doe comfort me c. Subdiuision of the first part of this verse For the first viz the description of death it affoordeth vs these points to be considered First what death is Secondly what are the kinds of death of which Dauid here speaketh Thirdly the difference betwixt the death of a Chiristian and of a bruit beast Lastly the titles tending to the description of death here vsed For the first Death is the dissolution of nature 1. VVhat Death is and depriuation of that blessed life which he vouchsafed vnto man by his creation being inflicted vpon him as a punishment for his sinne thus God threatned Adam The day that thou eatest thereof thou shalt die the death q Ge. 2. 17. But Adam did eate of the forbidden fruit r 1 Gen. 3. 6. And thereupon the Apostle saith By one man sinne entred into the world and death by sinne ſ Ro. 5. 12. which death is the punishment and wage of sinne as elsewhere the same Apostle affirmeth t Ro. 6. 23. Secondly 2. VVhat are the kinds of death as concerning the kindes of death there is mention made of a foure-fold death in the Scripture viz first a death in sinne 2. A death vnto sinne 3. The death of the bodie Lastly the death both of bodie and soule For the first the man or woman is said to be dead in sinne in whome sinne raigneth u Rom. 6. 12. and who sauoureth altogether the things of the flesh w Ro. 8. 5. and perceiue not the thinges of the spirit x 1. Cor. 2. 14. and this is the death of euery naturall man and the wretched estate and condition of euerie mothers child as wee come from the wombe so Dauid confessed Behold I was borne in iniquitie and in sinne hath my mother conceiued me y Ps 51. 5. And in generall the Apostle hath pronounced of vs all that by nature wee are dead in trespasses and sinne z Eph. 2. 1. And in particular sayth of the widdow liuing in pleasure that shee is dead whilst shee liueth a 1. Ti. 5. 6. And surely The reason why all vnregenerate persons liuing in sin are sayd to be dead the reason why such as are aliue in the flesh and be neuer so actiue agill and nimble yet so long as they continue in their naturall corrupt estate may iustly be said to be dead is very great for what is there else but death in such as are not vnited vnto God the Fountaine of life b Ps 36. 9. and therefore as the immortalitie of those that are damned is called death c Reu. 20. 6 because they are separated from God and the glorie of his power d 2. Thess 1. 9. So the knitting together of the bodie and soule is properly no life but rather death in such as are not ruled by the spirit of God which is the Fountain of life * genus mortis sine poenitentia viuere Aug. 2 Secondly concerning death vnto sin it is this VVhat it is to be dead vnto sinne when by the power and vertue of Christ his resurrection e Phi. 3. 10 conuayed from Christ as the head to all the faithfull as members of his mysticall bodie the power of sinne is destroyed and all his Saints quickned vnto newnesse of life whereof the Apostle thus speaketh How shall wee that are dead to sinne liue yet therein f Rom. 6. 2 And againe in the same Chapter hee saith likewise Thinke ye also that ye are dead to sin but are aliue to God in Iesus Christ our Lord g Ro. 6. 11. And this is called by S. Iohn in the Reuelation the first Resurrection h Re. 20. 6. and is indeed the verie first degree of euerlasting life 3 Thirdly VVhat bodily death is concerning the death of the bodie this it is when the soule whose presence is cause of bodily life returneth vnto God that gaue it i Eccl. 12. 7. and the bodie destitute of sence and motion returneth vnto dust from whence it was takē k Gen. 2. 7. 3. 19. Of which our Sauiour speaketh vnto his disciples Our friend Lazarus is dead l Io. 11. 14. and this is called the first death m Re. 20. 6 because it goeth before and vnto all reprobate persons is as the dore that openeth the entrance into eternall death 4 Lastly VVhat is the death of body and soule concerning the death of the bodie and soule it is this when both of them shall be separated from God and the glorie of his power n 2. Thess 1. 9. and haue their portion giuen them in extreame darkenesse o Mat. 8. 12 without all hope of mercie or fauour p Lu. 16. 25 26. and therfore called euerlasting perdition q 2. Thess 1. 9. and the second death r Reu. 2. 11 Three of these viz The death in sinne 2. Death vnto sinne 3. The death of the bodie are in this life The fourth viz The death of the soule and bodie is in the world to come to be dead in sinne is of nature 2. to be dead vnto sin is of grace 3. the death of the bodie not changed by Christ and 4. the death of bodie and soule are of iudgement by being dead vnto sinne we are freed 1. from death in sinne 2. from eternall death and 3. haue the death of the bodie changed from a punishmēt for sin into a blessing to make an end of sinne it being heauens churlish porter to let vs in to the presence of God three of them 1. The death in sin 2. The death of the body 3. Eternall death are most fearfull but the fourth to die vnto sin is most comfortable and ioyfull Now Of which kind of deaths Dauid here speaketh of which of these kinds of deaths Dauid here speaketh may easily be gathered not of death in sin for with such persons God is not neither doth he speake of death vnto sinne for therin no euill is to be feared much lesse doth he meane the death of soule and bodie which is a perpetuall separation frō the presence of God and all euill in full measure powred out then by consequent he must needes meane the death of the bodie which to nature is verie fearefull but wherein the Lord is graciously present with his thorough assurance wherof the natural feare of death is suppressed And so much for the kinds of death and of which hee speaketh in this place Concerning the third poynt 3. The difference betwixt the death of man and beast viz. the difference betwixt the death of man and beast although in some sense it bee most true which the wise man saith viz. that there is one condition of the children of men and of beastes for as the one dieth so dieth the other for they haue all one breath and there is no excellency of man aboue the beast for all is vanitie
all go to one place and all was of the dust al shal returne to the dust who knoweth whether the spirit of man ascend vpward and the spirit of the beast descend downeward to the earth ſ Ecclc. 3. 19 20 21. q. d. No man is able by his carnall reason and iudgement M. Perkins in his treatise of dying well to put difference betwixt man and beast for the eie cannot iudge otherwise of a man being dead thē of a beast which is dead yet by the word of God and eie of faith wee learne and see a wonderfull difference both in regard of the bodies and soules * The great difference betwixt the bodies of man and beast both being dead For first in regard of the bodie though it returne vnto dust and see corruption as the bodie of a bruit beast yet whereas the bodies of beasts returne into their first matter and shall neuer bee remembred and so perish in this valley and neuer go through it yet the bodie of man and specially of the elect shall goe through this valley and be raised againe the same for substance but perfected in qualities as Christ himselfe hath affirmed in the Gospel and that with great asseueration Verely verely the houre shall come in the which all that are in the graues shall heare his voyce and they shal come forth that haue don good vnto the resurrectiō of life but they that haue done euill to the resurrection of condemnation t Ioh. 5. 28 Which Article of faith Iob beleeued as hee hath witnessed in his booke saying I am sure that my Redeemer liueth and though wormes destroy this bodie yet shall I see God in my flesh whom I my selfe shall see and mine eies shall behold and none other for me u Iob 19. 25. 26. 27 which Article of faith is euery where taught vs in the holy Scriptures both of the old and new Testament w Exo. 3. 15 Esa 26. 19 1. Cor. 15 1. Thes 4. 16 Reu. 20. 21 and in all ages confirmed both by the taking vp of Henoch before the law x Gen. 5. 24 by the raising vp of the widowes sonne of Zareptha by Eliah y 1. Kin. 17 22 and of the Shunamites sonne by Elisha z 2. King 4 34. 35 in the time of the law and the raising of the Rulers daughter being newly dead a Mat. 9. 18 and of the widow of Naims sonne being longer dead and carying towards the graue b Luk. 7. 11 and of Lazarus being both dead and buried and hauing lien 4. dayes in the graue c Ioh. 11. 39 were raised by Christ also of Dorcas raised by Saint Peter d Act. 9. 40 and of Eutichus by Saint Paule e Act. 20. 10 in the time of the Gospel Yea here is wrapped vp a most comfortable mysterie to be vnfolded viz. that the bodies of Gods Saints euen in their greatest corruption rotting in the graue drowned in the Sea or burned to Ashes yet remaine truly vnited vnto Christ and are euē then no lesse his mēbers then before for the whole mā is vnited spiritually to whole Christ death cānot dissolue a spiritual vnion f Ro. 8. 38. but as Christ his body soule being seuered each frō other as far as Paradise g Lu. 23. 43 the hart of the earth h Mat. 12. 40 yet neither of them were euer seuered frō the Godhead of the son so though our bodies and soules for a time be seuered by death yet neuer cā either be disioined frō Christ vnto whō they are both of them indissolubly vnited by vertue wherof the body at the last day shal rise againe to eternall life * The great difference betwixt the soules or spirits of man and beast being dead Secondly wheras the life or as the Philosophers call it the soule and the wise man the spirit i Eccl. 3. 19 of the beast being but a naturall vigor or qualitie arising from the temperature of the bodie * Sunte substantia ipsorum corporū Zanch. de operibus dei 3. part-li 2 c. 1. fol. 62◠and hauing no being of it selfe but wholy dependeth vpon the bodie and therefore dieth with the bodie vanisheth away like smoake in the aire the soule of man being a spirituall substance created and infused “ Beza in quaest fo 5. 2 Zanch. de ope fol. 762 Hieronim Theodoret. aswell subsisting forth of it as in it when the bodie returneth to the dust it returneth to God that gaue it k Eccl. 12 7 Now let vs briefly view the titles which Dauid here vseth and whereby he describeth death calling it a darke or shadowie valley not but that death is most lightsome and comfortable vnto Gods Saints no doubt but in the verie moment and instant of death though the outward mā perish the bodily eie grow dimme Gods Saints do see such glorious sights l Acts. 7. 55 as heart cannot conceiue their eies being then lightned as at noone day to see God as he is vvho dwelleth in that light which no mortall eie can pierce into m 1. Tim. 6. 16 But Dauid in this place of purpose bending himselfe to describe the terrors of death to the end that his Christian courage and fortitude in the contempt therof might more liuely appeare speaketh of it as of a dark way then which there is nothing more fearefull vnto nature n Psa 91. 5 oh then see the power of a liuely faith which maketh men not afrayd to goe through places most fearefull Q. But did not Christ passe through this valley and taste of death for vs why then doth it yet remaine A. It remaineth not as it was threatned and is still inflicted vpon the reprobate viz. a punishment for sin for then were God iniust to punish sinne twice But by Christ his death though it remaine for triall and exercise of our faith courage patience c. the nature of it is changed to his elect to become a blessed freeing of them from sinne for the sting being taken away it cannot hurt * Adest sed non obest but is rather a blessing that whereas sinne brought forth death death will bee the bane and destruction of sinne it was sayd to Adam and Euah If you sinne you shall die o Gen. 2. 17 But now it is said to all Gods elect You must die that you may cease to sinne * Dictum fuit homini morieris si peccaueris a nunc dicitur morere ne pecces Aug. Ciuit. dei 13. 4. No man then truly wearied with the burthen of sinne but as the wearied traueller desireth the shadow so will he desire to be dissolued p Phi. 1. 23 to passe through this valley that he may dwell at rest with Christ freed from all sin vpon mount Sion for euer It followeth THE FIFTH SERMON vpon the 23. Psalme I will feare no euill I Will
God I am pure from the blood of all men I haue coueted no mans siluer gold or apparell u Act. 20. 20 26 27 Let euerie ruler that would haue a comfortable death so carrie himselfe in this life that he may be able to say with Samuel Beare record of me before the Lord whose Oxe haue I taken or whose Asse haue I taken or whom haue I done wrong to or whom haue I hurt or of whose hands haue I receiued any bribe to blind mine eies withal w 1. Sa. 12 3. Yea let euery one striue to keepe a good conscience before God and al men that on their death beds they may say with Iob Let God weigh me in the inst ballance and he shall know mine vprightnesse mine heart hath not beene deceyued by a woman neither haue I laid wait at the doore of my neighbour I haue not restrained the poore of their desire nor caused the eyes of the widow to faile I haue not eaten my morsels alone but the fatherlesse haue eaten therof I haue seene none to perish for want of clothing but the loynes of the poore may blesse me which haue beene couered with the fleeces of my flocke x Iob 31. 6 9. 16. qualis vita finis ita yea doth not dayly experience confirme Iren. that as the life is so is the death What a comfortable thing is it to bee present at the deathes of the godly What notable confessions of faith testimonies of repentance patience in their paines feruencie of the spirit zeale in prayer ioy in the holy Ghost power in exhortation and comfort in their farewell Is there to bee seene and heard if by violence of the disease they be not hindered whereby it appeareth true that Dauid witnesseth that towalke in the wayes of gods coÌ„maundements bringeth peace at the last on the other side most miserable and comfortlesse are the sicknesses and deathes of the wicked who for the most part die like sottes as Naball whose heart was as dead as a stone y 1. Sam. 25. 37. or desperate like Caine z Gen. 4. 13 their consciences awaking as a mad dog out of sleepe and tormenting them for their sins most extreamely Well then we must liue the life of the righteous if euer wee looke to die the death of the righteous and if with the Apostle we will haue death our aduauntage a Phil. 1. 21 We must first with the Apostle serue God with all good conscience b Act. 24. 16 Late repentance is seldome sound wee reade but of one that became righteous at his last end of one that none may despaire for their long led sinfull life and but of one that none may presume to continue in sinne The safest way is to begin betime and euen this day c Psa 9â— 7. Heb. 3. 7. 13. to turne to the Lord. For though somtime a good death may follow an euill life yet an euill death can neuer follow a good life and therefore correct and reforme thine euill life and feare not an euil death for he can not die ill that liueth well * Corrige male viuere et nâ—li timere non potest male mori qui bene vexerit Aug. de discip Christ cap. 3. So much for the third speciall meanes which do procure a bold and comfortable death the fourth and last remaineth which is the greatest of all and must giue life to all the rest as without which they are but dead and nothing worth A true and liuely faith The fourth and most effectuall meanes for the procuring of a comfortable death is a stedfast faith For a man may consider the euils of this present life and the happinesse of the other yea and lead a life for ciuill duties vnrebukeable and yet not his death bee comfortable vnto him but rather he hath great cause to fear much euill therein but when to the consideration of freedome from miserie the fruition of happinesse and an honest and vpright life there is lastly ioyned a true and liuely faith whereby wee are assured of Gods fauour * Fides ambiguum non habet aut si habet fides non est sed opinio Bern. and the remission of sins and that through the obedience and passion of Christ we shall bee receiued into Gods kingdome these togither doe bring a most ioyfull comfortable and blessed death When death seazeth vpon a carnal man wanting faith who can see no further then by the light of blind naturall reason and seeth that he must leaue al his honour riches pleasures friends and families that his body which hath beene so daintily fed costly clothed and much made of must now be laid in the dust and become meate for the wormes and see corruption and when hee seeth that his soule must go to iudgement to render account for those sinnes which he hath vngodly committed oh how doth this torment and massacre him oh death how bitter is thy remembraÌ„ce to such an one but to the spirituall man that by the eye of faith looketh further then to the present corruptible estate of his body namely to that glorious estate wherein it shall be raysed by the power of God at the last day and by the eye of faith beholdeth the brazen Serpent Christ Iesus lifted vp vpon the pole of the crosse by which one sacrifice once offered God is well pleased oh how little doth such an one feare any euill in death so that by faith wee liue and faith is our stay when we doe die let vs then with all diligence heare the word of God and pray continually * Imo demus operam vt moreamur â—n precatione Aug. for the begetting and increase hereof that wee may in some measure triumph ouer death and say with Dauid I wil feare no euill to go through the valley of the shadow of death It followeth THE SIXT SERMON vpon the 23. Psalme For thou Lord art with me thy rodde and staffe c. IN this third circumstance The third Circumstance declaring the true cause and ground of a Christians courage in passing thorough the valley of death is layd downe the ground of a Christians boldnesse and courage which is not desperat madnesse rashnes wherby many a Swash-buckler casteth himself headlong into the danger of death as though he feared no euill therin but it is the assurance of Gods presence and fauour that is the ground of a true Christians boldnesse A point most necessarie to be considered least otherwise we may imagine that Dauids boldnesse is appropriate to himselfe and grounded vpon some speciall promise and assurance not communicable vnto any other and so it should be great presumption in any other to say as hee did I will feare no euill in death c. Vnlesse he had the same warant that hee had I say to preuent this surmise heere Dauid layeth downe the ground of his speach that if wee haue promise of the same aswell
singing and playing vpon their Timbrels viols and other instruments thankefully recording as followeth Saule hath slaine his thousand Dauid his ten thousands d 1. Sa. 18. 7. Hannah when God had taken away her reprochfull barrennesse and made her honorably fruitfull she sung said e 1. Sam. 2 1. Mine heart reioyceth in the Lord mine horne is exalted in the Lord. When God had looked vpon the humilitie of the blessed Virgine and made her the glorious vessell of Christ his conception shee gaue glorie vnto God in a song and said My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour f Luk. 1. 46 So Zacharie after the birth of Iohn Baptist his Sonne when his mouth was opened and tongue loosed he spake and praised God prophecying and saying Blessed bee the lord God of Israel because he hath visited and redeemed his people g Lu. 1. 68 Old Father Simeon embracing the babe Christ with his armes according to the promise of the holy ghost thankefully breaketh out into this sweet swan-like song Lord now lettest thou thy seruant depart in peace according to thy word h Lu. 2. 28. And not onely haue these and many others the Saints of God in their prosperitie and flourishing estate hauing receiued many good things offered in their songs a sacrifice of praise Euen the fruits of their lips cōfessing his name i Heb. 13. 15. But also in their aduersitie dolefull conditions haue they poured out their soules in songs vnto God for though S. Iames seeme to oppose prayer and singing as so diametrally contrarie that no man can pray singing nor sing praying where he sayeth Is any amongst you afflicted let him pray is any merrie let him sing k Ia. 5. 13. Yet surely it is most euident that the Apostle therein requireth first that in afflictions when we are in distresse and extreame anguish we flye vnto God by prayer and of him onely seeke release and comfort and when we are in prosperitie and enioy the blessings of God at our wils that then we giue thanks and praise vnto God in our afflictions praying and not despairing blaspheming and seeking vnlawfull meanes of deliuerance with the wicked and in our prosperitie singing songes of praise and not vain light and foolish ballads as the worldlings doe and herein consisteth the opposition and not in the former for as in prosperity it is lawfull in feruent praier to mourne sigh sob and lament so also in aduersitie lamentably and sorrowfully to sing as the Apostle councelleth saying My brethren count it exceeding ioy when ye fall into diuers temptations l Iames 1. 2 So the Apostles being beaten and scourged went out of the Councell reioycing m Act. 5. 41. and being sore beaten cast into the inner prison and their feete made fast in the stocks yet at midnight they prayed sung Psalmes vnto God n Act. 16. 25. Dauid sung many psalmes and played thereunto with sundrie instruments and yet oftentimes vnder a sweet sound had a wofull and heauie heart as when he lamented the deaths of Saul and Ionathan o 2. S◠1. And elsewhere complaineth of the want of the feeling and assurance of Gods fauour and remission of sinnes and most earnestly intreateth to haue those graces renewed again p Psa 4. 6. 51. 120. And who findeth not great vse of singing both in prosperitie and aduersitie In prosperitie by singing of Psalmes our zeale is quickned fervencie in prayer increased and our earnestnesse to perfourme all laudable seruice vnto God notably stirred vp wherevnto the example of Elisha may bee referred who yeelding to the request of Iehoshaphat called for a minstrell who by his songs to Gods glorie stirred vp the Prophets heart to prophecie q 2. Kin. 3. 15. Also in aduersitie by singing of some holy and godly Psalme our heauie and pensiue hearts are refreshed for this cause the holy Prophet Dauid in the sorrow and heauinesse of his heart would rebuke his soule saying Why art thou so heauie oh my soule and why art thou so disquieted within me r Ps 42. 5. And would stirre vp himselfe and his instrument to play and sing some ioyfull song awake my tongue awake violl and harpe I my selfe will awake right early ſ Ps 57. 8. But I wil passe ouer these things and come to intreat only of the Psalmes of Dauid whose penners were many Arguments diuers and vses manifold First Penners for the penners as I sayd they were many as Asaphe t Ps 50. 73. 74. 75. 76. 78. c. for so some godly learned will rather that he was a writer than onely a singer to whom they were committed and the rather because elsewhere it may bee gathered that he made some psalmes u 2. Cron. 29. 30. Some also were penned by Moses v Psa 90. But most of them by Dauid that princely Prophet and sweet singer of Israel and thereuppon called the Psalmes of Dauid but whosoeuer was the penner they are all to be receiued with the like reuerent estimation they being all led by one and the selfe same spirit so that the holy Ghost may well be said to be Author of the whole Booke for these holy men of God did speake and write as they were mooued by the holy Ghost x 2. Pet. 1. 21. and specially Dauid witnesseth of himselfe that the spirit of the Lord spake by him and that his word was in his tongue z 2. Sa. 23. 2. And therefore S. Peter alleaging the testimony of Dauid vseth this maner of preface Thus hath the holy Ghost spoken by the mouth of Dauid concerning Iudas who was guide vnto then that tooke Iesus a Act. 1. 16 Secondly Argument for the argument of this Book as I sayd it is diuers some containe confession of sinnes and humiliation before the Lord with earnest and heartie prayer vnto God both for repentance and remission of sinnes b Ps 25. 51 Some are wholly spent in commendation of Gods law with many intermixt praiers for strength to obserue the same c Ps 119. Some describe the wonderfull power wisedome majesty and prouidence of God shinning in the creation and preseruation of all the world for which all creatures are exhorted to praise the name of the Lord d Psa 8. 18. 104. 147. Some are penned for a preparation to stir vp the people with feare and reuerence to present themselues before the Lord in their holy conuocations and assemblies as the Psalme which beginneth thus Oh come let vs sing vnto the Lord e Psa 95. Some of them lay open the miseries of Gods people in their captituitie and how hardly they were vsed of their enemies f Psa 137. Some of them containe particuler praiers for supply of some particuler wants either of bodie or soule g Ps 6. 86. Some containe prayers of the whole Church for the
confusion of the enemies thereof h Psa 83. In a word many of them are historicall as briefly laying open Gods dealing towards his people their enemies both in Egypt in the wildernesse and in the land of Canaan i Psal 78. 105. 106. c. most of them propheticall and all of theÌ„ didacticall full of instructioÌ„ both as concerning our faith in the maine grounds and Articles of Religion concerning our obedience whether of pietie towards god as hearing reading praying and praising or of loue towards our neighbour whether we regard the inward affections or outward actions Thirdly Vses lastly the vses of this Booke are manifold for all the holy Scriptures are written for our learning that wee through patience and comfort thereof might haue hope k Rom. 15 4. and as elsewhere he saith the whole Scripture is giuen by inspiration of God is profitable to teach to conuince to correct instruct in righteousnesse l 2. Tim. 3. 16. Yet hath this Booke of the Psalmes a certaine singular and excellent difference from the rest of the Scriptures for which the Apostle requireth and there hath alwaies been ioyned together a dayly exercise of the word Psalmes saying Let the word of God dwell plentifully in you in all wisedome teaching and admonishing your owne selues in psalmes and hymnes and spiritual songs m Coloss 3. 16 And surely no maruel that it should be esteemed at so great price for it is as a Christians store-house and treasurie of all good things it recordeth the memorable histories of things past prophecieth and foretelleth things to come vnfoldeth hiddeÌ„ mysteries vnder pleasant and familiar Allegories herein vertue is coÌ„mended vice condemned and most wholesome rules and lawes of a Christian life prescribed if any man be pressed with the burtheÌ„ of sinnes scorched in conscience with the flashes of hel thorough the kindling of Gods wrath if possessed with feare of warres famine or death if loadned with sicknesse want and penurie heere is a soueraigne salue for euery maladie heere may the king learne what he is and how he ought to gouerne his people religiously and heere may subiects learne to obey their Rulers peaceably the rich man may learne the vanitie of all things and the true vse of his riches and heere may the poore man learne contentation with his estate the heauie hearted shall hence learne where true comfort is to be found he that is tempted to euill the remedie and he that is merrie the true ioy the measure thereof yea hence may the godly man reape great encouragement being assured that he shall find true peace at the last and heere may the wicked ones find discoragement and speedily turne vnto God knowing that howsoeuer for a while he may flourish like the greene bay-tree yet hath god set him but in a slipperie place and he shall sodenly perish come to a fearefull end Doubtlesse no man will denie but the Greeke Latine poems of Homer Hesiode Pindarus and others deserue great praise and want not their singuler vse yet for any to preferre or equall them with this Booke were intollerable dotage and contumelie for therein nothing is to be found concerming the good pleasure of God towards his elect in Christ they acknowledge not his diuinitie nor esteeme of his benefits without which we are no better than vessels of wrath and firebrands of hell they intreat not of faith or iustification before God wherein a Christians comfort chiefely consisteth indeed of the duties of the second table and honest manners they speake much but for the first table it is farre aboue their reach and therfore therein they are altogether mute and silent or grosly erre and bewray their ignorance much time they spend the greatest part of their verses in decyphering and deploring the manifold miseries and calamities whereunto this life is subiect but the remedie hereof they know not howsoeuer therefore there are some things profitable to bee found in them and their writings being garnished with eloquency of words and sentences running in a pleasant tune may much delight and affect the reader yet vnto these psalmes onely must we giue eare and attention as vnto the voice of God as Dauid himselfe hath said Hodie si vocem domini audiueritis To day if you will heare the voice of God harden not your hearts n Ps 95. 7. Vt memphiticos vales audiret Ad Architum Tarentinum Pythagoras that great Philosopher he went into Egypt to heare the poetrie at Memphis Plato he left Athens where he taught with admiration and for wisedome knowledge and eloquence exceeded all others went into Italie to heare that noble Philosopher Architas at Tarentum Apollonius with verie great hazard labour and cost went to the furthest parts of India to heare that great Philosopher Hierarchas Vt Hierarcham in Throno sedentem aureo sitting in his golden chaire and discoursing of the motions of the heauens position scituation and aspect of the planets and starres if these men spared not to bestow such great labor cost neither feared to expose theÌ„selues to such great dangers by sea and land onely to attaine to a further measure of knowledge philosophicall wherin though they placed their Summum bonum or chiefest felicitie yet he that knew much Hoc vnum scio quod nihilscio confessed this one thing I know that of Christ I know nothing how shall they rise vp at the day of iudgement condemn vs if hauing such excellent meanes of knowledge of saluation and euen at our dores we doe contemne them Wherefore to conclude if Alexander the great so highly esteemed of Homers Poëms Soâ—raet that amongst the Babilonish spoils there being offered vnto him a most precious casket wherein the great King Darius layd his chiefe treasures he onely laid Homers books therin as his cheefest treasure Praecipu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much more highly ought we to esteeme of this Booke whereof the holy Ghost himselfe is the Author so full of doctrines for instruction consolatioÌ„ and to lay it vp not in any chest of Cypresse or other made with hands and garnished with gold and precious stones but in the very closet of our hearts as the Apostle counsaileth Be not drunken with wine wherein is excesse but be filled with the spirit speakinge to your selues in psalmes and hymnes and spirituall songs singing and making melodie to the Lord in your hearts o Eph. 5. 18 And thus much shall suffice to haue spoken of the treasure in generall let me now proceed to open vnfold this invaluable pearle which I haue chosen forth of the same and more particularly to handle this psalme which I purpose by gods gracious assistance and your Christian patience to speake of It seemeth by the title or inscription Title that this Psalme was penned by King Dauid himselfe Argument Which Psalme because it is
is broken but spend the best houres of the best daies in carding and dicing piping and dauncing chambering and wantonnesse ryot and drunkennesse speaking euill of them that will not run with them in their damnable waies Oh what will not men doe to satisfie their hunger and what careth hee for delicates that is full gorged Euen this one thing doth witnes to the faces of many thousands in this land that they haue neuer yet truly tasted of this heauenly food When Mannah first fell the people of Israel were so exceeding greedie and desirous of it that notwithstanding God was mercifull to preuent sinne by taking away the occasion not suffering any to fal vpon the Saboath day yet notwithstanding some of them contrarie to expresse commaundement went out euen on the Saboath to gather as if they could neuer bee satisfied nor haue inough of it f Ex. 16. 25. But they had not long eaten of it their bellies full but they beganne to loath it saying Our soules are dried vp we can see nothing but this Mannah g Num. 11 6. Euen so when it pleased God that by the meanes of our gracious Queene the Gospell began first to be preached in this land oh how forward and zealous men were sparing for no labor or cost so they might enioy and be made partakers of the ministry thereof being full of burning loue to the glorie of Christ and euen striuing who should be forwardest to perform any good worke that might aduance the same but now that the Gospell hath beene so long continued amongst vs alas whither can we cast our eies vpon any place where the Gospel hath beene preached but euen a few yeares not see with the church of Ephesus a fearefull falling from their first loue h Reu. 2. 4. Oh Lord what great cause haue we all of vs and especially wee Ministers of the worde to bee instant with God to quicken his graces in vs and to keepe vs vpright that with a true zeale to Gods glorie and a feruent loue to Christ and his Church we may performe all holy dayes that so the graces of God may spring afresh in our people and their appetites be prouoked to hunger after this heauenly foode least otherwise God in iustice shut vp his pasture gates and remoue his Candle-sticke from vs as he threatned the Church of Ephesus i Reu. 2. 5. It woulde make a mans heart to bleede that hath in it any sparke of remorse and is not harder then Flint or Adamant to passe by the prisons and grates in London and else-where to see their gastly countenances and heare their rewful complaints for want of food but surely if euery soule had but a grate to looke through crie for her selfe a thousand times more wofull and lamentable would their crie be in all places and companies and yet is this the miserable difference the hunger of the bodie is felt and perceyued whereby all good meanes are vsed for comfort but the want of the soule is not discerned but as God sayd to the Church of Laodicia Thou sayest I am rich and encreased with goods and haue neede of nothing and knowest not that thou art vvretched miserable poore blind and naked k Reu 3. 17 So may it be said of the hunger-starued soule Thou thinkest thou art in good plight fat and vvell liking and knowest not that thou art poore leane miserable and readie to starue and hereby it commeth to passe that Gods pasture is contemned and troden vnder foote l Eze. 34. 18 of none more then of them that are ready to perish and know it not The Lord giue all such a true knowledge and feeling of their estates that they may in a holy manner more and more hunger after this heauenly foode wherewith their soules may be fed vp to euerlasting life c. And so much for the first dutie of a good shepheard which is to prouide wholsome foode for his sheepe which thing our heauely shepheard doth most aboundantly for vs his poore sheepe that we may say with Dauid The Lorde being our shepheard vve shall not vvant any pasture And leadeth me by the stil waters 2. Dutie The 2. dutie of a good shepheard is to prouide wholesome and conuenient water for his sheep and specially in those hote and dry Countryes and Regions and therefore we reade of their great care this way Iacob in his iourney to Padan-Aram looked and behold there was a Well in the field and loe three flockes of sheepe lay thereby for at that Well were the flockes vvatered and there was a great stone vpon the Wels mouth and thither vvere all the flockes gathered m Gen. 29. 2. 3 so likewise wee reade of the Priest of Midians daughters who came and drevv vvater and filled the troughes for to vvater their fathers sheep and the shepheards came droue them away but Moses rose vp and defended them and vvatered their steepe n Exo. 2. 16 But euerie water is not fit for sheepe it must either be in troughes or as the Prophet sayth Leniter fluentes stil waters * Leniter fluentes rapidi torrentes ad potū ouium incommodi atque etiam vt plurim noxii sunt Moll in ps For as writers affirm violent streames are inconuenient and for the most part hurtfull * Leniter fluentes rapidi torrentes ad potū ouium incommodi atque etiam vt plurim noxii sunt Moll in ps Now how carefull this great shepheard is to water as well as to feede his sheepe Dauid in the person of them all thus witnesseth He leadeth me to the still vvaters where by still waters the Prophet signifieth the sweet and comfortable graces of Gods spirit conueyd by the conduit pypes of his worde and Sacraments for the refreshing of the drie and thirstie soules of his people which Metaphor is very common in the Scriptures so the Lord telleth his Church that he washed her with vvater o Eze. 16. 9 and promiseth that hee vvillpowre cleane water vpon her and clense her from al her filthinesse p Eze. 36. 25 Yea Christ hath said Except a man bee borne of this vvater and the spirit he cannot enter into the Kigdome of heauen q Iohn 3. 5 And vnto the woman of Samariah VVhosoeuer drinketh of this vvater shall thirst againe but vvhosoeuer shall drinke of the vvater that I shall giue him shall neuer thirst any more but the water that I shall giue him shall bee in him a VVell of vvater springing vp into euerlasting life r Ioh. 4. 13 14 And yet most plainely elsewhere in the same Gospel If any man thirst let him come vnto me and drinke he that beleeueth in me as saith the Scripture out of is bellie shall flow riuers of vvater of life this spake he of the spirit which they that beleeued in him should receiue ſ Ioh. 7. 37 38 And surely this Metaphor is not so frequent
viz. That it is not our action or in our power in part or in all to become the sheepe of Christ but it is wholy the work of God in vs according to that of Christ in the Gospell of saint Iohn * Postpone No man commeth vnto me except my father draw him f Ioh. 6. 44. And againe in the same Gospel Other sheepe I haue also which are not of this fold them also must I bring and they shall heare my voyce and there shall be one sheep-folde and one sheepheard g Io. 10. 26 For although in this Text there is neither any addition of necessitie as that he must conuert the soul nor yet any exception or exclusion as though none other could do it but he yet vnder this significant and affectionate worde he they both are included by necessarie implication q. d. ô Lord it is onely thy worke Confirmation that my soule is conuerted no other can do it but thou alone Which lesson is confirmed by many other places of Scripture The Prophet Ieremie thus prayeth Conuert vs O Lord and we shall be conuerted h Ier. 31. 18 Saint Paule sayth It is neither in him that planteth nor in him that watereth but God that giueth the increase i 2. Cor. 3. 7 And againe We are not sufficient of our selues to thinke any thing k 2. Co. 3. 5 And Saint Iames saith Euerie good and perfect gift commeth downe from aboue l Iam. 1. 17 In a word the whole streame of the Scriptures doe runne this way to proue this doctrine that our conuersion vnto God is no worke of any inferiour power but the peculiar worke of the holy and omnipotent spirit of God ordinarily wrought by the ministry of the word according to that of Dauid The law of the Lord is perfect conuerting the soule m Ps 19. 7 And saint Paule saith I am not ashamed of the Gospell of Christ for it is the mightie power of God to saluation to euery one that beleeueth n Ro. 1. 16 And else where Faith commeth by hearing of the worde o Rom. 10 17 The vse of which doctrine serueth notably to reforme our iudgement as concerning a very grosse and daungerous heresie maintained by the Church of Rome about the free will of man in his pure naturals I will not in way of a cōmon place enter into the handling of this large VVherein the Papistes and wee doe differ about free-will and great controuersie with obiections answeres and replies but onely by the way as I am occasioned by my text briefly lay open the state of the question and then shew wherein they doe swarue both from vs and the deliuered and approued truth for the first we may note that the condition of man is foure-fold 1 Of creation 2 Of corruption 3 Of regeneration Of glorification secondly we may obserue that the obiects of will are diuerse and specially of three sorts 1 Naturall actions which are common to men with beasts as to eate drinke sleepe heare see smell c. 2 Humane actions as practise of Mechanicall and liberall artes or exercise of morall vertues 3 Actions spirituall diuine c. Now the question of free-will betwixt them and vs is to bee vnderstoode of mans free-will concerning spirituall actions in the state of corruption for in the other though we altogither agree not yet is not the difference so great 3. and materiall Lastly wee are to note that spirituall actions are two-fold either such as concerne the kingdome of darkenesse or such as corcerne the kingdom of God for such actions as concerne the kingdom of darknes and are properly sins we ioyne with them and teach that in these man hath freedome of will sinning necessarily but not constraynedly p Necessarie sed non coacte c. In primae gratiae receptione homines non sese habent mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed sunt gratiae dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bezae quaest But the maine difference betwixt them and vs is about free-wil in mans naturals as it is exercised concerning actions spirituall and good as repentaunce faith the conuersion of a sinner new obedience such like yet not as concerning the freedome it selfe for we ioyne with them and say that in the first conuersion of a sinner mans free-will doth concurre with Gods grace as a fellow-worker in some sort for God doth not worke vpon man as a senslesse block or stone Non sicut lapidibus aut aliis insensatis He that made thee with out thee will not saue without thee Aug. operatur salutem c. August contra Pelag. 1. 5. Seeing he is indued with reason wil vnderstanding which for substaunce do still remaine onely the qualities changed And vnto true conuersion the will is required as well as the worde or spirit for no man was euer conuerted against his wil neither is will constrained any will But in this they and we do exceedingly differ as concerning the cause of this libertie of will in these spirituall matters concerning Gods Kingdome for they say mans free will is not wholly extinguished but attenuated and abated as the man that fell amongst theeues and was left halfe dead and therfore being aided and assisted of grace it is able to will any thing appertaining vnto saluation and of it selfe to worke together with grace and so they giue not all the glorie of their conuersion vnto God but attribute part vnto grace and part vnto free will working by a naturall power q Liberum arbitrum nos facit volentes gratia bene volentes Bernard lib de lib Arbit Contrarie wise we say according to the word of God that though the naturall power of willing and thinking be in vs and is properly ours by the generall guift of God yet the holynesse goodnesse and freenesse hereof are meerely and entirely wrought in vs by the spirit of God r Concilium Trident. Sess 6. cap. 1 5. Canon 4. and therefore though the will doe concurre with Gods grace yet not as working by any naturall power or vertue but as framed of God Bellarmine de grat lib. 5. cap. 30. he giuing vs a wil to desire the grace Volentes ex nolentibus August contra 2. Epist Pelag. lib. 1. cap. 20. at the time that he bestoweth the grace vpon vs and therfore wee giue glorie vnto God for the whole worke and confesse with Dauid to his praise hee conuerted my soule as for their Arg. drawne from the man that was left halfe dead Rhemist it is a feeble collection Annot. in Luc. 10. sect 6. Rom. 9. sect 4. and nothing agreeable to the scope and intent of Christ in the propounding of that parable yea and contrarie to other scriptures where we are plainely sayd not onely to be halfe dead but wholly dead ſ Ro. 5. 12. Eph. 2. 1. 5. Col. 2. 13. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vn̄
the first braunch of this doctrine the Author of the Epistle to the Hebrews confirmeth it where hee teacheth vs to make application of the promise which God made to Ioshua as made vnto vs let your conuersation be without couetousnesse and be content with those thinges that you haue for he hath said I will not faile thee neither forsake thee so that wee may boldly say the Lord is my helper neither will I fear what man can doe vnto me z Heb. 13. 5 yea we haue the promises aswell as Ioshua had both to the Church in generall and the faithfull in particuler God hath promised his Church in generall saying In that day sing of the vineyard of red wine I the Lord doe keepe it I will water it euerie moment least any assaile it I will keepe it night and day a Esay 27. 2. 3. Yea and Christ hath most comfortably promised vnto euery faithful soule in particuler in the Gospell saying If any man loue me he will keepe my vvord and my father vvill loue him and vvee vvill come vnto him and vvill dvvell vvith him b Ioh. 14. 23 In regard whereof Dauid affirmeth that the Lord is nere vnto them that are of a contrite heart and wil saue such as be afflicted in spirit for many are the troubles of the righteous but the Lord deliuereth him out of all c Ps 34 18. And elsewhere also to the like purpose he sayth God is our hope and strength help in troubles readie to be found d Ps 46. 1. Q. But some may hereupon obiect say Did not Gedeon complaine in the person of all the people when the Angell of the Lord saluted him in this manner the Lord is with thee thou valiant man Ah my Lord if the lord be with vs why then is all this come vpon vs and where bee all his miracles which our fathers told vs off but now the Lord hath forsaken vs and deliuered vs into the handes of the midianites e Iudg. 6. 14. Did not Dauid complaine Will the Lord absent himselfe for euer are his mercies cleane gone f Ps 77. 7. 8 Did not Christ complaine Oh my God my God way hast thou forsaken me g Mat. 27. 46. Yea and the Saints of God also Oh Lord why hast thou made vs to erre from thy waies and hardned our hearts from thy fear returne for thy seruants sake and for the tribes of thine inheritance h Esay 63. 17. How then doe we say that God is thus present with his people A. Indeed God many times for their good i Ro. 8. 28. doth vex his Saints with his storms and lay his hand heauie vppon their loynes k Ps 32. 4. so that their enemies iudge as they did of Dauid God hath forlaken him persecute him and take him for there is none to deliuer him l Ps 71. 11. and themselues also may bee so perswaded as their complaints testifie but the truth is howsoeuer for our tryall and humiliation hee may turne away his cheerful countenāce from vs m Esay 54. 8. yet either he taketh not away the grace but the feeling of it * Fides quandoque sine sensu vt causa sine effectu Greenh fol. 449. in which case men and women are not to be regarded what they say because they speake not according to the trueth but according to their iudgement feeling which is corrupted as a mans tast in a feauer to whom euerie sweet seemeth bitter or if he take away one grace he wil giue vs another in stead of it n 2. Cor. 12. 9. Yea it shall stand as a sealed truth for euer the Lord is nigh to all such as call vpon him faithfully o Ps 145. 18 in due time to deliuer them out of distresse that so they may acknowledge as Iacob did The Lord was in this place I was not aware p Gen. 28. 16. the Lord was with me I thought not so Which truth is confirmed by the manifold examples of Gods deere Saints who hauing been humbled to the gulf of despair yet now are lifted vp again their mouths filled with a psal of praise thanksgiuing vnto our God confessing with Dauid saying though heauines endure for a night Psa 30. 8. 2 yet ioy cōeth in the morning Q. Againe some for the infringing of this doctrine doe demaund how we can be perswaded that God is with them in death whose sicknesses and death are so comfortles ful of idle rauing speeches A. Howsoeuer some and especially the sottish ignorant Papists if a man die quietly and patiently like a lamb though there was neuer any faith repentance or remorse in his heart at his death or holinesse and honestie in his life doubtlesse they thinke hee is saued but if any that professe the truth of Iesus Christ doe endure any violent or extream paines which thorough weakenesse procure impatiencie but specially if they vtter any wordes tending to distrust or despaire Oh then whatsoeuer his life was they crie out Oh see the end of these men and will not spare to brand such an one with the black marke of a reprobate yea to condemne the whole profession of the Gospell thereupon Yet the truth is this That Sathan as hee neuer ceaseth in our whole life so much more is he busie at our death taking the aduantage of sicknesse and infirmitie of nature as knowing that hee must then recouer or for euer loose his Kingdome and God may for a time as it were stand aloofe and leaue his children in this great combate that so hee might bring thē to heauen by the gates of hell * Cuncta dei opera sunt in mediis contrariis Whereupon they may vtter harsh words according to their corrupt iudgement which are not to bee regarded as before we hard Or else these things may proceed from weaknes of nature the violence of the disease the brain being distempered as in hot burning feauers c. and then it is not the man but the disease and they shal die with the disease and neuer preiudice his saluation in Christ nay doubtlesse their spirituall comfort may abound notwithstanding these things * Vera consolatio perpetuo durat in electis potissimum autem efficax est circ◠vitae finem mortis articulum In a word it is a blessed life which giueth comfortable assurance of a blessed death for surely many a prophane vnregenerate man may haue his memorie reason and die most meekely as in consumptions and such like diseases and yet goe to hell as those reprobates of whome Dauid speaketh saying they haue no bands in their death like other men r Ps 73. 4. 5 Whereas many a righteous man hauing led a sanctified life by violence of his disease may be drawne to great torment idle speeches and strange behauiours and yet goe to heauen wherfore let vs refourme our iudgement herein and
soule must answere with Dauids like an eccho Thy face Lord will I seeke r Ps 27. 8. * Vox dei in animis nostris non secus atque eccho in cōcauis locis resonare debet Calu. in Ps And so soone as euer God shall pronounce thou art my people wee must presently answere and thou Lord art our God as the Prophet sayth ſ Zac. 13. 9. Q. But how are wee to seeke God A. Principally these foure wayes By an outward profession yea though it bee not alwaies in sinceritie and truth yet the Lord hath pronounced of it that it is a drawing neere vnto him saying This people commeth neere vnto me with their lippes and honoureth mee with their mouthes but their hearts are farre from me t Esay 29. 13. Mat. 15. 8. How much neerer then do they come vnto God that professe him in spirit and truth 2 We seek find the Lord by faith for so it is said in the Epistle to the Hebrews He that commeth vnto God must beleeue that God is that he is a rewarder of them that seeke him u Heb. 11. 6 And by faith saith saint Paule in many places of his Epistles wee haue entrance vnto God and accesse to the throne of his grace w Ro. 5. 2 Eph. 3. 12. without which it is impossible to come neere vnto God or to please him x Heb. 11. 6. 3 We seek and find the Lord by praier which is as it were a paire of wings to carrie vs vnto him and whereby as a key the doore of the kingdome of heauen is opened Yea the Lord saith the Psalmist is nigh to them than call vpon him faithfully y Psa 145. 18. Was not the Lord nigh vnto Moses when by his prayer and as long as hee held vppe his hands the Israelites ouercame the Amalekites z Ex. 17. 11 But was he not neerer vnto him when as by prayer he did as it were euen restraine the Lord from executing his fierce wrath vpon the people that the Lord said Let me alone that my wrath may waxe hote a Ex. 32. 10 Was not the Lord neere vnto Ioshuah when at his prayer the Sunne stoode in the Firmament b Iosh 10. 13. and neere vnto Paul and Silas when as at their prayer the very foundation of the prison shooke that the doores opened and euery mans bands were loosed c Act. 16. 26 how ought we thē to pray cōtinually that so we may be cōtinually in the presence of God d 1. Thess 5 17. If we begin the day let vs say with Abrahams seruant O Lord send mee good speed this day Gen. 24. 12. that so we may walke with the staffe of Gods prouidence if we be couered with the shadows of the night let vs beg with Dauid Lightē mine eies that they sleepe not in death Psal 13. 3. that so wee may couch our selues in the mercies of God and whatsoeuer wee attempt in either of these two seasons let vs preuent it with the blessing of that other Psalme Lord prosper the worke of our hands Psal 99. 17. 4 Fourthly and lastly we find God by repentance for so the Lord saith O Israel returne vnto me e Ier. 4. 1. And in another place Turne vnto mee and I will turne vnto you sayth the Lord of Hoasts f Zac. 1. 3. So long then as we liue in infidelity do nether earnestly pray soundly repent nor sincerely professe God we are estranged far from God and as we forsake him he will forsake vs both in life and death but whosoeuer by a true faith shall stedfastly lay hold vpon and imbrace the promises of God soundly repent of his sinnes zealously call vpon the name of the Lord and sincerely professe his word hee shall not onely come neare vnto God but assuredly hee shall find God yea God will find him and loue him and dwell with him yea in him his body shal become the Temple of the holy ghost as the holy Apostle S. Paule in many places calleth it g 1. Cor. 3. 16. 6. 19. 2. Cor. 6. 16. O happy that man that shall entertaine so honorable a guest he commeth not emptie handed nor will leaue his host vnsaluted * Foelix homo qui hunc hospitem recipit est enim satis magnificus hospes nec venit vacuis manibus nec abit insalutato hospite ferus in Ioh. cap. 14. fol. 401 Abraham entertained but Angels and had a sonne bestowed vpon him h Gen. 18. 10. Lot did the like and he was deliuered from the subuersion of Sodom i Ge. 19. 17 Obed-Edom the Gittite gaue but house-roome to the Arke of God and the Lord blessed him and all his houshold k 2. Sam. 6. 11. what good thing shall he want in whom the whole Trinitie dwelleth But there is no lesse care to bee vsed to retaine God then to find him * Non minor est virtus 2. Dutie And therefore the second dutie in the practise of this vse is that with all care and conscience wee so carrie and behaue our selues that we may retaine the Lord and not prouoke him to depart from vs whereunto tendeth the counsell of the Apostle Let euerie one possesse his vessell in holinesse and honour l 1. Thess 4. 4. For there is nothing that so much grieueth the spirit of God m Eph. 4. 30. as sinne he can brooke pouertie sicknesse persecution slaunder or any miserie there is no disgrace shall make him wearie of dwelling with vs or ashamed of vs onely sinne separateth him and vs as he himselfe hath testified in the Prophecie of Esay Behold the Lords hand is not shortned that it cannot saue neither is his eare heauie that it cannot heare but your sinnes haue separated betwixt you and your God and your sinnes haue hid his face from you that he will not heare n Esa 59. 1. 2. Which thing the Saints confesse We haue sinned and rebelled therefore hast thou couered thy selfe with a cloude that our prayer should not passe through o La. 3. 44. Oh then if we would diligently seek him as we haue learned then should we find him and if wee made conscience of sinne he would dwell and abide with vs to bee our stay and comfort with his blessed presence in life and in death and afterwards we should dwell for euer with him in his kingdome But now if wee make application of these things to our selues Application alas wee shall find there are but a few that haue any desire vnto God either to finde him or haue him with them nay how many are there that think the Lord too nere them and therfore say in their hearts with those cursed ones in the booke of Iob Depart from vs for wee desire not the knowledge of thy wayes p Iob. 21. 14. All that they desire is to find and retaine with them gold and siluer goods
Aramities flight i 2. Ki. 7. 9. Oh then that my tongue were as the pen of a swift writer that I might indite the honour of our King k Ps 45. 1. that it were as shrill as a trumpet l Esay 58 1. to sound forth the praise of God who hath thus graciously diuerted our deserued iudgements bringing shame vpon our enemies that haue longed for by all treacherous meanes sought this day and giuen vs glorie and honor that feared and praied vnto god that we might neuer liue to see it Oh if I had the winges of the morning m 139. I would take Dauids n Ps 148. 2. 3 4 c. course and soare vp or ascend into heauen and call for the Angels and armies thereof the Sunne moone planets and starres * Et si non cogitatione aut voce aliae creaturae preter Angelos homines deum celebrant sunt tamen omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in suo ordine taciti laudatores canori praecones Greg. I would descend by the aire and call the fire hayle snow vapours and stormy winds diue into the deepe and call for the Dragons yea end in the earth and call for mountaines and hils fruitfull trees and Cedars beasts and all cattell creeping thinges and feathered foules Kings of the earth and all people Princes and Iudges young men and maidens old men and children to lend vs their harmonie with the best instruments that they haue and to accord vnto vs to praise the name of the Lord by whom the horne of this English people hath been so mightily exalted * O bona si sua norint Angli but I shall haue more fit occasion largely to prosecute these things anon so much for the quickening of our dull spirits now let vs reuerently attend to the word of the Lord. Thou doest prepare a table before me in the sight of mine Aduersaries The second Allegorie This portion of Scripture I haue not curiously selected and chosen The summe of this vers and the intent or scope of the holy Ghost therein though verie fit and pertinent for this present purpose and occasion but God by his prouidence hath offered it to our consideration by the orderly prosecuting of this text in this place wherein this princely Prophet hauing in the foure first verses of this Psalme declared the singuler mercie and prouidence of God towards his people vnder the parable of a Shepheard prouiding all necessaries for his sheepe doth now in this 5. verse thankefully publish the singuler mercie kindnesse and bountifulnesse of God towardes his people in generall and specially towards him in particuler as by experience hee had found vnder a second metaphor taken from a most kind and liberall host most franckely entertaining his inuited guests with all comfortable dainties and delicates both for necessitie and delight the scope and drift of the holy Ghost wherein is all one with that in the former and therefore I may the lesse stand vpon it hauing so largely and fully opened the former as you haue heard yet some things doe naturally offer themselues from this place to be considered of which we haue not met withall in the former Allegorie and whereof speciall vse and application are to bee made according to the present occasion For the better conceiuing wherof we are to note that this metaphor hath a double sense the first is literall wherein Dauid in way of thankefulnesse publisheth to all the world the great mercie and goodnesse of God in aduancing him to the crowne and Kingdome with woonderfull peace and prosperitie in despight of all his enemies who sought his ruine according to that in another Psalme The stone which the builders refused is become the cheefe stone in the corner this was the Lords doing o Ps 118. 22. And by consequent also here is shadowed out the wonderfull mercie of God towards his people euen in the things of this life giuing them all good things aboundantly to enioy p 1. Tim. 6. 17. that their cups doe runne ouer The second is mysticall as signifying Gods wonderfull care and prouidence to minister all good things which may bee for the comfort refreshing and saluatition of the soules of his people in Christ And the parts of this metaphor or Allegorie being a metaphor continued * Perpetua metaphora dicta are principally these three first this metaphor is briefely and summarily layd downe in these words Diuision of this verse Thou doest prepare a Table before me Secondly it is amplified by a speciall circumstance in regard of his Aduersaries as it were gnashing with their teeth at that his prosperitie in these words in the sight of mine enemies Thirdly and lastly he doth illustrate the Metaphor declaring the sumptuousnesse and plentie of this table both for necessitie and delight and that by two particulers first Thou doest annoint mine head with oyle Secondly The sence and meaning of this first part of this verse according to the letter my cup runneth ouer Of these parts in order and first according to the litterall sence as Dauid vnderstandeth it in regard of corporall or outward things Thou doest prepare a Table before me by table metanimically are meant all such good things as for our nourishment and comfort are set vpon the table and by table also metaphorically a prosperous flourishing estate is represented so Dauid in those greeuous imprecations wherewithall according to the motion of the holy ghost with an holy zeale and most pure affections he cursed the enemies of God thus hee sayth Let their table bee made a snare and their prosperitie their ruine q Ps 69. 22 Secondly for this his prosperous and flourishing estate signified by Table he giueth thanks vnto God acknowledging that the Lord prepared it and that it was not his own bowe nor sword neither the counsaile power and ayd of his Nobles Peeres for these reiected him but as elsewhere he confesseth it was the Lords owne doing and most maruailous in the eies of men Thirdly and lastly he vseth a word of continuall act he saith not thou hast prepared or wilt prepare but doest prepare thereby signifying that hee that had aduaunced him would also preserue him So then the Summe of it is thus much in effect q. d. O Lord I acknowledge The summe of this first part of the vers that it was not my wisedome strength or courage that promoted me but by the power of thy right hand and strength of thy most holy arme haue I at last obtained the peaceable fruition of my crown and kingdome in despight of all mine enemies Now let vs consider the doctrines Our Lesson Doctrine most naturally arising from this place is that there are none aduaunced to place of rule and gouernment but by the Lord. Confirmation Promotion saith Dauid commeth neither from the East nor yet from the West but God is the Iudge it is hee that
to all them to whome this people sayth a confederacie neither feare ye their feare nor be afraid of thē but sanctifie the Lord of hoasts and let him be your feare and dread and he shall be as a sanctuarie vnto you n Esay 8. 12 13. Againe when tyrants most cruelly rage and persecute yet Christ biddeth vs not feare them that can but kill the bodie but feare him that is able to destroy both bodie and soule in hell o Mat. 10. 28. Yea when that great terrible day of the Lord shall come euen the day of wrath and vengeance when the Lord Iesus shall shew himselfe from heauen in flaming fire as the Apostle Paule saith p 2. Thess 1. 7 8. Yea when the elements shall melt with heat the heauens goe away with a noise yea and the earth with all the workes therein be burnt vp as S. Peter saith q 2. Pe. 3. 10 The waters roare that vnbeleeuers hearts shall faile them for feare as saith the Euangelist r Lu 21. 25 26 28. Yet euen then our Sauiour biddeth his Disciples not to be afraid but lift vp their heads with ioye knowing that their redemption draweth nigh r Lu 21. 25 26 28. But because nothing is more fearefull to nature thā death which is the enemie and dissoluer thereof * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. lib. 3. and wherein many of Gods deere Saints bewary great weakenesse I will therefore gather a fewe Argumetns from the holy Scriptures the consideratiō whereof may serue to strengthen our faith Foure Arguments for the strengthning of faith and suppressing the immoderat feare of death suppresse in vs the immoderate feare of death that in some measure wee may triumph in Christ and say with the Prophet I will feare no euill And whereas the scriptures afford vs many yet I will content my selfe onely with these foure The first Argument for this purpose The first argument is drawne from consideration of those manifold and great euils from which by death we are for euer deliuered may be the consideration of those manifold and great euils from which by death the faithfull are deliuered which that we may the better conceiue and discerne are of two sorts generall and speciall by speciall euils I doe meane those which for some great and extraordinarie causes are to be inflicted vpon some particular persons and places as the burning of Sodome and Gomorha ſ Ge. 19. 24 the carrying of Gods people into captiuitie t 2. Kin. 24 15. VVhat are the speciall euils from which by death Gods Saints are deliuered This was the blessing promised to old Father Abraham saying Know for a suertie that thy people shall bee a stranger in a land that is not theirs foure hundred yeeres and shall serue them and they shall intreat them euill but thou shalt goe vnto thy fathers in peace and shalt bee buried in a good age u Gen 15. 13. 15. This was a blessing which God promised to wicked King Ieroboams sonne saying I will bring euill vpon the house of Ieroboam and will cut off him that pisseth against the wall aswell him that is shut vp as him that is left in Israell and will sweep away the remnant of the house of Ieroboam as a man sweepeth away dung till it be all gone the dogs shall eat him that dyeth of Ieroboams stocke in the citie and the foules of the aire shall eat him that dieth in the field yet that child for whom his mother came disguised to the Prophet should die in his bed and all Israel shall mourne for him and burie him for hee onely of Ieroboams stocke shall come to the graue because in him there is found some goodnesse towards the Lord God of Israel in the house of Ieroboam w 1. Ki. 14. 10 11 12 13. Also this mercie the Lord promised vnto good King Iosiah saying The wordes that thou hast heard shall surely come to passe but because thine heart did melt and thou hast humbled thy selfe before the Lord when thou heardest what I speake against this place and against the Inhabitants of the same viz That it should bee destroyed and accursed and hast rent thy cloathes and wept before me I haue also heard it sayth the Lord Behold therefore I will gather thee to thy Fathers and thou shalt bee put in thy graue in peace and thine eies shall not see all the euill which I wil bring vpon this place x 2. Ki. 22. 19. 20. Yea this is a course which the Lord many times taketh with his faithfull ones thogh the world do not obserue it whose taking away is a prognostication of some fearefull euill to befall that place as the Prophet Esay noteth saying The righteous perisheth and no man considereth it in his heart that mercifull men are taken away from the euill to come y Esay 57. 1 2. And surely in this respect it must needes bee a great blessing for Gods Saints to die and go to the graue in these happie daies of peace before the Lord bring vpō vs those great euils which hee hath many waies threatned we euery way deserued in ful mesure to be powred vpon vs as for the wicked it is not so with them God is so farre from taking them away from the euill to come that rather he taketh them away in full measure to suffer the euill to come so that the day of death of all other is most woefull vnto them and therefore no maruaile though they feare death so much as they doe that skinne for skinne and all that euer they haue they would giue for their liues z Iob. 2. 4. and as the Gibeonites were contented to be hewers of wood and drawers of water a Iosh 9. 23 25 so they had rather endure any miserie than die and therefore must euen be pulled from home with no lesse violence thā Ioab was from the hornes of the altar b 1. Kin. 2. 30. Whereas the Godly knowing that when the earthly house of this tabernacle shall bee destroyed they shall haue a building giuen of God an house not made with hands but eternall in the heauens doe therefore sigh desiring to be cloathed with that house which is from heauen c 2. Cor 5. 1. 2. By generall euils from which by death we are deliuered I meane such as either all or most men doe suffer and they are of three sorts either such as concerne specially the bodie 2. VVhat are the general euils from which Gods saints by death are freed or 2. such as concerne the soule or 3. such as doe ioyntly concerne both The generall euils which chiefely concerne the bodie VVhat are the general euils of the bodie are many as sicknesses diseases aches paines hunger and wearinesse cold and nakednesse toyle and labour losses and crosse greefe and sorrow troubles and persecution And lastly death it selfe which maketh an end
of all for Iohn heard it proclaimed from heauen and was commanded to write it for the comfort of Gods Saints Blessed are the dead which die in the Lord for so sayth the spirit they rest from their labour d Re. 14. 13 For God shall wipe away all teares from the eies of his children and there shall neuer be any more sorrow crying paine or death for the first things are passed e Esay 25. 8 Reu. 21. 4. 2 The generall euils which chiefely doe concerne the soule VVhat are the general euils which doe cheefely concerne the soule in comparison whereof the former is but a flea-biting are also many and especially that great burthen of originall corruption which continually lusteth against the spirit and hindreth vs from doing the good which we would f Gal. 5. 17. Yea is as a furnace which continually breatheth out many euill things as doubtings of Gods fauour prouidence infidelitie pride hardnesse of heart hypocrisie couetousnesse ambition hatred c. And what not which is a miserie of all miseries and made the Apostle so vehemently crie out Oh wretched man that I am who shall deliuer me from this bodie of Death g Ro. 7. 24 This is a hell which Gods children goe thorough Originall corruption the hell of Gods children and the greatest torment that can possibly bee deuised for a man that hath any spark of grace and true desire to glorifie God to bee continually exercised turmoyled yea many times ouermatched and foyled by the home-borne rebellious corruptions of his owne heart whereby hee is pinnioned and led as a poore captiue and so fettered hampered that though hee desire to runne in the waies of Gods commandements yet is he constrained to creep with the snaile and make no way * vvhat are those generall euils which concerne both bodie and soule 3 The generall euils which doe concerne both body and soule are also many and especially these three The first is a continuall temptation vnto sin for whersoeuer they become 1. The first generall euill concerning soule and bodie Sathan that roaring Lion which goeth about continually seeking whome hee may deuoure h 1. Pe. 5. 8. alwaies doggeth them at their heeles and whensoeuer they intend any good thing he is by by at their right hands to resist thē i Zach. 3. 1. and watcheth full narrowly euerie occasion to tempt and draw them to euill k 2. Sa. 11. 2. wherupon ariseth the greatest strife wrestling and combate betwixt Sathan and a faithfull soule that euer was whereof S. Paule thus speaketh We wrastle not with flesh and blood but against principalities and powers and worldly gouernours the Princes of the darkenesse of this world against spirituall wickednesses which are in the high places l Eph. 6. 12. and sayth of himselfe that the messenger of Sathan was sent for to buffet him m 2. Cor. 12. 7 Of which buffetting and beating onely the Saints of GOD haue experience for worldlinges in whome all thinges are at peace n Lu. 11. 21 woonder at it and perceiue it not but by death Gods Saints get a final conquest for though now hee compasse the earth to and fro o Iob. 1. 7. and hath great wrath because he knoweth his time is but short p Reu. 12 12 and being let loose of the Lord is become the Prince of the ayre q Eph. 2. 2. that wee can no way flie from him but he will find vs out yet can he neuer come within the compasse and lists of heauen for from thence this wretched accuser of the brethren is cast r Reu. 12. 10 that though hee had accesse to tempt Adam in the earthly Paradise yet can he neuer come to tempt his soule or the spirits of iust and perfect men ſ Heb. 12. 23 in the heauenly Paradice yea after the day of iudgement when there shall be a new heauen and a new earth for qualitie t Esa 65. 17 66 22 Reu. 2◠1 A sua qualibet corruptione prius contracta both of them made one habitacle for Gods Saints then shal he haue his portion in the fiery lake u Mat. 25. 41 and chained in the blacknesse of darknes for euer w Iude. 6. The second great generall euill in regard of the whole man is the continuall practise of sinne The second euill generall in regard of the whole man and which lieth heauy on Gods Saints in this life is a continuall practise of sinne by reason that their sanctification in this life though true yet imperfect wherby it cōmeth to passe that as Salomon saith there is no man that liueth and sinneth not and Saint Iames In many things we sinne all y Iam. 3. 2. oh what a wretched thing is this that wee should continually offend the Maiestie of so good louing a God who dayly powreth his blessings vpon vs but when death commeth and closeth our eies there is to all the elect an happie end of sinning any more for their corruption of nature shall bee abolished Sathan banished and their sanctification perfected without all sinne or the temptations thereunto to doe the will of God willingly speedily and perfectly The third and last generall euill is this The third general euil and miserie is conuersation with the wicked that in this life Gods Saints are cōstrained to conuerse liue in the cōpanie of wicked ones as sheep mingled with vncleane goates yea so thicke are they sowne that if we will not keepe companie with fornicators couetous extortioners and Idolaters we must go out of the world y 1. Cor. 5. 10 now what a miserie of all miseries is this that being so wretched M. Perkins in his treatise of dying well fo 780. 781 sinful in our selues we are constrained to be in the companies of such whose onely delight is in swearing lying blaspheming filthie and foolish talking speaking euill of God and all godlinesse cursing the blessed of God and loading them with all vile reproches and disgraces that may bee what man that is truly grieued for his owne sinnes whose soule within him is not vexed to heare as Lots was z 2. Pet. 2. 8 and gush out into tears as Dauids did to see men so fearfully transgresse the commaundements of the Lord a Psal 119. 136. yea and complaine of this miserie as he did Wo is mee that I remaine in Mesech and haue mine habitation amongst the tents of Kedar b Ps 120. 5 But blessed bee the houre of death which maketh a perpetuall separation and an euerlasting farewell betwixt the godly and wicked when we shall no more liue amongst prophane sinners by whom the name of God is blasphemed all the day long but shall be gathered to the glorious and innumerable companie of Angels to the assembly and congregation of the first borne which are written in heauen and to God the iudge of all and