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
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
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
of all for Iohn heard it proclaimed from heauen and was commanded to write it for the comfort of Gods Saints Blessed are the dead which die in the Lord for so sayth the spirit they rest from their labour d Re. 14. 13 For God shall wipe away all teares from the eies of his children and there shall neuer be any more sorrow crying paine or death for the first things are passed e Esay 25. 8 Reu. 21. 4. 2 The generall euils which chiefely doe concerne the soule VVhat are the general euils which doe cheefely concerne the soule in comparison whereof the former is but a flea-biting are also many and especially that great burthen of originall corruption which continually lusteth against the spirit and hindreth vs from doing the good which we would f Gal. 5. 17. Yea is as a furnace which continually breatheth out many euill things as doubtings of Gods fauour prouidence infidelitie pride hardnesse of heart hypocrisie couetousnesse ambition hatred c. And what not which is a miserie of all miseries and made the Apostle so vehemently crie out Oh wretched man that I am who shall deliuer me from this bodie of Death g Ro. 7. 24 This is a hell which Gods children goe thorough Originall corruption the hell of Gods children and the greatest torment that can possibly bee deuised for a man that hath any spark of grace and true desire to glorifie God to bee continually exercised turmoyled yea many times ouermatched and foyled by the home-borne rebellious corruptions of his owne heart whereby hee is pinnioned and led as a poore captiue and so fettered hampered that though hee desire to runne in the waies of Gods commandements yet is he constrained to creep with the snaile and make no way * vvhat are those generall euils which concerne both bodie and soule 3 The generall euils which doe concerne both body and soule are also many and especially these three The first is a continuall temptation vnto sin for whersoeuer they become 1. The first generall euill concerning soule and bodie Sathan that roaring Lion which goeth about continually seeking whome hee may deuoure h 1. Pe. 5. 8. alwaies doggeth them at their heeles and whensoeuer they intend any good thing he is by by at their right hands to resist thē i Zach. 3. 1. and watcheth full narrowly euerie occasion to tempt and draw them to euill k 2. Sa. 11. 2. wherupon ariseth the greatest strife wrestling and combate betwixt Sathan and a faithfull soule that euer was whereof S. Paule thus speaketh We wrastle not with flesh and blood but against principalities and powers and worldly gouernours the Princes of the darkenesse of this world against spirituall wickednesses which are in the high places l Eph. 6. 12. and sayth of himselfe that the messenger of Sathan was sent for to buffet him m 2. Cor. 12. 7 Of which buffetting and beating onely the Saints of GOD haue experience for worldlinges in whome all thinges are at peace n Lu. 11. 21 woonder at it and perceiue it not but by death Gods Saints get a final conquest for though now hee compasse the earth to and fro o Iob. 1. 7. and hath great wrath because he knoweth his time is but short p Reu. 12 12 and being let loose of the Lord is become the Prince of the ayre q Eph. 2. 2. that wee can no way flie from him but he will find vs out yet can he neuer come within the compasse and lists of heauen for from thence this wretched accuser of the brethren is cast r Reu. 12. 10 that though hee had accesse to tempt Adam in the earthly Paradise yet can he neuer come to tempt his soule or the spirits of iust and perfect men ſ Heb. 12. 23 in the heauenly Paradice yea after the day of iudgement when there shall be a new heauen and a new earth for qualitie t Esa 65. 17 66 22 Reu. 2◠1 A sua qualibet corruptione prius contracta both of them made one habitacle for Gods Saints then shal he haue his portion in the fiery lake u Mat. 25. 41 and chained in the blacknesse of darknes for euer w Iude. 6. The second great generall euill in regard of the whole man is the continuall practise of sinne The second euill generall in regard of the whole man and which lieth heauy on Gods Saints in this life is a continuall practise of sinne by reason that their sanctification in this life though true yet imperfect wherby it cōmeth to passe that as Salomon saith there is no man that liueth and sinneth not and Saint Iames In many things we sinne all y Iam. 3. 2. oh what a wretched thing is this that wee should continually offend the Maiestie of so good louing a God who dayly powreth his blessings vpon vs but when death commeth and closeth our eies there is to all the elect an happie end of sinning any more for their corruption of nature shall bee abolished Sathan banished and their sanctification perfected without all sinne or the temptations thereunto to doe the will of God willingly speedily and perfectly The third and last generall euill is this The third general euil and miserie is conuersation with the wicked that in this life Gods Saints are cōstrained to conuerse liue in the cōpanie of wicked ones as sheep mingled with vncleane goates yea so thicke are they sowne that if we will not keepe companie with fornicators couetous extortioners and Idolaters we must go out of the world y 1. Cor. 5. 10 now what a miserie of all miseries is this that being so wretched M. Perkins in his treatise of dying well fo 780. 781 sinful in our selues we are constrained to be in the companies of such whose onely delight is in swearing lying blaspheming filthie and foolish talking speaking euill of God and all godlinesse cursing the blessed of God and loading them with all vile reproches and disgraces that may bee what man that is truly grieued for his owne sinnes whose soule within him is not vexed to heare as Lots was z 2. Pet. 2. 8 and gush out into tears as Dauids did to see men so fearfully transgresse the commaundements of the Lord a Psal 119. 136. yea and complaine of this miserie as he did Wo is mee that I remaine in Mesech and haue mine habitation amongst the tents of Kedar b Ps 120. 5 But blessed bee the houre of death which maketh a perpetuall separation and an euerlasting farewell betwixt the godly and wicked when we shall no more liue amongst prophane sinners by whom the name of God is blasphemed all the day long but shall be gathered to the glorious and innumerable companie of Angels to the assembly and congregation of the first borne which are written in heauen and to God the iudge of all and
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
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
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
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
not mixed either with fearefull imprecations or sorrowfull complaints vnto God but altogether ioyfull and milde as proceeding from a quiet and peaceable spirit relying with great confidence assurance on gods prouidence seemeth to haue been penned when as after many and great troubles he had obtained the peaceable fruition of his Crowne and Kingdome wherein hee doth thankefully acknowledge Gods great goodnesse towards him and vpon the great experience of former mercies gathereth this full assurance that God by his prouidence will still preserue him to the end that by his authoritie he may maintaine exercise himselfe in the pure seruice and worship of God so handleth the same Argument that in many other psalmes he doth p Ps 18. 118. For the Psalme it selfe Diuision if we view it well we shall find it to bee verie methodicall and therefore that we may the more orderly and profitably goe ouer it we are to note that it chiefely diuideth it selfe into these two parts The first containeth a notable discription of Gods great care and prouidence and of his manifold sweet mercies bestowed on Dauid and all his elect in the fiue first verses In the second part the Prophet sheweth what vse he made thereof and in his person teacheth all Gods people what vse to make of former receiued mercies viz Fully to be perswaded that God will continue the course of his fauour louing kindnesse towards them vnto the end in the last verse in these words Doubtlesse kindnesse and mercie shall follow me For the first Subdiuision he maketh no large Catalogue or rehearsall neither vseth any long and perticular ennumeration or reckoning vp of Gods benefits bestowed vpon him as elsewhere q Ps 18 66. but by a few short familiar pleasant parables he doth most elegantly point out and significantly expresse the same the verie Metaphors them selues as folded vp offering much more to our consideratiō than by a long discourse or oration could possibly haue been declared The Allegories here vsed for this purpose are twaine The first is taken from a faithfull Shepheard carefully attending vppon his straying sheepe and plentifully prouiding al good things for their necessitie and securitie and this containeth the foure first verses of the Psalme The second is taken from an host or courteous friend most liberally entertaining his inuited guests with all delicats both for necessity and delight and that is laid downe in the 5. verse Thou doest prepare a table before me in the sight of mine Aduersaries For the first Allegorie or pastoral Idyllion it consisteth of two parts First the Allegorie it selfe in the first second and third verses Secondly the vse therof in the fourth verse Though I should walke through the valley c. for the Allegorie it selfe it is first briefely and summarily laid down in the first verse and then continued and illustrated by the parts thereof in the second and third verses The first verse containing the summe of the Allegorie consisteth of two parts viz A proposition in these words The Lord is my Shepheard Secondly the inference thereon therefore I shall not want And thus you haue the logicall resolution and Analysis of this methodicall Psalme into his parts and members by obseruation whereof our memories may bee greatly helped in the handling of it it now followeth that hauing laid the foundation wee begin to build more narrowly to view the parts of this holy scripture for our further instruction and comfort and first to beginne with the proposition in these wordes expressed The Lord is my Shepheard Summe of the proposition Although Dauid had now passed through the stormie waues was safely arriued vpon the shore and maugre the beards of all his mightie and subtil enemies obtained the kingdome that now he might triumph in the Lord and say as elsewhere he doth The stone vvhich the builders refused is made the cheefe stone in the corner this is the Lords doing c. r Psa 118. 22. Yet being not ignorant with what manifold cares a crown is beset and seeing many dangers imminent he had some cōbat or conflict within himselfe but hauing had such great experience of Gods fauour in former deliuerances and protections his faith getteth victorie ouer naturall distrustfulnesse and he bursteth out into these words of Christian resolution and assurance The Lord is my Shepheard I shall not want q. d. Oh my soule be not discouraged nor cast downe within me dangers obiect themselues to thy view but let not troublesome thoughts dismay thee cast thy care vpon the Lord he that so promoted thee from following the Ewes great with young to be gouernour of his people will also preserue thee the almightie wise and euerliuing God is thy Shepheard and therfore contemne whatsoeuer may astonish thee and sing thy former song I trust in God how say yee then to my soule flye to your mountaine as a bird ſ Ps 11. 1. And againe I will not be afraid for ten thousands of mine enemies that should beset mee round about c t Ps 3. 6. Q. But vvhat was God Dauids sheapherd onely A. No surely though it be the propertie of faith to make application and in generall promises to vse the first person as wee are taught by diuers examples u Heb. 13. 7. Yet Christ Iesus the great sheapheard himselfe hath said 1. Ti. 1. 15. They that heare his voice and beleeue are his sheepe x Ioh. 10 26. So that Dauid pronounceth this in the person of the whole church all the members thereof wherfore if wee heare Gods voice and beleeue we are fold-mates with Dauid and I and you haue as great interest in the Lord as he had and may boldly and as freely say as he did The Lord is my Shepheard The Lord is our Shepheard c. 1 No man Sence of the words but meanly exercised in the scriptures can be ignorant that the metaphor of a Shepheard is not more plaine and familiar than frequent and commōly vsed sometimes the great care and prouidence of God ouer his humble sheepe lowly lambes is hereby shadowed out as in this place and elsewhere Say vnto the Cities of Iudah behold your God hee shall feede his flocke like a Shepheard hee shall gather the lambes with his arme and carrie them in his bosome and shall guide them vvith young c. a Esay 40. 11. Againe thus sayth the Lord God Behold I vvill search my sheepe and seeke them out and I vvill deliuer them out of all places vvhere they haue beene scattered in the cloudie and darke day c. b Ezec. 34. 11 12. c. And Christ himselfe hath plainely said I am that good Shepheard c Ioh. 10. 11 14. And S. Peter speaking of the faithfull saith ye were as sheepe going astray but are now returned to the Shepheard Bishop of your soules c. d 1. Pet. 2. 25. and else-where
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
also to their enemies louing those that hate them blessing those that curse them praying for those that persecute them striuing to be perfect in loue as their heauenly father is f Mat. 5. 48 3 She is patient contented quietly to receiue many and great wronges euen to be laid vpon the stall to the losse of fleece and life so that by a more excellent simile the holy ghost could not possibly expresse the admirable patience of Christ than this he was led as a sheepe to the slaughter and as a lambe dumbe before his shearer so opened hee not his mouth g Esay 53. 7 euen so Gods sheepe are taught being smitten on one cheeke to turne the other h Mat. 5. 39 not to auenge themselues by rendring euill for euill but rather to giue place vnto wrath and ouercome euill with goodnesse i Rom. 12. 17 21. c. yea for the Gospels sake cheerefully to suffer reproaches spoile of goods and losse of life Wherefore to stand no longer on this point by these properties and duties we may trie and examime our selues whether we be any of Gods sheepe entred into the sheepe-fold and receiued into the societie of Gods saints or no and if we find them in vs in any true measure we may boldly proclaime with Dauid The Lord is my Shepheard and then marke what condition we must looke for The sheepe The sheepes condition though she be a creature so simple harmelesse profitable and patient yet hath she many enemies as wee haue heard which doe continually seeke to bite kill deuoure and pray vppon her as Dauid witnessed who keeping his Fathers sheepe there came a Lion and a beare and caught a sheepe but hee rescued her and slew them both k 1. Sa. 17. 34. Euen so the sheepe of the Lords fold though they bee neuer so innocent and harmelesse yet must looke to haue many enemies euen Sathan and all his Angels with al the childrē of this wicked world of whom they must look to be continually reproched persecuted slandered and killed And thus we haue vnfolded the mysterie of this most sweet comfortable Metaphor wherein on the one side we haue viewed the singular care prouidence of God towards his people and on the other side what duties he requireth of them againe Let vs now consider the doctrine for instruction That Dauid being so great and mightie a king Doctrine and one that was placed as a Shepheard to feede Gods people as it is said in the Psalmes l Ps 78. 71 yet not trusting in the multitude of his riches nor strength prowes of his worthies but especially glorieth in this that the Lord is his Shepheard it teacheth vs that the onely safetie happinesse and felicitie of man though otherwise neuer so noble wealthy or honorable cōsisteth in this that they are the Lordes sheep shrowded vnder the wings of Gods diuine prouidēce c. For all flesh is grasse and the glorie thereof as the flovver of the field m Esa 40. 6 Kings and Princes though they be Gods on the earth yet they die like men and see corruption and so all their thoughts perish n Psal 82. 7 Wherefore Dauid giueth most religious counsell Trust not in Princes nor in the sonne of man for there is none helpe in him his breath departeth and he returneth to his earth o Psa 146. 3 Yea the Lord hath pronounced the man accursed that trusteth in man making flesh his arme and withdrawing his heart from the Lord p Iere. 17. 5 As for riches and pompe they are vncertaine and therefore wee may not trust in them q 1. Tim. 6 17 for when death commeth they will take their leaue r Psal 49 yea as the wise man saith they bebetake themselues to their wings as an Eagle and flie into heauen ſ Pro. 23. 5 but blessed is the man that hath the God of Iacob for his refuge and whose hope is in the Lorde his God t Psa 146. 5 for though Princes die and riches flie away yet hee will be with vs for euer though wee passe through floudes of water and flames of fire u Esa 43. 2 yea though wee goe through the valley of the shadow of death wee neede to feare none euill for hee will bewith vs his rod and staffe shall comfort vs. Oh then let not our eies be dazled with the vaine glittering shew of the world Vse or any thing therein but seeke in assurance of faith to pronounce with Dauid The Lord is my shepheard and therein let vs glorie as in mans onely felicitie Q. But vnto whom is the Lord a Shepheard A. Surely vnto none but such who in the true acknowledgement of their owne weakenesse and straying nature do submit themselues to his tuition he is a shepheard but onely for such sheepe as are lost x Ma. 15. 24 and more reioyseth in the conuersion of one sinner then in ninetie and nine iust men that neede no amendment of life y Luk. 15. 7 hee is a Sauiour but onely of sinners this is a true saying Christ Iesus came into the world to saue sinners z 1. Tim. 1. 15 He is a Phisition but onely to them that are sicke as he hath said The whole neede not a Physition but they that are sicke a Mat. 9. 12 He is a Surgeon but onely to make them see that are blinde for so he hath sayd in the Gospell Mat. 9. 37 I am come vnto iudgement into this worlde that they which see not might see and that they which see might bee made blind b Ioh. 1. 7. 8 Hee is the light of the world as Iohn Baptist hath witnessed but onely to them that sit in darkenesse and shadow of death c Mat. 4. 16 yea lastly he is the bread and water of life but onely to the hungrie and thristie as Marie saith in her song Hee filleth the hungrie with good things and the rich hee sendeth away emptie Luke 1. 53. And therfore to conclude this point when once God giueth vs the true sight of our vanitie and vnfained repentance humbly to confesse and heartily to pray with Dauid I haue gone astray like a lost sheepe oh seeke thy seruant d Psal 119. 176 then let vs bee assured hee will seeke and find vs wee shall become fold-mates with Dauid sing as he did The Lord is my shepeheard So much for the Proposition let vs now see what he inferreth thereon in these words I shall not want The sheepe of her selfe is subiect to many wants and of herselfe not able in any measure to supplie them euen so euery Christian is compassed about and pressed downe with innumerable wants both in regarde of the soule and bodie neither is he able to minister to his necessities Onely this is his comfort The Al-sufficient God being his shepheard he shall not want * Habentī dominum
nil deerit quod Dei sint omniae Cyprian de orat dom But it may seeme that Dauid vttered these words Sense rather vpon vain confidence and presumption then any faithfull assurance or experience of former mercies how greatly was he an hungred when he was glad to begge the Shew-bread e 1. Sam. 21 6 and what great thirst did he sustaine when he so earnestly longed for a cup of water of the VVell of Bethlehem f 2. Sam. 23 15 But what doe I speake of Dauid when Christ Iesus himselfe the deare sonne of God had not so much as the Foxes and foules of the aire for they haue holes and nests but hee had not whereon to rest his heade g Mat. 8. 20 beeing borne in a Stable in stead of a Parlour and layd in a Manger in stead of a Cradle there beeing no roome in the Inne h Luke 2. 7 and being dead was buried in another mans sepulchre i Mat. 27. 60 how great was the neede of his Disciples who on a Sabboth day were glad to satisfie their hunger by plucking and eating eares of corne as they went through the same k Mat. 12. 1 Doth not saint Paule also make mention of his hunger thirst cold and nakednesse l 2. Cor. 11. 27 And the Author to the Hebrewes speaking of the condition of Gods saints saith They were tryed by mockings and scourgings bondes and imprisonment they were stoned hewen asunder tempted slaine with the Svvorde wandred vp and dovvne in Sheepes skinnes and Goates skinnes being destitute afflicted and tormented m Heb. 11. 36 How then doth Dauid say that none of Gods sheepe shall want The Answere hereunto is two-fold Sol. first there is a want of things superfluous and another of things needfull without which so great is the weaknes of flesh bloud we can hardly serue God so chearfully as we ought for the first as we haue no warrant to lust after thē Christ hauing taught vs to pray for dayly bread n Mat. 6. 11 and the Apostle bid vs be content vvith foode and rayment o 1. Ti. 6. 8 so also is it great mercy in God knowing how proane wee are to abuse prosperitie to pride and security to crosse those our sinful desires as Saint Iames teacheth Ye aske and receyue not because yee aske amisse that ye might lay the same out in your pleasures p Iam. 4. 3. And therefore as concerning this sort of wantes neither had Dauid or any other the Lords sheepe any warrant to say the Lord being their shepheard they should not want them but as concerning the other viz. things needfull the promise is made by him that is heyre of all things q Heb. 1. 2. First seeke the Kingdome of GOD and the righteousnesse thereof and all these things shall bee cast vpon you r Mat. 6. 33 The Lyons lacke and are hungerbit saieth Dauid but they that feare the Lord shall vvant nothing that is good ſ Psa 34. 10 They shall not want health wealth peace c. if God see them to be good for them if they do want them they may boldly say they are not good for them c. Seeing then godlinesse hath a promise euen of the things of this life all needfull wants shall seasonably be supplied so that Gods people casting their care vpon the Lord and doing their honest endeuours may boldly say The Lord is my shepheard I shall not want And surely it is both maruellous and comfortable to cōsider and obserue Gods great prouidence towardes his poore saints in this respect wherein Dauids experience is verfied Nunquam vidi iustum derelictum I haue beene young and now am olde yet neuer savve I the righteous forsaken or his seede begging breade t Psa 37. 25 The second answere is this there are two other sorts of wantes The first is in regarde of outward condition and the second in regard of inwarde affection There is many a rich man poor swimming in wealth and yet pining away with cōtinuall wants like Tantalus whom the Poets faigne to die for thirst standing in waters to the chinn such a one the wise man speaketh of VVho is alone and hath neither sonne nor brother yet there is none ende of all his trauell neyther can his eye be satisfied vvith riches u Eccles. 4 8 And there is many a poore man exceeding rich because though he sustain some want in regarde of his outward condition yet God hath enlarged his affections giuen him true contentation therwith more chearfully to praise God for a dinner of greene hearbes then the wicked do for the feast of a stalled Oxe hauing learned with the Apostle to bee full and to be hungrie to abounde and to haue vvant in vvhatsoeuer estate they are there vvith to be content w Phil. 4. 21 So then the sense is The Lord will not suffer his people to want any good thing but wil either giue them abundance or chearfull contentation with a litle that euery one may boldly say The Lord is my shepheard I shall not want Hence first vve learn Doctrine 1. vvhat an excellent stay a stedfast faith in the prouidence of God is Abraham being demaunded of his son Isaac father behold the fire the wood but vvhere is the Lambe for the burnt offring returned this faithfull answere My sonne God will prouide x Gen. 22. 7. Dauid beeing compassed with many wants yet through the power hereof getteth victorie ouer al naturall feare and distrustfulnesse saith The Lord is my shepheard I shal not want whereas then such as want this gift are fraught with innumerable cares and because they desire to bee rich doe fall into many temptations and snares y 1. Tim. 6 9 and in euery neede doe turne stones into bread seeke to prouide for themselues by euill indirect and vnlawfull means he that beleeueth saith the Prophet Esay vvill not make haste z Esa 28. 16 but chearefully relie vpon the prouidence of God knowing that though all hope of worldly meanes faile yet the Lord being shepheard who is the All-sufficient God the birds of the aire shall bring vs good as the Rauens brought bread and flesh euerie Morning and Euening to Eliah the Lords Prophet a 1. Kin. 17 6 the drie iaw bone of an Asse shall become a fountaine of water vnto vs as it was to thirstie Sampson b Iud. 15. 19 The heauens shal raine downe Mannah and feathered foules as they did to the people of Israel in the wildernesse c Exod. 16 yea the fishes of the sea shall lend vs money as they did to Peter d Mat. 17 27 if the Lord see it good for vs. Yea and the more to strength our faith Power let vs consider first that where as many parents are willing to doe their children good yet cannot our God is omnipotent and able to do whatsoeuer he will
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
will not serue her knees are so feeble that she fainteth in the race she is so fettered and hampred with the remnants of sinne and pressed downe with the reliques of corruption e Heb. 12. 1 Gal. 5. 17. that shee cannot doe that which shee would f Ro. 7. 15 She loueth Christ and yet is not able to make any faster speede after him then hee shall drawe her if hee cease to draw she by and by ceaseth to runne The vse wherof serueth to condemne the doctrine of the Church of Rome Vse for heresie and the Church her selfe for a bold and impudent strumpet which maintayneth with sharp Arguments euen fire and sworde that mans enfeebled will as they call it being once preuented and holpen and as it were loosed and set on foote by grace it can doth performe all things g Con. Trident ses 6. ca. 5. can 4 Rhem. Act. 13. sect 2. Bellarm. potest homo absolute per liberum arbitrium bene facere si velit c. li. 5. cap. 29 respons ad testimon 2. But the true Church hauing receyued grace yea after she had run and doth run yet she craueth his graces whereby shee may bee enabled to runne faster and to runne to the end and Dauid here though he acknowledge hee hath receiued grace and God hath conuerted his soule yet standeth he in need h Certum est nos velle cum volumus sed ille facit vt velim us bonū ratum est nos facere cū facimus sed ille facit vt faciamus de bono perseverat ca. 16. still by his grace to bee led forward in the pathes of righteousnesse it being certaine that it is man that willeth whatsoeuer is willed but god is the cause that hee willeth that which is good man worketh whatsoeuer is wrought but God is the cause that we do that which is good Secondly wee may note that Dauid sayth not he compelleth but leadeth for though the Shepheard doe stand in neede of a rod to correct his wandring sheepe 2. Note and make the slouthfull plodders to pase it better as wee shall heare from the next verse yet doeth God so inwardly frame the affections of his Saints that they doe chearefully run in the wayes of Gods commandements and after a holy maner doe striue vnto perfection so saith Dauid I will run the wayes of thy commandements when thou hast enlarged mine heart i Psal 119. 32 And Saint Paule saith One thing I doe I forget that which is past and endeuour my selfe to that which is before k Phil. 3. 13 Yea how great the delight of Gods Saints is herein Dauid declareth I haue had as great delight in thy commaundements as in all manner of riches l Ps 112. 14 They are dearer then thousands of gold and siluer sweeter also then honie and the honie combe m Ps 19. 10 So that here needeth no compulsion the way is so sweete and pleasant that the inner man is willing n Math. 26 41 and taketh great delight therein o Ro. 7. 22. But because the flesh is weake therefore the Church prayeth her spouse Draw me and we will run after thee p Cant. 1. 3 thereby noting that Gods Saints being made pertakers of the outward ministerie of the word and inwarde powerfull working of the spirit are most chearefull and readie with all spirituall and holy affections care and conscience to follow God and his calling and in outward conuersation to shew themselues readie to treade the pathes of righteousnesse and striue vnto sanctification Thirdly 3. Note this Metaphor of leading doth teach vs that in al gods sheepe there must be an holy growth and increase a growing forward vnto perfection and the measure of the age of the fulnesse of Christ q Eph. 4. 13. In via virtutis qui non proficit deficit where there is a standing still there is no leading nay in this way there is no standing still at all he that goeth not forward goeth backward though he thinke not so wherefore if we will approue our selues to be sheepe of the Lords pasture we must grow go forward frō strength to strength r Psal 84. 7 from faith to faith ſ Ro. 1. 17. and from one measure and degree of knowledge zeale and vertue to another that wee may bring foorth more fruit in our age t Ps 92. 14 and being once deliuered from the filthie Sodom of this world we take heed wee partake not with Lots wife in her sinne to looke backe againe u Gen. 19 26 Luk. 17 32 Oh I beseech you let the knowledge of this poynt make vs all both pasture and people enter into a deepe consideration of our wayes Vse that if wee finde our selues by Gods mercie to be led forward we may giue him thanks and hold fast that no man take away our crowne w Reu. 3. 11 but if wee find a decay of Gods graces in vs we may in time repent and seeke to recouer our former estate by double diligence least he remoue our Candlesticke x Reu. 2. 5 and take from vs that which we seemed to haue y Luk. 8. 18 If our consciences doe witnesse against many of vs Ministers The fearfull going back and falling away both in ministers and people that whereas heretofore of a zeale to Gods glorie we haue diligently preached the worde and reioyced in the cōming of the Sabboth when wee might emptie and vnloade our selues of that we haue gathered in the weeke day of conscience wee haue abstained from this or that sinne and beene grieued in our soules for them in others and our onely desire hath beene to please God and both by doctrine and example to shine in the world But now we can be content to take our ease delight in sleeping and altogither looke to our ovvne vvayes purpose and aduauntage z Ezech. 34 Esay 56. hauing no care to feede Gods flocke strengthen the weake heale the sicke bring againe that vvhich vvas gone astray and seeke vp that vvhich vvas lost but so we be fed with the fat and clothed with the wooll we care for no more that which perisheth Multi doctiores pauci meliores let it perish all our care is to please men and to haue the fauor of the mightie and both by word and example wee doe iustifie that which before we haue disallowed Oh good Lord if this bee our estate how can we be perswaded that wee are led in the pathes of righteousnesse When it is apparant that we fall away more and more And if the consciences of the people doe no lesse witnesse against you that whereas you haue beene so long hearers of the word and so many yeares ago you had such a measure of knowledge that you would according to the word render a reason of your faith and maintaine the truth against errors and heresies such a measure
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
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
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
consideration To consider the manifold good fruits of Gods rod sanctified a singuler meanes of comfort when we be whipped therewith which may make vs reioyce in Gods rod is of the wonderful benefits and fruit that it bringeth forth being sanctified vnto his children whereof the Apostle thus generally speaketh in the Epistle to the Romanes saying Also we know that all thinges work together for the best vnto them that loue God e Ro. 8. 38. and more specially in the Epistle to the Hebrewes saying No chastising for the presēt seemeth to be ioyous but grieuous but afterwards it bringeth the quiet fruit of righteousnesse vnto them which are thereby exercised f Heb. 12. 11. And that we may be the better perswaded hereof we will consider a few of the cheefe of them as the Scriptures lay them downe First afflictions are notable meanes to humble vs before God which is an excellent grace as the Prophet sheweth saying Oh man the Lord hath shewed thee what is good to doe iustly to loue mercie and in humilitie to walke with thy God g Mic. 6. 8. and God resisteth the proud and giueth grace to the humble saith S. Iames h Iam. 4. 6. and Marie in her song thus confesseth Hee casteth downe the proude and mightie from their seats and exalteth them of low degeee i Lu. 1. 51. and our sauiour Christ hath pronounced Blessed are the poore in spirit for theirs is the Kingdome of heauen k Mat. 5. 3. Now how proane men are in prosperitie to grow proud * Diuitiarum morbus superbia both the Scriptures and examples doe teach S. Paule biddeth Timothie Charge the rich men of the world that they bee not high minded nor trust in vncertain riches l 1. Ti. 6. 17 and Dauid chargeth That if riches doe increase we set not our harts thereon m Ps 62. 10 What need these strait charges if God did not foresee a proanesse vnto this sinne Pharaoh in his prosperitie demaunded who was the Lord n Exo. 5. 2. But in his aduersitie hee desired Moses and Aron to pray for him o Exo. 8. 8. Nabuchodonozer in his prosperitie boasted of mightie Babell which he had built for the honour of his Maiestie but when he was driuen from men and did eate the grasse with the Oxen and his bodie was wet with the deaw of heauen his vnderstanding being restored hee could humble himselfe and acknowledge that such as walke in pride the Lord is able to abase p Dan. 4. 34 And that we may not thinke this is onely proper to the wicked marke what Dauid a man after Gods owne heart confesseth of himselfe In my prosperitie I sayd I shall neuer bee remooued then didst thou hide thy face from mee I was troubled then cried I vnto the lord and prayed vnto him right humbly q Ps 30. 6 7 8. This is then one speciall benefite of Gods rod to humble them before the Lord. Secondly by Gods rod men are brought to a more diligent examination of their waies and repentance for former sinnes which thing God declareth himselfe saying I will goe and returne to my place till they acknowledge their fault and seeke me in their affliction they will seeke me diligently r Hos 5. 15 Which how true it is their owne practise in the first verse of the next Chapter sheweth where they exhort and encourage one another saying Come let vs returne to the Lord for he hath smitten and he will heale vs hee hath wounded and hee will bind vs vp ſ Hos 6. 1. Thirdly afflictions are most wholesome documents and instructions vnto future amendment so saith the Prophet Esay When Gods iudgements are in the earth the inhabitants therof shall learn righteousnes t Esay 26. 9 And this doth Dauid acknowledge to haue found by his experience Before I was corrected I went wrong but now haue I learned to keepe thy law u Ps 119. Fourthly by Gods rod and afflictions our zeale and other his graces are kindled in vs so Christ teacheth the Church of Laodicea saying As many as I loue I rebuke and chasten bee zealous therefore and amend w Reu. 3. 19 When did Ionah so feruently pray vnto God Surely as hee confesseth when he was in the belly of hel when the depths closed him round about and the weeds were wrapt about his head x Ionah 2. 1. 5 that is whē he was in the belly of the Whale which descended with him downe to the deepes of the Seas and rowled in the weedes In the time of his prosperitie hee neglected his calling was disobedient to the voice of the Lord and being called to goe to Niniuie he went post hast another way downe to Iapho and finding a shippe going to Tarshish he payd the fare of it and downe hee went into the belly of it and slept but he that slept in the belly of the ship which floated vpon the waters is awake in the belly of the whale tumbling amongst the weeds in the bottome of the sea he that fledde from Gods presence is now as readie to flie to God by prayer * Res mira vigilat in ceto qui stertebat in naui orat in mare qui fugiebat in terra Manasses when he was in prosperitie in Ierusalem with his chaines of gould and pearle about his necke then he forgat God and gaue himselfe to doe euill like the abhominations of the heathen But when he was bound in chaines and fetters of yron and caried into Babilon then hee could humble himselfe and most earnestly pray vnto God y 2. Cro. 33 18. The people of Israell when they were in Sion they liued at ease and though God sent his Prophets early and late to call them to repentance yet they would not heare but put off the euill day and approached to the seat of iniquity stretching themselues vpon their Iuorie beds eating the lambes of the flocke and calues of the stall singing to the sound of the violl and annointing themselues with the best oyntment z Amos 6. 4 5 6. But when they sate by the riuers of Babilon then they could weepe full bitterly to remember Sion a Ps 137. 3 In this respect S. Peter calleth aflictions fierie trials b 1. Pet. 4. 12. For as fire doth purge the drosse from the mettall and maketh it much more pure and shining so by afflictions the Lord doth consume and purge the drosse of his Saints that they may appeare more pure bright and shining zealous of good workes 5 Lastly afflictions are most excellent meanes for to weane our affections from the world and to breed in vs a dislike of the same together with an earnest longing after those heauenly mansions where we shall be freed from all miseries so the Lord exercised his people with much hardnesse both in Egypt and the wildernesse that so they might the more earnestly long for the
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 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtlesse my head shall still bee annointed with oyle doubtlesse my cup shall still run ouer or doubtlesse my prosperitie shall neuer decay For that was a speech of infirmitie as he himselfe afterwards confessed I sayd in my prosperitie I shall neuer bee mooued but had miserable experience of that his weaknesse for the Lord turned away his face and then hee was sore troubled h Ps 30. 6 7 8. yea to omit all the great miseries and straits that he sustained before he came to the Crowne through the hot and long persecution of Saul after he was annointed King and as it seemeth penned this Psalme in thankefull remembrance of Gods mercie towards him Yet sometimes his cup did not runne ouer as when he was readie to faint for thirst and so greedily longed but for a cup of water of the Well of Bethlehem by the gate i 2. Sa. 23. 15. and also when for that great sinne in causing the people to bee numbred the Lord sent Gad vnto him and put it to his choice whether hee would haue seauen yeeres famine to come vpon him in his Land or slye three moneths before his enemies or three daies pestilence Whereupon Dauid himselfe confesseth hee was in a wonderfull strait k 2. Sa. 24. 13 14 c. but yet Dauid by the assurance of faith cleaueth fast to this hold that doubtlesse kindnesse and mercie would follow him q. d. Let what chaunge or alteration soeuer befall me in regard of mine outward estate and condition yet am I sure Gods kindnesse and mercie shall neuer bee taken away from me Doctrine Hence then we haue a verie comfortable lesson taught vs Confirmation viz That howsoeuer it pleaseth God for our sinnes to alter our outward estate to giue vs stormie and gloomie weather as well as faire and Sun-shine daies sometimes to make vs glad and sometimes to giue vs plentie of teares to drinke l Psa 42. 3. and 80. 6. yet is God no changling that he should breake off the course of his fauour and loue towards his elect but whome hee loueth he loueth to the end m Ioh. 13. 1 * Vsque ad mortem continuauit post mortem etiam perseuerat Tollet in Ioh. Tom. 2. fol. 20. and whom hee embraceth it is with an euerlasting compassion n Esay 54. 8. his mercie and loue doth aswell appeare if God open our eies in Aduersitie as in prosperitie in fatherly chasticements and corrections as in giuing vs our hearts desire And therfore howsoeuer Sathan is exceeding subtill to perswade and thorough our weaknesse we are readie inough for to apprehend the same that if God lay neuer so little sickenesse trouble or losse vppon vs by and by we thinke and say Oh God loueth me not if he did he would not deale thus and thus with me or this and that should not befall mee Vse Let vs take heed we be not deceiued this is no other temptation than Christ Iesus himselfe was acquainted with who no sooner was an hungred but by and by Sathan was at his elbow to perswade him that he was not the Son of God o Mat. 4. 3 Let vs therefore follow the example of our Captaine and draw forth the sword of the spirit and say auoid Sathan for howsoeuer God take away my health wealth peace and libertie yet his mercie and louing kindnesse he will neuer take away from mee but rather by these thinges doth seale the assurance thereof vnto mee for it is written as many as I loue I rebuke and chasten p Reu. 3. 19 and God correcteth euerie child that hee receiueth as the father doth the child in whome delighteth q Pro. 3. 11 Heb. 12. 5. But of this wee haue sufficiently heard and spoken before But how shall Dauid receiue this kindnesse and mercie Shall follow me 2. part This is a word of singuler comfort and teacheth vs Doctrine that God will not onely shew vs kindnesse and fauour when we doe earnestly sue and seek for it Confirmation which is our dutie to doe but euen when through weakenesse we shall as it were forsake God and flie from him then will he follow pursue and ouertake vs with his mercie so the Lord hath promised not onely to bee nigh to them that call vpon him faithfully r Psal 145. 18 but before wee call he hath promised to answere heere I am ſ Esa 65. 24 So hee followed Adam with his mercie when he had sinned and hid himselfe amongst the trees of the Garden Adam where art thou t Gene. 3. 9. So hee followed Ionah when he fled post-hast from the presence of the Lord and sent forth a great wind and a mightie tempest to fetch him home againe u Iona. 1. 3 4. and so he followed Dauid when he made such great speed towardes hell committing one sinne and then a greater to couer it withall and by the ministrie of Nathan brought him to the sight of his sinne and repentance that he might bee saued w 2. Sa. 12 13 wherin appeareth the great difference betwixt Gods dealing and mans for men follow after them that they are to receiue any thing off but God followeth them to whome he may giue his mercie * Homines magis persequuntur eos a quibus accipiant quam quibus dent Musc in Ps Yea so proane is God to doe good that he doth good both to the wicked x Mat. 5. 45 and to beasts y Ps 36. 6. Yea the Lord delighteth to doe his people good as hee himselfe hath sayd in Ieremie z Ier. 32. 41 And this is the ground of our perseuerance and continuance in the state of grace to the end that howsoeuer we bee weake and froward readie to start aside like a broken bow and to turne our backes vppon the Lord and flye from him as hee complaineth by his Prophet a Ier. 32. 33 yet God will not leaue vs but follow and ouertake vs with his blessings For so hee hath promised I will make an euerlasting couenant with them that I will neuer turne away from them to doe them good but I will put my feare in their hearts that they shall not depart away from mee b Ie. 32. 40 Secondly Christ who was heard in all things c Iohn 11. 42. hath thus prayed for his Saints Holy Father keepe them in thy name d Ioh. 17. 11 By vertue of which prayer and Gods promise wee are sure wee shall stand and continue in the state of grace to the end and that hee will prosecute vs with his mercie notwithstanding our great weaknesse and frowardnesse But how long doth Dauid assure himselfe to enioy this mercie All the daies of my life ◠part Such is the great inconstancie of man in that which is good that without any cause to morrow he will persecute with hatred him whome to day
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
feare no euill 2. Part of this verse In these wordes is contained the second part of this verse declaring the great valour and courage of euerie true Christian not fearing to passe through this shadowie valley where first we will consider the sense of the wordes The sense of the words The kinds of feare and then the doctrines and vses There is a feare which accompanieth the nature of man may be called a naturall feare frō which Christ Iesus himselfe taking our true nature vpō him was not free as may appeare from the Gospel of Saint Mathew where it is said He began to wax sorrowfull and grieuously troubled a Mat. 26. 37 And in Saint Markes Gospel it is said He began to be troubled in great heauinesse b Mar. 14. 33 Which though some haue held rather to be a propassion then a passion and seeme to collect the same frō the words themselues because it is sayd He began to be afraid * Ierome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the holy Ghost in another place alluding therunto doth put it out of doubt where he saith That in the days of his flesh he did offer vp praiers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared c Heb. 5 7 Secondly there is a fond and foolish feare whereof the Psalmist maketh mention saying The wicked do feare where no feare is d Psal 53. 5 So the Disciples were afraid at the sight of their master after his resurrection supposing they had seene a spirit e Lu. 24. 37 Mat. 14. 26 This is one of the curses which God hath threatned in his law saying Vnto them that are left of you I will send a cowardnesse into their hearts in the land of their enemies and the sound of a leafe shaken shall chase them and they shall flie as from a sword and fall no man pursuing them f Leu. 26. 36 Which curse was executed vpon the huge armie of the Midianites who fledde and were destroyed of Gedeon and three hundred men not striking a blow but breaking their pitchers holding their lampes in one hand and their trumpets to blow withall in the other and crying the sword of the Lord and Gedeon g Iud. 7. 17 * Gladius domini Gedeonis The like also we reade of the Aramites who besieging Samariah the Lord caused them to heare a noyse of Chariots and horses and of a great armie which made them to flie for their liues casting away their cloathes aud all that euer they had h 2. Ki 7. 6 Wherein is verefied the saying of wise Salomon The wicked flieth when none pursueth him but the righteous are bold as a Lion i Pro. 28. 1. Thirdly 3 there is a religious feare whose obiect is God which in some is a base slauish and seruile feare full of hatred Oderunt peccare mali formidine poenae malice and contumelie if they durst bewray it this made that ouergrowne sinner Felix to tremble when he heard mention of iudgemēt k Act. 24. 25. Oderunt peccare boni virtutis amore * Pene est pene non in others it is filiall such as the child honoureth his father with wherein there is nothing but loue reuerence purity ingenuitie so neare in affinitie vnto loue that it can hardly bee discerned from it * Pene est pene non whereof Dauid saith there is mercie with thee O Lord therefore shalt thou be feared l Ps 103. 11 But leauing these other kinds of feare to their proper places we are here to vnderstand the Prophet as speaking of a natural fear which in it self is not euill no more then the other humane affectiōs * Non culpat affectum sed excessum Bern. in Cant. ser 26. though it be hard if not impossible for man being so corrupt to keepe the right measure in his affections and not to sinne as Christ did not which point a godly learned man hath well illustrated by this common and plaine simile H. I. in his treatise of the sufferings of Christ fol. 56. If two glasses be filled the one with muddie water the other with cleare Christall snowe water and let them stand till all the muddinesse in the one bee setled at the bottome then shake both these Glasses in the one the mudde ariseth straight way and defileth all the water there in the other although shaken neuer so much yet it remayneth all still as cleare as Christall euen so if any of vs bee shaken with any affection of ioy sorrow feare c. We are presently defiled with mudde but Christ in whom was mans true nature but not the defilement of nature yet remayneth still cleare from any the least sin though neuer so much troubled c so that the Prophet in saying hee will not feare doth not condeme the affection it selfe as euill which we haue also heard to haue ben in Christ who together with our nature tooke these vnpleasant passions vpon him yet without sinne but this is a speech of faith not condemning natural fear but ordering it that it exceed not measure and is as much in effect q. d. Seeing Lord The summe of the second part of this verse thou wilt be with me I will securely cast my selfe vpon thy prouidence and not be distracted or oppressed with immoderat feare though thou lead me thorough the valley of the shadow of death whose example directeth vs to striue to keep an excellent meane in all troubles and dangers neither on the one side to bee desperate and fearelesse nor on the other side to be cast downe and oppressed with feare but to cast our selues vpon God vsing all honest and lawfull meanes and leauing the issue and successe vnto God So much for the opening of the sence of the words now for our instruction Our Lesson is this Doctrine That all such as are sheepe of the Lordes pasture and fold-mates with Dauid of whome the Lord hath taken charge as a faithfull shepheard to prouide al good things for them and to goe in and out before them all these I say need not to be distracted with immoderate feare of any euill but when others are hard bestead and at their wits ends they may securely rest on Gods prouidence and say with Dauid The Lord is my light my saluation whom shall I feare the Lord is the strength of my life of whome shall I be afraid m Ps 27. 1. This doctrine is confirmed by many other places of scriptures Confirmation it is recorded in the prophecie of Esay that the vnbeleeuers hearing of warres and the sword threatned for want of faith they sought to strengthen themselues by wicked league and friendship with straungers and Idolaters but the Lord hee admonished all the faithfull by his Prophet thus Say not ye a confederacie