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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doubtlesse my head shall still bee annointed with oyle doubtlesse my cup shall still run ouer or doubtlesse my prosperitie shall neuer decay For that was a speech of infirmitie as he himselfe afterwards confessed I sayd in my prosperitie I shall neuer bee mooued but had miserable experience of that his weaknesse for the Lord turned away his face and then hee was sore troubled h Ps 30. 6 7 8. yea to omit all the great miseries and straits that he sustained before he came to the Crowne through the hot and long persecution of Saul after he was annointed King and as it seemeth penned this Psalme in thankefull remembrance of Gods mercie towards him Yet sometimes his cup did not runne ouer as when he was readie to faint for thirst and so greedily longed but for a cup of water of the Well of Bethlehem by the gate i 2. Sa. 23. 15. and also when for that great sinne in causing the people to bee numbred the Lord sent Gad vnto him and put it to his choice whether hee would haue seauen yeeres famine to come vpon him in his Land or slye three moneths before his enemies or three daies pestilence Whereupon Dauid himselfe confesseth hee was in a wonderfull strait k 2. Sa. 24. 13 14 c. but yet Dauid by the assurance of faith cleaueth fast to this hold that doubtlesse kindnesse and mercie would follow him q. d. Let what chaunge or alteration soeuer befall me in regard of mine outward estate and condition yet am I sure Gods kindnesse and mercie shall neuer bee taken away from me Doctrine Hence then we haue a verie comfortable lesson taught vs Confirmation viz That howsoeuer it pleaseth God for our sinnes to alter our outward estate to giue vs stormie and gloomie weather as well as faire and Sun-shine daies sometimes to make vs glad and sometimes to giue vs plentie of teares to drinke l Psa 42. 3. and 80. 6. yet is God no changling that he should breake off the course of his fauour and loue towards his elect but whome hee loueth he loueth to the end m Ioh. 13. 1 * Vsque ad mortem continuauit post mortem etiam perseuerat Tollet in Ioh. Tom. 2. fol. 20. and whom hee embraceth it is with an euerlasting compassion n Esay 54. 8. his mercie and loue doth aswell appeare if God open our eies in Aduersitie as in prosperitie in fatherly chasticements and corrections as in giuing vs our hearts desire And therfore howsoeuer Sathan is exceeding subtill to perswade and thorough our weaknesse we are readie inough for to apprehend the same that if God lay neuer so little sickenesse trouble or losse vppon vs by and by we thinke and say Oh God loueth me not if he did he would not deale thus and thus with me or this and that should not befall mee Vse Let vs take heed we be not deceiued this is no other temptation than Christ Iesus himselfe was acquainted with who no sooner was an hungred but by and by Sathan was at his elbow to perswade him that he was not the Son of God o Mat. 4. 3 Let vs therefore follow the example of our Captaine and draw forth the sword of the spirit and say auoid Sathan for howsoeuer God take away my health wealth peace and libertie yet his mercie and louing kindnesse he will neuer take away from mee but rather by these thinges doth seale the assurance thereof vnto mee for it is written as many as I loue I rebuke and chasten p Reu. 3. 19 and God correcteth euerie child that hee receiueth as the father doth the child in whome delighteth q Pro. 3. 11 Heb. 12. 5. But of this wee haue sufficiently heard and spoken before But how shall Dauid receiue this kindnesse and mercie Shall follow me 2. part This is a word of singuler comfort and teacheth vs Doctrine that God will not onely shew vs kindnesse and fauour when we doe earnestly sue and seek for it Confirmation which is our dutie to doe but euen when through weakenesse we shall as it were forsake God and flie from him then will he follow pursue and ouertake vs with his mercie so the Lord hath promised not onely to bee nigh to them that call vpon him faithfully r Psal 145. 18 but before wee call he hath promised to answere heere I am ſ Esa 65. 24 So hee followed Adam with his mercie when he had sinned and hid himselfe amongst the trees of the Garden Adam where art thou t Gene. 3. 9. So hee followed Ionah when he fled post-hast from the presence of the Lord and sent forth a great wind and a mightie tempest to fetch him home againe u Iona. 1. 3 4. and so he followed Dauid when he made such great speed towardes hell committing one sinne and then a greater to couer it withall and by the ministrie of Nathan brought him to the sight of his sinne and repentance that he might bee saued w 2. Sa. 12 13 wherin appeareth the great difference betwixt Gods dealing and mans for men follow after them that they are to receiue any thing off but God followeth them to whome he may giue his mercie * Homines magis persequuntur eos a quibus accipiant quam quibus dent Musc in Ps Yea so proane is God to doe good that he doth good both to the wicked x Mat. 5. 45 and to beasts y Ps 36. 6. Yea the Lord delighteth to doe his people good as hee himselfe hath sayd in Ieremie z Ier. 32. 41 And this is the ground of our perseuerance and continuance in the state of grace to the end that howsoeuer we bee weake and froward readie to start aside like a broken bow and to turne our backes vppon the Lord and flye from him as hee complaineth by his Prophet a Ier. 32. 33 yet God will not leaue vs but follow and ouertake vs with his blessings For so hee hath promised I will make an euerlasting couenant with them that I will neuer turne away from them to doe them good but I will put my feare in their hearts that they shall not depart away from mee b Ie. 32. 40 Secondly Christ who was heard in all things c Iohn 11. 42. hath thus prayed for his Saints Holy Father keepe them in thy name d Ioh. 17. 11 By vertue of which prayer and Gods promise wee are sure wee shall stand and continue in the state of grace to the end and that hee will prosecute vs with his mercie notwithstanding our great weaknesse and frowardnesse But how long doth Dauid assure himselfe to enioy this mercie All the daies of my life ◠part Such is the great inconstancie of man in that which is good that without any cause to morrow he will persecute with hatred him whome to day
not mixed either with fearefull imprecations or sorrowfull complaints vnto God but altogether ioyfull and milde as proceeding from a quiet and peaceable spirit relying with great confidence assurance on gods prouidence seemeth to haue been penned when as after many and great troubles he had obtained the peaceable fruition of his Crowne and Kingdome wherein hee doth thankefully acknowledge Gods great goodnesse towards him and vpon the great experience of former mercies gathereth this full assurance that God by his prouidence will still preserue him to the end that by his authoritie he may maintaine exercise himselfe in the pure seruice and worship of God so handleth the same Argument that in many other psalmes he doth p Ps 18. 118. For the Psalme it selfe Diuision if we view it well we shall find it to bee verie methodicall and therefore that we may the more orderly and profitably goe ouer it we are to note that it chiefely diuideth it selfe into these two parts The first containeth a notable discription of Gods great care and prouidence and of his manifold sweet mercies bestowed on Dauid and all his elect in the fiue first verses In the second part the Prophet sheweth what vse he made thereof and in his person teacheth all Gods people what vse to make of former receiued mercies viz Fully to be perswaded that God will continue the course of his fauour louing kindnesse towards them vnto the end in the last verse in these words Doubtlesse kindnesse and mercie shall follow me For the first Subdiuision he maketh no large Catalogue or rehearsall neither vseth any long and perticular ennumeration or reckoning vp of Gods benefits bestowed vpon him as elsewhere q Ps 18 66. but by a few short familiar pleasant parables he doth most elegantly point out and significantly expresse the same the verie Metaphors them selues as folded vp offering much more to our consideratiō than by a long discourse or oration could possibly haue been declared The Allegories here vsed for this purpose are twaine The first is taken from a faithfull Shepheard carefully attending vppon his straying sheepe and plentifully prouiding al good things for their necessitie and securitie and this containeth the foure first verses of the Psalme The second is taken from an host or courteous friend most liberally entertaining his inuited guests with all delicats both for necessity and delight and that is laid downe in the 5. verse Thou doest prepare a table before me in the sight of mine Aduersaries For the first Allegorie or pastoral Idyllion it consisteth of two parts First the Allegorie it selfe in the first second and third verses Secondly the vse therof in the fourth verse Though I should walke through the valley c. for the Allegorie it selfe it is first briefely and summarily laid down in the first verse and then continued and illustrated by the parts thereof in the second and third verses The first verse containing the summe of the Allegorie consisteth of two parts viz A proposition in these words The Lord is my Shepheard Secondly the inference thereon therefore I shall not want And thus you haue the logicall resolution and Analysis of this methodicall Psalme into his parts and members by obseruation whereof our memories may bee greatly helped in the handling of it it now followeth that hauing laid the foundation wee begin to build more narrowly to view the parts of this holy scripture for our further instruction and comfort and first to beginne with the proposition in these wordes expressed The Lord is my Shepheard Summe of the proposition Although Dauid had now passed through the stormie waues was safely arriued vpon the shore and maugre the beards of all his mightie and subtil enemies obtained the kingdome that now he might triumph in the Lord and say as elsewhere he doth The stone vvhich the builders refused is made the cheefe stone in the corner this is the Lords doing c. r Psa 118. 22. Yet being not ignorant with what manifold cares a crown is beset and seeing many dangers imminent he had some cōbat or conflict within himselfe but hauing had such great experience of Gods fauour in former deliuerances and protections his faith getteth victorie ouer naturall distrustfulnesse and he bursteth out into these words of Christian resolution and assurance The Lord is my Shepheard I shall not want q. d. Oh my soule be not discouraged nor cast downe within me dangers obiect themselues to thy view but let not troublesome thoughts dismay thee cast thy care vpon the Lord he that so promoted thee from following the Ewes great with young to be gouernour of his people will also preserue thee the almightie wise and euerliuing God is thy Shepheard and therfore contemne whatsoeuer may astonish thee and sing thy former song I trust in God how say yee then to my soule flye to your mountaine as a bird ſ Ps 11. 1. And againe I will not be afraid for ten thousands of mine enemies that should beset mee round about c t Ps 3. 6. Q. But vvhat was God Dauids sheapherd onely A. No surely though it be the propertie of faith to make application and in generall promises to vse the first person as wee are taught by diuers examples u Heb. 13. 7. Yet Christ Iesus the great sheapheard himselfe hath said 1. Ti. 1. 15. They that heare his voice and beleeue are his sheepe x Ioh. 10 26. So that Dauid pronounceth this in the person of the whole church all the members thereof wherfore if wee heare Gods voice and beleeue we are fold-mates with Dauid and I and you haue as great interest in the Lord as he had and may boldly and as freely say as he did The Lord is my Shepheard The Lord is our Shepheard c. 1 No man Sence of the words but meanly exercised in the scriptures can be ignorant that the metaphor of a Shepheard is not more plaine and familiar than frequent and commōly vsed sometimes the great care and prouidence of God ouer his humble sheepe lowly lambes is hereby shadowed out as in this place and elsewhere Say vnto the Cities of Iudah behold your God hee shall feede his flocke like a Shepheard hee shall gather the lambes with his arme and carrie them in his bosome and shall guide them vvith young c. a Esay 40. 11. Againe thus sayth the Lord God Behold I vvill search my sheepe and seeke them out and I vvill deliuer them out of all places vvhere they haue beene scattered in the cloudie and darke day c. b Ezec. 34. 11 12. c. And Christ himselfe hath plainely said I am that good Shepheard c Ioh. 10. 11 14. And S. Peter speaking of the faithfull saith ye were as sheepe going astray but are now returned to the Shepheard Bishop of your soules c. d 1. Pet. 2. 25. and else-where
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
changes looke vpon Iob who somtimes fearefully cursed himself the day of his birth cōplained of gods rigorous dealing towards him as though he had set him as a But to shoot at would not suffer him to take his breath nor swallow his spittle somtimes again so cōfortable that though the Lord should kill him yet vvould he trust in him t Iob 13. 25 But what need we other example thē this of Dauid who was somtimes so greatly cast downe that the earth rang againe with his wofull complaints and mourning Oh my God my God vvhy hast thou forsaken me u Psal 22. 1 vvhat are thy mercies cleane gone and wilt thou shut vp thy louing kindnesse in displeasure for euermore Hast thou forgotten to be merciful and vvilt thou no more be intreated c. Sometimes againe so comfortable in the assurance of Gods fauour and so strong in faith That the Lord being his shepheard he shall not vvant and he vvill not feare to goe through the valley of the shadovv of death and he vvould not feare though compassed about vvith thousands of his enemies w Psal 3. 6 Yea though mountanes did remoue and hils vvere hurled into the midst of the sea for the Lord is my strong rocke castell defence he hath made my feete like Hindes I shall breake a bovv of steele and by the povver of God I shal leape ouer the vvall c. Yea I appeale to your owne consciences whether you haue not experience of the like in your selues somtimes such ioy and delight in the worship of God and such comfort in diuine Meditations as will make vs awake at midnight with Dauid to sing Psalmes vnto God Sometimes againe such dulnes and drowsinesse vnaptnesse and vntowardnesse to euery good dutie that there is nothing but mourning like the Doue and chattering like the Crane or Swalow Well the Lord hee knoweth what is best for vs not euer a full Sea nor euer a low ebbe not euer Summer nor euer Winter The Sonne is sometimes couered with a clowde yet still in the Firmament the fire couered with Ashes yet still on the hearth the tree sometimes without bud blossom leafe and fruit yet aliue in the roote * Spiritus tentatoris folia deiiciit viuit tamē radix and surely this is our comfort that God is no changeling vvhom he loueth hee loueth to the end x Ioh. 13. 1 he may for a moment in his anger leaue his elect but vvith euerlasting compassion he hath embraced thē y Esay 54. 8 neither shall any thing bee able to separate them from his loue The vse whereof is Vse that we must not be too much cast downe although it please the Lord with northren blasts to wither and shake off our blossoms and for a time to depriue vs of our comfortable meditations seeing this is the portion of his dearest Saints onely this let vs not please our selues in the dulnesse and hardnesse of our hearts but with all diligence vse the good meanes which he hath appointed for the quickening of his graces in vs and doubtlesse he vvil comfort and stablish our harts z Ps 27. 14 and 30. 5. and by experience we shall find though heauinesse endure for a night yet ioy shall come in the morning THE SECOND SERMON vpon the 23. Psalme He maketh me to rest in greene Pastures and leadeth me to the still waters c. vers 2. IN these words of the second and third verses the holy Prophet proceedeth in way of a thankfull narration of Gods great mercies towards him for to illustrate the former generall proposition by a distribution of the speciall duties of a good and faithful Shepheard whereby he declareth the happie estate and condition and how free they are from want of those ouer whom the Lord hath taken care and charge to prouide for them as a faithfull Shepheard doth for his sheepe And herein two things are to be considered The subdiuision of the 2. 3. verses first a rehearsall of the duties secondly the reason of perfourmance the particular duties here mentioned wherevnto the rest may be reduced and vnder which great mysteries are comprehended are these fiue in number First it is the dutie of a good Shepheard to prouide wholsome and good pasture for his sheepe Secondly fit waters to drinke Thirdly a coole shadow in the heat of the day where being freed from the scorching heate of the Sunne they may rest and chewe the cudde fourthly to haue a tender care ouer the feeble and weak to refresh them Lastly to lead and guide them whereby they may be preserued from going astray and defended from their deuouring enemies whereunder the singular care and prouidence of God towards his people are shadowed out wherunto in the second place the Prophet addeth the reason that mooueth God to perfourme these duties and euerie way to bee so good to his poore Saints by the ministrie of his Gospell to conuert them by his spirit to lead them into all godly actions and euerie way to blesse them viz. Not for their beautie for that is but grasse a Esay 40. 6 nor for their righteousnesse for that is to his eies but as a filthy menstruous cloath b Esay 64. 6. but it is for the same cause wherewith he hath euer been prouoked euen for his owne name and glorie sake these are the particulers for our comfort and instruction further to be considered of The first and cheefest care of a good Shepheard The first dutie of a good Shepheard is to prouide good and wholesome pasture for his sheepe is to prouide fresh and wholsome pasture for his sheepe for though they haue all other things neuer so aboundantly yet if they want this they perish and so it is with Gods sheep which made our Sauiour Christ that great Shepheard and Bishop of our soules as the Apostle calleth him c 1. Pet. 2. 25 so earnestly to require Peter and in him all the Apostles and their lawful Successors Feed feed feed my sheep d Io. 21. 17 and Peter with no lesse earnestnes requireth the same of euerie Pastor Feede the flocke of God which dependeth vpon you e 1. Pe. 5. 2 1. Pet. 5. 2. Yea how great care the Lord hath that his sheepe doe want no food appeareth most notably from the prophecie of Ezechiel because the Shepheards of Israell feed themselues and feede not my flocke I will my selfe feed my sheepe in good and fat pasture vpon the mountaines of Israell f Ezec. 34. 14. And Christ that good Shepheard hath sayd I am that dore by mee if any man enter in hee shall be saued and shall goe in and out and find pasture g Io. 10. 9. But that I may not confusedly handle this point let vs briefly consider these few things first what is this pasture or food 2. What manner of pasture it is 3. where it groweth is to be
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