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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
subiect to his power authoritie and dominion 4 Somtimes also by name his works Nomine Iesus dominatio potestas genu flectionis vocabulo exprimitur subiectio creatures and iudgements are meant as where Dauid saith O Lord our God how excellent is thy name in all the world which hast set thy glorie aboue the heauens a Ps 8. 1. q. d. How greatly doth thy glorie power and maiestie shine in thy creatures 5 By name is meant many times the doctrine of Gods word inuocation praise and profession thereof So it is sayd of Christ in the Psalmes I will declare thy name vnto my brethren b Ps 22. 22 And the people of God say We will walke in the name of the Lord our God for euer and euer c Mich. 4. 5 so Paule is called a chosen vessell to carie Gods name before Gentiles Kings and children of Israell d Act. 9. 25 and sayth of himselfe That hee is not onely readie to be bound at Ierusalem but also to die for the name of the Lord Iesus e Act. 21. 13 Now I take it by name in this place the Prophet vnderstandeth the truth mercie and goodnesse of God according to the third annotation laid down and then the sence is thus much in effect q. d. This good Shepheard feedeth me giueth me drinke prouideth rest and is exceeding bountiful towards me aboue all that I am able to aske or think not for any goodnes in me but onely for his owne meere mercie and goodnesse sake that for euer he may bee praised for the same this being the sence let vs now see the doctrine which is this viz That Doctrine what good thing soeuer God hath done or doth for his children as in their election vocation preseruation he neither was nor is therevnto mooued by any thing in them or proceeding from them as not for their righteousnesse which is but vncleanesse f Esay 64. 6 or for their beautie which is but vanitie g Prou. 31 30. Esay 40. 6. or for their strength which is but rottennesse h Iob. 17. 14. or for their gold and siluer which are no marchandise with him i Mic. 6. 7. 8 Psal 50. 10. 11. 12. but onely what hee doth hee doth for his owne name and mercie sake to the end that for all his name may for euer bee praised as the Saints of God doe confesse saying Not vnto vs ô Lord not vnto vs but vnto thy name giue the glorie for thy louing mercie and truths sake k Ps 115. 1. This is agreeable to many other places of Scripture the Apostle Paule sayth Confirmation sayth we were chosen in Christ before the foundations of the world according to the good pleasure of his wil l Eph. 1. 4. 5 The Lord himselfe protesteth vnto Israel For my names sake will I differre my wrath and for my praise will I restraine it from thee that I cut thee not off for mine owne sake for mine owne sake will I doe it m Esay 48. 9. 11. and againe I will haue respect vnto you for mine names sake and not after your wicked waies n Ezec. 20. 44 and elsewhere telleth them what it was that mooued him to deliuer and redeeme his people out of captiuitie I doe not this for your sakes oh house of Israell but for mine holy names sake which was polluted amongst the heathen whether ye went o Ezec. 36. 22 Yea euerie where the Scriptures confirme this doctrine viz That in man there is no dignitie or meanes whereby to deserue any thing at Gods hands but the whole work of our saluation and all his blessings bestowed vpon vs are wholly to bee referred vnto God and that onely for the glorie of his holy name And yet notwithstanding the euidence of this truth Confutation they of the Church of Rome are not ashamed to maintain the doctrine of foreseene workes and that according to the same God did so order the decree of predestination p Rhem. annot on Rom. 9. sect 2. yea and doe distinguish of the kindes of merits that some are of congruitie as the workes of men before iustification whereby they doe prepare themselues thereunto q Rhem. annot on Act. 10. sect 5. Meritum de congruo condigno ex debito iustitiae and merits of condignitie or good works done in the second iustification which say they are truely meritorious and deserue at Gods hands by the due debt of iustice to be rewarded r Rhem. annot on Ro. 2. sect 3. Oh Lord how farre doth the Prophet varie in iudgment from these proude Hypocrites which thus glorie in themselues and their workes who acknowledgeth euerie good thing that he hath to come from God and that onely for his owne names sake The vse hereof is Vse that aboue all things in the world we bee carefull in thought word Vt ore corpore vitaque tota sanctificetur illud nomen and deeds and euerie way that we can to seeke the aduancement of the glorie of that name whereby the Lord hath been mooued to doe such great things for vs and to that end that we pray vnto God to haue a zeale of his glorie kindled in our hearts whereby we may be prouoked to a holy and godly life that our heauenly father may be glorified ſ Mat. 5. 16 and whereby also we may be kept from al prophanesse least otherwise his name be dishonoured and blasphemed t Esay 52. 5. Rom. 2. 24 The Prophet Dauid had a great measure of this zeale when he sayd The zeale of thy house hath euen eaten mee vp u Ps 69. 9. and that his heart should vtter foorth good matter w Ps 45. 1. Yea the woord which there the holy Ghost vseth is verie emphaticall q. d. Eructat cor I will cast vp a good matter alluding to the manner of men who hauing something which lyeth heauie vpon their stomackes can haue no rest till they haue cast it vp Oh that the consideration of those mercies which wee and all Gods Sheepe doe dayly receiue and enioy with Dauid our fold-mate did ouercharge our hearts continually with such an holy surfet Crapula sancta Luther as a godly man called it the care and desire to gloifie GODS name lying so heauie vppon vs that wee could neuer bee at ease nor rest vntill wee were disburdened by sounding foorth Gods praise and magnifying him for whose name sake onely hee hath beene mooued to doe such great thinges for vs c. And so much for the first Allegorie summarily layde downe in the first verse and particularly amplyfied and illustrated in the second and third verses Now let vs proceede to consider what vse Dauid maketh hereof THE FOVRTH SERMON vpon the 23. Psalme Though I should walke through the valley of the shadow of death I will feare no euill for thou art with me thy rod and staffe