Dauids pastorall poeme: or sheepeheards song Seuen sermons, on the 23. Psalme of Dauid, whereof the last was preached at Ashford in Kent, the day whereon our gracious King was there proclaimed. By Thomas Iackson preacher of Gods word at Wie in Kent.
That mans nature delighting in musique, matters deliuered in meeter, beeing without tediousnesse the oftner repeated, might thereby be consecrated to perpetuall memorie;
That men nature delighting in music, matters Delivered in meeter, being without tediousness the oftener repeated, might thereby be consecrated to perpetual memory;
and for this cause the holy Ghost, condescending to our weaknesse, hath directed holy men of God, the penners of the sacred scriptures, to frame many things, most excellent & memorable, into verse or meeter,
and for this cause the holy Ghost, condescending to our weakness, hath directed holy men of God, the penners of the sacred Scriptures, to frame many things, most excellent & memorable, into verse or meeter,
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and the iust & powerfull destruction of their enemies in the red sea ; another, containing a perticular rehearsall of Gods benefits, and their ingratitude .
and the just & powerful destruction of their enemies in the read sea; Another, containing a particular rehearsal of God's benefits, and their ingratitude.
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Also the song of Deborah and Baracke, for the glorious conquest, and mightie deliuerance of the people from the slauerie of Iabin, by so vnlooked for an ouerthrow of Siserah and his hoast .
Also the song of Deborah and Barack, for the glorious conquest, and mighty deliverance of the people from the slavery of Iabin, by so unlooked for an overthrow of Siserah and his host.
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and Dauid his seruant, ioyfully, singing, and playing vpon their Timbrels, viols, and other instruments, & thankefully recording as followeth, Saule hath slaine his thousand, & Dauid his ten thousands .
and David his servant, joyfully, singing, and playing upon their Timbrels, viols, and other Instruments, & thankfully recording as follows, Saule hath slain his thousand, & David his ten thousands.
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When God had looked vpon the humilitie of the blessed Virgine, and made her the glorious vessell of Christ his conception, shee gaue glorie vnto God in a song,
When God had looked upon the humility of the blessed Virgae, and made her the glorious vessel of christ his conception, she gave glory unto God in a song,
So Zacharie, after the birth of Iohn Baptist his Sonne, when his mouth was opened, and tongue loosed, he spake, and praised God, prophecying, and saying:
So Zacharias, After the birth of John Baptist his Son, when his Mouth was opened, and tongue loosed, he spoke, and praised God, prophesying, and saying:
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Old Father Simeon embracing the babe Christ with his armes, according to the promise of the holy ghost, thankefully breaketh out into this sweet swan-like song.
Old Father Simeon embracing the babe christ with his arms, according to the promise of the holy ghost, thankfully breaks out into this sweet swanlike song.
so also in aduersitie lamentably, and sorrowfully to sing, as the Apostle councelleth, saying: My brethren count it exceeding ioy, when ye fall into diuers temptations .
so also in adversity lamentably, and sorrowfully to sing, as the Apostle councelleth, saying: My brothers count it exceeding joy, when you fallen into diverse temptations.
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And who findeth not great vse of singing, both in prosperitie, and aduersitie? In prosperitie by singing of Psalmes, our zeale is quickned; fervencie in prayer, increased;
And who finds not great use of singing, both in Prosperity, and adversity? In Prosperity by singing of Psalms, our zeal is quickened; fervency in prayer, increased;
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and our earnestnesse to perfourme all laudable seruice vnto God, notably stirred vp, wherevnto the example of Elisha may bee referred, who yeelding to the request of Iehoshaphat, called for a minstrell, who by his songs to Gods glorie, stirred vp the Prophets heart to prophecie .
and our earnestness to perform all laudable service unto God, notably stirred up, whereunto the Exampl of Elisha may be referred, who yielding to the request of Jehoshaphat, called for a minstrel, who by his songs to God's glory, stirred up the prophets heart to prophecy.
But most of them by Dauid, that princely Prophet, and sweet singer of Israel, and thereuppon called the Psalmes of Dauid: but whosoeuer was the penner, they are all to be receiued with the like reuerent estimation, they being all led by one and the selfe same spirit,
But most of them by David, that princely Prophet, and sweet singer of Israel, and thereupon called the Psalms of David: but whosoever was the penner, they Are all to be received with the like reverent estimation, they being all led by one and the self same Spirit,
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And therefore S. Peter alleaging the testimony of Dauid, vseth this maner of preface, Thus hath the holy Ghost spoken (by the mouth of Dauid ) concerning Iudas, who was guide vnto then that tooke Iesus .
And Therefore S. Peter alleging the testimony of David, uses this manner of preface, Thus hath the holy Ghost spoken (by the Mouth of David) Concerning Iudas, who was guide unto then that took Iesus.
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for which all creatures are exhorted to praise the name of the Lord .) Some are penned for a preparation to stir vp the people with feare and reuerence, to present themselues before the Lord in their holy conuocations and assemblies,
for which all creatures Are exhorted to praise the name of the Lord.) some Are penned for a preparation to stir up the people with Fear and Reverence, to present themselves before the Lord in their holy convocations and assemblies,
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And surely no maruel that it should be esteemed at so great price, for it is as a Christians storehouse and treasurie of all good things, it recordeth the memorable histories of things past, prophecieth and foretelleth things to come, vnfoldeth hiddē mysteries vnder pleasant and familiar Allegories; herein vertue is cōmended; vice condemned;
And surely not marvel that it should be esteemed At so great price, for it is as a Christians storehouse and treasury of all good things, it recordeth the memorable histories of things past, Prophesieth and foretelleth things to come, unfoldeth hidden Mysteres under pleasant and familiar Allegories; herein virtue is commended; vice condemned;
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and heere may the wicked ones find discoragement, and speedily turne vnto God, knowing that howsoeuer for a while he may flourish like the greene bay-tree,
and Here may the wicked ones find discouragement, and speedily turn unto God, knowing that howsoever for a while he may flourish like the green Bay tree,
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they intreat not of faith or iustification before God, wherein a Christians comfort chiefely consisteth; indeed of the duties of the second table, and honest manners they speake much;
they entreat not of faith or justification before God, wherein a Christians Comfort chiefly Consisteth; indeed of the duties of the second table, and honest manners they speak much;
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much time they spend, & the greatest part of their verses, in decyphering and deploring the manifold miseries and calamities whereunto this life is subiect,
much time they spend, & the greatest part of their Verses, in deciphering and deploring the manifold misery's and calamities whereunto this life is Subject,
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and for wisedome, knowledge, and eloquence, exceeded all others, & went into Italie, to heare that noble Philosopher Architas at Tarentum; Apollonius with verie great hazard, labour and cost, went to the furthest parts of India, to heare that great Philosopher Hierarchas, sitting in his golden chaire and discoursing of the motions of the heauens, position, scituation,
and for Wisdom, knowledge, and eloquence, exceeded all Others, & went into Italy, to hear that noble Philosopher Architas At Tarentum; Apollonius with very great hazard, labour and cost, went to the furthest parts of India, to hear that great Philosopher Hierarchs, sitting in his golden chair and discoursing of the motions of the heavens, position, situation,
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if these men spared not to bestow such great labor & cost, neither feared to expose thēselues to such great dangers, by sea and land, onely to attaine to a further measure of knowledge philosophicall, wherin though they placed their Summum bonum, or chiefest felicitie:
if these men spared not to bestow such great labour & cost, neither feared to expose themselves to such great dangers, by sea and land, only to attain to a further measure of knowledge philosophical, wherein though they placed their Summum bonum, or chiefest felicity:
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Wherefore to conclude, if Alexander the great, so highly esteemed of Homers Poëms, that amongst the Babilonish spoils, there being offered vnto him a most precious casket, wherein the great King Darius layd his chiefe treasures;
Wherefore to conclude, if Alexander the great, so highly esteemed of Homers Poems, that among the Babylonish spoils, there being offered unto him a most precious casket, wherein the great King Darius laid his chief treasures;
but be filled with the spirit, speakinge to your selues in psalmes, and hymnes, and spirituall songs, singing and making melodie to the Lord in your hearts .
but be filled with the Spirit, speaking to your selves in psalms, and Hymns, and spiritual songs, singing and making melody to the Lord in your hearts.
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And thus much shall suffice to haue spoken of the treasure in generall, let me now proceed to open & vnfold this invaluable pearle, which I haue chosen forth of the same,
And thus much shall suffice to have spoken of the treasure in general, let me now proceed to open & unfold this invaluable pearl, which I have chosen forth of the same,
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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,
but altogether joyful and mild, as proceeding from a quiet and peaceable Spirit, relying with great confidence & assurance on God's providence) seems to have been penned,
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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,
wherein he does thankfully acknowledge God's great Goodness towards him, and upon the great experience of former Mercies, gathereth this full assurance, that God by his providence will still preserve him, to the end, that by his Authority, he may maintain & exercise himself in the pure service and worship of God,
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:
The First Containeth a notable description of God's great care and providence, and of his manifold sweet Mercies bestowed on David and all his elect, in the fiue First Verses:
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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,
In the second part, the Prophet shows what use he made thereof, and in his person Teaches all God's people, what use to make of former received Mercies, videlicet, fully to be persuaded, that God will continue the course of his favour,
For the first, 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 :
For the First, he makes no large Catalogue or rehearsal, neither uses any long and particular enumeration or reckoning up of God's benefits bestowed upon him, as elsewhere:
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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;
The First is taken from a faithful Shepherd, carefully attending upon his straying sheep, and plentifully providing all good things for their necessity, and security;
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The second is taken from an host, or courteous friend, most liberally entertaining his inuited guests with all delicats, both for necessity and delight,
The second is taken from an host, or courteous friend, most liberally entertaining his invited guests with all delicates, both for necessity and delight,
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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:
and that is laid down in the 5. verse: (Thou dost prepare a table before me in the sighed of mine Adversaries ▪ For the First Allegory or pastoral Idyllion, it Consisteth of two parts:
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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,
Secondly the use thereof, in the fourth verse, (Though I should walk through the valley, etc.) for the Allegory it self, it is First briefly and summarily laid down in the First verse,
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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:
and then continued and illustrated by the parts thereof, in the second and third Verses. The First verse containing the sum of the Allegory, Consisteth of two parts, videlicet:
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but hauing had such great experience of Gods fauour, in former deliuerances, and protections, his faith getteth victorie ouer naturall distrustfulnesse,
but having had such great experience of God's favour, in former Deliverances, and protections, his faith gets victory over natural distrustfulness,
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,
but let not troublesome thoughts dismay thee, cast thy care upon the Lord, he that so promoted thee from following the Ewes great with young, to be governor of his people, will also preserve thee, the almighty, wise,
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,
Wherefore if we hear God's voice and believe, we Are foldmates with David, and I, and you, have as great Interest in the Lord, as he had, and may boldly,
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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. .
Behold, I will search my sheep, and seek them out, and I will deliver them out of all places, where they have been scattered, in the cloudy, and dark day, etc..
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He chose Dauid his seruant, and tooke him from the Sheep-fold, euen from behinde the Evves great vvith young, brought hee him, to feede his people in Iacob, and his inheritance in Israel .
He chosen David his servant, and took him from the Sheepfold, even from behind the Ewes great with young, brought he him, to feed his people in Iacob, and his inheritance in Israel.
So the Prophet Esay, prophecying of that notable deliuerance of Gods people out of captiuitie, to assure them thereof, he nameth the person, by whom it should be, more than an hundred yeeres before he was borne, in this manner, he saith to Cyrus, Thou art my Shepheard .
So the Prophet Isaiah, prophesying of that notable deliverance of God's people out of captivity, to assure them thereof, he names the person, by whom it should be, more than an hundred Years before he was born, in this manner, he Says to Cyrus, Thou art my Shepherd.
By which title the Lord giueth all Kings and Princes of the earth to vnderstand, that it is their dutie, discharge it aswell as they wil, to prouide faithfully,
By which title the Lord gives all Kings and Princes of the earth to understand, that it is their duty, discharge it aswell as they will, to provide faithfully,
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and therby the great diligence and care that they ought to haue, to feed the flocke committed to their charge, with the green & wholesome pasture of Gods vvord,
and thereby the great diligence and care that they ought to have, to feed the flock committed to their charge, with the green & wholesome pasture of God's word,
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4 Fourthly & lastly, the ignorance, idlenes, couetousnesse, and dissolute prophanes of bad ministers, or (as the Church calleth them) companions , are notably shadowed out, by comparing them to idle, greedie, and carelesse Shepheards;
4 Fourthly & lastly, the ignorance, idleness, covetousness, and dissolute profanes of bad Ministers, or (as the Church calls them) Sodales, Are notably shadowed out, by comparing them to idle, greedy, and careless Shepherds;
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which metaphor will be much the more sweet and profitable, if we breake it open, by considering the duties of a good Shepheard (wherby the mercies of God towards his people are notably resembled) and also the nature and duties of sheepe, (whereby are shadowed out those good thinges, which either are or ought to be in all Gods people againe.)
which metaphor will be much the more sweet and profitable, if we break it open, by considering the duties of a good Shepherd (whereby the Mercies of God towards his people Are notably resembled) and also the nature and duties of sheep, (whereby Are shadowed out those good things, which either Are or ought to be in all God's people again.)
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which, as the Apostle saith, is the holy spirit of promise , which doth shew it selfe by the fruits therof, in the outward behauiour, profession, and conuersation, &c.
which, as the Apostle Says, is the holy Spirit of promise, which does show it self by the fruits thereof, in the outward behaviour, profession, and Conversation, etc.
and wasting grasse, but in good, wholsome & green pastures, for thereon is he called Pastor, a Pascendo; So Christ is that good Sheapheard, who feedeth euerie liuing thing .
and wasting grass, but in good, wholesome & green pastures, for thereon is he called Pastor, a Pascendo; So christ is that good Shepherd, who feeds every living thing.
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but specially, hee feedeth the soules of his chosen sheep, in the green pastures that grow on the mountaines of Israell , with the bread of life Christ Iesus himselfe, in his word and Sacraments, his glorious Gospell, being our heauenly food, his spirit and life, our coelestiall drinke,
but specially, he feeds the Souls of his chosen sheep, in the green pastures that grow on the Mountains of Israel, with the bred of life christ Iesus himself, in his word and Sacraments, his glorious Gospel, being our heavenly food, his Spirit and life, our celestial drink,
and simplicitie, either to flie from, resist, or defend themselues from their manifold, cruell, and subtill enemies, will haue great care to keepe them together,
and simplicity, either to fly from, resist, or defend themselves from their manifold, cruel, and subtle enemies, will have great care to keep them together,
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So Christ Iesus being a most faithfull Shepheard hath great care ouer his sheepe, both by the ministrie of his word and spirit, to keepe them from going astray, that they can no sooner turne aside to the right hand,
So christ Iesus being a most faithful Shepherd hath great care over his sheep, both by the Ministry of his word and Spirit, to keep them from going astray, that they can no sooner turn aside to the right hand,
if any be diseased, to set to his hand & dresse thē, if their disease be contagious, to remooue them from the fold & flock, til they be cured, least others bee infected:
if any be diseased, to Set to his hand & dress them, if their disease be contagious, to remove them from the fold & flock, till they be cured, lest Others be infected:
but if their liues be lasciuious, and the disease grow infectious, then by discipline and excommunication, hee will separate them from the flocke, remooue them from the fold,
but if their lives be lascivious, and the disease grow infectious, then by discipline and excommunication, he will separate them from the flock, remove them from the fold,
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nor suffering them to bee tempted aboue that they are able, but will euen giue the issue with the temptation, as sayth the Apostle And thus vnder the duties of a good Shepheard, we haue noted the great care and mercifull prouidence of God, towards his Church and Saints:
nor suffering them to be tempted above that they Are able, but will even give the issue with the temptation, as say the Apostle And thus under the duties of a good Shepherd, we have noted the great care and merciful providence of God, towards his Church and Saints:
now on the other side, let vs briefely looke into the nature, properties and condition of the sheepe, that thence we may also learne to know our selues,
now on the other side, let us briefly look into the nature, properties and condition of the sheep, that thence we may also Learn to know our selves,
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but running with greedinesse, in the wandring pathes of death, as the Prophet confesseth, all vve like sheepe haue gone astray, we haue turned euerie one to his owne way .
but running with greediness, in the wandering paths of death, as the Prophet Confesses, all we like sheep have gone astray, we have turned every one to his own Way.
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So Christ witnesseth of the prodigall Sonne, that as long as he followed his ryotous & sinfull course, he was as besides himselfe, not knowing what hee did, nor whether hee went .
So christ Witnesseth of the prodigal Son, that as long as he followed his riotous & sinful course, he was as beside himself, not knowing what he did, nor whither he went.
or wisedome to hide her selfe, but rather will wander into desolate places, where shee doth the more dangerously expose her selfe to her deuouring foes, the subtill Foxe, greedie dog, rauenous wolfe, and deuouring Lion;
or Wisdom to hide her self, but rather will wander into desolate places, where she does the more dangerously expose her self to her devouring foes, the subtle Fox, greedy dog, ravenous wolf, and devouring lion;
Euē so, man of himself is vtterly vnable to giue check-mate vnto sin, and temptations thereunto, which like a subtil fox, lieth lurking & fawning at euery corner, to pray vpon a Christian soule:
Even so, man of himself is utterly unable to give checkmate unto since, and temptations thereunto, which like a subtle fox, lies lurking & fawning At every corner, to pray upon a Christian soul:
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But now as her nature is such, so (as if she were priuie to her owne foolishnesse and weaknesse) hath she speciall good properties, whereby natures infirmities are well reformed, and our dueties shadowed out:
But now as her nature is such, so (as if she were privy to her own foolishness and weakness) hath she special good properties, whereby nature's infirmities Are well reformed, and our duties shadowed out:
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euen so the faithfull doe know, heare, and obey the voice of Christ, wherein they find such comfort and full contentation, that they desire to heare his voice, yea, his name is as svveete as an ointment powred out .
even so the faithful do know, hear, and obey the voice of christ, wherein they find such Comfort and full contentation, that they desire to hear his voice, yea, his name is as sweet as an ointment poured out.
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and the spirit of discretion, that vve bee not carried avvay vvith euerie puffe of doctrine , but that wee trie the spirits vvhether they be of God or no ,
and the Spirit of discretion, that we be not carried away with every puff of Doctrine, but that we try the spirits whether they be of God or no,
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and their gifts of grace, they communicate vnto others, instructing the ignorant, strengthening the weake, comforting the feeble minded, admonishing the vnruly,
and their Gifts of grace, they communicate unto Others, instructing the ignorant, strengthening the weak, comforting the feeble minded, admonishing the unruly,
yea thus beneficiall they are, not only to their friends, but also to their enemies, louing those that hate them, blessing those that curse them, praying for those that persecute them, striuing to be perfect in loue, as their heauenly father is .
yea thus beneficial they Are, not only to their Friends, but also to their enemies, loving those that hate them, blessing those that curse them, praying for those that persecute them, striving to be perfect in love, as their heavenly father is.
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3 She is patient, & contented quietly to receiue many and great wronges, euen to be laid vpon the stall, to the losse of fleece and life, (so that by a more excellent simile, the holy ghost could not possibly expresse, the admirable patience of Christ than this, he was led as a sheepe to the slaughter,
3 She is patient, & contented quietly to receive many and great wrongs, even to be laid upon the stall, to the loss of fleece and life, (so that by a more excellent simile, the holy ghost could not possibly express, the admirable patience of christ than this, he was led as a sheep to the slaughter,
and as a lambe dumbe before his shearer, so opened hee not his mouth ) euen so Gods sheepe are taught, being smitten on one cheeke, to turne the other not to auenge themselues, by rendring euill for euill;
and as a lamb dumb before his shearer, so opened he not his Mouth) even so God's sheep Are taught, being smitten on one cheek, to turn the other not to avenge themselves, by rendering evil for evil;
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and if we find them in vs, in any true measure, we may boldly proclaime with Dauid, The Lord is my Shepheard, and then marke what condition we must looke for.
and if we find them in us, in any true measure, we may boldly proclaim with David, The Lord is my Shepherd, and then mark what condition we must look for.
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The sheepe, though she be a creature so simple, harmelesse, profitable, and patient, yet hath she many enemies, (as wee haue heard) which doe continually seeke, to bite, kill, deuoure,
The sheep, though she be a creature so simple, harmless, profitable, and patient, yet hath she many enemies, (as we have herd) which do continually seek, to bite, kill, devour,
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yet must looke to haue many enemies, euen Sathan and all his Angels, with al the childrē of this wicked world, of whom they must look to be continually reproched, persecuted, slandered, and killed.
yet must look to have many enemies, even Sathan and all his Angels, with all the children of this wicked world, of whom they must look to be continually reproached, persecuted, slandered, and killed.
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That Dauid being so great and mightie a king, and one that was placed as a Shepheard to feede Gods people, as it is said in the Psalmes, yet not trusting in the multitude of his riches,
That David being so great and mighty a King, and one that was placed as a Shepherd to feed God's people, as it is said in the Psalms, yet not trusting in the multitude of his riches,
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it teacheth vs, that the onely safetie, happinesse, and felicitie of man, (though otherwise neuer so noble, wealthy or honorable) cōsisteth in this, that they are the Lordes sheep, shrowded vnder the wings of Gods diuine prouidēce, &c. For all flesh is grasse,
it Teaches us, that the only safety, happiness, and felicity of man, (though otherwise never so noble, wealthy or honourable) Consisteth in this, that they Are the lords sheep, shrouded under the wings of God's divine providence, etc. For all Flesh is grass,
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for when death commeth they will take their leaue ; yea, as the wise man saith, they bebetake themselues to their wings as an Eagle, and flie into heauen ;
for when death comes they will take their leave; yea, as the wise man Says, they bebetake themselves to their wings as an Eagl, and fly into heaven;
A. Surely, vnto none but such, who in the true acknowledgement of their owne weakenesse and straying nature, do submit themselues to his tuition, he is a shepheard,
A. Surely, unto none but such, who in the true acknowledgement of their own weakness and straying nature, do submit themselves to his tuition, he is a shepherd,
But it may seeme that Dauid vttered these words, rather vpon vain confidence, and presumption, then any faithfull assurance, or experience of former mercies how greatly was he an hungred,
But it may seem that David uttered these words, rather upon vain confidence, and presumption, then any faithful assurance, or experience of former Mercies how greatly was he an hungered,
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when he so earnestly longed for a cup of water of the VVell of Bethlehem ? But what doe I speake of Dauid, when Christ Iesus himselfe the deare sonne of God, had not so much as the Foxes,
when he so earnestly longed for a cup of water of the Well of Bethlehem? But what do I speak of David, when christ Iesus himself the deer son of God, had not so much as the Foxes,
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Doth not saint Paule also make mention of his hunger & thirst, cold and nakednesse ? 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 .
Does not saint Paul also make mention of his hunger & thirst, cold and nakedness? And the Author to the Hebrews, speaking of the condition of God's Saints, Says, They were tried by mockings and scourgings, bonds and imprisonment, they were stoned, hewn asunder, tempted, slain with the Sword, wandered up and down in Sheep skins, and Goats skins, being (destitute) afflicted, and tormented.
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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,
First there is a want of things superfluous, and Another of things needful, without which (so great is the weakness of Flesh & blood) we can hardly serve God so cheerfully as we ought for the First,
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and the Apostle bid vs be content vvith foode and rayment 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:
and the Apostle bid us be content with food and raiment so also is it great mercy in God, (knowing how proane we Are to abuse Prosperity, to pride and security) to cross those our sinful Desires; as Saint James Teaches:
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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;
And Therefore as Concerning this sort of Wants, neither had David or any other the lords sheep, any warrant to say the Lord being their shepherd, they should not want them;
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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,
if they do want them, they may boldly say, they Are not good for them, etc. Seeing then godliness hath a promise even of the things of this life, all needful Wants shall seasonably be supplied,
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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,
And surely, it is both marvelous and comfortable, to Consider and observe, God's great providence towards his poor Saints in this respect, wherein David experience is verfied, Never Vidi iustum derelictum, I have been young and now am old,
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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:
There is many a rich man poor, swimming in wealth, and yet pining away with continual Wants like Tantalus, whom the Poets feign to die for thirst, standing in waters to the chinn:
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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.
but will either give them abundance, or cheerful contentation, with a little, that every one may boldly say, The Lord is my shepherd, I shall not want.
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Hence first vve learn, vvhat an excellent stay a stedfast faith in the prouidence of God is, Abraham being demaunded of his son Isaac, father behold the fire,
Hence First we Learn, what an excellent stay a steadfast faith in the providence of God is, Abraham being demanded of his son Isaac, father behold the fire,
and because they desire to bee rich, doe fall into many temptations and snares , and in euery neede, doe turne stones into bread, seeke to prouide for themselues, by euill, indirect, and vnlawfull means:
and Because they desire to be rich, do fallen into many temptations and snares, and in every need, do turn stones into bred, seek to provide for themselves, by evil, indirect, and unlawful means:
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he that beleeueth (saith the Prophet Esay) vvill not make haste , but chearefully relie vpon the prouidence of God, knowing, that though all hope of worldly meanes faile,
he that Believeth (Says the Prophet Isaiah) will not make haste, but cheerfully rely upon the providence of God, knowing, that though all hope of worldly means fail,
But our God is nigh to all such as call vpon him faithfully : Whose bowels doe earne at the miseries of his saints, and his repentings rowle togither ,
But our God is High to all such as call upon him faithfully: Whose bowels do earn At the misery's of his Saints, and his repentings roll together,
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VVith our God is vvisdome, saith Iob , yea his wisdome (as all other his essentiall attributes are) is infinite, saith Dauid , hee knoweth best when, where, and how to helpe.
With our God is Wisdom, Says Job, yea his Wisdom (as all other his essential attributes Are) is infinite, Says David, he Knoweth best when, where, and how to help.
yet let vs follow the counsell of the Prophet Habacuck VVith patience wait his leysure , in the meane time playing Iacobs part, let vs wrestle with God, by the power of faith,
yet let us follow the counsel of the Prophet Habakkuk With patience wait his leisure, in the mean time playing Iacobs part, let us wrestle with God, by the power of faith,
and feruencie of prayer , beeing assured, that hee is able and willing, and when in wisedome hee seeth it best for vs, hee will not faile to set to his hande and helpe vs.
and fervency of prayer, being assured, that he is able and willing, and when in Wisdom he sees it best for us, he will not fail to Set to his hand and help us
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2 The second lesson which from hence we learne, is, that the condition of Gods Saints in this life is most glorious, howsoeuer the naturall man perceiue it not,
2 The second Lesson which from hence we Learn, is, that the condition of God's Saints in this life is most glorious, howsoever the natural man perceive it not,
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And they are accounted the foolishest, because with Moses, they rather choose to suffer afflictions with the people of God, then to enioy the pleasures of sinne for a season, esteeming the rebuke of Christ greater treasures,
And they Are accounted the foolishest, Because with Moses, they rather choose to suffer afflictions with the people of God, then to enjoy the pleasures of sin for a season, esteeming the rebuke of christ greater treasures,
and they are the lowest, as being troden vnder foote of all men like clay in the streetes, accounted as the of-scouring of the world, a gazing stocke to Angels and men ,
and they Are the lowest, as being trodden under foot of all men like clay in the streets, accounted as the offscouring of the world, a gazing stock to Angels and men,
yea, as a But, where against euery man shoteth out his arrowes, euen bitter words, of reproch, slaunders and disgrace, &c. 4 They are the fayrest and the fowlest.
yea, as a But, where against every man shooteth out his arrows, even bitter words, of reproach, slanders and disgrace, etc. 4 They Are the Fairest and the Foulest.
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The fayrest, because they are members of the Church, the spouse of Christ, for which he gaue himself, that he might sanctifie it & clense it, by the washing of water through the worde, that hee might make it a glorious Church vnto himselfe, not hauing spotte or wrinckle,
The Fairest, Because they Are members of the Church, the spouse of christ, for which he gave himself, that he might sanctify it & cleanse it, by the washing of water through the word, that he might make it a glorious Church unto himself, not having spot or wrinkle,
and they are the foulest, both in their owne eies, and the eies of the world, being as blacke as the tents of Kedar, the Sunne hauing looked vppon them .
and they Are the Foulest, both in their own eyes, and the eyes of the world, being as black as the tents of Kedar, the Sun having looked upon them.
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The merriest, because they haue the assurance of the remission of sins, and of Gods fauour in Christ, which maketh them alwayes to reioyce in the Lord :
The merriest, Because they have the assurance of the remission of Sins, and of God's favour in christ, which makes them always to rejoice in the Lord:
And surely the consideration of their often offending of the Maiestie of thier most mercifull and louing Father, maketh them many times to faint in their mourning,
And surely the consideration of their often offending of the Majesty of their most merciful and loving Father, makes them many times to faint in their mourning,
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and as Moses did, stand in the gap to turne away his fierce vvrath , yea, they are able to doe all thinges by the power of Iesus Christ, strengthning them, as speaketh the Apostle .
and as Moses did, stand in the gap to turn away his fierce wrath, yea, they Are able to do all things by the power of Iesus christ, strengthening them, as speaks the Apostle.
For which, and many other respects, the members of the Church are not vnfitly compared to the braunches of the Vine, which of themselues are the weakest and tenderest of al plants, not able of them selues to grow vpright,
For which, and many other respects, the members of the Church Are not unfitly compared to the branches of the Vine, which of themselves Are the Weakest and Tenderest of all plants, not able of them selves to grow upright,
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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,
But what need we other Exampl them this of David, who was sometimes so greatly cast down, that the earth rang again with his woeful complaints and mourning, O my God, my God,
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vvhy hast thou forsaken me ? 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,
why hast thou forsaken me? what, Are thy Mercies clean gone, and wilt thou shut up thy loving kindness in displeasure for evermore? Hast thou forgotten to be merciful? and wilt thou no more be entreated? etc. Sometime again so comfortable, in the assurance of God's favour,
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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 so strong in faith, That the Lord being his shepherd, he shall not want, and he will not Fear to go through the valley of the shadow of death,
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and he vvould not feare though compassed about vvith thousands of his enemies . Yea, though mountanes did remoue, and hils vvere hurled into the midst of the sea,
and he would not Fear though compassed about with thousands of his enemies. Yea, though mountanes did remove, and hills were hurled into the midst of the sea,
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and fruit, yet aliue in the roote , and surely this is our comfort, that God is no changeling, vvhom he loueth hee loueth to the end , he may for a moment in his anger leaue his elect, but vvith euerlasting compassion he hath embraced thē ,
and fruit, yet alive in the root, and surely this is our Comfort, that God is no changeling, whom he loves he loves to the end, he may for a moment in his anger leave his elect, but with everlasting compassion he hath embraced them,
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.
whereby he Declareth, the happy estate and condition, (and how free they Are from want) of those, over whom the Lord hath taken care and charge, to provide for them as a faithful Shepherd, does for his sheep.
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,
Lastly, to led, and guide them, whereby they may be preserved from going astray, and defended from their devouring enemies, whereunder the singular care and providence of God towards his people Are shadowed out, whereunto in the second place, the Prophet adds the reason, that moveth God to perform these duties,
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Feed, feed, feed, my sheep , & and Peter with no lesse earnestnes, requireth the same of euerie Pastor, Feede the flocke of God which dependeth vpon you . 1. Pet. 5. 2. Yea,
Feed, feed, feed, my sheep, & and Peter with no less earnestness, requires the same of every Pastor, Feed the flock of God which dependeth upon you. 1. Pet. 5. 2. Yea,
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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,
how great care the Lord hath, that his sheep do want no food, appears most notably from the prophecy of Ezechiel, Because the Shepherds of Israel, feed themselves,
1 For the first, This good Shepheard, feedeth the bodies of his sheep, with earthly and corporall food, for it is hee that giueth all good thinges aboundantly to enioy .
1 For the First, This good Shepherd, feeds the bodies of his sheep, with earthly and corporal food, for it is he that gives all good things abundantly to enjoy.
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Secondly, he feedeth the soules of his sheepe, with spirituall and heauenly food, euen the hidden mannah, and bread of life, which is come downe from heauen, Iesus Christ himselfe, of which bread whosoeuer eateth by a true faith, shall liue for euer :
Secondly, he feeds the Souls of his sheep, with spiritual and heavenly food, even the hidden Manna, and bred of life, which is come down from heaven, Iesus christ himself, of which bred whosoever Eateth by a true faith, shall live for ever:
but this bread of life the Lord Iesus, whereof that was a Sacrament or figure, is a hidden mannah, none can come nigh it, none can see it, none can tast of it,
but this bred of life the Lord Iesus, whereof that was a Sacrament or figure, is a hidden Manna, none can come High it, none can see it, none can taste of it,
they all indeede which beleeue, shall receiue somewhat of it, euen as it were some morsels therof in this present life, (which shalbe sufficient to make them liue,
they all indeed which believe, shall receive somewhat of it, even as it were Some morsels thereof in this present life, (which shall sufficient to make them live,
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and that Lambe of God which for euer taketh away the sinnes of the world . Secondly, because the longer we feed, the fatter we shall be, we neede no change, as Dauid saith:
and that Lamb of God which for ever Takes away the Sins of the world. Secondly, Because the longer we feed, the fatter we shall be, we need no change, as David Says:
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A. Surely, not on euery mountaine, nor in wast wildernesses, and vntilled forrests, but as God himselfe saith, thrice in one Chapter, alreadie cyted, it only groweth vppon the high mountains of Israel .
A. Surely, not on every mountain, nor in wast Wildernesses, and untilled forests, but as God himself Says, thrice in one Chapter, already cited, it only grows upon the high Mountains of Israel.
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and the sacred Scriptures, are those pleasant pasture fields, wherein grow those liuing hearbs, wherof whosoeuer eateth by faith, shall be fed vp to eternall life:
and the sacred Scriptures, Are those pleasant pasture fields, wherein grow those living herbs, whereof whosoever Eateth by faith, shall be fed up to Eternal life:
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and to render an account with ioy) they make conscience to feede Gods sheep with the right pasture, according to the councell of S. Peter: If any man speak, let him speake as the wordes of God ,
and to render an account with joy) they make conscience to feed God's sheep with the right pasture, according to the council of S. Peter: If any man speak, let him speak as the words of God,
and not follow the example of those treacherous Pastors in the Church of Rome, who suffer the soules of Gods people to famish and pine away, hauing nothing to lay before them,
and not follow the Exampl of those treacherous Pastors in the Church of Rome, who suffer the Souls of God's people to famish and pine away, having nothing to lay before them,
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but Schoole-mens toyes, mens traditions, and vnwritten verities, as they call them, tying their consciences to a strickt obseruation of daies, whereof some are blasphemous, many fabulous, and all of them idolatrous;
but Schoolmen's toys, men's traditions, and unwritten verities, as they call them, tying their Consciences to a strict observation of days, whereof Some Are blasphemous, many fabulous, and all of them idolatrous;
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and that for verie pietie and religion sake, wherein they come no whit short of the old heretickes, the Tatianes, and Manichies, in maintenance of this doctrine of Diuels, as the holy Apostle calleth it .
and that for very piety and Religion sake, wherein they come no whit short of the old Heretics, the Tatianes, and Manichaeans, in maintenance of this Doctrine of Devils, as the holy Apostle calls it.
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4 Now that wee haue seene what it is, the manner of it, and where this pasture groweth, let vs in the last place, consider how Gods sheep must come to feed thereon,
4 Now that we have seen what it is, the manner of it, and where this pasture grows, let us in the last place, Consider how God's sheep must come to feed thereon,
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Here then commeth to be bewailed, the lamētable estate of many thousands, contemners of the word of God, who make no conscience to repaire to those places of Gods worship, where the bread of life is broken,
Here then comes to be bewailed, the lamentable estate of many thousands, contemners of the word of God, who make no conscience to repair to those places of God's worship, where the bred of life is broken,
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but spend the best houres of the best daies, in carding and dicing, piping and dauncing, chambering and wantonnesse, ryot and drunkennesse, speaking euill of them, that will not run with them, in their damnable waies;
but spend the best hours of the best days, in carding and dicing, piping and dancing, chambering and wantonness, riot and Drunkenness, speaking evil of them, that will not run with them, in their damnable ways;
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Oh, what will not men doe to satisfie their hunger? and what careth hee for delicates that is full gorged? Euen this one thing doth witnes to the faces of many thousands in this land, that they haue neuer yet truly tasted of this heauenly food.
O, what will not men do to satisfy their hunger? and what Careth he for delicates that is full gorged? Eve this one thing does witness to the faces of many thousands in this land, that they have never yet truly tasted of this heavenly food.
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When Mannah first fell, the people of Israel were so exceeding greedie and desirous of it, that notwithstanding God was mercifull to preuent sinne, by taking away the occasion, not suffering any to fal vpon the Saboath day,
When Manna First fell, the people of Israel were so exceeding greedy and desirous of it, that notwithstanding God was merciful to prevent sin, by taking away the occasion, not suffering any to fall upon the Sabbath day,
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Our soules are dried vp, we can see nothing but this Mannah Euen so, when it pleased God, that by the meanes of our gracious Queene, the Gospell began first to be preached in this land, oh how forward and zealous men were, sparing for no labor or cost,
Our Souls Are dried up, we can see nothing but this Manna Even so, when it pleased God, that by the means of our gracious Queen, the Gospel began First to be preached in this land, o how forward and zealous men were, sparing for no labour or cost,
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but surely if euery soule had but a grate to looke through, & crie for her selfe, a thousand times more wofull and lamentable, would their crie be in all places and companies,
but surely if every soul had but a grate to look through, & cry for her self, a thousand times more woeful and lamentable, would their cry be in all places and companies,
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and vvell liking, and knowest not that thou art poore, leane, miserable, and readie to starue, and hereby it commeth to passe, that Gods pasture, is contemned,
and well liking, and Knowest not that thou art poor, lean, miserable, and ready to starve, and hereby it comes to pass, that God's pasture, is contemned,
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The Lord giue all such a true knowledge, and feeling of their estates, that they may in a holy manner, more and more hunger after this heauenly foode, wherewith their soules, may be fed vp, to euerlasting life, &c. And so much for the first dutie of a good shepheard, which is, to prouide wholsome foode for his sheepe, which thing our heauely shepheard, doth most aboundantly for vs his poore sheepe, that we may say with Dauid, The Lorde being our shepheard, vve shall not vvant any pasture.
The Lord give all such a true knowledge, and feeling of their estates, that they may in a holy manner, more and more hunger After this heavenly food, wherewith their Souls, may be fed up, to everlasting life, etc. And so much for the First duty of a good shepherd, which is, to provide wholesome food for his sheep, which thing our heavily shepherd, does most abundantly for us his poor sheep, that we may say with David, The Lord being our shepherd, we shall not want any pasture.
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But euerie water is not fit for sheepe, it must either be in troughes, or as the Prophet sayth, Leniter fluentes (stil waters ) For as writers affirm, violent streames are inconuenient, and for the most part hurtfull Now how carefull this great shepheard is to water,
But every water is not fit for sheep, it must either be in troughs, or as the Prophet say, Leniter fluentes (still waters) For as writers affirm, violent streams Are inconvenient, and for the most part hurtful Now how careful this great shepherd is to water,
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Dauid in the person of them all thus witnesseth ( He leadeth me to the still vvaters ) where, by still waters, the Prophet signifieth, the sweet and comfortable graces of Gods spirit, conueyd by the conduit pypes of his worde and Sacraments,
David in the person of them all thus Witnesseth (He leads me to the still waters) where, by still waters, the Prophet signifies, the sweet and comfortable graces of God's Spirit, conveyed by the conduit pipes of his word and Sacraments,
And vnto the woman of Samariah, VVhosoeuer drinketh of this vvater shall thirst againe, but vvhosoeuer shall drinke of the vvater that I shall giue him, shall neuer thirst any more,
And unto the woman of Samaria, Whosoever Drinketh of this water shall thirst again, but whosoever shall drink of the water that I shall give him, shall never thirst any more,
as saith the Scripture, out of is bellie shall flow riuers of vvater of life, (this spake he of the spirit, which they that beleeued in him, should receiue.
as Says the Scripture, out of is belly shall flow Rivers of water of life, (this spoke he of the Spirit, which they that believed in him, should receive.
for as there is nothing more acceptable to a wearie, thirstie traueller, then a cup of cold water (so that wise Salomon could not more excellently declare the ioyfulnesse of good newes, from a farre Countrey,
for as there is nothing more acceptable to a weary, thirsty traveller, then a cup of cold water (so that wise Solomon could not more excellently declare the joyfulness of good news, from a Far Country,
then by this simile, that as cold vvaters are to a vvearie soule, so are good nevves from a farre Countrey .) So is there nothing so welcome and comfortable to a thirsting soule,
then by this simile, that as cold waters Are to a weary soul, so Are good news from a Far Country.) So is there nothing so welcome and comfortable to a thirsting soul,
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and remember his his miserie no more yea, what more pleasant to the taste then wine, in so much that many make it their greatest felicitie, to fill and stuffe themselues therewith:
and Remember his his misery no more yea, what more pleasant to the taste then wine, in so much that many make it their greatest felicity, to fill and stuff themselves therewith:
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No, no, it is onely the assurance of Gods loue, and comfortable graces of his spirit, that maketh such an ones heart reioyce with ioy vnspeakable and glorious;
No, no, it is only the assurance of God's love, and comfortable graces of his Spirit, that makes such an ones heart rejoice with joy unspeakable and glorious;
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witnes the Apostles, who hauing tasted hereof, they forgot their present misery and trouble, & out of the Dungeon, sung Psalmes of praise vnto God at midnight The Saints also, who in the dayes of Traian did sing Psalms vnto God before day ,
witness the Apostles, who having tasted hereof, they forgotten their present misery and trouble, & out of the Dungeon, sung Psalms of praise unto God At midnight The Saints also, who in the days of Trajan did sing Psalms unto God before day,
And againe, My soul thirsteth after God, euē as the drie ground , That wee might make it our most earnest desire and request with the woman of Samariah, Lord giue vs of this water ,
And again, My soul Thirsteth After God, even as the dry ground, That we might make it our most earnest desire and request with the woman of Samaria, Lord give us of this water,
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yea, the more insaciably doe they thirst after them, whereby it commeth to passe, that none are more importunate sutors vnto God, to haue his graces increased in thē,
yea, the more insaciably do they thirst After them, whereby it comes to pass, that none Are more importunate Suitors unto God, to have his graces increased in them,
an example herein wee haue the Church herselfe, who beeing brought into Christes wine-celler, and hauing tasted how sweet it was vnto her mouth, she cried out to bee staied with flagons of wine, being verie sicke of loue .
an Exampl herein we have the Church herself, who being brought into Christ's wine-cellar, and having tasted how sweet it was unto her Mouth, she cried out to be stayed with flagons of wine, being very sick of love.
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and as it were through little creuises distilling into their soules, a drop or twaine of his mercies and loue, they are so rauished with the sweetenesse thereof, that they become not onely loue-sicke,
and as it were through little crevices distilling into their Souls, a drop or twaine of his Mercies and love, they Are so ravished with the sweetness thereof, that they become not only lovesick,
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Oh then, I beseech you, yea I humbly beseech the Lord, both for mee and you, that it may euery day more and more appeare, that wee are true members of this Church,
O then, I beseech you, yea I humbly beseech the Lord, both for me and you, that it may every day more and more appear, that we Are true members of this Church,
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and sheepe of Gods pasture, by ardently thirsting after these heauēly waters, that where as most men say, who wil shew vs any good, wee may with Dauid esteeme this aboue all things,
and sheep of God's pasture, by ardently thirsting After these heavenly waters, that where as most men say, who will show us any good, we may with David esteem this above all things,
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and say, Lord lift thou vp the light of thy countenance vpon vs, for this is it, which (when all the world forsaketh) shall giue vs true peace, and comfort at the last.
and say, Lord lift thou up the Light of thy countenance upon us, for this is it, which (when all the world Forsaketh) shall give us true peace, and Comfort At the last.
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and this is no lesse needfull and comfortable, then either of the former, and specially in those hot Regions and Countryes, where the shepheards thēselues, could not tend their flocks, without their tēts or booths: whereunto Ezechiah alluding, sayeth:
and this is no less needful and comfortable, then either of the former, and specially in those hight Regions and Countries, where the shepherds themselves, could not tend their flocks, without their tents or booths: whereunto Hezekiah alluding, Saith:
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Shew mee, oh thou whom my soule loueth, where thou feedest, and where thou causest thy flocke to lie downe at noone At the noonetide the Sunne is hottest, neither can any thing hide it selfe frō the heate therof as Dauid saith .
Show me, o thou whom my soul loves, where thou Feedest, and where thou causest thy flock to lie down At noon At the noontide the Sun is hottest, neither can any thing hide it self from the heat thereof as David Says.
and deliuer him from his griefe: so Ionah was exceeding glad of the Gourd : for what is more intollerable then heate? It is one of the curses threatned .
and deliver him from his grief: so Jonah was exceeding glad of the Gourd: for what is more intolerable then heat? It is one of the curses threatened.
then men boyled in great heate, and blasphemed the name of God, as is mencioned in the booke of the Reuelation , what a singular cōfort then is it vnto Gods people, that when the Sunne of persecution is hottest ,
then men boiled in great heat, and blasphemed the name of God, as is mentioned in the book of the Revelation, what a singular Comfort then is it unto God's people, that when the Sun of persecution is hottest,
and the sixe hundred men that were with him, seeking refuge against the cruell persecution of Saul, by flying vnto Achish king of Gath, he securely enterteined thē,
and the sixe hundred men that were with him, seeking refuge against the cruel persecution of Saul, by flying unto Achish King of Gaza, he securely entertained them,
And though they haue trouble the world, yet haue they sweete peace in Christ , that euen the burning flames of fire, are as a most comfortable shadow vnto them,
And though they have trouble the world, yet have they sweet peace in christ, that even the burning flames of fire, Are as a most comfortable shadow unto them,
The consideration whereof, yeeldeth Gods people a very profitable vse, viz. that whereas carnall and worldly wise men, whensoeuer they perceiue any trouble or daunger to bee imminent,
The consideration whereof, yields God's people a very profitable use, viz. that whereas carnal and worldly wise men, whensoever they perceive any trouble or danger to be imminent,
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But if wee will shew our selues true members of the Church, we must in all dangers flie vnto Christ, knowing that he both can and will prouide a rest for his sheepe, hee hath a layer at noone,
But if we will show our selves true members of the Church, we must in all dangers fly unto christ, knowing that he both can and will provide a rest for his sheep, he hath a layer At noon,
for if once we be shrowded vnder the shadow of his wings, though the earth remoue, we need to feare none euill, and if once we enter by him, as the doore;
for if once we be shrouded under the shadow of his wings, though the earth remove, we need to Fear none evil, and if once we enter by him, as the door;
if we doe not continually, thankfully record, the sweete rest and comfortable shadow which Gods people haue so long enioyed, in this lande, vnder the happie gouernment of our gracious Princesse Elizabeth. During whose raigne, it may as truly be said of her people,
if we do not continually, thankfully record, the sweet rest and comfortable shadow which God's people have so long enjoyed, in this land, under the happy government of our gracious Princess Elizabeth. During whose Reign, it may as truly be said of her people,
Which shadow, God as seasonably prouided, as euer he did Ionahs Gourd, euen when the soules of his sheepe were readie to faint, being scorched with the feruent East wind,
Which shadow, God as seasonably provided, as ever he did Jonahs Gourd, even when the Souls of his sheep were ready to faint, being scorched with the fervent East wind,
The second rest, 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,
The second rest, and that which is a thousand times more precious, is the spiritual rest of the soul, whereby it is shadowed and refreshed, against the intolerable and consuming heat of God's wrath,
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It is he that hath troden the wine-presse of his father alone , Yea, hee is a strength to the poore and needie, in their trouble, a refuge against the tempest,
It is he that hath trodden the winepress of his father alone, Yea, he is a strength to the poor and needy, in their trouble, a refuge against the tempest,
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:
then shall we no more hunger, After the draff of humane traditions, nor thirst After the puddle of popish poisoned cups, no more weary our selves, seeking for rest in our own merits and satisfactions:
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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, wherewith we cannot be filled:
we shall have the heat of sin slaked, and our Souls fatted with the taste of these heavenly delicates, till in the end we be brought into the presence of God, where the fullness of joy shall ever be present with us, wherewith we cannot be filled:
and he shall giue his Saints drinke out of the riuer of his pleasures, as Dauid sayth , Which riuer is as cleare as Christall, proceeding out of the throne of God .
and he shall give his Saints drink out of the river of his pleasures, as David say, Which river is as clear as Crystal, proceeding out of the throne of God.
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.
O, for it, let us sharpen our appetites, and beseech him that hath planted it, to bring us thither where we may taste how wholesome and pleasant the fruit of it is! It follows.
for what would it profit Dauid, now that he is dead and seeth corruption , 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,
for what would it profit David, now that he is dead and sees corruption, that he hath been taken from following the Ewes great with young, to become a King in great honour & wealth, that he hath been mighty in battle,
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.
and lose his own soul, this, this, Therefore is more to be rejoiced in, then the finding of, all the kingdoms of the world, happy David, and happy that man or woman, that can truly say with David, The Lord hath converted my soul.
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Which lesson is confirmed by many other places of Scripture. The Prophet Ieremie thus prayeth. Conuert vs, O Lord, and we shall be conuerted . Saint Paule sayth:
Which Lesson is confirmed by many other places of Scripture. The Prophet Ieremie thus Prayeth. Convert us, Oh Lord, and we shall be converted. Saint Paul say:
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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,
In a word, the Whole stream of the Scriptures do run this Way, to prove this Doctrine, that our conversion unto God, is no work of any inferior power,
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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 .
but the peculiar work, of the holy and omnipotent Spirit of God, ordinarily wrought by the Ministry of the word, according to that of David, The law of the Lord is perfect, converting the soul.
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, and great controuersie, with obiections, answeres,
The use of which Doctrine serveth notably to reform our judgement, as Concerning a very gross and dangerous heresy, maintained by the Church of Rome, about the free will of man, in his pure naturals, I will not in Way of a Common place enter into the handling of this large, and great controversy, with objections, answers,
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,
or exercise of moral Virtues. 3 Actions spiritual & divine, etc. Now the question of freewill betwixt them and us, is to be understood, of men freewill, Concerning spiritual actions, in the state of corruption,
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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,
contra Pelagius 1. 5. Seeing he is endued with reason, will & understanding, (which for substance do still remain, only the qualities changed.) And unto true conversion, the will is required,
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, it is a feeble collection, and nothing agreeable to the scope and intent of Christ, in the propounding of that parable;
and Therefore we give glory unto God, for the Whole work, and confess with David to his praise, he converted my soul; as for their Argument drawn from the man, that was left half dead, it is a feeble collection, and nothing agreeable to the scope and intent of christ, in the propounding of that parable;
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but wholly dead And lastly, contrarie to the iudgement of Augustine, who saith: Man before hee can become righteous, hath neede of a Phisitian, because hee is sicke;
but wholly dead And lastly, contrary to the judgement of Augustine, who Says: Man before he can become righteous, hath need of a physician, Because he is sick;
yea of a quickner, because he is dead, Vt homo redeat adiustitiā, opus habet medico, quia sanus non est, imo opus habet viuificatore, quia mortuus est .
yea of a quickener, Because he is dead, Vt homo Redeath adiustitian, opus habet medico, quia Sanus non est, imo opus habet viuificatore, quia Mortuus est.
So much for the conuerter, the thing conuerted, is the soule, ( he conuerteth my soule ) God worketh not to halfes, laying a foundation, without any further building:
So much for the converter, the thing converted, is the soul, (he Converts my soul) God works not to halves, laying a Foundation, without any further building:
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but he finisheth euerie good worke, that he taketh in hand he conuerteth the whole man, the bodie aswell as the soule, the eies, which were full of adulterie, shall become chast, the hands that were full of bribes, shall be seasoned with liberall guifts to the poore the feete which were swifts to shedde innocent bloud, shall bee swift to releeue and helpe, the innocent oppressed, the tongue that was defiled with blasphemie,
but he finisheth every good work, that he Takes in hand he Converts the Whole man, the body aswell as the soul, the eyes, which were full of adultery, shall become chaste, the hands that were full of Bribes, shall be seasoned with liberal Gifts to the poor the feet which were swifts to shed innocent blood, shall be swift to relieve and help, the innocent oppressed, the tongue that was defiled with blasphemy,
and filthy speaking, shall speake reuerently, and soberly, as may minister grace to the hearers , the head that was fraught with couetous and carnall deuices, shall be sanctified with wholesome and diuine meditations .
and filthy speaking, shall speak reverently, and soberly, as may minister grace to the hearers, the head that was fraught with covetous and carnal devices, shall be sanctified with wholesome and divine meditations.
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And in a word all the members of the bodie, which haue been abused, to become weapons of vnright cousnesse vnto sinne, shall become weapons of righteousnesse vnto God .
And in a word all the members of the body, which have been abused, to become weapons of unright cousnesse unto sin, shall become weapons of righteousness unto God.
therefore must the heart, being the root and fountaine, bee first purged, and conuerted, without which, all holynesse is but hipocrisie: and deuotion, dissimulation: Religion, superstition;
Therefore must the heart, being the root and fountain, be First purged, and converted, without which, all holiness is but hypocrisy: and devotion, dissimulation: Religion, Superstition;
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wherefore the Prophet Dauid, to declare the trueth of his conuersion, doth wisely, and purposely adde this circumstance, He conuerteth my soule: and therby teacheth vs this lesson,
Wherefore the Prophet David, to declare the truth of his conversion, does wisely, and purposely add this circumstance, He Converts my soul: and thereby Teaches us this Lesson,
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That vntill such time as God conuert our soules (howsoeuer wee may with an outward appearance, bleare and deceiue the eies of men,) yet can we neuer haue any comfortable assurance, concerning our estate with God,
That until such time as God convert our Souls (howsoever we may with an outward appearance, blear and deceive the eyes of men,) yet can we never have any comfortable assurance, Concerning our estate with God,
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but rather looke when God shall pluck away our maskes, and vizards, and make vs bewray our hipocrisie & dissimulation, to those who haue beene most deceiued by vs. Iudas, hee obtained fellowship in the ministration of the Apostleship :
but rather look when God shall pluck away our masks, and vizards, and make us bewray our hypocrisy & dissimulation, to those who have been most deceived by us Iudas, he obtained fellowship in the ministration of the Apostleship:
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But because his soule was not conuerted vnto God, he fell away like water from one sinne to another, till in the end, he became guide to them that tooke Iesus,
But Because his soul was not converted unto God, he fell away like water from one sin to Another, till in the end, he became guide to them that took Iesus,
Demas was a companion of the Apostles, but because his soule was neuer truely conuerted, in time (being ouercome of couetousnesse) he fell away, and embraced this present world .
Demas was a Companion of the Apostles, but Because his soul was never truly converted, in time (being overcome of covetousness) he fell away, and embraced this present world.
and corners of the streets, gaue almes with the sound of a trumpet , made their philacteries broad, and fringes of their garments long, compassed sea and land to make a proselyte, tythed mint, anny se,
and corners of the streets, gave alms with the found of a trumpet, made their phylacteries broad, and fringes of their garments long, compassed sea and land to make a proselyte, tithed mint, any se,
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and extortion, our Sauiour plucketh away the painted vizards from their faces, and ratleth them vp, with many a fearefull woe, laying their condition most plainely before them by a worthy comparison, saying:
and extortion, our Saviour plucketh away the painted vizards from their faces, and rattleth them up, with many a fearful woe, laying their condition most plainly before them by a worthy comparison, saying:
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but within, full of rottennesse, corruption, and dead mens bones , and hath told vs, except our righteousnesse exceed the righteousnesse of the Scribes and Pharisies, we shal neuer enter into the kingdome of heauen .
but within, full of rottenness, corruption, and dead men's bones, and hath told us, except our righteousness exceed the righteousness of the Scribes and Pharisees, we shall never enter into the Kingdom of heaven.
Oh Lord God, how ought the consideration here of to rowse vs vp euerie one, to a thorough triall and examination of our selues, that we be not deceiued with a vaine perswasion,
O Lord God, how ought the consideration Here of to rouse us up every one, to a thorough trial and examination of our selves, that we be not deceived with a vain persuasion,
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and be ashamed of our old sinnes, casting off the workes of darkenesse, liuing by faith depending vpon the prouidence of God, hauing knowledge to render a reason of our faith, hauing a zeale to Gods glorie,
and be ashamed of our old Sins, casting off the works of darkness, living by faith depending upon the providence of God, having knowledge to render a reason of our faith, having a zeal to God's glory,
and would make the heart of any man bleede, (that is not harder than flint and Adamant) to consider, the ruefull estate and condition of many people, who if they be demanded,
and would make the heart of any man bleed, (that is not harder than flint and Adamant) to Consider, the rueful estate and condition of many people, who if they be demanded,
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this is their common answere, I hope well, that God will saue that which he hath made, I goe orderly to the Church and receiue the Sacrament, I thanke God, I meane no body any harme,
this is their Common answer, I hope well, that God will save that which he hath made, I go orderly to the Church and receive the Sacrament, I thank God, I mean no body any harm,
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and therefore it is not inough, not to steale, not to cōmit whoredome, to beare false witnesse, to kill, to come orderly to the Church, to pare off some sinnes, to be friendly to the professors of the Gospell,
and Therefore it is not enough, not to steal, not to commit whoredom, to bear false witness, to kill, to come orderly to the Church, to pare off Some Sins, to be friendly to the professors of the Gospel,
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Oh then, striue to haue the inside of the cup and platter clensed let the hidden man of the heart bee decked, with a meeke and quiet spirit and specially with loue, a good conscience, & faith vnfayned ;
O then, strive to have the inside of the cup and platter cleansed let the hidden man of the heart be decked, with a meek and quiet Spirit and specially with love, a good conscience, & faith unfeigned;
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and I feare in the day of visitation, when the Lord will search vs to the quick, most mens conuersion will be found but copper, not able to abide the Lords touchstone,
and I Fear in the day of Visitation, when the Lord will search us to the quick, most men's conversion will be found but copper, not able to abide the lords touchstone,
thou hast been weighed in the ballance, and art found too light Oh then whilst the time of grace and mercie lasteth, let vs follow the councell of S. Peter, euen giue all diligence to make our calling and election sure that as the sheepe of Gods pasture, wee may in truth, thankefully aknowledge with Dauid our fold-mate,
thou hast been weighed in the balance, and art found too Light O then while the time of grace and mercy lasteth, let us follow the council of S. Peter, even give all diligence to make our calling and election sure that as the sheep of God's pasture, we may in truth, thankfully acknowledge with David our foldmate,
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but also being quickned and conuerted, (knowing how weake and proane they are to runne in the path of destruction) he leaueth them not vnto themselues,
but also being quickened and converted, (knowing how weak and proane they Are to run in the path of destruction) he Leaveth them not unto themselves,
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but taketh charge of them, and leadeth them in the path of righteousnesse, finishing the good worke, which he hath begunne in them, to his owne glory and their eternall saluation.
but Takes charge of them, and leads them in the path of righteousness, finishing the good work, which he hath begun in them, to his own glory and their Eternal salvation.
if euer he leaue vs to our selues, we fearefully start aside, as we haue an example in that faithfull and zealous King Ezekiah, who being left of God, to trie him;
if ever he leave us to our selves, we fearfully start aside, as we have an Exampl in that faithful and zealous King Hezekiah, who being left of God, to try him;
& for his miraculous restitution to health) he bewrayed great pride of heart, in shewing to the messengers of Merodache Baladan King of Babell, all his treasures of siluer, gold, and armour
& for his miraculous restitution to health) he bewrayed great pride of heart, in showing to the messengers of Merodache Baladan King of Babel, all his treasures of silver, gold, and armour
A. Euen here it is laid down, The Lord will lead vs in the pathes of righteousnesse this grace hath Christ prayed for, who was heard in all thinges Holy Father, keepe them in thy name,
A. Even Here it is laid down, The Lord will led us in the paths of righteousness this grace hath christ prayed for, who was herd in all things Holy Father, keep them in thy name,
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euen those that thou hast giuen me, and sanctifie them with thy truth, thy word is thy trueth Yea God himselfe hath promised, (who is faithfull and cannot lie) I will not faile thee,
even those that thou hast given me, and sanctify them with thy truth, thy word is thy truth Yea God himself hath promised, (who is faithful and cannot lie) I will not fail thee,
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The vse whereof is, that no man glory in his owne strength, which is but as a read, that will breake to shiuers, but hee that glorieth, glorie in the Lord And say with Dauid, The Lord is my strength and my saluation & he is on my right hand, that I shal not greatly fall yea, let vs continually pray with Dauid, Lord lead mee in thy righteousnesse,
The use whereof is, that no man glory in his own strength, which is but as a read, that will break to shivers, but he that Glorieth, glory in the Lord And say with David, The Lord is my strength and my salvation & he is on my right hand, that I shall not greatly fallen yea, let us continually pray with David, Lord led me in thy righteousness,
for they are verie significant, and yeeld verie profitable obseruatiōs for our instructiō, & comfort, wherein first we are to consider what the lord doth: he leadeth;
for they Are very significant, and yield very profitable observations for our instruction, & Comfort, wherein First we Are to Consider what the lord does: he leads;
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and then they haue power sufficient of themselues to walke therein, but the Lord doth lead & conduct them shewing them the way and giuing them power to walke therein;
and then they have power sufficient of themselves to walk therein, but the Lord does led & conduct them showing them the Way and giving them power to walk therein;
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This doth the Church acknowledge in the Canticles, where she desireth Christ to draw her Alas good virgin, her onely ioy and desire is to runne after Christ, in whom she knoweth her felicitie consisteth,
This does the Church acknowledge in the Canticles, where she Desires christ to draw her Alas good Virgae, her only joy and desire is to run After christ, in whom she Knoweth her felicity Consisteth,
yet standeth he in need, still by his grace, to bee led forward in the pathes of righteousnesse, it being certaine, that it is man that willeth, whatsoeuer is willed,
yet Stands he in need, still by his grace, to be led forward in the paths of righteousness, it being certain, that it is man that wills, whatsoever is willed,
Secondly, wee may note, that Dauid, sayth not, he ( compelleth ) but ( leadeth ) for though the Shepheard doe stand in neede of a rod to correct his wandring sheepe, and make the slouthfull plodders, to pase it better, (as wee shall heare from the next verse) yet doeth God so inwardly frame the affections of his Saints, that they doe chearefully run in the wayes, of Gods commandements,
Secondly, we may note, that David, say not, he (compelleth) but (leads) for though the Shepherd do stand in need of a rod to correct his wandering sheep, and make the slothful plodders, to pace it better, (as we shall hear from the next verse) yet doth God so inwardly frame the affections of his Saints, that they do cheerfully run in the ways, of God's Commandments,
so saith Dauid, I will run the wayes of thy commandements, when thou hast enlarged mine heart And Saint Paule saith, One thing I doe, I forget that which is past,
so Says David, I will run the ways of thy Commandments, when thou hast enlarged mine heart And Saint Paul Says, One thing I do, I forget that which is past,
and endeuour my selfe, to that which is before Yea, how great the delight of Gods Saints is herein, Dauid declareth, I haue had as great delight in thy commaundements,
and endeavour my self, to that which is before Yea, how great the delight of God's Saints is herein, David Declareth, I have had as great delight in thy Commandments,
and inwarde powerfull working of the spirit, are most chearefull and readie, with all spirituall and holy affections, care and conscience, to follow God and his calling,
and inward powerful working of the Spirit, Are most cheerful and ready, with all spiritual and holy affections, care and conscience, to follow God and his calling,
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Thirdly, this Metaphor of ( leading ) doth teach vs, that in al gods sheepe, there must be an holy growth and increase, a growing forward vnto perfection,
Thirdly, this Metaphor of (leading) does teach us, that in all God's sheep, there must be an holy growth and increase, a growing forward unto perfection,
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wherefore if we will approue our selues, to be sheepe of the Lords pasture, we must grow & go forward frō strength to strength from faith to faith , and from one measure and degree of knowledge, zeale,
Wherefore if we will approve our selves, to be sheep of the lords pasture, we must grow & go forward from strength to strength from faith to faith, and from one measure and degree of knowledge, zeal,
Oh, I beseech you, let the knowledge of this poynt, make vs all, both pasture and people, enter into a deepe consideration of our wayes, that if wee finde our selues by Gods mercie, to be led forward we may giue him thanks, and hold fast, that no man take away our crowne :
O, I beseech you, let the knowledge of this point, make us all, both pasture and people, enter into a deep consideration of our ways, that if we find our selves by God's mercy, to be led forward we may give him thanks, and hold fast, that no man take away our crown:
If our consciences doe witnesse against many of vs Ministers, that whereas heretofore of a zeale to Gods glorie, we haue diligently preached the worde,
If our Consciences do witness against many of us Ministers, that whereas heretofore of a zeal to God's glory, we have diligently preached the word,
Oh good Lord, if this bee our estate, how can we be perswaded, that wee are led in the pathes of righteousnesse? When it is apparant that we fall away more and more.
O good Lord, if this be our estate, how can we be persuaded, that we Are led in the paths of righteousness? When it is apparent that we fallen away more and more.
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, to take this or that paines to go to heare it, to rise or go to bed,
Such a measure of love to the truth, that you could afford to be At this or that cost to maintain the preaching of it, to take this or that pains to go to hear it, to rise or go to Bed,
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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:
no surely, even Therefore hath the hand of the Lord gone out against us, and he hath punished us with pestilence, famine, unseasonableness of weather:
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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,
The Doctrine for our instruction from hence, is this, viz. That the Obedience of a true Christian, must extend it self to the Whole course of his life,
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 leave undone many good duties, which they should do, (and, wherein they desire God to be merciful unto them through christ) yet do they stand thus affected, that they do hate and detest all sin,
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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 , most earnestly desiring of God, to be led into all righteousnesse, knowing that one Colloquintida spilleth a whole messe of pottage ,
and right eyes, yet Are willing to Cut them off, and cast them from them, rather then by enjoying thereof, be hindered from entering into the Kingdom of Heaven, most earnestly desiring of God, to be led into all righteousness, knowing that one Colloquintida spilleth a Whole mess of pottage,
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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:
and wickedness, for they Are for the filthy and unclean Goats to wander in, but in the paths of holiness and righteousness. For the better understanding whereof, we may note that there is a double righteousness, the one imputed, the other inherent, by the righteousness of the one, we Are justified before god:
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,
Which righteousness is so excellent, that the Apostle in regard thereof, accounted all but dross, that he might be found in christ, not having his own righteousness, which is of the law,
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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:
so Are we made righteuos before God, not by infusion of righteousness into our Persons, (for that serveth for many other uses) but by imputation of christ his righteousness unto us:
Secondly, there is a righteousnesse of sanctification, 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;
Secondly, there is a righteousness of sanctification, which follows as a fruit upon the former, when as by the sanctifying Spirit of God, the mind is enlightened, the heart mollified; the will rectified;
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 .
no more to love, and live in sin, but to hate and abhor it, and to delight in godliness and virtue, whereof Saint Paul speaks, saying, this is the will of God, even our sanctification.
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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,
Now the Lord leads his sheep into the paths of both those Righteousness, giving us a true and lively faith, whereby we Are Ingrafted into christ,
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and made partakers of all his benefits , & also sanctifying vs through out with his holy spirit , to become new creatures , and to offer vp our selues, a liuing, holy, and acceptable sacrifice vnto him .
and made partakers of all his benefits, & also sanctifying us through out with his holy Spirit, to become new creatures, and to offer up our selves, a living, holy, and acceptable sacrifice unto him.
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That all those sheepe whose saluation the great shepheard hath bought & purchased with his blood ▪ they shall in time be called , from walking in the sinfull pathes of vncleane Goates, to walke in the pathes of righteousnesse,
That all those sheep whose salvation the great shepherd hath bought & purchased with his blood ▪ they shall in time be called, from walking in the sinful paths of unclean Goats, to walk in the paths of righteousness,
and holinesse they shal cease to walke as the Gentiles in vanitie of mind , and blind hypocrisie; and shall become followers of God as deare children , striuing to bee holy as he is holy, in all manner of conuersation In these pathes, the Lord hath led all the flockes of his sheepe,
and holiness they shall cease to walk as the Gentiles in vanity of mind, and blind hypocrisy; and shall become followers of God as deer children, striving to be holy as he is holy, in all manner of Conversation In these paths, the Lord hath led all the flocks of his sheep,
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yea so gainfull is godlinesse, that it hath a promise both of this life, and that which is to come, , they shall want nothing that is good , they shall eate their bread in plenteousnesse, be fed with the fat of the graine of wheate,
yea so gainful is godliness, that it hath a promise both of this life, and that which is to come,, they shall want nothing that is good, they shall eat their bred in plenteousness, be fed with the fat of the grain of wheat,
Now I beseech you let vs make application of these things vnto our selues, there is nothing more common then to heare men euerie where complaine, of the great dearth wee haue sustained,
Now I beseech you let us make application of these things unto our selves, there is nothing more Common then to hear men every where complain, of the great dearth we have sustained,
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;
the very cause of all evils is, for that we have not hearkened to the voice and whistle of our shepherd, calling us to follow him in the paths of righteousness;
as if we were at a league and couenant with both , wee haue added drunkennesse vnto thirst , we haue not zealously, and fruitfully entertained his word.
as if we were At a league and Covenant with both, we have added Drunkenness unto thirst, we have not zealously, and fruitfully entertained his word.
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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 , despised his wholesome counsels and admonitions, abused his patience and long sufferance to presumption, which should haue led vs to repentance , the more he hath corrected vs for our amendment, the more haue we fallen away from him , hardning our faces as Brasse against his feare , and dealing most frowardly with him in his couenaunt, that neuer might hee more iustly complaine of the Iewes,
What is the reason then, I pray you, of all these evils, and Far greater if we Repent not, who is so blind that sees not? We have refused to be taught and instructed in God's word, despised his wholesome Counsels and admonitions, abused his patience and long sufferance to presumption, which should have led us to Repentance, the more he hath corrected us for our amendment, the more have we fallen away from him, hardening our faces as Brass against his Fear, and dealing most frowardly with him in his Covenant, that never might he more justly complain of the Iewes,
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 run fastest After our Shepherd christ, Iesus in the paths of righteousness; and then the Lord will delight to do us good, he will bless our Queen,
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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.
now would you know what it is, that hath, does, and for ever only shall move him, to do his people good? then mark what the Prophet Saith in the next words.
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as first, by name are meant those titles, whereby God is named and knowne, as Iehouah, Elohim, Shaddai, NONLATINALPHABET, Deus, God. &c. As God said to Iacob,
as First, by name Are meant those titles, whereby God is nam and known, as Jehovah, Elohim, Shaddai,, Deus, God. etc. As God said to Iacob,
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So the people are commanded to offer their sacrifices, in the place, which the Lord shall choose to cause his name to dwell : and the Psalmist prayeth;
So the people Are commanded to offer their Sacrifices, in the place, which the Lord shall choose to cause his name to dwell: and the Psalmist Prayeth;
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,
In all which and many other places, by (name) is meant, the person of God, it being usual in the Scriptures, by name, to understand, the thing signified thereby,
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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,
q. worser. This good Shepherd feeds me, gives me drink, Provideth rest, and is exceeding bountiful towards me, above all that I am able to ask or think, not for any Goodness in me,
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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 : or for their beautie: which is but vanitie : or for their strength:
he neither was, nor is thereunto moved, by any thing in them, or proceeding from them, as not for their righteousness: which is but uncleanness: or for their beauty: which is but vanity: or for their strength:
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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,
and elsewhere Telleth them, what it was that moved him, to deliver and Redeem his people out of captivity, I do not this for your sakes, o house of Israel,
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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 :
yea and do distinguish of the Kinds of merits, that Some Are of congruity, as the works of men before justification, whereby they do prepare themselves thereunto:
q. d. 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.
q. worser. I will cast up a good matter, alluding to the manner of men, who having something which lies heavy upon their stomachs, can have no rest till they have cast it up.
did ouercharge our hearts continually, with such an holy surfet, (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,
did overcharge our hearts continually, with such an holy surfeit, (as a godly man called it) the care and desire to gloifie GOD'S name, lying so heavy upon us, that we could never be At ease nor rest,
&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.
etc. And so much for the First Allegory summarily laid down in the First verse, and particularly amplified, and illustrated, in the second and third Verses.
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IN this verse, the holy Prophet of God, declareth, what great comfort and stay, the cōsideration of Gods pastor-like care and prouidence towardes him, did affoord him in the serious meditation of death, Yea though I should walke through the valley of the shadow of death.
IN this verse, the holy Prophet of God, Declareth, what great Comfort and stay, the consideration of God's pastorlike care and providence towards him, did afford him in the serious meditation of death, Yea though I should walk through the valley of the shadow of death.
but securely repose my selfe vnder the wings of thy prouidence, not fearing any danger, hauing thy presence, no not to go through the valley of the shadow of death it selfe.
but securely repose my self under the wings of thy providence, not fearing any danger, having thy presence, no not to go through the valley of the shadow of death it self.
and sheepe of Gods pasture, in all daungers whatsoeuer, whose hearts are possessed with comfortable assurance of Gods prouidence towards them, as his was;
and sheep of God's pasture, in all dangers whatsoever, whose hearts Are possessed with comfortable assurance of God's providence towards them, as his was;
from whence that we may reape the greater comfort and benefite, I purpose first to obserue something for the verse generally, and then handle the wordes themselues more particularly.
from whence that we may reap the greater Comfort and benefit, I purpose First to observe something for the verse generally, and then handle the words themselves more particularly.
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it seemeth by the tenour of the Psalme (as we haue heard) that it was not penned when hee was persecuted by Saule, and glad to flie from one holde to another , no,
it seems by the tenor of the Psalm (as we have herd) that it was not penned when he was persecuted by Saule, and glad to fly from one hold to Another, no,
nor when (after he was annoynted in Hebron king, both ouer Iudah , and all Israell ) he was glad to flie being persecuted by his owne sonne Absolom, most treacherously practising to aspire to the kingdome .
nor when (After he was anointed in Hebron King, both over Iudah, and all Israel) he was glad to fly being persecuted by his own son Absalom, most treacherously practising to aspire to the Kingdom.
But this Psalme was penned as a thankful remembrance of Gods prouidence towards him, when hauing safely passed through so many great perils, he had obtained (maugre the beardes of all his enemies) the peaceable fruition of his crowne & kingdom,
But this Psalm was penned as a thankful remembrance of God's providence towards him, when having safely passed through so many great perils, he had obtained (maugre the beards of all his enemies) the peaceable fruition of his crown & Kingdom,
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and neuer haue troubled his thoughts with such nightly meditations, but rather haue solaced himselfe as that rich man in the Gospell, who hauing pulled downe his old barnes,
and never have troubled his thoughts with such nightly meditations, but rather have solaced himself as that rich man in the Gospel, who having pulled down his old Barns,
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and bethinketh how hee may comfortably passe through the valley of the shadow of death, and tread the path of all flesh, and goe the way of all the earth .
and bethinketh how he may comfortably pass through the valley of the shadow of death, and tread the path of all Flesh, and go the Way of all the earth.
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The Prophet Dauid, after long watching and fasting, besought God to bee instructed concerning the number of his dayes, and the time that he had yet to liue :
The Prophet David, After long watching and fasting, besought God to be instructed Concerning the number of his days, and the time that he had yet to live:
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& neuer to take an account of those few dayes that we haue to liue , or with the Geometriciā, to take the height, longitude, or latitude, of most spacious obiects,
& never to take an account of those few days that we have to live, or with the Geometrician, to take the height, longitude, or latitude, of most spacious objects,
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would the couetous wretches of the world so greedily scrape togither the drosse of the earth and neuer be satisfied ? Would the proud Hamans, so lift vp their heads on high,
would the covetous wretches of the world so greedily scrape together the dross of the earth and never be satisfied? Would the proud Hamans, so lift up their Heads on high,
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and throughly reuenge euery least disgrace ? Would any filthy Amnon commit that in the sight of God, which he is ashamed to cōmit in the sight of his basest creatures ? or any cruel Ahab, oppresse & wrong poore Naboth ? if they did remember that there is a God,
and thoroughly revenge every least disgrace? Would any filthy Amnon commit that in the sighed of God, which he is ashamed to commit in the sighed of his Basest creatures? or any cruel Ahab, oppress & wrong poor Naboth? if they did Remember that there is a God,
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and a speciall sin in these euill dayes to be lamented? euen this it is, that subtile Sathan hath intoxicate a great number with that poyson, wherewith he infected our first parents, Tush you shall not die at all .
and a special since in these evil days to be lamented? even this it is, that subtle Sathan hath intoxicate a great number with that poison, wherewith he infected our First Parents, Tush you shall not die At all.
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How many yong men are there, that cannot brooke this lesson, with Faelix they say, They haue no ley sure to heare of these matters , it is too chilling a doctrine,
How many young men Are there, that cannot brook this Lesson, with Felix they say, They have no ley sure to hear of these matters, it is too chilling a Doctrine,
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for their warme and youthfull blood, and too Melancholicke thoughts, for their delightfull dispositions, they haue put off their coate, washed their feete ,
for their warm and youthful blood, and too Melancholic thoughts, for their delightful dispositions, they have put off their coat, washed their feet,
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when as old age ful of sicknesses, aches, and pains, as the clouds which do returne after the rain , are so many watch-wordes to make them prepare for another place,
when as old age full of Sicknesses, aches, and pains, as the Clouds which do return After the rain, Are so many watchwords to make them prepare for Another place,
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yet are either (through their earthly cōstitution) insatiably addicted to gain, or (throgh their lustful inclinatiō of nature) addicted to the lightest behauiour of youth, wherby it appeareth, that both yong & old, haue made a couenant with death,
yet Are either (through their earthly constitution) insatiably addicted to gain, or (through their lustful inclination of nature) addicted to the Lightest behaviour of youth, whereby it appears, that both young & old, have made a Covenant with death,
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I pray you then let it not be grieuous or tedious vnto you, that I doe a little further endeuour to awaken you out of this daungerous lethargie of the soule,
I pray you then let it not be grievous or tedious unto you, that I do a little further endeavour to awaken you out of this dangerous lethargy of the soul,
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yet in regard of it selfe, it is most certaine, no man can auoid it, death is the way of all the world, said Iosuah , the way of al the earth, said Dauid ,
yet in regard of it self, it is most certain, no man can avoid it, death is the Way of all the world, said Joshua, the Way of all the earth, said David,
Aswell died godly Abell, as murtherous Cayne , Abraham , the Father of the faithfull , as any of the children of vnbeleefe, Isacke the sonne of the free woman, as Ishmaell the sonne of the bond-woman , Iacob, whom God loued: as Esau whom hee hated :
Aswell died godly Abel, as murderous Cayne, Abraham, the Father of the faithful, as any of the children of unbelief, Isaac the son of the free woman, as Ishmael the son of the bondwoman, Iacob, whom God loved: as Esau whom he hated:
and remember death, euen in our greatest hope and prosperitie of life. 2 The second Argument to this purpose, may be, the sence of our owne infirmities, there being no man or woman so stronge or healthie,
and Remember death, even in our greatest hope and Prosperity of life. 2 The second Argument to this purpose, may be, the sense of our own infirmities, there being no man or woman so strong or healthy,
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but at one time or other, haue felt in their bosomes, the fore-runner of death, whereby they may perceiue, that their life, is but as a Ionas gourd, and Iacobs pilgrimage, we being but tenants at will, dwelling in houses of clay , the wals wherof, with euerie little shower of sicknesse, are almost washed downe,
but At one time or other, have felt in their bosoms, the forerunner of death, whereby they may perceive, that their life, is but as a Ionas gourd, and Iacobs pilgrimage, we being but tenants At will, Dwelling in houses of clay, the walls whereof, with every little shower of sickness, Are almost washed down,
and shall we then liue as though wee should neuer die? Oh remember, we bring our yeares to an end, as it were a tale that is told , our wheele runneth round a pace,
and shall we then live as though we should never die? O Remember, we bring our Years to an end, as it were a tale that is told, our wheel Runneth round a pace,
and whether we sleepe or wake, or whatsoeuer we doe, we are still vnder saile, hasting towardes our wished hauen, let vs then remember with Dauid, the valley of the shadowe of death.
and whither we sleep or wake, or whatsoever we do, we Are still under sail, hasting towards our wished Haven, let us then Remember with David, the valley of the shadow of death.
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yea, how often haue we followed to the Church, and do dayly passe by the graues of many, who for age and strength might haue seen vs lead the way? and what, shall we for all this neuer dream of death? Oh remember, one generation passeth,
yea, how often have we followed to the Church, and do daily pass by the graves of many, who for age and strength might have seen us led the Way? and what, shall we for all this never dream of death? O Remember, one generation passes,
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and another commeth, our Fathers haue giuen place vnto vs, and we must giue place to a succeeding posteritie, the enterlude is the same, they haue played their parts vppon the Scaffold of this world, and wee are acting ours.
and Another comes, our Father's have given place unto us, and we must give place to a succeeding posterity, the interlude is the same, they have played their parts upon the Scaffold of this world, and we Are acting ours.
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So that as S. Paule chargeth some men, for professing that they knowe God, when as in their workes, they denyed him, being abhominable, disobedient, & to euerie good work reprobate ;
So that as S. Paul charges Some men, for professing that they know God, when as in their works, they denied him, being abominable, disobedient, & to every good work Reprobate;
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Secondly, what are the kinds of death, & of which Dauid here speaketh: Thirdly, the difference betwixt the death of a Chiristian, and of a bruit beast:
Secondly, what Are the Kinds of death, & of which David Here speaks: Thirdly, the difference betwixt the death of a Christian, and of a bruit beast:
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And thereupon the Apostle saith, By one man sinne entred into the world, and death by sinne , which death is the punishment, and wage of sinne, as elsewhere the same Apostle affirmeth .
And thereupon the Apostle Says, By one man sin entered into the world, and death by sin, which death is the punishment, and wage of sin, as elsewhere the same Apostle Affirmeth.
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for what is there else but death in such as are not vnited vnto God, the Fountaine of life ? and therefore as the immortalitie of those that are damned, is called death :
for what is there Else but death in such as Are not united unto God, the Fountain of life? and Therefore as the immortality of those that Are damned, is called death:
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So the knitting together of the bodie and soule, is properly no life, but rather death, in such as are not ruled by the spirit of God, which is the Fountain of life .
So the knitting together of the body and soul, is properly no life, but rather death, in such as Are not ruled by the Spirit of God, which is the Fountain of life.
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2 Secondly, concerning death vnto sin, it is this, when by the power and vertue of Christ his resurrection , conuayed from Christ as the head, to all the faithfull,
2 Secondly, Concerning death unto since, it is this, when by the power and virtue of christ his resurrection, conveyed from christ as the head, to all the faithful,
and therfore called euerlasting perdition , and the second death . Three of these, viz: The death in sinne, 2. Death vnto sinne. 3. The death of the bodie: are in this life; The fourth, viz:
and Therefore called everlasting perdition, and the second death. Three of these, videlicet: The death in sin, 2. Death unto sin. 3. The death of the body: Are in this life; The fourth, videlicet:
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to be dead in sinne, is of nature: 2. to be dead vnto sin, is of grace: 3. the death of the bodie, (not changed by Christ:) and 4. the death of bodie and soule, are of iudgement;
to be dead in sin, is of nature: 2. to be dead unto since, is of grace: 3. the death of the body, (not changed by christ:) and 4. the death of body and soul, Are of judgement;
I am sure that my Redeemer liueth, and though wormes destroy this bodie, yet shall I see God in my flesh, whom I my selfe shall see, and mine eies shall behold, and none other for me :
I am sure that my Redeemer lives, and though worms destroy this body, yet shall I see God in my Flesh, whom I my self shall see, and mine eyes shall behold, and none other for me:
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Secondly, wheras the life (or as the Philosophers call it, the soule, and the wise man, the spirit ) of the beast, being but a naturall vigor or qualitie, arising from the temperature of the bodie ,
Secondly, whereas the life (or as the Philosophers call it, the soul, and the wise man, the Spirit) of the beast, being but a natural vigor or quality, arising from the temperature of the body,
calling it (a darke or shadowie valley) not, but that death is most lightsome and comfortable vnto Gods Saints, no doubt but in the verie moment and instant of death,
calling it (a dark or shadowy valley) not, but that death is most lightsome and comfortable unto God's Saints, no doubt but in the very moment and instant of death,
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But Dauid in this place of purpose, bending himselfe to describe the terrors of death (to the end that his Christian courage and fortitude in the contempt therof, might more liuely appeare) speaketh of it as of a dark way,
But David in this place of purpose, bending himself to describe the terrors of death (to the end that his Christian courage and fortitude in the contempt thereof, might more lively appear) speaks of it as of a dark Way,
A. It remaineth not, as it was threatned, and is still inflicted vpon the reprobate, viz. a punishment for sin, (for then were God iniust to punish sinne twice.) But by Christ his death (though it remaine for triall and exercise of our faith, courage, patience, &c.) the nature of it is changed to his elect, to become a blessed freeing of them from sinne,
A. It remains not, as it was threatened, and is still inflicted upon the Reprobate, viz. a punishment for since, (for then were God injust to Punish sin twice.) But by christ his death (though it remain for trial and exercise of our faith, courage, patience, etc.) the nature of it is changed to his elect, to become a blessed freeing of them from sin,
so will he desire to be dissolued , & to passe through this valley, that he may dwell at rest with Christ, freed from all sin, vpon mount Sion for euer. It followeth.
so will he desire to be dissolved, & to pass through this valley, that he may dwell At rest with christ, freed from all since, upon mount Sion for ever. It follows.
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I Will feare no euill. In these wordes is contained the second part of this verse, declaring the great valour and courage of euerie true Christian, not fearing to passe, through this shadowie valley;
I Will Fear no evil. In these words is contained the second part of this verse, declaring the great valour and courage of every true Christian, not fearing to pass, through this shadowy valley;
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There is a feare which accompanieth the nature of man, & may be called a naturall feare, frō which Christ Iesus himselfe taking our true nature vpō him, was not free,
There is a Fear which accompanieth the nature of man, & may be called a natural Fear, from which christ Iesus himself taking our true nature upon him, was not free,
because it is sayd, He began to be afraid yet the holy Ghost in another place alluding therunto, doth put it out of doubt, where he saith, That in the days of his flesh, he did offer vp praiers and supplications, with strong crying and teares,
Because it is said, He began to be afraid yet the holy Ghost in Another place alluding thereunto, does put it out of doubt, where he Says, That in the days of his Flesh, he did offer up Prayers and supplications, with strong crying and tears,
This is one of the curses which God hath threatned in his law, saying, Vnto them that are left of you, I will send a cowardnesse into their hearts, in the land of their enemies,
This is one of the curses which God hath threatened in his law, saying, Unto them that Are left of you, I will send a cowardness into their hearts, in the land of their enemies,
this made that ouergrowne sinner Felix to tremble, when he heard mention of iudgemēt , in others, it is filiall, such as the child honoureth his father with, wherein there is nothing but loue, reuerence, purity, ingenuitie:
this made that overgrown sinner Felix to tremble, when he herd mention of judgement, in Others, it is filial, such as the child Honoureth his father with, wherein there is nothing but love, Reverence, purity, ingenuity:
so neare in affinitie vnto loue, that it can hardly bee discerned from it , whereof Dauid saith, there is mercie with thee, O Lord, therefore shalt thou be feared .
so near in affinity unto love, that it can hardly be discerned from it, whereof David Says, there is mercy with thee, Oh Lord, Therefore shalt thou be feared.
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as speaking of a natural fear, which in it self is not euill, no more then the other humane affectiōs though it be hard (if not impossible) for man being so corrupt, to keepe the right measure in his affections,
as speaking of a natural Fear, which in it self is not evil, no more then the other humane affections though it be hard (if not impossible) for man being so corrupt, to keep the right measure in his affections,
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and not to sinne, as Christ did not, which point a godly learned man hath well illustrated by this common and plaine simile: If two glasses be filled, the one with muddie water, the other with cleare Christall snowe water,
and not to sin, as christ did not, which point a godly learned man hath well illustrated by this Common and plain simile: If two glasses be filled, the one with muddy water, the other with clear Crystal snow water,
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but Christ, (in whom was mans true nature, but not the defilement of nature,) yet remayneth, still cleare from any the least sin though neuer so much troubled, &c:
but christ, (in whom was men true nature, but not the defilement of nature,) yet remaineth, still clear from any the least since though never so much troubled, etc.:
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and say with Dauid, The Lord is my light, & my saluation, whom shall I feare? the Lord is the strength of my life, of whome shall I be afraid? This doctrine is confirmed by many other places of scriptures, it is recorded in the prophecie of Esay, that the vnbeleeuers, hearing of warres,
and say with David, The Lord is my Light, & my salvation, whom shall I Fear? the Lord is the strength of my life, of whom shall I be afraid? This Doctrine is confirmed by many other places of Scriptures, it is recorded in the prophecy of Isaiah, that the unbelievers, hearing of wars,
Yea, when that great & terrible day of the Lord shall come, euen the day of wrath and vengeance, when the Lord Iesus shall shew himselfe from heauen in flaming fire, as the Apostle Paule saith :
Yea, when that great & terrible day of the Lord shall come, even the day of wrath and vengeance, when the Lord Iesus shall show himself from heaven in flaming fire, as the Apostle Paul Says:
yea, and the earth with all the workes therein be burnt vp, as S. Peter saith , The waters roare, that vnbeleeuers hearts shall faile them for feare, as saith the Euangelist :
yea, and the earth with all the works therein be burned up, as S. Peter Says, The waters roar, that unbelievers hearts shall fail them for Fear, as Says the Evangelist:
The first Argument for this purpose, may be the consideration of those manifold and great euils, from which by death the faithfull are deliuered, which that we may the better conceiue,
The First Argument for this purpose, may be the consideration of those manifold and great evils, from which by death the faithful Are Delivered, which that we may the better conceive,
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This was the blessing promised to old Father Abraham, saying: Know for a suertie that thy people shall bee a stranger, in a land that is not theirs foure hundred yeeres,
This was the blessing promised to old Father Abraham, saying: Know for a surety that thy people shall be a stranger, in a land that is not theirs foure hundred Years,
and therefore no maruaile, though they feare death, so much as they doe, that skinne for skinne, and all that euer they haue, they would giue for their liues ,
and Therefore no marvel, though they Fear death, so much as they do, that skin for skin, and all that ever they have, they would give for their lives,
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The generall euils which chiefely concerne the bodie, are many, as sicknesses, diseases, aches, paines, hunger, and wearinesse; cold, and nakednesse; toyle, and labour; losses and crosse; greefe and sorrow; troubles and persecution:
The general evils which chiefly concern the body, Are many, as Sicknesses, diseases, aches, pains, hunger, and weariness; cold, and nakedness; toil, and labour; losses and cross; grief and sorrow; Troubles and persecution:
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For God shall wipe away all teares from the eies of his children, and there shall neuer be any more sorrow, crying, paine, or death, for the first things are passed .
For God shall wipe away all tears from the eyes of his children, and there shall never be any more sorrow, crying, pain, or death, for the First things Are passed.
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and especially that great burthen of originall corruption, which continually lusteth against the spirit, and hindreth vs from doing the good, which we would .
and especially that great burden of original corruption, which continually Lusteth against the Spirit, and hindereth us from doing the good, which we would.
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Yea, is as a furnace, which continually breatheth out many euill things, as doubtings of Gods fauour, prouidence, infidelitie, pride, hardnesse of heart, hypocrisie, couetousnesse, ambition, hatred, &c. And what not, which is a miserie of all miseries,
Yea, is as a furnace, which continually breathes out many evil things, as doubtings of God's favour, providence, infidelity, pride, hardness of heart, hypocrisy, covetousness, ambition, hatred, etc. And what not, which is a misery of all misery's,
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and made the Apostle so vehemently crie out, Oh wretched man that I am, who shall deliuer me from this bodie of Death ? This is a hell which Gods children goe thorough, and the greatest torment, that can possibly bee deuised,
and made the Apostle so vehemently cry out, O wretched man that I am, who shall deliver me from this body of Death? This is a hell which God's children go through, and the greatest torment, that can possibly be devised,
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The first is a continuall temptation vnto sin, for whersoeuer they become, Sathan that roaring Lion, which goeth about continually, seeking whome hee may deuoure , alwaies doggeth them at their heeles,
The First is a continual temptation unto since, for wheresoever they become, Sathan that roaring lion, which Goes about continually, seeking whom he may devour, always doggeth them At their heals,
and whensoeuer they intend any good thing, he is by & by at their right hands to resist thē and watcheth full narrowly euerie occasion to tempt and draw them to euill :
and whensoever they intend any good thing, he is by & by At their right hands to resist them and watches full narrowly every occasion to tempt and draw them to evil:
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We wrastle not with flesh and blood, but against principalities and powers, and worldly gouernours, the Princes of the darkenesse of this world, against spirituall wickednesses, which are in the high places ,
We wrestle not with Flesh and blood, but against principalities and Powers, and worldly Governors, the Princes of the darkness of this world, against spiritual Wickednesses, which Are in the high places,
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and sayth of himselfe, that the messenger of Sathan was sent for to buffet him Of which buffetting and beating, onely the Saints of GOD haue experience,
and say of himself, that the Messenger of Sathan was sent for to buffet him Of which Buffeting and beating, only the Saints of GOD have experience,
for though now hee compasse the earth to and fro , and hath great wrath, because he knoweth his time is but short , and being let loose of the Lord, is become the Prince of the ayre that wee can no way flie from him,
for though now he compass the earth to and from, and hath great wrath, Because he Knoweth his time is but short, and being let lose of the Lord, is become the Prince of the air that we can no Way fly from him,
yet can he neuer come within the compasse and lists of heauen, for from thence this wretched accuser of the brethren is cast , that though hee had accesse to tempt Adam in the earthly Paradise,
yet can he never come within the compass and lists of heaven, for from thence this wretched accuser of the brothers is cast, that though he had access to tempt Adam in the earthly Paradise,
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The second euill generall, in regard of the whole man, and which lieth heauy on Gods Saints in this life, is a continuall practise of sinne, by reason that their sanctification in this life,
The second evil general, in regard of the Whole man, and which lies heavy on God's Saints in this life, is a continual practice of sin, by reason that their sanctification in this life,
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now what a miserie of all miseries is this, that being so wretched, & sinful in our selues, we are constrained to be in the companies of such, whose onely delight is in swearing, lying, blaspheming, filthie and foolish talking, speaking euill of God,
now what a misery of all misery's is this, that being so wretched, & sinful in our selves, we Are constrained to be in the companies of such, whose only delight is in swearing, lying, blaspheming, filthy and foolish talking, speaking evil of God,
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and an euerlasting farewell betwixt the godly and wicked, when we shall no more liue amongst prophane sinners, by whom the name of God is blasphemed, all the day long:
and an everlasting farewell betwixt the godly and wicked, when we shall no more live among profane Sinners, by whom the name of God is blasphemed, all the day long:
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but shall be gathered to the glorious and innumerable companie of Angels, to the assembly and congregation of the first borne, which are written in heauen,
but shall be gathered to the glorious and innumerable company of Angels, to the assembly and congregation of the First born, which Are written in heaven,
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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.
If then by death we be freed from these, yea, from all evils, then surely there is great reason, that with David, we should Fear no evil, to go through it, etc. And this is the First Argument.
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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;
Therefore the second Argument which may serve to give us great courage against death, may be the consideration of those in estimable and unconceivable good things, into the possession and fruition whereof, we enter by death;
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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,
for if Saint Paul say of the Mysteres of the Gospel, and First fruits of the graces of God's Spirit, that they Are such, as eye hath not seen, ear herd,
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 , & know him as he is .
o how infinitely shall they be poured upon us, when we shall come to the mountain of God's holiness, to see him face to face, & know him as he is.
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;
Then 1000. times more happy they, that shall ever be in the presence of the everliving god, King of Kings, where is mirth without mourning, joy without sorrow; health without sickness;
then how much more happie shall they be, 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,
then how much more happy shall they be, that Are admitted into the presence of God, to see his face for ever? Now though no man either for the ending of present misery's,
as Saul, Achitophel, Iudas, or that foolish martyr of Philosophie , 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;
as Saul, Ahithophel, Iudas, or that foolish martyr of Philosophy, who reading Plato's book of the immortality of the soul, is reported to cast himself headlong from a wall, that so he might have experimental knowledge of that which he read;
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:
The third main ground of true Christian valour and resolution, and effectual means, for the repressing of the immoderate Fear of death, is, to lead a Christian an and conscionable life:
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what a comfort was it to Ezekiah, when he receiued from the Lord the message of death, by the hands of the Prophet Esay, that he could appeale vnto God,
what a Comfort was it to Hezekiah, when he received from the Lord the message of death, by the hands of the Prophet Isaiah, that he could appeal unto God,
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.
Therefore as it must needs be a great Comfort in our lives, so much more At our deaths to Remember that we have walked in the Way that leads to God's Kingdom.
Wherefore, if we Ministers desire a comfortable death, let vs be diligent in season and out of season , to feede the flocke of God , whereof the holy Ghost hath made vs ouer seers , that wee may bee able to protest in some measure with the Apostle and say:
Wherefore, if we Ministers desire a comfortable death, let us be diligent in season and out of season, to feed the flock of God, whereof the holy Ghost hath made us over seers, that we may be 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 God, I am pure from the blood of all men, I haue coueted no mans siluer gold, or apparell .
I have kept back nothing that was profitable, but have showed you all the council of God, I am pure from the blood of all men, I have coveted no men silver gold, or apparel.
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Let euerie ruler that would haue a comfortable death, so carrie himselfe in this life, that he may be able to say with Samuel, Beare record of me before the Lord whose Oxe haue I taken? or whose Asse haue I taken? or whom haue I done wrong to? or whom haue I hurt? or of whose hands, haue I receiued any bribe, to blind mine eies withal ? Yea, let euery one striue to keepe a good conscience before God,
Let every ruler that would have a comfortable death, so carry himself in this life, that he may be able to say with Samuel, Bear record of me before the Lord whose Ox have I taken? or whose Ass have I taken? or whom have I done wrong to? or whom have I hurt? or of whose hands, have I received any bribe, to blind mine eyes withal? Yea, let every one strive to keep a good conscience before God,
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yea, doth not dayly experience confirme, that as the life is, so is the death? What a comfortable thing is it to bee present at the deathes of the godly? What notable confessions of faith? testimonies of repentance? patience in their paines? feruencie of the spirit? zeale in prayer? ioy in the holy Ghost? power in exhortation? and comfort in their farewell, Is there to bee seene and heard,
yea, does not daily experience confirm, that as the life is, so is the death? What a comfortable thing is it to be present At the deaths of the godly? What notable confessions of faith? testimonies of Repentance? patience in their pains? fervency of the Spirit? zeal in prayer? joy in the holy Ghost? power in exhortation? and Comfort in their farewell, Is there to be seen and herd,
if by violence of the disease, they be not hindered? whereby it appeareth true, that Dauid witnesseth, that towalke in the wayes of gods cōmaundements bringeth peace at the last:
if by violence of the disease, they be not hindered? whereby it appears true, that David Witnesseth, that towalke in the ways of God's Commandments brings peace At the last:
and seeth that he must leaue al his honour, riches, pleasures, friends, and families, & that his body, which hath beene so daintily fed, costly clothed,
and sees that he must leave all his honour, riches, pleasures, Friends, and families, & that his body, which hath been so daintily fed, costly clothed,
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and when hee seeth that his soule must go to iudgement, to render account for those sinnes which he hath vngodly committed, oh how doth this torment and massacre him? oh death how bitter is thy remembrāce to such an one? but to the spirituall man, that by the eye of faith, looketh further then to the present corruptible estate of his body,
and when he sees that his soul must go to judgement, to render account for those Sins which he hath ungodly committed, o how does this torment and massacre him? o death how bitter is thy remembrance to such an one? but to the spiritual man, that by the eye of faith, looks further then to the present corruptible estate of his body,
and by the eye of faith, beholdeth the brazen Serpent, Christ Iesus, lifted vp, vpon the pole of the crosse, by which one sacrifice once offered God is well pleased;
and by the eye of faith, beholdeth the brazen Serpent, christ Iesus, lifted up, upon the pole of the cross, by which one sacrifice once offered God is well pleased;
let vs then with all diligence heare the word of God, and pray continually , for the begetting and increase hereof, that wee may in some measure triumph ouer death and say with Dauid, I wil feare no euill, to go through the valley of the shadow of death. It followeth.
let us then with all diligence hear the word of God, and pray continually, for the begetting and increase hereof, that we may in Some measure triumph over death and say with David, I will Fear no evil, to go through the valley of the shadow of death. It follows.
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THE SIXT SERMON vpon the 23. Psalme. For thou Lord art with me, thy rodde and staffe. &c. IN this third circumstance, is layd downe the ground of a Christians boldnesse and courage;
THE SIXT SERMON upon the 23. Psalm. For thou Lord art with me, thy rod and staff. etc. IN this third circumstance, is laid down the ground of a Christians boldness and courage;
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and grounded vpon some speciall promise and assurance, not communicable vnto any other, and so it should be great presumption, in any other, to say as hee did, I will feare no euill in death &c. Vnlesse he had the same warant that hee had;
and grounded upon Some special promise and assurance, not communicable unto any other, and so it should be great presumption, in any other, to say as he did, I will Fear no evil in death etc. Unless he had the same warrant that he had;
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wee may boldly, and with as good warrant say as he did, I will feare no euill, to goe thorough the valley of the shadow of death, (for thou Lord art with me ) &c.
we may boldly, and with as good warrant say as he did, I will Fear no evil, to go through the valley of the shadow of death, (for thou Lord art with me) etc.
For the sirst, the wordes seeme verie plaine, yet for the better vnderstanding of them, and the like phrase elsewhere, we are to note, that God is said to be with men, two waies;
For the sirst, the words seem very plain, yet for the better understanding of them, and the like phrase elsewhere, we Are to note, that God is said to be with men, two ways;
and thy right hand hold me Yea, the Lord himselfe saith in the prophecy of Ieremie: Can any hide himselfe in secret places that I shall not see him? doe not I fill heauen and earth, sayth the Lord ? Hereof S. Paule also speaketh in the Acts:
and thy right hand hold me Yea, the Lord himself Says in the prophecy of Ieremie: Can any hide himself in secret places that I shall not see him? do not I fill heaven and earth, say the Lord? Hereof S. Paul also speaks in the Acts:
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So was he neere to Goliah, when he directed Dauids stone, to hit him in the forehead , neere to Ahab, when he directed the arrow to smite him dead, through the ioints of his brigandine .
So was he near to Goliath, when he directed David stone, to hit him in the forehead, near to Ahab, when he directed the arrow to smite him dead, through the Joints of his brigandine.
and rendreth this as a reason, For behold the Iudge standeth before the doore , so was he at Abrahams dores, to behold the mocking and persecution of Ismaell against Isaack :
and rendereth this as a reason, For behold the Judge Stands before the door, so was he At Abrahams doors, to behold the mocking and persecution of Ishmael against Isaac:
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at Isaacks dores, to heare the intended murther of Esaw, against his brother Iacob : at Labans doores, to heare and see, his hard & vnconscionable vsage of Iacob ;
At Isaacs doors, to hear the intended murder of Esau, against his brother Iacob: At Labans doors, to hear and see, his hard & unconscionable usage of Iacob;
vnderstand ye vnwise amongst the people, and ye fooles, when will ye be wise? hee that planted the eare, shall he not heare? or he that fourmed the eie, shall hee not see ? So much for Gods generall presence.
understand you unwise among the people, and you Fools, when will you be wise? he that planted the ear, shall he not hear? or he that Form the eye, shall he not see? So much for God's general presence.
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The like he renued to Ioshua, his successour: as I was with Moses, so will I be with thee al the daies of thy life, I wil not faile thee nor forsake thee , and vnto Ieremy he saith, Speake all that I haue commaunded thee,
The like he renewed to Ioshua, his successor: as I was with Moses, so will I be with thee all the days of thy life, I will not fail thee nor forsake thee, and unto Ieremy he Says, Speak all that I have commanded thee,
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For the first braunch of this doctrine, the Author of the Epistle to the Hebrews confirmeth it, where hee teacheth vs, to make application of the promise which God made to Ioshua, as made vnto vs: let your conuersation be without couetousnesse,
For the First branch of this Doctrine, the Author of the Epistle to the Hebrews confirmeth it, where he Teaches us, to make application of the promise which God made to Ioshua, as made unto us: let your Conversation be without covetousness,
Did not Gedeon complaine, in the person of all the people (when the Angell of the Lord saluted him, in this manner, the Lord is with thee thou valiant man) Ah my Lord,
Did not Gideon complain, in the person of all the people (when the Angel of the Lord saluted him, in this manner, the Lord is with thee thou valiant man) Ah my Lord,
if the lord be with vs, why then is all this come vpon vs? and where bee all his miracles which our fathers told vs off? but now the Lord hath forsaken vs,
if the lord be with us, why then is all this come upon us? and where be all his Miracles which our Father's told us off? but now the Lord hath forsaken us,
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Did not Dauid complaine: Will the Lord absent himselfe for euer, are his mercies cleane gone ? Did not Christ complaine: Oh my God, my God, way hast thou forsaken me .
Did not David complain: Will the Lord absent himself for ever, Are his Mercies clean gone? Did not christ complain: O my God, my God, Way hast thou forsaken me.
Yea, it shall stand as a sealed truth for euer, the Lord is nigh to all such as call vpon him faithfully , in due time to deliuer them out of distresse, that so they may acknowledge as Iacob did, The Lord was in this place,
Yea, it shall stand as a sealed truth for ever, the Lord is High to all such as call upon him faithfully, in due time to deliver them out of distress, that so they may acknowledge as Iacob did, The Lord was in this place,
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A. Howsoeuer some, and especially the sottish ignorant Papists, if a man die quietly and patiently like a lamb, (though there was neuer any faith, repentance,
A. Howsoever Some, and especially the sottish ignorant Papists, if a man die quietly and patiently like a lamb, (though there was never any faith, Repentance,
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and God may for a time (as it were) stand aloofe, and leaue his children in this great combate, that so hee might bring thē to heauen, by the gates of hell .
and God may for a time (as it were) stand aloof, and leave his children in this great combat, that so he might bring them to heaven, by the gates of hell.
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and they shal die with the disease, and neuer preiudice his saluation in Christ: nay, doubtlesse their spirituall comfort may abound notwithstanding these things .
and they shall die with the disease, and never prejudice his salvation in christ: nay, doubtless their spiritual Comfort may abound notwithstanding these things.
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wherfore, let vs refourme our iudgement herein, and learne Salomons lesson, not to iudge of mans estate with God, by his outward condition in life or death .
Wherefore, let us reform our judgement herein, and Learn Solomon's Lesson, not to judge of men estate with God, by his outward condition in life or death.
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First, because he onely is able to helpe & deliuer his Saints, which the greatest & mightiest Princes of the world, cannot do though they vsed all their power, dignity,
First, Because he only is able to help & deliver his Saints, which the greatest & Mightiest Princes of the world, cannot do though they used all their power, dignity,
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and all his thoughts perish , but if the Lord be with vs, who can be against vs ? Which thing the Prophet Elisha wel knew, whose man being greatly discouraged, with the sight of the Syrian horses, and chariots, and mightie hoast:
and all his thoughts perish, but if the Lord be with us, who can be against us? Which thing the Prophet Elisha well knew, whose man being greatly discouraged, with the sighed of the Syrian Horses, and chariots, and mighty host:
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wee may haue friends that loue vs verie deerely, yea, as their soules, in prosperitie; and yet will faile or forsake vs in aduersitie, as Dauid complaineth:
we may have Friends that love us very dearly, yea, as their Souls, in Prosperity; and yet will fail or forsake us in adversity, as David Complaineth:
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though I prayed her, for the childrens sake of mine owne bodie . yea, Christ himselfe had experience heereof, Iudas betrayed him ; his Disciples forsooke him ;
though I prayed her, for the Children's sake of mine own body. yea, christ himself had experience hereof, Iudas betrayed him; his Disciples forsook him;
the vse hereof is, that aboue all thinges wee should desire and seeke it, wherin we haue this holy Prophet for an example, who sayd thus, One thing I haue desired of God, which I will require,
the use hereof is, that above all things we should desire and seek it, wherein we have this holy Prophet for an Exampl, who said thus, One thing I have desired of God, which I will require,
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Againe, My soule thirsteth for God, euen for the liuing God, when shall I come and appeare before the presence of God ? And in another place also he saith, Whome haue I in heauen but thee? and there is none that I desire in comparison of thee .
Again, My soul Thirsteth for God, even for the living God, when shall I come and appear before the presence of God? And in Another place also he Says, Whom have I in heaven but thee? and there is none that I desire in comparison of thee.
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First to seeke God, seeke the Lord and his strength, seeke his face for euermore , and to encourage vs herein, he hath made vs this promise, I loue them that loue me,
First to seek God, seek the Lord and his strength, seek his face for evermore, and to encourage us herein, he hath made us this promise, I love them that love me,
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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:
By an outward profession, yea though it be not always in sincerity and truth, yet the Lord hath pronounced of it, that it is a drawing near unto him, saying:
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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 ? But was he not neerer vnto him,
Was not the Lord High unto Moses, when by his prayer, and as long as he held up his hands, the Israelites overcame the Amalekites? But was he not nearer unto 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 .
when as by prayer he did (as it were) even restrain the Lord from executing his fierce wrath upon the people, that the Lord said, Let me alone, that my wrath may wax hight.
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 .
and near unto Paul and Silas, when as At their prayer, the very Foundation of the prison shook, that the doors opened, and every men bans were loosed.
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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 begin the day, let us say with Abrahams servant, Oh Lord send me good speed this day, Gen. 24. 12. that so we may walk with the staff of God's providence:
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:
if we be covered with the shadows of the night, let us beg with David, Lighten mine eyes that they sleep not in death, Psalm 13. 3. that so we may couch our selves 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:
and whatsoever we attempt in either of these two seasons, let us prevent it with the blessing of that other Psalm, Lord prosper the work of our hands, Psalm 99. 17. 4 Fourthly and lastly, we find God by Repentance, for so the Lord Says:
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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,
but whosoever by a true faith, shall steadfastly lay hold upon, and embrace the promises of God, soundly Repent of his Sins, zealously call upon the name of the Lord,
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 Therefore the second duty in the practice of this use, is, that with all care and conscience, we so carry and behave our selves, that we may retain the Lord,
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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,
or ashamed of us, only sin separateth him and us, as he himself hath testified in the Prophecy of Isaiah, Behold the lords hand is not shortened that it cannot save,
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 .
Which thing the Saints confess, We have sinned and rebelled, Therefore hast thou covered thy self with a cloud, that our prayer should not pass through.
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But now if wee make application of these things to our selues, alas wee shall find there are but a few that haue any desire vnto God, either to finde him, or haue him with them;
But now if we make application of these things to our selves, alas we shall find there Are but a few that have any desire unto God, either to find him, or have him with them;
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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,
nay how many Are there that think the Lord too never them, and Therefore say in their hearts with those cursed ones in the book of Job, Depart from us,
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In this fourth and last circumstance of this verse, the Prophet Dauid declareth the wonderfull, sweete and comfortable benefites of the Lordes presence, very elegantly, persisting,
In this fourth and last circumstance of this verse, the Prophet David Declareth the wonderful, sweet and comfortable benefits of the lords presence, very elegantly, persisting,
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and dwelling in his receyued Metaphor, setting forth Gods gouernment by the shepheards rod and staffe: the rod is for correction; the staffe for defence;
and Dwelling in his received Metaphor, setting forth God's government by the shepherds rod and staff: the rod is for correction; the staff for defence;
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and chastising of his children, and from his seuere and iust punishing of his enemies, both of them included in this short strain, Thy rod and staffe do comfort me, &c. But it will bee profitable further to insist vpon this point,
and chastising of his children, and from his severe and just punishing of his enemies, both of them included in this short strain, Thy rod and staff do Comfort me, etc. But it will be profitable further to insist upon this point,
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if instruction and admonition by words will not serue, but wee will runne on in an euill course to the dishonor of God, slander of the Gospell, offence of the weake, hardening of the wicked,
if instruction and admonition by words will not serve, but we will run on in an evil course to the dishonour of God, slander of the Gospel, offence of the weak, hardening of the wicked,
and to our own great hazard, and perill of eternall destruction, rather then hee will suffer vs to runne in this broad way to eternall destruction, (though he delight not in our miseries) yet will he presse vs downe with rebuke, & sorrow; and yet all in loue;
and to our own great hazard, and peril of Eternal destruction, rather then he will suffer us to run in this broad Way to Eternal destruction, (though he delight not in our misery's) yet will he press us down with rebuke, & sorrow; and yet all in love;
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2 The second Argument of comfort, is the consideration of the manner, how God correcteth his childrē, which Dauid layeth downe in another place, saying:
2 The second Argument of Comfort, is the consideration of the manner, how God Correcteth his children, which David Layeth down in Another place, saying:
but it is with wonderfull compassion, and earning of bowels, as the Lord himselfe sayth, How shall I giue thee vp Ephraim? mine heart is turned within me,
but it is with wonderful compassion, and earning of bowels, as the Lord himself say, How shall I give thee up Ephraim? mine heart is turned within me,
and fruit that it bringeth forth, being sanctified vnto his children; whereof the Apostle thus generally speaketh, in the Epistle to the Romanes, saying;
and fruit that it brings forth, being sanctified unto his children; whereof the Apostle thus generally speaks, in the Epistle to the Romans, saying;
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:
as the Scriptures lay them down. First, afflictions Are notable means to humble us before God, which is an excellent grace, as the Prophet shows, saying:
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:
Secondly, by God's rod, men Are brought to a more diligent examination of their ways, and Repentance for former Sins, which thing God Declareth himself, saying:
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 .
Thirdly, afflictions Are most wholesome documents, and instructions unto future amendment, so Says the Prophet Isaiah, When God's Judgments Are in the earth, the inhabitants thereof shall Learn righteousness.
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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,
and down he went into the belly of it, and slept, but he that slept in the belly of the ship, which floated upon the waters, is awake in the belly of the whale, tumbling among the weeds, in the bottom of the sea, he that fled from God's presence, is now,
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,
yet they would not hear, but put off the evil day, and approached to the seat of iniquity, stretching themselves upon their Ivory Beds, eating the Lambs of the flock,
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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.
so by afflictions, the Lord does consume and purge the dross of his Saints, that they may appear, more pure, bright and shining, zealous of good works.
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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 promised land:
so the Lord exercised his people, with much hardness, both in Egypt, and the Wilderness, that so they might the more earnestly long for the promised land:
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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;
and surely, to that end, does the Lord send manifold afflictions, in the Wilderness of this world, that we may the more earnestly long for the spiritual Canaan, flowing with better things than milk and honey;
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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,
Seeing then God's rod being sanctified, is every Way so profitable and fruitful to his Saints, shall we not with David Comfort our selves in it? God forbid that we should not most thankfully receive,
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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,
Not that the godly shall cruelly insult over the calamities of the wicked, but considering that God is glorified, by these his righteous Judgments, they do with joy (free from hatred, cruelty, impatiency,
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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,
THE SEVENTH SERMON upon the 5. and 6. Verses of the 23. Psalm, preached At Ashford in Kent, the 26. of March 1603. being the First Saturday After her Majesties departure,
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:
Also Balthasar, seeing the palm of an hand to write his doom, upon the plaster of the wall, over against him in the midst of that royal Feast, which he made to a thousand of his Princes:
and his knees smote one against another 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 his knees smote one against Another And surely, the great sorrow which every true Christian in this land, may justly conceive, from the great loss, of our lately deceased, (o that I am constrained to say deceased) gracious Princess Elizabeth, (who was the very Light of our eyes,
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and breath of our nose thrils, a tender nursing-mother , (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 :
and breath of our nose thrils, a tender nursing mother, (as the Prophet Says) in whose lap we have been more than 44. Years, nursed and fed, both with the sincere milk of the word of God:
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,
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,
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as S. Iames saith, and their eares much more attent, and sharper, 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,
as S. James Says, and their ears much more attended, and sharper, than At other times.) But seeing this is a day of good tidings, aswell as of heavy news, in that the Lord hath not left us in the bitterness of mourning,
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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,
but comforted our hearts by giving us a most religious, zealous, and prudent King, (o happy word of Comfort, that I may so say) to fit upon her throne, (as this day shall be proclaimed in your ears,
Oh then, that my tongue were as the pen of a swift writer, that I might indite the honour of our King , that it were as shrill as a trumpet , to sound forth the praise of God, who hath thus graciously diuerted our deserued iudgements;
O then, that my tongue were as the pen of a swift writer, that I might indite the honour of our King, that it were as shrill as a trumpet, to found forth the praise of God, who hath thus graciously diverted our deserved Judgments;
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 , I would take Dauids course, and soare vp,
bringing shame upon our enemies, (that have longed for, & by all treacherous means sought this day) and given us glory and honour, (that feared and prayed unto god, that we might never live to see it) O if I had the wings of the morning, I would take David course, and soar up,
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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 ,
to lend us their harmony, with the best Instruments that they have, and to accord unto us, to praise the name of the Lord, by whom the horn of this English people, hath been so mightily exalted,
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;
for this present purpose and occasion) but God by his providence, hath offered it to our consideration, by the orderly prosecuting of this text, in this place;
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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,
wherein this princely Prophet (having in the foure First Verses of this Psalm, declared, the singular mercy and providence of God towards his people, under the parable of a Shepherd, providing all necessaries for his sheep:) does now in this 5. verse, thankfully publish the singular mercy, kindness,
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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 Therefore I may the less stand upon it, having so largely, and Fully opened the former (as you have herd) yet Some things do naturally offer themselves, from this place, to be considered of, which we have not met withal in the former Allegory,
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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 .
the First is literal, wherein David in Way of thankfulness Publisheth to all the world, the great mercy and Goodness of God, in advancing him to the crown and Kingdom, with wondered peace and Prosperity, in despite of all his enemies, who sought his ruin according to that in Another Psalm, The stone which the Builders refused, is become the chief stone in the corner, this was the lords doing.
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) 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.
) Secondly, it is amplified by a special circumstance, in regard of his Adversaries, as it were gnashing with their teeth, At that his Prosperity, in these words, (in the sighed 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;
) Thirdly and lastly, he does illustrate the Metaphor, declaring the sumptuousness and plenty of this table, both for necessity and delight, and that by two particulars;
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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,
Thou dost prepare a Table before me, by table metanimically Are meant, all such good things as for our nourishment and Comfort, Are Set upon the table,
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Let their table bee made a snare, and their prosperitie their ruine 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,
Let their table be made a snare, and their Prosperity their ruin Secondly, for this his prosperous and flourishing estate, signified by (Table) he gives thanks unto God, acknowledging that the Lord (prepared it,) and that it was not his own bow,
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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.
but by the power of thy right hand, and strength of thy most holy arm, have I At last obtained the peaceable fruition of my crown and Kingdom, in despite of all mine enemies.
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1. not according to my reuealed will yet notwithstanding the Lord hath prepared them, euen for a rodde or scourge, whereby to punish the sinnes and vnthankefulnesse of his people,
1. not according to my revealed will yet notwithstanding the Lord hath prepared them, even for a rod or scourge, whereby to Punish the Sins and unthankfulness of his people,
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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 .
yet not their sinful malice, whereby they abuse their power, to do hurt, and Therefore Iulian shall answer for his Apostasy, deriding, and persecuting of the Saints.
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Pharaoh, for his tyrannicall oppressing of the Israelites , Ahab, for his cruell persecuting of the Prophets , Herode and Pilat, for their iniust condemning of Christ, , Neroh, for his bloudie executing of the Apostles :
Pharaoh, for his tyrannical oppressing of the Israelites, Ahab, for his cruel persecuting of the prophets, Herod and Pilat, for their injust condemning of christ,, Neroh, for his bloody executing of the Apostles:
and all that therein is, the compasse of the world, and they that dwell therein , that therefore they doe carefully and conscionably apply themselues, to doe his will, that hath promoted them,
and all that therein is, the compass of the world, and they that dwell therein, that Therefore they do carefully and Conscionably apply themselves, to do his will, that hath promoted them,
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and whose Vicegerents they are, knowing, that assuredly the Lord that placed them, will one day, require a strickt account of them : which thing Salomon well knew:
and whose Vicegerents they Are, knowing, that assuredly the Lord that placed them, will one day, require a strict account of them: which thing Solomon 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 .
and Therefore when the Lord appeared to him, and bade him ask what he should give him, he desired above all things, that God would give him an understanding heart, to judge that great people.
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Righteousnesse shall bee the girdle of his loynes, and faithfulnes the buckle of his raynes . 1. His care must bee to defend the fatherlesse and widdow, relieue the oppressed,
Righteousness shall be the girdle of his loins, and faithfulness the buckle of his reins. 1. His care must be to defend the fatherless and widow, relieve 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;
and have no respect of Persons in judgement, and every Way that he can to provide for the peace and security of his people, that they may have ease in this wayfaring city;
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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 .
but his chiefest and greatest care must be for Religion, to maintain the Gospel, that so his people may be trained up, in the knowledge and Fear of the Lord.
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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,
that with David he may make conscience of his duty, of whom the holy ghost hath witnessed, That he fed them according to the simplicity of his heart,
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 So Ieremie commanded the poore captiues, to pray for the peace of Babilon :
and Therefore the high Way, is seriously to Repent, that so God, who hath given such an one in his anger, may also take him away in his wrath So Ieremie commanded the poor captives, to pray for the peace of Babylon:
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Christ commaunded, to giue to Caesar, the things that are Caesars , and S. Peter, that we submit our selues to all manner of ordinance, for the Lordes sake :
christ commanded, to give to Caesar, the things that Are Caesars, and S. Peter, that we submit our selves to all manner of Ordinance, for the lords sake:
The stone which the builders refused, is become the head stone in the corner . This stone was Dauid, whom the cheefe builders, that is, Saule with his Councellors, Peeres,
The stone which the Builders refused, is become the head stone in the corner. This stone was David, whom the chief Builders, that is, Saule with his Councillors, Peers,
Our Doctrine from this place is, that what thing soeuer the Lord will haue, either for the good or euill, of any people or person, it shall come to passe,
Our Doctrine from this place is, that what thing soever the Lord will have, either for the good or evil, of any people or person, it shall come to pass,
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And Salomon also hath said, There is no wisedome, counsaile, or strength against the Lord ? If the Lord will bring a blessing, who then can with-hold it? who would haue thought, that Dauid being so mortally hated,
And Solomon also hath said, There is no Wisdom, counsel, or strength against the Lord? If the Lord will bring a blessing, who then can withhold it? who would have Thought, that David being so mortally hated,
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and cruelly persecuted, that he was glad to flie from hold to hold, yea, to verie heathen Kings for succour , that euer hee should haue enioyed the Crown,
and cruelly persecuted, that he was glad to fly from hold to hold, yea, to very heathen Kings for succour, that ever he should have enjoyed the Crown,
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who can preuent it? If his anger be once kindled, and his wrath thoroughly fired, all the Riuers of the south cannot quench it, it encreaseth by going ,
who can prevent it? If his anger be once kindled, and his wrath thoroughly fired, all the rivers of the south cannot quench it, it increases by going,
and mine hand take hold of iudgement, I will execute vengeance vppon mine enemies, and will reward them that hate me, I will make mine arrowes drunke with blood,
and mine hand take hold of judgement, I will execute vengeance upon mine enemies, and will reward them that hate me, I will make mine arrows drunk with blood,
for what sayth the Apostle, doe wee prouoke the Lord to anger? are we stronger than he ? No surely, we are but as clay in the hands of the Potter , it is but the labour of Sisyphus, if we build, he will pull downe ;
for what say the Apostle, do we provoke the Lord to anger? Are we Stronger than he? No surely, we Are but as clay in the hands of the Potter, it is but the labour of Sisyphus, if we built, he will pull down;
and let vs hang fast on that golden chain, and veresie the trueth of the Apostles words, where he sayth: Tribulation, bringeth foorth patience; patience, experience; experience, hope;
and let us hang fast on that golden chain, and veresie the truth of the Apostles words, where he say: Tribulation, brings forth patience; patience, experience; experience, hope;
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that then, we depend not altogether vpon secundarie meanes, but in all thinges cast our selues vpon his prouidence, knowing that if the Lord bee with vs,
that then, we depend not altogether upon secondary means, but in all things cast our selves upon his providence, knowing that if the Lord be with us,
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For the first, how woonderfull was the mercie and prouidence of God towardes the person of our late sacred Queene, both before her raigne, in the time of her raign,
For the First, how wondered was the mercy and providence of God towards the person of our late sacred Queen, both before her Reign, in the time of her Reign,
& at her death, who so ignorant or blind that seeth not, or knoweth not? In the dayes of Queene Marie, (when as Gods Saints were as the stubble before the fire,
& At her death, who so ignorant or blind that sees not, or Knoweth not? In the days of Queen marry, (when as God's Saints were as the stubble before the fire,
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and that shee had no friend but God, fearing that the Scaffold of the Ladie Iane, stood for another tragedie, wherin her selfe should haue played the wofullest part .
and that she had no friend but God, fearing that the Scaffold of the Lady Iane, stood for Another tragedy, wherein her self should have played the woefullest part.
so in due time, all her greatest enemies by opportune deaths, dropped away, whereby, by little and litle her ieopardie decreased, feare diminished, hope of comfort, began to appeare as out of a darke cloude;
so in due time, all her greatest enemies by opportune death's, dropped away, whereby, by little and little her jeopardy decreased, Fear diminished, hope of Comfort, began to appear as out of a dark cloud;
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from danger, to peace and securitie; from dread, to dignitie; from miserie, to maiestie; briefely, of a Prisoner, made a Princesse; of a mourner, a Ruler;
from danger, to peace and security; from dread, to dignity; from misery, to majesty; briefly, of a Prisoner, made a Princess; of a mourner, a Ruler;
and neuer suffered the Sonne of violence to doe her hurt, or shorten her dayes; that neuer might any King or Queene, more truely apply the words of my Text, than she, and say;
and never suffered the Son of violence to do her hurt, or shorten her days; that never might any King or Queen, more truly apply the words of my Text, than she, and say;
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when as like Vultures, they might deuour the fruites of honest mens labors, and commit what mischiefe and villanie they would, without any controlement.
when as like Vultures, they might devour the fruits of honest men's labors, and commit what mischief and villainy they would, without any controlment.
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and wise a King (this day to be proclaimed vnto vs, as elsewhere he hath beene) whose verie name proclaimed, hath so daunted, both the enemies of our Religion and peace, that they stand amazed, in the beholding of our peace and happinesse,
and wise a King (this day to be proclaimed unto us, as elsewhere he hath been) whose very name proclaimed, hath so daunted, both the enemies of our Religion and peace, that they stand amazed, in the beholding of our peace and happiness,
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In these wordes, the Prophet doth illustrate, this generall metaphor, by two speciall thinges, both of them tending to one and the same purpose, viz:
In these words, the Prophet does illustrate, this general metaphor, by two special things, both of them tending to one and the same purpose, videlicet:
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for though the Lord condemne all prodigalitie and superfluity, whereunto Sathan specially tempteth vs, as one verie well obserueth from the manner of Sathan his tempting of Christ, who would not haue a stone,
for though the Lord condemn all prodigality and superfluity, whereunto Sathan specially tempts us, as one very well observeth from the manner of Sathan his tempting of christ, who would not have a stone,
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and wherof there was great vse in those hot Countreys , and specially in their great, honourable, and solemne Feasts, insomuch that they were thought, not louingly and freely to entertaine their guests,
and whereof there was great use in those hight Countries', and specially in their great, honourable, and solemn Feasts, insomuch that they were Thought, not lovingly and freely to entertain their guests,
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vnlesse they did annoint them with precious and fragrant oyntments, as may be gathered from our Sauiours speech vnto Symon the Pharisie, concerning the sinfull womans fact, Symon, mine head with oyle, thou didst not annoint,
unless they did anoint them with precious and fragrant ointments, as may be gathered from our Saviour's speech unto Symon the Pharisee, Concerning the sinful woman's fact, Symon, mine head with oil, thou didst not anoint,
so at the mariage feast in Canah of Galilie, our Sauiour, when the wine fayled (by example, to approoue the liberall vse of Gods blessinges) turned sixe pots of water (containing two or three firkins a peece) into wine .
so At the marriage feast in Canah of Galilee, our Saviour, when the wine failed (by Exampl, to approve the liberal use of God's blessings) turned sixe pots of water (containing two or three firkins a piece) into wine.
And at that great Feast of Ahashuerosh, which he made for all his Princes and seruants, there was such great plentie of wine, according to the power of the King, that thereupon it was called a banquet of wine :
And At that great Feast of Ahasuerus, which he made for all his Princes and Servants, there was such great plenty of wine, according to the power of the King, that thereupon it was called a banquet of wine:
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but specially with Dauid , and Ioshua haue regard to their owne families , and yet they are no better than Schooles of Bacchus and drunkennesse, their seruants straining thēselues,
but specially with David, and Ioshua have regard to their own families, and yet they Are no better than Schools of Bacchus and Drunkenness, their Servants straining themselves,
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but hast so plentifully enriched me, with all good things, that no man can testifie his kindnesse, towards his guests, (by annoynting them with precious ointments,
but hast so plentifully enriched me, with all good things, that no man can testify his kindness, towards his guests, (by anointing them with precious ointments,
Wherein Dauid is a notable example vnto vs all, but specially to rich men, and teacheth vs that wee must consider what we haue receiued of the Lord, that so we may be thankefull.
Wherein David is a notable Exampl unto us all, but specially to rich men, and Teaches us that we must Consider what we have received of the Lord, that so we may be thankful.
yea, there are none of vs all in perticuler, (though the Lord deale not equally with all) but if with a single ele voyd of partiall affection, wee doe consider what we haue receiued,
yea, there Are none of us all in particular, (though the Lord deal not equally with all) but if with a single ele void of partial affection, we do Consider what we have received,
But specially, if wee doe in generall apply these things vnto our selues, and consider the manifold blessings which we haue enioyed, vnder the late happie and peaceable gouernement of our Ladie and Queene Elizabeth, the Temples being not shut vp,
But specially, if we do in general apply these things unto our selves, and Consider the manifold blessings which we have enjoyed, under the late happy and peaceable government of our Lady and Queen Elizabeth, the Temples being not shut up,
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nor any leading into captiuitie, or complayning in our streetes , but rather, mercie and truth hauing mette, Righteousnesse and peace hauing kissed each other ;
nor any leading into captivity, or complaining in our streets, but rather, mercy and truth having met, Righteousness and peace having kissed each other;
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our Land hath so aboundantly flowne with milke and honie, that wee (if euer any people) may truely acknowledge to the glorie of God, that our cups doe ouerflow.
our Land hath so abundantly flown with milk and honey, that we (if ever any people) may truly acknowledge to the glory of God, that our cups do overflow.
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and my tongue from speaking of this glorious Sunne which is risen vnto vs, my text ministring so fit occasion) this I dare say, that his Maiestie (which no doubt will bee matter of greatest ioy) shal find as many truely religious, louing,
and my tongue from speaking of this glorious Sun which is risen unto us, my text ministering so fit occasion) this I Dare say, that his Majesty (which no doubt will be matter of greatest joy) shall find as many truly religious, loving,
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and loue of his truth, that our hearts may be more and more knit vnto him, in all loue and loyaltie, that it may neuer bee layd to his charge, what God complayneth of his people, Sed saginatus recalcitrauit: he that should haue been vpright,
and love of his truth, that our hearts may be more and more knit unto him, in all love and loyalty, that it may never be laid to his charge, what God Complaineth of his people, said saginatus recalcitrauit: he that should have been upright,
) It is not vnknowne vnto any, but meanely exercised in the Scriptures, that the holy Ghost (condescending to our shallow capacities) doth shadow out both the incomprehensible ioys of Gods kingdome;
) It is not unknown unto any, but meanly exercised in the Scriptures, that the holy Ghost (condescending to our shallow capacities) does shadow out both the incomprehensible Joys of God's Kingdom;
Not that we shall need either food, apparell, light of the Sunne, or moone . But because we are so grosse, that we cannot cōceiue the blessednesse of that life:
Not that we shall need either food, apparel, Light of the Sun, or moon. But Because we Are so gross, that we cannot conceive the blessedness of that life:
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whervnto also may be referred, the parable of the mariage-feast, A king preparing a most royall dinner, killing his Oxen and fatlings, against the marriage of his Sonne .
whereunto also may be referred, the parable of the Marriage-feast, A King preparing a most royal dinner, killing his Oxen and fatlings, against the marriage of his Son.
and all goodnesse and felicitie doe succeed, darkenesse is driuen out, Sathan expelled; sinne destroyed; and the horrour of hell, and dreadfull iudgement vanisheth away:
and all Goodness and felicity do succeed, darkness is driven out, Sathan expelled; sin destroyed; and the horror of hell, and dreadful judgement Vanishes away:
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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 .
but it shall be perfected on the mountain of God's holiness, where the faithful, shall have their Souls satisfied with the fullness of Joys, which Are in the presence of God for evermore.
Secondly, he that maketh this Feast, and prepareth this Table, is the Lord of hoasts, whose is the earth, with all that is therein , whose are the foules of the aire, and fishes of the sea,
Secondly, he that makes this Feast, and Prepareth this Table, is the Lord of hosts, whose is the earth, with all that is therein, whose Are the fowls of the air, and Fish of the sea,
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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,
yea, a Feast of wines fined and purified, and of fat things full of marrow, say the Prophet, whereby Are signified the sweet graces of God, conveyed unto faithful Souls, by the Ministry of the word and Sacraments,
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,
The Prophet David, having (as we have herd) expressed, the singular favour, love, and providence of God, towards him and his people, by two pleasant and familiar metaphors,
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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,
even unto the end, that now having passed through so many dangers, and peaceably obtained the Kingdom, I may now spend all the rest of my days, in the service and worship of God,
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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.
First, what he looked for to receive, (kindness and mercy:) Secondly, how to receive it, (it should follow him:) Thirdly how long, in this manner, these things should be bestowed upon him, (even all the days of my life.
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Doubtlesse kindnesse, 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,
Doubtless kindness, and mercy. When David purposed to built God an house, saying unto Nathan the Prophet of God, Behold, I dwell in an house of Cedar trees,
But Dauid being a man of blood, was not fit for such a work, and therefore the same night, the word of the Lord came to Nathan, he should tell Dauid, hee was not the man, that should build Gods house,
But David being a man of blood, was not fit for such a work, and Therefore the same night, the word of the Lord Come to Nathan, he should tell David, he was not the man, that should built God's house,
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as by the death of the child, which was begotten in Adulterie , by his sonne Amnons incest, defiling his owne sister Thama• , by Absoloms killing of Amnon , by Absoloms treasonable practises, persecuting him,
as by the death of the child, which was begotten in Adultery, by his son Amnons Incest, defiling his own sister Thama•, by Absoloms killing of Amnon, by Absoloms treasonable practises, persecuting him,
and seeking to get the Kingdome from him , by Shimeis cursing of him to his face , by Absoloms abusing of his Fathers Concubines , by the fearefull death of Absolom, being hanged in an Oake ;
and seeking to get the Kingdom from him, by Shimeis cursing of him to his face, by Absoloms abusing of his Father's Concubines, by the fearful death of Absalom, being hanged in an Oak;
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 that was a speech of infirmity, (as he himself afterwards confessed) I said in my Prosperity, I shall never be moved, but had miserable experience of that his weakness,
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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,
yea, & (to omit all the great misery's and straits, that he sustained before he Come to the Crown, through the hight and long persecution of Saul:) After he was anointed King, (and as it seems, penned this Psalm in thankful remembrance of God's mercy towards him;) Yet sometime, his cup did not run over,
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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;
And Therefore howsoever Sathan is exceeding subtle to persuade, (and through our weakness, we Are ready enough for to apprehend the same) that if God lay never so little sickness, trouble, or loss upon us;
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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:
avoid Sathan, for howsoever God take away my health, wealth, peace, and liberty, yet his mercy and loving kindness he will never take away from me:
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So hee followed Adam with his mercie, when he had sinned and hid himselfe amongst the trees of the Garden, Adam where art thou ? So hee followed Ionah, when he fled post-hast from the presence of the Lord,
So he followed Adam with his mercy, when he had sinned and hid himself among the trees of the Garden, Adam where art thou? So he followed Jonah, when he fled posthaste from the presence of the Lord,
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 :
and then a greater to cover it withal, and by the Ministry of Nathan, brought him to the sighed of his sin, and Repentance, that he might be saved:
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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?
and that he will prosecute us with his mercy, notwithstanding our great weakness, and frowardness. But how long does David assure himself, to enjoy this mercy?
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) 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 hee prosecuteth with all kindnesse,
) Such is the great inconstancy of man, in that which is good, that without any cause, to morrow he will persecute with hatred, him, whom to day he prosecuteth with all kindness,
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and life, will bee our God in old age, in our weakenesse, pouertie, and death, to goe thorough the valley thereof with vs. But what will Dauid doe for all this mercie continued?
and life, will be our God in old age, in our weakness, poverty, and death, to go through the valley thereof with us But what will David do for all this mercy continued?
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A most notable example of one rightly vsing his riches & honor, to the glorie of God, by promoting the seruice and worship of God, both in himselfe and others, hee sayeth not as that wicked rich man in the Gospell,
A most notable Exampl of one rightly using his riches & honour, to the glory of God, by promoting the service and worship of God, both in himself and Others, he Saith not as that wicked rich man in the Gospel,
when he had pulled downe his old barnes, and builded new, and filled them with corne, Soule bee merrie, eate, drinke, and take thine ease ; But rather he sayth:
when he had pulled down his old Barns, and built new, and filled them with corn, Soul be merry, eat, drink, and take thine ease; But rather he say:
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Oh that men could thus vse their wealth, and honour, as helps to further, and not as pul-backes to hinder them in the way of saluation, it was Dauids greatest ioy,
O that men could thus use their wealth, and honour, as helps to further, and not as pull-backs to hinder them in the Way of salvation, it was David greatest joy,
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when shall I come and appeare before the presence of God ? And of all other, this was his most earnest request vnto God, saying, One thing haue I desired of God, which I will require,
when shall I come and appear before the presence of God? And of all other, this was his most earnest request unto God, saying, One thing have I desired of God, which I will require,
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The Lord giue the like desire to Prince and Subiect, pastor and people, and then will the Lord God of Israel bee the God of England, hee will delight to doe vs good,
The Lord give the like desire to Prince and Subject, pastor and people, and then will the Lord God of Israel be the God of England, he will delight to do us good,
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and full heauie newes (both of them I perswade my selfe, newes not heard of, of many of you before) it hath pleased God to take to himselfe from among vs, our dread Soueraigne Queene Elizabeth, and these are heauie newes) that wee haue lost her, who not onely cloathed vs with Purple and Scarlet, pleasures and costly iewels,
and full heavy news (both of them I persuade my self, news not herd of, of many of you before) it hath pleased God to take to himself from among us, our dread Sovereign Queen Elizabeth, and these Are heavy news) that we have lost her, who not only clothed us with Purple and Scarlet, pleasures and costly Jewels,
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and all the delights of the children of men, as Dauid sayd of Saul to the daughters of Israel , but as a tender nursing mother , fedde our soules with the hidden Mannah , and bread of life , vnder whome many of vs haue beene borne into the world,
and all the delights of the children of men, as David said of Saul to the daughters of Israel, but as a tender nursing mother, fed our Souls with the hidden Manna, and bred of life, under whom many of us have been born into the world,
and by the ministerie of the Gospel (which she hath maintained) begotten and borne vnto God , in whose dayes, nothing but peace & plentie haue beene seene ,
and by the Ministry of the Gospel (which she hath maintained) begotten and born unto God, in whose days, nothing but peace & plenty have been seen,
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and nettles growing in their streetes, pallaces and Temples for want of passengers (as Ieremie lamenteth , their walles and windowes inhabited by Owles and Battes, mens hearts fayling for feare of the continuall sounding of Trumpets, thundring of Drummes, neyghing of horses, ratling of Armor,
and nettles growing in their streets, palaces and Temples for want of passengers (as Ieremie lamenteth, their walls and windows inhabited by Owls and Battes, men's hearts failing for Fear of the continual sounding of Trumpets, thundering of Drums, neighing of Horses, rattling of Armour,
and reuenues of our lands, without either hostile inuasion, or ciuil dissension, our speares are worm-eaten, and our swords turned into mattockes and sithes, instruments of husbandrie, as the Prophet speaketh , or rusty in their scabberds, the noyse of the Cart and Whippe are heard in our streetes, our townes full of children playing,
and revenues of our Lands, without either hostile invasion, or civil dissension, our spears Are Worm-eaten, and our swords turned into mattocks and Paths, Instruments of Husbandry, as the Prophet speaks, or rusty in their scabbards, the noise of the Cart and Whip Are herd in our streets, our Towns full of children playing,
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We reade in the Chronicles of the Scriptures, that when king Iosiah died, who put away Idolatrie, restored true Religion, kept the Passeouer, loued his subiects,
We read in the Chronicles of the Scriptures, that when King Josiah died, who put away Idolatry, restored true Religion, kept the Passover, loved his Subjects,
I say it is recorded, that when he died, the Prophet Ieremie and all Iudah and Ierusalem, so bitterly lamented , that whensoeuer afterwards the Scriptures did speake of any great lamentation, they did sample it with that of Hudadrimmon in the field of Megiddo, as you shall reade in the prophesie of Zachariah ,
I say it is recorded, that when he died, the Prophet Ieremie and all Iudah and Ierusalem, so bitterly lamented, that whensoever afterwards the Scriptures did speak of any great lamentation, they did sample it with that of Hudadrimmon in the field of Megiddo, as you shall read in the prophesy of Zachariah,
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and surely neuer had they greater cause to mourne for Iosiah, then wee for Queene Elizabeth, but specially if the Lord for our sinnes had giuen vs an Eliakim to succeed.
and surely never had they greater cause to mourn for Josiah, then we for Queen Elizabeth, but specially if the Lord for our Sins had given us an Eliakim to succeed.
Fie vppon our Atheisme, carnall profession, blasphemie, couetousnesse, whordome, drunkennesse, pride, prophanation of the Sabboth, contempt of the word,
Fie upon our Atheism, carnal profession, blasphemy, covetousness, whoredom, Drunkenness, pride, profanation of the Sabbath, contempt of the word,
and ship-wracke of our prosperitie, if God had not for his owne names sake, dealt most mercifully with vs. But let vs come to consider what comfort god hath mixed our mourning with.
and shipwreck of our Prosperity, if God had not for his own names sake, dealt most mercifully with us But let us come to Consider what Comfort god hath mixed our mourning with.
And herein first we may consider the mercifull dealing of God towardes our Queene, that notwithstanding the Pope and Papists (who haue euer beene as full of mischiefe to England,
And herein First we may Consider the merciful dealing of God towards our Queen, that notwithstanding the Pope and Papists (who have ever been as full of mischief to England,
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as euer was the Troyan horse to Troy, as a learned man obserueth.) And many hollow hearted Achitophels, haue by all pestilent practises, sought to take away her life,
as ever was the Trojan horse to Troy, as a learned man observeth.) And many hollow hearted Achitophels, have by all pestilent practises, sought to take away her life,
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And if we looke vpon our selues, who haue the chosen shaft of Gods Quiuer, the high and mightie Prince, Iames the king of Scotland to bee proclaimed (according to his right) the king of England, France,
And if we look upon our selves, who have the chosen shaft of God's Quiver, the high and mighty Prince, James the King of Scotland to be proclaimed (according to his right) the King of England, France,
what a wonder is this to all the world, that no sooner did our Sunne set, (which we feared would haue broght vppon vs a most dolefull night) but in a moment, it passed through the other Hemi-sphere,
what a wonder is this to all the world, that no sooner did our Sun Set, (which we feared would have brought upon us a most doleful night) but in a moment, it passed through the other Hemisphere,
and hath risen againe, giuing vs comfortable hope of a more ioyfull day then euer we inioyed, oh let vs commend the finishing of this glorious worke to him that hath begunne it, let vs pray for our king that hee may long enioy the honour, and bee able to beare the burthen;
and hath risen again, giving us comfortable hope of a more joyful day then ever we enjoyed, o let us commend the finishing of this glorious work to him that hath begun it, let us pray for our King that he may long enjoy the honour, and be able to bear the burden;
and wherein wee haue fayled in our prayers for our late Queene, let vs double them for our present king, that God would giue him the wisdome of Salomon, the vpright heart of Dauid, the zeale of Iosiah, the corage of Ioshuah, & the long life of Methushelah; that if it bee Gods pleasure hee may raigne,
and wherein we have failed in our Prayers for our late Queen, let us double them for our present King, that God would give him the Wisdom of Solomon, the upright heart of David, the zeal of Josiah, the courage of Joshua, & the long life of Methuselah; that if it be God's pleasure he may Reign,
so long as Sunne and Moone endureth, and resigne his Scepter when he resigneth himselfe into the hands of Christ, at his glorious comming to iudgement;
so long as Sun and Moon Endureth, and resign his Sceptre when he resigneth himself into the hands of christ, At his glorious coming to judgement;
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and specially let vs pray, that (with Dauid ) hee may make conscience of Gods house all the dayes of his life, that in his owne person hee may bee as an example,
and specially let us pray, that (with David) he may make conscience of God's house all the days of his life, that in his own person he may be as an Exampl,
and go before vs his Subiects in the zealous profession of Religion, and also purge Gods house by refining the sonnes of Leuie , taking away the blind and the lame, and all such as haue not gotten siluer Belles at the skirts of their garments, the Vrim and Thummim in their breast plate,
and go before us his Subjects in the zealous profession of Religion, and also purge God's house by refining the Sons of Levy, taking away the blind and the lame, and all such as have not got silver Bells At the skirts of their garments, the Urim and Thummim in their breast plate,
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and with our tongues, in a strong vnited crie, say, God saue King Iames, Amen, and let ( Amen ) euen the faithfull witnesse of heauen, say Amen vnto it, Amen, Amen. Laus Deo. FINIS.
and with our tongues, in a strong united cry, say, God save King James, Amen, and let (Amen) even the faithful witness of heaven, say Amen unto it, Amen, Amen. Laus God FINIS.
Necessarie sed non coacte. &c. In primae gratiae receptione; homines non sese habent mere NONLATINALPHABET sed sunt gratiae dei NONLATINALPHABET Bezae quaest:
Necessary sed non coact. etc. In primae Gratiae reception; homines non seize habent mere sed sunt Gratiae dei Bezae Question:
Con. Trident. ses. 6. ca. 5. can. 4 Rhem. Act. 13. sect. 2. Bellarm. potest homo absolute per liberum arbitrium, bene facere si velit &c. li. 5. cap. 29 respons. ad testimon. 2.
Con. Trident. ses. 6. circa 5. can. 4 Rhem Act. 13. sect. 2. Bellarmine potest homo absolute per liberum Arbitrium, bene facere si velit etc. li. 5. cap. 29 response. ad testimony. 2.
Certum est nos velle cum volumus, sed ille facit vt, velim us bonū; ratum est nos facere, cū facimus, sed ille facit, vt faciamus, de bono perseverat. ca. 16.
Certum est nos velle cum volumus, sed Isle facit vt, velim us bonū; ratum est nos facere, cū facimus, sed Isle facit, vt Faciamus, de Bono perseverat. circa 16.
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.
The consideration of those inestimable and incomprehensible Joys, into the possessi• whereof we enter by death; a notable means to give us courage against it.
The first Reason, why the assurance of Gods presence, is a matter of such great encouragement to his Saints, is, because he is able to helpe and deliuer them.
The First Reason, why the assurance of God's presence, is a matter of such great encouragement to his Saints, is, Because he is able to help and deliver them.
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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
Felix homo, qui hunc hospitem recipit, est enim satis Magnificus Guest, nec venit vacuis manibus; nec abit, insalutato Hospite. Ferus. in John cap. 14. fol. 401
Nisi, vt deum ex toto corde dilligunt, ita nihil illis maiorem ad fert voluptatem, quā ipsius nomen illustrari, etiam cuiuscun { que } id pernicie fiat. Bucer. in Ps.
Nisi, vt God ex toto cord dilligunt, ita nihil illis maiorem ad fert voluptatem, quā Himself Nome illustrari, etiam cuiuscun { que } id pernicie fiat. Bucer. in Ps.
Et si non cogitatione, aut voce, aliae creaturae, preter Angelos, & homines, deum celebrant; sunt tamen omnes, NONLATINALPHABET, in suo ordine, taciti laudatores, & canori praecones. Greg.
Et si non cogitation, Or voce, Others creaturae, preter Angels, & homines, God celebrant; sunt tamen omnes,, in Sue Order, taciti laudatores, & canori Praecones. Greg.
Ita, Deo prestabunt obsequium longe gratissimum, & regna mument, praesidio omnium validissimo, illius fauore, qui dixit, honorantes me honorabo. Gualt. in Esa.
Ita, God prestabunt obsequium long gratissimum, & regna mument, Praesidio omnium validissimo, Illius favour, qui dixit, Honoring me Honorabo. Walter. in Isaiah
Lapis hi, Dauid est, aedificantes, Saul, & proceres, westmer. in Ps. Non dicti sunt aedificatores, arte, sed aedificantes, actu, non artifices, officio, sed exercitio; vbi ergo sunt, qui dicunt, praelatos posse non residere? Paulus de Palatio, in Mat. ca. 21 ▪ fol, 683.
Lapis him, David est, aedificantes, Saul, & proceres, Westmer. in Ps. Non dicti sunt aedificatores, art, sed aedificantes, Acts, non artifices, Officio, sed exercitio; vbi ergo sunt, qui dicunt, Prelates posse non residere? Paulus de Palatio, in Mathew circa 21 ▪ fol, 683.
Non dixit, vt lapis hic, panis fiat, sed lapides, volens Christum ad superflua instigare, esurienti enim vnus panis sufficit, &c. Theophilact. in Mat. 4.
Non dixit, vt lapis hic, Paris fiat, sed lapides, volens Christ ad superflua instigare, esurienti enim vnus Paris sufficit, etc. Theophilact. in Mathew 4.
Creauit oleum, ad nitorem & alacritatē, at { que } agilitatem corporis, ideoque magnus in calidioribus regionibus, eius fuit vsus. Moll. in Ps.
Creauit oleum, ad nitorem & alacritatē, At { que } agilitatem corporis, The reason why magnus in calidioribus regionibus, eius fuit vsus. Moll. in Ps.
