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
at the first draught ouer-running his noates and referring vs by signes and markes to displaced wherein peraduenture wee haue not rightly traced him or discried his directions in euerie place This I thought good to prefix in excuse of the forme but as for the matter of the Booke it is able to speake for it selfe and that in such sort as I doubt not will preuaile with such as feare God and which can discerne betweene badde Bookes or paltrie Pamphlets which haue of late pestered the land and betweene sound Sermons or profitable Treatises that carrie their waight with them and serue substantially for the building and beautifying of the Lords house As this Booke is thus able to vouch testimonie for it selfe out of God his most holie Oracles so I can beare this witnesse vnto it that being in Kent when the most of these Sermons were preached I haue heard them commended and God thanked for the Authour by such as whose hearts I perceyued were touched nay much mooued at the hearing of them And further touching the man sith I am indyting this Preface without his priuitie and writing not to claw him whereby nought can bee gained nor to giue Tytles to men to whom belongs nothing but shame but to gaine glorie to God to whom all praise is due for raising vp such instruments to the furnishing of the ministerie and building vp of his Saints I say touching the man this I may truly and not to no purpose report that hee comming from Emanuell Colledge in Cambridge for want of maintenance as I suppose euen in his young yeares before hee was ripe and afterwards as himselfe reporteth in his Epistle Dedicatorie going before spending some yeares and those not vnprofitably as appeareth when after that hee addressed himselfe to the Ministerie and was newly young as yet entered thereinto and placed at Wie in Kent where now he is he seemed to haue the thoughts of Moses Exod. 4. 10 13. I am not eloquent send whom thou wilt c and of Ieremie Ier. 1. 6. I cannot speake I am a child and of Paule 2. Cor. 2. 16. Who is sufficient for these things The consideration whereof not onely mooued but euen enforced him to fall roundly to his studie and hauing gotten good Bookes about him hee so laboured therein rising earlie and sitting vp late adioyning also practise of continuall preaching to his set order of reading as that in short time hee ouer-tooke such as in those parts had beene before him in Christ and had been accounted chiefe in the labours of the Gospell yea hee matched the proceedings of many who stay longer take further degrees of schooles in the Vniuersities And thus becomming a man well knowne for sufficiencie was called vpon to make one in the combination at Ashford where for the space of certaine years he hath kept his course as his turne came about with credite and like a good steward brought forth those things both new and old where with hee had before furnished himselfe in his priuate studies and by his publike and painfull preaching in his more priuate Congregation so much of the man Concerning his manner of preaching at the first I haue then noted and since heard himselfe acknowledge it that it was somewhat conceipted and fantasticall sauouring more of Wit then of Wisedome stuft with humane learning and borrowing withall some flowers of the Fathers out of Hibernicus pleasing also himselfe many times with wittie Alligories And to be short taking a course more painfull then profitable Now these his Sermons shew what he hath read and that he contemneth not either the Schoole-men or the old or new Writers no nor the Humanitans themselues as hee hath beene challenged yet this I can say withall that hee shewes himselfe more plentifull by making shew hereof in this his penned Treatise then hee was in the Pulpit in preaching of the Sermons The which no doubt he hath done with aduised iudgement considering that a man may by reading at leysure ponder the sentence and sense of an Authour alledged which in hearing on the suddaine especially if it be cited in a strange tongue he can not doe without finding his attention therewithall much troubled Againe if a Preacher were bound to cite authoritie for all that he speakes hee should neuer haue done for as the Wise man saith What is it whereof man may say behold this is new so also we may often say Nihil iam dictum quod non dietum prius Yea further I do not see for my part any such profite in the great curiositie of some of late much practised in quoting chapter and verse so thicke and three-fold as they doe no not out of the holy Scriptures themselues For it may be obserued that our Sauiour himselfe and his Apostles are oftentimes contented to quoate at large not citing so much as the Psalme or Chapter whence they alledge much lesse the Verse but pointing as it were to the place they presently bend themsleues to make vse of it according to the purpose they haue in hand as in Math. 4. 10. Iohn 7. 38. Ro. 9. 25. Rom. 10. 15. Rom. 11. 26. Heb. 2. 6. Iam. 4. 4. In many of which places we may also obserue the sence rather than the words to be alleadged yea the sence also sometimes rather collected than expressed And so also Master Caluin a man pregnant in the Text verie often in his writings doth in such sort quoat and cite the Scriptures And touching the Author of these Sermons as he hath changed his first kind of preaching as I said into a better method so also in his present manner of handling the word he is not so plentifull in alleadging places as in this his treatise hee hath set downe By which his course and conscience in the labours of his ministrie seeking his peoples good not his glory what good hath been don in his charge bringing into good compasse that people which not many yeeres agoe were out of square I had rather ye should find it in M. Stoughtons Treatise of Or the vanitie of Poperie the Gospels prosperous successe than read it reported by my pen. Onely this in this place I will remember that these paines in studie and carefull ouersight in teaching and gouerning the people committed to his charge hee hath imployed in a place where both Parsonage and Vicaredge being impropriate swallowed downe into the gulfe of those High places that sometimes stood in this land as this was into the Abbey of Battell the stinted allowance for this mans maintenance after all defalcations the fat offerings for the priests who in those dayes liued being now ceased is xvii pound by the yeare and no more the rest is supplied by way of contribution wherein I cannot but commend both Preacher and people the one for being contented with such allowance as is made the other for extending so farre as they doe But my hope is that ere it be long some good order will bee taken whereby Preacher and people both in this place and many others shall bee otherwise prouided for the one secured with a certaine or standing stipend the other freed from a chargeable contribution which comes the more vnwillingly from them by meanes they are neuer awhit the more eased from yeelding their impropriate both great and small tythes In which regard heere fitly commeth to be had in thankefull and honourable remembrance the Royall bountie of our late Soueraigne and gracious Queene Elizabeth who at the instance of that most worthie religious and deepely prudent Councellour Sir Frauncis Walsingham Chauncelour of the Duchie of Lancaster was pleased to impart a large portion of those her Reuenewes certaine hundred pounds to yeeld standing yerely stipends of Fiftie pounds a peece to some Master Midglie M r. Harrison c. Preachers to labour in that shire before as it may seeme but slenderly prouided for in that behalfe which I thinke also to be the cause that mooued this Authour their Countrey-man to be so carefull of that County as appeareth before in his Epistle to his friends and kinsfolks of Lancashire But to returne and so to draw to an end after hee had preached many other Sermons at Ashford aforesaid in his seuerall turnes at last hauing begun and fully finished the 23. Psalme in these seuen Sermons hee was much importuned by many to put them in print especially by Master H. H. who being the first man that gaue him certaine and full information of our late Queenes departure and of the Proclaming of our present most gracious King in London on the Thursday before he did so stirre him vp to fit himselfe to speake the next Saturday being his course to preach which fell out to bee the last of these Sermons that he in such sort spake vpon those two the one dolefull the other ioyfull occasions as that there was not an eie in that plentifull audience of right worshipfull and others met about the said Proclamation to bee made also there but sent out abundant testimonies of that their ioyfull-sorrow Thus commending this booke to the kind acceptance the which I do the more desire in regard of the timerous disposition wherewith I haue perceiued the Author to be much oppressed euen since hee committed his booke to the Presse from which his bashfull feare if he shall be by the curtesie in some measure set free hee may be brought to impart mo of his Meditations wherinto he hath alreadie made some entrance And commending thy selfe to the word of grace which is able to build thee further to an inheritance among the Saints I bid thee farewell From London the last of September 1603. Thine in the Lord Iesus Iohn Swan
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
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
doe comfort me c. Subdiuision of the first part of this verse For the first viz the description of death it affoordeth vs these points to be considered First what death is Secondly what are the kinds of death of which Dauid here speaketh Thirdly the difference betwixt the death of a Chiristian and of a bruit beast Lastly the titles tending to the description of death here vsed For the first Death is the dissolution of nature 1. VVhat Death is and depriuation of that blessed life which he vouchsafed vnto man by his creation being inflicted vpon him as a punishment for his sinne thus God threatned Adam The day that thou eatest thereof thou shalt die the death q Ge. 2. 17. But Adam did eate of the forbidden fruit r 1 Gen. 3. 6. And thereupon the Apostle saith By one man sinne entred into the world and death by sinne ſ Ro. 5. 12. which death is the punishment and wage of sinne as elsewhere the same Apostle affirmeth t Ro. 6. 23. Secondly 2. VVhat are the kinds of death as concerning the kindes of death there is mention made of a foure-fold death in the Scripture viz first a death in sinne 2. A death vnto sinne 3. The death of the bodie Lastly the death both of bodie and soule For the first the man or woman is said to be dead in sinne in whome sinne raigneth u Rom. 6. 12. and who sauoureth altogether the things of the flesh w Ro. 8. 5. and perceiue not the thinges of the spirit x 1. Cor. 2. 14. and this is the death of euery naturall man and the wretched estate and condition of euerie mothers child as wee come from the wombe so Dauid confessed Behold I was borne in iniquitie and in sinne hath my mother conceiued me y Ps 51. 5. And in generall the Apostle hath pronounced of vs all that by nature wee are dead in trespasses and sinne z Eph. 2. 1. And in particular sayth of the widdow liuing in pleasure that shee is dead whilst shee liueth a 1. Ti. 5. 6. And surely The reason why all vnregenerate persons liuing in sin are sayd to be dead the reason why such as are aliue in the flesh and be neuer so actiue agill and nimble yet so long as they continue in their naturall corrupt estate may iustly be said to be dead is very great for what is there else but death in such as are not vnited vnto God the Fountaine of life b Ps 36. 9. and therefore as the immortalitie of those that are damned is called death c Reu. 20. 6 because they are separated from God and the glorie of his power d 2. Thess 1. 9. So the knitting together of the bodie and soule is properly no life but rather death in such as are not ruled by the spirit of God which is the Fountain of life * genus mortis sine poenitentia viuere Aug. 2 Secondly concerning death vnto sin it is this VVhat it is to be dead vnto sinne when by the power and vertue of Christ his resurrection e Phi. 3. 10 conuayed from Christ as the head to all the faithfull as members of his mysticall bodie the power of sinne is destroyed and all his Saints quickned vnto newnesse of life whereof the Apostle thus speaketh How shall wee that are dead to sinne liue yet therein f Rom. 6. 2 And againe in the same Chapter hee saith likewise Thinke ye also that ye are dead to sin but are aliue to God in Iesus Christ our Lord g Ro. 6. 11. And this is called by S. Iohn in the Reuelation the first Resurrection h Re. 20. 6. and is indeed the verie first degree of euerlasting life 3 Thirdly VVhat bodily death is concerning the death of the bodie this it is when the soule whose presence is cause of bodily life returneth vnto God that gaue it i Eccl. 12. 7. and the bodie destitute of sence and motion returneth vnto dust from whence it was takē k Gen. 2. 7. 3. 19. Of which our Sauiour speaketh vnto his disciples Our friend Lazarus is dead l Io. 11. 14. and this is called the first death m Re. 20. 6 because it goeth before and vnto all reprobate persons is as the dore that openeth the entrance into eternall death 4 Lastly VVhat is the death of body and soule concerning the death of the bodie and soule it is this when both of them shall be separated from God and the glorie of his power n 2. Thess 1. 9. and haue their portion giuen them in extreame darkenesse o Mat. 8. 12 without all hope of mercie or fauour p Lu. 16. 25 26. and therfore called euerlasting perdition q 2. Thess 1. 9. and the second death r Reu. 2. 11 Three of these viz The death in sinne 2. Death vnto sinne 3. The death of the bodie are in this life The fourth viz The death of the soule and bodie is in the world to come to be dead in sinne is of nature 2. to be dead vnto sin is of grace 3. the death of the bodie not changed by Christ and 4. the death of bodie and soule are of iudgement by being dead vnto sinne we are freed 1. from death in sinne 2. from eternall death and 3. haue the death of the bodie changed from a punishmēt for sin into a blessing to make an end of sinne it being heauens churlish porter to let vs in to the presence of God three of them 1. The death in sin 2. The death of the body 3. Eternall death are most fearfull but the fourth to die vnto sin is most comfortable and ioyfull Now Of which kind of deaths Dauid here speaketh of which of these kinds of deaths Dauid here speaketh may easily be gathered not of death in sin for with such persons God is not neither doth he speake of death vnto sinne for therin no euill is to be feared much lesse doth he meane the death of soule and bodie which is a perpetuall separation frō the presence of God and all euill in full measure powred out then by consequent he must needes meane the death of the bodie which to nature is verie fearefull but wherein the Lord is graciously present with his thorough assurance wherof the natural feare of death is suppressed And so much for the kinds of death and of which hee speaketh in this place Concerning the third poynt 3. The difference betwixt the death of man and beast viz. the difference betwixt the death of man and beast although in some sense it bee most true which the wise man saith viz. that there is one condition of the children of men and of beastes for as the one dieth so dieth the other for they haue all one breath and there is no excellency of man aboue the beast for all is vanitie
feare no euill 2. Part of this verse In these wordes is contained the second part of this verse declaring the great valour and courage of euerie true Christian not fearing to passe through this shadowie valley where first we will consider the sense of the wordes The sense of the words The kinds of feare and then the doctrines and vses There is a feare which accompanieth the nature of man may be called a naturall feare frō which Christ Iesus himselfe taking our true nature vpō him was not free as may appeare from the Gospel of Saint Mathew where it is said He began to wax sorrowfull and grieuously troubled a Mat. 26. 37 And in Saint Markes Gospel it is said He began to be troubled in great heauinesse b Mar. 14. 33 Which though some haue held rather to be a propassion then a passion and seeme to collect the same frō the words themselues because it is sayd He began to be afraid * Ierome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the holy Ghost in another place alluding therunto doth put it out of doubt where he saith That in the days of his flesh he did offer vp praiers and supplications with strong crying and teares vnto him that was able to saue him from death and was also heard in that which he feared c Heb. 5 7 Secondly there is a fond and foolish feare whereof the Psalmist maketh mention saying The wicked do feare where no feare is d Psal 53. 5 So the Disciples were afraid at the sight of their master after his resurrection supposing they had seene a spirit e Lu. 24. 37 Mat. 14. 26 This is one of the curses which God hath threatned in his law saying Vnto them that are left of you I will send a cowardnesse into their hearts in the land of their enemies and the sound of a leafe shaken shall chase them and they shall flie as from a sword and fall no man pursuing them f Leu. 26. 36 Which curse was executed vpon the huge armie of the Midianites who fledde and were destroyed of Gedeon and three hundred men not striking a blow but breaking their pitchers holding their lampes in one hand and their trumpets to blow withall in the other and crying the sword of the Lord and Gedeon g Iud. 7. 17 * Gladius domini Gedeonis The like also we reade of the Aramites who besieging Samariah the Lord caused them to heare a noyse of Chariots and horses and of a great armie which made them to flie for their liues casting away their cloathes aud all that euer they had h 2. Ki 7. 6 Wherein is verefied the saying of wise Salomon The wicked flieth when none pursueth him but the righteous are bold as a Lion i Pro. 28. 1. Thirdly 3 there is a religious feare whose obiect is God which in some is a base slauish and seruile feare full of hatred Oderunt peccare mali formidine poenae malice and contumelie if they durst bewray it this made that ouergrowne sinner Felix to tremble when he heard mention of iudgemēt k Act. 24. 25. Oderunt peccare boni virtutis amore * Pene est pene non in others it is filiall such as the child honoureth his father with wherein there is nothing but loue reuerence purity ingenuitie so neare in affinitie vnto loue that it can hardly bee discerned from it * Pene est pene non whereof Dauid saith there is mercie with thee O Lord therefore shalt thou be feared l Ps 103. 11 But leauing these other kinds of feare to their proper places we are here to vnderstand the Prophet as speaking of a natural fear which in it self is not euill no more then the other humane affectiōs * Non culpat affectum sed excessum Bern. in Cant. ser 26. though it be hard if not impossible for man being so corrupt to keepe the right measure in his affections and not to sinne as Christ did not which point a godly learned man hath well illustrated by this common and plaine simile H. I. in his treatise of the sufferings of Christ fol. 56. If two glasses be filled the one with muddie water the other with cleare Christall snowe water and let them stand till all the muddinesse in the one bee setled at the bottome then shake both these Glasses in the one the mudde ariseth straight way and defileth all the water there in the other although shaken neuer so much yet it remayneth all still as cleare as Christall euen so if any of vs bee shaken with any affection of ioy sorrow feare c. We are presently defiled with mudde but Christ in whom was mans true nature but not the defilement of nature yet remayneth still cleare from any the least sin though neuer so much troubled c so that the Prophet in saying hee will not feare doth not condeme the affection it selfe as euill which we haue also heard to haue ben in Christ who together with our nature tooke these vnpleasant passions vpon him yet without sinne but this is a speech of faith not condemning natural fear but ordering it that it exceed not measure and is as much in effect q. d. Seeing Lord The summe of the second part of this verse thou wilt be with me I will securely cast my selfe vpon thy prouidence and not be distracted or oppressed with immoderat feare though thou lead me thorough the valley of the shadow of death whose example directeth vs to striue to keep an excellent meane in all troubles and dangers neither on the one side to bee desperate and fearelesse nor on the other side to be cast downe and oppressed with feare but to cast our selues vpon God vsing all honest and lawfull meanes and leauing the issue and successe vnto God So much for the opening of the sence of the words now for our instruction Our Lesson is this Doctrine That all such as are sheepe of the Lordes pasture and fold-mates with Dauid of whome the Lord hath taken charge as a faithfull shepheard to prouide al good things for them and to goe in and out before them all these I say need not to be distracted with immoderate feare of any euill but when others are hard bestead and at their wits ends they may securely rest on Gods prouidence and say with Dauid The Lord is my light my saluation whom shall I feare the Lord is the strength of my life of whome shall I be afraid m Ps 27. 1. This doctrine is confirmed by many other places of scriptures Confirmation it is recorded in the prophecie of Esay that the vnbeleeuers hearing of warres and the sword threatned for want of faith they sought to strengthen themselues by wicked league and friendship with straungers and Idolaters but the Lord hee admonished all the faithfull by his Prophet thus Say not ye a confederacie
as he had wee may boldly and with as good warrant say as he did I will feare no euill to goe thorough the valley of the shadow of death for thou Lord art with me c. Method For the orderly The sence of the words and more profitable handling whereof wee will first obserue the sence of the words How God is present in a generall maner with all his creatures secondly the doctrine and reasons thirdly the vse and practise thereof For the sirst the wordes seeme verie plaine yet for the better vnderstanding of them Apud homines potest quis quaerere latebras sed nihil latet Deum and the like phrase elsewhere we are to note that God is said to be with men two waies first generally in respect of his eternall power wisedome and prouidence whereby he preserueth and disposeth all thinges at all times and in all places Moll in ps fol. 1560. whereof Dauid thus speaketh Whither shall I goe from thy spirit or whither shall I flie from thy presence if I ascend into heauen thou art there if I lye downe in hell thou art there also c. If I take the wings of the morning and dwell in the vtmost parts of the sea yet thither shall thine hand lead me and thy right hand hold me a Ps 139. 7 8 9 10. Yea the Lord himselfe saith in the prophecy of Ieremie Can any hide himselfe in secret places that I shall not see him doe not I fill heauen and earth sayth the Lord b Iere. 23. 24 Hereof S. Paule also speaketh in the Acts * Iouis omniae plena virg Doubtlesse the Lord is not farre from euerie one of vs for in him we liue mooue and haue our being c Act. 17. 27. And the Author to the Hebrewes saith There is no creature which is not manifest in his sight but all things are naked to his eies with whome we haue to doe * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod omnia intueatur So the Lord saw and was neere to Pharaoh and the Egyptians spending his plagues and bestowing his arrowes vppon them till in the end hee destroyed them in the red sea d Ex. 14. 27 So was he neere vnto Ieroboam who stretching out his hand to lay hold on Gods Prophet it withered that he could not pull it in againe e 1. Ki. 13. 4 So was he neere to Goliah when he directed Dauids stone to hit him in the forehead f 1. Sa. 17. 49 neere to Ahab when he directed the arrow to smite him dead through the ioints of his brigandine g 1. Kin. 22. 34. And thus is he vnto all worldly men to spie out all their wicked waies many times to take them tardie in their sins in consideration wherof S. Iames biddeth vs beware of sinne and rendreth this as a reason For behold the Iudge standeth before the doore h Iam. 5. 9 so was he at Abrahams dores to behold the mocking and persecution of Ismaell against Isaack i Gen. 21. 9. at Isaacks dores to heare the intended murther of Esaw against his brother Iacob k Gen. 27. 41 at Labans doores to heare and see his hard vnconscionable vsage of Iacob l Gen. 31. 41. at Saules dores to see his cruell persecuting of Dauid m 1. Sa. 18. 12. at Dauids dores to see his sin with Bersheba n 2. Sa. 11. 4 Yea he is at all our dores beds and boards and at our heeles wheresoeuer we become as Dauid confesseth Thou art about my path and my bed and spyest out al my wayes there is not a word in my tonge but thou knowest it altogether o Ps 139. 3 In a word there is neither heauen nor hell nor vtmost part of the sea neither day nor night light nor darkenesse that can hide vs from his face our sitting rising lying downe the thoughts of our hearts wordes of our tongues wayes of our feet yea our raines bones mothers wombes wherein we lay in our first informitie and imperfection are so well knowne vnto him as the Prophet in that Psalme declareth for hee sitteth vppon the circle of the earth and beholdeth the Inhabitants of the earth as Grashoppers p Esay 40. 22. whose throne is the heauen of heauens and the earth his footstoole q Esay 66. 1 and his waies are in the great deepe Wherefore Adam and Euah were deceiued when they thought that they could hide themselues from the presence of God Magns caecitas sugere quem non possunt effuger Paulus sagius in Gen. cap. 3. amongst the trees of the garden r Ge. 3. 8. and those wicked ones who encourage themselues in their sinnes saying The Lord seeth not neither doth the God of Iacob regard it ſ Psa 94. 7. And therefore are iustly reproued by the Psalmist in the next words vnderstand ye vnwise amongst the people and ye fooles when will ye be wise hee that planted the eare shall he not heare or he that fourmed the eie shall hee not see ſ How God is after a more speciall manner present with his elect in all their troubles to strengthen comfort them So much for Gods generall presence Secondly hee is after a more speciall manner present with his elect whome he loueth for to comfort strengthen protect and defend them this presence hee promised to Moses being afraide to goe to Pharaoh Certainly I will be with thee t Exo. 3. 12. The like he renued to Ioshua his successour as I was with Moses so will I be with thee al the daies of thy life I wil not faile thee nor forsake thee u Iosh 1. 5. and vnto Ieremy he saith Speake all that I haue commaunded thee and feare not their faces for behold I am with thee to deliuer thee sayth the Lord w Iere. 1. 8. 19. And Christ also giueth the like promise to his Apostles Behold I will be with you alwaies to the end of the world x Mat. 28. 20. This is the presence which Iacob so earnestly prayed for If God will be with me and will keepe mee in this iourney which I goe and giue mee bread to eat and cloathes to put on then shall the Lord bee my God y Ge. 28. 20 And of this presence Dauid here speaketh Thou art with mee q. d. I will feare no euill for thou my most louing Shepheard wilt alwaies be with me to comfort strengthen protect and defend me that I be not ouercome of any euill And so much for the sence of the words Our lesson Doctrine for instruction naturally hence arising is this viz That the Lord is euer after a speciall maner Confirmation of the first member of this doctrine present with his Saints both in prosperitie and aduersitie in life and death the assurance wherof is the ground of much comfort patience and courage in whatsoeuer condition c. For
houses and lands friendship credit honor and promotion if these things be with them they care for no euill and therefore no maruell though so many in the world when afflictions and death coÌ„meth wherin these things can stand them in small or no stead bee destitute of true comfort Exhortation I beseech you then let vs aboue all things seeke and hauing found make conscience to enioy Gods presence that as the people said Some put their trust in horses and some in Chariots but wee will remember the name of the Lord our God q Ps 20. 7. so we may say some put their trust and reioyce in riches and some in honor but we will put our trust and reioyce in the presence of the Lord. And so I will conclude this poynt with the worthy exhortation which Azaria made to Asa and all Iudah and Beniamin saying The Lord is with you whilest you be with him and if you seeke him he will be found of you but if you forsake him he will forsake you r 2. Cro. 25 2. and then shall both life and death become most fearfull and miserable It followeth Thy rod and thy staffe do comfort me 4. Circumstance In this fourth and last circumstance of this verse The sence of the words the Prophet Dauid declareth the wonderfull sweete and comfortable benefites of the Lordes presence very elegantly persisting and dwelling in his receyued Metaphor Virga pedum virga corrigit temere diuagantes aut negligeÌ„tur sequentes pedo inimicos confringit vt vas figulinum dissipat Mollin Psa fol. 222. setting forth Gods gouernment by the shepheards rod and staffe the rod is for correction the staffe for defence with his rod hee constraineth the declining sheepe to ioyne with their fold-mates compelleth the wanderers to accompanie their fellowes and forceth the slouthfull plodders to pace it better and with his staffe he doth driue away and if they will not be feared doth breake to peeces destroy the enemies of his flock according to that in the Psalmes Thou shalt bruise them with an yron scepter and breake them in peeces like a potters vessell Å¿ Ps 2. 9. So then the summe of it is thus much in effect q. d. O Lord as thou art with me so do I conceiue exceeding comfort both from thy fatherly rods corrections towards mee and all thy children and also from thy seuere and iust iudgements towards thine enemies Our lesson for instruction hence is Doctrine that Gods saints haue great matter of ioy and comfort both from his sharpe correcting and chastising of his children and from his seuere and iust punishing of his enemies both of them included in this short strain Thy rod and staffe do comfort me c. But it will bee profitable further to insist vpon this point and to illustrate and confirme both the parts or braunches of this doctrine by the holy scriptures for the first it may seeme very strange that Gods Saints shuld conceiue such great comfort from Gods scourging rod but there are three things chiefly the consideration whereof may make vs greatly to reioyce in To consider whaâ— mooueth the Lord to correct his children a speciall meanes of â—â—mfort in 〈…〉 yea to embrace and kisse this rod. viz. 1 First to consider what it is that moueth the Lord to correct his children and that not furie and rage whereby men are prouoked rashly and vnaduisedly to doe that many times which afterwards they are sorrie for but loue for so himselfe hath pronounced in the booke of the Reuelation So many as I loue I rebuke and chasten t Reu. 3. 19 The naturall parents that loue their children dearely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prius verbum ad verba posterius ad disciplinam refertur Bull. in Apo. and had rather feel smart themselues then it should light vpon their children yet will rather though it bee to their owne griefe make them thoroughly feele the smart of sharpe correction then that they should for want of nurture cast themselues headlong into miserie and the holy Ghost witnesseth that our heauenly father dealeth after the same maner with his children if instruction and admonition by words will not serue but wee will runne on in an euill course to the dishonor of God slander of the Gospell offence of the weake hardening of the wicked and to our own great hazard and perill of eternall destruction rather then hee will suffer vs to runne in this broad way to eternall destruction though he delight not in our miseries yet will he presse vs downe with rebuke sorrow and yet all in loue which the wise man Salomon knew wheÌ„ he gaue this couÌ„sel my son refuse not the chastening of the Lord neither be grieued with his correction for the Lord correcteth him whom he loueth euen as the father doth the child in whom he delighteth u Pro. 3. 12 Whereof the Author to the Hebrewes making vse sayth If you endure chastening God offereth himselfe vnto you as vnto sonnes but if you bee without correction you are bastards not sonnes w Heb. 12. 6 7 8 c. How ought wee then to reioyce in the rodde which is such an infallible pledge and testimonie of Gods loue towards vs 2 The second Argument of comfort is the consideration of the manner To consider the manner of Gods correcting his children a sweet comfort how God correcteth his childreÌ„ which Dauid layeth downe in another place saying He dealeth not with vs after our sinnes nor rewardeth vs according to our wickednesse but as a father hath compassion on his children so hath the Lord compassion on them that feare him x Ps 103. 10. 13. as then a Father will correct his child yea sharply that the blood follow yet with wonderfull compassion yea many times with teares and when he hath done burneth the rod So God is constrained many times to take vs in hand and to chasten vs least wee be condemned with the world y 1. Cor. 11 32 but it is with wonderfull compassion and earning of bowels as the Lord himselfe sayth How shall I giue thee vp Ephraim mine heart is turned within me and my repentings are rowled together z Hos 11. 8 and no sooner doe his children turne vnto him and take vnto them words of repentance and say receiue vs graciously we will doe no more so a Hos 14. 3 but the Lord presently healeth the wound b Hos 6. 1. and burneth the rod when I haue accomplished my worke vpon Sion and Ierusalem I will visit the fruit of the proud heart of the King of Ashur c Esa 10. 12 Oh then shall wee refuse the correction of him that dealeth so mildly and mercifully with vs nay rather let vs with Dauid reioyce in it and pray with Ieremie Correct me oh Lord but in iudgement or in measure according to mercie d Ier. 10. 24 3 The third
Aramities flight i 2. Ki. 7. 9. Oh then that my tongue were as the pen of a swift writer that I might indite the honour of our King k Ps 45. 1. that it were as shrill as a trumpet l Esay 58 1. to sound forth the praise of God who hath thus graciously diuerted our deserued iudgements bringing shame vpon our enemies that haue longed for by all treacherous meanes sought this day and giuen vs glorie and honor that feared and praied vnto god that we might neuer liue to see it Oh if I had the winges of the morning m 139. I would take Dauids n Ps 148. 2. 3 4 c. course and soare vp or ascend into heauen and call for the Angels and armies thereof the Sunne moone planets and starres * Et si non cogitatione aut voce aliae creaturae preter Angelos homines deum celebrant sunt tamen omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in suo ordine taciti laudatores canori praecones Greg. I would descend by the aire and call the fire hayle snow vapours and stormy winds diue into the deepe and call for the Dragons yea end in the earth and call for mountaines and hils fruitfull trees and Cedars beasts and all cattell creeping thinges and feathered foules Kings of the earth and all people Princes and Iudges young men and maidens old men and children to lend vs their harmonie with the best instruments that they haue and to accord vnto vs to praise the name of the Lord by whom the horne of this English people hath been so mightily exalted * O bona si sua norint Angli but I shall haue more fit occasion largely to prosecute these things anon so much for the quickening of our dull spirits now let vs reuerently attend to the word of the Lord. Thou doest prepare a table before me in the sight of mine Aduersaries The second Allegorie This portion of Scripture I haue not curiously selected and chosen The summe of this vers and the intent or scope of the holy Ghost therein though verie fit and pertinent for this present purpose and occasion but God by his prouidence hath offered it to our consideration by the orderly prosecuting of this text in this place wherein this princely Prophet hauing in the foure first verses of this Psalme declared the singuler mercie and prouidence of God towards his people vnder the parable of a Shepheard prouiding all necessaries for his sheepe doth now in this 5. verse thankefully publish the singuler mercie kindnesse and bountifulnesse of God towardes his people in generall and specially towards him in particuler as by experience hee had found vnder a second metaphor taken from a most kind and liberall host most franckely entertaining his inuited guests with all comfortable dainties and delicates both for necessitie and delight the scope and drift of the holy Ghost wherein is all one with that in the former and therefore I may the lesse stand vpon it hauing so largely and fully opened the former as you haue heard yet some things doe naturally offer themselues from this place to be considered of which we haue not met withall in the former Allegorie and whereof speciall vse and application are to bee made according to the present occasion For the better conceiuing wherof we are to note that this metaphor hath a double sense the first is literall wherein Dauid in way of thankefulnesse publisheth to all the world the great mercie and goodnesse of God in aduancing him to the crowne and Kingdome with woonderfull peace and prosperitie in despight of all his enemies who sought his ruine according to that in another Psalme The stone which the builders refused is become the cheefe stone in the corner this was the Lords doing o Ps 118. 22. And by consequent also here is shadowed out the wonderfull mercie of God towards his people euen in the things of this life giuing them all good things aboundantly to enioy p 1. Tim. 6. 17. that their cups doe runne ouer The second is mysticall as signifying Gods wonderfull care and prouidence to minister all good things which may bee for the comfort refreshing and saluatition of the soules of his people in Christ And the parts of this metaphor or Allegorie being a metaphor continued * Perpetua metaphora dicta are principally these three first this metaphor is briefely and summarily layd downe in these words Diuision of this verse Thou doest prepare a Table before me Secondly it is amplified by a speciall circumstance in regard of his Aduersaries as it were gnashing with their teeth at that his prosperitie in these words in the sight of mine enemies Thirdly and lastly he doth illustrate the Metaphor declaring the sumptuousnesse and plentie of this table both for necessitie and delight and that by two particulers first Thou doest annoint mine head with oyle Secondly The sence and meaning of this first part of this verse according to the letter my cup runneth ouer Of these parts in order and first according to the litterall sence as Dauid vnderstandeth it in regard of corporall or outward things Thou doest prepare a Table before me by table metanimically are meant all such good things as for our nourishment and comfort are set vpon the table and by table also metaphorically a prosperous flourishing estate is represented so Dauid in those greeuous imprecations wherewithall according to the motion of the holy ghost with an holy zeale and most pure affections he cursed the enemies of God thus hee sayth Let their table bee made a snare and their prosperitie their ruine q Ps 69. 22 Secondly for this his prosperous and flourishing estate signified by Table he giueth thanks vnto God acknowledging that the Lord prepared it and that it was not his own bowe nor sword neither the counsaile power and ayd of his Nobles Peeres for these reiected him but as elsewhere he confesseth it was the Lords owne doing and most maruailous in the eies of men Thirdly and lastly he vseth a word of continuall act he saith not thou hast prepared or wilt prepare but doest prepare thereby signifying that hee that had aduaunced him would also preserue him So then the Summe of it is thus much in effect q. d. O Lord I acknowledge The summe of this first part of the vers that it was not my wisedome strength or courage that promoted me but by the power of thy right hand and strength of thy most holy arme haue I at last obtained the peaceable fruition of my crown and kingdome in despight of all mine enemies Now let vs consider the doctrines Our Lesson Doctrine most naturally arising from this place is that there are none aduaunced to place of rule and gouernment but by the Lord. Confirmation Promotion saith Dauid commeth neither from the East nor yet from the West but God is the Iudge it is hee that
maketh high and low r Psa 75. 6. And in another place It is the Lord that raiseth the needie out of the dust that he may set him with the Princes of his people ſ Ps 113. 7 8. God himselfe saith By me Kings raigne and Princes decree iustice t Pro. 8. 15. And S. Paule affirmeth no lesse There is no power but of God and the powers that be are ordained of God u Ro. 13. 1. yea though they bee wicked cruell and idolatrous Tyrants and seeme by fraud ambition crueltie to aduaunce themselues as Ieroboam concerning whom God reprooued the people saying You haue set vp a King but not by me 1. not according to my reuealed will w Hos 8. 4. yet notwithstanding the Lord hath prepared them euen for a rodde or scourge whereby to punish the sinnes and vnthankefulnesse of his people as the Lord hath said I gaue thee a King in mine anger x Osay 13. 11. Yea and concerning Ieroboam we know that God reuealed it vnto Ahiiah before the death of Salomon That hee would rent ten tribes from his sonne and giue them him for confirmation whereof he tooke the new garment that Ieroboam woare and rent it in twelue peeces giuing him tenne of them y 1. Kin. 11. 29. 30. So proud heathenish Ashur is called the rod of Gods wrath z Esay 10. 5 Cyrus his shepheard a Esay 44. 28. and Nabuchodonezer his seruant b Ier. 25. 9. Yet must this by the way be remembred that though wicked ones haue their power from God yet not their sinfull malice whereby they abuse their power to doe hurt and therfore Iulian shall answere for his Apostasie deriding and persecuting of the Saints * Socrat. Scholast lib. 3. cap. 1. Pharaoh for his tyrannicall oppressing of the Israelites c Exo. 1. 16 5. 7 8. Ahab for his cruell persecuting of the Prophets d 1. Ki. 18. 13. Herode and Pilat for their iniust condemning of Christ e Lu. 23. 12 Neroh for his bloudie executing of the Apostles * Euseb Pamph. lib. 2. ca. 25 and all other who to the dishonor of God abuse their power to iustifie the wicked and condemne the innocent both which are an abhomination to the Lord. The first vse of this doctrine 1. vse that the Kings Princes all rulers are to make of this doctrine concerneth Kings and Princes themselues that cōsidering they come not by their places and authoritie by chance or fortune but by the prouidence and appointment of God whose the earth is and all that therein is the compasse of the world and they that dwell therein f Psa 24. 1. that therefore they doe carefully and conscionably apply themselues to doe his will that hath promoted them and whose Vicegerents they are knowing that assuredly the Lord that placed them will one day require a strickt account of them g Ps 82. 2. which thing Salomon well knew and therefore when the Lord appeared to him and bad him aske what he should giue him hee desired aboue all things that God would giue him an vnderstanding heart to iudge that great people h 1. Kin. 9. So it is said that the Lord chose Dauid his Seruant and tooke him from the Sheepefolds euen from behind the Ewes great with young brought he him to feed his people in Iacob his inheritance in Israel i Ps 78. 70. Yea the Prophet Esay more effectually expresseth the dutie of a Prince in the person of our Sauiour Christ saying Righteousnesse shall bee the girdle of his loynes and faithfulnes the buckle of his raynes k Esay 11. 5 1. His care must bee to defend the fatherlesse and widdow relieue the oppressed and haue no respect of persons in iudgement and euerie way that he can to prouide for the peace and securitie of his people that they may haue ease in this way-faring Citie but his chiefest and greatest care must bee for Religion to maintaine the Gospell that so his people may be trayned vp in the knowledge and feare of the Lord * Ita Deo prestabunt obsequium longe gratissimum regna mument praesidio omnium validissimo illius fauore qui dixit honorantes me honorabo Gualt in Esa In regard whereof the Lord hath called them nursing Fathers and nursing mothers l Esay 49. 23. The consideration whereof made those noble Kings Dauid Salomon Asa Iehoshaphat Ezekias Iosias to make most godly and zealous reformations in religion and the worship of God m 1. Ki. 15. 12 13. 1. Kin. 22. 41. 2. Kin. 8. 4. without which it had now nothing profited their subiects to haue sate peaceably vnder their vines and figge-trees n 1. Kin. 4. 25. to haue had siluer as chippes and gould as the stones of the street for what wil it profit a man to winne the whole world and loose his owne soule o Luke 9. 25 And therefore wee haue great cause to praie vnto God to blesse and stablish our Religious King and to giue him a wise heart to cōsider who it is that hath prepared this Table for him that with Dauid hee may make conscience of his dutie of whome the holy ghost hath witnessed That he fed them according to the simplicitie of his heart and guided them by the discretion of his hands p Ps 78. 72 A second vse of this doctrine 2. A second generall vse of the former doctrine concerning all subiects concerneth all subiects which the Apostle layeth downe in these wordes Let euerie soule be subiect to the higher powers q Ro. 13. 1. both in all conscionable obedience to their iust and lawfull commaundements as also by suffering of their iniust punishmēts without resistance knowing that if hee bee a good and Religious ruler the Lord hath giuen him for a blessing but if a wicked one the Lord hath giuen him as a curse for the tryall of his people and therefore the high way is seriously to repent that so God who hath giuen such an one in his anger may also take him away in his wrath r Osay 13. 11. So Ieremie commanded the poore captiues to pray for the peace of Babilon ſ Ierem. 29 6 7. Christ commaunded to giue to Caesar the things that are Caesars t Mat. 22. 21 and S. Peter that we submit our selues to all manner of ordinance for the Lordes sake u 1. Pe. 2. 13 Yea and S. Paule in the forecited place vrgeth this duetie by many and waightie reasons as that whosoeuer resisteth resisteth the ordinance of God and they that resist shall receiue to themselues condemnation w Ro. 13. 2 In the sight of mine Aduersaries 2. part of this verse The Prophet hauing summarily layd downe his prosperous estate in the former words Sence of the words Now in these which are the second part of this verse he doth amplifie the same by
or three firkins a peece into wine t Ioh. 2. 6 7 * vnde intelligimus quam largum fuerit domini beneficium Iansen Concord fol. 144. And at that great Feast of Ahashuerosh which he made for all his Princes and seruants there was such great plentie of wine according to the power of the King that thereupon it was called a banquet of wine u Hest 5. 6. though with this edict that none should be compelled but euery man drinke according to his own pleasure w Hest 1. 8. A heathenish edict to condemne innumerable professed Christians yea such as are in authoritie who should reforme it in others but specially with Dauid x Ps 101. 7 and Ioshua haue regard to their owne families y Iosh 24. 15. and yet they are no better than Schooles of Bacchus and drunkennesse their seruants straining thēselues compelling others so long to drinke of cups filled to the brimme and running ouer with wine and strong drinke till all bee filled with wantonnesse vomitie blasphemie fightings and other such like brutish effects of intemperancie Well you see Dauids purpose and meaning in effect asmuch q. d. O Lord thou hast not onely aduaunced me to the Crowne and dignitie royall but hast so plentifully enriched me with all good things The summe of this third part of this verse that no man can testifie his kindnesse towards his guests by annoynting them with precious ointments or filling their cups till they runne ouer as thou hast shewed thy selfe euerie way liberall towards me Wherein Dauid is a notable example vnto vs all Doctrine but specially to rich men and teacheth vs that wee must consider what we haue receiued of the Lord that so we may be thankefull There be many who euen swimme in worldly wealth but few that with Dauid acknowledge from whence they haue receiued those good things yea there are none of vs all in perticuler though the Lord deale not equally with all but if with a single ele voyd of partiall affection wee doe consider what we haue receiued and what we haue deserued and rather looke backe to see how many liue in want come short of vs than to them that are before vs but in some measure and in comparison we shall bee constrained to confesse to the glorie of God that our cups are filled so full that they doe runne ouer But specially The great prosperitie of England vnder the happie gouernment of Queene Elizabeth if wee doe in generall apply these things vnto our selues and consider the manifold blessings which we haue enioyed vnder the late happie and peaceable gouernement of our Ladie and Queene Elizabeth the Temples being not shut vp nor Prophets slain Altars ouerthrown as in the dayes of Eliah z 1. Kin. 1. 9 10 nor the hye waies vnoccupied as in the daies of Iaell a Iudg. 5. 6. nor any leading into captiuitie or complayning in our streetes b Ps 144. 14. but rather mercie and truth hauing mette Righteousnesse and peace hauing kissed each other c Ps 85. 10 our Land hath so aboundantly flowne with milke and honie that wee if euer any people may truely acknowledge to the glorie of God that our cups doe ouerflow And as for the estate of our gratious King for I cannot restraine mine eies from looking and my tongue from speaking of this glorious Sunne which is risen vnto vs my text ministring so fit occasion this I dare say that his Maiestie which no doubt will bee matter of greatest ioy shal find as many truely religious louing and loyall hearts in England as any King or Prince whatsoeuer and be as ioyfully and thankefully receiued The great prosperitie of our king to be praied for that God would continue and sanctifie it as euer was any King in Europe both in regard of his right title and for his zealous defence of the Gospell the life of our soules besides his coffers cannot be emptie and his subiects are no beggars there being nowe more plate than pewter heretofore The Lord for his mercies sake sanctifie his prosperitie and knit his heart so vnto God in the zeale of his glorie and loue of his truth that our hearts may be more and more knit vnto him in all loue and loyaltie that it may neuer bee layd to his charge what God complayneth of his people Sed saginatus recalcitrauit he that should haue been vpright when he waxed fatte spurned with his heele d De. 32. 15 And so much for the sence and doctrines from this second metaphor according to the letter now because in this aswel as in the former Allegorie very glorious spirituall mysteries are shadowed out vnto vs it will be necessarie to speake thereof a few words Thou doest prepare a Table before me is the sight of mine Aduersaries thou doest annoint my head with oyle and my cup runneth ouer The excellent sweet mysteries which are shadowed out vnder these earthly thinges It is not vnknowne vnto any but meanely exercised in the Scriptures that the holy Ghost condescending to our shallow capacities doth shadow out both the incomprehensible ioys of Gods kingdome and also the vnspeakable sweetnesse which a Christian soule tasteth from her spirituall vnion and coniunction with Christ and the graces that flowe to her from him by a daintie and costly supper or banquet of the former is that of Christ to his Apostles at his last supper I appoint vnto you a Kingdome as my Father hath appointed vnto me that you may eat and drinke at my table in my kingdome e Lu. 22. 30 Not that we shall need either food apparell light of the Sunne or moone f Reu. 21. 23. But because we are so grosse that we cannot cōceiue the blessednesse of that life but by the plentifull enioying of such good things as are here specially desired whervnto also may be referred the parable of the mariage-feast A king preparing a most royall dinner killing his Oxen and fatlings against the marriage of his Sonne g Math. 22 12. Of the second sort is that to be vnderstood in the Reuelation where Christ allureth the sinfull soule to repent and open vnto him with this promise Behold I stand at the dore and knocke if any man heare my voice and open vnto mee I will come in and suppe with him and hee with me h Reu. 3. 20 At which Feast Dauid being entertained as a guest acknowledgeth his head to be annointed with oyle and his cup to runne ouer and surely no maruaile for where Christ is what good thing can there be wanting if hee dwell in the heart by faith i Eph. 3. 17 and if the graces and power of Christ be receiued in all euill and miserie is driuen out and all goodnesse and felicitie doe succeed darkenesse is driuen out Sathan expelled sinne destroyed and the horrour of hell and dreadfull iudgement vanisheth away There is light there is God