placed them will one day require a strickt account of them g Ps 82. 2. which thing Salomon well knew and therefore when the Lord appeared to him and bad him aske what he should giue him hee desired aboue all things that God would giue him an vnderstanding heart to iudge that great people h 1. Kin. 9. So it is said that the Lord chose Dauid his Seruant and tooke him from the Sheepefolds euen from behind the Ewes great with young brought he him to feed his people in Iacob his inheritance in Israel i Ps 78. 70. Yea the Prophet Esay more effectually expresseth the dutie of a Prince in the person of our Sauiour Christ saying Righteousnesse shall bee the girdle of his loynes and faithfulnes the buckle of his raynes k Esay 11. 5 1. His care must bee to defend the fatherlesse and widdow relieue the oppressed and haue no respect of persons in iudgement and euerie way that he can to prouide for the peace and securitie of his people that they may haue ease in this way-faring Citie but his chiefest and greatest care must bee for Religion to maintaine the Gospell that so his people may be trayned vp in the knowledge and feare of the Lord * Ita Deo prestabunt obsequium longe gratissimum regna mument praesidio omnium validissimo illius fauore qui dixit honorantes me honorabo Gualt in Esa In regard whereof the Lord hath called them nursing Fathers and nursing mothers l Esay 49. 23. The consideration whereof made those noble Kings Dauid Salomon Asa Iehoshaphat Ezekias Iosias to make most godly and zealous reformations in religion and the worship of God m 1. Ki. 15. 12 13. 1. Kin. 22. 41. 2. Kin. 8. 4. without which it had now nothing profited their subiects to haue sate peaceably vnder their vines and figge-trees n 1. Kin. 4. 25. to haue had siluer as chippes and gould as the stones of the street for what wil it profit a man to winne the whole world and loose his owne soule o Luke 9. 25 And therefore wee haue great cause to praie vnto God to blesse and stablish our Religious King and to giue him a wise heart to cōsider who it is that hath prepared this Table for him that with Dauid hee may make conscience of his dutie of whome the holy ghost hath witnessed That he fed them according to the simplicitie of his heart and guided them by the discretion of his hands p Ps 78. 72 A second vse of this doctrine 2. A second generall vse of the former doctrine concerning all subiects concerneth all subiects which the Apostle layeth downe in these wordes Let euerie soule be subiect to the higher powers q Ro. 13. 1. both in all conscionable obedience to their iust and lawfull commaundements as also by suffering of their iniust punishmēts without resistance knowing that if hee bee a good and Religious ruler the Lord hath giuen him for a blessing but if a wicked one the Lord hath giuen him as a curse for the tryall of his people and therefore the high way is seriously to repent that so God who hath giuen such an one in his anger may also take him away in his wrath r Osay 13. 11. So Ieremie commanded the poore captiues to pray for the peace of Babilon ſ Ierem. 29 6 7. Christ commaunded to giue to Caesar the things that are Caesars t Mat. 22. 21 and S. Peter that we submit our selues to all manner of ordinance for the Lordes sake u 1. Pe. 2. 13 Yea and S. Paule in the forecited place vrgeth this duetie by many and waightie reasons as that whosoeuer resisteth resisteth the ordinance of God and they that resist shall receiue to themselues condemnation w Ro. 13. 2 In the sight of mine Aduersaries 2. part of this verse The Prophet hauing summarily layd downe his prosperous estate in the former words Sence of the words Now in these which are the second part of this verse he doth amplifie the same by
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 〈◊〉
loue doth there beginne to spring towards the trueth How cheerefully doe they by great companies flocke to the hearing of the word with what earnestnesse doe they thereunto attend with what reuerence doe they by the way and at home talke and conferre thereof how beautifull are the feet of Gods Messengers that bring glad tidings of peace vnto them when they come into the Countrey how importunately doe they require to haue the word of God preached how diligently doe they employ and exercise their Children and seruants in the priuate reading of the Scriptures Bibles being to be found in most mens houses whereas heretofore for the most part no other Bookes regarded but such as nusled them vp in superstition or prohanesse wherein I desire the Lord to forgiue the vanitie of my youth yea in euerie companie some are found that are readie in the Scriptures and can speake with a grace of the word of God k Eph. 4. 29. Which when I considered me thought in you was fulfilled that which Christ once said Lift vp your eies and looke vppon the Regions for they are white alreadie to the Haruest l Ioh. 4. 35. yea doubtlesse the Haruest is verie great and the Labourers few m Mat. 9. 37. Oh then deere Countrey-men follow Christ his counsell pray the Lord of the Haruest to thrust forth labourers into his Haruest M r. Iohn Bradford Martyr Nowell Deane of Paules London D r. VVhitakers Reg. profess Cantab. Angliae lux Romae mastix that as your soyle hath yeelded as many glorious lights and worthy instruments in the Church as any other Countrey in the Realme besides * Yea furnished most places of the Land with men quallified with exellent gifts for the worke of the ministry So it would please God either to raise vp amongst you or because a Prophet is not esteemed in his countrey n Mat. 23. 57. to send some from elsewhere that may be a light vnto you to direct your feet out of darkenesse and shadow of death o Mat. 4. 16 into the way of righteousnesse and life by Iesus Christ and to this end that hee would mooue the heart of our gratious King and all godly Rulers vnder him with a tender commisseration of the lamentable estate of so good a people who haue so many yeeres wandred like sheep for want of a Shepheard and therby made the more subiect to be drawne away by the subtill and damnable flatteries of roaging and vagabond Iesuites and priests And heerein I most instantly entreat you in the bowels of Christ that you bee not wanting to your selues but with all care and conscience zeale and diligence seeke the meanes whereby you may be edified to eternall life whilst this happie time of grace and mercie lasteth that so all of you may haue hope sinne may bee abolished idolatrie rooted out Antichrist ouerthrowne Sathan trodden downe Hell confounded the Gospell increase and righteousnesse flourish to the glorie of God and ioy of our godly King Oh my deere Countrey-men kinsfolkes and friendes walke no longer in the ignorant superstitious and sinfull waies of our fore-fathers but turne to the Lord and declare repentance by the fruites thereof come to the Lord whilst his armes are stretched out to embrace you seeke him whilst he may be found call on him whilst the time is conuenient and forsake all euill both in Religion and conuersation so shall God bee glorified your soules saued and all that loue you in the Lord exceedingly comforted For the stirring of you vp whereunto I am bold to commend this my first trauell vnto you vouchsafe therefore with a louing mind to accept my faithfull meaning towards you open the Booke and read it with a desire to profite by it it containeth not any thing to delight the vaine eare or content the curious mind but that which may instruct the ignorant cōfort and strengthen the weake and feeble conscience wherin if I can promise nothing else yet this one thing may I assure thee that thou hast this whole Psalme more amply orderly handled than to my knowledge by any heretofore I craue therefore that if this Booke shall fall into the hands of such as either because they heard these Lectures or are otherwise so full of knowledge can gather no sweete from this withered flower that yet they would fauourably let it passe to such as it is sent remembring S. Augustins counsaile let those that know it alreadie pardon me least I offend them that know it not for it is better to giue to him that hath than to turne away him that hath not * Ignoscant scientes ne offendantur nescientes satius est enim offerre habenti quam disferre non habentem 2 de Bapt. Cont. Donat 1. And if it come into the handes of such who take a speciall felicitie to carpe at other mens doings this is mine onely comfort that no man euer pleased all parties and therefore seeking the profit of many I contemne the carping reproofe of some and applying my selfe onely to please God and the godly I waigh not at a strawe the censure of the wicked Farewell courteous Reader and if thou findest any thing comfortable heerein giue God his due for it and as I shall pray for thee that thy labours herein and all other thy godly exercises may bee blessed with a fruitfull increase of all spirituall graces so I intreat thee to beare with such escapes and faultes as shall happen in the printing if there bee any and especially to helpe me with thy faithfull prayer vnto God for the increase of his graces in me that the Church in Christ may more and more bee profited by me From Wie in Kent the last of September 1603. Your most heartie Wel-willer and Seruant to you all for Christ Thomas Iackson THE FIRST SERMON vpon the 23. Psalme The Lord is my Shepheard I shall not want IT seemeth that songs poems verses were first inuented for this end vz. That mans nature delighting in musique matters deliuered in meeter beeing without tediousnesse the oftner repeated might thereby be consecrated to perpetuall memorie and for this cause the holy Ghost condescending to our weaknesse hath directed holy men of God the penners of the sacred scriptures to frame many things most excellent memorable into verse or meeter so haue we the song of Moses declaring the merciful miraculous deliuerance of Gods people out of Egypt and the iust powerfull destruction of their enemies in the red sea a Exo. 15. another containing a perticular rehearsall of Gods benefits and their ingratitude b Deut. 32. Also the song of Deborah and Baracke for the glorious conquest and mightie deliuerance of the people from the slauerie of Iabin by so vnlooked for an ouerthrow of Siserah and his hoast c Iudg. 5. When little Dauid so victoriously triumphed ouer proud Goliah of the Philistims the women met Saule the King and Dauid his seruant ioyfully
singing and playing vpon their Timbrels viols and other instruments thankefully recording as followeth Saule hath slaine his thousand Dauid his ten thousands d 1. Sa. 18. 7. Hannah when God had taken away her reprochfull barrennesse and made her honorably fruitfull she sung said e 1. Sam. 2 1. Mine heart reioyceth in the Lord mine horne is exalted in the Lord. When God had looked vpon the humilitie of the blessed Virgine and made her the glorious vessell of Christ his conception shee gaue glorie vnto God in a song and said My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour f Luk. 1. 46 So Zacharie after the birth of Iohn Baptist his Sonne when his mouth was opened and tongue loosed he spake and praised God prophecying and saying Blessed bee the lord God of Israel because he hath visited and redeemed his people g Lu. 1. 68 Old Father Simeon embracing the babe Christ with his armes according to the promise of the holy ghost thankefully breaketh out into this sweet swan-like song Lord now lettest thou thy seruant depart in peace according to thy word h Lu. 2. 28. And not onely haue these and many others the Saints of God in their prosperitie and flourishing estate hauing receiued many good things offered in their songs a sacrifice of praise Euen the fruits of their lips cōfessing his name i Heb. 13. 15. But also in their aduersitie dolefull conditions haue they poured out their soules in songs vnto God for though S. Iames seeme to oppose prayer and singing as so diametrally contrarie that no man can pray singing nor sing praying where he sayeth Is any amongst you afflicted let him pray is any merrie let him sing k Ia. 5. 13. Yet surely it is most euident that the Apostle therein requireth first that in afflictions when we are in distresse and extreame anguish we flye vnto God by prayer and of him onely seeke release and comfort and when we are in prosperitie and enioy the blessings of God at our wils that then we giue thanks and praise vnto God in our afflictions praying and not despairing blaspheming and seeking vnlawfull meanes of deliuerance with the wicked and in our prosperitie singing songes of praise and not vain light and foolish ballads as the worldlings doe and herein consisteth the opposition and not in the former for as in prosperity it is lawfull in feruent praier to mourne sigh sob and lament so also in aduersitie lamentably and sorrowfully to sing as the Apostle councelleth saying My brethren count it exceeding ioy when ye fall into diuers temptations l Iames 1. 2 So the Apostles being beaten and scourged went out of the Councell reioycing m Act. 5. 41. and being sore beaten cast into the inner prison and their feete made fast in the stocks yet at midnight they prayed sung Psalmes vnto God n Act. 16. 25. Dauid sung many psalmes and played thereunto with sundrie instruments and yet oftentimes vnder a sweet sound had a wofull and heauie heart as when he lamented the deaths of Saul and Ionathan o 2. S◠1. And elsewhere complaineth of the want of the feeling and assurance of Gods fauour and remission of sinnes and most earnestly intreateth to haue those graces renewed again p Psa 4. 6. 51. 120. And who findeth not great vse of singing both in prosperitie and aduersitie In prosperitie by singing of Psalmes our zeale is quickned fervencie in prayer increased and our earnestnesse to perfourme all laudable seruice vnto God notably stirred vp wherevnto the example of Elisha may bee referred who yeelding to the request of Iehoshaphat called for a minstrell who by his songs to Gods glorie stirred vp the Prophets heart to prophecie q 2. Kin. 3. 15. Also in aduersitie by singing of some holy and godly Psalme our heauie and pensiue hearts are refreshed for this cause the holy Prophet Dauid in the sorrow and heauinesse of his heart would rebuke his soule saying Why art thou so heauie oh my soule and why art thou so disquieted within me r Ps 42. 5. And would stirre vp himselfe and his instrument to play and sing some ioyfull song awake my tongue awake violl and harpe I my selfe will awake right early ſ Ps 57. 8. But I wil passe ouer these things and come to intreat only of the Psalmes of Dauid whose penners were many Arguments diuers and vses manifold First Penners for the penners as I sayd they were many as Asaphe t Ps 50. 73. 74. 75. 76. 78. c. for so some godly learned will rather that he was a writer than onely a singer to whom they were committed and the rather because elsewhere it may bee gathered that he made some psalmes u 2. Cron. 29. 30. Some also were penned by Moses v Psa 90. But most of them by Dauid that princely Prophet and sweet singer of Israel and thereuppon called the Psalmes of Dauid but whosoeuer was the penner they are all to be receiued with the like reuerent estimation they being all led by one and the selfe same spirit so that the holy Ghost may well be said to be Author of the whole Booke for these holy men of God did speake and write as they were mooued by the holy Ghost x 2. Pet. 1. 21. and specially Dauid witnesseth of himselfe that the spirit of the Lord spake by him and that his word was in his tongue z 2. Sa. 23. 2. And therefore S. Peter alleaging the testimony of Dauid vseth this maner of preface Thus hath the holy Ghost spoken by the mouth of Dauid concerning Iudas who was guide vnto then that tooke Iesus a Act. 1. 16 Secondly Argument for the argument of this Book as I sayd it is diuers some containe confession of sinnes and humiliation before the Lord with earnest and heartie prayer vnto God both for repentance and remission of sinnes b Ps 25. 51 Some are wholly spent in commendation of Gods law with many intermixt praiers for strength to obserue the same c Ps 119. Some describe the wonderfull power wisedome majesty and prouidence of God shinning in the creation and preseruation of all the world for which all creatures are exhorted to praise the name of the Lord d Psa 8. 18. 104. 147. Some are penned for a preparation to stir vp the people with feare and reuerence to present themselues before the Lord in their holy conuocations and assemblies as the Psalme which beginneth thus Oh come let vs sing vnto the Lord e Psa 95. Some of them lay open the miseries of Gods people in their captituitie and how hardly they were vsed of their enemies f Psa 137. Some of them containe particuler praiers for supply of some particuler wants either of bodie or soule g Ps 6. 86. Some containe prayers of the whole Church for the
calleth Christ the cheefe Shepheard e 1. Pet. 54 2 Sometimes also Kings and Princes are compared to Sheapheards whereby their care and vigilancy for the good of their people and subiects are expressed so Asaph speaking of Dauid saith He chose Dauid his seruant and tooke him from the Sheep-fold euen from behinde the Evves great vvith young brought hee him to feede his people in Iacob and his inheritance in Israel f Ps 78. 70. So the Prophet Esay prophecying of that notable deliuerance of Gods people out of captiuitie to assure them thereof he nameth the person by whom it should be more than an hundred yeeres before he was borne in this manner he saith to Cyrus Thou art my Shepheard g Esay 44. 28. By which title the Lord giueth all Kings and Princes of the earth to vnderstand that it is their dutie discharge it aswell as they wil to prouide faithfully for the good of the soules and bodies of their people to guide them by counsaile and to defend them by power 3 Thirdly and most cōmonly good ministers of the word are compared to good Shepheards and therby the great diligence and care that they ought to haue to feed the flocke committed to their charge with the green wholesome pasture of Gods vvord and to goe before them in all holy example of life are shadowed out so the Lord promiseth I vvill bring you pastors according to mine heart vvhich shall feede you vvith knovvledge and vnderstanding h Iere. 3. 15 And again I vvill bring them to their folds and they shall growe and increase and I will set vp Shepheards ouer them which shall feede them neither shall any of them be lacking i Iere. 23. 4 Vnder this metaphor Christ gaue Symon Peter his charge Peter louest thou me feed my lambes c. k Ioh. 21. 15. And S. Peter accordingly all ministers feed the flocke of God which dependeth vppon you c. l 1. Pet. 5. 2 4 Fourthly lastly the ignorance idlenes couetousnesse and dissolute prophanes of bad ministers or as the Church calleth them companions m Can. 1. 6 are notably shadowed out by comparing them to idle greedie and carelesse Shepheards and these Sheapheards cannot vnderstand for they all looke to their ovvne vvaies euerie one for his aduantage and for his owne purpose n Esay 56. 11. Againe the Shepheards are become beasts and haue not sought the Lord therefore haue they none vnderstanding and all the flockes of their pastures are scattered o Ie. 10. 21 but most notably largely is their idlenesse and seueritie taxed by the Prophet Exechiel in these vvords vvoe be to the Shepheards of Israell that feed themselues yea eating the fat killing them that are fed and cloathing themselues with the wooll but yee feede not the sheepe the weake haue yee not strengthned the sicke haue yee not healed neither haue yee bound vp the broken nor brought againe that which was driuen away neither haue yee sought that which was lost but with crueltie and rigour haue ye ruled them and they vvere scattered without a Shepheard and when they were dispersed they vvere deuoured of all the beastes of the field p Ezech. 34 2 3 4 5. But because in this place it is most plaine that by Shepheard the Prophet vnderstandeth the Lord of that we will only speake and passe by the rest which metaphor will be much the more sweet and profitable if we breake it open by considering the duties of a good Shepheard wherby the mercies of God towards his people are notably resembled and also the nature and duties of sheepe Illustration whereby are shadowed out those good thinges which either are or ought to be in all Gods people againe First The qualities of a good Shepheard a good Shepheard doth know his sheepe and to that end will giue them his marke that if any of them goe astray he may seek them againe and bring them home to the Sheep-fold So Christ Iesus the good Shepheard knovveth his sheepe and calleth them by their names q Ioh. 10. 3. 14. and as the Apostle sayth the foundation of God remaineth sure and is sealed with this seale the Lord knoweth who are his r 2. Tim. 2. 19. Yea this great Shepheard hath a Booke wherein all the names of his elect sheepe are written called the Booke of life ſ Exod. 32. 32. Phil. 4. 3. Reu. 3. 5. 20. 12. 21. 27. yea the Lord marketh his in their foreheads with the seale of the liuing God t Reu. 7. 3. which as the Apostle saith is the holy spirit of promise u Eph. 1. 13. which doth shew it selfe by the fruits therof in the outward behauiour profession and conuersation c. 2 Secondly a good Shepheard will haue care to feed his sheepe not in rotten soyle and wasting grasse but in good wholsome green pastures for thereon is he called Pastor a Pascendo So Christ is that good Sheapheard who feedeth euerie liuing thing w Ps 145. 16. Hee fed his people in the wildernesse 40. yeeres with mannah and feathered fowles from heauen x Exo. 16. 13. and with waters out of the stonie rocke y Exo. 17. 6 And Moses miraculously for 40. daies during which time he neither did eate bread nor drinke water z Exo. 34. 28. All men with naturall foode causing the raine to fall and Sunne to shine both on iust and iniust a Mat. 5. 45 but specially hee feedeth the soules of his chosen sheep in the green pastures that grow on the mountaines of Israell b Ezec. 34. 14. with the bread of life Christ Iesus himselfe in his word and Sacraments his glorious Gospell being our heauenly food his spirit and life our coelestiall drinke for we may not maruell that in diuers sences Christ Iesus should be the Shepheard that feedeth c Ioh. 10. 14 the dore whereby wee enter d Ioh. 10. 9 and the foode wherewith our soules are fedde and fatted vp vnto eternall life e Ioh. 6. 35. 3 A good Shepheard knowing both the straying nature of his sheep and also their timerousnesse weaknesse and simplicitie either to flie from resist or defend themselues from their manifold cruell and subtill enemies will haue great care to keepe them together and defend them as Iacob declaring his fidelitie to Laban in keeping his flocke said thus This twentie yeares I haue beene with thee thine Ewes and Goates haue not cast their young and the Rams of thy flocke haue I not eaten whatsoeuer was torne of beastes I brought it not vnto thee but made it good my selfe of mine hand didst thou require it were it stollen by day or stollen by night I was in the day consumed with heate and with frost in the night and my sleepe departed from mine eies c. f Ge. 31. 38. 39 40. So Christ Iesus being a most faithfull Shepheard hath great
changes looke vpon Iob who somtimes fearefully cursed himself the day of his birth cōplained of gods rigorous dealing towards him as though he had set him as a But to shoot at would not suffer him to take his breath nor swallow his spittle somtimes again so cōfortable that though the Lord should kill him yet vvould he trust in him t Iob 13. 25 But what need we other example thē this of Dauid who was somtimes so greatly cast downe that the earth rang againe with his wofull complaints and mourning Oh my God my God vvhy hast thou forsaken me u Psal 22. 1 vvhat are thy mercies cleane gone and wilt thou shut vp thy louing kindnesse in displeasure for euermore Hast thou forgotten to be merciful and vvilt thou no more be intreated c. Sometimes againe so comfortable in the assurance of Gods fauour and so strong in faith That the Lord being his shepheard he shall not vvant and he vvill not feare to goe through the valley of the shadovv of death and he vvould not feare though compassed about vvith thousands of his enemies w Psal 3. 6 Yea though mountanes did remoue and hils vvere hurled into the midst of the sea for the Lord is my strong rocke castell defence he hath made my feete like Hindes I shall breake a bovv of steele and by the povver of God I shal leape ouer the vvall c. Yea I appeale to your owne consciences whether you haue not experience of the like in your selues somtimes such ioy and delight in the worship of God and such comfort in diuine Meditations as will make vs awake at midnight with Dauid to sing Psalmes vnto God Sometimes againe such dulnes and drowsinesse vnaptnesse and vntowardnesse to euery good dutie that there is nothing but mourning like the Doue and chattering like the Crane or Swalow Well the Lord hee knoweth what is best for vs not euer a full Sea nor euer a low ebbe not euer Summer nor euer Winter The Sonne is sometimes couered with a clowde yet still in the Firmament the fire couered with Ashes yet still on the hearth the tree sometimes without bud blossom leafe and fruit yet aliue in the roote * Spiritus tentatoris folia deiiciit viuit tamē radix and surely this is our comfort that God is no changeling vvhom he loueth hee loueth to the end x Ioh. 13. 1 he may for a moment in his anger leaue his elect but vvith euerlasting compassion he hath embraced thē y Esay 54. 8 neither shall any thing bee able to separate them from his loue The vse whereof is Vse that we must not be too much cast downe although it please the Lord with northren blasts to wither and shake off our blossoms and for a time to depriue vs of our comfortable meditations seeing this is the portion of his dearest Saints onely this let vs not please our selues in the dulnesse and hardnesse of our hearts but with all diligence vse the good meanes which he hath appointed for the quickening of his graces in vs and doubtlesse he vvil comfort and stablish our harts z Ps 27. 14 and 30. 5. and by experience we shall find though heauinesse endure for a night yet ioy shall come in the morning THE SECOND SERMON vpon the 23. Psalme He maketh me to rest in greene Pastures and leadeth me to the still waters c. vers 2. IN these words of the second and third verses the holy Prophet proceedeth in way of a thankfull narration of Gods great mercies towards him for to illustrate the former generall proposition by a distribution of the speciall duties of a good and faithful Shepheard whereby he declareth the happie estate and condition and how free they are from want of those ouer whom the Lord hath taken care and charge to prouide for them as a faithfull Shepheard doth for his sheepe And herein two things are to be considered The subdiuision of the 2. 3. verses first a rehearsall of the duties secondly the reason of perfourmance the particular duties here mentioned wherevnto the rest may be reduced and vnder which great mysteries are comprehended are these fiue in number First it is the dutie of a good Shepheard to prouide wholsome and good pasture for his sheepe Secondly fit waters to drinke Thirdly a coole shadow in the heat of the day where being freed from the scorching heate of the Sunne they may rest and chewe the cudde fourthly to haue a tender care ouer the feeble and weak to refresh them Lastly to lead and guide them whereby they may be preserued from going astray and defended from their deuouring enemies whereunder the singular care and prouidence of God towards his people are shadowed out wherunto in the second place the Prophet addeth the reason that mooueth God to perfourme these duties and euerie way to bee so good to his poore Saints by the ministrie of his Gospell to conuert them by his spirit to lead them into all godly actions and euerie way to blesse them viz. Not for their beautie for that is but grasse a Esay 40. 6 nor for their righteousnesse for that is to his eies but as a filthy menstruous cloath b Esay 64. 6. but it is for the same cause wherewith he hath euer been prouoked euen for his owne name and glorie sake these are the particulers for our comfort and instruction further to be considered of The first and cheefest care of a good Shepheard The first dutie of a good Shepheard is to prouide good and wholesome pasture for his sheepe is to prouide fresh and wholsome pasture for his sheepe for though they haue all other things neuer so aboundantly yet if they want this they perish and so it is with Gods sheep which made our Sauiour Christ that great Shepheard and Bishop of our soules as the Apostle calleth him c 1. Pet. 2. 25 so earnestly to require Peter and in him all the Apostles and their lawful Successors Feed feed feed my sheep d Io. 21. 17 and Peter with no lesse earnestnes requireth the same of euerie Pastor Feede the flocke of God which dependeth vpon you e 1. Pe. 5. 2 1. Pet. 5. 2. Yea how great care the Lord hath that his sheepe doe want no food appeareth most notably from the prophecie of Ezechiel because the Shepheards of Israell feed themselues and feede not my flocke I will my selfe feed my sheepe in good and fat pasture vpon the mountaines of Israell f Ezec. 34. 14. And Christ that good Shepheard hath sayd I am that dore by mee if any man enter in hee shall be saued and shall goe in and out and find pasture g Io. 10. 9. But that I may not confusedly handle this point let vs briefly consider these few things first what is this pasture or food 2. What manner of pasture it is 3. where it groweth is to be
and common as fit and significant for as there is nothing more acceptable to a wearie thirstie traueller then a cup of cold water so that wise Salomon could not more excellently declare the ioyfulnesse of good newes from a farre Countrey then by this simile that as cold vvaters are to a vvearie soule so are good nevves from a farre Countrey t Pro. 25. 23 So is there nothing so welcome and comfortable to a thirsting soule as the graces of Gods spirit without which it pyneth fainteth and languisheth away as Dauid in many places of his Psalmes complaineth u Psa 42. 2 and 143. 6 Dauid as one of Gods sheepe had often beene led to these still waters as he himselfe hath witnessed saying In the multitudes of the sorrovves of my heart thy comforts haue reioyced my soule w Ps 94. 16 And the Apostle also who witnessed as the sufferings of Christ abound in vs so our cōsolations abound much more x 2. Cor. 1 5 Yea which of Gods sheepe but must confesse with Esay VVe haue ioyfully dravvne vvaters out of the Wels of saluation y Esay 12. 3 And with Ieremie Thy compassions faile not but are renued euery morning z Lam. 3. 22 If wee would know the excellencie of these graces the Church by two worthie Metaphors declareth the same first sayth she Thy name is like the sauour of a good oyntment powred out a Cant. 1. 2 What doth more delight the sense of smelling then the sauour of some precious oyntment and specially the same powred out We read in the Gospel of a woman which had a box of verie costly oyntment of Spiknard shee brake the boxe and povvred the oyntment vpon the head of Iesus as he sate at the table and the house was filled vvith the swet sauour thereof b Mar. 14. 3. Iohn 12. 3 But these graces which do runne from Christ as the head into all the partes of his mysticall bodie are farre sweeter then any spikenard or that most precious oyntment vvhich vvas povvred vppon the head of Aaron and ran dovvne to the skirts of his cloathing c Psa 133. 2 Secondly thy loue is better then wine d Cant. 1. 1 Wine is a most cōfortable blessing giuen to make glad the heart e Psal 104 15 And therefore the wise man would haue wine giuen to him that hath grief of hart that he may forget his pouertie and remember his his miserie no more f Pro. 31. 6 yea what more pleasant to the taste then wine in so much that many make it their greatest felicitie to fill and stuffe themselues therewith but yet in comparison hereof the sweetest wines are as bitter as gall and wormewood For what can wine or any worldly delights giue comfort to him that is vexed with Gods stormes affrighted with terrors of an euil cōscience or on whose soul the horrors of hel haue seazed No no it is onely the assurance of Gods loue and comfortable graces of his spirit that maketh such an ones heart reioyce with ioy vnspeakable and glorious witnes the Apostles who hauing tasted hereof they forgot their present misery and trouble out of the Dungeon sung Psalmes of praise vnto God at midnight g Acts. 16. 25 The Saints also who in the dayes of Traian did sing Psalms vnto God before day * Hymnos ante lucanos as Plinius secundus did write vnto the Emperour in their behalfe h Euseb Pamphilus lib. 3. ca. 30 And the holy Martyrs of God in our forefathers dayes who haue reioyced and kissed the stake yea and clapped their hands in the midst of the flaming fire as the hystories of our Church beaare witnesse i Acts and Mon. pag. 1447. 10. 2 Oh that our soules were througly athirst for these waters that we coulde truly say with Dauid As the heart braieth for the riuers of waters so panteth my soule after thee O God my soule thirsteth for God yea euen for the liuing God k Ps 24. 1. ◠And againe My soul thirsteth after God euē as the drie ground l Psa 143. 6 That wee might make it our most earnest desire and request with the woman of Samariah Lord giue vs of this water m Ioh. 4. 15 For then surely he would satisfie our desire he would bring vs into his wine-celler and say to vs as he did to his Church and the members thereof Eate oh friends drinke and make you merrie n Cant. 5. 1 Yea we should as we heard the Prophet Esay say with ioy Draw waters out of the welles of saluation haue in vs a Welspringing vp into euerlasting life But alas It is lamentable to cōsider how these still waters are not regarded it is lamentable to consider that though most men thirst after riches honour preferment and therein are neuer satisfied but like the graue that neuer saith ho yet care they not for those sweete waters of Shiloah flowing from the sanctuarie of God and running softly Once to touch them with their lips which indeede is a fearefull argument that most haue neuer yet truely tasted of them for as we heard before the nature of Gods pasture is such that the more his sheepe do feed therein the more they hunger after it so the nature of his waters is such that the more his sheepe doe drinke thereof the more they may yea the more insaciably doe they thirst after them whereby it commeth to passe that none are more importunate sutors vnto God to haue his graces increased in thē nor more diligent and zealous in the vse of the sanctified meanes then such as by his mercie haue obtained the greatest measure thereof an example herein wee haue the Church herselfe who beeing brought into Christes wine-celler and hauing tasted how sweet it was vnto her mouth she cried out to bee staied with flagons of wine being verie sicke of loue o Can. 2. 4 5 The meaning is this that Christ giuing to his Saints the earnest and first fruits of the spirit and as it were through little creuises distilling into their soules a drop or twaine of his mercies and loue they are so rauished with the sweetenesse thereof that they become not onely loue-sicke but euen readie to faint and to swound with the desire of hauing more yea her fil thereof hauing flagons of that pure and precious liquor Oh then Vse I beseech you yea I humbly beseech the Lord both for mee and you that it may euery day more and more appeare that wee are true members of this Church and sheepe of Gods pasture by ardently thirsting after these heauēly waters that where as most men say who wil shew vs any good wee may with Dauid esteeme this aboue all things and say Lord lift thou vp the light of thy countenance vpon vs for this is it which when all the world forsaketh shall giue vs true peace and comfort at the last So
of zeale that rather then you would ioyne with Idolaters and offend God and your consciences you would forsake father mother yea and your owne liues Such a measure of loue to the truth that you could affoord to bee at this or that cost to maintaine the preaching of it Aliquid descripturis sanctis quotidie discere to take this or that paines to go to heare it to rise or go to bed so much the rather or later that you might haue one houre of the day to heare or reade it such a measure of a good conscience that you could not away with this or that sinne But now alas there is a fearefull backsliding you doe account them but hotte spirited fellowes that take that course or if you doe outwardly performe these things yet it is not with that wonted feeling remorse oh if this bee the estate of any of you as it is to be feared it is of too many consider from whom you are fallen repent and doe the first workes a Reu. 2. 6 Is this to bee led forward vnto perfection Will the Lord take it in good part at your hands to feed in his greene pastures and yet to be euery day leaner and leaner to drinke so plentifully of the sincere milke of his word and yet neuer to grow thereby b 1. Pe. 2. 2 but to remaine as wrislings withering and pining away no surely euen therefore hath the hande of the Lord gone out against vs and he hath punished vs with pestilence famine vnseasonablenesse of weather because neither ministers nor people haue marched so valiantly in the wayes of the Lord as wee ought but haue fainted halted and turned out of the way c Heb. 12. 13 so that it is high time for vs all to consider our wayes and to pray vnto God that our weake hands and feeble knees may be strengthned d Esay 35. 3 that we may be led forward and more chearefully runne in the pathes of righteousnesse then heretofore we haue done * Pietas quae finem nouit nō est pielas But wherein doth this good shepheard lead his sheepe In the pathes He saith not path but pathes as speaking of many 2. Part. for though the way to gods kingdom be but that one strait and narrow way whereof Christ maketh mention e Mat. 7. 13 yet are there in that way many pathes and Gods sheepe must walk in them all The doctrine for our instruction from hence is this viz. That the obedience of a true Christian must extend it selfe to the whole course of his life and to all the commandements of God * Secundum istius vitae modum For the first it is not enough to serue God for a yeare or twaine but we must serue him in true righteousnesse and holinesse all the dayes of our liues f Luk. 1. 75 the promise is made he that continueth to the ende shall be saued g Mat. 10. 22 And be thou faithfull to the ende and I will giue thee the crowne of life h Reu. 2. 10 Though then we did runne in these paths of righteousnesse a great while and then afterwardes stay turne aside or go backe gaine what shall it auaile vs So secondly we may not take liberty in any one sinne but striue to auoid all nor omit any one good dutie but striue to performe all as did Zacharie and Elizabeth who were iust before God and walked in all the ordinances and commandements of God without reproofe i Luk. 1. 6. * Sine querela non sine peccato August There are many who may easily be drawne to auoid and cast away many sinnes sauing some one or few that serue most for their pleasure and aduantage so Herod heard Iohn Baptist willingly and did many things k Mar. 6. 20 He could be content to walke in some of the pathes of righteousnesse but not in all he had one pleasing sin which by no meanes he could abide to be reproued for l Mat. 14. 5 But let vs be assured that all Gods sheepe truly regenerated by the spirit of God thogh there be great weakenesses and imperfections in them whereby they are drawne into much euill which they should not and leaue vndon many good duties which they should do and wherein they desire God to bee mercifull vnto them through Christ yet do they stand thus affected that they do hate and detest all sinne and doe loue and delight in euerie vertue yea those profitable and pleasant sinnes which are as deare vnto them as their right handes and right eies yet are willing to cut them off and cast them from them rather then by enioying therof bee hindred from entring into the Kingdome of Heauen m Mat. 5. 29 most earnestly desiring of God to be led into all righteousnesse knowing that one Colloquintida spilleth a whole messe of pottage n 2. Kin. 4. 40 Mors in olla ista and as a bird though ensnared but by one claw in the net of the fowler looseth her life and the besieged Citie by one breach not maintained is taken by the enemie and the ship by one leake is drowned in the waters euen so the soule of man being as a ship by one hole maketh a shipwracke of faith and a good conscience as a citie besieged by Sathan and his Angels may be spoyled through one breach and as a bird sought to be destroyed of Sathan aswell loseth her life being ensnared by one claw as all if wee auoide his snare in drunkennesse we may be caught by whordom if by neither yet by couetousnes yea the soule may aswell be destroyed by one beloued sinne aswell as by many and therefore such as looke to haue eternal life must carefully follow their shepherd leading thē in al the paths But what manner of pathes are they 3. Part. of righteousnesse God leadeth not his sheepe in the pathes of sinne and wickednesse for they are for the filthie and vncleane Goates to wander in but in the pathes of holinesse and righteousnesse For the better vnderstanding whereof wee may note that there is a double righteousnes the one imputed the other inherent by the righteousnes of the one we are iustified before god by the other we are iustified before mē The righteousnes imputed VVhat is the righteousnesse of imputation and the vse thereof is the righteousnes of Iesus Christ both in regard of the innocencie of nature obedience to the lawe and suffering of punishments for sinne are by faith imputed vnto vs and made ours for our iustification before God both in regard of Originall and Actuall sinnes of omission or commission whereof the Apostle Saint Paule speaketh For as by the disobedience of one many were made sinners so by that obedience of that one shall many also be made righteous o Ro. 5. 19. Which righteousnesse is so excellent that the Apostle in regard thereof accounted all but drosse that
he might be found in Christ not hauing his owne righteousnesse which is of the law but the righteousnesse which is of God through faith p Phil. 3. 9. And this may bee called the righteousnesse of imputation for as Christ was made sinne for vs not by infusion of sinne into his person but by imputation of our sinnes vnto him q 2. Cor. 5. 21 Delicta nostra sua delicta fecit vt iustitiam suam nostraÌ„ iustitiam faceret so are wee made righteuos before God not by infusion of righteousnesse into our persons for that serueth for many other vses but by imputation of Christ his righteousnesse vnto vs VVhatsoeuer he did for vs if we beleeue being made ours August in Psal 21. as if we had performed the same in our owne persons r 1. Cor. 1. 30 Secondly there is a righteousnesse of sanctification VVhat is the righteousnes of sanctificatioÌ„ and the vse thereof which followeth as a fruit vpon the former when as by the sanctifying spirit of God the minde is inlightned the heart mollified the will rectified and the whole course of the life reformed no more to loue and liue in sinne but to hate and abhorre it and to delight in godlines and vertue whereof Saint Paul speaketh saying this is the will of God euen our sanctification Å¿ 1. Thes 4. 3 And vnto Titus he sayth The grace of God which bringeth saluation vnto all men hath appeared and teacheth vs that we should denie vngodlinesse and worldly lusts and that we should liue soberly righteously and godly in this present world t Tit. 2. 11. Sobrie quo ad nos iuste quo ad proximum pie quo ad deuÌ„ And Saint Iohn sayth He that doth righteousnes is righteous but he that committeth sinne is of the Diuell u 1. Iohn 3 7. 8. The vses whereof are manifold but specially it serueth for to iustifie vs before meÌ„ and to make faith which is hidden in the hart seen of God to become visible apparaÌ„t vnto men Wherof S. Iames speaketh saying Abraham Rahab were iustified by their works w Iam. 2. 21. 25 Now the Lord leadeth his sheepe into the pathes of both those Righteousnesses giuing vs a true and liuely faith whereby wee are ingraffed into Christ and made partakers of all his benefits x Rom. 6. 5 6 7 also sanctifying vs through out with his holy spirit y 1. Thes 5. 23 to become new creatures z 2. Cor. 5. 17 and to offer vp our selues a liuing holy and acceptable sacrifice vnto him a Ro. 12. 1 But of the latter the Prophet in this place most properly speaketh and therefore our lesson is That all those sheepe whose saluation the great shepheard hath bought purchased with his blood they shall in time be called b Ro. 8. 30 Doctrine from walking in the sinfull pathes of vncleane Goates to walke in the pathes of righteousnesse and holinesse they shal cease to walke as the Gentiles in vanitie of mind c Eph. 4. 17 and blind hypocrisie and shall become followers of God as deare children d Ephe. 5. 1 striuing to bee holy as he is holy in all manner of conuersation e 1. Pet. 1. 15 In these pathes the Lord hath led all the flockes of his sheepe as the Author to the Hebrews hath traced many of them out by their steppes f Heb. 11. 4 5. 6. 7 which paths are straite narrow rugged and vnpleasant to daintie and tender flesh and blood g Mat. 7. 13. as requiring so soone as euer wee set foote therein How blessed and gainfull a thing it is to follow Christ in the pathes of righteousnesse a deniall of our selues and continuall taking vp of the crosse h Mat. 16. 24 but most pleasant and ioyfull to the inner man as Ieremie declareth saying Stand and enquire for the old way which is the good way and walke therein and you shall finde rest vnto your soules i Iere. 6. 16 The truth whereof we and all the Saints of God that euer walked therein haue experienced that as agreed Dauid as foreman may say for vs I haue had as great delight in the way of thy testimonies as in all maner of riches k Ps 119. 14 And yet is not this al for besides the inward and spiritual ioy of the soule the Lord will also bestow all good things vpon them yea so gainfull is godlinesse that it hath a promise both of this life and that which is to come l 1. Tim. 6. 6 they shall want nothing that is good m Ps 34. 10 they shall eate their bread in plenteousnesse be fed with the fat of the graine of wheate and pure liquor of the Grape he will bow downe the backes of their enemies they shall lend and not borrow be the head and not the taile n Deut. 28. 12. 13. Now I beseech you let vs make application of these things vnto our selues ApplicationÌ„ The true cause of all the miseries that haue fallen vpon vs or are further threatned there is nothing more common then to heare men euerie where complaine of the great dearth wee haue sustained or the pestilence botch of Egypt hot burning feauers consumptions and grieuous diseases of the bodie wet and vnseasonable weather and so forth and some lay the cause here and some there some complaine of this and others of that but few see or regard the true cause indeed to set to hand to remoue it the verie cause of all euils is for that we haue not hearkned to the voice and whistle of our shepherd calling vs to follow him in the pathes of righteousnesse but rather wee haue troden the pathes of death and our footesteâ—ppes haue caught holde of hell as if we were at a league and couenant with both o Esa 28. 15 wee haue added drunkennesse vnto thirst p Deut. 29. 19 we haue not zealously and fruitfully entertained his word For if we had marke what God saith Oh that Israell had walked in my wayes I would soone haue humbled their enemies and haue fed them with the flower of weate and honie out of the rocke q Psa 81. 13 14 What is the reason then I pray you of all these euils and farre greater if we repent not who is so blind that seeth not VVe haue refused to bee taught and instructed in Gods word r Iere. 9. 6. despised his wholesome counsels and admonitions abused his patience and long sufferance to presumption which should haue led vs to repentance Å¿ Rom. 2. 4 the more he hath corrected vs for our amendment the more haue we fallen away from him t Esay 1. 5. hardning our faces as Brasse against his feare u Iere. 5. 3. and dealing most frowardly with him in his couenaunt that neuer might hee more iustly complaine of the Iewes than of vs All
the day long haue I stretched out my hand to a stubborne and disobedient people w Esay 65. 2. Oh then I beseech you Vse let vs awake and strengthen the thinges that doe remaine are ready to die for our works are no whit perfect before the Lord x Reu. 3. 2. Let vs euery one lay his hand vppon his soule repent and turne for now the Lord calleth vs. Oh England if thou wilt returne returne vnto me y Ier. 4. 1. Yea the Prophet of God telleth vs That it is time to seeke the Lord till he come and raine righteousnesse vpon vs z Osay 10. 12 Let vs stirre vp our selues and the graces of God that are in vs reuiue our zeale make our loue to the Gospell spring afresh that it may bud and bring forth fruite let vs make straight steps to our feet and no longer wait that euerie one goe before vs for that were too great vnmannerlinesse but both pastors and people let vs in our seuerall places in a holy emulation striue who shall bee formost and runne fastest after our Shepheard Christ Iesus in the pathes of righteousnesse and then the Lord will delight to doe vs good hee will blesse our Queene and giue her constancie to defend the trueth vnto the end not suffering our land to be sown with diuers seeds a Deu. 22. 9 nor Dagon to be where the Arke of God is b 1. Sa. 5. 2. or abhomination of desolation to be set in the holy place c Mat. 24. 15. but in her daies the Gospell shall flourish and aboundance of peace so long as the Moone endureth d Ps 72. 7. as for all those that beare euil wil vnto Sion specially our home-born enemies the vncircumcised Philistins cursed Canaanites who beginne to lift vp their heads as though their long wished day drew nigh the Lord will either turne their hearts or how downe their backes cause their loynes to tremble e Ps 69. 23 and lay the curse of Canaan vpon them and make them seruants of seruants stil f Gen. 9. 25 or lastly fill their eies with wormes and mouthes with grauell but wee and our posterities shall see Ierusalem in prosperitie all our liues long g Ps 128. 5 Thus we haue heard by many particulars how aboundantly good the Lord is to his poore people now would you know what it is that hath doth and for euer only shall mooue him to do his people good then marke what the Prophet sayeth in the next words For his names sake Sence of the words concerning the sence of these words we are to note that the name of God hath diuers significations in the scriptures as first 1. by name are meant those titles whereby God is named and knowne as Iehouah Elohim Shaddai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus God c. As God said to Iacob Wherefore now doest thou aske my name h Gen. 32. 29. And answereth Moses asking the same question I am that I am hath sent me vnto you and thus shalt thou say to the children of Israel the Lord God of your Fathers the God of Abraham the God of Isaac and the God of Iacob hath sent mee vnto you this is my name for euer and this is my memoriall vnto all ages i Exo. 3. 14 15. c. And Moses in his song giueth him this title The Lord is a man of war his name is Iehouah k Exo. 15. 3 And concerning Christ it is sayd This is his name whereby hee shall be called the Lord our righteousnesse l Ierem. 23 6. 33. 16. 1. Cor. 1. 30 And this is one of those sences according to which the commaund is giuen Thou shalt not take the name of the Lord thy God in vaine m Exo. 20. 7 2 Secondly somtimes by the name of God is meant the person of God signified by the name or title as the name of the mightie God of Iacob defend thee n Ps 20. 1. Nomen pro re per nomen significata Where is not meant any title of God Iehouah Tetragrammaton or such like either in Hebrew or Greeke this tongue or that as they are of many superstitiously abused but God himselfe by his omnipotent power defend thee So the people are commanded to offer their sacrifices in the place which the Lord shall choose to cause his name to dwell o Deu. 16. 2 and the Psalmist prayeth Let them that loue thy name reioyce in thee p Ps 5. 11. Againe I will take the cup of saluation and call vpon the name of the Lord q Ps 116. 13. and the promise is made whosoeuer shall call vpon the name of the Lord shall be saued r Ioel 2. 32 In all which and many other places by name is meant the person of God it being vsuall in the scriptures by name to vnderstand the thing signified thereby as where it is said there is no other name vnder heauen whereby we must be saued ſ Act. 4. 12. and to the Church of Sardis the Lord sayeth Thou hast a few names which haue not defiled their garments t Reu. 3. 4. 3 Thirdly Quicquid de Deo vere dici potest Deus est by name are meant somtimes the essentiall attributes of God because thereby God is knowne yea God is the same for whatsoeuer may truely be sayd of God that God is as he is true he is the trueth God is wise hee is wisedome it selfe So the Lord thus proclaimed his great glorious name vnto Moses Nomen Dei dicitur omne id quod de illo praedicatur The Lord the Lord strong mercifull and gracious slow to anger and aboundant in goodnesse and trueth reseruing mercie for thousands forgiuing iniquitie transgression and sinne and not making the wicked innocent visiting the iniquitie of the fathers vpon the children vnto the third and fourth generation u Exo. 34. 6 So it is sayd that in the name of Christ the Apostle cast out Diuels w Mar. 16. 17. Not by the repetition of the name Iesus for the sons of Sceua doing so the euill spirit answered Iesus I acknowledg Paule I know but who are ye and the man in whom the euill spirit was ran vpon them and ouer came them and preuailed against them that they fledde out of the house naked and wounded as S. Luke witnesseth in the Acts of the Apostles x Act. 19. 15. 16. But by name is meant the power strength and vertue of Christ as Peter expoundeth in the Acts where declaring the meanes how the Cripple was healed he saith It was not their power and godlines that had made the man goe y Act. 3. 12 16. So S. Paule sayth at the name of Iesus euerie knee shall bowe z Phi. 2. 10 that is not when the word is pronounced we shall make a curtesie but we and all creatures shall bee
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
to the spirits of iust and perfect men * Vbi tot gaudia quo◠socios faelicitatis Aug. de spirit anima and to Iesus the Mediator of the new testament c Heb. 12. 22 23 24. If then by death we be freed from these yea from all euils then surely there is great reason that with Dauid we should feare no euill to go through it c. And this is the first Argument Now because it is not inough vnto perfect felicitie The cōsideratiō of those inestimable and incomprehensible ioyes into the possessi◠whereof we enter by death a notable means to giue vs courage against it to be deliuered from all miserie and euill therfore the second Argument which may serue to giue vs great courage against death may be the consideration of those in estimable and vnconceiueable good things into the possession and fruition whereof we enter by death which is one of those great respects in regard whereof Salomon hath pronounced That the day of death is better then the day that one is borne d Eccle. 7. 3 for by our birth we enter into a world of sinne and iniquitie but by death we enter into the presence of God where are the fulnesse of ioyes e Psa 16. 11 Oh then consider this thing so soone as euer death hath closed our eies our bodies rest from labour and toyle and go vnto the graue as a bed of rest f Esay 57. 2 where it shall more soundly sleepe then euer in this life vpon a bedde of Downe Illa domus laetitiae haec militiae illa laudis haec orationis illa requiaei haec laboris vntill it be awakened by the sound of a trūpet and the soule immediately returneth vnto God that gaue it for euer to abide in the presence of the liuing God of Christ and of all the Angels and Saints in heauen the greatnesse whereof cannot be conceiued with heart Bern. or expressed with tongue for if Saint Paul say of the misteries of the Gospel and first fruits of the graces of Gods spirit that they are such as eie hath not seene eare heard nor heart of man can conceiue g 1. Co. 2. 9 signified by the white stone wherein is written a new name which no man knoweth but he that receiueth it h Reu. 2. 17 What shall then the haruest be And if in this shadowie valley where we see God but darkly as it were through spectacles and know but in part i 1. Cor. 13 12. yet the sweetnesse of the remission of our sinnes iustification sanctification peace of conscience and ioy in the holy Ghost doe passe all vnderstanding no man knoweth but he that receiueth them oh how infinitely shall they bee powred vpon vs when wee shall come to the mountaine of Gods holinesse to see him face to face * Visio dei beatifici sola summū bonum est Aug lib de Trin. ca. 13. know him as he is k 1. Cor. 13 12 Surely if the Queen of the South seeing but the glorie of an earthly king his house meate order of seruants and their apparell yet proclaimed Oh happie are these thy seruants because they might euer stand before him and heare his wisdom l 1. Ki. 10. 8 Then 1000. times more happie they that shall euer be in the presence of the euerliuing god king of kings where is mirth without mourning ioy without sorrow health without sicknesse and life without end in comparison of whose glorie riches and wisdom Salomons was but vanitie beggerlinesse and folly And if so be that Moses was thought so happie and in all ages renowmed for that God vouchsafed him so great fauour as to see his hinder parts as he passed by m Exod. 33 23 then how much more happie shall they be Videbis posteriora mea that are admitted into the presence of God to see his face for euer Now though no man either for the ending of present miseries or preuenting of future calamities or for the desire to enioy these good things must shorten their dayes as Saul Achitophel Iudas or that foolish martyr of Philosophie * Cleombrotus tales stulta Philosophia habet Martyres who reading Platoes booke of the immortalitie of the soule is reported to cast himself headlong from a wall that so he might haue experimentall knowledge of that which he read Hieron ad Marcell yet what mā or woman with spirituall vnderstanding duly considering what miseries by death wee leaue behinde vs and with the eyes of faith beholdeth what inestimable good things by death we are put in possession of but shall most willingly die when God calleth yea sing with the Swanne when death approacheth and say with old father Simeon Lord now lettest thou thy seruant depart in peace n Lu. 2. 2 9. A sanctified and holy life a notable meanes to procure a couragious and comfortable death The third maine ground of true Christian valour and resolution and effectuall meanes for the repressing of the immoderate feare of death is to leade a Christian an and conscionable life what a comfort was it to Ezekiah when he receiued from the Lord the message of death 3. Argument by the hands of the Prophet Esay that he could appeale vnto God and say Oh Lord remember how I haue walked before thee in trueth and with a perfect heart and haue done that which is good in thy sight o Esay 38. 3 For although it be a most hereticall doctrine taught and maintained in the Church of Rome that God giueth euerlasting life and glorie to men for and according to their good workes as hee giueth damnation for the contrarie * Rhem. in Rom. 2. 2. Sect. 1. Co. 3. sect 2. and therefore wee renounce it and say with the Apostle Eternall life is the gift of God through Iesus Christ our Lord p Ro. 6. vlt. And though a reward shall be giuen vs according to our workes q Rom. 2. 6 yet not for our works * Rhem. in Rom. 2. 2. Sect. 1. Co. 3. sect 2. Yet seeing good workes though they bee no cause of raigning yet are the way to Gods Kingdome * Secuudum opera sed non propter Greg. in Psal 140. Therefore as it must needes bee a great comfort in our liues so much more at our deathes to remember that we haue walked in the way that leadeth to Gods kingdom * Non causa regnandi sed via ad regnum Aug. Wherefore if we Ministers desire a comfortable death let vs be diligent in season and out of season r 2. Ti. 4. 2 to feede the flocke of God ſ 1. Pet. 5. 2 whereof the holy Ghost hath made vs ouer seers t Act. 20. 28 that wee may bee able to protest in some measure with the Apostle and say I haue kept back nothing that was profitable but haue shewed you all the councell of
God I am pure from the blood of all men I haue coueted no mans siluer gold or apparell u Act. 20. 20 26 27 Let euerie ruler that would haue a comfortable death so carrie himselfe in this life that he may be able to say with Samuel Beare record of me before the Lord whose Oxe haue I taken or whose Asse haue I taken or whom haue I done wrong to or whom haue I hurt or of whose hands haue I receiued any bribe to blind mine eies withal w 1. Sa. 12 3. Yea let euery one striue to keepe a good conscience before God and al men that on their death beds they may say with Iob Let God weigh me in the inst ballance and he shall know mine vprightnesse mine heart hath not beene deceyued by a woman neither haue I laid wait at the doore of my neighbour I haue not restrained the poore of their desire nor caused the eyes of the widow to faile I haue not eaten my morsels alone but the fatherlesse haue eaten therof I haue seene none to perish for want of clothing but the loynes of the poore may blesse me which haue beene couered with the fleeces of my flocke x Iob 31. 6 9. 16. qualis vita finis ita yea doth not dayly experience confirme Iren. that as the life is so is the death What a comfortable thing is it to bee present at the deathes of the godly What notable confessions of faith testimonies of repentance patience in their paines feruencie of the spirit zeale in prayer ioy in the holy Ghost power in exhortation and comfort in their farewell Is there to bee seene and heard if by violence of the disease they be not hindered whereby it appeareth true that Dauid witnesseth that towalke in the wayes of gods coÌ„maundements bringeth peace at the last on the other side most miserable and comfortlesse are the sicknesses and deathes of the wicked who for the most part die like sottes as Naball whose heart was as dead as a stone y 1. Sam. 25. 37. or desperate like Caine z Gen. 4. 13 their consciences awaking as a mad dog out of sleepe and tormenting them for their sins most extreamely Well then we must liue the life of the righteous if euer wee looke to die the death of the righteous and if with the Apostle we will haue death our aduauntage a Phil. 1. 21 We must first with the Apostle serue God with all good conscience b Act. 24. 16 Late repentance is seldome sound wee reade but of one that became righteous at his last end of one that none may despaire for their long led sinfull life and but of one that none may presume to continue in sinne The safest way is to begin betime and euen this day c Psa 9â— 7. Heb. 3. 7. 13. to turne to the Lord. For though somtime a good death may follow an euill life yet an euill death can neuer follow a good life and therefore correct and reforme thine euill life and feare not an euil death for he can not die ill that liueth well * Corrige male viuere et nâ—li timere non potest male mori qui bene vexerit Aug. de discip Christ cap. 3. So much for the third speciall meanes which do procure a bold and comfortable death the fourth and last remaineth which is the greatest of all and must giue life to all the rest as without which they are but dead and nothing worth A true and liuely faith The fourth and most effectuall meanes for the procuring of a comfortable death is a stedfast faith For a man may consider the euils of this present life and the happinesse of the other yea and lead a life for ciuill duties vnrebukeable and yet not his death bee comfortable vnto him but rather he hath great cause to fear much euill therein but when to the consideration of freedome from miserie the fruition of happinesse and an honest and vpright life there is lastly ioyned a true and liuely faith whereby wee are assured of Gods fauour * Fides ambiguum non habet aut si habet fides non est sed opinio Bern. and the remission of sins and that through the obedience and passion of Christ we shall bee receiued into Gods kingdome these togither doe bring a most ioyfull comfortable and blessed death When death seazeth vpon a carnal man wanting faith who can see no further then by the light of blind naturall reason and seeth that he must leaue al his honour riches pleasures friends and families that his body which hath beene so daintily fed costly clothed and much made of must now be laid in the dust and become meate for the wormes and see corruption and when hee seeth that his soule must go to iudgement to render account for those sinnes which he hath vngodly committed oh how doth this torment and massacre him oh death how bitter is thy remembraÌ„ce to such an one but to the spirituall man that by the eye of faith looketh further then to the present corruptible estate of his body namely to that glorious estate wherein it shall be raysed by the power of God at the last day and by the eye of faith beholdeth the brazen Serpent Christ Iesus lifted vp vpon the pole of the crosse by which one sacrifice once offered God is well pleased oh how little doth such an one feare any euill in death so that by faith wee liue and faith is our stay when we doe die let vs then with all diligence heare the word of God and pray continually * Imo demus operam vt moreamur â—n precatione Aug. for the begetting and increase hereof that wee may in some measure triumph ouer death and say with Dauid I wil feare no euill to go through the valley of the shadow of death It followeth THE SIXT SERMON vpon the 23. Psalme For thou Lord art with me thy rodde and staffe c. IN this third circumstance The third Circumstance declaring the true cause and ground of a Christians courage in passing thorough the valley of death is layd downe the ground of a Christians boldnesse and courage which is not desperat madnesse rashnes wherby many a Swash-buckler casteth himself headlong into the danger of death as though he feared no euill therin but it is the assurance of Gods presence and fauour that is the ground of a true Christians boldnesse A point most necessarie to be considered least otherwise we may imagine that Dauids boldnesse is appropriate to himselfe and grounded vpon some speciall promise and assurance not communicable vnto any other and so it should be great presumption in any other to say as hee did I will feare no euill in death c. Vnlesse he had the same warant that hee had I say to preuent this surmise heere Dauid layeth downe the ground of his speach that if wee haue promise of the same aswell
as he had wee may boldly and with as good warrant say as he did I will feare no euill to goe thorough the valley of the shadow of death for thou Lord art with me c. Method For the orderly The sence of the words and more profitable handling whereof wee will first obserue the sence of the words How God is present in a generall maner with all his creatures secondly the doctrine and reasons thirdly the vse and practise thereof For the sirst the wordes seeme verie plaine yet for the better vnderstanding of them Apud homines potest quis quaerere latebras sed nihil latet Deum and the like phrase elsewhere we are to note that God is said to be with men two waies first generally in respect of his eternall power wisedome and prouidence whereby he preserueth and disposeth all thinges at all times and in all places Moll in ps fol. 1560. whereof Dauid thus speaketh Whither shall I goe from thy spirit or whither shall I flie from thy presence if I ascend into heauen thou art there if I lye downe in hell thou art there also c. If I take the wings of the morning and dwell in the vtmost parts of the sea yet thither shall thine hand lead me and thy right hand hold me a Ps 139. 7 8 9 10. Yea the Lord himselfe saith in the prophecy of Ieremie Can any hide himselfe in secret places that I shall not see him doe not I fill heauen and earth sayth the Lord b Iere. 23. 24 Hereof S. Paule also speaketh in the Acts * Iouis omniae plena virg Doubtlesse the Lord is not farre from euerie one of vs for in him we liue mooue and haue our being c Act. 17. 27. And the Author to the Hebrewes saith There is no creature which is not manifest in his sight but all things are naked to his eies with whome we haue to doe * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod omnia intueatur So the Lord saw and was neere to Pharaoh and the Egyptians spending his plagues and bestowing his arrowes vppon them till in the end hee destroyed them in the red sea d Ex. 14. 27 So was he neere vnto Ieroboam who stretching out his hand to lay hold on Gods Prophet it withered that he could not pull it in againe e 1. Ki. 13. 4 So was he neere to Goliah when he directed Dauids stone to hit him in the forehead f 1. Sa. 17. 49 neere to Ahab when he directed the arrow to smite him dead through the ioints of his brigandine g 1. Kin. 22. 34. And thus is he vnto all worldly men to spie out all their wicked waies many times to take them tardie in their sins in consideration wherof S. Iames biddeth vs beware of sinne and rendreth this as a reason For behold the Iudge standeth before the doore h Iam. 5. 9 so was he at Abrahams dores to behold the mocking and persecution of Ismaell against Isaack i Gen. 21. 9. at Isaacks dores to heare the intended murther of Esaw against his brother Iacob k Gen. 27. 41 at Labans doores to heare and see his hard vnconscionable vsage of Iacob l Gen. 31. 41. at Saules dores to see his cruell persecuting of Dauid m 1. Sa. 18. 12. at Dauids dores to see his sin with Bersheba n 2. Sa. 11. 4 Yea he is at all our dores beds and boards and at our heeles wheresoeuer we become as Dauid confesseth Thou art about my path and my bed and spyest out al my wayes there is not a word in my tonge but thou knowest it altogether o Ps 139. 3 In a word there is neither heauen nor hell nor vtmost part of the sea neither day nor night light nor darkenesse that can hide vs from his face our sitting rising lying downe the thoughts of our hearts wordes of our tongues wayes of our feet yea our raines bones mothers wombes wherein we lay in our first informitie and imperfection are so well knowne vnto him as the Prophet in that Psalme declareth for hee sitteth vppon the circle of the earth and beholdeth the Inhabitants of the earth as Grashoppers p Esay 40. 22. whose throne is the heauen of heauens and the earth his footstoole q Esay 66. 1 and his waies are in the great deepe Wherefore Adam and Euah were deceiued when they thought that they could hide themselues from the presence of God Magns caecitas sugere quem non possunt effuger Paulus sagius in Gen. cap. 3. amongst the trees of the garden r Ge. 3. 8. and those wicked ones who encourage themselues in their sinnes saying The Lord seeth not neither doth the God of Iacob regard it ſ Psa 94. 7. And therefore are iustly reproued by the Psalmist in the next words vnderstand ye vnwise amongst the people and ye fooles when will ye be wise hee that planted the eare shall he not heare or he that fourmed the eie shall hee not see ſ How God is after a more speciall manner present with his elect in all their troubles to strengthen comfort them So much for Gods generall presence Secondly hee is after a more speciall manner present with his elect whome he loueth for to comfort strengthen protect and defend them this presence hee promised to Moses being afraide to goe to Pharaoh Certainly I will be with thee t Exo. 3. 12. The like he renued to Ioshua his successour as I was with Moses so will I be with thee al the daies of thy life I wil not faile thee nor forsake thee u Iosh 1. 5. and vnto Ieremy he saith Speake all that I haue commaunded thee and feare not their faces for behold I am with thee to deliuer thee sayth the Lord w Iere. 1. 8. 19. And Christ also giueth the like promise to his Apostles Behold I will be with you alwaies to the end of the world x Mat. 28. 20. This is the presence which Iacob so earnestly prayed for If God will be with me and will keepe mee in this iourney which I goe and giue mee bread to eat and cloathes to put on then shall the Lord bee my God y Ge. 28. 20 And of this presence Dauid here speaketh Thou art with mee q. d. I will feare no euill for thou my most louing Shepheard wilt alwaies be with me to comfort strengthen protect and defend me that I be not ouercome of any euill And so much for the sence of the words Our lesson Doctrine for instruction naturally hence arising is this viz That the Lord is euer after a speciall maner Confirmation of the first member of this doctrine present with his Saints both in prosperitie and aduersitie in life and death the assurance wherof is the ground of much comfort patience and courage in whatsoeuer condition c. For
the first braunch of this doctrine the Author of the Epistle to the Hebrews confirmeth it where hee teacheth vs to make application of the promise which God made to Ioshua as made vnto vs let your conuersation be without couetousnesse and be content with those thinges that you haue for he hath said I will not faile thee neither forsake thee so that wee may boldly say the Lord is my helper neither will I fear what man can doe vnto me z Heb. 13. 5 yea we haue the promises aswell as Ioshua had both to the Church in generall and the faithfull in particuler God hath promised his Church in generall saying In that day sing of the vineyard of red wine I the Lord doe keepe it I will water it euerie moment least any assaile it I will keepe it night and day a Esay 27. 2. 3. Yea and Christ hath most comfortably promised vnto euery faithful soule in particuler in the Gospell saying If any man loue me he will keepe my vvord and my father vvill loue him and vvee vvill come vnto him and vvill dvvell vvith him b Ioh. 14. 23 In regard whereof Dauid affirmeth that the Lord is nere vnto them that are of a contrite heart and wil saue such as be afflicted in spirit for many are the troubles of the righteous but the Lord deliuereth him out of all c Ps 34 18. And elsewhere also to the like purpose he sayth God is our hope and strength help in troubles readie to be found d Ps 46. 1. Q. But some may hereupon obiect say Did not Gedeon complaine in the person of all the people when the Angell of the Lord saluted him in this manner the Lord is with thee thou valiant man Ah my Lord if the lord be with vs why then is all this come vpon vs and where bee all his miracles which our fathers told vs off but now the Lord hath forsaken vs and deliuered vs into the handes of the midianites e Iudg. 6. 14. Did not Dauid complaine Will the Lord absent himselfe for euer are his mercies cleane gone f Ps 77. 7. 8 Did not Christ complaine Oh my God my God way hast thou forsaken me g Mat. 27. 46. Yea and the Saints of God also Oh Lord why hast thou made vs to erre from thy waies and hardned our hearts from thy fear returne for thy seruants sake and for the tribes of thine inheritance h Esay 63. 17. How then doe we say that God is thus present with his people A. Indeed God many times for their good i Ro. 8. 28. doth vex his Saints with his storms and lay his hand heauie vppon their loynes k Ps 32. 4. so that their enemies iudge as they did of Dauid God hath forlaken him persecute him and take him for there is none to deliuer him l Ps 71. 11. and themselues also may bee so perswaded as their complaints testifie but the truth is howsoeuer for our tryall and humiliation hee may turne away his cheerful countenāce from vs m Esay 54. 8. yet either he taketh not away the grace but the feeling of it * Fides quandoque sine sensu vt causa sine effectu Greenh fol. 449. in which case men and women are not to be regarded what they say because they speake not according to the trueth but according to their iudgement feeling which is corrupted as a mans tast in a feauer to whom euerie sweet seemeth bitter or if he take away one grace he wil giue vs another in stead of it n 2. Cor. 12. 9. Yea it shall stand as a sealed truth for euer the Lord is nigh to all such as call vpon him faithfully o Ps 145. 18 in due time to deliuer them out of distresse that so they may acknowledge as Iacob did The Lord was in this place I was not aware p Gen. 28. 16. the Lord was with me I thought not so Which truth is confirmed by the manifold examples of Gods deere Saints who hauing been humbled to the gulf of despair yet now are lifted vp again their mouths filled with a psal of praise thanksgiuing vnto our God confessing with Dauid saying though heauines endure for a night Psa 30. 8. 2 yet ioy cōeth in the morning Q. Againe some for the infringing of this doctrine doe demaund how we can be perswaded that God is with them in death whose sicknesses and death are so comfortles ful of idle rauing speeches A. Howsoeuer some and especially the sottish ignorant Papists if a man die quietly and patiently like a lamb though there was neuer any faith repentance or remorse in his heart at his death or holinesse and honestie in his life doubtlesse they thinke hee is saued but if any that professe the truth of Iesus Christ doe endure any violent or extream paines which thorough weakenesse procure impatiencie but specially if they vtter any wordes tending to distrust or despaire Oh then whatsoeuer his life was they crie out Oh see the end of these men and will not spare to brand such an one with the black marke of a reprobate yea to condemne the whole profession of the Gospell thereupon Yet the truth is this That Sathan as hee neuer ceaseth in our whole life so much more is he busie at our death taking the aduantage of sicknesse and infirmitie of nature as knowing that hee must then recouer or for euer loose his Kingdome and God may for a time as it were stand aloofe and leaue his children in this great combate that so hee might bring thē to heauen by the gates of hell * Cuncta dei opera sunt in mediis contrariis Whereupon they may vtter harsh words according to their corrupt iudgement which are not to bee regarded as before we hard Or else these things may proceed from weaknes of nature the violence of the disease the brain being distempered as in hot burning feauers c. and then it is not the man but the disease and they shal die with the disease and neuer preiudice his saluation in Christ nay doubtlesse their spirituall comfort may abound notwithstanding these things * Vera consolatio perpetuo durat in electis potissimum autem efficax est circ◠vitae finem mortis articulum In a word it is a blessed life which giueth comfortable assurance of a blessed death for surely many a prophane vnregenerate man may haue his memorie reason and die most meekely as in consumptions and such like diseases and yet goe to hell as those reprobates of whome Dauid speaketh saying they haue no bands in their death like other men r Ps 73. 4. 5 Whereas many a righteous man hauing led a sanctified life by violence of his disease may be drawne to great torment idle speeches and strange behauiours and yet goe to heauen wherfore let vs refourme our iudgement herein and
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
a speciall circumstance that God had thus aduanced and done these great thinges for him in the verie sight of his enemies or as the Hebrew phrase will beare it and doubtlesse the intent of the holy Ghost is in despight of mine enemies Summe of the words So then the Summe of it is thus much in effect q. d. O Lord although I haue had many most mightie and subtill enemies who enuyed me and sought my ruine yet thou oh Lord hast taken my part and in despight of them all promoted me So that in effect it is the verie same thing which Dauid elsewhere vnder a most elegant metaphor expresseth saying The stone which the builders refused is become the head stone in the corner x Ps 118. 22 This stone was Dauid whom the cheefe builders that is Saule with his Councellors Peeres and Nobles did contemne reiect and persecute as vnworthy to haue the basest place in the common wealth and yet by the maruailous prouidence and disposition of God was aduaunced to become the head of the corner euen the King and cheefe of the people * Lapis hi Dauid est aedificantes Saul proceres westmer in Ps Non dicti sunt aedificatores arte sed aedificantes actu non artifices officio sed exercitio vbi ergo sunt qui dicunt praelatos posse non residere Paulus de Palatio in Mat. ca. 21 fol 683. which is also agreeable to his own speech vnto Saule saying If the Lord haue stirred thee vp against me let him smell the sauour of a sacrifice but if the children of men haue done it cursed bee they before the Lord for they haue cast mee out this this day from abiding in the inheritance of the Lord saying goe serue other Gods y 1. Sa. 26. 19. Our Doctrine from this place is Doctrine that what thing soeuer the Lord will haue either for the good or euill of any people or person it shall come to passe and all the world shall not be able to withhold a blessing or preuent a curse Confirmation So the Lord himselfe hath sayd my counsaile shall stand and I will doe whatsoeuer I will z Esay 46. 10. Yea it shall stand more durable than the firmament of heauen as the King of Babilon hath testified saying according to his will he worketh in the armie of heauen and in the Inhabitants of the earth and none can stay his hand nor say vnto him what doest thou a Dan. 4. 32. Dauid also witnesseth no lesse saying Our God is in heauen and doth whatsoeuer hee will in heauen in earth in the sea and in all deepes b Ps 135. 6 And Salomon also hath said There is no wisedome counsaile or strength against the Lord c Prou. 21. 30 If the Lord will bring a blessing who then can with-hold it who would haue thought that Dauid being so mortally hated and cruelly persecuted that he was glad to flie from hold to hold yea to verie heathen Kings for succour d 1. Sa. 27. 1 that euer hee should haue enioyed the Crown yet you see Dauid findeth a time whē to giue God thanks for preparing his table in despight of all his enemies And if the Lord bee angrie and will bring a plague or punishment vpon any people or person for their sinnes who can preuent it If his anger be once kindled and his wrath thoroughly fired all the Riuers of the south cannot quench it it encreaseth by going * Incandescit eundo and gathereth strength most fearefull is it for sinners to consider that which God himselfe by solemne protestation hath deliuered saying I lift vp mine hand to heauen and say if I whet my glittering sword and mine hand take hold of iudgement I will execute vengeance vppon mine enemies and will reward them that hate me I will make mine arrowes drunke with blood and my sword shall eate flesh e Deut. 32. 41 42 There is a time when his sword is dull and as it were rusteth in the scabberd of his long patience and his hands are so filled with mercie that iudgement is layd aside and hath no roome to be spanned in them but if hee once whet his glittering sword and his hand take hold of iudgement hee will strike home and recompence the slacknes of his iudgement with the heauinesse thereof * Tarditatem supplicii grauitate compensat The vse of this doctrine is double First that wee doe submit our selues to Gods reuealed will The first vse not strugling against it be it for our weale or woe for what sayth the Apostle doe wee prouoke the Lord to anger are we stronger than he f 1. Cor. 10 22 No surely we are but as clay in the hands of the Potter g Ier. 18. 6. it is but the labour of Sisyphus if we build he will pull downe h Malach. 1. 4. as the Prophet saith A league with all the elements of the world with the beasts of the field stones in the streets yea with death and hell themselues cannot secure vs i Esay 28. 18 And therefore whatsoeuer befall vs in our bodies children goods away with impatiencie which is one of Sathans brood * Impatientiae natales in ipso diabolo deprehendo Tertul. and let vs hang fast on that golden chain and veresie the trueth of the Apostles words where he sayth Tribulation bringeth foorth patience patience experience experience hope and hope will neuer suffer vs to be ashamed or dismayed k Ro. 5. 3 4 5. A second and that more proper and naturall vse is that seeing the Lord doth what he will and none can with-hold yea and though meanes be neuer so small yet it is easie with him to saue by many or few l 1. Sa. 14. 6. that then we depend not altogether vpon secundarie meanes but in all thinges cast our selues vpon his prouidence knowing that if the Lord bee with vs and delight to doe vs good which he will so long as we walke in the waies of his commaundements we need not to be afraid of any enemies Now Application if we make application of these things to our selues we shal find that they doe verie neerely concerne vs The miraculous prouidence of God in protecting and preseruing Queene Elizabeth before her raigne in her raigne and at her death both in regard of our late Queene and of our owne persons in regard of our present King For the first how woonderfull was the mercie and prouidence of God towardes the person of our late sacred Queene both before her raigne in the time of her raign at her death who so ignorant or blind that seeth not or knoweth not In the dayes of Queene Marie when as Gods Saints were as the stubble before the fire and the Land almost consumed with the flames of hot persecution how was her soule hunted by Gardiner and others like a Partridge vpon the mountaines as
Dauid said m 1. Sa. 26. 20 What extreame miserie sicknesse feare and perill was she often in into what great care trouble of mind and feare of death was she brought being tossed from house to house from prison to prison and from post to piller in what danger of wolues or butchers was shee when her righteous soule cried * Tanquam ouis shee was led as a sheepe to the slaughter n Psa 44. 22 and that shee had no friend but God fearing that the Scaffold of the Ladie Iane stood for another tragedie wherin her selfe should haue played the wofullest part * Acts and Monumēts the second vol. pag. 1895. But oh see the goodnes of God who neuer slumbreth nor sleepeth whē his are in distresse who as still hee raised one friend or another euen in her persecution miserie to be some meanes of comfort vnto her so in due time all her greatest enemies by opportune deaths dropped away whereby by little and litle her ieopardie decreased feare diminished hope of comfort began to appeare as out of a darke cloude till in the end by the death of her sister the Lord preuented her with liberall blessings and set a Crowne of pure gould vpon her head o Ps 21. 3. exalting her from thrall to libertie from danger to peace and securitie from dread to dignitie from miserie to maiestie briefely of a Prisoner made a Princesse of a mourner a Ruler to the glorie of God and endles comfort of his Saints Yea and since how many great and fearefull dangers hath she escaped The Pope and his cursed instruments neuer ceasing by all diuelish means to worke our woe and quench our light and yet how miraculously hath the Lord from time to time deliuered and preserued her through-out her long and happie raigne and now also a matter of singuler comfort to all that loued her taken her soule to himself to liue in perfect rest and neuer suffered the Sonne of violence to doe her hurt or shorten her dayes that neuer might any King or Queene more truely apply the words of my Text than she and say O Lord thou hast prepared my Table and in despight of all mine enemies maintained it to the end Secondly for our selues How wonderfull both Papists and Atheists were deceiued and their mischeeuous purposes frustrate by the soden and ioyfull Proclamation of our King this is the day which we iustly feared to be the day of our bane and ruine the periode and end of our prosperitie for on the one side the Papists whose number God decrease either by conuersion or confusion as hee seeth best they haue long wished and sought for it hoping that then Christ shold die with her and the Gospell bee buried in her Sepulchre On the other-side a great number of inordinate walkers verie idle Rogues who liue by stealing robbing and vnlawfull shifts who foolishly supposing that betwixt changing of Kinges there is no Law in force but all things common and men may doe what they list haue long expected this day when as like Vultures they might deuour the fruites of honest mens labors and commit what mischiefe and villanie they would without any controlement But behold and wonder at the prouidence of God who hath prepared for vs so religious godly and wise a King this day to be proclaimed vnto vs as elsewhere he hath beene whose verie name proclaimed hath so daunted both the enemies of our Religion and peace that they stand amazed in the beholding of our peace and happinesse and rather bethinke whither to flie and hide their heads than to commit any outrage So that neuer was there any people might more truely apply this Text of Scripture to themselues and say with Dauid than we The Lord hath prepared a Table before vs in despight of all our enemies O Lord for thy mercie and Sions sake finish the good worke that thou hast begunne that our Table may be maintained still Thou doest annoint my head with oyle 3. part of the vers and my cup runneth ouer In these wordes the Prophet doth illustrate this generall metaphor by two speciall thinges both of them tending to one and the same purpose viz To shew the great plentie of precious and comfortable good things which God had prouided aswell for his delight as necessitie for though the Lord condemne all prodigalitie and superfluity whereunto Sathan specially tempteth vs as one verie well obserueth from the manner of Sathan his tempting of Christ who would not haue a stone but stores turned into bread o Mat. 4. 3. * Non dixit vt lapis hic panis fiat sed lapides volens Christum ad superflua instigare esurienti enim vnus panis sufficit c. Theophilact in Mat. 4. Yet doth not God disallow a plentifull and delightfull vse of his good creatures For the first oyle is reckoned vp by the Psalmist as one of those comfortable blessings which God hath giuen vnto man in this life saying the Lord giueth bread to strengthen the hart and wine to make it glad and oyle to make a cheerefull countenance p Psa 104. 15. and wherof there was great vse in those hot Countreys * Creauit oleum ad nitorem alacritatē atque agilitatem corporis ideoque magnus in calidioribus regionibus eius fuit vsus Moll in Ps and specially in their great honourable and solemne Feasts insomuch that they were thought not louingly and freely to entertaine their guests vnlesse they did annoint them with precious and fragrant oyntments as may be gathered from our Sauiours speech vnto Symon the Pharisie concerning the sinfull womans fact Symon mine head with oyle thou didst not annoint but shee hath annointed my feete with oyntment q Lu. 7. 46. Yea and to auoide all appearance of hypocrisie rather than we should looke sower as the Pharisies to the end that we may seeme vnto men to fast hee biddeth vs annoint our selues with oyle which may giue vs a cheereful countenance r Mat. 6. 17 So Ioab he gaue counsel to the subtill woman of Tekoah whom he sent to the King in the behalfe of Absolom to put on mourning apparel and not to annoint her selfe that shee might seeme to the King that shee had mourned a long time for the dead ſ 2. Sa. 14. So that oyle and sweet oyntments were vsed in times of great feastings and ioy and therfore Dauid to shew how royally the Lord had prepared for him and entertayned him alludeth to the custome of those daies and saith vnto God Thou doest annoint mine head with oyle Hereunto also tendeth the other circumstance in these words My cup doth ouerflow or runne ouer a thing also ordinarie in great feasts or banquets to haue plentie of wine so at the mariage feast in Canah of Galilie our Sauiour when the wine fayled by example to approoue the liberall vse of Gods blessinges turned sixe pots of water containing two
hee prosecuteth with all kindnesse and be as readie to hurt as euer to helpe him But GOD is no such changeling hee is neuer wearie but still delighteth to doe his Saints good though for a moment in his anger hee turne away his face from them yet with euerlasting compassion doth hee embrace them e Esay 54. 8 hee hath sayd it and will not alter the thing that is gone out of his lippes I will not faile thee nor forsake thee all the dayes of thy life f Iosh 1. 5. he that is our God in our youth strength wealth and life will bee our God in old age in our weakenesse pouertie and death to goe thorough the valley thereof with vs. But what will Dauid doe for all this mercie continued I shall dwell a long season in the house of the Lord. 2 part of the verse A most notable example of one rightly vsing his riches honor to the glorie of God by promoting the seruice and worship of God both in himselfe and others hee sayeth not as that wicked rich man in the Gospell when he had pulled downe his old barnes and builded new and filled them with corne Soule bee merrie eate drinke and take thine ease g Lu. 12. 19 But rather he sayth Oh my soule God hath aduaunced thee The summe of these words in despight of all thine enemies and therefore now forget not Gods benefits but be thankfull and deuote thy selfe to his seruice and worship and aduaunce Gods honour in his holy Temple Oh that men could thus vse their wealth and honour as helps to further and not as pul-backes to hinder them in the way of saluation it was Dauids greatest ioy when he might freely ioyne with the people of God in the publick exercises of Religion for so hee hath confessed I was glad when they said wee will goe into the house of the Lord h Psa 122. 1. and it was his greatest griefe in his persecution and troubles to bee depriued of this blessing as he sheweth saying As the Hart doth bray for the riuers of water so panteth my soule after thee oh God my soule thirsteth after God euen after the liuing God when shall I come and appeare before the presence of God i Ps 42. 1 2 And of all other this was his most earnest request vnto God saying One thing haue I desired of God which I will require euen that I may dwell in the house of the Lord all the dayes of my life k Psa 27. 4 Many things hee wanted but because his felicitie consisted in the feare and seruice of God therefore in comparison thereof he cared for no other thing The Lord giue the like desire to Prince and Subiect pastor and people and then will the Lord God of Israel bee the God of England hee will delight to doe vs good and in despight of all our enemies continue a happie gouernment ouer vs still And now to draw towards an end Conclusion with application I am to publish vnto you both full ioyous tidings and full heauie newes both of them I perswade my selfe newes not heard of of many of you before it hath pleased God to take to himselfe from among vs our dread Soueraigne Queene Elizabeth and these are heauie newes that wee haue lost her who not onely cloathed vs with Purple and Scarlet pleasures and costly iewels and all the delights of the children of men as Dauid sayd of Saul to the daughters of Israel l 2. Sam. 1. 24 but as a tender nursing mother m Esay 49. 23 fedde our soules with the hidden Mannah n Reu. 2. 17 and bread of life o Ioh. 6. 35 vnder whome many of vs haue beene borne into the world and by the ministerie of the Gospel which she hath maintained begotten and borne vnto God p Gal. 4. 19. in whose dayes nothing but peace plentie haue beene seene q Psal 147. 14. whereas other our neighbour Countries haue beene wasted and consumed with warres Ephraim eating vp Manasses and Manasses Ephraim and both of them deuouring Iudah as the Lord hath threatned r Esay 9. 21 their goodly Cities and townes being ransacked and destroyed grasse brambles and nettles growing in their streetes pallaces and Temples for want of passengers as Ieremie lamenteth Å¿ Lam. 5. 1â— their walles and windowes inhabited by Owles and Battes mens hearts fayling for feare of the continuall sounding of Trumpets thundring of Drummes neyghing of horses ratling of Armor and roaring of Cannons so neare some of our borders that our windowes and houses haue trembled with the report thereof * At the loosing of Calice Yea their streates haue runne with streames of blood their houses set on flaming fire their wiues and daughters abused and children dashed against the stones in their sight whereas we haue sate for more then foure and fortie yeares euerie man vnder his vine and figge-tree enioying the fruit of our labours and reuenues of our lands without either hostile inuasion or ciuil dissension our speares are worm-eaten and our swords turned into mattockes and sithes instruments of husbandrie as the Prophet speaketh t Esay 2. 4 or rusty in their scabberds the noyse of the Cart and Whippe are heard in our streetes our townes full of children playing and old men leaning vpon their staues as the Prophet Zacharie speaketh u Zacha. 8. 4. 5 Man goeth foorth to his labour in the morning and returneth not vntill the euening w Psa 104. 23 When hee goeth from home hee is not feared by any ambush of enemies when he lieth downe he is not wakened with sound of Alarm Oh happie wee that haue liued such golden dayes But behold the instrument of this our glorious happinesse is now taken away and this is the cause of our sorrow yea time of mourning come wherein we haue euerie one cause to goe heauily as hee that mourneth for his Mother as Dauid sayth x Ps 35. 14 Yea if the Lord had not dealt more graciously with vs then either wee haue deserued or could expect this had beene to vs all that mournfull day whereof the Lord by his Prophet Amos speaketh I will turne your feasts into mourning and your songs into lamentation and I will bring sackcloth on all loynes and baldnesse on euerie head and I will make it as the mourning of an only sonne and the end thereof as a bitter day y Amos. 8. 20 Yea when all the orders and companies of this Realme from the honourable Counseller to him that draweth water from the reuerent Iudge that sitteth vpon the Bench to the abiect begger that sitteth in the ashes from the man of gray haires to the sucking childe should haue mourned in euerie corner of the land complained in euerie street and cried in euerie house Alas for the day alas for the day of the Lord it is come it is come z Zacha. 12 12 And
though God haue in great measure turned our heauinesse into ioy as anon we will consider yet to mourne in measure in faith and in the feare of God for the losse of the parents of our bodie naturall or politike is agreeable to the law of nature allowed by the law of nations consonant to the law of God and confirmed by infinite examples diuine and prophane We reade in the Chronicles of the Scriptures that when king Iosiah died who put away Idolatrie restored true Religion kept the Passeouer loued his subiects and serued God zealously all the dayes of his life so that the holy Ghost himselfe hath registred his prayses in this sort Like vnto king Iosias was there no king before him that turned to the Lord with all his heart and with all his soule and with all his might a 2. Kin. 23 25 I say it is recorded that when he died the Prophet Ieremie and all Iudah and Ierusalem so bitterly lamented b 2. Chro. 35. 24. that whensoeuer afterwards the Scriptures did speake of any great lamentation they did sample it with that of Hudadrimmon in the field of Megiddo as you shall reade in the prophesie of Zachariah c Zacha. 12 11 and surely neuer had they greater cause to mourne for Iosiah then wee for Queene Elizabeth but specially if the Lord for our sinnes had giuen vs an Eliakim to succeed But why should I presse this poynt seeing euerie face is so plentifully watered with teares as though euerie one of you had obtayned Ieremies request your heads being full of water and your eyes a fountaine of tears d Iere. 9. 1. Wee will therefore bend our mindes to the consideration of the cause of this euill Propter peccata populi erunt multi Principes which the wise man telleth vs For the sinnes of the people Princes shall often bee chaunged e Pro. 28. 2 Let vs cease then to weepe for her that wee haue lost such a one and rather bee thankfull vnto God that wee haue had such a one * Non maeremus quod talem amissimus sed gratias agimus quod talem habuimus Hieron for shee is gone not to prepare a place for vs but to enioy that place which Christ hath prepared for her f Ioh. 14. 2. whose truth shee professed and maintained and may say vnto vs as Christ said to the daughters of Ierusalem Weepe not for me but weepe for your selues and your sinnes which haue cut asunder the threed of my life g Luk. 23. 28 Fie vppon our Atheisme carnall profession blasphemie couetousnesse whordome drunkennesse pride prophanation of the Sabboth contempt of the word and great vnthankefulnesse which raigne in Court and countrey wherby we haue brought many plagues vpon vs and now lastly this greatest of all the death of her Maiestie to the banishing of the Gospell and breake-necke of our peace and ship-wracke of our prosperitie if God had not for his owne names sake dealt most mercifully with vs. But let vs come to consider what comfort god hath mixed our mourning with And herein first we may consider the mercifull dealing of God towardes our Queene that notwithstanding the Pope and Papists who haue euer beene as full of mischiefe to England as euer was the Troyan horse to Troy as a learned man obserueth D r. King in Ionas fol. 401. And many hollow hearted Achitophels haue by all pestilent practises sought to take away her life yet the Lord in despight of them all hath lengthened it to the full age of man which is three-score yeares and tenne as Dauid noteth e Ps 90. 10 and now lastly taken her to himselfe in peace and full of dayes euen as a ricke of corne which commeth into the barne in due time And if we looke vpon our selues who haue the chosen shaft of Gods Quiuer the high and mightie Prince Iames the king of Scotland to bee proclaimed according to his right the king of England France and Ireland the constant and zealous defender of the truth O Lord what heart can conceiue or tongue expresse this wonderfull mercie of God towards vs what a wonder is this to all the world * Mira canam sol occubuit nox nulla secuta qui non videt cecus qui non laudet in gratus qui reluctatur insanus est that no sooner did our Sunne set which we feared would haue broght vppon vs a most dolefull night but in a moment it passed through the other Hemi-sphere and hath risen againe giuing vs comfortable hope of a more ioyfull day then euer we inioyed oh let vs commend the finishing of this glorious worke to him that hath begunne it let vs pray for our king that hee may long enioy the honour Honos onus and bee able to beare the burthen and wherein wee haue fayled in our prayers for our late Queene let vs double them for our present king that God would giue him the wisdome of Salomon the vpright heart of Dauid the zeale of Iosiah the corage of Ioshuah the long life of Methushelah that if it bee Gods pleasure hee may raigne so long as Sunne and Moone endureth and resigne his Scepter when he resigneth himselfe into the hands of Christ at his glorious comming to iudgement and specially let vs pray that with Dauid hee may make conscience of Gods house all the dayes of his life that in his owne person hee may bee as an example and go before vs his Subiects in the zealous profession of Religion and also purge Gods house by refining the sonnes of Leuie f Malac. 3. 3 taking away the blind g 2. Sa. 5. 6. and the lame and all such as haue not gotten siluer Belles h Ex. 28. 33 at the skirts of their garments the Vrim i Exo. 28. 30 and Thummim in their breast plate and holinesse k Ex. 28. 36 to the Lord ingrauen in letters of gold vpon their forehead that so with greater cheerefulnesse wee may lift vp pure hearts and hands in his Sanctuarie In the meane time as keeping a Christian meane betwixt these contrarie affections of mourning for our late Queene and reioycing for our present king let vs as one man with our soules giue glorie vnto God and with our tongues in a strong vnited crie say God saue King Iames Amen and let Amen l Reu. 3. 14 euen the faithfull witnesse of heauen say Amen vnto it Amen Amen Laus Deo FINIS To the Christian Reader THese Sermons beeing committed to my care to be printed in the absence of the Author by meanes of the contagious sicknes in London I am to intreate thee curteous Reader to bear with such defects or defaults as haue passed the Presse either through my own or the workmens ouersight Wherein no maruaile if we might be ouertaken considering the closenesse of the Copie and the same not re-written but deliuered vnto vs as he did set it downe
at the first draught ouer-running his noates and referring vs by signes and markes to displaced wherein peraduenture wee haue not rightly traced him or discried his directions in euerie place This I thought good to prefix in excuse of the forme but as for the matter of the Booke it is able to speake for it selfe and that in such sort as I doubt not will preuaile with such as feare God and which can discerne betweene badde Bookes or paltrie Pamphlets which haue of late pestered the land and betweene sound Sermons or profitable Treatises that carrie their waight with them and serue substantially for the building and beautifying of the Lords house As this Booke is thus able to vouch testimonie for it selfe out of God his most holie Oracles so I can beare this witnesse vnto it that being in Kent when the most of these Sermons were preached I haue heard them commended and God thanked for the Authour by such as whose hearts I perceyued were touched nay much mooued at the hearing of them And further touching the man sith I am indyting this Preface without his priuitie and writing not to claw him whereby nought can bee gained nor to giue Tytles to men to whom belongs nothing but shame but to gaine glorie to God to whom all praise is due for raising vp such instruments to the furnishing of the ministerie and building vp of his Saints I say touching the man this I may truly and not to no purpose report that hee comming from Emanuell Colledge in Cambridge for want of maintenance as I suppose euen in his young yeares before hee was ripe and afterwards as himselfe reporteth in his Epistle Dedicatorie going before spending some yeares and those not vnprofitably as appeareth when after that hee addressed himselfe to the Ministerie and was newly young as yet entered thereinto and placed at Wie in Kent where now he is he seemed to haue the thoughts of Moses Exod. 4. 10 13. I am not eloquent send whom thou wilt c and of Ieremie Ier. 1. 6. I cannot speake I am a child and of Paule 2. Cor. 2. 16. Who is sufficient for these things The consideration whereof not onely mooued but euen enforced him to fall roundly to his studie and hauing gotten good Bookes about him hee so laboured therein rising earlie and sitting vp late adioyning also practise of continuall preaching to his set order of reading as that in short time hee ouer-tooke such as in those parts had beene before him in Christ and had been accounted chiefe in the labours of the Gospell yea hee matched the proceedings of many who stay longer take further degrees of schooles in the Vniuersities And thus becomming a man well knowne for sufficiencie was called vpon to make one in the combination at Ashford where for the space of certaine years he hath kept his course as his turne came about with credite and like a good steward brought forth those things both new and old where with hee had before furnished himselfe in his priuate studies and by his publike and painfull preaching in his more priuate Congregation so much of the man Concerning his manner of preaching at the first I haue then noted and since heard himselfe acknowledge it that it was somewhat conceipted and fantasticall sauouring more of Wit then of Wisedome stuft with humane learning and borrowing withall some flowers of the Fathers out of Hibernicus pleasing also himselfe many times with wittie Alligories And to be short taking a course more painfull then profitable Now these his Sermons shew what he hath read and that he contemneth not either the Schoole-men or the old or new Writers no nor the Humanitans themselues as hee hath beene challenged yet this I can say withall that hee shewes himselfe more plentifull by making shew hereof in this his penned Treatise then hee was in the Pulpit in preaching of the Sermons The which no doubt he hath done with aduised iudgement considering that a man may by reading at leysure ponder the sentence and sense of an Authour alledged which in hearing on the suddaine especially if it be cited in a strange tongue he can not doe without finding his attention therewithall much troubled Againe if a Preacher were bound to cite authoritie for all that he speakes hee should neuer haue done for as the Wise man saith What is it whereof man may say behold this is new so also we may often say Nihil iam dictum quod non dietum prius Yea further I do not see for my part any such profite in the great curiositie of some of late much practised in quoting chapter and verse so thicke and three-fold as they doe no not out of the holy Scriptures themselues For it may be obserued that our Sauiour himselfe and his Apostles are oftentimes contented to quoate at large not citing so much as the Psalme or Chapter whence they alledge much lesse the Verse but pointing as it were to the place they presently bend themsleues to make vse of it according to the purpose they haue in hand as in Math. 4. 10. Iohn 7. 38. Ro. 9. 25. Rom. 10. 15. Rom. 11. 26. Heb. 2. 6. Iam. 4. 4. In many of which places we may also obserue the sence rather than the words to be alleadged yea the sence also sometimes rather collected than expressed And so also Master Caluin a man pregnant in the Text verie often in his writings doth in such sort quoat and cite the Scriptures And touching the Author of these Sermons as he hath changed his first kind of preaching as I said into a better method so also in his present manner of handling the word he is not so plentifull in alleadging places as in this his treatise hee hath set downe By which his course and conscience in the labours of his ministrie seeking his peoples good not his glory what good hath been don in his charge bringing into good compasse that people which not many yeeres agoe were out of square I had rather ye should find it in M. Stoughtons Treatise of Or the vanitie of Poperie the Gospels prosperous successe than read it reported by my pen. Onely this in this place I will remember that these paines in studie and carefull ouersight in teaching and gouerning the people committed to his charge hee hath imployed in a place where both Parsonage and Vicaredge being impropriate swallowed downe into the gulfe of those High places that sometimes stood in this land as this was into the Abbey of Battell the stinted allowance for this mans maintenance after all defalcations the fat offerings for the priests who in those dayes liued being now ceased is xvii pound by the yeare and no more the rest is supplied by way of contribution wherein I cannot but commend both Preacher and people the one for being contented with such allowance as is made the other for extending so farre as they doe But my hope is that ere it be long some good order will bee taken whereby Preacher and people both in this place and many others shall bee otherwise prouided for the one secured with a certaine or standing stipend the other freed from a chargeable contribution which comes the more vnwillingly from them by meanes they are neuer awhit the more eased from yeelding their impropriate both great and small tythes In which regard heere fitly commeth to be had in thankefull and honourable remembrance the Royall bountie of our late Soueraigne and gracious Queene Elizabeth who at the instance of that most worthie religious and deepely prudent Councellour Sir Frauncis Walsingham Chauncelour of the Duchie of Lancaster was pleased to impart a large portion of those her Reuenewes certaine hundred pounds to yeeld standing yerely stipends of Fiftie pounds a peece to some Master Midglie M r. Harrison c. Preachers to labour in that shire before as it may seeme but slenderly prouided for in that behalfe which I thinke also to be the cause that mooued this Authour their Countrey-man to be so carefull of that County as appeareth before in his Epistle to his friends and kinsfolks of Lancashire But to returne and so to draw to an end after hee had preached many other Sermons at Ashford aforesaid in his seuerall turnes at last hauing begun and fully finished the 23. Psalme in these seuen Sermons hee was much importuned by many to put them in print especially by Master H. H. who being the first man that gaue him certaine and full information of our late Queenes departure and of the Proclaming of our present most gracious King in London on the Thursday before he did so stirre him vp to fit himselfe to speake the next Saturday being his course to preach which fell out to bee the last of these Sermons that he in such sort spake vpon those two the one dolefull the other ioyfull occasions as that there was not an eie in that plentifull audience of right worshipfull and others met about the said Proclamation to bee made also there but sent out abundant testimonies of that their ioyfull-sorrow Thus commending this booke to the kind acceptance the which I do the more desire in regard of the timerous disposition wherewith I haue perceiued the Author to be much oppressed euen since hee committed his booke to the Presse from which his bashfull feare if he shall be by the curtesie in some measure set free hee may be brought to impart mo of his Meditations wherinto he hath alreadie made some entrance And commending thy selfe to the word of grace which is able to build thee further to an inheritance among the Saints I bid thee farewell From London the last of September 1603. Thine in the Lord Iesus Iohn Swan
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