consideration To consider the manifold good fruits of Gods rod sanctified a singuler meanes of comfort when we be whipped therewith which may make vs reioyce in Gods rod is of the wonderful benefits and fruit that it bringeth forth being sanctified vnto his children whereof the Apostle thus generally speaketh in the Epistle to the Romanes saying Also we know that all thinges work together for the best vnto them that loue God e Ro. 8. 38. and more specially in the Epistle to the Hebrewes saying No chastising for the presēt seemeth to be ioyous but grieuous but afterwards it bringeth the quiet fruit of righteousnesse vnto them which are thereby exercised f Heb. 12. 11. And that we may be the better perswaded hereof we will consider a few of the cheefe of them as the Scriptures lay them downe First afflictions are notable meanes to humble vs before God which is an excellent grace as the Prophet sheweth saying Oh man the Lord hath shewed thee what is good to doe iustly to loue mercie and in humilitie to walke with thy God g Mic. 6. 8. and God resisteth the proud and giueth grace to the humble saith S. Iames h Iam. 4. 6. and Marie in her song thus confesseth Hee casteth downe the proude and mightie from their seats and exalteth them of low degeee i Lu. 1. 51. and our sauiour Christ hath pronounced Blessed are the poore in spirit for theirs is the Kingdome of heauen k Mat. 5. 3. Now how proane men are in prosperitie to grow proud * Diuitiarum morbus superbia both the Scriptures and examples doe teach S. Paule biddeth Timothie Charge the rich men of the world that they bee not high minded nor trust in vncertain riches l 1. Ti. 6. 17 and Dauid chargeth That if riches doe increase we set not our harts thereon m Ps 62. 10 What need these strait charges if God did not foresee a proanesse vnto this sinne Pharaoh in his prosperitie demaunded who was the Lord n Exo. 5. 2. But in his aduersitie hee desired Moses and Aron to pray for him o Exo. 8. 8. Nabuchodonozer in his prosperitie boasted of mightie Babell which he had built for the honour of his Maiestie but when he was driuen from men and did eate the grasse with the Oxen and his bodie was wet with the deaw of heauen his vnderstanding being restored hee could humble himselfe and acknowledge that such as walke in pride the Lord is able to abase p Dan. 4. 34 And that we may not thinke this is onely proper to the wicked marke what Dauid a man after Gods owne heart confesseth of himselfe In my prosperitie I sayd I shall neuer bee remooued then didst thou hide thy face from mee I was troubled then cried I vnto the lord and prayed vnto him right humbly q Ps 30. 6 7 8. This is then one speciall benefite of Gods rod to humble them before the Lord. Secondly by Gods rod men are brought to a more diligent examination of their waies and repentance for former sinnes which thing God declareth himselfe saying I will goe and returne to my place till they acknowledge their fault and seeke me in their affliction they will seeke me diligently r Hos 5. 15 Which how true it is their owne practise in the first verse of the next Chapter sheweth where they exhort and encourage one another saying Come let vs returne to the Lord for he hath smitten and he will heale vs hee hath wounded and hee will bind vs vp ſ Hos 6. 1. Thirdly afflictions are most wholesome documents and instructions vnto future amendment so saith the Prophet Esay When Gods iudgements are in the earth the inhabitants therof shall learn righteousnes t Esay 26. 9 And this doth Dauid acknowledge to haue found by his experience Before I was corrected I went wrong but now haue I learned to keepe thy law u Ps 119. Fourthly by Gods rod and afflictions our zeale and other his graces are kindled in vs so Christ teacheth the Church of Laodicea saying As many as I loue I rebuke and chasten bee zealous therefore and amend w Reu. 3. 19 When did Ionah so feruently pray vnto God Surely as hee confesseth when he was in the belly of hel when the depths closed him round about and the weeds were wrapt about his head x Ionah 2. 1. 5 that is whē he was in the belly of the Whale which descended with him downe to the deepes of the Seas and rowled in the weedes In the time of his prosperitie hee neglected his calling was disobedient to the voice of the Lord and being called to goe to Niniuie he went post hast another way downe to Iapho and finding a shippe going to Tarshish he payd the fare of it and downe hee went into the belly of it and slept but he that slept in the belly of the ship which floated vpon the waters is awake in the belly of the whale tumbling amongst the weeds in the bottome of the sea he that fledde from Gods presence is now as readie to flie to God by prayer * Res mira vigilat in ceto qui stertebat in naui orat in mare qui fugiebat in terra Manasses when he was in prosperitie in Ierusalem with his chaines of gould and pearle about his necke then he forgat God and gaue himselfe to doe euill like the abhominations of the heathen But when he was bound in chaines and fetters of yron and caried into Babilon then hee could humble himselfe and most earnestly pray vnto God y 2. Cro. 33 18. The people of Israell when they were in Sion they liued at ease and though God sent his Prophets early and late to call them to repentance yet they would not heare but put off the euill day and approached to the seat of iniquity stretching themselues vpon their Iuorie beds eating the lambes of the flocke and calues of the stall singing to the sound of the violl and annointing themselues with the best oyntment z Amos 6. 4 5 6. But when they sate by the riuers of Babilon then they could weepe full bitterly to remember Sion a Ps 137. 3 In this respect S. Peter calleth aflictions fierie trials b 1. Pet. 4. 12. For as fire doth purge the drosse from the mettall and maketh it much more pure and shining so by afflictions the Lord doth consume and purge the drosse of his Saints that they may appeare more pure bright and shining zealous of good workes 5 Lastly afflictions are most excellent meanes for to weane our affections from the world and to breed in vs a dislike of the same together with an earnest longing after those heauenly mansions where we shall be freed from all miseries so the Lord exercised his people with much hardnesse both in Egypt and the wildernesse that so they might the more earnestly long for the
not mixed either with fearefull imprecations or sorrowfull complaints vnto God but altogether ioyfull and milde as proceeding from a quiet and peaceable spirit relying with great confidence assurance on gods prouidence seemeth to haue been penned when as after many and great troubles he had obtained the peaceable fruition of his Crowne and Kingdome wherein hee doth thankefully acknowledge Gods great goodnesse towards him and vpon the great experience of former mercies gathereth this full assurance that God by his prouidence will still preserue him to the end that by his authoritie he may maintaine exercise himselfe in the pure seruice and worship of God so handleth the same Argument that in many other psalmes he doth p Ps 18. 118. For the Psalme it selfe Diuision if we view it well we shall find it to bee verie methodicall and therefore that we may the more orderly and profitably goe ouer it we are to note that it chiefely diuideth it selfe into these two parts The first containeth a notable discription of Gods great care and prouidence and of his manifold sweet mercies bestowed on Dauid and all his elect in the fiue first verses In the second part the Prophet sheweth what vse he made thereof and in his person teacheth all Gods people what vse to make of former receiued mercies viz Fully to be perswaded that God will continue the course of his fauour louing kindnesse towards them vnto the end in the last verse in these words Doubtlesse kindnesse and mercie shall follow me For the first Subdiuision he maketh no large Catalogue or rehearsall neither vseth any long and perticular ennumeration or reckoning vp of Gods benefits bestowed vpon him as elsewhere q Ps 18 66. but by a few short familiar pleasant parables he doth most elegantly point out and significantly expresse the same the verie Metaphors them selues as folded vp offering much more to our consideratiō than by a long discourse or oration could possibly haue been declared The Allegories here vsed for this purpose are twaine The first is taken from a faithfull Shepheard carefully attending vppon his straying sheepe and plentifully prouiding al good things for their necessitie and securitie and this containeth the foure first verses of the Psalme The second is taken from an host or courteous friend most liberally entertaining his inuited guests with all delicats both for necessity and delight and that is laid downe in the 5. verse Thou doest prepare a table before me in the sight of mine Aduersaries For the first Allegorie or pastoral Idyllion it consisteth of two parts First the Allegorie it selfe in the first second and third verses Secondly the vse therof in the fourth verse Though I should walke through the valley c. for the Allegorie it selfe it is first briefely and summarily laid down in the first verse and then continued and illustrated by the parts thereof in the second and third verses The first verse containing the summe of the Allegorie consisteth of two parts viz A proposition in these words The Lord is my Shepheard Secondly the inference thereon therefore I shall not want And thus you haue the logicall resolution and Analysis of this methodicall Psalme into his parts and members by obseruation whereof our memories may bee greatly helped in the handling of it it now followeth that hauing laid the foundation wee begin to build more narrowly to view the parts of this holy scripture for our further instruction and comfort and first to beginne with the proposition in these wordes expressed The Lord is my Shepheard Summe of the proposition Although Dauid had now passed through the stormie waues was safely arriued vpon the shore and maugre the beards of all his mightie and subtil enemies obtained the kingdome that now he might triumph in the Lord and say as elsewhere he doth The stone vvhich the builders refused is made the cheefe stone in the corner this is the Lords doing c. r Psa 118. 22. Yet being not ignorant with what manifold cares a crown is beset and seeing many dangers imminent he had some cōbat or conflict within himselfe but hauing had such great experience of Gods fauour in former deliuerances and protections his faith getteth victorie ouer naturall distrustfulnesse and he bursteth out into these words of Christian resolution and assurance The Lord is my Shepheard I shall not want q. d. Oh my soule be not discouraged nor cast downe within me dangers obiect themselues to thy view but let not troublesome thoughts dismay thee cast thy care vpon the Lord he that so promoted thee from following the Ewes great with young to be gouernour of his people will also preserue thee the almightie wise and euerliuing God is thy Shepheard and therfore contemne whatsoeuer may astonish thee and sing thy former song I trust in God how say yee then to my soule flye to your mountaine as a bird ſ Ps 11. 1. And againe I will not be afraid for ten thousands of mine enemies that should beset mee round about c t Ps 3. 6. Q. But vvhat was God Dauids sheapherd onely A. No surely though it be the propertie of faith to make application and in generall promises to vse the first person as wee are taught by diuers examples u Heb. 13. 7. Yet Christ Iesus the great sheapheard himselfe hath said 1. Ti. 1. 15. They that heare his voice and beleeue are his sheepe x Ioh. 10 26. So that Dauid pronounceth this in the person of the whole church all the members thereof wherfore if wee heare Gods voice and beleeue we are fold-mates with Dauid and I and you haue as great interest in the Lord as he had and may boldly and as freely say as he did The Lord is my Shepheard The Lord is our Shepheard c. 1 No man Sence of the words but meanly exercised in the scriptures can be ignorant that the metaphor of a Shepheard is not more plaine and familiar than frequent and commōly vsed sometimes the great care and prouidence of God ouer his humble sheepe lowly lambes is hereby shadowed out as in this place and elsewhere Say vnto the Cities of Iudah behold your God hee shall feede his flocke like a Shepheard hee shall gather the lambes with his arme and carrie them in his bosome and shall guide them vvith young c. a Esay 40. 11. Againe thus sayth the Lord God Behold I vvill search my sheepe and seeke them out and I vvill deliuer them out of all places vvhere they haue beene scattered in the cloudie and darke day c. b Ezec. 34. 11 12. c. And Christ himselfe hath plainely said I am that good Shepheard c Ioh. 10. 11 14. And S. Peter speaking of the faithfull saith ye were as sheepe going astray but are now returned to the Shepheard Bishop of your soules c. d 1. Pet. 2. 25. and else-where
nil deerit quod Dei sint omniae Cyprian de orat dom But it may seeme that Dauid vttered these words Sense rather vpon vain confidence and presumption then any faithfull assurance or experience of former mercies how greatly was he an hungred when he was glad to begge the Shew-bread e 1. Sam. 21 6 and what great thirst did he sustaine when he so earnestly longed for a cup of water of the VVell of Bethlehem f 2. Sam. 23 15 But what doe I speake of Dauid when Christ Iesus himselfe the deare sonne of God had not so much as the Foxes and foules of the aire for they haue holes and nests but hee had not whereon to rest his heade g Mat. 8. 20 beeing borne in a Stable in stead of a Parlour and layd in a Manger in stead of a Cradle there beeing no roome in the Inne h Luke 2. 7 and being dead was buried in another mans sepulchre i Mat. 27. 60 how great was the neede of his Disciples who on a Sabboth day were glad to satisfie their hunger by plucking and eating eares of corne as they went through the same k Mat. 12. 1 Doth not saint Paule also make mention of his hunger thirst cold and nakednesse l 2. Cor. 11. 27 And the Author to the Hebrewes speaking of the condition of Gods saints saith They were tryed by mockings and scourgings bondes and imprisonment they were stoned hewen asunder tempted slaine with the Svvorde wandred vp and dovvne in Sheepes skinnes and Goates skinnes being destitute afflicted and tormented m Heb. 11. 36 How then doth Dauid say that none of Gods sheepe shall want The Answere hereunto is two-fold Sol. first there is a want of things superfluous and another of things needfull without which so great is the weaknes of flesh bloud we can hardly serue God so chearfully as we ought for the first as we haue no warrant to lust after thē Christ hauing taught vs to pray for dayly bread n Mat. 6. 11 and the Apostle bid vs be content vvith foode and rayment o 1. Ti. 6. 8 so also is it great mercy in God knowing how proane wee are to abuse prosperitie to pride and security to crosse those our sinful desires as Saint Iames teacheth Ye aske and receyue not because yee aske amisse that ye might lay the same out in your pleasures p Iam. 4. 3. And therefore as concerning this sort of wantes neither had Dauid or any other the Lords sheepe any warrant to say the Lord being their shepheard they should not want them but as concerning the other viz. things needfull the promise is made by him that is heyre of all things q Heb. 1. 2. First seeke the Kingdome of GOD and the righteousnesse thereof and all these things shall bee cast vpon you r Mat. 6. 33 The Lyons lacke and are hungerbit saieth Dauid but they that feare the Lord shall vvant nothing that is good ſ Psa 34. 10 They shall not want health wealth peace c. if God see them to be good for them if they do want them they may boldly say they are not good for them c. Seeing then godlinesse hath a promise euen of the things of this life all needfull wants shall seasonably be supplied so that Gods people casting their care vpon the Lord and doing their honest endeuours may boldly say The Lord is my shepheard I shall not want And surely it is both maruellous and comfortable to cōsider and obserue Gods great prouidence towardes his poore saints in this respect wherein Dauids experience is verfied Nunquam vidi iustum derelictum I haue beene young and now am olde yet neuer savve I the righteous forsaken or his seede begging breade t Psa 37. 25 The second answere is this there are two other sorts of wantes The first is in regarde of outward condition and the second in regard of inwarde affection There is many a rich man poor swimming in wealth and yet pining away with cōtinuall wants like Tantalus whom the Poets faigne to die for thirst standing in waters to the chinn such a one the wise man speaketh of VVho is alone and hath neither sonne nor brother yet there is none ende of all his trauell neyther can his eye be satisfied vvith riches u Eccles. 4 8 And there is many a poore man exceeding rich because though he sustain some want in regarde of his outward condition yet God hath enlarged his affections giuen him true contentation therwith more chearfully to praise God for a dinner of greene hearbes then the wicked do for the feast of a stalled Oxe hauing learned with the Apostle to bee full and to be hungrie to abounde and to haue vvant in vvhatsoeuer estate they are there vvith to be content w Phil. 4. 21 So then the sense is The Lord will not suffer his people to want any good thing but wil either giue them abundance or chearfull contentation with a litle that euery one may boldly say The Lord is my shepheard I shall not want Hence first vve learn Doctrine 1. vvhat an excellent stay a stedfast faith in the prouidence of God is Abraham being demaunded of his son Isaac father behold the fire the wood but vvhere is the Lambe for the burnt offring returned this faithfull answere My sonne God will prouide x Gen. 22. 7. Dauid beeing compassed with many wants yet through the power hereof getteth victorie ouer al naturall feare and distrustfulnesse saith The Lord is my shepheard I shal not want whereas then such as want this gift are fraught with innumerable cares and because they desire to bee rich doe fall into many temptations and snares y 1. Tim. 6 9 and in euery neede doe turne stones into bread seeke to prouide for themselues by euill indirect and vnlawfull means he that beleeueth saith the Prophet Esay vvill not make haste z Esa 28. 16 but chearefully relie vpon the prouidence of God knowing that though all hope of worldly meanes faile yet the Lord being shepheard who is the All-sufficient God the birds of the aire shall bring vs good as the Rauens brought bread and flesh euerie Morning and Euening to Eliah the Lords Prophet a 1. Kin. 17 6 the drie iaw bone of an Asse shall become a fountaine of water vnto vs as it was to thirstie Sampson b Iud. 15. 19 The heauens shal raine downe Mannah and feathered foules as they did to the people of Israel in the wildernesse c Exod. 16 yea the fishes of the sea shall lend vs money as they did to Peter d Mat. 17 27 if the Lord see it good for vs. Yea and the more to strength our faith Power let vs consider first that where as many parents are willing to doe their children good yet cannot our God is omnipotent and able to do whatsoeuer he will
sin and seeke the Lord least otherwise we prouoke him to prepare a worme to smite our Gourd that it wither and it be said vnto vs as it was to the rich man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You haue had your Gourd now it is dead cā not be reuiued So much for the bodily rest which Christ prepareth for his sheep The second rest The spirituall rest which christ prouideth for the souls of his people and that which is a thousand times more precious is the spirituall rest of the soule whereby it is shadowed and refreshed against the intollerable and consuming heate of Gods wrath and this rest or shadow Christ Iesus himselfe is he is our peace g Eph. 2. 14 through whom God is wel pleased as he himself hath proclaimed h Mat. 3. 17 It is he that hath troden the wine-presse of his father alone i Esa 63. 3 Yea hee is a strength to the poore and needie in their trouble a refuge against the tempest and shadow against the heate as the Prophet Esay speaketh k Esa 25. 4 Yea the Church herself acknowledgeth him for her onely shadow saying Like the Appletree amongst the Trees of the Forrest so is my wel-beloued amongest the sonnes of men vnder his shadow had I delight and sate downe l Cant. 2. 3 The shadow of a tree is comfortable Christ Iesus the onely comfortable rest of the soule and doth greatly refresh them that are parched with the boyling heate of the Sun but there is no shadow so comfortable to the bodie as Christ Iesus is vnto the soule that is scorched with the firie temptations of Sathan m Eph. 6. 16 and burning heate of a guiltie conscience for sinne yea there is no other tree able to shadow vs and therefore sayth Christ Come vnto me all yee that trauell and are heauie loadned and I will refresh you take my yoke vpon you and you shall finde rest vnto your soules n Mat. 11. 29 Yea the Saints of God hauing beene vexed with his stormes and once comming vnder the shadow of this tree they finde such wealth rest and peace therein that they do sit downe and neuer seeke any further nay for the world they would not bee drawne away from the same againe It is farre otherwise with Idolaters Idolaters can find no true peace in their superstitious traditions and such as do worship false gods for though they punish and afflict themselues many wayes seeking by all meanes to make satisfactions for their sinnes and to coole the flaming heate of their guiltie consciences yet when they haue wearied themselues done all that euer they can they they are so farre from being satisfied finding ease or taking away the sting of sin that rather as Dauid sayth they doe multiplie sorrowes vpon their heads o Psal 16. 4 There is no true rest in the worlde but onely vnder the shadowe of this Apple-tree Iesus Christ. To conclude this point seeing wee haue heard that this good shepherd prepareth abounantly both pasture water shadow let vs I beseech you as Gods sheepe hunger after this foode thirst after these waters and take our delight in this rest then shall we no more hunger after the draffe of humane traditions nor thirst after the puddle of popish poysoned cups no more wearie our selues seeking for rest in our owne merits and satisfactions but hauing fedde in these pastures drunke of these waters and rested vnder this shadow wee shall haue the heate of sinne slaked and our soules fatted with the taste of these heauenly delicates till in the end wee be brought into the presence of God where the fulnesse of ioy shall euer be present with vs Beata vita in fonte wherewith we cannot be filled or rather filled but cannot be satisfied for there is blessednesse at the head of the spring not in the Cesterns or Conduits For with God is the Well of life and he shall giue his Saints drinke out of the riuer of his pleasures as Dauid sayth p Psal 36. 8 Which riuer is as cleare as Christall proceeding out of the throne of God q Reu. 22. 1 Yea and there shall we find the tree of life whose leaues are not onely for shadow but for medicine to heale the Nations with r Reu. 22. 2 yea and beareth fruit not onely to satisfie the hunger but twelue manner of fruits euery Moneth brought forth to satisfie the pleasure of his Saints ſ Reu. 22. 2 Oh for it let vs sharpen our appetites and beseech him that hath planted it to bring vs thither where we may taste how wholesome and pleasant the fruit of it is It followeth THE THIRD SERMON vpon the 23. Psalme He restoreth my soule and leadeth me in the pathes of righteousnesse for his names sake THe fourth dutie of a good Shepheard The 4. duty of a good and louing shepheard is to beare with the weake and if any of his flock be sicke or feeble to cherish norish and strengthen thē yea euen to carrie them in his bosome for so the Lord himselfe alluding to these qualities of a good shepheard sayth Hee shall feede his flocke like a shepherd he shall gather the Lambs with his arme and carrie them in his bosome and guide them that are with yong a Esa 40. 11 euen so kinde is the spirituall sheheard of our soules that his sheepe being weake he wil strengthen feeble he will cheerish yea dead in sinnes hee will quicken restore and conuert them by regenerating and induing them with a true and liuely faith whereby they liue b Heb. 10. 38 and being vndoubtedly perswaded of Gods fauour and loue doe reioyce with ioy vnspeakeable and glorious c 1. Pet. 1. 8 And this is the grace whreof we are now to speak which indeed is so great that neither heart of man nor tong of Angels are able fully to conceiue or expresse for what would it profit Dauid now that he is dead and seeth corruption d Act. 1. 29 that hee hath beene taken frō following the Ewes great with yong to become a king in great honor welth that he hath bin mighty in battel sung vnto in dāces Saul hath slaine his thousand and Dauid his ten thousand e 1. Sam. 11 7 If the Lord had not conuerted his soule yea what wil it profit a man to win the whole worlde and loose his owne soule this this therfore is more to be reioyced in then the finding of all the kingdoms of the world happie Dauid and happie that man or woman that can truely say vvith Dauid The Lord hath conuerted my soule Now that we may the more orderly and profitably handle this straine there are two things therein to be considered First the Conuerter the Lord secondly the thing conuerted the soule for the first He restoreth restituit animam Doctrine the words are plaine our lesson for instructiō is this
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
of zeale that rather then you would ioyne with Idolaters and offend God and your consciences you would forsake father mother yea and your owne liues Such a measure of loue to the truth that you could affoord to bee at this or that cost to maintaine the preaching of it Aliquid descripturis sanctis quotidie discere to take this or that paines to go to heare it to rise or go to bed so much the rather or later that you might haue one houre of the day to heare or reade it such a measure of a good conscience that you could not away with this or that sinne But now alas there is a fearefull backsliding you doe account them but hotte spirited fellowes that take that course or if you doe outwardly performe these things yet it is not with that wonted feeling remorse oh if this bee the estate of any of you as it is to be feared it is of too many consider from whom you are fallen repent and doe the first workes a Reu. 2. 6 Is this to bee led forward vnto perfection Will the Lord take it in good part at your hands to feed in his greene pastures and yet to be euery day leaner and leaner to drinke so plentifully of the sincere milke of his word and yet neuer to grow thereby b 1. Pe. 2. 2 but to remaine as wrislings withering and pining away no surely euen therefore hath the hande of the Lord gone out against vs and he hath punished vs with pestilence famine vnseasonablenesse of weather because neither ministers nor people haue marched so valiantly in the wayes of the Lord as wee ought but haue fainted halted and turned out of the way c Heb. 12. 13 so that it is high time for vs all to consider our wayes and to pray vnto God that our weake hands and feeble knees may be strengthned d Esay 35. 3 that we may be led forward and more chearefully runne in the pathes of righteousnesse then heretofore we haue done * Pietas quae finem nouit nō est pielas But wherein doth this good shepheard lead his sheepe In the pathes He saith not path but pathes as speaking of many 2. Part. for though the way to gods kingdom be but that one strait and narrow way whereof Christ maketh mention e Mat. 7. 13 yet are there in that way many pathes and Gods sheepe must walk in them all The doctrine for our instruction from hence is this viz. That the obedience of a true Christian must extend it selfe to the whole course of his life and to all the commandements of God * Secundum istius vitae modum For the first it is not enough to serue God for a yeare or twaine but we must serue him in true righteousnesse and holinesse all the dayes of our liues f Luk. 1. 75 the promise is made he that continueth to the ende shall be saued g Mat. 10. 22 And be thou faithfull to the ende and I will giue thee the crowne of life h Reu. 2. 10 Though then we did runne in these paths of righteousnesse a great while and then afterwardes stay turne aside or go backe gaine what shall it auaile vs So secondly we may not take liberty in any one sinne but striue to auoid all nor omit any one good dutie but striue to performe all as did Zacharie and Elizabeth who were iust before God and walked in all the ordinances and commandements of God without reproofe i Luk. 1. 6. * Sine querela non sine peccato August There are many who may easily be drawne to auoid and cast away many sinnes sauing some one or few that serue most for their pleasure and aduantage so Herod heard Iohn Baptist willingly and did many things k Mar. 6. 20 He could be content to walke in some of the pathes of righteousnesse but not in all he had one pleasing sin which by no meanes he could abide to be reproued for l Mat. 14. 5 But let vs be assured that all Gods sheepe truly regenerated by the spirit of God thogh there be great weakenesses and imperfections in them whereby they are drawne into much euill which they should not and leaue vndon many good duties which they should do and wherein they desire God to bee mercifull vnto them through Christ yet do they stand thus affected that they do hate and detest all sinne and doe loue and delight in euerie vertue yea those profitable and pleasant sinnes which are as deare vnto them as their right handes and right eies yet are willing to cut them off and cast them from them rather then by enioying therof bee hindred from entring into the Kingdome of Heauen m Mat. 5. 29 most earnestly desiring of God to be led into all righteousnesse knowing that one Colloquintida spilleth a whole messe of pottage n 2. Kin. 4. 40 Mors in olla ista and as a bird though ensnared but by one claw in the net of the fowler looseth her life and the besieged Citie by one breach not maintained is taken by the enemie and the ship by one leake is drowned in the waters euen so the soule of man being as a ship by one hole maketh a shipwracke of faith and a good conscience as a citie besieged by Sathan and his Angels may be spoyled through one breach and as a bird sought to be destroyed of Sathan aswell loseth her life being ensnared by one claw as all if wee auoide his snare in drunkennesse we may be caught by whordom if by neither yet by couetousnes yea the soule may aswell be destroyed by one beloued sinne aswell as by many and therefore such as looke to haue eternal life must carefully follow their shepherd leading thē in al the paths But what manner of pathes are they 3. Part. of righteousnesse God leadeth not his sheepe in the pathes of sinne and wickednesse for they are for the filthie and vncleane Goates to wander in but in the pathes of holinesse and righteousnesse For the better vnderstanding whereof wee may note that there is a double righteousnes the one imputed the other inherent by the righteousnes of the one we are iustified before god by the other we are iustified before mē The righteousnes imputed VVhat is the righteousnesse of imputation and the vse thereof is the righteousnes of Iesus Christ both in regard of the innocencie of nature obedience to the lawe and suffering of punishments for sinne are by faith imputed vnto vs and made ours for our iustification before God both in regard of Originall and Actuall sinnes of omission or commission whereof the Apostle Saint Paule speaketh For as by the disobedience of one many were made sinners so by that obedience of that one shall many also be made righteous o Ro. 5. 19. Which righteousnesse is so excellent that the Apostle in regard thereof accounted all but drosse that
he might be found in Christ not hauing his owne righteousnesse which is of the law but the righteousnesse which is of God through faith p Phil. 3. 9. And this may bee called the righteousnesse of imputation for as Christ was made sinne for vs not by infusion of sinne into his person but by imputation of our sinnes vnto him q 2. Cor. 5. 21 Delicta nostra sua delicta fecit vt iustitiam suam nostraÌ„ iustitiam faceret so are wee made righteuos before God not by infusion of righteousnesse into our persons for that serueth for many other vses but by imputation of Christ his righteousnesse vnto vs VVhatsoeuer he did for vs if we beleeue being made ours August in Psal 21. as if we had performed the same in our owne persons r 1. Cor. 1. 30 Secondly there is a righteousnesse of sanctification VVhat is the righteousnes of sanctificatioÌ„ and the vse thereof which followeth as a fruit vpon the former when as by the sanctifying spirit of God the minde is inlightned the heart mollified the will rectified and the whole course of the life reformed no more to loue and liue in sinne but to hate and abhorre it and to delight in godlines and vertue whereof Saint Paul speaketh saying this is the will of God euen our sanctification Å¿ 1. Thes 4. 3 And vnto Titus he sayth The grace of God which bringeth saluation vnto all men hath appeared and teacheth vs that we should denie vngodlinesse and worldly lusts and that we should liue soberly righteously and godly in this present world t Tit. 2. 11. Sobrie quo ad nos iuste quo ad proximum pie quo ad deuÌ„ And Saint Iohn sayth He that doth righteousnes is righteous but he that committeth sinne is of the Diuell u 1. Iohn 3 7. 8. The vses whereof are manifold but specially it serueth for to iustifie vs before meÌ„ and to make faith which is hidden in the hart seen of God to become visible apparaÌ„t vnto men Wherof S. Iames speaketh saying Abraham Rahab were iustified by their works w Iam. 2. 21. 25 Now the Lord leadeth his sheepe into the pathes of both those Righteousnesses giuing vs a true and liuely faith whereby wee are ingraffed into Christ and made partakers of all his benefits x Rom. 6. 5 6 7 also sanctifying vs through out with his holy spirit y 1. Thes 5. 23 to become new creatures z 2. Cor. 5. 17 and to offer vp our selues a liuing holy and acceptable sacrifice vnto him a Ro. 12. 1 But of the latter the Prophet in this place most properly speaketh and therefore our lesson is That all those sheepe whose saluation the great shepheard hath bought purchased with his blood they shall in time be called b Ro. 8. 30 Doctrine from walking in the sinfull pathes of vncleane Goates to walke in the pathes of righteousnesse and holinesse they shal cease to walke as the Gentiles in vanitie of mind c Eph. 4. 17 and blind hypocrisie and shall become followers of God as deare children d Ephe. 5. 1 striuing to bee holy as he is holy in all manner of conuersation e 1. Pet. 1. 15 In these pathes the Lord hath led all the flockes of his sheepe as the Author to the Hebrews hath traced many of them out by their steppes f Heb. 11. 4 5. 6. 7 which paths are straite narrow rugged and vnpleasant to daintie and tender flesh and blood g Mat. 7. 13. as requiring so soone as euer wee set foote therein How blessed and gainfull a thing it is to follow Christ in the pathes of righteousnesse a deniall of our selues and continuall taking vp of the crosse h Mat. 16. 24 but most pleasant and ioyfull to the inner man as Ieremie declareth saying Stand and enquire for the old way which is the good way and walke therein and you shall finde rest vnto your soules i Iere. 6. 16 The truth whereof we and all the Saints of God that euer walked therein haue experienced that as agreed Dauid as foreman may say for vs I haue had as great delight in the way of thy testimonies as in all maner of riches k Ps 119. 14 And yet is not this al for besides the inward and spiritual ioy of the soule the Lord will also bestow all good things vpon them yea so gainfull is godlinesse that it hath a promise both of this life and that which is to come l 1. Tim. 6. 6 they shall want nothing that is good m Ps 34. 10 they shall eate their bread in plenteousnesse be fed with the fat of the graine of wheate and pure liquor of the Grape he will bow downe the backes of their enemies they shall lend and not borrow be the head and not the taile n Deut. 28. 12. 13. Now I beseech you let vs make application of these things vnto our selues ApplicationÌ„ The true cause of all the miseries that haue fallen vpon vs or are further threatned there is nothing more common then to heare men euerie where complaine of the great dearth wee haue sustained or the pestilence botch of Egypt hot burning feauers consumptions and grieuous diseases of the bodie wet and vnseasonable weather and so forth and some lay the cause here and some there some complaine of this and others of that but few see or regard the true cause indeed to set to hand to remoue it the verie cause of all euils is for that we haue not hearkned to the voice and whistle of our shepherd calling vs to follow him in the pathes of righteousnesse but rather wee haue troden the pathes of death and our footesteâ—ppes haue caught holde of hell as if we were at a league and couenant with both o Esa 28. 15 wee haue added drunkennesse vnto thirst p Deut. 29. 19 we haue not zealously and fruitfully entertained his word For if we had marke what God saith Oh that Israell had walked in my wayes I would soone haue humbled their enemies and haue fed them with the flower of weate and honie out of the rocke q Psa 81. 13 14 What is the reason then I pray you of all these euils and farre greater if we repent not who is so blind that seeth not VVe haue refused to bee taught and instructed in Gods word r Iere. 9. 6. despised his wholesome counsels and admonitions abused his patience and long sufferance to presumption which should haue led vs to repentance Å¿ Rom. 2. 4 the more he hath corrected vs for our amendment the more haue we fallen away from him t Esay 1. 5. hardning our faces as Brasse against his feare u Iere. 5. 3. and dealing most frowardly with him in his couenaunt that neuer might hee more iustly complaine of the Iewes than of vs All
the day long haue I stretched out my hand to a stubborne and disobedient people w Esay 65. 2. Oh then I beseech you Vse let vs awake and strengthen the thinges that doe remaine are ready to die for our works are no whit perfect before the Lord x Reu. 3. 2. Let vs euery one lay his hand vppon his soule repent and turne for now the Lord calleth vs. Oh England if thou wilt returne returne vnto me y Ier. 4. 1. Yea the Prophet of God telleth vs That it is time to seeke the Lord till he come and raine righteousnesse vpon vs z Osay 10. 12 Let vs stirre vp our selues and the graces of God that are in vs reuiue our zeale make our loue to the Gospell spring afresh that it may bud and bring forth fruite let vs make straight steps to our feet and no longer wait that euerie one goe before vs for that were too great vnmannerlinesse but both pastors and people let vs in our seuerall places in a holy emulation striue who shall bee formost and runne fastest after our Shepheard Christ Iesus in the pathes of righteousnesse and then the Lord will delight to doe vs good hee will blesse our Queene and giue her constancie to defend the trueth vnto the end not suffering our land to be sown with diuers seeds a Deu. 22. 9 nor Dagon to be where the Arke of God is b 1. Sa. 5. 2. or abhomination of desolation to be set in the holy place c Mat. 24. 15. but in her daies the Gospell shall flourish and aboundance of peace so long as the Moone endureth d Ps 72. 7. as for all those that beare euil wil vnto Sion specially our home-born enemies the vncircumcised Philistins cursed Canaanites who beginne to lift vp their heads as though their long wished day drew nigh the Lord will either turne their hearts or how downe their backes cause their loynes to tremble e Ps 69. 23 and lay the curse of Canaan vpon them and make them seruants of seruants stil f Gen. 9. 25 or lastly fill their eies with wormes and mouthes with grauell but wee and our posterities shall see Ierusalem in prosperitie all our liues long g Ps 128. 5 Thus we haue heard by many particulars how aboundantly good the Lord is to his poore people now would you know what it is that hath doth and for euer only shall mooue him to do his people good then marke what the Prophet sayeth in the next words For his names sake Sence of the words concerning the sence of these words we are to note that the name of God hath diuers significations in the scriptures as first 1. by name are meant those titles whereby God is named and knowne as Iehouah Elohim Shaddai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus God c. As God said to Iacob Wherefore now doest thou aske my name h Gen. 32. 29. And answereth Moses asking the same question I am that I am hath sent me vnto you and thus shalt thou say to the children of Israel the Lord God of your Fathers the God of Abraham the God of Isaac and the God of Iacob hath sent mee vnto you this is my name for euer and this is my memoriall vnto all ages i Exo. 3. 14 15. c. And Moses in his song giueth him this title The Lord is a man of war his name is Iehouah k Exo. 15. 3 And concerning Christ it is sayd This is his name whereby hee shall be called the Lord our righteousnesse l Ierem. 23 6. 33. 16. 1. Cor. 1. 30 And this is one of those sences according to which the commaund is giuen Thou shalt not take the name of the Lord thy God in vaine m Exo. 20. 7 2 Secondly somtimes by the name of God is meant the person of God signified by the name or title as the name of the mightie God of Iacob defend thee n Ps 20. 1. Nomen pro re per nomen significata Where is not meant any title of God Iehouah Tetragrammaton or such like either in Hebrew or Greeke this tongue or that as they are of many superstitiously abused but God himselfe by his omnipotent power defend thee So the people are commanded to offer their sacrifices in the place which the Lord shall choose to cause his name to dwell o Deu. 16. 2 and the Psalmist prayeth Let them that loue thy name reioyce in thee p Ps 5. 11. Againe I will take the cup of saluation and call vpon the name of the Lord q Ps 116. 13. and the promise is made whosoeuer shall call vpon the name of the Lord shall be saued r Ioel 2. 32 In all which and many other places by name is meant the person of God it being vsuall in the scriptures by name to vnderstand the thing signified thereby as where it is said there is no other name vnder heauen whereby we must be saued ſ Act. 4. 12. and to the Church of Sardis the Lord sayeth Thou hast a few names which haue not defiled their garments t Reu. 3. 4. 3 Thirdly Quicquid de Deo vere dici potest Deus est by name are meant somtimes the essentiall attributes of God because thereby God is knowne yea God is the same for whatsoeuer may truely be sayd of God that God is as he is true he is the trueth God is wise hee is wisedome it selfe So the Lord thus proclaimed his great glorious name vnto Moses Nomen Dei dicitur omne id quod de illo praedicatur The Lord the Lord strong mercifull and gracious slow to anger and aboundant in goodnesse and trueth reseruing mercie for thousands forgiuing iniquitie transgression and sinne and not making the wicked innocent visiting the iniquitie of the fathers vpon the children vnto the third and fourth generation u Exo. 34. 6 So it is sayd that in the name of Christ the Apostle cast out Diuels w Mar. 16. 17. Not by the repetition of the name Iesus for the sons of Sceua doing so the euill spirit answered Iesus I acknowledg Paule I know but who are ye and the man in whom the euill spirit was ran vpon them and ouer came them and preuailed against them that they fledde out of the house naked and wounded as S. Luke witnesseth in the Acts of the Apostles x Act. 19. 15. 16. But by name is meant the power strength and vertue of Christ as Peter expoundeth in the Acts where declaring the meanes how the Cripple was healed he saith It was not their power and godlines that had made the man goe y Act. 3. 12 16. So S. Paule sayth at the name of Iesus euerie knee shall bowe z Phi. 2. 10 that is not when the word is pronounced we shall make a curtesie but we and all creatures shall bee
subiect to his power authoritie and dominion 4 Somtimes also by name his works Nomine Iesus dominatio potestas genu flectionis vocabulo exprimitur subiectio creatures and iudgements are meant as where Dauid saith O Lord our God how excellent is thy name in all the world which hast set thy glorie aboue the heauens a Ps 8. 1. q. d. How greatly doth thy glorie power and maiestie shine in thy creatures 5 By name is meant many times the doctrine of Gods word inuocation praise and profession thereof So it is sayd of Christ in the Psalmes I will declare thy name vnto my brethren b Ps 22. 22 And the people of God say We will walke in the name of the Lord our God for euer and euer c Mich. 4. 5 so Paule is called a chosen vessell to carie Gods name before Gentiles Kings and children of Israell d Act. 9. 25 and sayth of himselfe That hee is not onely readie to be bound at Ierusalem but also to die for the name of the Lord Iesus e Act. 21. 13 Now I take it by name in this place the Prophet vnderstandeth the truth mercie and goodnesse of God according to the third annotation laid down and then the sence is thus much in effect q. d. This good Shepheard feedeth me giueth me drinke prouideth rest and is exceeding bountiful towards me aboue all that I am able to aske or think not for any goodnes in me but onely for his owne meere mercie and goodnesse sake that for euer he may bee praised for the same this being the sence let vs now see the doctrine which is this viz That Doctrine what good thing soeuer God hath done or doth for his children as in their election vocation preseruation he neither was nor is therevnto mooued by any thing in them or proceeding from them as not for their righteousnesse which is but vncleanesse f Esay 64. 6 or for their beautie which is but vanitie g Prou. 31 30. Esay 40. 6. or for their strength which is but rottennesse h Iob. 17. 14. or for their gold and siluer which are no marchandise with him i Mic. 6. 7. 8 Psal 50. 10. 11. 12. but onely what hee doth hee doth for his owne name and mercie sake to the end that for all his name may for euer bee praised as the Saints of God doe confesse saying Not vnto vs ô Lord not vnto vs but vnto thy name giue the glorie for thy louing mercie and truths sake k Ps 115. 1. This is agreeable to many other places of Scripture the Apostle Paule sayth Confirmation sayth we were chosen in Christ before the foundations of the world according to the good pleasure of his wil l Eph. 1. 4. 5 The Lord himselfe protesteth vnto Israel For my names sake will I differre my wrath and for my praise will I restraine it from thee that I cut thee not off for mine owne sake for mine owne sake will I doe it m Esay 48. 9. 11. and againe I will haue respect vnto you for mine names sake and not after your wicked waies n Ezec. 20. 44 and elsewhere telleth them what it was that mooued him to deliuer and redeeme his people out of captiuitie I doe not this for your sakes oh house of Israell but for mine holy names sake which was polluted amongst the heathen whether ye went o Ezec. 36. 22 Yea euerie where the Scriptures confirme this doctrine viz That in man there is no dignitie or meanes whereby to deserue any thing at Gods hands but the whole work of our saluation and all his blessings bestowed vpon vs are wholly to bee referred vnto God and that onely for the glorie of his holy name And yet notwithstanding the euidence of this truth Confutation they of the Church of Rome are not ashamed to maintain the doctrine of foreseene workes and that according to the same God did so order the decree of predestination p Rhem. annot on Rom. 9. sect 2. yea and doe distinguish of the kindes of merits that some are of congruitie as the workes of men before iustification whereby they doe prepare themselues thereunto q Rhem. annot on Act. 10. sect 5. Meritum de congruo condigno ex debito iustitiae and merits of condignitie or good works done in the second iustification which say they are truely meritorious and deserue at Gods hands by the due debt of iustice to be rewarded r Rhem. annot on Ro. 2. sect 3. Oh Lord how farre doth the Prophet varie in iudgment from these proude Hypocrites which thus glorie in themselues and their workes who acknowledgeth euerie good thing that he hath to come from God and that onely for his owne names sake The vse hereof is Vse that aboue all things in the world we bee carefull in thought word Vt ore corpore vitaque tota sanctificetur illud nomen and deeds and euerie way that we can to seeke the aduancement of the glorie of that name whereby the Lord hath been mooued to doe such great things for vs and to that end that we pray vnto God to haue a zeale of his glorie kindled in our hearts whereby we may be prouoked to a holy and godly life that our heauenly father may be glorified ſ Mat. 5. 16 and whereby also we may be kept from al prophanesse least otherwise his name be dishonoured and blasphemed t Esay 52. 5. Rom. 2. 24 The Prophet Dauid had a great measure of this zeale when he sayd The zeale of thy house hath euen eaten mee vp u Ps 69. 9. and that his heart should vtter foorth good matter w Ps 45. 1. Yea the woord which there the holy Ghost vseth is verie emphaticall q. d. Eructat cor I will cast vp a good matter alluding to the manner of men who hauing something which lyeth heauie vpon their stomackes can haue no rest till they haue cast it vp Oh that the consideration of those mercies which wee and all Gods Sheepe doe dayly receiue and enioy with Dauid our fold-mate did ouercharge our hearts continually with such an holy surfet Crapula sancta Luther as a godly man called it the care and desire to gloifie GODS name lying so heauie vppon vs that wee could neuer bee at ease nor rest vntill wee were disburdened by sounding foorth Gods praise and magnifying him for whose name sake onely hee hath beene mooued to doe such great thinges for vs c. And so much for the first Allegorie summarily layde downe in the first verse and particularly amplyfied and illustrated in the second and third verses Now let vs proceede to consider what vse Dauid maketh hereof THE FOVRTH SERMON vpon the 23. Psalme Though I should walke through the valley of the shadow of death I will feare no euill for thou art with me thy rod and staffe
to the spirits of iust and perfect men * Vbi tot gaudia quo◠socios faelicitatis Aug. de spirit anima and to Iesus the Mediator of the new testament c Heb. 12. 22 23 24. If then by death we be freed from these yea from all euils then surely there is great reason that with Dauid we should feare no euill to go through it c. And this is the first Argument Now because it is not inough vnto perfect felicitie The cōsideratiō of those inestimable and incomprehensible ioyes into the possessi◠whereof we enter by death a notable means to giue vs courage against it to be deliuered from all miserie and euill therfore the second Argument which may serue to giue vs great courage against death may be the consideration of those in estimable and vnconceiueable good things into the possession and fruition whereof we enter by death which is one of those great respects in regard whereof Salomon hath pronounced That the day of death is better then the day that one is borne d Eccle. 7. 3 for by our birth we enter into a world of sinne and iniquitie but by death we enter into the presence of God where are the fulnesse of ioyes e Psa 16. 11 Oh then consider this thing so soone as euer death hath closed our eies our bodies rest from labour and toyle and go vnto the graue as a bed of rest f Esay 57. 2 where it shall more soundly sleepe then euer in this life vpon a bedde of Downe Illa domus laetitiae haec militiae illa laudis haec orationis illa requiaei haec laboris vntill it be awakened by the sound of a trūpet and the soule immediately returneth vnto God that gaue it for euer to abide in the presence of the liuing God of Christ and of all the Angels and Saints in heauen the greatnesse whereof cannot be conceiued with heart Bern. or expressed with tongue for if Saint Paul say of the misteries of the Gospel and first fruits of the graces of Gods spirit that they are such as eie hath not seene eare heard nor heart of man can conceiue g 1. Co. 2. 9 signified by the white stone wherein is written a new name which no man knoweth but he that receiueth it h Reu. 2. 17 What shall then the haruest be And if in this shadowie valley where we see God but darkly as it were through spectacles and know but in part i 1. Cor. 13 12. yet the sweetnesse of the remission of our sinnes iustification sanctification peace of conscience and ioy in the holy Ghost doe passe all vnderstanding no man knoweth but he that receiueth them oh how infinitely shall they bee powred vpon vs when wee shall come to the mountaine of Gods holinesse to see him face to face * Visio dei beatifici sola summū bonum est Aug lib de Trin. ca. 13. know him as he is k 1. Cor. 13 12 Surely if the Queen of the South seeing but the glorie of an earthly king his house meate order of seruants and their apparell yet proclaimed Oh happie are these thy seruants because they might euer stand before him and heare his wisdom l 1. Ki. 10. 8 Then 1000. times more happie they that shall euer be in the presence of the euerliuing god king of kings where is mirth without mourning ioy without sorrow health without sicknesse and life without end in comparison of whose glorie riches and wisdom Salomons was but vanitie beggerlinesse and folly And if so be that Moses was thought so happie and in all ages renowmed for that God vouchsafed him so great fauour as to see his hinder parts as he passed by m Exod. 33 23 then how much more happie shall they be Videbis posteriora mea that are admitted into the presence of God to see his face for euer Now though no man either for the ending of present miseries or preuenting of future calamities or for the desire to enioy these good things must shorten their dayes as Saul Achitophel Iudas or that foolish martyr of Philosophie * Cleombrotus tales stulta Philosophia habet Martyres who reading Platoes booke of the immortalitie of the soule is reported to cast himself headlong from a wall that so he might haue experimentall knowledge of that which he read Hieron ad Marcell yet what mā or woman with spirituall vnderstanding duly considering what miseries by death wee leaue behinde vs and with the eyes of faith beholdeth what inestimable good things by death we are put in possession of but shall most willingly die when God calleth yea sing with the Swanne when death approacheth and say with old father Simeon Lord now lettest thou thy seruant depart in peace n Lu. 2. 2 9. A sanctified and holy life a notable meanes to procure a couragious and comfortable death The third maine ground of true Christian valour and resolution and effectuall meanes for the repressing of the immoderate feare of death is to leade a Christian an and conscionable life what a comfort was it to Ezekiah when he receiued from the Lord the message of death 3. Argument by the hands of the Prophet Esay that he could appeale vnto God and say Oh Lord remember how I haue walked before thee in trueth and with a perfect heart and haue done that which is good in thy sight o Esay 38. 3 For although it be a most hereticall doctrine taught and maintained in the Church of Rome that God giueth euerlasting life and glorie to men for and according to their good workes as hee giueth damnation for the contrarie * Rhem. in Rom. 2. 2. Sect. 1. Co. 3. sect 2. and therefore wee renounce it and say with the Apostle Eternall life is the gift of God through Iesus Christ our Lord p Ro. 6. vlt. And though a reward shall be giuen vs according to our workes q Rom. 2. 6 yet not for our works * Rhem. in Rom. 2. 2. Sect. 1. Co. 3. sect 2. Yet seeing good workes though they bee no cause of raigning yet are the way to Gods Kingdome * Secuudum opera sed non propter Greg. in Psal 140. Therefore as it must needes bee a great comfort in our liues so much more at our deathes to remember that we haue walked in the way that leadeth to Gods kingdom * Non causa regnandi sed via ad regnum Aug. Wherefore if we Ministers desire a comfortable death let vs be diligent in season and out of season r 2. Ti. 4. 2 to feede the flocke of God ſ 1. Pet. 5. 2 whereof the holy Ghost hath made vs ouer seers t Act. 20. 28 that wee may bee able to protest in some measure with the Apostle and say I haue kept back nothing that was profitable but haue shewed you all the councell of
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
promised land and surely to that end doth the Lord send manifold afflictions in the wildernesse of this world that we may the more earnestly long for the spirituall Canaan flowing with better things than milk and honie whereas otherwise if wee had all thinges at our heartes desire it is to bee feared we should not bethinke our selues of any better place Seeing then Gods rod being sanctified is euerie way so profitable and fruitfull to his Saints shall we not with Dauid comfort our selues in it God forbidde that wee should not most thankfully receiue and vnfainedly reioice in that whatsoeuer is any means to bring vs neerer vnto God and to further our saluation in Christ bee it neuer so bitter and vnpleasant to flesh and blood for a time for the end thereof will bee full of ioy and peace at the last In the second part of the doctrine The second braunch of the doctrine confirmed we learned that Gods Saints haue matter of great comfort from Gods staffe 1. From the fearefull plagues and punishments which God powreth vppon the heads of his and their enemies So sayth Dauid The righteous shall reioyce when hee seeth vengeance to come and shall wash his foot in the blood of the wicked c Ps 58. 10 Not that the godly shall cruelly insult ouer the calamities of the wicked but considering that God is glorified by these his righteous iudgements they doe with ioye free from hatred crueltie impatiencie and other such like turbulent affections approoue of the same * Nisi vt deum ex toto corde dilligunt ita nihil illis maiorem ad fert voluptatem quā ipsius nomen illustrari etiam cuiuscunque id pernicie fiat Bucer in Ps So Moses and all Israel reioyced and sung Psalmes vnto God for the destruction of the Egyptians d Exo. 15. 1 Deborah and Baracke reioyced for the ouerthrow of Siserah and Iabins hoast e Iudg. 5. 1. And in the last verse thereof with a zeale to Gods glorie pray for the like confusion of all his enemies saying So let all thine enemies perish oh God So also it is said that the soules of them who haue beene killed for the word of God and testimonie which they maintayned cried with a loud voice saying How long Lord holy and true doest thou differre to auenge our blood on them that dwell on the earth f Reu. 6. 9. 10 Yea doubtlesse at the day of iudgement when our affections shall be made thoroughly comformable to the will of God and our soules rauished with his glorie it shall greatly adde to the fulnesse of our ioye to see GOD glorifie himselfe by crushing to peeces with his staffe or yron rod Sathan and all the wicked though neuer so neere or deere vnto vs in this life * Parentes vxores liberos prae Deo si res poscat odio habent fideles Buc. in Ps And thus we see what great comforts both GODS staffe and rod affoord his Children c. it followeth THE SEVENTH SERMON vpon the 5. and 6. verses of the 23. Psalme preached at Ashford in Kent the 26. of March 1603. being the first Saturday after her Maiesties departure and the day that the King was proclaimed there in the Audience of many right Worshipfull Knights and Gentlemen Thou doest prepare a Table before me in the sight of mine Aduersaries c. SVch is the force of sorow right worshipfull and beloued as Phisitians say that being in great measure sodenly conceiued it so vehemently pearceth the heart and causeth it to call in the naturall heart from the externall parts of the body and is not able to dispierce or send it out again that it either procureth sodē death or some mortall sicknesse which seemeth to be verefied by examples in the Scriptures we read of Eli that hearing how the Philistims had put the Israelites to flight and taken the Arke of God with the extremitie of the soden feare and sorrow conceaued Hee lost his strength fell backward from his seat and brake his neck a 1. Sa. 4. 18 Likewise it is said of Naball that so soon as his wife had acquainted him with Dauids intent to be reuenged on him and all his family for his churlish answer to his seruāts b 1. Sa. 25. 10 his heart dyed within him and he was like a stone c 1. Sa. 25. 37. Also Balthasar seeing the palme of an hand to write his doome vppon the plaister of the wall ouer against him in the middest of that royall Feast which he made to a thousand of his Princes his countenance was changed his thoughts so troubled him that the ioynts of his loynes were loosed and his knees smote one against another d Dan. 5. 5. 6 c. And surely the great sorrow which euerie true Christian in this land may iustly conceiue from the great losse of our lately deceased oh that I am constrained to say deceased gracious Princesse Elizabeth who was the verie light of our eies and breath of our nose thrils a tender nursing-mother e Esay 49. 23. as the Prophet saith in whose lappe we haue been more than 44. yeeres nursed and fed both with the sincere milke of the word of God f 1. Pet. 2. 2 and with the good things of the land g Esa 1. 19 may iustly at the least astonish vs this I say together with the view of so great a concourse of people and specially of the best learnedder sort whose expectation is not easily satisfied though vpon long mature and peaceable premeditation wheras small or no time is now allotted and my thoughts troubled and distracted * Carmina secessum scribentis otia quaerunt me mare me ventus c. Ouid. haue much disabled me to the perfourmance of this great and waightie dutie and I could be content rather to exercise mine eare in hearing than my tongue in speaking being fitter and readier to learn than to teach * Absit vt non sim paratior discere quam docere and specially vpon so soden and extraordinarie occasion when euerie man is swift to heare as S. Iames saith and their eares much more attent and sharper h Iam. 1. 19 than at other times But seeing this is a day of good tidings aswell as of heauie newes in that the Lord hath not left vs in the bitternesse of mourning but comforted our hearts by giuing vs a most religious zealous and prudent King oh happie word of comfort that I may so say to sit vpon her throne as this day shall be proclaimed in your eares as elsewhere it hath been with generall applause and consent of all shall I hold my peace Let the leprosie of those men cleaue to my skinne if it be not as ioyfull a thing to me to speake of the honour of this day as euer it was to the foure Leapers of Israell to publish in Samariah the happie tidings of the
maketh high and low r Psa 75. 6. And in another place It is the Lord that raiseth the needie out of the dust that he may set him with the Princes of his people ſ Ps 113. 7 8. God himselfe saith By me Kings raigne and Princes decree iustice t Pro. 8. 15. And S. Paule affirmeth no lesse There is no power but of God and the powers that be are ordained of God u Ro. 13. 1. yea though they bee wicked cruell and idolatrous Tyrants and seeme by fraud ambition crueltie to aduaunce themselues as Ieroboam concerning whom God reprooued the people saying You haue set vp a King but not by me 1. not according to my reuealed will w Hos 8. 4. yet notwithstanding the Lord hath prepared them euen for a rodde or scourge whereby to punish the sinnes and vnthankefulnesse of his people as the Lord hath said I gaue thee a King in mine anger x Osay 13. 11. Yea and concerning Ieroboam we know that God reuealed it vnto Ahiiah before the death of Salomon That hee would rent ten tribes from his sonne and giue them him for confirmation whereof he tooke the new garment that Ieroboam woare and rent it in twelue peeces giuing him tenne of them y 1. Kin. 11. 29. 30. So proud heathenish Ashur is called the rod of Gods wrath z Esay 10. 5 Cyrus his shepheard a Esay 44. 28. and Nabuchodonezer his seruant b Ier. 25. 9. Yet must this by the way be remembred that though wicked ones haue their power from God yet not their sinfull malice whereby they abuse their power to doe hurt and therfore Iulian shall answere for his Apostasie deriding and persecuting of the Saints * Socrat. Scholast lib. 3. cap. 1. Pharaoh for his tyrannicall oppressing of the Israelites c Exo. 1. 16 5. 7 8. Ahab for his cruell persecuting of the Prophets d 1. Ki. 18. 13. Herode and Pilat for their iniust condemning of Christ e Lu. 23. 12 Neroh for his bloudie executing of the Apostles * Euseb Pamph. lib. 2. ca. 25 and all other who to the dishonor of God abuse their power to iustifie the wicked and condemne the innocent both which are an abhomination to the Lord. The first vse of this doctrine 1. vse that the Kings Princes all rulers are to make of this doctrine concerneth Kings and Princes themselues that cōsidering they come not by their places and authoritie by chance or fortune but by the prouidence and appointment of God whose the earth is and all that therein is the compasse of the world and they that dwell therein f Psa 24. 1. that therefore they doe carefully and conscionably apply themselues to doe his will that hath promoted them and whose Vicegerents they are knowing that assuredly the Lord that placed them will one day require a strickt account of them g Ps 82. 2. which thing Salomon well knew and therefore when the Lord appeared to him and bad him aske what he should giue him hee desired aboue all things that God would giue him an vnderstanding heart to iudge that great people h 1. Kin. 9. So it is said that the Lord chose Dauid his Seruant and tooke him from the Sheepefolds euen from behind the Ewes great with young brought he him to feed his people in Iacob his inheritance in Israel i Ps 78. 70. Yea the Prophet Esay more effectually expresseth the dutie of a Prince in the person of our Sauiour Christ saying Righteousnesse shall bee the girdle of his loynes and faithfulnes the buckle of his raynes k Esay 11. 5 1. His care must bee to defend the fatherlesse and widdow relieue the oppressed and haue no respect of persons in iudgement and euerie way that he can to prouide for the peace and securitie of his people that they may haue ease in this way-faring Citie but his chiefest and greatest care must bee for Religion to maintaine the Gospell that so his people may be trayned vp in the knowledge and feare of the Lord * Ita Deo prestabunt obsequium longe gratissimum regna mument praesidio omnium validissimo illius fauore qui dixit honorantes me honorabo Gualt in Esa In regard whereof the Lord hath called them nursing Fathers and nursing mothers l Esay 49. 23. The consideration whereof made those noble Kings Dauid Salomon Asa Iehoshaphat Ezekias Iosias to make most godly and zealous reformations in religion and the worship of God m 1. Ki. 15. 12 13. 1. Kin. 22. 41. 2. Kin. 8. 4. without which it had now nothing profited their subiects to haue sate peaceably vnder their vines and figge-trees n 1. Kin. 4. 25. to haue had siluer as chippes and gould as the stones of the street for what wil it profit a man to winne the whole world and loose his owne soule o Luke 9. 25 And therefore wee haue great cause to praie vnto God to blesse and stablish our Religious King and to giue him a wise heart to cōsider who it is that hath prepared this Table for him that with Dauid hee may make conscience of his dutie of whome the holy ghost hath witnessed That he fed them according to the simplicitie of his heart and guided them by the discretion of his hands p Ps 78. 72 A second vse of this doctrine 2. A second generall vse of the former doctrine concerning all subiects concerneth all subiects which the Apostle layeth downe in these wordes Let euerie soule be subiect to the higher powers q Ro. 13. 1. both in all conscionable obedience to their iust and lawfull commaundements as also by suffering of their iniust punishmēts without resistance knowing that if hee bee a good and Religious ruler the Lord hath giuen him for a blessing but if a wicked one the Lord hath giuen him as a curse for the tryall of his people and therefore the high way is seriously to repent that so God who hath giuen such an one in his anger may also take him away in his wrath r Osay 13. 11. So Ieremie commanded the poore captiues to pray for the peace of Babilon ſ Ierem. 29 6 7. Christ commaunded to giue to Caesar the things that are Caesars t Mat. 22. 21 and S. Peter that we submit our selues to all manner of ordinance for the Lordes sake u 1. Pe. 2. 13 Yea and S. Paule in the forecited place vrgeth this duetie by many and waightie reasons as that whosoeuer resisteth resisteth the ordinance of God and they that resist shall receiue to themselues condemnation w Ro. 13. 2 In the sight of mine Aduersaries 2. part of this verse The Prophet hauing summarily layd downe his prosperous estate in the former words Sence of the words Now in these which are the second part of this verse he doth amplifie the same by
there is righteousnesse and peace and ioy in the holy Ghost k Rom. 14. 17. Yea wee shall bee filled with all sweet ioyes and of this supper shall bee none end If any man yet further desire to know where this royall Feast is kept 2. By whom 3. Who are the guests and lastly what is their cheere let him read and consider what the Prophet Esay sayth And in this mountaine shall the Lord of hoasts make vnto all people a Feast of fat thinges euen a feast of fined wines and of fat thinges full of mâ—rrow of wines fined and purified l Esa 25. 6. The place then is Gods holy mountaine euen the Church of God here on earth * Montis nomine Ecclesia per totum orbem terrarum sparsa intelligitur Moll in Ps fol. 212. where this feast is begun the faithfull do tast the sweetnes of such good things as eie hath not seene nor eare heard m 1. Cor. 2 9. but it shall be perfected on the mountain of Gods holynes where the faithful shal haue their soules satisfied with the fulnesse of ioyes which are in the presence of God for euermore n Ps 16. 11. Secondly he that maketh this Feast and prepareth this Table is the Lord of hoasts whose is the earth with all that is therein o Ps 24. 1. whose are the foules of the aire and fishes of the sea cattell vpon a thousand hils p Ps 50. 10. 11 Thirdly the guests are not only such as are inuited forth of an hundred seauen and twentie Prouinces as the guests of that mightie Monarch Ahashuerosh q Hest 1. 1. but all people euen all beleeuers of what age sex qualitie or condition in what place or what time soeuer they liued the poore and afflicted shall be as welcome guests as the rich yea the poore shall eate and be satisfied r Ps 22. 26. Lastly for cheere there are no dainties there wanting there are Oxen and fatlings Å¿ Mat. 22. 4 yea a Feast of wines fined and purified and of fat thinges full of marrow sayth the Prophet whereby are signified the sweete graces of God conuayed vnto faithfull soules by the ministrie of the word and Sacraments as the remission of sinnes and assurance of Gods loue and fauour and full conquest ouer sinne Sathan death and hell which are farre sweeter than most fined purified wines t Cant. 1. 1 Yea than honie and the honie combe and wherein they reioyce with ioy vnspeakable and glorious u 1. Pe. 1. 8 Oh that we could truely hunger and thirst after this heauenly banquet and follow the counsaile of our Sauiour Christ not labour so earnestly for the meat that perisheth but for that meat which endureth to eternall life w Ioh. 6. 27 It followeth Doubtlesse kindnesse and mercie shall follow me all the daies of my life and I shall remaine a long season in the house of the Lord. The Prophet Dauid hauing as we haue heard expressed the singuler fauor loue and prouidence of God towardes him and his people by two pleasant and familier metaphors now he commeth in this last verse to shew the vse thereof viz That hereby his faith was confirmed and setled in the prouidence of God whereby to be preserued vnto the end The Summe whereof The summe of this vers is thus much in effect q. d. Seeing I haue had such great experience of Gods fauour and loue I am perswaded that he will continue the course thereof vnto mee euen vnto the end that now hauing passed thorough so many dangers and peaceably obtained the Kingdom I may now spend all the rest of my daies in the seruice and worship of God and sound forth the Lords praise in the house of my God And this verse consisteth of two principall parts The diuision of this verse first what hee doubted not to receiue kindnesse and mercie shall follow me all the daies of my life Secondly what vse he would make thereof euen dwell a long season The subdiuision of the first part in the house of the Lord. The first part may be subdiuided againe into these members or branches first what he looked for to receiue kindnesse and mercie Secondly how to receiue it it should follow him Thirdly how long in this manner these things should be bestowed vppon him euen all the daies of my life These things doe affoord verie profitable obseruatioÌ„s if I could so insist vpon them but time hath preuented me and I am desirous to make an end of this Psalme because it so well fitteth the present occasioÌ„ wherefore that I may not bee tedious I will but point out the cheefe matter and leaue the rest to your Christian meditations Doubtlesse kindnesse 1. part and mercie When Dauid purposed to build God an house saying vnto Nathan the Prophet of God Behold I dwell in an house of Cedar trees the Arke of God remaineth within the curtaines x 2. Sa. 7. 2 Nathan before hee had asked counsaile of God approoued therof and said Goe and doe all that is in thine heart for God is with thee 3. But Dauid being a man of blood 4. was not fit for such a work and therefore the same night the word of the Lord came to Nathan 12. he should tell Dauid hee was not the man that should build Gods house but his sonne that should proceed out of his loynes concerning whom the Lord thus promised I will be his Father 14. and hee shall be my Sonne and if he sinne I will chasten him with the rod of men 15. and with the plagues of the children of men but my mercie shall neuer depart away from him Surely neuer was this promise more truely fulfilled vnto Salomon than it was to Dauid himselfe God was his Father and therefore when Dauid sinned both committing whoredome and murther y 2. Sa. 11. 4. 17. the Lord sharpely corrected and chastised him many waies as by the death of the child which was begotten in Adulterie z 2. Sa. 12. 18. by his sonne Amnons incest defiling his owne sister Thamaâ— a 2. Sa. 13. 14 by Absoloms killing of Amnon b 2. Sa. 13. 29. by Absoloms treasonable practises persecuting him and seeking to get the Kingdome from him c 2. Sa. 15. 2. 14. by Shimeis cursing of him to his face d 2. Sa. 16. 7. by Absoloms abusing of his Fathers Concubines e 2. Sa. 16. 22. by the fearefull death of Absolom being hanged in an Oake f 2. Sa. 18. 9 yea in a woord the hand of God was still stretched out against him all the daies of his life yet did God neuer take away his mercy from him so that hee might say with the Apostles I haue been persecuted but not forsaken g 2. Cor. 4. 8 9. and so to the like effect heere hee saith doubtlesse kindnesse and mercie c. He saith not 〈◊〉