heare vs and helpe vs he will delay no further time than may be for our good hee may séeme vnto vs long in comming but he will come in a time conuenient and his delaies worke onely patience and hope in vs which if these graces haue their perfect working in vs we shall finde that he will neuer faile vs nor forsake vs howsoeuer such as are ignorant of Gods power and prouidence may thinke that vnlesse God come at our first call he will not come at all which is an argument they beléeue not Gods promises for if they did they would make no such haste but wait the Lords leisure not that he is so busted as he cannot intend either to heare vs or helpe vs for his eare is alwaies open to heare and his hand alwaies able to helpe euery man as well as one and that at an instant but we may not limit the holy one of Israel for hee knowes the times and seasons fit for euery of his intentions shall wee thinke that Dauid in his extremest dangers did not pray for deliuery yet though his saith were great he was not presently set frée though he cried out How long Lord how long wilt thou absent thy selfe for euer Ioseph likewise in his captiuity and imprisonment shall wee thinke that hée cried not vnto the Lord for deliuery and that instantly and yet he suffered him to endure the very iron setters and stocks vntill Gods appointed time came and then when the counsell of the Lord had sufficiently tried them then he deliuered them and shewed the abundance of his mercies towards them in aduancing them both we may not therefore murmure or repine at Gods corrections though they continue in our opinions long it is not onely that it is vnsauory to our carnall mindes but for want of faith for where faith is strong it produceth hope and in hope we wait with patience and we finde by experience that hope and patience shall not be in vaine Then whosoeuer is afflicted let them cry vnto God to haue mercy vpon them and that in a liuely faith and he will at least case them if hée doe not altogether deliuer them hee will kéepe his owne vnder his owne hand and not suffer them to haue the fréedome of the raines at their owne pleasure knowing the vnrulinesse of our owne naâ—ure which if he curbe it not will runne into euery sinne and make no conscience of any impiety as we may sée by holy Dauid himselfe when God permitted him but to haue a little liberty a small breathing time from his troubles into what sinnes did he runne yet a man chosen of God if he so farre forgat himselfe how shall we that haue not his spirituall gifts refraine our selues from offending God more grosely in our security Troubles and afflictions fall not vpon vs without Gods prouidence though Satan worketh what he can to trouble vs as appeareth in his trying of Iob to draw vs from God but howsoeruer he aimeth to make vs distrust God by his tentations and afflicting vs the more doe the children of God cleane vnto God for succour and cry vnto him for mercy and that which Satan intendeth to be for our hurt God worketh it for our good for all things worke together for the good of them that loue God and are called of his purpose namely his owne elect who as they are truly Gods owne so they depend vpon him alone and know that what crosse or affliction soeuer befall them it comes from none but from their owne louing father for their especial good to preuent greater danger as the holy Apostle Paul himself confesseth y t lest he should be exalted out of measure through the abundance of reuelations there was giuen vnto him a pricke in the flesh the messenger of Satan to buffet him because he should not be exalted out of measure God seeing our corrupt nature alwaies apt to be puffed vp with a kinde of pride and security when wee féele the abundance of Gods graces and fauours towards vs in his wisdome and mercy taketh downe our ouer good conceits of our selues by corrections as Dauid before he was afflicted went awry Manasses a great Idolater by troubles was reclaimed and then he praied vnto God and humbled himselfe wée may sée it also in the prodigall sonne who as long as hée had money to bestow vpon his vanities and lusts he liued a rebellious life against his father but when he was afflicted by penury and want he returned home to his father repenting and crying vnto him in effect as here Dauid doth O father hearken vnto my voice I cry vnto thee for pardon haue mercy also vpon me and heare me as much as if hée had said Father forgiue mée Gods corrections though grieuous and vnsauory for a time yet good and profitable for vs we are thereby the more drawne from the delighting in sinne and made more obedient vnto the will of God especially if they bée seasoned with reuerence to God that sends them with faith repentance and feruent praier then shall wée finde that they will bring vs being exercised with them the quiet fruit of righteousnesse Wherefore let vs not onely not be discouraged at the chastisements of God for they are in loue but rather make vse of them for our humiliation and vnfained reformation Adding daily and continuall praiers vnto God who smiteth vs neither to kill vs orto maime vs but onely to kéepe vs in awe hauing a speciall eye vnto his hand for when we intend or are committing of any sinne against God let vs do as schollers do who when they are in their vnhappinesse haue one eie as it were to sée whether the master obserueth them or no and should giue them a clap before they were aware We are to be as wary of the hand of God and as the maiden of the hand of her mistrisse so shall God hearken vnto our voice when we cry hée will haue mercy also vpon vs and heare vs. A Praier that God will haue mercy vpon vs and heare vs. HAue mercy vpon me O God haue mercy vpon me for my soule trusteth in thee and in the shadow of thy wings will I trust vntill mine afflictions come to an end I will call vpon thee O hearken vnto my voice when I cry vnto thee haue mercy also vpon me and heare me But how canst thou heare vnlesse I speake Yes Lord I know that thou hearest the very silent sighes and groanes of the faithfull heart As for my vocall voice it is but the voice of a sinfull man but an outward voice that soundeth but in the aire it only entreth into the eares of man and beasts passing thorow the throat and soundeth by the lips a voice of no force to pierce the skies to sound through the clouds to mount the heauens it is a low voice a weake voice it ascendeth not where thou my louing God sittest in the heauen of heauens and therefore how can it
premeditation though short so it be serious for as rumination precedes digesture in cleane beasts so holy Meditation goes before effectuall prayer in Christians Seeing then that there is no kâ—nde of trouble danger misery or affliction that can befall Gods children but there are examples in the holy Booke of God wherein may bee seene Gods outward deliuery or inward comfort in euery kinde what need the faithfull to faint in any Search therfore the Scriptures meditate in them consider the ends and issues the patience and prayers of former godly men and let their faith patience and prayer be paternes for our imitation Then if our knowledge by reading and hearing of the Word our continuall meditation in the Word doe worke in vs through the same spirit that guided them like assurance and faith we cannot but adde preuailing prayer which being without doubting or wauering cannot but in force as it were at Gods hands who is absolutely powerfull like deliueries out of dangers and timely releefe or release in troubles And he that is a religious obseruer of Gods dealing for the defence of his and confounding his their enemies at this day cannot but see approue God to be the same God in power wil prouidence and readinesse to helpe his as he was in any former age to our fathfull fore-fathers Then search the Word meditate therein as Dauid did day and night pray zealously and faithfully and this God euen the euerliuing and all-sufficient God shall effectually performe in his good time whatsoeuer hee hath promised and we pray for Of Prayer THough faithfull prayer be powerfull to preuaile with God in and against all dangers perills troubles and an armour of tried defence against sin and Satan yet few there be that vse it especially as they ought some not at all Many there are that either say in their hearts there is no God as Psal. 53. 1. or that deny the power of God not acknowledging him to be God and so cannot glorifie him as God Rom. 1. 21. Some also are or haue beene so impious as they absolutely haue denied him as Pharaoh Exod. 5. 2. Senacherib 2 King 18. 13. to 30. Nebuchadnezzar Dan. 3. and others assuming as it were the name of Gods vnto themselues They praid to none but they as Gods were praid vnto whose examples are to be detested as abominable blasphemous and deuilish whose ends may onely serue to terrifie such though neuer so mighty preuailing in their tyranny awhile as either forsake the liuing God and trust in or pray vnto them or that that are no gods such are not to be feared of them that truly trust in and pray vnto the God of hosts as holy Dauid did whose example of faith prayer and holy resolution in all dangers may encourage all faithfull in all their troubles to imitate and practise the same The onely and chiefe refuge that this most godly King had and the principall weapons wherewith he resisted and ouercame his enemies was feruent prayer in a liuely faith Faithfull prayer to God is such a defence against whatsoeuer danger as no enemy be hee neuer so mighty malicious or carnally politike can preuaile against it for howsoeuer a man truly fearing God be beset with euen multitudes of enemies so as no visible helpe can haue accesse to rescue him or to deliuer him yet if hee send this Messenger faithfull prayer vnto God and wauer not in his assurance outward succour or inward comfort will assuredly and timely appeare It was Dauids refuge in euery danger when his perfidious Counseller Achitophel whose counsell was as it were the Oracle of God addressed his traiterous aduice to rebellious Absolom he only praied to frustrate it and his depest wisdome turned into folly 2 Sam. 15. 31. Hezekiah in danger of the King of Ashur vsed onely prayer to God and the Lord slew his enemies one hundred fourescore and fiue thousand in one night 2 King 19. Examples are infinite of the force and effect of prayer in so much as there is nothing that the faithfull want but Prayer if it be faithfull and feruent may obtaine if God in his wisdome thinke it fit for vs to receiue Prayer is it whereby we speake vnto God in a heauenly kinde of familiarity and whereby God is as it were inforced to cast away his rod and to alter his purpose of punishing Great is the force and efficacy of faithfull prayer and greater is the loue of God towards vs in admitting vs so freely and boldly to come vnto him with our petitions nay so louing he is that he allureth vs saying Call vpon mee in the day of trouble and I will heare thee and deliuer thee and thou shalt glorifie me Here is sufficient warrant and encouragement for vs to flie vnto God by prayer in whatsoeuer trouble misery danger or affliction And the examples of deliuery and helpe in euery kinde are so infinite as who so is conuersant in the old and new Bookes of God cannot be ignorant of the force and effect of faithfull Prayer euen of such as haue beene subiect to like passions as we are Ioshua prayed and the Sunne and Moone stood still Iosh. 10. 12. Elisha prayed and his enemies were strucken with blindnesse 2 Kings 6. 18. Eliah prayed and fire fell from Heauen and destroyed them that came to take him 2 King 1. 10. Faithfull Prayer doth as it were ouercome God in somuch as when he hath a purpose to punish a people or a person he wil forbid the faithfull to pray for them lest he should be ouercome with their prayer and so be enforced to spare them Exod. 32. 10 11. If the prayer of one faithfull man may restraine God as it were from executing his iudgements vpon the wicked how much more may faithfull prayer preuaile for the good of a faithfull man What should then hinder our Prayer to God in our owne necessities and dangers Nothing but impatience and vnbeliefe for if in a true and liuely faith and holy intention wee present our humble supplications vnto God through Christ according to his will reuealed in his Word and wauer not Christ himselfe assureth vs to obtaine what wee pray for Whatsoeuer yee aske saith he the Father in my name hee will giue it you Iohn 16. 23. Let vs not then be cast downe in our spirits but let vs lift vp our hearts to him that seeth vs and taketh care for vs and hath both will and power to deliuer vs. Hee hath a time in his wisdome to humble vs and a time in his mercy to helpe vs a time to debase vs and a time to relieue vs in despight of Satan and his most malicious instruments he had his time to afflict Iob and Ioseph and Dauid and in his time againe he deliuered them Let vs therfore in all our trialls troubles and afflictions call vpon God in the Name of his Sonne and we shall finde that euen in our holy Meditations he will thinke vpon vs
of presumption though he were a King whose examples in some cases is not fit for inferiours to imitate But in matters concerning holy duties to God there ought to be no difference betweene Princes and people for God is no accepter of persons but hee that feareth him and worketh righteousnesse be he high or low rich or poore King or vassall is accepted of him And hee that commeth neerest in the imitation of the holy life of a godly King hee neerest resembleth the King of Kings who is holy and would haue all men without exception to become holy as hee is holy and to beare all troubles crosses and afflictions with a godly resolution for his sake that willingly suffered infinite miseries and torments for ours and hee that endureth most with most resolute and godly patience becommeth likest vnto Christ our Redeemer This consideration comming into my minde and feeling the heauy burthen of this worlds miseries crosses and afflictions of diuers kinds I could not but for mine owne satisfaction and comfort search the Scriptures the Register of things of old written for our learning where finding that all our holy fathers the dearest children of God in all ages from the beginning haue suffered and patiently vndergone infinite and grieuous troubles with most godly and constant resolution I tooke counsell and courage to imitate as farre as by the assistance of the same grace of God whereby they suffered I might some worthy preceding patterne of faith and constancy And among many most worthy I finde none in generall troubles and dangers for constant resolution faithfull prayer and patience more fit for imitation than godly Dauid whom although hee were a King and a man chosen after Gods owne heart yet was hee not without his variety of afflictions especially enemies both before hee came to his Kingdome by Saul and his vngodly instruments and after also not onely by forraine enemies as the Philistines the Amonites the Moabites the Amalakites the Edomites and others but by his owne subiects nay by them of his own house as by Ahitophel his owne priuy Councellor and Absolon his owne son He was enforced to flie and to hide himselfe in the Wildernesse in the time of Saul who sought his life and was discouered vnto Saul by faithlesse Doeg He suffered hunger and was denied to be refreshed by sottish Nabal His wiues were taken prisoners and with great danger he recouered them He was like to be stoned of his owâ—e people He was derided and mocked by Michâ—l his owne wife for praising God in a dance before the Arke His seruants were shamefully intreated by Haman to whom hee sent them to congratulate him in loue Hee was forced to flie bare footed from Absolon his sonne He was railed on and causlesse cursed by wicked Shemey with many other extremities of all kinds yet fainted hee not but through faith hee tooke courage and comfort by his prayers vnto and dependance on GOD who neuer failed him noâ— forsooke him but alwaies and in all his perills deliuered him and returneth the praise and glory to God The example of this most worthy King among many other godly fore-fathers doe witnesse vnto vs that it is no new thing to see the dearest children of God afflicted in this life yea most worthy Kings and that not without the speciall prouidence and loue of God who will consecrate his owne through many troubles which yet deserueth not the glory which shall follow Dauid in all his troubles was neuer destitute of Gods assistance inward comfort for he depended vpon diuine prouidence in faithfull praier the strongest armour against enemies the safest Castle against dangers and the best assurance to obtaine whatsoeuer we need And therefore as Dauid beleeued in and prayed vnto this powerfull and preuailing God so may all Gods afflicted childreÌ„ imitate his faithfull and godly resolution in all their dangers with like patience and hope and they shall be safe as he plainly and plentifully testifieth in sundry most sweet and comfortable Psalmes especially in this 27. Psalme wherein being in the middest of his troubles he sheweth the force of his saith to bee such as though hee were in danger and forsaken of all his friends he was as fully assured to bee deliuered in due time as if he had beene euen then out of all danger This blessed example then of a liuely faith and the successe thereof laid thus before our eies cannot but stirre vp in vs if we haue any faith a holy desire to imitate him according to the measure of that spirit which guided this godly King and made him as it were the pen of a most diuine Scribe whose Scripture hath left vs such heauenly learning as may teach vs all things both for this life and that which is to come and happy is the man that truly followeth his worthy example MEDITATIONS and Prayers vpon the 27. PSALME VERSE 1. The Lord is my light and my saluation whom shall I feare The Lord is the strength of my life of whom shall I bee afraid AS God hath giuen vs outward and corporall eyes to see and behold the workes of his hands here below so hath he giuen vs inward and spirituall light to sée himselfe and spiritually to behold the wonderfull things hee hath done for our soules saluation therefore when we looke vpon his creatures with our corporall eies wee should lift vp the eyes of our mindes to behold him that hath made framed and preserued these visible things The Sunne is a visible creature by whose beames our bodily eies are enlightned for the eye it selfe giueth not but receiueth the light which the Sunne giueth for if of it selfe it gaue the light wee should apprehend â—no darknesse at all but take away outward light and the eye is darke So the eye of the minde the eye of the soule cannot of it selfe apprehend that spirituall light which is Christ that lighteth euery man that commeth into the world And without him the minde is darke and runneth and rusheth vpon diuers stumbling blocks of errors and dangers But he that is guided by that light which was Dauids light séeth and walketh the way of safety and saluation in that light Christ is the well of life he is the light in whom all the Elect sóe the true light and walke in it The ordinary meanes to apprehend Christ the light is the word which he taught and left vnto vs yet not of it selfe that light but onely sheweth it for euery man that heareth the word séeth not the light comprehended in the same but they onely whose inward eies the Lord openeth to behold Christ the light and they walke in the light Many saw Christ but not as hee was the light and their saluation for they delighted in darknes more than light working wickednesse euen against that light in whom and by whom and through whom they onely that truly séeke that light haue assured saluation neither is there safety or saluation in any
other Therefore doth David ioyne light and saluation together because that without that light there is no saluation for light goeth with or before saluation for without the light of knowledge there can bee no faith and without faith no saluation Dauid through faith was bold to affirme that the Lord was his light and consequently his saluation and hee that would defend him from all his enemies and therefore resolueth not to feare what man could doe vnto him Our owne naturall light the light of our eyes is an especiall blessing of God yet for vnruiinesse it may bee compared to the tongue for as the tongue is an vnruly euill in setting as it were the whole world on fire so are the eyes extrauagant and set the heart on fire and therefore saith Dauid Turne away mine eies from regarding vanity for he found by wofull experience that the light of the eye doth administer vnto the minde diuers dangerous obiects as to himselfe the nakednesse of Bershaba with the sight of whom he was so enflamed with the fire of lust which first entred by the eie that he committed grieuous sinnes in the accomplishment thereof Yet was Dauid himselfe reputed as it were the light of Israel which hee assumed not vnto himselfe but attributed the true light that he had vnto the light of lights saying Surely thou art my light O Lord and the Lord will lighten my darknesse And againe the Lord is my light and my saluation By his owne naturall light hee could not sée his owne error of adultery and marther vntill hee was inwardly enlightned then hee could confesse it neither could he see and consider how the Lord had defended him but by that dim light which gaue him courage strength against the â—eare and the Lion the ouercomming of whom gaue him assurance of the victory against Goliah his experience of Gods fauour towards him grew daily more and more encouraging others also to depend on the power prouidence and loue of God by his example saying and assuring them that the Lord would be a sure refuge vnto them in their afflictions for hee faileth none that faithfully séeke him and how can we séeke him but by Prayer I will call vpon the Lord saith Dauid who is worthy to be praised so shall I bee safe from mine enemies though they haue many meanes to hurt yet God that is our light and our saluation hath many more meanes to helpe and to defend vs therefore saith Dauid whom should I feare the Lord is my rocke and my fortresse and hee that deliuereth mee my God and my strength in him will I trust my shield the horne also of my saluation and my refuge of whom shall I be afraid If I haue Iehouah on my side what can man doe vnto me If he be my light I shall liue in light and walke in light for in him is no darknesse at all he offereth light by his liuely Word and enlightneth our inward parts by the bright beames of his heauenly Spirit Being then inwardly armed howsoeuer outwardly endangered wée néed not feare but as Dauid did let vs cast our burthen vpon the Lord and hee shall defend vs and let vs commend our care vnto him for he careth for vs of whom or of what then need we to bee afraid Saluation commeth not of flesh nor by fleshly meanes as the true light is not of the world nor of worldly men Therefore séeke not thy light nor safety through the policy or strength of the flesh neither dreame of saluation by worldly meanes but breake through the walls of flesh and mount vp in true contemplation of that sauing light that shineth from aboue from thence commeth the strength against which no carnall force shall preuaile and beware of such as promise vnto themselues safety and saluation without this true light as the wise by their policies the rich by their wealth the mighty by their much strength and multitudes and as some by their owne workes All which are broken réeds vaine props and weake meanes to saue the outward man much lesse the inward soule How then can they say whom shall I feare of whom shall I bee afraid when indéed they cannot but bee afraid euen where no feare is Could Achitophels counsell Nebuchadnezzars greatnesse Pharaohs stoutnesse Goliahs strength Senacheribs mighty army Hasaels swiftnesse or the Pharisies workes saue them yet doth foolish flesh and bloud account this weake and feeble meanes their glory their life and their saluation But as Achitophel whose counsell was like the Oracle of God did hang himselfe as Nebuchadnezzar in his greatest pompe became as a beast of the field as Pharaoh in his hot pursuit was drowned and his army as Senacherib was slaine by his owne sons as Goliah for all his great strength was slaine with a small stone as Hazael for all his Roe-like swiftnesse was slaine in his running and as the Pharisies for all their workes were condemned by Christ the light So neither the wisest of the world the greatest and most glorious in the world the strongest in strength nor he that iustifieth himselfe most by his best workes worke not onely no saluation vnto themselues as of themselues but their owne destruction But the Lord of Hosts is my light my strength and my saluation therefore will I not bée afraid Consider well the benefit of thy light in the Lord embrace the Lord thy light and thy saluation embrace him in his Word for God is the Word the Word that light that light thy life and thy saluation Here then is the light that guideth the blinde and happy is the soule that hath this glorious light he needs not feare she secret practises of the wicked which this light discouereth nor the force of the mighty which this strength withstandeth for God is his saluation Feare not man then who killeth but the body feare not the fire that consumeth but the body feare not the Sea that drowneth but the body feare not sicknesse that toucheth but the body feare not the sword that pierceth but the body feare nothing that can preuaile but against the body for the Lord is thy light and thy saluation O feare this Lord and reuerence this light he séeth in darknesse feare him that can kill both body and soule and can cast both into vtter darknesse feare this great God feare none but him that can saue and kill that can cast downe and exalt that can with his Word worke what he will when he will and as he will feare him in loue and loue him in feare call vpon him despaire not in him he is thy saluation Feare not the world nor worldly things feare onely firme in the world and flie from euill which this true light hateth then feare not man for if a thousand assaile thee feare not but pray and beléeue and trust in the Lord thy saluation he will open the eyes of thy faith and thou shalt sée with Elisha millions of meanes to defend thée
the loue of God the loue of the world could not stand together with his profession and that there is a kinde of enmity betwéene the children of God and the loue of the world or at least no agréement And that is the cause that the good are most afflicted and the worldlings prosper most The first are innocent in whom there is neither gall nor bitternesse the other as they are couetous so are they commonly proud and enuious The first is commonly iniured and beares it with patience the other triumphs ouer them that resist them not but haue onely in all their troubles recourse vnto God whose they are being assured that he in the time of trouble will be their defence and hide them in his Tabernacle which was onely godly Dauids refuge being often and many waies afflicted as at large before appeareth God sendeth affliction vpon his owne dearest children when oftentimes he letteth the wicked goe frée yet is not God vniust in this nor partiall in sparing the euill and punishing the good Hée hath his ends in both according to his heauenly wisdome who knoweth how to deale with both And he that séemeth most to be spared and thinkes himselfe in best case is in greatest danger and he that séemeth in most danger is néerest greatest happinesse Howsoeuer indiscréet men measure their felicity by this worlds fulnesse and fréedome from troubles and censure the dearest children of God to be surely out of his fauour by reason of their manifold afflictions And yet they sée that the simple nurse though she loue her Infant neuer so dearely she will weane it from the breast by some bitter thing when she thinkes her milke not good for the childe And that a Father if he loue his childe will with the rod of correction restraine him from things dangerous And thinke they that our heauenly Father thinkes it not fit to weane his owne children from this hurtfull world that they perish not with worldlings But when he striketh the wicked it is in his anger as the beginning of their perpetuall sorrowes by whose seuere punishments here his owne children may bee terrified from committing like sins by example of their punishments Hee that will liue godly must suffer affliction yet not aboue their strength for God putteth to his hand to moderate and mitigate the weight of their burden The troubles and afflictions of the faithfull séeme more intolerable to the beholders then to themselues that seele them and haue a liuely faith and constancy to beare them Great and many are the troubles euen of the righteous but God deliuereth them out of all In the time of trouble he hides them in his Tabernacle in the secret place of his Pauilion shall he hide them and set them vpon a Rocke He hid Dauid from Saul and Moses from Pharaohs murderers his Tabernacle is alwaies open to entertaine them that in their troubles fly for shelter to him His fauour is the Rocke that cannot be mooued his prouidence the mountaine of their rest and refuge Troubles are but for a moment and then commeth comfort therefore doe the children of God with patience great alacritie and ioy vndergoe them But contrary the comfort of the wicked is here short and momentany but theâ—r future miserie shall haue no end Séeing then that no man especially such as are Gods dearest children can liue here in this earthly Pilgrimage but he must looke for and endure troubles Who will not then prepare himselfe with constancy and patience to embrace them when they came The holy Ghost by the pen of godly Dauid hath assured the poore oppressed afflicted children of God neuer to be forgotten Their hope shall not perish for euer for God is not an idle obseruer or a carelesse spectator of the afflictions and miseries of those that are his Though he suffer theÌ„ to be oppressed long as some with enemies as Dauid some by losse of goods as Iob some by imprisonment as Ioseph some with sicknesse as Hezekiah and withall to permit the wicked to mocke and deride them for that they trusting in God are suffered thus to be afflicted and notwithstanding their praiers not to be deliuered or reléeued which is no small tentation But these men looke into the outward prosperity of men and commend them entertaine them embrace them as if all cause of loue were due to them that were loaden with lucre As for the poore they are despised contemned and had in continuall derision of such onely indeed as are blinde and sée not ignorant and know not dull and obserue not That there is a God that careth for such as worldlings cast off that hee embraceth his poore that the wealthy despise and that he loueth them that the worldlings hate And that in the time of trouble hee hideth them in his Tabernacle within the secret place of his Pauilion shall hee hide them Nay the very Angels of God whom man séeth not pitcheth round about them that feare him and call vpon him and deliuereth them therefore though the godly be poore the Lord thinketh on them Many a meane contenmed childe of God hauing little mâ—anes by the blessing of God doe eat with more contented and more salutary saturity than many times doe the most wealthy of the abundance of all their table dainties A little that the righteous hath is better than the abundance of the vngodly rich Let no man therefore faint nor feare when trouble affliction or persecution commeth but rather reioyce knowing that tribulation bringâ—th forth patience and patience experience and experience Hope and Hope maketh not ashamed but assureth the faithfull of the goodnesse and loue of God which is shed abroad in our hearts by the holy Ghost so that howsoeuer we be scorned we néed not blush at our troubles and afflictions but at our sinnes that procure them yet are they vnto the children of God but wholesome medicines to cure them and to preuent them onely vnsauory to the carnall minde which also doe accustome to patience which by experience cherisheth and confirmeth our hope which through faith is an assured testimony vnto our conscience that we are beloued of God so much the more by how much he kéepeth vs vnder and in obedience through afflictions For if he leaueth vs vnto our owne corrupt conuersations without correction so much the stronger grow we in sinne therefore necessary it is that we should often féele his correcting rod lest at the last he should confound vs with his deuouring sword for if we should bée without trouble which is our correction whereof all Gods children are partakers we could not but account our selues bastards and no sonnes And if his corrections kéepe vs in obedience then wée may assure our selues he will hide vs in his Tabernacle that no power or policy of the wicked shall finde vs out to hurt vs. As men are in number many and their affections diuers none liueth without some trouble or affliction not all in one
measure or in like degrée so is euery man comforted or cast down according to the measure of his faintnesse or faith for many men may bée equall partakers of one and the same trouble yet not of equall resolution to beare it Some men haue great afflictions and beare them with great patience some small and yet cry out vnder the burthen of them some men haue many troubles and yet account them few some few and yet account them many some haue fearefull afflictions yet they repute them fauourable some very fauourable crosses yet esteeme them very fierce and cruell some haue long and tedious afflictions yet supposed short some very short yet conceiued long and cumbersome This ariseth onely of the difference of mens faith and frailty The first is bold and strong able to beare and vndergoe whatsoeuer it pleaseth God to lay vpon them saying with faithfull Dauid God is my hope and strength and my portion The second is weake and sinketh vnder the burthen of most easie trialls because they cannot say in their hearts as Dauid did the Lord is my rocke and my saluation nor assure themselues y t God will hide them in his Tabernacle in the secret place of his pauilion And what is this hiding of his Saints but his continuall watchfulnesse ouer them and his prouidence in keeping and defending them hee sets them vpon a rocke namely hée taketh them into his owne protection and none is able to take them out of his hands therefore are they constant in all their troubles let them lose their children let them be robbed of their goods afflicted in their bodies vpbraided of their enemies condemned for Hypocrites persecuted as Heretikes or brought to extreme pouerty let them endure all these and more troubles with holy Iob yet will they retaine their constancy confidence in God still knowing that hée in whom they trust is faithfull in his promises and his power is absolute and that in the time of their trouble hee will hide them in his Tabernacle in the secret place of his pauilion hee will hide them and set them vpon a rocke There is no trouble triall or affliction of what kinde soeuer but the dearest and most beloued of God haue béene partakers of them Abel was murdered by Cain his wicked brother for his sincere worship of God Faithfull Abraham was not free from troubles from doubting and feare he was commanded to offer his dearest sonne Isaak in sacrifice in whose séede the generall blessing was promised being afraid of his life for his wiues sake was twice driuen to faine vntruths both to Pharaoh in Aegypt and Abimelech King of Gerar Hée had trouble by Lot his brother he had griefe for the destruction of Sodome besides many other troubles Isaak likewise for feare of his life for Rebeccah his wife by his vntruth exposed her chastity to the will of a heathen King he was afflicted by the Philistines he was crossed in his desire of preferring Esau before Iaakoh in the blessing Iaakob was forced to flie out of his owne Country and from his friends and to be a seruant in a strange land for feare of his brother Esau that threatned to kill him being enuied by Labans his Uncles sonnes he fled with his wiues and children he was pursued by Laban hée was encountred by an Angel that wrestled with him all the night shooke him fearefully and lamed him he marched in great feare and perplexity with his wiues children and droues towards his offended brother Esau who came against him with foure hundred men he was miserably tormented for the supposed death of his dearest sonne Ioseph and much perplexed for his sonnes murthering his neighbour Seehemites Ioseph was guiltlesly accused and wrongfully imprisoned Moses was like to haue béene slaine by the Angell in the Inne for not circumcising his sonne preuented by Zipporah his wife who after circumcised him and cast the fore skinne of her sonne at Moses féet saying Thou art indeed a bloudy husband vnto me many other troubles he had for the disobedience of the people of Israel Not one of Gods children haue béene frée from troubles therefore let none refuse to take vp the Crosse of Christ who in his owne person suffered many reproaches ignominies and at last the death of the crosse for vs None of his Apostles escaped most cruell torments some were stoned to death some slaine with the sword euery of them had their troubles and torments and all the Fathers of the Primitiue Church had their seuerall miserable ends for Christ and yet tenderly be loued of God Shall wée then that haue the like and the same benefit by the death of Christ be ashamed of his Crosse Shall we thinke to enioy his glory and shall we suffer none of his disgrace We are his members and he is our head and shall our head suffer and wée liue at ease Satan is malicious hée can endure none that liueth vprightly but hée will vse his instruments to molest them if hée cannot induce them to sinne against God with a high hand hée will procure them troubles and such as wherewith if it were possible he would so weaken their faith in God that they should vse any vngodly meanes to frée themselues and will perswade them that God punisheth none but such as he hath no loue vnto but the truly faithfull know that he is a lier from the beginning and therefore will not giue eare vnto his false suggestions and therefore when any afflictions doe befall them they will take them as indéed they are Gods louing corrections and wholsome preseruatiues to kéepe them from all things that may offend God and will in their troubles séeke no other refuge but as the little Chiekens flye to the wings of the Hen so they runne and hide-themselues in Gods protecting Tabernacle who is ready to receiue them into his sauing pauilion and to set them vpon the rocke of his saluation Experience hath found it a dangerous thing to liue in carnall security and without trouble as long as Dauid was pursued by his enemies as long as he was visited with troubles he could séeke the Lord he was exercised in continuall prayer and finding God ready to helpe him he could say I will goe forward in the strength of the Lord then he could declare that God was his defence and that he should neuer bée confounded But when he had no enemies and all his troubles were remoued he forgat that euer hée was in danger hée liued at ease tooke his pleasure and delights walking without feare on the top of his house securely delighting himselfe in his pleasant prospects and behold a woman bathing her selfe then his heart which was before set vpon God was set on fire of lust committed grieuous sins without remorse vntill God sent Nathan to put him in minde of that which hee had forgotten a whole yeere together then was he stricken with another kinde of feare not of humane enemies but of Gods iustice
spirit he found his inward part the weaker and so suspecting as it were the loue and presence of God to aid the one and to suppresse the other hee thought God had left him But it séemeth his outward enemies did more preuaile against him than before and being so oppressed by them or afraid of them he turned himselfe vnto God but he séemed to hide his face from him and therefore praied so instantly that God would not cast him away being his seruant in displeasure yet Dauid had the true feare of God in his heart although hée were a little shaken with doubting for the absence of Gods presence and necessary it is that wee should sometimes feele the want of Gods presence with vs that wee should not too much presume vpon our owne worthinesse power and strength to stand firme without him for if he leaue vs be it neuer so little such is our frailty that we begin to faint and our spirituall strength saileth vs which if we can apprehend it is an argument that we are not altogether destitute of the grace of God for if we be so carried away with our owne corruptions as we neuer féele our owne wants of spirituall graces we haue no grace at all The wicked and such as sinne without touch of conscience they neuer féele the want of that they neuer had the spirit of God therefore run on stil in their impieties following euery kinde of carnall destres with greedinesse It is not so with them that God hath chosen and enlightened for they finde in themselues the least of Gods absence if but for a moment for they are seldome idle in one kinde of holy duty or another they either meditate on the word and works of God they pray or offer the sacrifice of thankes to God and when they finde in them selues a dulnesse to pray or ignorance how to pray they presently suspect that they haue deserued by some meanes that God hath left them to themselues who of their owne power without the helpe of the Spirit of God cannot thinke a good thought much lesse faithfully and seruently pray vnto him and then féeling the griefe of their hearts that they cannot be comforted by the exercise of these holy duties finde the fault to bee in themselues and that God for some sinne committed or some good dutie omitted is angrie with them And therefore as Dauid doth here they crie out vnto God O hide not thy face from me nor cast thy seruant away in displeasure So fearefull are the children of God to lose the benefit of his presence as they thinke nothing so irksome vnto them as his absence and therefore haue alwaies a kinde of holy iealousie that the least sinne they doe coÌ„mit wil cause the Lord to hide himselfe from them Therefore when Dauid considered his infirmities hée could confesse and say Wicked deeds haue preuailed against me but thou wilt bee mercifull vnto my sinne God is mercifull to them that are sorry for their sinnes which sorrow and repentance is the gift of God and the children of God instantly and often call to God for it as a meane whereby they may redéeme his loue and obtaine his presence and the beauty of his face againe And therefore saith Dauid being as it were forsaken and had lost his chiefe comfort the louing countenanâ—â— of the Lord. Turne vs againe O Lord God of hosts saith he cause thy face to shine and we shall be safe Returne wee beseech thee O God of hosts looke downe from Heauen and visit vs againe with the brightnesse of thy louing countenance and hide not thy face from vs nor cast vs away in displeasure There is nothing more causeth the Spirit of God to leaue vs than our sinnes and neglect of the true seruice of God and nothing retaineth him more than the continuall meditation of heauenly things seruent prayer with a godly life he that thus exerciseth himselfe hath God alwaies with him he hideth not his face from such but in what misery trouble feare or affliction they are they are sure either to receiue outward deliuerance or inward comfort and to say with Dauid yet my soule keepeth silence vnto God of him commeth my saluation yet he is my strength my defence therefore shall I not much be moued not much we may haue some doubtings in our heauy afflictions and cry out with Dauid O God why hast thou forsaken me and though we be moued we shall neuer be remoued from the louing fauour of God we shall neuer fall finally into his displeasure though for a time he séeme to hide his face from vs which he neuer doth vntill we couet to hide our sins from him and to doe the things which we thinke hée séeth not we may not thinke that God hideth his all-séeing cies from our transgressions though he turne not his face towards vs to flatter vs as it were in our sinnes for he loueth righteousnesse and hateth iniquity righteousnesse and equity are the establishment of his throne therefore dealeth he iustly when he hideth his face from them that deale vniustly from them that obey him not from them that neglect to call vpon him in â—aith and omit those holy duties which he requireth How can hee looke vpon them in loue that leaue him How can he but hide his face and as it were cast them away in his displeasure that neuer séeke him or serue him Nay that séeke him not with a pure heart and that continually for it is not enough to sinne and serue him by turnes as if he allowed vs a time for our selues to take our carnall pleasures delights in and a time againe for him to haue our times wherein wée cannot sinne either being glutted with sinne or vnable to sinne How can hee but hide his face from such How can it be but he must cast away such in his displeasure Dauid that thus crieth out that God had hid his face from him neuer tooke such prophane liberty and yet through his humane frailty fell and that grieuously but he lay not in it as the reprobate doe he examined his heart and found it corrupt and falted it with the teares of repentance Thou hast fed mee with the bread of teares saith he and giuen mee teares to drinke This is the true medicine to cure the soule that hath sinned Faith and Repentance And who so applieth it truly to himselfe as Dauid did shall finde ease and although God séeme sometimes to hide his face it is but to cause vs the more to séeke it and though he séeme to cast vs off in displeasure it is but as a louing father that dissembleth extreme anger to his childe that hath offended him and maketh a shew as if he will vtterly cast him off determining yet nothing lesse So though God the most louing father to his children séeme often angry with vs as he séemed to bee with Dauid it was more in shew than in déed which we may not
whatsoeuer or whosoeuer shall rise vp against me I will neither faint nor feare for thou wilt be my succour thou wilt neither faile me nor forsake me O God of my saluation Amen VERSE 10. Though my Father and my Mother forsake me thou Lord wilt take me vp IT is impossible for man to comprehend the depth of Gods vnsearchable wisdome prouidence and loue towards his children his wisdome in disposing his prouidence in finding out and his loue in bestowing things both spirituall and corporall vpon his children necessary In so much as wée may admire with Saint Paul and say O the déepnesse of the vnsearchable riches of the wisdome prouidence and loue of God towards vs who when father mother friends and meanes faile vs hée taketh charge of vs we are all cast vpon his prouidence and care euen as well before as when we are borne And if then father and mother faile vs or forsake vs he will take vs to himselfe as he tooke vp Moses out of the riuer being cast into it in a basket of réeds in a most desperate danger to be vtterly cast away Did father or mother preserue him Was it not the prouidence of God that saued him Was not Ioseph cast into a pit by his Brethren intending hée should haue there perished Was hee not after sould to Merchants and then as a slaue depriued of the aid or comfort of father mother or friends falsly accused vniustly imprisoned Who tooke him into protection Who tooke care of him was not God alone he that preserued him The prouidence of God ouer-ruleth all things that fall out in the world for hée causeth them all to worke for the best not onely for them that are of age to loue him and to pray vnto him as Dauid did but euen vnto Infants as vnto Moses when he was a childe preseruing him beyond the expectation of his owne Parents It worketh also all troubles crosses and afflictions to the good of his There is none so young nor any so old but God disposeth of them yea when they haue neither father nor mother or friend to helpe them hée then comes and takes them into his own guard and kéeping bée they neuer so base and vile in mans corrupt indgement he can make them honorable be they neuer so abiect and despised either for birth or poore estate he is all one to all he respecteth no degrée Though he dwell in the heauens farre aboue our apprehension yet he beholdeth all his creatures and knoweth them he can sée through the Clouds and behold all the things on earth He is good to all and his mercies are ouer all his workes He vpholdeth all that fall and lifteth vp all that are ready to fall When a man loseth father and mother being left naked and destitute of helpe is it not a great tentation When he knowes not which way or to whom to turne for reléefe What a comfort is it then which the holy spirit hath here recorded of the prouidence and loue of God who hath promised that when we are depriued of all earthly meanes he will be a father and mother vnto vs Children commonly in their young yeeres care for no prouision for food or maintenance but relie onely vpon their parents So the Children of God howsoeuer old they are yet vnable of themselues to prouide things necessary without their heauenly fathers helpe And therefore as the young birds â—ang at the bill of the old for food so doe Gods children depend vpon God for all that they néed and he doth nourish them He is in stead of their naturall father and mother nay fathers and mothers may haue a good desire to prouide for their children but want the meanes but our heauenly father wanteth none To come to preferment nay to bee supplied with things necessary is neither from the East nor from the West saith Dauid nor from the South But God is the Iudge he maketh low and he maketh high What a strange kinde of care then is it in many Parents that setting God as it were aside his prouidence and care and onely study how they may aduance their children to greatnesse after their deaths As if when they can sée them richly prouided for it is sufficient riches lands and reuenues are in stead of father and mother and of Gods prouidence also And yet if these men were not wilfully blinde or rather besotted whether more with the fond loue of their children or foolish desire of vaine-glory I cannot tell they might obserue more poore cast and depending vpon the prouidence of God by religious endeuors to liue more contentedly with their little than many left rich with their plentie and more from meane beginnings to rise to greatnesse than in hereditary greatnesse to gaine glory and continuance Let them then that are in a meane estate wanting father and mother which imply all worldly meanes take comfort and courage in this That God to the faithfull is in stead of al helps and if our naturall fathers that begat vs our naturall mothers that bare vs our friends that professed friendship to vs and the meanes that wée had to sustaine vs faile all let vs not feare for the Lord of heauen and earth and the owner and disposer of all things within the same hath giuen vs a promise to be a father vnto vs if a father he will loue vs if he loue vs he will not see vs want any thing that is fit and necessary for vs. Though then our eies faile vs our féet falter vnder vs our hands be helplesse to vs though our limbs become weake though we hane neither Gold nor Siluer nor food nor raiment nor friend nor helper but our ancient friends and companions to deride vs for our basenesse enemies to rage and raile against vs for our poorenesse let vs not dismay nor fall from our faith and assurance in God he is our father let vs returne vnto him though as Prodigalls he will entertaine vs into his house not as seruants but as sonnes Hée will regard vs as his sonnes prouide for vs as his sonnes and defend vs as his sonnes and in stead of our naturall father he will be our heauenly father hee will bring vs vp and wée shall want nothing that is good though hee séeme here to expose vs to be as Apprentises for a time in the world to learne to beare the Crosse of Christ it is but seuen yéeres be it seuenty hee in the end will make vs frée men of the City new Ierusalem where we shall worke no more in our former trade of life but in stead of all the miseries and troubles wée here endure wee shall haue peace and rest and glory for euermore Therefore in the meane time while we shall liue as the worlds slaues here let vs vndergoe it with patience it is but a little while If we want any thing for soule or body hee willeth vs to tell him and hee will supply it If any wrong vs
glory of God might shine in the face of Iesus Christ whose glory we sée in the preaching of his word wherein he declareth the riches of his glory vpon the vessels of mercy which he hath prepared vnto glory This glory the more the spirituall man beholdeth the more is he moued with desire to sée more and more and can neuer be sufficiently filled with that heauenly Contemplation Much were the Disciples moued at the sight of Christs transfigured glory in so much as they desired to haue enioyed the sight of it still so glorious it was that their minds were euen rauisht with the beauty thereof So Dauid desired to dwell in the Temple of the Lord not for a day but all the daies of his life to behold the beauty the goodnesse and mercies of God reuealed in his Word and to exercise himselfe in prayer Where God is duly and truly called vpon by a holy Congregation there appeareth the glory and beauty of Iehouah There is the Arke of the Lord the presence of the mighty God of Iacob whose glory filleth the Temple which the faithfull man séeth with a spirituall eye but the carnall man though bodily present in the same Temple apprehendeth it not As when Paul was conuerted he saw the glory of God shine vpon him but they that iournied with him though néere him saw nothing So that God is onely séene of them to whom hée pleaseth to reueale himselfe This beauty of the Lord shineth in the hearts of Gods elect children by the reuelation of the holy Ghost which none séeth but themselues And they take such sweet delight in the beholding of the face of God in Christ as they doe receiue in their soules the very Impression of the Image of the glory of the onely begotten Sonne of the Father full of grace and truth euen as Moses receiued thorow the splendor of the glory of God vpon Mount Sinai in his countenance such an impression of that glory that the children of Israel could not endure to behold with their eies the glory of his countenance What remaineth then but that we neglect not the continuall visitation of the temple of God to accompany the Congregation in the hearing of that heauenly Word to pray vnto God for his blessings and to giue him praise for his benefits And the Lord open our spirituall eies that we may euen here behold his beautie and bee hereafter pertakers of his glory A Praier for spirituall knowledge and increase of our holy desires to visit the Temple of God to heare his Word to pray vnto him and to praise him O Gracious Lord God most louing who reiectest none that come vnto thee with a perfect heart and none can come vnto thee vnlesse thou call him as well by thy inward Grace as by thy outward Word Vouchsafe according to the riches of thy Grace to grant that I may be strengthned by thy Spirit in the inner man that Christ may dwell in my heart by faith and that my whole spirit soule and body may bee kept blamelesse to the comming of the Lord Iesus For thou knowest Lord what I am by nature a man vnworthy to enter vnder thy roofe or to presse into the place where thine honour dwelleth For thou art a God that louest righteousnesse and acceptest of such as are of cleane hearts and whose conuersations are vpright before thee but I am a sinner and corrupt as all my fathers were Cleanse me therefore O gracious Lord God in the bloud of Iesus Christ and make me fit to approach thine holy Temple that I may see thy beautie and behold thy glory Open mine eares that I may heare prepare my heart that I may vnderstand what thou teachest in thy word Enlighten mine inward eies the eies of my soule that I may see thee and take comfort in thy presence And open my lips that I may speake vnto thee in faith and answer mee againe in loue Teach mee that celestiall language that may moue thee to heare me For what booteth it me to come into thy house with deafe eares not to heare thee without attention to vnderstand thee mute and not be able to speake vnto thee Yet I know good Father that thou hearest them that cannot speake and thou teachest them that vnderstand not and thou openest the eies of them that see not such is thy loue towards vs as thou acceptest euen of the language of heartie sighes whither they be for sinne or for want of spirituall graces Thou knowest the inward desires of the heart tending to good or euill I am sorry good Father that any corruption lurketh in my defiled heart to keepe out that blessed guest thy Spirit I cannot of my selfe abandon corruption I cannot of my selfe so mortifie my sinne but that the dregges therefore will still remaine But cast me not out of thine holy Temple because I am a sinner but rather because I am a sinner admit to visit thy Temple to heare thy Word that I may learne to liue more and more obediently vnto thee Make thou my heart cleane and I shall bee all cleane so shall I visit thine house to honour thee and comfort my selfe by thy holy presence and shall take spirituall pleasure in thy beautie and be finally pertaker of thy glory Thou louest righteousnesse O make me righteous Thou hatest iniquity abandon my sinnes Knit my heart vnto thee that I may both feare and loue thy name Giue me a holy desire to seeke thee and to serue thee both in the materiall Temple with thy people and in all places at all times for thou art euery where to be found And where thou art there is thy house for thou dwellest not in Temples made with hands but in the heauens and in the hearts of them whom thou hast sanctified Turne thy face vnto me O Lord for thy face I seeke Shew me thy beauty and glory of thy countenance and change mee into thine owne Image by thy Spirit and in the same Spirit admit me continually to visit thy holy Temple Make my heart stable and vnblameable before thee in holinesse that I may serue thee with a sincere and pure heart and conscience vndefiled That I come not into thine house onely to seeme religious but in true faith and due reuerence and giue thou a blessing vnto my godly desires Amen VERSE 5. In the time of trouble he shall hide me in his Tabernacle in the secret place of his Pauilion shall he hide mee and set me vpon a Rocke THe very name of Trouble is fearefull to a worldly man for he loues pleasure ease and when trouble commeth he is cast downe and is as it were at deaths doore but the true childe of God being fore-warned that if he will liue godly he must looke for and prepare himselfe to suffer trouble and affliction in this life Trouble therefore doth little or nothing moue him when it commeth because when he first entred into the schoole of christianity he learned that