feare evill when the evill is so eminent and the danger so great Is the face of Death no more terrible but that you dare looke upon it without feare Though it be the reproach of the wicked to feare where there is no cause of feare yet not to feare where there is cause can be no commendation in the godly And why then will David speake thus more like a desperate man then one that were well advised No doubt David will give good reason for that hee speakes As it were desperatnesse not to feare where there is Imminent danger So it were cowardise to feare where there is eminent comfort Lay then the comfort to the danger and you will easily excuse David for fearing no evill You have seene the Danger now heare the Comfort The Lord my shepheard is with mee For he is never absent from his flock his rodde and his staffe they comfort mee and may they not justly comfort me when with them he is able to recover a sheepe though falling downe the steepest Praecipyce or though already in the Wolfes mouth or in the pawes of the Lyon Indeed if I had not my Shepheard with mee Or if my Shepheard had not his instruments with him I might justly then be in feare of evill but what evill can I feare now when I have my Shepheard and my Shepheard his Instruments his rod and his staffe Both Instruments of comfort and not onely of comfort but of incouragement both Instruments of preserving But is it well understood what his Rod and his Staffe meane For they may as well bee instruments of correcting as defending and if of defending there is then just cause they should be comforts but if of correcting what comforts can they be for what comfort can it be to be corrected O my soule great comfort to me that know the nature of this Shepheard as I doe for doe not I know that whom he loves he corrects and therefore whom he corrects it is a certaine Argument that hee loves Indeed if the Rodde and the Staffe were in the hands of an enemie I should then feare them as instruments for my evill but being in his hands that is my Shepheard now they are but as my owne weapons put into an abler hand that can better manage them for my good then I could doe my selfe Could Moses with his rod fetch water out of a Rock and shall not God with his rod bring comfort out of trouble Could Jacob with his staffe passe over Jordan and returne enriched with heards of cattell and shall not Gods staffe make me passe over the Jordan of this world and bring mee home with troopes of joy Shall not his rod though it wound me comfort me when I know he wounds but to the end hee may apply a Plaister Shall not his staffe though it beat me comfort me when it is but to beat the dust out of mee that am nothing but dust But most of all must not his rod needs comfort me when it is his rod that makes me lye downe in greene pastures Must not his staffe needs comfort me when it is his staffe that keepes me right in the paths of righteousnesse Oh sweet Rod how can I choose but kisse thee Deare staffe but embrace thee seeing it is long of you that his greene pastures and his paths of righteousnesse doe me any good for they would certainly doe mee hurt his greene pastures would pamper up my flesh too much his pathes of righteousnesse would puffe up my spirits too much If his Rod and his Staffe were not used as Moderatours And if you thinke this strange that the paths of righteousnesse should puffe up the spirits Remember Saint Paul to whom there was given a thorne in the flesh lest his walking in the paths of righteousnesse should puffe him up But if the rod and the staffe in these senses may not be sufficient comfort to take away all cause of feare at least there shall come forth a Rod out of the stemme of Jesse indeed to David in particular a speciall comfort that will certainly be sufficient against all feare though I walke in the Valley of the shadow of death for this Rod as a Mountaine shall fill up all Valleys and as the substance shall fulfill all shadowe and as the true life shall swallow up Death in victory And is there not a staffe that will doe as much the staffe upon which Jacob leaned when he was a dying when he was indeed in the Valley of the shadow of Death O my soule having this Staffe of Jacob to leane upon this Rodde of the stemme of Jesse to be my comfort I shall make my selfe unworthy of protection if I should feare any evill though I walke in the valley of the shadow of death For why should I feare Death which is but the parting of the soule from the body seeing I cannot come to God with them both at once but they must first bee parted one from another My soule cannot come to the light of life if my body bee not first in the shadow of death indeed but in the shadow for the substance of death can never take hold upon it if my soule be gone before to take possession of the Light O then vouchsafe O God to bring my soule first and after it my body out of the shadow of Death into the light of Life and then I shall have cause just cause to say and to glory in saying The Lord is my shepheard I shall not want But if it be doubted still how it can be that Gods rodde and his staffe should be comforts to the godly then marke the issue and see what followes upon his Rod and his Staffe Thou preparest a Table before mee in the presence Verse 5 of my enemies Thou anoyntest my head with Oyle my cuppe runneth over For this is a sure rule with God that his chastening alwayes ends in cherishing if he strike with his Rod and perhaps breakes the head with his Staffe he gives Oyle presently to anoynt it and to make it whole againe If he make mee to keepe Fasting-day to day he allowes mee a feast for it to morrow and then my cuppe shall runne over Hitherto God hath vouchsafed to bee a Shepheard and David hath beene his sheepe Now God will be a Conquerour and David shall be a King Now God as a Conquerour will bestow favours on his friends and disgraces upon his enemies and therefore now the Scene alters where it was before in the field it is now within doores and where David before spake in the third Person he speakes now in the second Thou preparest a Table before mee and this is to feast his friends In the presence of mine enemies and this is to confound his enemies To prepare a Table before him is it selfe a favour but the greatnesse of the favour is in this that a Table is prepared before him in the presence of his Enemies For as there is no such joy of
we talk of all this while worldly minds have no feare but of worldly enemies and from such perhaps worldly friends may free them but the spirituall man feares rather spiritual enemies and who can free them from such but onely thou O God that art the God of spirits O mercifull God let not spirituall enemies have the victory over mee and I make no great reckoning of other enemies triumphing Alas I know that worldly enemies can never triumph over me if spirituall enemies get not first the victory And now O my soule if God have done this for me have lifted me up above these enemies above these enemies of both kindes have I not a double cause to extoll him for it and to praise his Name And yet I may say I extoll him not more for doing it then for his readinesse of doing it For I cryed unto him and hee healed mee I no sooner cryed but hee heard me he no sooner heard me but he healed me My suite was no sooner made then granted My disease as soone cured as discovered hee kept me not languishing by drawing out his cure in length but he applyed a present remedy and prevented Hope with hast As therefore I extolled him before for his love in lifting me up above my enemies so I must extoll him now for his compassion in being moved to doe it for my onely crying to him I used no intercessour but my owne voyce and hee healed me and for God to be moved with the cry of a wretched sinner and so to be moved as presently to heale him Is it not a just cause to extoll him and say O the wonderfull bowels of compassion that are in God Verse 3 To be lifted up from any place is an act of Power but the lower the place is it is the greater act of Mercie and can there be a lower place then the Grave at least then the grave of the Soule and from this low place was David lifted up as yee may heare himselfe say Thou O Lord hast brought up my soule from the grave Thou hast kept mee alive that I should not goe downe into the pit But is not this a strange speech in David as though there were a grave of the Soule as there is of the Body for if there be not how then is it true that God hath brought up his soule from the Grave Is it perhaps that he calls it the Soule which is but the cementing of the Body and life together or that he calls it the Grave of the Soule when it is in the lowest estate of vivifying the Body What ever it be it shewes a great mercy in God and a great power of that mercy to raise him up that was brought so low and to keepe him from falling into the Pit that was fallen already to the pits brinke The truth is that as sinne is the death of the Soule so continuance in sinne is the grave of the Soule and in this Grave of continuance did Davids soule lye a long time Alas the shortest time in this case is long till God by his quickning Spirit restored him againe to the life of Grace that hee had just cause to say Thou O Lord hast brought up my soule from the grave and hast kept mee alive that I should not goe downe into the Pit Oh how many there are that have bodyes walking above ground when their soules are lying in the Grave that are lustie and strong in the naturall life when in the spirituall life they are dead and buryed yet so long as they lye not buried above foure dayes so long as they continue not in sin so long till it have brought the Soule into an absolute corruption there is example in Lazarus and where there is Example there is hope they may be raised againe to life and be kept from falling into the Pit of perdition And now O my soule though God have not lifted thee up to as high a place yet seeing he hath lifted thee up from as low a place as he did David hast thou not as just cause as he to say I will extoll thee O God for thou hast lifted mee up and hast not suffered my enemies sinne and death to triumph over mee And here I find my selfe so oppressed with joy that I am not able to expresse it without assistance and what assistance can I looke for but from the Saints of God O therefore sing unto the Lord all yee saints of his give thankes unto him at the remembrance of his Holinesse It is not enough to praise him if yee doe not sing his praises for it must be done with chearefulnesse and exultation and it is not enough to sing if yee doe not praise him for your joy must be in him and for him in his goodnesse and for his glory If it were to sing of another thing I should require the whole Quire of Gods creatures to joyne in the singing but now that it is to sing of Gods holinesse what should prophane voyces doe in the Consort None but Saints are fit to sing of holinesse and specially of Gods holinesse but most specially with songs of holinesse O therefore sing to the Lord all yee saints of his and let your songs be more of his praises then of your owne thankfulnesse and let your thankfulnesse not be so much for the benefits which you have received as for the holinesse with which they are bestowed for God gives not his benefits as the world useth to doe out of any corrupt affection or with any corrupt intention but there is a holinesse in his giving as well as in his gifts and seeing the Cherubins and Seraphins doe continually cry to God Holy Holy Holy You that are his Saints may well afford to sing to God at the remembrance of his holinesse But what holinesse can there be in Anger Verse 5 and is there not anger in God sometimes and will not this then bee a cause rather of weeping to thinke of his anger then of singing at the remembrance of his holinesse O my soule this need be no cause to breake off the singing for his anger endureth but a moment and even anger it selfe is in God a holinesse It is none of the things that are naturall and permanent in God It is but forced upon him by the violence of sinne and as forced as it is it stayes not with him it is but as a wind that passeth Dum oritur moritur It dyes in the birth Nothing lives and is permanent in God but onely his favour and his love and therefore Though weeping may endure for a night yet joy commeth in the morning And seeing our life is of this condition that heavinesse sometimes must as well be had as joy it is happy for us they are so disposed that heavinesse comes but in the Evening when wee may sleepe it out and when our senses are apt to be tyed up from feeling it but joy commeth in the Morning when all our
my soule aspires for onely this Crowne makes sinne and Death to be my subjects Rebellious sinne that can never be brought into subjection but onely by this Crowne O God of thy loving kindnesse and tender mercies These indeed are Consequences most worthy to be remembred but yet perhaps not apt to be remembred for are they not of too high a straine and what the understanding doth not well apprehend the memorie doth not easily retaine He will therefore descend to Benefits of a lower Verse 5 ranke He satisfieth thy mouth with good things and renues thy youth like the Eagles This no doubt is apt to be remembred because it falls within the compasse of sense for who is not sensible of good things and specially when they bee good things for the mouth for all the labour of man is for the mouth All that the hands worke for and all that the feet toyle about is all but for the mouth so long as we may have greene Pastures and still Waters so long as we may have meat and drinkes not onely to satisfie hunger but to please the palate wee care not greatly for any thing else But O my soule these are not the good things that are here meant and yet even this perhaps were worth the caring for if it might continue but alas the dayes will come when I shall say I have no pleasure in them the time will come when my mouth will lose its taste and what good then will these good things of the mouth doe me No my soule no feare here of old age no feare of defect by reason of yeares For thy youth shall bee renewed like the Eagles There shall be no loosening here of the silver Cord no breaking of the golden Bowle but as the Eagle by mewing her feathers renues her youth So thou my soule by mewing thy feathers which is by casting off this fraile Tabernacle of thy flesh shalt perpetually be kept by the powerfull hand of God in a state of vigour Indeed the life we live now is the greatest part no life for Child-hood is scarce come to it and Old age is almost past it no time properly remaining to life but onely the short time of youth but the life that God hath in store for them that feare him not onely shall be alwayes but shall be alwayes Youth and no defect of Age shall be able to take hold upon it But may we not now begin anew and conceive rather that when David calls upon his soule to blesse the Lord and not to forget all his benefits Hee meanes he would have it to remember all his benefits and therefore he presently falls to reckon them all up himselfe not singula generum but genera singulorum Not all in particular but the generall Heads under which all the Particulars are comprehended And he begins with forgiving of sinnes because this is the Foundation this is that which reconciles us to God and which makes us capable of all his other benefits But alas what good will his forgiving my sinnes doe me if he stay there and goe no further for shall I not be committing of new sinnes continually and so God shall bee alwayes forgiving and never the neere Never the neere unlesse hee be alwayes forgiving To helpe this therefore his next benefit is the healing all my infirmities for this takes away that aptnesse to sinne to which wee are all of us by nature so prone and subject But alas what good will both these benefits doe me if hee yet stay here and goe no further seeing I am now a captive and already condemned to dye the death for should not my case bee like to theirs who upon the scaffold aske the King forgivenesse and when he forgives them yet they are put to death neverthelesse His next Verse 4 benefit therefore is a remedie for this For hee Redeemeth thy life from destruction Hee not onely frees thee from captivitie but preserves thee from perishing But alas what good yet will all these doe me if he should yet stay here and goe no further for when my sinnes be forgiven when my infirmities healed when my life redeemed yet what am I more by all this then as it were an Abrasa tabula at most what have I more to take joy in then every other ordinary creature Hee will now therefore Coronidem imponere give a benefit that shall perfect all For Hee crownes thee with loving kindnesse and tender mercies Whatsoever is within the compasse of his loving kindnesse whatsoever within the extent of his tender Mercies he will not onely make thee capable of it but will freely bestow it all upon thee And who can deny but this now is a perfect Inventorie of all the benefits for which the soule hath cause to blesse the Lord to blesse him in respect of it selfe though there are other benefits indeed to the body for which the soule must blesse him too for alas the body is not able not able of it selfe without the soule and they are soone reckoned for they may be reduced to these two Sustentation and Renovation For hee satisfieth thy mouth with good things and thy youth is renewed like the Eagles as much as to say Thou shalt have the happinesse of the Epicure and of the Stoick both at once at least there shall bee no feare of hunger and thirst No drooping with Age nor ruines of Time And now O my soule let not my being in trouble and oppressed with sorrowes make thee doubt of the truth of these things for besides Verse 6 these benefits The Lord executeth Righteousnesse and Judgement for all that are oppressed Righteousnesse to them and Judgement for them For as it is righteous with God that his servants who are here oppressed should hereafter be comforted and be made partakers of all these benefits so it is his Judgement to the wicked who are their oppressours that they should feele hereafter the full measure of Gods wratth as it were in their revenge And this Righteousnesse and this Judgement he not onely deliberateth and determineth hee not onely promiseth to the godly and threatens to the wicked and then leaves them undone but he is perfect in all his wayes hee is truly Reall and puts them most assuredly in execution at least he executes them Per se or Per alium either by himselfe or by his Angels For indeed this part of his Judgement which is inflicting of punishment is not properly in God Opus suum and therefore no marvell if hee leave it to be done by Angels as he did at Sodome but though the Ministrie be theirs yet the Execution is His all the power is onely from him And although the executing his Righteousnesse and his Judgement be inter Arcana sua things hidden from us at which we may stand amazed but can never understand them yet he hath often-times revealed them to his servants the Prophets and specially to his servant Moses For he made knowne his wayes unto
prosperitie to the godly as when their enemies see the prosperitie they are in it being a kind of revenge that God takes upon their enemies in their behalfe so there is no such Tragedie to the wicked as to be made spectatours of the prosperitie of the godly it being the greatest affront that can be to their expectation to see them advanced whom they both hated and despised Could Haman have had a greater affliction then to see Mordecai advanced and himselfe forced to bee an instrument in his advancing Videbunt quem transfixerunt They shall see him whom they pierced shall be one of the miseries and perhaps one of the greatest in Hell it selfe And now is David a King and as a King hath Honour and Plentie Thou anoyntest my head with oyle This is his Honour My cuppe runneth over This is his Plentie that where he said before The Lord is my shepheard I shall not want hee may as justly say now The Lord is my rewarder I shall abound But is it not that in the Person of David here there is a Reference to Christ himselfe seeing it is all verefied in him that is spoken here Hee that hungred so long till Sathan thought he could have eaten stones hath now a Table prepared before him a Table where the godly shall sit and eat with him in his Kingdome Hee that had enemies insulting over him hath now all his enemies made his foot-stoole Sinne and Death Sathan and his members lye prostrate under him Hee that had his Head pricked with thornes hath now his Head anoynted with Oyle with the oyle of gladnesse above his fellowes Hee that thirsted and could get but Vinegar to drinke hath now such plenty that his cup runneth over All power is given him both in Heaven and Earth At least in the person of David there will be relation to all the godly Now Lazarus that could not get so much as crummes from Dives his Table shall have a Table himselfe prepared before him Now Dives that fared deliciously every day shall bee glad to stand waiting at Lazarus Table for a drop of water that the godly may well be content to be in penurie a-while seeing they shall have a Table ere long prepared before them They may well be content to let their Enemies bee masters awhile seeing they shall have them ere long to be wayters upon them They may well be content to hang downe their heads for awhile seeing their heads ere long shall bee anoynted with Oyle They may well be content to have hard measure for a time seeing the time will be shortly that their Cup shall runne over And now O my soule will not all this serve to comfort thee in this vale of miserie Art thou so besotted on things present as to have no consideration to make no valuation of things to come and to come so shortly so shortly all that they are put in the Present tense as if they were come already But if David cannot over-rule thee as a King let him at least perswade thee as a Prophet for now you shall have him a Prophet and a Votarie and this is his Prophecie Surely Mercy and goodnesse shall follow mee all the dayes of my life and this is his Vow I will dwell in the house of the Lord for ever But is Davids Prophecie like to bee true will Mercie and Goodnesse follow him all the dayes of his life O my soule it was true in David it shall be true in all the godly for whom God loveth he loveth to the end and Mercie and Goodnesse shall follow them all the dayes of their life Mercy to commiserate and Goodnesse to relieve Mercie to beare with infirmities and Goodnesse to supply wants Mercie to be an assistant in Adversitie and Goodnesse to be a Governesse in Prosperitie Alas O Lord if thy Mercie should not follow me thy Justice would if thy Goodnesse should not follow mee thy Vengeance would and then one that were no Prophet might easily foretell the miserable estate I should be in as now that Mercie and Goodnesse follow me one that is no Prophet may easily tell the happy condition I shall be in Although this perhaps be not so much a Prophecie as a Faith in David at least a Prophecie which all the godly may make to themselves by Faith to be assured of the mercy and goodnesse of God and not to follow them for a time and then give over but to follow them all the dayes of their life But what no longer then all the dayes of their life and then leave them No my soule but all the dayes of that life that shall never leave them O the comfortable doctrine of Faith farre more comfortable then Heathen Philosophie ever knew for that went no further then Ante obitum nemo as though no man could be happy till his death where by this it appeares that men may bee happy while they live for if a man be then happy when the mercy and goodnesse of God follow him as certainly a greater happinesse there cannot be then seeing they surely follow the godly all the dayes of their life surely a godly man is happy while hee lives But then the surenesse is long of the mercy and not of the man for it seemes he would goe farre enough from it if Mercy did not follow him but now that hee is followed by Mercy and Goodnesse hee cannot goe so fast from them but they will overtake him and make him happy O mercifull God so frame my heart that I may not flye from thy Mercy and put it to follow mee at least let it so follow me that it may overtake me for then I shall have the happinesse to bee able to keepe my vow that I will dwell in thy house for ever but rather I shall have the favour as an effect of thy Mercy that I shall dwell in thy house for ever For if this be a Vow it is a strange one where all the benefit is to him that makes the Vow and none at all to whom it is made for what is it to God whither I dwell in his house or no such Vowers God may have enow O my soule to vow to dwell in Gods house is to vow to be his servant and to bee his servant is to serve him in holinesse and righteousnesse all the dayes of our life and though this service be no benefit to God as indeed no more is any thing I can doe for my goodnesse extendeth not to him yet the Vow to bee his servant being well performed will bee more acceptable to him then if I should vow as Jepthe did to sacrifice his onely Daughter But wee need not stand to justifie Davids Vow for it seemes not so much a Vow of David to God as a favour of God to David that when his mercy hath followed him all the dayes of his life he will take him afterwards to live with himselfe and though his body for a time be cast out
What place will be left for wonder to give cause to say How amiable are thy Tabernacles O Lord of Hosts But if hee had sayd How terrible are thy Tabernacles O Lord of Hosts though it might have beene wonderfull in the degree yet it could not bee wonderfull in the kind for what wonder is it if the Tabernacles of the Lord of Hosts bee terrible but when he saith How amiable are thy Tabernacles O Lord of Hosts this is not onely wonderfull in the degree but in the kind much more For what can be more wonderfull then that being Tabernacles of the Lord of Hosts they should be amiable and so amiable as to be wondred at But is it not that God is in himselfe so amiable that all things of His even his Terrours themselves are amiable his Tabernacles and his Tents his Sword and his Speare his Darts and his Arrowes all amiable Terrible no doubt to his Enemies but amiable wonderfull amiable to all that love and feare him and great reason they should be so seeing they are all in their defence and for their safeguard though they be Tabernacles of the Lord of Hosts to the wicked yet they are Courts of the Prince of peace to the godly and this makes my soule to Verse 2 long for the courts of the Lord. For I desire indeed to be a Courtier yet not as I am now God knowes I am very unfit for it but because Gods Courts are such they make any one fit that but comes into them they receive not men fit but make them fit and he that was before but a shrub in Baca assoone as hee comes into the Courts of the Lord is presently made a Cedar in Lebanon Indeed if his Tabernacles bee so wonderfull amiable they must needs be as wonderfull attractive for there is no such Adamant as Amiablenesse Nothing that so powerfully attracts and drawes all hearts unto it And to know the measure of their Amiablenesse by the power of their Attracting you need but looke upon my soule For my soule longeth and even fainteth for the Courts of the Lord which it would never doe if it were not for their wonderfull amiablenesse that attracts and drawes it by a kind of violence indeed by a kind violence unto them Every Amiablenesse is not so great to make a longing Nor every longing so great to make a fainting Nor every fainting so great to make the soule to faint Oh then consider how great this Amiablenesse is which makes my soule not onely to long but to faint with longing And blame me not for fainting as though it were my owne fault that would not restraine my longing for seeing his Tabernacles are of infinite amiablenesse they must needs worke in me an infinite delighting and that delighting an infinite longing and what restraint can there be of that which is infinite No alas my fainting is but answerable to my longing and my longing but answerable to the Amiablenesse If I had the offer made me which was made to Christ to enjoy all the Kingdomes of the Earth but with condition to want the Courts of the Lord this want would bring to my soule a greater griefe then that enjoying would give it contentment for seeing his Tabernacles are so amiable where he is Lord of Hosts how amiable must they needs be where hee is Prince of Peace and Prince of Peace he is in his Courts though in his Campe he be Lord of Hosts And that you may know it is not the weaknesse of my soule that it faints with longing for indeed weake spirits are apt to faint upon every light occasion but that it is the very operation of the wonderfull attractive power that is in the amiablenesse of his Courts see my Heart and my Flesh also how they are drawne to long after the Lord which they would never doe if it were not for some wonderfull amiablenesse that is in him for you may well thinke it must bee an Adamant of a wonderfull attractive power that can draw these heavy I rons of my heart and my flesh unto it for indeed though my Soule have a longing for the Courts of the Lord yet my Body perhaps could be content to want them there are Courts in the world that might please my Body as well perhaps better then these but God forbid God forbid I should be one to have my soule and body divided while they are united to have my soule runne one way and my body another No I am none of those but assoone as my soule longed for the Courts of the Lord My heart and my flesh fell a longing for the living God As my Soule longed for the Place so my heart and my flesh for the Person for my heart and my flesh are of a duller apprehension they must have a present Enjoying of that they long for or they cannot be satisfied but my soule is of a cleerer sight and knows if it can but come to the place where he is it shall be sure withall to enjoy his presence and with his presence his Person The Soule indeed is a spirituall substance and therefore it is natural to the soule to long after spiritual things but the flesh is an earthly substance and therefore it is naturall to the flesh to long after earthly things and as long as these two are linked in the Body together they will alwayes be working upon one another alwayes seeking to draw each other to their partie and if the Soule can draw the flesh to goe her spirituall way then all is well it is as it should be but if the Flesh draw the Soule to goe her earthly way then all is out of order there will be no longing for the Courts of the Lord for they are spirituall and are never longed for but where the Soule is predominant and hath the leading And this is the order in Davids longing first his Soule begins to long for the Courts of the Lord and this is yet but a single cord but then comes in the Heart and the Flesh too and make it a Cord of three that is impossible to bee broken Indeed the Courts of the Lord are so exceeding amiable that it is impossible but every soule must needs long after them but yet every soule considers not what belongs to this longing but as Balaam longed to dye the death of the Righteous yet was loath to live the life of the Righteous so there are many that long for the Courts of the Lord but are loath to live the life of such Courtiers They that be in Kings houses weare silke and soft rayment because so it is fit for the honour of the place and they that will be in the Courts of the Lord must likewise weare rayment that is fit for the holinesse of the place they must be cloathed with the soft rayment of meeknesse and humilitie they must put on the robe of Righteousnesse and the garment of Sinceritie or because they are Courts of
yea our God is mercifull 6 The Lord preserveth the simple I was brought low and he helped me 7 Returne unto thy rest O my soule for the Lord hath dealt bountifully with thee 8 For thou hast delivered my soule from death mine eyes from teares and my feet from falling 9 I will walke before the Lord in the land of the living 10 I beleeved therefore have I spoken I was greatly afflicted 11 I said in my hast All men are lyars 12 What shall I render to the Lord for all his benefits towards me 13 I will take the cup of salvation and call upon the Name of the Lord. 14 I will pay my vowes unto the Lord in the presence of all his people 15 Pretious in the sight of the Lord is the death of his Saints 16 O Lord truly I am thy servant I am thy servant and the sonne of thy hand-maid thou hast loosed my bonds 17 I will offer to thee the sacrifice of thanks-giving and will call upon the Name of the Lord. 18 I will pay my vowes unto the Lord in the presence of all his people 19 In the Courts of the Lords House in the midst of thee O Hierusalem prayse yee the Lord. MEDITATIONS VPON THE CXVI PSALME OF DAVID BUt how can David say Verse 1 so peremptorily I will love the Lord as though it were in his owne power to love whom he list Indeed nothing is so voluntary as love that it seemes to be the extremitie of the will for then wee are said to love a thing when the will is inclined and violently bent upon it and yet I know not how there seemes nothing more constrained then love for we often-times love a thing which we would faine wee could forbeare to love but that we are drawne to love it by a kind of violence in the object and therefore David may well say I will love the Lord seeing both the causes of love are here met a propension in the Will and an excellencie in the Object Man indeed is naturally a loving Creature but doth not alwayes place his love aright his love is then best placed when it is placed upon the best Object and what is that best Object but God If he place it upon Beauty that fadeth If upon Riches they perish If upon Honour that vanisheth If upon life that wasteth but all these are in God not onely in Eminencie but in Continuance In him is Beautie that never fadeth in him Riches that never perish in him Honour that never vanisheth in him life that never wasteth and therfore as the truest object of love as the dearest object of my love I will love the Lord. But though all these Eminencies be in God yet they would bee no cause for man to love him if they had not a relation to man for what cause of love where there can be expected no effects of love but seeing there is in them not onely a Relation but a Propension not onely they are ready to bee imparted but are imparted with readinesse what man is hee that will forbeare to say that can forbeare to say I love the Lord And if all men will forbeare to say it yet I will say it For hee hath heard my voyce and my supplication No doubt a just cause or rather indeed to a naturall man the onely cause for loving of God For of fearing him of praising him of worshipping him of magnifying him there are other causes but of loving him no cause so proper as his loving of us and the Benefits which he bestowes upon us For love is so reciprocall a thing that we should hardly love God himselfe but for his Love to us at least for our opinion of his love to us and wee should hardly have an opinion of his love if we had not a feeling of his Benefits For what love can wee thinke is borne us by them that are able to doe us good and doe it not but when we have a feeling of their benefits and find they doe us good then wee are easily perswaded of their love and being so perswaded who can choose but say as David doth here I love the Lord for he hath heard my voyce and my supplication But doe we love God but for his Benefits onely and if it were not for his Benefits should we not love him Indeed to love God as we ought is not to love him for ought but for himselfe onely without any consideration had at all of his Benefits but such lovers wee are of our owne good that wee should scarce love our selves but for the good we are ready to doe our selves and if we love God in the like degree we thinke it perhaps to be love enough for him But O my soule this is just the Divells love I meane such love as the Divell thought to be in Job Doth Job love God for nought He hoped he did not though hee knew he should and therefore was never in quiet till it might bee tryed and if hee had found it so he would quickly have made Job leave loving of God and fall to loving of him But the hedge which God had set about Job was not a hedge of prosperitie as Sathan supposed but a hedge of Grace and therefore with all his fierie tryalls hee could never get other words from Job but such as these Shall we receive good at Gods hands and shall we not receive evill Yes O Lord though thou kill mee yet will I love thee Thus Job did and thus should we doe but God knowes there is not such a man againe as Job was upon the face of the earth For alas wee are commonly but of the Classis or forme of which Saint John speakes Wee love God because God loved us first and it were well if we would doe but so how much soever Sathan slights it and seekes to disgrace it Or is it perhaps that David speakes in the curiositie of this distinction that we doe not Amare Deum but for his Benefits but wee may Diligere Deum without any consideration of his Benefits had at all and in this sense a naturall man may Amare Deum but none but the spirituall man Diligere Deum But O my soule doe thou endevour to be of Jobs forme to love God without distinction and whether he heare thy voyce or heare it not whether he grant thy supplication or grant it not yet to love him and to love with Amando and with Diligendo and with any another Devotion of love that can be expressed or conceived For it is indeed no true love of God if wee love him for any thing but for himselfe if we love our selves but onely for him as it seemes both Moses and Saint Paul did who for the love of God left all care of themselves and were contented to have beene if they might have beene even Anathema's But is this such a Benefit to us that GOD heares us Is his hearing our voyce such an argument of his
as the Grave which is low indeed yet there thou maiest rest in hope for even there the Lord will not leave to helpe thee Or is it that he was brought low was humbled in spirit to seeme vile in his owne eyes and then God helped him For God resisteth the proud but giveth grace to the humble Verse 7 Now therefore O my soule returne to thy rest for the Lord hath dealt bountifully with thee Now my soule let it be no longer said Why art thou so heavie and why art thou disquieted within me For the Lord hath exceeded the bounds of mercifulnesse with his bountifulnesse Not onely in mercy hee hath forgiven my sinnes but as if my sinnes had been Merits he hath made me also to taste of his bountie Hee hath dealt indeed most bountifully with thee for where thou didst make suite but for one thing hee hath granted thee three Thou didst aske but to have my soule delivered and he hath delivered mine eyes and my feet besides and with a deliverance in each of them the greatest that could be for what greater deliverance to my soule then to bee delivered from Death What greater deliverance to mine eyes then to be delivered from teares What to my feet then to bee delivered from falling that if now O my soule thou returne not to thy rest thou wilt shew thy selfe to bee most insatiable seeing thou hast not onely more then thou didst aske but as much indeed as was possible to be ask'd But can my soule dye and if not what bountie is it then to deliver my soule from that to which it is not subject The soule indeed though immortall hath yet her wayes of dying It is one kind of death to the soule to bee parted from the body but the truest kind is to bee parted from God and from both these kindes of death hee hath delivered my soule From the first by delivering me from a dangerous sicknesse that threatned a dissolution of my soule and body from the other by delivering me from the guilt of sinne that threatned a separation from the favour of God and are not these bounties to give my soule just cause of returning to her rest It is true it is the imperfection of life that it is subject to sicknesse and sicknesse drawes mortalitie after it but this imperfection is not here for hee hath delivered my soule from death and what is this but to have perfect health yet it is the imperfection of health that it is subject to crosses and crosses are a cause of teares but neither hath this imperfection any place here for he hath delivered mine eyes from teares and what is this but to have perfect Joy yet it is the imperfection of joy that it useth not to continue as it is said of the prosperitie of the wicked They are set in slipperie places and are apt to fall but neither is this imperfection found here for hee hath delivered my feet from falling and what is this but to be assured of continuance If then thou hast such health such joy such stabilitie Health not subject to sicknesse Joy not capable of sorrow Stabilitie not obnoxious to falling How canst thou O my soule how canst thou choose but pacifie thy unquietnesse and returne to thy rest But alas the rest thou canst returne to now is but a type of that true Rest when thou shalt rest from thy labours and when thy workes that now goe with thee shall then follow thee Thou hast now but one day of Rest for sixe dayes of labour but then thou shalt have an eternall Sabbath without any dayes of labour to disquiet it But though this rest cannot now bee had whilst thou dwellest in a restlesse body and thy body in a restlesse world yet there is a Rest that is worth the having and may onely my soule be called Thy Rest the rest which consists in the peace of conscience and to this rest thou maist well returne seeing not onely thou art at peace with God as being justified by his Grace but thou art in his favour also as having dealt so bountifully with thee And when thou returnest to this rest to the end thou maist have some exercise to thy rest that thy resting make thee not restiffe I will walke Verse 9 before the Lord in the land of the living For now that my feet are delivered from falling how can I better imploy them then in walking were they delivered from falling to the end they should stand still and bee idle No my soule but to encourage me to walke and where is so good walking as in the land of the living Alas what walking is it in the Winter when all things seeme dead when the very grasse lyes buried under ground and scarce any thing that hath life in it to be seene but then is the pleasant walking when Nature spreads her greene Carpet to walke upon and then it is a Land of the living when the Trees shew they live by bringing forth if not fruits at least leaves when the Valleys shew they live by bringing forth if not sweet flowers to delight the smell at least fresh grasse to please the eyes But is this the walking in the Land of the living that David meanes O my soule to walke in the Land of the living is to walke in the pathes of Righteousnesse for there is no such death to the soule as sinne no such cause of teares to the eyes as guiltinesse of Conscience No such falling of the feet as to fall from God and therefore to say the truth the Soule can never returne to its rest if we walke not withall in the paths of righteousnesse and we cannot well say whether this Rest bee a cause of the walke or the walking be a cause of the resting but this wee may say they are certainly companions one to the other which is in effect but this that Justification can never be without Sanctification Peace of conscience and godlinesse of life can never be one without the other Or is it perhaps that David meanes that Land of the living where Enoch and Elias are living with the living God but if he meane so how can he speake so confidently Verse 10 and say I will walke in the Land of the living as though hee could come to walke there by his owne strength or at his owne pleasure Hee therefore gives his reason I beleeved and therefore I spake for the voyce of Faith is strong and speakes with confidence and because in Faith he beleeved that hee shall come to walke in the Land of the living therefore with confidence he speakes it I will walke in the land of the living and perhaps to signifie that hee shall not walke there against his will but that he endeavours and useth the best meanes he can that hee may walke there For indeed if we endeavour not to walke here with Enoch and Elias in the paths of righteousnesse we shall never come to walke with God
MEDITATIONS AND DISQVISITIONS UPON SEVEN CONSOLATORIE PSALMES OF DAVID NAMELY The 23. The 27. The 30. The 34. The 84. The 103. The 116. By Sir RICHARD BAKER Knight LONDON Printed by J. D. for F. Eglesfield and are to be sold by Henry Twiford at the signe of the Beare over against the middle Temple gate in Fleetstreet 1640. A CATALOGVE OF THE SEVERALL Treatises written by this Authour NAMELY MEditations and Disquisitions upon the Lords Prayer Meditations and Disquisitions vpon the 1 Psalme Meditations and Disquisitions vpon the seven Penitentiall Psalmes Meditations and Disquisitions vpon seven Consolatorie Psalmes Also a Poem of his entituled Cato Variegatus or Cato's morall Disticks vaâ—ied TO THE RIGHT HONOVRABLE WILLIAM Lord CRAVEN Baron of Hamstead c. MOST HONOURED LORD I Shall perhaps move Envie to say Quae te tam laeta tulerunt sâ—ecula but for my selfe I am bound to say it who have received from your Lordship indeed a great Favour the remission of a great Debt for which notwithstanding I account my selfe to stand obliged still though in a lesse profitable yet in a more binding Obligation to bee your perpetuall servant I am called upon by Gratefulnesse to erect some Monument in honour of your Bountie and a more lasting Monument I could not thinke of within the compasse of my poore abilities then to Dedicate these Psalmes of David to the memorie of your Name for though your owne Heroick vertue have made you a Monument of the same mettall that Fames Trumpet is made which is likely and worthy to last long yet this perhaps may prove Monumentum Fama perennius a Monument that will continue your memorie when Fame it selfe shall be buried in oblivion But how long soever it shall continue yet not so long as my Devotion to be as my Desire to be accounted to be Your Lordships humble and obliged servant Richard Baker Imprimatur Tho Wykes R. P. Episc Lond. Sacell Domest Septemb. 11. 1639. THE TVVENTIE THIRD PSALME OF DAVID Verse 1 THe Lord is my Shepheard I shall not want Verse 2 Hee maketh me to lye downe in greene pastures he leadeth me beside the still waters Verse 3 Hee restoreth my soule hee leadeth mee in the paths of righteousnesse for his Names sake Verse 4 Yea though I walke through the Valley of the shadow of death I will feare no evill for Thou art with mee Thy rod and thy staffe they comfort mee Verse 5 Thou preparest a Table before me in the presence of mine enemies Thou anoyntest my head with Oyle my cup runneth over Verse 6 Surely goodnesse and mercy shall follow me all the dayes of my life and I will dwell in the house of the Lord for ever MEDITATIONS VPON THE XXIII PSALME OF DAVID IS it not a grievous fall that Verse 1 where I might have said The Lord is my Creatour and hath made me after his own Image I am now glad to say The Lord is my shepheard as though I were but a sheepe and yet perhaps no Fall in this at all For what was I when I was at best but the Lords sheepe Depending wholly upon him for all I had No cloathes to cover my nakednesse but of his making no food to satisfie my hunger but of his providing and oh that I had continued his sheepe still for then though weake I should have beene innocent though feeble I should have been harmelesse Where by taking O miserable mistaking the Serpent for a shepheard I became of an innocent Sheepe a ravening Wolfe and should have so continued at least a perpetuall strayer if my true shepheard O the wonderfull bowells of compassion had not left the Ninetie nine in the Wildernesse to seeke after mee and had not found mee out and brought me back againe into his Fold that if there be joy in Heaven that the lost sheepe is found there ought to bee much more joy in Earth that the lost sheepe can say The Lord is my shepheard I shall not want But how can I truly say The Lord is my shepheard seeing hee hath turned me over sheepe and lambes and all to Saint Peter to be our shepheard Can he turne me over to another and yet himselfe reteine a propertie in me still But is it not that there is a Hierarchie of shepheards Saint Peter and his successours but Ministeriall shepheards God himselfe the shepheard Paramount Psal 77.20 Hee ledd his people like sheepe by the hand of Moses and Aaron Hee but used the service of Moses and Aaron himselfe was the shepheard still it was hee that led them And is it not said of Kings too that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepheards of the people and perhaps David speakes here as hee was a King for though a King be a shepheard in relation to his Subjects yet he is but a sheep in relation to God for relation in all created things makes quidlibet ex quolibet a sheepe of a shepheard and a shepheard of a sheepe till we come at God and there Relation ceaseth for God being summum bonum unum idem can take no disparagement by any relation we are all sheepe to him David and Kings Saint Peter and all All faine to say The Lord is my shepheard or else can neuer truly say I shall not want It is a great happinesse for sheepe to have a good shepheard but a greater happinesse to have him both good and able many shepheards are the one and not the other few are both indeed none are both None able to secure from want but onely the shepheard who is Elohim Saddai God All-sufficient Kings no doubt are able shepheards but yet not able to secure from want for we see them often-times to be in want themselves Saint Peter an able shepheard yet not so able as to secure from want for who knowes not what want he was in himselfe when time was Wee shall never be sheepe secure from want till wee come to say The Lord is my shepheard and then wee may justly inferre We shall not want Indeed God is a shepheard as able as hee is good and as good as he is able For hee leadeth mee into greene pastures Not onely hee hath greene pastures to lead me into which shewes his Abilitie but hee leads mee into them which shewes his Goodnesse Hee leades me not into pastures that are withered and drye that would distaste me before I taste them but he leades me into Greene pastures as well to please my eye with the verdure as my stomacke with the herbage and inviting me as it were to eate by setting out the meat in the best colour A meat though never so good yet if it looke not handsomely it dulls the appetite but when besides the goodnesse it hath also a good looke This gives the appetite another edge and makes a joy before enjoying But yet the goodnesse is not altogether in the greennesse Alas Greene is but a colour and colours are but deceitfull things they might be greene
leaves or they might bee greene flags or rushes and what good were to mee in such a greennesse No my soule the goodnesse is in being greene Pastures for now they performe as much as they promise and as in being greene they were a comfort to mee as soone as I saw them so in being greene pastures they are a refreshing to me now as soone as I tast them As they are pleasant to looke on so they are wholsome to feed on As they are sweet to be tasted so they are easie to bee digested that I am now me thinkes in a kind of Paradise and seeme not to want any thing unlesse perhaps a little water with which now and then to wash my mouth at most to take sometimes a sippe for though sheepe bee no great drinkers and though their pastures being greene and full of sappe make drinke the lesse needfull yet some drinke they must have besides and now see the great goodnesse of this Shepheard and what just cause there is to depend upon his Providence for hee lets not his sheepe want this neither but hee leades them besides still waters Not waters that roare and make a noyse enough to fright a fearefull sheepe but waters still and quiet that though they drinke but little yet they may drinke that little without feare And may I not justly say now The Lord is my shepheard I shall not want And yet perhaps there will be want for all this for is it enough that he leade them into greene pastures and besides still waters May he not leade them in and presently take them out againe before their bellyes be halfe full and so in stead of making them happy make them more miserable set them in a longing with the sight and then frustrate them of their expectation No my soule The measure of this Shepheards goodnesse is more then so Hee not onely leadeth them into greene pastures but hee makes them to lye downe in them Hee leades them not in to post over their meat as if they were to eate a Passeover and to take it in Transitu as dogges drinke Nylus but hee makes them to lye downe in greene pastures that they may eat their fill and feed at leisure and when they have done lye downe and take their ease that their After-reckoning may be as pleasing as their Repast and that they may be free from being solliciti de crastino for taking care to provide for tomorrow seeing they have a Market of provision round about them or rather their meat ready drest to their hands for many dayes to come O my soule thus are the godly provided for by the Lord their Shepheard and though their pastures may seeme withered and dry in the eyes of the world yet to them they are greene and pleasing and give more gladnesse to their hearts then theirs whose Corne and Wine most abundantly increaseth And now O my soule is it not time now to say Grace and to acknowledge a thankfulnesse for this plenty of my meat and drinke and can I say a shortet Grace then this The Lord is my shepheard I shall not want And yet perhaps there will be want for all this for if God be a Shepheard will hee not sheare his sheepe and if hee sheare me will he not leave me bare and naked and how then can I say I shall not want God indeed is a Shepheard that will sheare his sheepe but hee will Tondere not Deglubere Hee will take off our old cloathes but it is to make way for new and he takes them off in a time when we may well spare them indeed in a time when it is better for us to be without them and therefore neither is his shearing any cause but I may say still The Lord is my shepheard I shall not want And yet I say still there will perhaps bee want for all this For is it enough to have food and rayment Is it enough to have ease and plenty Alas all these doe but serve for the body there is no provision here for the soule and if the soule be not provided for all the rest is but the care of Martha troubled about many things and none of them needfull But he that told Martha of her errour is it like he will commit the like errour himselfe No my soule his principall care is of the soule for hee restoreth my soule but as he made mee Verse 3 not a living soule at first till hee had made the earth and the fruits of the earth to serve for my living so he Restores not my soule now till he hath first ledde me into Greene pastures to serve for my sustenance for to what purpose were it to give a life and not a living to give a Being and not give meanes to maintaine that Being and was it not perhaps from hence that Christ tooke his patterne when he taught us to Pray for daily bread before wee Pray for forgivenesse of sinnes But though he provide first for the body which was made first yet he provides most for the soule which was given last Hee but feedes my body but he restores my soule Hee ministers to my body but accidentall and outward things but inward and substantiall to my soule And why is it that God provides more for the soule then for the body but because the soule is of farre more worth then the body for God is not as man to take care of things out of fancie or upon mistaking but hee takes care of things according as hee values them and values them according as they are worth Numquid cura Deo de Bobis Doth God take care of Oxen Indeed the Soule in comparison of the Body is of farre more value then the worth of an Oxe in comparison of a man O that wee could be so wise as to know the true value and worth of the soule and to take care of things according to their values we should then certainly be more carefull of the soule lesse carefull of the body then we are and be more sensible of that saying of Christ What availes it a man to gaine the whole world and to lose his soule It may bee allowed perhaps to men to provide first for the body so they would provide most for the soule as God doth here but to provide first and most for the body and last and least for the soule as most men doe that I say not all for the body and nothing for the soule as some men doe This must needs be extremely against all good order seeing it is so directly against Gods order But to what is it that God restores my soule It must be to something that my soule had before and hath not now and so it is Hee restores it to its originall puritie that was now growne foule and black with sinne for alas what good were it to have greene pastures and a black soule Hee restores it to its naturall temper in affections that was growne
distempered with violence of Passions for alas what good were it to have still waters and turbulent spirits Hee restores it indeed to life that was growne before in a manner quite dead and who could restore my soule to life but he onely that is the good Shepheard and gave his life for his sheepe which no shepheard ever did but Hee Saint Peter layd downe his life but he gave not his life for he would perhaps have kept it if he might and he layd it not downe neither as a shepheard for his sheepe but as a sheepe rather for his shepheard but this Shepheard gave his life for his sheepe Gave it quia oportuit indeed because it was necessary he should give it but yet quia voluit too because hee would giue it for if it had not beene voluntarie it could not have beene acceptable and if not acceptable never certainly have served for a Ransome and if not Ransomming no Restoring But is it not said The Shepheard was smitten and the sheepe were scattered and what was his smyting but the Giving his life and had he not done better to have kept his life then leaving it to leave his sheepe to scattering O my soule though they were scattered for a time yet it was but to be gathered together againe with the greater joy for though he left his life yet he left not his sheepe but had a care of them even in death for hee had power to lay downe his life and power to take it up againe and as he layd it downe for his sheepes Ransome so hee tooke it up for their justification Every shepheard knowes that sheepe are subject to many infirmities and knowes many infirmities to which they are subject and therefore is never without his Boxe of Tarre as the best remedie in cases of danger but if the danger passe his Tarre-boxe and touch upon the life he then gives them over and lets nature worke but the Lord is a Shepheard of another nature above the power of Nature He restoreth the soule when the life is in danger hee hath wayes of curing which no shepheard knows of but himselfe and if other helps fayle he need but to say Velo sis sanus I will Be thou whole and without any Tarre-boxe it is a present remedie And may I not now justly say The Lord is my shepheard I shall not want And yet perhaps there will be want for all this for is it enough that he restore my soule and then leave me What is it to restore my soule but to put it in statu quo prius in the state it was made at first which was after the Image of God in holinesse and righteousnesse and if I could not continue in this state when made in it how shall I continue in it when restored to it Hee will therefore supply this want too for having restored my soule in righteousnesse Hee will leade mee in the paths of righteousnesse that though left to my selfe I tooke a wrong guide and went astray yet when he leades me that is the way it selfe I may be sure I cannot possibly goe out of the way But alas O Lord these paths of righteousnesse have a long time so little beene frequented that all prints of a path are almost cleane worne out that it is a hard matter now but to find where the paths lye and if wee can find them yet they are so narrow and so full of rubbes that without speciall assistance it is an impossible thing not to Fall or goe astray Even some Angels and those no meane ones were not able to goe right in these pathes of righteousnesse but for want of leading went awry and perished O therefore Thou the great Shepheard of my soule as thou art pleased of thy grace to leade me into them so vouchsafe with thy Grace to leade me in them for though in themselves they bee pathes of righteousnesse yet to me they will bee but paths of errour if thou vouchsafe not as well to leade me in them as into them O the comfortable pathes of righteousnesse the very paths in which Enoch walked with God and which walked in as they should be will bring us to a better Paradise then that of our first Parents For if God leade us in these paths these paths will leade us to the place where the Goats shall be put on the left hand and the sheepe be taken on the right that now I am certainly come to the highest cause of my glorying to say The Lord is my shepheard I shall not want for at his right hand is the fulnesse of Joy forevermore But why is it that this great Shepheard will doe these great things for me Is it because he findes me to be a sounder sheepe and to have fewer blemishes upon me then some other Alas no for I am nothing but blemishes and unsoundnesse all over but Hee will doe it for his Names sake For seeing hee hath taken upon him the Name of a good shepheard he will discharge his part what ever his sheepe be It is not their being bad sheepe that can make him leave being a good shepheard but he will be good and maintaine the credit of his Name in spight of all their badnesse and though no benefit come to them of it yet there shall glory accrew to him by it and his Name shall neverthelesse be magnified and extolled But now O my soule though I can say I shall not want yet can I say I shall not feare For is not Feare an inseparable companion of Mortalitie and can I then choose but feare that know my selfe to be mortall and know also what the condition is of being mortall Not onely that I may dye but that I must dye and not onely must one day but may this day Alas this very minute I feare indeed when I consider my owne frailtie but when I consider that the Lord is my Shepheard I then am armed against all feare against this feare of death it selfe Hee that makes me to walke in Greene pastures and in paths of righteousnesse and keepes me from want hee also leades me by the hand as I walke and keepes me from feare Yea thou I walke in the Verse 4 valley of the shadow of death I will feare no evill Though I be brought to never so great extremitie though brought as low as the Valley of death though brought as neere to Death as the shadow to the body though brought to walke as a ghost amongst the dead yet I will feare no evill The shadow of death may perhaps be farre enough from it for all our life is but the shadow of death but the Valley of the shadow must needs be close to death as being the very entrance to it yet if I were brought to this doore of death if brought within the doore and compassed about with Death yet for all this for all that can be said or done I will feare no evill Will you not will you not
then things themselves we see nothing now but colours and colours are deceitfull and no trusting to them the light I hope for is to see as I am seene a sight not subject to either dimnesse or dazeling a sight that discerneth not onely colours but substances and is not the hope of such a sight a comfortable Ingredient to keepe from fainting But yet what good is it to see goodnesse for we see many good things which yet wee are never the better for seeing But is it not true here Videte gustate for such our seeing shall be Vidchimus gustavimus our seeing shall be a tasting our tasting an enjoying and enjoying is not properly of any thing but in which there is joy and where there is joy must there not needs be comfort But yet what more goodnesse of God can wee hope to see hereafter then now for can there bee a greater goodnesse of God to bee seene then this that hee makes the Sunne to shine the raine to fall upon both just and unjust Wee see indeed now a great goodnesse of God but wee see it mingled with much badnesse of men and may I not say with some badnesse of his too for is there any evill in the Citie and God hath not done it but the goodnesse of God which I hope to see is a goodnesse like to garbled spice without any mixture at all of refuse stuffe amongst it a goodnesse not mingled with either evill of men or evill to men but pure and Impermixt as God himselfe is The goodnesse of God which we see now is a goodnesse in effects but there is a goodnesse in God which is as the cause Not as having goodnesse but as being goodnesse Not onely as imparting it selfe to us but as communicating it selfe with us and this goodnesse wee shall then see though now we cannot Have Philosophers conceived that if vertue could be seene with the eyes Mirabiles excitaret amores sui It would stirre up in us a wonderfull love and will not the goodnesse of God when seene with our eyes stirre up in our hearts a wonderfull joy and is not the hope of such a joy a strong Cordiall to keepe from fainting But why in the land of the living for is not the world in which wee now live the land of the living Are there not in the water living fishes in the Ayre living Birds On the Earth living Trees living Beasts living Men and what can be thought of more then these to make a Land of the living Alas what Land of the living is this in which there are more dead then living more under ground then are above it where the earth is fuller of graves then houses where life lyes trembling under the hand of Death and where Death hath power to tyrannize over life No my soule there onely is the Land of the living where there are none but the living where there is a Church not Militant but Triumphant a Church indeed but no Church-yard because none dead nor none that can dye where life is not passive nor Death active where Life sits crowned and where Death is swallowed up in victorie And now make up a Compound of these Ingredients Take first a Hope of seeing which is enjoying then the goodnesse of God not a qualitie but a substance then the Land of the living where there is no dying and now say if such a Cordial must not needs be strong of necessitie be effectuall to keepe from fainting O therefore my soule bee sure to provide thee good store of this Cordiall that if at any time thou be oppressed with either multitude or malice if at any time false witnesses bee risen up against thee if enemies at any time come upon thee to eat up thy flesh thou maist have this Cordiall in a readinesse and be able to say Doe the worst you can I feare you not for I beleeve to see the goodnesse of God in the Land of the living This not onely will keepe thee from fainting but wil fill thy spirits with extasie of joy for it is grounded upon a principle of comfort delivered by Saint Paul The afflictions of this life are not worthy of the glory that shall be revealed And what is this glory but to see the goodnesse of God and where to be revealed but in the Land of the living But all this yet is but the hope of a Cordiall at most but a Cordiall of hope but when will the Cordiall it selfe that is hoped for bee had May I not stay so long waiting for it that I may be weary with waiting and faint with wearinesse and then the Cordiall will come too late No my soule Waite on the Verse 14 Lord be of good courage and he shall give thee strength for as none is so worthy to be waited on as God so nothing is so worthy to be waited for as this Cordiall and never feare wearinesse by long waiting for it so long as thou waitest upon God for it for God that gives power to the Cordiall to keepe thee from fainting will give power to thy waiting to keepe it from wearinesse Onely bee sure to have a good heart and God will not faile to supply it with spirits Doe thou but onely bring wood to the Sacrifice and God will send fire from Heaven to kindle it But how happens it that David should give so good counsell to others and yet follow it so ill himselfe for hee confesseth of himselfe in another place that hee is dejected and bowed downe and can it stand with courage to be dejected But is it not that to be dejected is a Passive infirmitie to be couragious an Active vertue and there is no contradiction to bee Passively weake and Actively strong both at once Or is it not indeed rather that when he confesseth himsele to be dejected hee lookes upon his sinne and sinne will deject any that hath but eyes and is able to see it but when he counsells to be couragious hee lookes upon God and God is ready to give strength to any that hath but a heart and is able to take it As therefore I said before so I say againe Waite on the Lord which can never be too much taught because never enough be learned never be too much said because never be enough done THE THIRTIETH PSALME OF DAVID 1I Will extoll thee O Lord for thou hast lifted me up and hast not made my foes to rejoyce over me 2 O Lord my God I cryed unto thee and thou hast healed mee 3 O Lord thou hast brought up my soule from the grave thou hast kept mee alive that I should not goe downe to the pit 4 Sing unto the Lord all yee Saints of his and give thankes at the remembrance of his holinesse 5 For his anger endureth but a moment weeping may endure for a night but joy commeth in the morning 6 And in my prosperity I said I shall never be moved 7 Lord by thy favour thou hast
made my mountaine to stand strong Thou didst hide thy face and I was troubled 8 I cryed unto thee O Lord and unto the Lord I made supplication 9 What profit is there in my bloud when I goe downe into the pit shall the dust praise thee shall it declare thy truth 10 Heare O Lord have mercy upon mee Lord be thou my helper 11 Thou hast turned for mee my mourning into dauncing Thou hast put off my sack-cloath and girded mee with gladnesse 12 To the end that my glory may sing praise to thee and not be silent O Lord my God I will give thankes unto thee for ever MEDITATIONS VPON THE XXX PSALME OF DAVID IT seemes to be a course in Nature Verse 1 for Hosanna's alwayes to precede Allelujahs and therefore the Exordiums of Davids Psalmes are commonly thus Have mercy upon mee O God heare my prayer O Lord rebuke mee not in thine anger or some such forme of Hosanna but in this Psalme contrary to his custome he makes his Exordium of an Allelujah I will extoll thee O God And why is this done is it out of Devotion that he might get before hand and begin with God in Praises before God should begin with him in Benefits O my soule the showres of Gods blessings are so continually poured downe upon us that it is impossible we should ever get before hand with God in Allelujahs Although therefore he begin with an Allelujah yet it is because God hath prevented him in his Hosanna Hee will extoll God but it is because God hath lifted him up Gods praise indeed is put in the Present Tense but it is because his benefit is in the Preterperfect Tense I will extoll thee O God for thou hast lifted mee up and hast not made my foes to rejoyce over me But if David will extoll God how will he doe it for to doe it unworthily it were better to be left undone and who is able to extoll God worthily Hee will therefore perhaps call all the creatures of God to assist him and say Praise the Lord all yee his Angels Praise him all his Hosts praise yee him Sun and Moone praise him all yee starres of light Let every thing that hath breath praise the Lord. But if it be expected he must extoll him himselfe and not looke for helpe from others Hee will then extoll him in his exaltation and say Bee thou exalted O God above the heavens Or he will extoll him in his owne humilitie by kneeling and falling downe before him hee will extoll him in his singularitie and say There is no other God in heaven or in earth but onely thou O God or he will extoll him in his pluralitie and say Thou O God art wonderfull in thy Being Three Persons and one God blessed for ever And if to extoll him with sayings will not serve he will then extoll him with workes that men seeing his good workes may glorifie our Father which is in heaven And if neither words nor workes will be sufficient hoe will then extoll him with his silence and his wonder leaving that for Thought which cannot be exprest and leaving that for astonishment which cannot be conceived But why is it that David will thus extoll God Is it that hee may returne a thankfulnesse answerable to the benefit returne it in the same kind and answer it as it were in its owne language He will therefore extoll God which is a kind of lifting God up because God hath lifted him up which is a kind of extolling of him For as our extolling of God is the highest worke of our thankfulnesse so Gods lifting us up is the greatest benefit of his goodnesse We are thankfull to God and ought to be for his other benefits even for casting us downe but we use not to extoll him but for lifting us up For naturally indeed wee are all of us desirous to bee lifted up to be set aloft and to be high in the world for this pleaseth the eyes that they may see the more and pleaseth the whole body that it may the more bee seene but this is not the lifting up that David meanes but to be lifted up out of danger and out of the reach of the arme of his enemies O my soule let this bee thy comfort that although thy enemies be many and great yet they are not more thy enemies then they are Gods slaves and can goe no further then the length of their chaine which is seldome so long to reach to triumphing Sathan was a bitter enemie to Job and had certainly defeated him utterly if God had not held him short in his chaine and though linke after linke hee eetched out his chaine to a great length yet he could never make it reach so farre as to a Triumph For it is not properly a Triumph but when Dux Duci arma detrahit When one Generall disarmes another and this could never be done to Job for he kept on his Armour still his Helmet of Faith and his Brest-plate of Righteousnesse hee never let it goe off from him that there could be no cause for Sathan to triumph Men commonly are not satisfied unlesse themselves can triumph over their enemies but it is enough for me O Lord that thou suffer not my enemies to triumph over me for I aime not at glory but at safetie I might then ayme at glory if I were the assailant but now that I am onely the assailed what can I more desire then safetie and to bee out of the reach of all my enemies and such safetie without any glory may well give contentment seeing of all the miseries that can befall a man in this wretched world there is none greater none so great as to fall into the hands of enemies whose Malice like the fire of Hell is commonly unquenchable Let a friend strike me and it shall be a Balme to my head but to be strucken by an enemie who can endure it The striking of a friend is out of love and intends amendment but the blowes of an enemie are out of malice and tend to ruine It troubles mee not that my enemies rejoyce so their rejoycing have no relation to mee It troubled not Samson so much to have his eyes put out as to bee brought out before his enemies to be the laughing-stock for them to rejoyce at But why will David speake thus Thou hast not made my enemies to rejoyce over me as though it were God that made our enemies to rejoyce over us and not their owne spitefulnesse and malice Is it that permission is in God a kind of action and therefore he may justly be said to doe that which he suffers to be done Or is it that in his anger he makes our enemies the Executioners of his justice and punisheth our neglect of rejoycing in him with giving them power to rejoyce over us and so their rejoycing is not more in us his judgement then it is in them his act and operation But what enemies do
senses are waking to entertaine it What is the Evening but the end of the day and what is the Evening of our life but the end of our dayes and in this Evening indeed there is commonly heavinesse weeping for parting of friends that have lived together but this heavinesse is removed assoone as morning comes for what is the Morning but when the Sunne riseth againe and what is our Morning but when we shall rise againe and as when this morning comes there will bee a day that shall have no more Evening so when this joy comes all teares shall be wiped from our eyes and there shall be no more weeping Indeed all our great joyes have ever come in the morning It was a Joy that came in the morning at the Birth of Christ It was a Joy that came in the morning at the Resurrection of Christ It was a Joy that came in the morning at the Descending of the Holy Ghost upon the Apostles and these Joyes were then so great that they have made us Feasts ever since Our Christmasse our Easter and our Whitsontide yet these Joyes had their heavinesse preceding the Joy of Christs birth had the heavinesse of his Mothers slight the Joy of Christs Resurrection had the heavinesse for his Passion the Joy of the Descending of the Holy Ghost the heavinesse for Christs departing but these heavinesses were so presently followed with joyes that it hath made this Aphorisme be found true still Heavinesse may endure for a night but joy commeth in the morning And now O my soule what need it trouble thee to have heavinesse in the Evening so long as thou art sure to have joy in the morning What need it trouble thee to be weeping for a time when thou art sure of rejoycing when time shall be no more Hitherto I have beene busie about singing Gods praises for lifting mee up which hath beene his worke Now I must leave singing and come to saying to speake of my owne worke And I said in my prosperitie I shall never Verse 6 be moved but alas if my singing were no Verse 7 better then my saying it had beene better for me to have held my peace in both for what a saying is this to say I shall never be moved Is there any Mountaine so strong that it cannot be moved and if no Mountaine how any man but this is the insolent language of prosperitie to give over crying to God and fall a boasting of it selfe Alas Prosperitie hath neither good tongue nor good eyes as it made David say hee should never be moved so it made him thinke it enough that God by his favour had made his Mountaine strong but as for the maintaining it strong to arrogate that to himselfe when God knowes if once we leave depending upon God and arrogate any thing to our selves our Mountaine will soone bee turned into a Valley and our strength will goe from us as it did from Samson when his haire was cut off and this makes David say now Thou didst hide thy face and I was troubled for as it is the favour of God that makes our Mountaine strong and our Mountaine being strong wee are kept from trouble so it is the hiding of Gods face that makes our moutaine weake and our mountaine being weake wee are presently troubled but rather indeed if God doe not as well maintaine our mountaine strong as make it strong we shall quickly bring our Mountaine to a Mole-hill wee shall quickly either fall our selves from our Mountaine or have our mountaine to fall upon us Wee see the Earth hath no comfort but in the Sunne and therefore if the Sunne bee removed the Earth presently puts on Blacks is pincht with cold and covered with darknesse That which the Sunne is to the Earth thy Face O God is to me and what marvell then when thou hidest thy face if I bee left as a disconsolate Earth in trouble and mourning God useth not to hide his face from any that depend upon him and therefore as long as I put my trust and confidence in him he was to me as a strong Mountain I enjoyed his favour and the light of his Countenance but assoone as I left depending upon him and trusted to my owne strength my Mountaine was suddenly turned into a Valley and I was left alas in a vale of miserie O therefore my soule notwithstanding any prosperitie whatsoever Doe thou depend upon God for thy Mountaine both for making it strong and for maintaing it strong and never bee moved to say thou shalt never be moved for to bee immovable is a priviledge of God himselfe and of God alone and is not communicable to any creature It is a false saying in any estate to say I shall never be moved but in prosperitie falsest of all for hee that is in prosperitie stands in a slipperie place and such a place is not capable of stabilitie What is prosperitie but an earthy thing and can any thing that is earthy be secure from moving when the body of the Earth it selfe is moved O my soule the consideration of this Alas the feeling of this hath made mee leave both singing and saying and fall to my crying againe I cryed to thee O Lord and unto the Lord I made supplication Verse 8 Indeed crying is the voyce of a suppliant and the fittest voyce for a supplication but yet why should David tell God of his crying to him and say I cryed to thee O Lord as though God knew it not without his telling it No doubt God knew of his crying for how else did he heare it and of his supplication for how else could hee grant it and therefore it seemes hee tells it not so much to God as to us that wee may take notice with what sacrifices God is pleased For as there are divers sacrifices that are acceptable to God so each of them in the due time is the fittest and most acceptable singing fittest after a benefit obtained and crying fittest for obtaining a benefit Allelujahs fittest when wee are in triumph Hosanna's fittest when we are in distresse And therefore being at the present in perill of his life and delivered as it were into the hands of Death the sacrifice he offers now is a supplication which yet seemes not so much a supplication as an Expostulation Verse 9 What profit is there in my bloud when I goe downe into the pit shall the dust praise thee shall it declare thy truth If I goe downe into the Pit shall I not bee turned into dust and is dust good for any thing but to be food for the Serpent May I not doe thee better service above ground then under it Alas I shall be there but in the company of Wormes poore silly things that are not capable of knowing thee I am here in the societie of reasonable creatures with whom I may joyne in extolling thy Praises Hast thou not breathed into mee the breath of life and wilt thou draw in thy
and not onely that I but that my glory may sing them and alas what glory have I doth not all glory belong to God Indeed so it is my glory then sings his Prayses when I ascribe to him all praise and glory my glory then sings his prayses when I praise him with all I have to glory in with all the faculties and powers of my soule and body those especially in which I was made after his Image for this is my Glory If this then bee the end that God intends shall I be so ungratefull to crosse his intentions if hee have given mee a Tongue and a Voyce to serve him shall I hold my peace and be silent in his service if he have turned my Mourning into Dauncing shall I bee sullen and slow to sing his Prayses Alas my Dauncing can never be kindly without Musick and what musick so fit for it as singing and what singing so fit as to the Ditty of his Prayses O my soule seeing God hath procured thee libertie to Daunce thou mayst well afford to find the musick and yet neither my Dauncing shall hearken to the musicke nor my singing shall looke toward the Dauncing but my Singing and my Dauncing both shall bee addressed and directed to God alone Shall my heart be so set upon my joy as to make me forget the Authour of my joy No O God my joy hath so sure a foundation that I can never be unmindfull of the Founder I will give thankes to thee O Lord my God for ever Not for a time which will cease Not as long as the Sunne and Moone endure which shall not alwayes endure not as long as I have breath in my body No my soule but as long as thou thy selfe hast Being which being breathed into mee by God shall never cease shall alwayes endure shall be forever When I extolled God I had relation to his Omnipotencie when I sung his Prayses to his Mercie and now that I give him thankes for ever to his Eternitie that now I may conclude and say O Almightie most Mercifull and ever-living God to thee be ascribed all Honour Prayse and Glory world without end THE THIRTIE FOVRTH PSALME OF DAVID 1I Will blesse the Lord at all times his Prayse shall continually bee in my mouth 2 My soule shall make her boast in the Lord The humble shall heare thereof and be glad 3 O magnifie the Lord with mee and let us exalt his Name together 4 I sought the Lord and hee heard me and delivered me from all my feares 5 They looked unto him and were lightened and their faces were not ashamed 6 The poore man cryed and the Lord heard him and saved him from all his troubles 7 The Angel of the Lord encampeth round about them that feare him and delivereth them 8 O tast and see how good the Lord is Blessed is the man that trusteth in him 9 O feare the Lord yee his Saints for there is no want to them that feare him 10 The young Lyons doe lacke and suffer hunger but they that seeke the Lord shall not want any good thing 11 Come yee children hearken unto me and I will teach you the feare of the Lord. 12 What man is he that desireth life and loveth many dayes that he may see good 13 Keepe thy tongue from evil and thy lips from speaking guile 14 Depart from evil and doe good seeke peace and pursue it 15 The eyes of the Lord are upon the righteous and his eares are open to their cry 16 The face of the Lord is against them that doe evil to cut off their remembrance from the earth 17 The righteous cry and the Lord heareth and delivereth them out of all their troubles 18 The Lord is nigh unto them that are of a broken heart and saveth such as be of a contrite spirit 19 Many are the afflictions of the righteous but the Lord delivereth him out of them all 20 Hee keepeth all his bones not one of them is broken 21 Evill shall slay the wicked and they that hate the righteous shall be desolate 22 The Lord redeemeth the soule of his servants and none of them that trust in him shall be desolate MEDITATIONS VPON THE XXXIV PSALME OF DAVID ALas what a Vow is this that Verse 1 David makes here a Vow which hee is sure before hand he cannot keepe for is it possible for any man to blesse God at all times Is there not a time of paine and miserie in which Jobs Wife perswaded him to curse God and dye and can cursing of God stand with blessing of God O my soule I take not my measure of blessing God from the last of that wicked Woman it is not paine it is not miserie it is not extremitie of paine or miserie that shall make mee to breake my Vow in blessing of God but if it be thought so great a matter to blesse God inmisery I will stretch my Vow yet further for I will blesse him for miserie and I may truly say if it were not for paine and misery I should want one speciall Motive for blessing of God But yet there is a time of sleepe which is a tribute due to Nature and is it possible to pay the tribute of sleepe to Nature and the tribute of blessing to God both at once If then sleepe be of necessitie so oftentimes how can blessing of God be performed at all times O my soule when our waking is terminated with blessing of God that blessing is in force till we wake againe for as in what place the tree falleth there it lyeth so in what state the Soule goes to rest in that state it resteth If my soule say to God I will lay mee downe to sleepe for it is Thou Lord onely that sustainest me my soule shall have it returned from God Thus the Lord giveth his beloved sleepe But if thus perhaps be made good the continuance of Blessing God yet in what consists the worke of blessing him Is it onely in Thought or onely in a good intention No my soule his praise shall continually bee in my mouth for though the heart indeed bee the Fountaine of blessing him yet out of the abundance of the heart the mouth speaketh and therefore it shall not be cloystered up in the Cells of silence but it shall have vent and bee brought into the light that if it bee not said that men seeing my good workes it may at least be said that men hearing my good words may glorifie our Father which is in Heaven But doe I not by this fall againe upon my old difficultie for if it seemed impossible before to blesse God at all times may it not justly seeme as impossible now that his Praise should continually be in my mouth It may perhaps be true of the Angels in whose mouthes wee know of nothing there is continually but Holy Holy Holy Lord God of Sabbath but to be verefied of the mouthes of men seemes a thing impossible for is
deliverance are often-times spirituall and so Job might be said to bee delivered from all his troubles when God gave him patience to endure his troubles but specially Lazarus might be said to bee delivered from his troubles when he was carryed by Angels into Abrahams bosome Verse 7 And here it falls out fitly to mention Angels for the Angell of the Lord encampeth round about them that feare him and delivereth them Wee little thinke we have a continuall guard about us and lesse we thinke that wee have a whole Campe for our guard but least of all that it is a Campe of Angels oh how safe should we thinke our selves if this were so O my soule this is so and yet wee thinke our selves not safe enough and may it not then be justly said What doubt yee of O yee of jittle faith But how can wee thinke there be Angells to guard us when we scarce thinke there be any Angels for if there bee they must bee creatures of God and then certainly creatures of a most excellent nature and would Moses then have left them out in his Catalogue of Creatures where he reckons them all up Indeed for this very reason because they are Creatures of a most excellent Nature hath Moses left them out for hee speakes but of materiall Creatures in this materiall world of which number the Angels are none But wee may thinke perhaps there are none because wee can see none as though we could see a thing that is invisible shall we therefore thinke we have no soules because we cannot see our soules Wee live now by Faith and not by sight and therefore can neither see soules nor Angels we shall then see both when we shall live by sight and not by Faith Alas if we beleeve no more then we see we seeme not to live by Faith neither for Faith beleeves that which it cannot see Oh therefore my soule to make it appeare thou livest and that thou livest by Faith let this be an Article of thy Creed that the Angels encampe and pitch their Tents about thee that if at any time thou bee assaulted if assaulted by enemies if by an Army of enemies thou maist have recourse to the confidence of this Guard and never tremble for any Alarum seeing there are more with us then are against us But how can the godly thinke they have a Guard about them when it is for Princes onely to have a Guard and the godly for the most part are but private men O my soule this is a Guard that attends no lesse the poorest man then the greatest Prince and attends him with as much carefulnesse as if he were a Prince But if there be Angels to defend the godly why doe they not defend them why doe they suffer them to be so molested so afflicted as they are for who are in such troubles who groane under such afflictions as the godly and would this be so if that were so would they be so oppressed if they had Angels to relieve them O my soule thou little considerest the infinite benefits that the godly re-receive by the ministerie of Angels If perhaps they suffer troubles of the body doe they not escape farre greater of the soule If they endure perhaps some momentarie afflictions doe they not avoid afflictions that would be everlasting Is there not an Army of malignant spirits to assault them and could they be safe from tearing in peeces if there were not a campe of Angels to assist them But though the Angels be a guard to the whole man both body and soule yet being creatures spirituall and invisible they are chiefly a guard to the invisible and spirituall part which is the soule The body they know must goe to the earth and therefore though a part is the least part of their care It is the Soule they chiefly waite upon because it is the soule they chiefly waite for for they stand waiting for the soule when it shall leave the body that they may take it and carry it into Abrahams bosome for till then they breake not up their Campe. And now O my soule seeing the Angels are so beneficiall and so good unto us Oh tast Verse 8 and see how good the Lord is for by the goodnesse we find in the Angels we may take a taste of the goodnesse that is in God if it be a great goodnesse in the Angels to encampe about us how great is his goodnesse that gives it them in charge for the Angels would not doe it if God did not command them Alas they could not doe it if God did not enable them Oh then taste and see how good the Lord is Not how good the Angels are though they bee good and exceeding good in their kind as Ministers yet what is this to the goodnesse of God who is the Fountaine of goodnesse to the Angels themselves O then Taste and see how good the Lord is for taste him we may but we can but tast him while we live here wee shall not have a full comprehension of him till wee come to see as we are seene when wee shall need no more encamping of Angels round about us O then Tast and see how good the Lord is but how can wee tast him that is not bodily how see him that is not visible Not him indeed but his goodnesse and not his goodnesse neither in its selfe but in its effects and not in its effects neither as they shall be but as they are which God knowes is but a small part of that they shall be O then Taste and see how good the Lord is if you would but taste him you would never take pleasure in other meat if you would but see him you would never delight in other object O my soule if thou couldst but taste the sweetnesse if but see the goodnesse that is in God it would make thee fall into a greater extasie than that of Saint Peter at the sight of Christs glory in the Mount at least it would weane thee from all the pleasures that the taste or the sight can minister to thee in this vaine world for alas what are the pleasures of the taste to the sweetnesse that is in God but as bitter Aloes to the sweetest honey What are the delights that passe by the senses to the delight in God that passeth all understanding May I not justly say now Blessed is the man that trusteth in him for hee that trusteth in God and he onely is like to bee admitted to taste the sweetnesse and to see the goodnasse that is in God which onely are the things that can make us blessed What is it to trust in God but to depend wholly upon him and to put all our confidence in him To trust in the world is to leane upon a broken reede to trust in our selves is to leane upon a shadow onely to trust in God is the true Terra firma where the Angels pitch their Tents and where if wee fixe our selves
the gates of Hell can never prevaile against us What preserved Jonas in the Whales belly What Daniel in the Lyons denne but only their trust in God O then my soule doe thou also trust in God and hee will be the same God to thee the same safegard in thy dangers as he was to Jonas and to Daniel But yet let thy trusting in him be such as that thou presume not for there are certaine bounds that must not be passed It is as dangerous to goe too farre in trusting in him as to be too short and as it is Faith that puts us on for comming too short so it is Feare that keepes us off from going too farre O therefore Feare the Verse 10 Lord yee his saints for there is no want to them that feare him Verely a strong Motive to make us feare God seeing hee that feares him shall want nothing And yet the Motive not so strong but the reason as apparant for the Feare of the Lord is the beginning of wisedome and Wisedome I may say is the godly mans Purviour and what marvell then if hee want nothing that hath so cunning a Purveiour as Wisedome to keepe him from want but then it must be from want of things that are good for to want other things is no disparagement to Wisedomes pourveyance O that men would understand how to distinguish betweene things that are truly good indeed and things that but onely seeme good we should then have a better world then wee have and men would never complaine of want when they have but too much never bee so earnest for supply of things that truly considered are but meerely superfluous If therefore one that feares God be in any want we may know that the thing he wants is not good for if it were good he should not want it it may perhaps be good in it selfe but not good for him and if not good for him hee cannot be truly said to want it because indeed he were better be without it But is Feare a thing of such force to supply our wants One would rather thinke that boldnesse and courage should supply them No my soule for what creature so couragious Verse 11 as the Lyon Yet the young lyons doe lacke and suffer hunger whether they be young Lyons as depending upon the provision of their Parents or young in the strength of their youth that can provide for themselves yet they sometimes lacke and suffer hunger for indeed strength of body is not the best Purveiour No my soule nothing but wisedome makes the true purveyance and no wisedome without the feare of the Lord and therefore none but they that feare the Lord can bee free from want But is not this a fearefull doctrine that either wee must feare or else wee must want were it not as good to want as to have our wants supplyed by feare Is not the Remedie worse then the Disease Alas this is but the objection of Children either Children in yeares or Children in understanding who know not what Feare it is I meane and therefore Come yee children and hearken to mee I will Verse 11 teach you the feare of the Lord It is not a Feare that you need be afraid of it is a feare that will free you from all other feares it is a feare that is Active where all other feares are Passive It is a Feare that workes in love and who would not love such a Feare It is a Feare that is joyned with Joy a Feare not to offend but a Joy for not offending It is a Feare not so much of Gods justice as of his Mercy for there is mercy with him that hee may bee feared It is not a Feare that will shorten your life but be a meanes to prolong it but then it must not be a bare speculative feare but you must put it in practise and these may bee the rules Keepe thy tongue from evill and thy lippes Verse 12 from speaking guile Depart from evill and do good seeke peace and pursue it Long life was once promised before to them that honour their Parents and here it is promised againe to them that love their Neighbours for these Rules are as the whole body of morall Philosophie and are therefore delivered in sixe parts like the six Commandements of the second Table which onely concerne our dutie to Neighbours and in all of them the qualitie of chiefe Predominance and which keepes then all in tune is Feare Keepe thy tongue from evill for feare of the evill that may ensue and thy lips from speaking guile for feare lest thy guile bee discovered to thy shame Depart from evill for feare of infecting and doe good for feare of repenting Seeke peace for feare of wanting it and pursue it for feare of losing it The two first Precepts are the dutie of words for words must first be regulated before workes can bee actuated and they are both Negative Keepe thy tongue from evill and thy lips from speaking guile for it is not required of the tongue to be Eloquent or of the lips to deliver Oracles It is enough in the tongue if it be not irreverent to superiours nor detracting from equalls It is enough in the lips if they be not charmes to deceive nor Equivocations to delude The other Precepts are the dutie of workes and they are foure where the Precepts of words were but two because we must be more in workes then in words and they are all Affirmative for it is against the nature of a worke to be in the Negative for so working should be no better then idlenesse the two former are generall as generall as Good and Evill that if we meet with any thing that is Evill our part is to Depart for there is no demurring upon Evill No dallying with baytes lest staying we be stayed as Eve was Therefore depart from evill If we meet with any thing that is good our worke is to fall a working for vertue consists in action and is not so proper to bee talked of as to be done we never reade of any reward for good words onely but all reward is onely for good workes Because thou hast done this saith God to Abraham Therefore doe good The two last Precepts are speciall whither we call them speciall as being particular or as being excellent for so is Peace It is the legacie that was left us by Christ and who would lose Christs Legacie for want of seeking it Therefore seeke Peace and pursue it but not pursue Peace for this were to make warre upon peace but pursue the seeking of Peace for though it be said seeke and yee shall find yet it is not said how long we must seeke before wee shall find if therefore seeking Peace you find it not at first pursue the seeking it and you shall find it at last Agree with thine Adversarie while thou art in the way This is to seeke peace Leave thine offering at the Altar and goe first and be
good things God never bestowes upon the wicked never with-holds from the godly and are all cast up in one summe where it is said Beati mundo corde quoniam ipsi videbunt Deum Blessed are the pure of Heart and such are onely they that walke uprightly for they shall see God But is walking uprightly such a matter with God that it should be so rewarded Is it not more pleasing to God to see us goe stooping then walking upright seeing stooping is the gate of Humilitie then which there is nothing to God more pleasing It is no doubt a hard matter to stoope and goe upright both at once yet both must be done and both indeed are done are done at once by every one that is godly but when I say they are done both at once I meane not of the body I know two such postures in the Body both at once are impossible but the Soule can doe it the Soule can stoope and goe upright both at once for then doth the Soule walke upright before God when it stoopes in humilitie before God and men And what remaines now for David to doe but to bring in the conclusion upon the Premisses seeing the Lord of Hosts though his Name be dreadfull yet his Nature is lovely seeing he is a Sunne to cherish and a Shield to Defend seeing he gives Grace and Glory and with-holds no good thing from them that walke uprightly Therefore blessed are all they that put their trust in him And what remaines now for us to doe but to receive this Conclusion of David as an absolute Demonstration and thereupon to walke uprightly and to put our whole trust and confidence in God through the merits of his Son Christ Jesus for then we are sure wee are in a sure way of attaining to Blessednesse to Eternall blessednesse that after this we may leave our wondring yet continue our Admiring How amiable are thy Tabernacles O Lord God of Hosts THE HVNDRED AND THIRD PSALME OF DAVID 1BLesse the Lord O my soule and all that is within me blesse his holy Name 2 Blesse the Lord O my soule and forget not all his benefits 3 Who forgiveth all thine iniquities who healeth all thy infirmities 4 Who redeemeth thy life from destruction who crowneth thee with loving kindnesse and tender mercies 5 Who satisfieth thy mouth with good things and renueth thy youth like the Eagles 6 The Lord executeth Righteousnesse and Iudgement for all that are oppressed 7 Hee made knowne his wayes unto Moses his Acts to the children of Israel 8 The Lord is mercifull and gracious slow to anger and ful of compassion 9 Hee wil not alwayes chide neither wil hee keepe his anger for ever 10 Hee hath not dealt with us after our sinnes nor rewarded us according to our iniquities 11 For as high as the heaven is above the earth so great is his mercy toward them that feare him 12 As farre as the East is from the West so farre hath hee removed our transgressions from us 13 Like as a father pittieth his children so the Lord pittieth them that feare him 14 For he considereth whereof we are framed he remembers that we are but dust 15 As for man his dayes are as grasse as a flowre of the field so he flourisheth 16 For the wind passeth over it and it is gone and the place thereof shall know it no more 17 But the mercy of the Lord is from everlasting to everlasting toward them that feare him and his righteousnesse unto childrens children 18 To such as keepe his Covenant and remember his Commandements to doe them 19 The Lord hath prepared his Throne in heaven and his kingdome ruleth over all 20 Blesse the Lord ye his Angels that excell in strength that doe his Commandements hearkening unto the voyce of his Word 21 Blesse the Lord all yee his Hosts Ye Ministers of his that doe his pleasure 22 Blesse the Lord all his workes in all places of his Dominion Blesse the Lord O my soule MEDITATIONS VPON THE CIII PSALME OF DAVID BLesse the Lord O my Verse 1 Soule O how well they are fitted for what worke so fit for my Soule as this Who so fit for this worke as my soule My body God knowes is grosse and heavie and very unfit for so sublime a worke No my soule it is Thou must doe it and indeed what hast thou else to doe it is the very worke for which thou wert made and O that thou wert as fit to doe the worke as the worke is fit for thee to to doe But alas I feare that by comming into this Body of earth thou art become in a manner earthy at least hast lost a great part of thy abilities and wilt never be able to goe thorow with this great worke thy selfe alone If to Blesse the Lord were no more but to say Lord Lord like to them that cryed The Temple of the Lord the Temple of the Lord then my tongue alone would bee sufficient for it and I should not need to trouble any other about it but to Blesse the Lord is an eminent worke and requires not onely Many but very able Agents to performe it and therefore my Soule when thou goest about it goe not alone but Take with thee all that is within mee all the forces in my whole Magazine whether it be my Heart or my Spirits whether my Will or my Affections whether my Understanding or my Memory take them all with thee and Blesse the Lord. And of them all make use first of my Memorie Verse 2 Forget not all his Benefits for to remember his Benefits is indeed a principall part of Blessing him And the sooner thou goest about it the better thou art likely to performe it for forgetfulnesse is a thing that growes soone upon us and nothing sooner then forgetting of benefits our Memories are very apt to retaine Injuries but very unapt for retaining of Benefits For as long as we remember a Benefit we seeme to stand upon the rack of an Obligation to requite it and who is not willing to come off a Rack by any meanes he can and then rather by forgetting a Benefit then by requiting it and perhaps wee thinke it a kind of payment if we can but forget wee owe it But O my Soule consider that God expects no Retaliation of us he lookes for no requiting at our hands Alas He knowes we are not able He takes it in good part if but onely we remember his Benefits and should we not bee most ungratefull they being so great and so many as they are if we should not afford him so much as the remembring them But as to forget all his benefits were a wonderfull forgetfulnesse so to forget none at all were as wonderfull a Memorie for what memorie can be so vast not to forget some when they be so many Indeed so many that they cannot be numbred And what then O my Soule wilt thou doe in this case if thou canst not choose
love Alas hee may heare us and we never the better hee may heare our voyce and yet his love to us perhaps but little for who will not give a man the hearing though he love him not at all With men perhaps it may be so but not with God for his hearing is not onely voluntarie but reserved Non omnibus dormit his Eares are not open to every ones cry indeed to heare us is in God so great a favour that he may well be counted his Favourite whom he vouchsafes to heare and the rather for that his hearing is alwayes operative and with a purpose of helping that if he heare my voyce I may be sure he meanes to grant my supplication or rather perhaps in Davids manner of expressing in Gods manner of proceeding to heare my voyce is no lesse in effect then to grant my supplication And now because hee hath inclined his eare to Verse 2 heare me I will therefore call upon him as long as I live that if it be expected I should call upon any other it must bee when I am dead for as long as I live I have vowed to call upon God But will this be well done May I not in so doing doe more then I shall have thankes for perhaps for my labour Is this the requitall that God shall have for his kindnesse in hearing me that now he shall have a customer of me and never be in quiet for my continuall running to him and calling upon him Doth God get any thing by my calling upon him that I should make it a Vow as though in calling upon him I did him a pleasure O my Soule that God might indeed have a customer of me in praying although I confesse I should not be so bold to call upon him so continually if his owne commanding me did not make it a Dutie for hath not God bid me to call upon him when I am in trouble and is there any time that I am not in trouble as long as I live in this vale of miserie and then can there be any time as long as I live that I must not call upon him For shall God bid me and shall I not doe it shall God incline his Eare and stand listening to heare and shall I hold my peace for the nonce that he may have nothing to heare Or shall I wave calling upon God who I know both can and will heare mee and call upon some other who I know not whether they can or no Is Prayer worth any thing if it bee not in Faith and can there bee Faith where there is uncertaintie O my Soule this is a great secret which we should perhaps have never knowne if God himselfe had not revealed it to us that to call upon him is not a trouble to him but a pleasure not in us a presumption but a dutie though it be our suite yet it is his service it is indeed both our suite and service and though his glory be not the more by it yet his glory is the more manifested by it and as he is a jealous God so of nothing so much as of his glory his glory hee will not communicate with any other any thing else perhaps but not his glory and this is all the glory hee can have from us that wee acknowledge our owne weaknesse and his Power that we call upon him not onely as one that is able to helpe us but as the onely One that is able to helpe us for else we satisfie not his jealousie and if it be a true rule in Philosophie Frustra fit per plura quod fieri potest per pauciora It is no lesse true in Divinitie It is in vaine to call upon any other for reliefe but God alone if God alone be able and willing to relieve us Either therefore wee must say that God is not able or not willing to helpe us or else confesse it at least a great vanitie to call for helpe to any other But if Gods benefits be the Motive to love him why are not his afflictions as well a Motive not to love him For is there any evill in the Citie and God hath not done it No my soule the reason is not like his benefits are all gratuitous and come gratis from him his Afflictions are as it were violent and come forcibly from him his Afflictions are punishments or chastisements duly deserved but his Benefits are not Wages or Rewards that are justly merited and therefore we cannot so justly say that crosses and afflictions are cast upon us by God as that they are drawne upon us by our owne sinne for sorrowes and paines are as the Ecchoes I may say of sinne and according as this calls so they answer if sinnes be but light there is like to be heard but a light reflexe of sorrowes but if they be crying sinnes heynous and loude what marvell if the Ecchoes be answerable and that the sorrowes of Death compasse us about and the paines of Hell take hold upon us But if it be doubted by what meanes afflictions and crosses doe happen to us yet it cannot be doubted by what meanes they must be removed from us seeing there is none able to rowle away the Grave-stone of our sinnes but onely God and therefore no meanes to remove afflictions but onely his Mercy and no meanes of this meanes but to call upon him Doe Physitians use to come to a Patient unlesse they be called and why then should wee looke that God the great Physitian of our soules should come to helpe us if we call not upon him Upon him O my soule and upon no other for of his Power and Will to helpe me I cannot doubt of others I may For the Verse 3 sorrowes of death compassed me and the paines of hell tooke hold upon me and can I doubt of his power that hath delivered me from these Or can I thinke of any other that could deliver me from these but onely hee Could any deliver me from the sorrowes of Death but hee onely who triumphed over Death Could any free me from the paines of Hell but hee onely who put Hell it selfe to paine and cast Death and Hell into the Lake of fire and shall I call upon any other to deliver me but upon him onely who I am well assured is able to deliver me No my soule but to leave no time for calling upon any other I will call upon God as long as I live Not for a day or a moneth but all the dayes of my life even as long as I live And how long will that bee Alas how long can it be seeing the sorrowes of Death have already compassed me about and the paines of hell have taken hold upon mee For what are the sorrowes of Death but sorrowes like those of Rachel that would not be comforted because they were not What are the paines of Hell but paines caused by guiltinesse of sin that deserves Hell Paines not more in sense of
his sight that was none of his workes but is a destroyer of his workes Is it possible that a thing which destroyes his creatures should have a Title of more value in his sight then his creatures themselves O my soule this is one of the Myracles of his Saints and perhaps one of those which Christ meant when he said to his Apostles that greater Myracles then he did they should doe themselves for what greater Myracle than this that Death which of it selfe is a thing most vile in the sight of God yet once embraced by his Saints as it were by their touch onely becomes pretious in his sight and to alter a thing from being vile to be precious is it not a greater Myracle then to turne Water into Wine Indeed so it is Death doth not damnifie his Saints but his Saints doe dignifie Death Death takes nothing away from his Saints happinesse but his Saints adde lustre to Deaths vilenesse and it is happy for Death that ever it met with any of Gods Saints for there was no way for it else in the world to be ever had in any account But why say I in the world for it is of no account in the world for all this It is but onely in the sight of God but indeed this onely is All in All for to be pretious in Gods sight is more to be prized then the world it selfe For when the World shall passe away and all the glory of it be laid in the dust then shall Trophyes be erected for the death of his Saints and when all Monuments of the world shall bee utterly defaced and all Records quite rased out yet the death of his Saints shall stand Registred still in faire Red letters in the Kalendar of Heaven for if there be glory laid up for them that dye in the Lord much more shall they bee glorified that dye for the Lord. I have wondered often-times why God will suffer his Saints to dye I meane not the death naturall for I know Statutum est omnibus semel mori but the Death that is by violence and with torture for who could endure to see them he loves so cruelly handled but now I see the reason of it For Pretious in the sight of the Lord is the death of his Saints and what marvell then if he suffer his Saints to dye when by dying they are wrought and made fit Jewels to be set in his Cavinet for as God hath a Bottle which he fills up with the teares of his Saints so I may say he hath a Cabinet which he decks up with the deaths of his Saints and O my soule if thou couldst but comprehend what a glory it is to serve for a Jewell in the decking up of Gods Cabinet thou wouldst never wonder why he suffers his Saints to bee put to death though with never so great torments for it is but the same which Saint Paul saith The afflictions of this life are not worthy of the glory that shall bee revealed But if you will have a Glasse to view the Extent of this pretiousnesse and plainly to see how pretious in the sight of God the death of his Saints is then look upon the revenge that is taken for it for there is nothing that God takes so much to heart and of which hee takes so sharpe revenge as the death of his Saints to touch them is to touch the Apple of his eye and if the punishment of Cain bee not thought sufficient to make it appeare at least the complaint of Christ against Hierusalem will be sufficient O Hierusalem Hierusalem Thou that killest the Prophets and it is thought by some that the destruction of Hierusalem was the rather hastened to revenge the death of James who was called the Just but how soever this wee know it was therefore executed to revenge the death of Jesus who was truly the Just and may we not well take notice that the death was exceeding pretious when the revenge that was taken was so exceeding furious But why speake I of Death when I may yet doe God good service in life and if the death of his Saints be pretious in his sight certainly the life of his servants is not unregarded For whether we dye wee dye to the Lord or whether wee live wee live to the Lord and though in this life we cannot expect the reward of Saints yet in this life wee may claime the respect of servants and in this I claime an interest my selfe Verse 16 for truly O Lord I am thy servant and oh that I could serve thee so truly that I might heare thee say Euge bone serve For we are all very ready to professe our selves thy servants but very unready to doe the service of our profession and specially in these times when Servant is growne to be a word of complyment rather than of truth that to say I am thy servant is all one as to say I am an Hypocrite But O Lord let it not be found so in me not be thought so of me for I am thy servant by a double right and oh that I could doe thee double service as thou art the Lord of life and as I am the sonne of thy Handmaid Not of Hagar but of Sarah not of the Bond-woman but of the Free and therefore I serve thee not in Feare but in Love or therefore in feare because in love and then is service best done when it is done in love and in love indeed I am bound to serve thee For thou hast loosed my bonds the Bonds of death which compassed me about by delivering me from a dangerous sicknesse and restoring me to health or in a higher kind Thou hast loosed my Bonds by freeing me from being a Captive to bee a Servant and which is more from being a servant to be a sonne and more then this yet from being a sonne of thy Hand-maid to be a sonne of thy selfe and therefore indeed a sonne of thy selfe because a sonne of thy Handmaid for what is thy Handmaid but thy Church and he that is not borne of this Handmaid though he may have the generall benefit of a servant sustenance and protection yet hee can never have the speciall benefits of a sonne freedome and inheritance Or thou hast loosed my bonds Thou hast freed me from the heavy yoak of the Ceremonies of the Law and hast Enfranchised mee with the glorious liberty of the Gospell that where before thou didst require the sacrifice of Servants which was the bloud of Beasts now thou acceptest the sacrifice of sonnes which is Verse 17 Prayer and Thanks-giving I will therefore offer to thee the sacrifice of thanks-giving and call upon thy Name For Prayer and Thanks-giving make both but one Sacrifice and seeing all sacrifice is due onely to thee therefore to thee onely I will offer both my Thanks-giving and my Prayer I could not make Thankes-giving a Sacrifice if Prayer did not begin it I could not make Prayer a Sacrifice if Thanks-giving did not finish it If there should bee Thankes-giving and no Prayer the Sacrifice would want a foot if Prayer and no Thanks-giving it would want a Head for as the Basis is Prayer so the Coronis is thanks-giving Although perhaps Thanks-giving bee but the Act and Thankfulnesse the Habit and it is the Habit that makes the Sacrifice because it must bee Juge sacrificium A continuall Sacrifice which the Act cannot be And if there had beene a word to expresse the Habit of praying as Thankfulnesse doth of Thanks-giving perhaps Saint Paul would have used it where he saith Pray continually for who can doubt but hee meanes the Habit of praying and not the Act and where he saith In all things give thankes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It intends perhaps but this In all things be thankfull And what then shall the Thankfulnesse or the Thanks-giving be that I will offer to God for a sacrifice O my soule it shall bee an acknowledging of his benefits and of his onely benefits it shall be a proclaiming him to bee my Patron and my onely Patron It shall bee an extolling him for his Mercy in forgiving my sinnes for his graciousnesse in healing all my infirmities for his compassion in Redeeming my soule from destruction and for his bountie in crowning me with loving kindnesse and tender mercies it shall bee indeed a Vowing to him the whole service of all the faculties of my soule and body And not to be done in a corner as though I were not willing it should be knowne nor before some few people onely as though I were loath too many should see it but I will pay my vowes to him in Verse 18 the presence of all his people that young and old rich and poore high and low may all bee witnesses of my thankfulnesse This for the persons before whom it shall be done and then for the place in which it shall be done it shall be done in the courts of the Lords house if any Verse 19 place be more conspicuous more publick then other it shall be done there it shall be done in the midst of thee O Hierusalem that the Fame of it may be spread that the sound of it may equally goe forth into all parts of the world that as all thy people shall be beholders of my thankfulnesse so all the world shall bee admirers of thy goodnesse and as there is in Heaven an Allelujah of thy Saints so there shall be in Earth an Allelujah of thy Servants of which Number of both which numbers my hope is to be one and that I may be sure to be one O my soule praise thou the Lord and because my owne praising will be but a very small service therefore mend it my soule by calling upon others and saying Praise yee the Lord. FINIS
of doores yet his soule shall presently be received into his house there to dwell with him and his Angels not as a servant but as sonne seeing none but sonnes abide in the house for ever Which in the person of David is no lesse the Portion and may be as well the comfort of all the godly and is but the expressing of that in a higher straine which was said at first in a lower style The Lord is my shepheard I shall not want THE TVVENTIE SEVENTH PSALME OF DAVID 1THe Lord is my light and my salvation whom shall I feare the Lord is the strength of my life of whom shall I be afraid 2 When the wicked even mine enemies and my foes came upon me to eate up my flesh they stumbled and fell 3 Though an host should encampe against me my heart shall not feare though warre should rise against me in this will I be confident 4 One thing have I desired of the Lord that will I seeke after that I may dwell in the house of the Lord all the dayes of my life to behold the beautie of the Lord and to inquire in his holy Temple 5 For in the time of trouble hee shall hide mee in his Pavillion in the secret of his Tabernacle shall hee hide me he shall set me upon a Rock 6 And now shall my head be lifted up above mine enemies round about me therefore will I offer in his Tabernacle sacrifices of joy I wil sing yea I will sing praises unto the Lord. 7 Heare O Lord when I cry with my voyce have mercy also upon me and answer me 8 When thou saydst seeke yee my face my heart said unto thee thy face Lord wil I seeke 9 Hyde not thy face farre from mee put not thy servant away in anger Thou hast beene my helpe leave me not neither forsake mee O God of my salvation 10 When my father and my mother forsake mee then the Lord wil take mee up 11 Teach me thy way O Lord and leade mee in a plaine path because of mine enemies 12 Deliuer mee not over to the wil of mine enemies for false witnesses are risen up against mee and such as breathe out crueltie 13 I had fainted unlesse I had beleeved to see the goodnesse of the Lord in the land of the living 14 Waite on the Lord bee of good courage and hee shall strengthen thine heart waite I say on the Lord. MEDITATIONS VPON THE XXVII PSALME OF DAVID LIght which makes all things visible Verse 1 was the first made of all visible things and whether God did it for our example or no I know not but ever since in immitation of this manner of Gods proceeding the first thing we doe when wee intend to doe any thing is to get us Light Indeed Light is not onely a directour but a comforter and nothing naturally strikes so much terrour as Darknesse for when wee are in the darke not onely wee are apt to take into our fancies all frightfull objects but we know not how to take our steps for feare of walls and thresholds It is every ones case to have the Sunne for his light but it is not every ones happinesse to have God for his Light and alas if I should trust to the Sunne for light I should be left in darknesse every day at least at night but God is a Sunne that never sets hee is Light himselfe hee is Light it selfe and therefore it is good trusting to God for Light for so I shall be sure neither day nor night to be left in darknesse O thou great Creatour of Light Thou Light of all creatures vouchsafe to shine upon me and to lighten my darknesse that neither any Objects of terrour may make mee to tremble nor any Thresholds of errour may make mee to stumble but that I may walke securely in the confidence of this The Lord is my Light for of what then of whom now should I be afraid But is it enough that God bee my Light what if I my selfe be blind what good then will his Light doe mee It is true and therefore David stayes not here but Deus illuminatio mea God is my Enlightening too Hee is both my Light and my sight my Light by which to see and my sight with which to see my Light to make walls and thresholds visible and my sight to make me able to avoide them If it were not for Light I should be alwayes in the darke if it were not for sight I should bee darke my selfe No illumination without both and never both but onely from God There is one indeed who hath gotten him a Name to be called Lucifer as though it were hee that brought us Light when God knowes but for him we should have had no darknesse yet he pretends to both both to Light and to enlightning but alas his light is but imposture his enlightning but illusion for as he can transforme himselfe into an Angell of light so he can transforme the light it selfe and make it seeme light when it is indeed darke and therefore his light can never make Walls and Thresholds to be truly visible and as little can his enlightening make us able to avoide them For this was tryed in our first Parents who upon his Enlightening had their eyes opened indeed but opened to see Good and Evill not to distinguish good from evill and therefore could not enable them cannot us to avoid the evill But as they that follow his light doe stumble and fall at the Threshold of errour so they that are led by his enlightening doe run their heads against the Walls of impietie No avoiding of Walls and Thresholds No shunning the snares of Sathan the illusions of this Lucifer but onely by saying if truly saying Deus illuminatio mea God is my enlightening and then we may safely inferre of what of whom should I be afraid Indeed David might well say Deus illuminatio mea God is my Enlightening Seeing God had enlightened him not onely to see but to be a Seer which is a Prophet but what is this to us who are farre from any such enlightening to see as Prophets O my soule it is enough for us that Christ is the great Seer in whose Light wee shall see light and though David were of the Jewes and wee bee of the Gentiles yet as Christ was the glory of his people Israel so he is a Light to lighten the Gentiles and therefore Deus illuminatio mea God is my enlightening as fit for us to say as it was for David But doth Gods enlightening serve onely for a safeguard against Walls and Thresholds Alas the light of the Sunne and the enlightening of Nature would serve to doe this and what need we then to seeke any other O my soule there are spirituall Walls and Thresholds which no Sunne can make us see which Nature her selfe is not able to see onely Gods enlightening hath the influence to doe it There is a Wall of sinne the Partition
a transitorie thing and wert not to continue thou mightst justly then looke after transitorie pleasures and such as have no continuance but seeing thou art a substance perpetuall and immortall O therefore looke after pleasures like thy selfe pleasures that may last and never come to the last that may last and be durable and not leave thee to the miserie of Fuit Ilium ingens gloria teucrorum for Fuisse foelicem miserrimum est To have beene happy and not to bee to have flourished and now to bee withered is the greatest miserie in the world And the greater for that once pluckt off from his stalke Once taken from the Earth the Earth will never know him any more Alas it will scarce take notice that ever such a one there was and the Verse 16 notice it takes but in specie neither not in Individuo some perhaps as of a man None as of this man or rather some as of a Name None as of a man Or is it rather that Man turned once to Dust his place will know him no more for how should it know one from another when they are all so like How know Dives from Lazarus when they have both the same face seeing Death hath but one copie to draw all her pictures by Or is it rather that Man once turn'd to Dust is blowne about with every wind from place to place and what knowes the place when Dust falls upon it whether it be the Dust of a Prince or of a Peasant whether of a Man or of a Beast And must not Man then bee needes very miserable when Time and place the two best helpes of life doe both forsake him for what helpe can hee have of Time when his dayes are but as Grasse What help of Place when his place denyes him and will not know him But O how vaine a thing is Man to forget not onely the very matter of which he is made but the very condition under which hee is made and so to forget it that God must bee faine to remember him of it but much the vainer that being remembred of it never so often yet hee regards it never the more but contenting himselfe to be fading grasse at most a fading flowre never seekes to improve his Dust to that true solidnesse which nothing but the feare of God is able to procure nothing but the pitty in God is able to effect But now at last if neither the Distances of Place nor the Affection of Nature can make you sufficiently conceive the greatnesse of Gods mercy then take an expressing in plaine tearmes and this will certainly make you conceive it For his mercy is from everlasting Verse 17 to everlasting upon them that feare him It is from everlasting for it began to be before the Foundations of the world were laid and it is to everlasting for it will continue to be when the Frame of the World shall bee dissolved that now O my soule there can bee no feare of the greatnesse of Gods mercy all the feare now is of thine owne feare for although Verse 18 Gods mercy bee so Everlasting yet it is so but to them that feare him for if thou feare him not and keepe not his Commandements then his mercy to thee is neither from Everlasting nor to Everlasting but if thou feare him and keepe his Commandements then his mercy to thee is both and not onely to Thee as though Gods mercy were onely a Personall benefit and should end with thy selfe but it shall be continued to thy childrens children Et natis natorum qui nascentur ab illis to thy whole Posteritie O my soule what an Inheritance is this to purchase to our children at least if it bee not an absolute Inheritance yet it is so sure an Entayle that nothing but the want of fearing God can cut it off And indeed why else hath God prepared Verse 19 his Throne in Heaven but to the end the godly may bee assured that though they bee now oppressed on earth yet thither they shall come at last to bee with him in Joy to bee there in Joy for having obeyed him when the wicked shall bee left behind to bewayle their miseries for not obeying him For though his Throne be prepared onely in Heaven Yet his kingdome ruleth over all Over All both Man and Beast both the Godly and the Wicked both blessed Angells and damned Spirits and because his Kingdome ruleth over all therefore All shall serve him and shall serve him indeed with feare yet there shall be a difference for the godly shall serve him with feare and joy where the wicked shall serve him with feare and trembling And now seeing God hath prepared his Throne in heaven Therefore O yee his Angells inhabitants of Heaven that obey his Commandements by the freedome of your will Doe you begin first and prayse his Name for you excell in strength and are best able to doe it And seeing his Kingdome ruleth overall Therefore all ye his Hosts his other Creatures that obey his Commandement too though not by will yet by instinct Doe you second the Angels in praising his Name And then thou my soule that partakest of both the Natures Doe thou also and with thee also the Soules of all the godly joyne with them in his Prayses that so at least there may bee a Consort of Three to Blesse and Praise him who is a Trinitie in Unitie Three Persons and one God to be Blessed and praised for ever and ever But to be blessed and praised as by all the persons of his Kingdome so in all the places of his Dominion which are Heaven and Earth and Hell a Triplicitie too for even Hell is a place within his Dominion And for praising him in Heaven the Angells will be sure enough to looke to that and for praising him in Hell let the wicked and the damned spirits looke to that at their perill but for praising him on Earth Thou my soule and the soules of all the godly will undertake to doe that at least will pray continually to him that sitteth upon the Throne to be enabled to doe it and when all these shall faile or lest they should faile when Heaven and Earth shall passe away when Time and Place shall bee no more yet his Prayse shall bee continued still by his owne Workes which are his Glory and his Power his Infinitenesse and his Eternitie but above all which is above all his Workes the Workes of his infinite and Everlasting Mercie THE HVNDRED AND SIXTEENTH PSALME OF DAVID 1I Love the Lord because hee hath heard my voyce and my supplication 2 Because hee hath inclined his eare unto me therefore will I call upon him as long as I live 3 The sorrowes of death compassed me and the paines of hell got hold upon mee I found trouble and sorrow 4 Then called I upon the Name of the Lord O Lord I beseech thee deliver my soule 5 The Lord is gracious and righteous