DAVID'S Pastoral Poem: OR Shepherds Song.  
SEVEN SERmons, on the 23. Psalm of David, whereof the last was preached at Ashford in Kent, the day whereon our gracious King was there proclaimed.  
By THOMAS JACKSON Preacher of God's word at Wie in Kent.  
LONDON, Printed by Thomas Purfoot, and are to be sold by Edmund Weaver at his shop at the great North door of Paul's Church. 1603.   

To the right worshipful Robert Honnywood Esquire of Hoggesdon near London, and to the virtuous and zealous Gentlewoman Elizabeth Honnywood his wife, my Christian dear friends in the Lord, Thomas jackson Preacher of Christ's Gospel, wisheth an happy increase of all spiritual graces, with health and prosperity in this life, and eternal happiness in the life to come.  
SIr, it hath pleased God, that for some certain years, there hath been a Lecture holden by five others of my reverend brethren, and myself, every Saturday, being the Market day at Ashford in Kent, where we have a worshipful and Christian auditory, where (as my turn came about) I have handled diverse portions of Scripture, and now lastly, in seven Sermons, gone over the 23. Psalm of David; and by God's providence it so came to pass, that my course was to teach on Saturday the 26. of March, 1603. for which I had also prepared myself; but having certain intelligence over night, both of the death of her Majesty, and also that the high and mighty Prince, james, was proclaimed for our king, with general applause in London, (whom God in mercy long preserve.) The consideration of these sudden and great accidents, and also hearing what a great auditory there would be,, both of Knights and Gentlemen, to proclaim the king there, and also of others, desirous to hear and see, did somewhat astonish me. But considering first, gods merciful dealing towards this land in this evil day, which we have so long feared, making our comfort suddenly to appear, as a flash of lightning, which breaketh out of a dark cloud, and secondly his providence towards me, who calling me on the sudden, to so great and weighty a duty, yet eased me of half the pains by fitting it so, as my ordinary text and premeditations (with some small change of phrases or style) did better agree with the present occasion, than many others which might have been purposely and curiously chosen, I was much encouraged, and by God's mercy (to the comfort of myself and others) discharged that duty (his name for ever be praised, who is always at the right hand of his unworthy servants, to help them in time of need) since which time, I have been very earnestly solicited by diverse worshipful and Christian good friends, to publish those my Lectures in print, that the benefit thereof redounding unto many; by many, thanks might be given unto God; whose request for a time, I very resolutely gainsaid, as meeting with many and those very weighty discouragements: 
Solet acceptior esse sermo viws, quam scriptus. Ber. epi. 66.  first the great difference betwixt preaching and reading, even the same matter, whereof one saith very well, The lively voice is more acceptable, than written words. 
* Habet nescio quid latentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viva vox.  And another saith: Lively voice hath a kind of secret force, and powerful sound: And Aschines when he had read the oration which Demosthenes had made against him, and perceived the people to wonder at the excellency of it, he answered: What would you have thought, if you had heard him pronounce it himself? 
Quid si ipsum audissetis sua verba resonantem.  And therefore I was loath to change my tongue into a pen, and laying aside the gesture and countenance of a living man, to bury myself in a dead letter, of far less effectual persuasion. Secondly, the wise Preacher hath long since said, There is none end of making of books, and much reading is a weariness of the flesh. Eccles. 12. 12. which is most true in this bookish age, wherein as one saith, It would require a man's whole life, 
Vix tota vita indices.  but to read over the titles or inscriptions: for now is the old Poets saying verified, 
Scribimus indocti doctic Poemata passim  Learned and unlearned, every one setteth pen to Paper: And hereby it cometh to pass, that the world is overladen, and the Presses oppressed with an innumerable company of frivolous Pamphlets, the fruits of idle brains, savouring of nothing but ungodliness, and carnal vanity, and tend to none other end but the nourishment of all manner vice and profaneness; oh that there were amongst us, some zealous Ephesians, that books of so great vanity might be burned up: Acts. 19, 29. Yea, there are many very excellent Books, Treatises, Sermons, and Catechisms, but if there wanted any, there are many, both in regard of their ability, and leisure, far fit to employ themselves this way then myself. Thirdly, I feared, both the grave and wise censure of the godly learned divines, to whom my spirit is subject. And also the curious reprehensions of those Momuses, and malignant sinister spirits, who say they would have nothing printed, (if divinity,) but that which wadeth into the depth thereof, and containeth the marrow and quintessence of learning, such as do profoundly handle deep points, and subtle quiddities of controversies, publishing that which was never heard or known before. And (if humanity) than nothing, but that which is excellent, for wit; singular for learning; rare for knowledge; and polished with all the ornaments of eloquence; but in truth there can be nothing so well, learnedly, or godly done in either, but these men (as it were pining away with envy at other men's good) do either bitterly backebite, reproachfully slander, undeservedly reprove, or maliciously defame. What is it then to publish any thing in print, but for a man to make himself a common byword, a But for every man to shoot his arrow at, even bitter words, yea to offer himself to be stung and torn, with the sharp and venomous teeth and tongue of every reproachful slanderer.  
Lastly, it is no small discouragement, to consider the vanity of Readers in these days (which is not the least cause of so many idle and vain books) who as if they were possessed with the Athenian humour, 
Poscimus indocti doctic.  to delight in nothing but either to tell, 
Act. 17. 21 Quid novi.  or hear some news: the first question at every Stacioners shop is, what new thing? and if it smell of the press, and have a goodly title (be the matter never so base and unprofitable) it is a book for the nonce; but be it never so good, if once the Calendar be changed, that it bear the date of the former year, it is never inquired after, it may serve for covers to every immodest Poem, girding Satire, or ridiculous fable: and thus most men esteem of vain books, more than of those that are profitable, but none almost esteem of the best, but as men do of a flower, whilst it is newly gathered, but afterwards it is thrown in the window corner, 
M. Dearing in his Preface to his Catechism.  and regarded no more; this vanity a learned and zealous Divine, long since lamented; and surely it still increaseth, and getteth ground, whereby many of God's servants, (most dysirous every way, that God hath enabled them to do good to his Church) are mightily discouraged from labouring in this kind: disgrace, poverty, contempt and injury, being all the thanks, which many receive for their pains, that if there were not other far greater consideration, whereby these former are devoured, and darkened as the light of a Candle by the Sun at noon day; O Lord, how many excellent books are there, which had perished amongst the Moths and Worms, and never seen the light of the Sun. First it is the greatest comfort that many a poor soul hath (next unto preaching, God's sanctified ordinance) that at leisure-times they may read or hear, some plain exposition or Sermon, penned to their capacity, and wherein many take ixceeding comfort, delight, and profit. There are many who for their age, sickness, soulness of weather, or other urgent occasions, cannot always hear the word, where, and when they would, who yet having some godly men's labours, may by the reading of the Scriptures, and them, in some measure, supply the want of better means, and increase in themselves the knowledge, fear and love of God. Again, though there be more books, godly and learnedly written, then well read or used; yet shall the Church of God, so long as it remaineth on earth, stand in need of new Tractates, Comments, Sermons, and Catechisms, as new reasons, illustrations, and methods are invented, as new doubts, controversies, errors or heresies do arise, and as men do diversly bend themselves, to the studying and handling of particular heads of doctrine, and parts of the word of God. 
Non omnia possumus omnes.  Again, all is not expected at one man's hands, one may sleep, where another waketh, two eyes see more than one, 
Plus oculi, quam oculus.  one may be dark and concise, where another is large and plain, yea in a word, as in diverse speakers, so in divers writers (handling the same doctrine in general) we shall see the admirable variety of spiritual gifts, each one differing from other, both in method, and manner, matter, & argument, whereby we may be stirred up to praise the great bounty of God, and also. his wisdom towards his Church, that whom one book savoureth not, he may yet like the taste of another, the doctrine of godliness being as a large field, wherein many thousands may labour, and yet all have elbow room; and like a great fountain or Well, whereout every man may draw his Bucketfull, and yet never see bottom. Lastly, some men, through some respect of kindred, friendship, acquaintance, or others, may be drawn to read some book, whereas they would not have regarded any other (though far to be preferred) on the same argument. The consideration whereof, having the public profit of many, and the eternal glory of God (as the propounded scope and end of all my labours) before mine eyes, together with the importunate persuasion of my dear and Christian friends in the Lord, have drawn me into the violent current of this time, to cast my mite into the Lord's treasury, in publishing these my poor traveles, 
At nunc etiam cilius vereor, quam henc.  which long since had come abroad, if I could have been sooner thereunto persuaded. I have not altered any thing of the matter which was delivered; or of the method which I observed therein, only I have added the testimonies of certain godly and reverend men, whose words and sentences in teaching I reported (in our own natural mother's tongue) but concealed both names and places, and the rather I now set them down, because many (either simple deceived, or maliciously froward) condemn all such for merely ignorant and unlearned, whose Sermons are not stuffed full with sentences of a strange and unknown language, alas, who knoweth not that any man but merely qualified with gifts, and taking any commendable pains in his study, may plentifully allege the testimonies of men, if they saw the same warrantable, or profitable (and not rather hurtful) to the edification of the Church of God? But I have placed them in the margin, as also the testimonies of Scripture, because I would not have the simple reader any way interrupted, he may at his pleasure, having only the matter, make a pause for the examination of any thing averred by the testimonies alleged.  
As for the matter, to commend it, I need not, for if it be the pure 
* Ps. 12. 6. Reu. 3. 18. Psa. 19 10.  word of GOD, (as I persuade myself it is) than it is more precious, than fined gold, sweeter than honey, and clearer than the light, if it be as comfortable in reading, as those who have enforced me to publish it, (as they said) found it in preaching, I doubt not, but God thereby shall be glorified, his Saints comforted, and my soul rejoiced, in the day of the Lord jesus; but as for the manner; the style may seem harsh and unpleasant, handling a shepherds song, after a Shepheardly and rude manner, for (as your Worships know) my manner is not at any time, to study for words, but for matter, which so I deliver in such words, as I may be understood of the simplest hearer, I care for no more; mine only desire, being to instruct God's people, with the plain evidency of the spirit, and of power. And therefore as in the delivering; so also in the penning and setting down thereof, I have neither used curiosity of words; eloquence of speech; gloousnesse of style, nor of obscurity, and darkness of matter, to declare a deep profoundness, but have endeavoured in all simplicity of spirit, sincerity of heart, plainness of phrase, and sensible manner, to deliver the only truth, to the Saints of god.  
It is the first thing of mine, that ever passed the Press, and therefore great reason, that I should dedicate it, to the first friends, that ever I had in this Country, who first won mine affection by courtesy, and since many ways confirmed it, by desert; it was long since planted, and being plentifully watered, 
Amor verus, non novit finem.  it still groweth, and shall, till in the next life it be perfected. Under your roof I found a happy rest, when I left your brother's house, a Gentleman truly religious, 
Mr. woodward of Buckingham-shire.  and worshipful, by whose loving Sons means, I was first drawn into these Southern parts: by your Christian example, and religious exercises in your family, I was awakened forth of that spiritual slumber, into which I fell, so soon as I left the University, 
Mr. Perkins.  and the ordinary hearing of a most zealous man of God, who spent himself as the lamp, to give light to the Church, whose soul is now at rest with God, and who first turned my feet towards God's Kingdom. Your Worships were my first encouragement to the study of Divinity, (and that with no small hindrance to your children's proceeding in learning, whom I taught:) by your means did I first enter into this office, and was called unto this place, where I do now exercise, and from you and yours, have I received manifold encouragements in my ministry, the Lord register them in his Book, that they may be remembered, and come in your good accounts, at the glorious day of his son, and be requited sevenfold into your bosoms; wherefore (having none other thing) that I may not be unthankful, 
In gratum si dixeris, omnia dixeric.  which of all other sins (even amongst the heathen) hath ever been reputed most vile, & odious; whatsoever respects others have, only to avoid the note of ingratitude, do I prefume to dedicate to your Worships, these first fruits of my labours in this kind; that as you heard the first Sermon that ever I preached, your Son, was the first child that ever I baptized, & your daughter, the first that ever I married, so you would vouchsafe to patronize these few Sermons, being the first that ever I published: let then this poor Infant, which knoweth not whither to fly, but unto you (as you have given comfort unto his Father) find some shadow under your roof, till the storms of virulent tongues be overpast. Accept of this small testimony of my great good will, according to your wont courtesy; and surely, if I shall hear that it is favourably entertained of you, and courteously accepted of the brethren, I shall not only greatly rejoice, but also shall hereby be stirred up, and pricked forward to the publishing hereafter of other things, with more time, better advice, exacter diligence, mature deliberation, and sounder judgement, 
Non in principiis perficta quaeruntur, sed de parvis principiis, ad ea quae perfecta sunt perueniture. Ambros.  through the grace of God, increasing his gifts in me. The Lord for his mercy's sake, grant that these my first labours, may be accepted of the Saints, and tend to the glory of God. And I heartily beseech the Lord God of all grace, the Fountain of all goodness, and giver of all spiritual blessings both for yourselves, your sons daughters, brethren, sisters, and kinsfolks, and your whole religious Stock, and Family, and specially for that reverent religious Matron, your dear mother, whom God hath many ways honoured, and after many great storms, sweetly refreshed, to her everlasting consolation in Christ, to endue all your fowls, with heavenly knowledge, faith, zeal, and love to God his truth, and Saints, and bestowed great worldly blessings of wealth, wisdom, and reputatation: so it would please him to preserve and keep you all, in pure Religion, perfect peace, fervent love, unfeigned faith, reverent fear, and true holiness, all the days of your lives, that the course of this miserable wretchedness finished, you may receive the happy fruit, of the glorious Gospel, with all the Saints, and be crowned with immortal glory, in his purchased Kingdom, whereunto he speedily bring us, for his mercy's sake in Christ, Amen.  
From Wye, in Kent the last of September, 1603. Your Worships, in all Christian duty to command: THOMAS JACKSON.   

TO THE GODLY DISposed Reader, and specially to his Countrymen, Kinsfolks, and friends, in Lancashire.  
GRace, mercy, and peace, with increase of all godliness and piety, from God the Father of all mercy, through the invalluable merits of jesus Christ, our only all-sufficient Redeemer, by the working of the most mighty, and lively spirit, the elects comforter, for ever be multiplied, Amen. Although it hath pleased God, who hath the stars (even all the Angels, or Ministers of the Churches) in his right hand 
a Reu 1. 16 , to fix me in these Southern parts, to give light unto his people 
b Mat 5. 14 , and not suffer me (according to my hearts desire) to fasten the cords of my removing Tabernacle among est you, yet no distance of place, or continuance of time, can alienate or estrange mine affections from you; S. Paul wished himself accursed, and separate from Christ, for the good of them that were his kinsfolks, according to the flesh 
c Rom. 9 3. . And surely, my heart were harder that flint, if I should not have special affection, to my native soil, where I have so many loving brethren, and a sister, dear kinsfolks, and faithful friends: yea, my hearty desire, and prayer unto God, is, that you may come to the knowledge of the truth, and be saved 
d Ro. 10. 1. 2 Tim. 3. 7 2. Pet. 3. 9 , that as nature hath bound us together, we my also be tied in a straighter, and nearer bond of Religion, being borne again, after a spiritual birth 
e Gal. 4. 19 jam. 1. 18. 1. Pet. 1. 28 john. 1. 13. , speaking all the language of Canaan 
f Esay 19 18 . For your sakes therefore, dear Countrymen, kinsfolks, and friends, (and specially so many as love the Lord jesus Christ, and his Gospel, dwelling in Bromley, Colne, Mersden, or thereabouts) have I specially been drawn to the penning of these few Lectures, and to you do I commend them, as all equity and reason would, that I should return the first fruits of my labours, thither, from whence I came, and where I had my first being and bringing up; accept therefore at my hands this poor mite, as a token and pledge, of one, that loveth you unfeignedly in the Lord, that whereas, (by the far distance of place, and the great charge committed unto me, to be attended upon) I am letted from coming unto you, in regard of bodily presence, that I might be comforted together with you, through our mutual faith, both yours, and mine 
g ●o. 1. 12. : Yet by this means the same might be in some measure supplied, on my behalf, & I hope you will acknowledge it, as a flower of your own Garden, that with greater delight, you may smell unto it, and the fruit of your own field, and even in that respect more willingly eat of it, & cheerfully digest it, to the increase of that stature, and strength, whereunto you have already attained in Christ; Oh what a joy it was, the last time that I was amongst you, to observe even a general, and most blessed change, that whereas heretofore, nothing, but blind and superstitious devotion reigned, men, generally being like old vessels, which could not be seasoned, from retaining the sent of their first liquor, whereof many dregs remained, that so they might be fit to receive the pure liquor of the Gospel 
h Mat. 9 17. . Nay alas, where were they that should have seasoned them? the word of God, being much more precious, than in the days of Elie 
i 1. Sa. 3. 1. , scarce one Sermon within many miles, once a year to be heard: Now it hath pleased God to send unto you, many most godly and learned Preachers. Again, in the people, what a love doth there begin to spring towards the truth? How cheerfully do they by great companies flock, to the hearing of the word? with what earnestness do they thereunto attend? with what reverence do they by the way, and at home talk and confer thereof? how beautiful are the feet of God's Messengers, that bring glad tidings of peace unto them, when they come into the Country? how importunately do they require to have the word of God preached? how diligently do they employ, and exercise their Children, and servants in the private reading of the Scriptures? Bibles, being to be found in most men's houses, whereas heretofore (for the most part) no other Books regarded, but such as nuzzled them up in superstition, or prohanesse, (wherein I desire the Lord to forgive the vanity of my youth) yea, in every company; some are found, that are ready in the Scriptures, and can speak with a grace of the word of God 
k Eph. 4. 29. . Which when I considered, me thought, in you was fulfilled, that which Christ once said, Lift up your eyes, and look upon the Regions, for they are white already to the Harvest 
l joh. 4. 35. : yea doubtless, the Harvest is very great, and the Labourers few 
m Mat. 9 37. .  
Oh then dear Countrymen, follow Christ his counsel, pray the Lord of the Harvest to thrust forth labourers into his Harvest: 
Mr. john Bradford, Martyr. Nowell, Deane of Paul's, London. Dr. whitaker's, Reg. profess. Cantab. Angliae, lux, Romae, mastix.  that as your soil, hath yielded as many glorious lights, and worthy instruments, in the Church, as any other Country in the Realm beside *, Yea, furnished most places of the Land, with men qualified with excellent gifts, for the work of the ministry. So it would please God, either to raise up amongst you, or (because a Prophet is not esteemed in his country 
n Mat. 23. 57 ) to send some from elsewhere, that may be a light unto you, to direct your feet out of darkness, and shadow of death 
o Mat. 4. 16 , into the way of righteousness and life, by jesus Christ, and to this end that he would move the heart of our gracious King, and all godly Rulers under him, with a tender commiseration, of the lamentable estate of so good a people, who have so many years wandered like sheep, for want of a Shepherd, and thereby made the more subject to be drawn away, by the subtle and damnable flatteries, of roaging and vagabond jesuits and priests. And herein I most instantly entreat you, in the bowels of Christ, that you be not wanting to yourselves, but with all care, and conscience; zeal, and diligence; seek the means whereby you may be edified to eternal life, whilst this happy time of grace and mercy lasteth; that so all of you may have hope; sin, may be abolished; idolatry rooted out, Antichrist overthrown, Satan trodden down, Hell confounded, the gospel increase, and righteousness flourish, to the glory of God, and joy, of our godly King. Oh my dear Countrymen, kinsfolks and friends, walk no longer in the ignorant, superstitious, and sinful ways of our forefathers, but turn to the Lord, and declare repentance, by the fruits thereof, come to the Lord whilst his arms are stretched out to embrace you, seek him whilst he may be found, call on him, whilst the time is convenient, and forsake all evil, both in Religion, and conversation, so shall God be glorified, your souls saved, and all that love you in the Lord, exceedingly comforted. For the stirring of you up whereunto, I am bold to commend this my first travel unto you: vouchsafe therefore, with a loving mind, to accept my faithful meaning towards you, open the Book, and read it with a desire to profit by it, it containeth not any thing, to delight the vain ear, or content the curious mind, but that which may instruct the ignorant, comfort and strengthen the weak and feeble conscience: wherein, if I can promise nothing else, yet this one thing may I assure thee, that thou hast this whole Psalm, more amply, & orderly handled, than (to my knowledge) by any heretofore; I crave therefore, that if this Book shall fall into the hands of such, as (either because they heard these Lectures, or are otherwise so full of knowledge) can gather no sweet, from this withered flower, that yet they would favourably let it pass, to such as it is sent, remembering S. Augustins counsel, let those that know it already, pardon me, lest I offend them, that know it not; for it is better, to give to him that hath, than to turn away him that hath not 
* Ignoscant scientes, ne offendantur nescientes; satius est enim offerre habenti, quam disferre non habentem. 2 de Bapt. Cont. Donat. 1. . And if it come into the hands of such, who take a special felicity, to carp at other men's doings, this is mine only comfort, that no man ever pleased all parties: and therefore, seeking the profit of many, I contemn the carping reproof of some, and applying myself only to please God, and the godly, I weigh not at a straw, the censure of the wicked. Farewell, courteous Reader, and if thou findest any thing comfortable herein, give God his due for it, and as I shall pray for thee, that thy labours herein, and all other thy godly exercises, may be blessed with a fruitful increase, of all spiritual graces; so I entreat thee, to bear with such escapes and faults, as shall happen in the printing, (if there be any) and especially to help me with thy faithful prayer unto God, for the increase of his graces in me, that the Church in Christ, may more, and more be profited by me.  
From Wie in Kent, the last of September, 1603. Your most hearty well-willer, and Servant to you all for Christ. Thomas jackson.   

THE FIRST SERMON upon the 23. Psalm.  The Lord is my Shepherd, I shall not want. 
IT seemeth, that songs, poems, & verses were first invented, for this end, uz. That man's 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 weakness, hath directed holy men of God, the penners of the sacred scriptures, to frame many things, most excellent & memorable, into verse or meeter, so have we the song of Moses, declaring the merciful, & miraculous deliverance of God's people out of Egypt, and the just & powerful destruction of their enemies in the red sea 
a Exo. 15. ; another, containing a particular rehearsal of God's benefits, and their ingratitude 
b Deut. 32. . Also the song of Deborah and Baracke, for the glorious conquest, and mighty deliverance of the people from the slavery of jabin, by so unlooked for an overthrow of Siserah and his host 
c judg. 5. . When little David so victoriously triumphed over proud Goliath of the Philistims, the women met Saul the King, and David his servant, joyfully, singing, and playing upon their Timbrels, viols, and other instruments, & thankfully recording as followeth, Saul hath slain his thousand, & David his ten thousands 
d 1. Sa. 18. 7. . Hannah, when God had taken away her reproachful barrenness, and made her honourably fruitful, she sung, & said: 
e 1. Sam. 2▪ 1.  Mine heart rejoiceth in the Lord, mine horn is exalted in the Lord. When God had looked upon the humility of the blessed Virgin, and made her the glorious vessel of Christ his conception, she gave glory unto God in a song, and said, My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour 
f Luk. 1. 46 . So Zacharie, after the birth of john Baptist his Son, when his mouth was opened, and tongue loosed, he spoke, and praised God, prophesying, and saying: Blessed be the lord God of Israel, because he hath visited and redeemed his people 
g Lu. 1. 68 . Old Father Simeon embracing the babe Christ with his arms, according to the promise of the holy ghost, thankfully breaketh out into this sweet swanlike song. Lord now lettest thou thy servant departed in peace, according to thy word 
h Lu. 2. 28. . And not only have these and many others, the Saints of God, in their prosperity and flourishing estate, having received many good things; offered in their songs a sacrifice of praise, Even the fruits of their lips, confessing his name 
i Heb. 13. 15. : But also in their adversity & doleful conditions, have they poured out their souls, in songs unto God; for though S. james seem to oppose prayer and singing, as so diametrally contrary, that no man can pray, singing; nor sing, praying, where he sayeth: Is any amongst you afflicted? let him pray: is any merry? let him sing 
k ja. 5. 13.  Yet surely it is most evident, that the Apostle therein requireth, first that in afflictions, when we are in distress, and extreme anguish, we fly unto God by prayer, and of him only seek release, and comfort; and when we are in prosperity, and enjoy the blessings of God at our wills, that then we give thanks and praise unto God: in our afflictions, praying, and not despairing, blaspheming, and seeking unlawful means of deliverance with the wicked; and in our prosperity, singing songs of praise, and not vain, light, and foolish ballads as the worldlings do, and herein consisteth the opposition, and not in the former; for as in prosperity it is lawful, in fervent prayer to mourn, sigh, sob, and lament: so also in adversity lamentably, and sorrowfully to sing, as the Apostle counseleth, saying: My brethren count it exceeding joy, when ye fall into divers temptations 
l james 1. 2 . So the Apostles being beaten and scourged, went out of the Council rejoicing 
m Act. 5. 41. , and being sore beaten, cast into the inner prison, and their feet made fast in the stocks, yet at midnight they prayed, & sung Psalms unto God 
n Act. 16. 25. . David sung many psalms, and played thereunto with sundry instruments, and yet oftentimes under a sweet sound had a woeful and heavy heart; as when he lamented the deaths of Saul and jonathan 
o 2. S●. 1. . And elsewhere complaineth of the want of the feeling and assurance of God's favour, and remission of sins, and most earnestly entreateth to have those graces renewed again 
p Psa. 4. 6. 51. 120. . And who findeth not great use of singing, both in prosperity, and adversity? In prosperity by singing of Psalms, our zeal is quickened; fervency in prayer, increased; and our earnestness to perform all laudable service unto God, notably stirred up, whereunto the example 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 Prophet's heart to prophecy 
q 2. Kin. 3. 15. . Also in adversity by singing of some holy and godly Psalm, our heavy and pensive hearts are refreshed, for this cause the holy Prophet David (in the sorrow and heaviness of his heart) would rebuke his soul, saying: Why art thou so heavy, oh my soul? and why art thou so disquieted within me 
r Ps. 42. 5. ? And would stir up himself, and his instrument to play and sing some joyful song, awake my tongue, awake viol, and harp, I myself will awake right early 
s Ps. 57 8. . But I will pass over these things, and come to entreat only of the Psalms of David, whose penners, were many; Arguments, divers: and uses, manifold.  
First, 
Penners.  for the penners, (as I said) they were many as Asaphe 
t Ps. 50. 73. 74. 75. 76. 78. etc. , for so some godly learned, will rather that he was a writer, than only a singer, to whom they were committed; and the rather because elsewhere it may be gathered, that he made some psalms 
u 2. Cron. 29. 30. : Some also were penned by Moses 
v Psa. 90. . 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, so that the holy Ghost may well be said, to be Author of the whole Book, for these holy men of God did speak and write, as they were moved by the holy Ghost 
x 2. Pet. 1. 21. ; and specially David witnesseth of himself, that the spirit of the Lord spoke by him, and that his word was in his tongue 
z 2. Sa. 23. 2. . And therefore S. Peter alleging the testimony of David, useth this manner of preface, Thus hath the holy Ghost spoken (by the mouth of David) concerning judas, who was guide unto then that took jesus 
a Act. 1. 16 .  
Secondly, 
Argument.  for the argument of this Book (as I said) it is divers, some contain confession of sins, and humiliation before the Lord, with earnest and hearty prayer unto God, both for repentance, and remission of sins 
b Ps. 25. 51 . Some are wholly spent in commendation of God's law, with many intermixed prayers for strength to observe the same 
c Ps. 119. . Some describe the wonderful power, wisdom, majesty, and providence of God, shining in the creation and preservation of all the world, for which all creatures are exhorted to praise the name of the Lord 
d Psa. 8. 18. 104. 147. .) Some are penned for a preparation to stir up the people with fear and reverence, to present themselves before the Lord in their holy convocations and assemblies, as the Psalm which beginneth thus: Oh come let us sing unto the Lord 
e Psa. 95. . Some of them lay open the miseries of God's people in their captituitie, and how hardly they were used of their enemies 
f Psa. 137. . Some of them contain particular prayers, for supply of some particular wants, either of body or soul 
g Ps. 6. 86. . Some contain prayers of the whole Church for the confusion of the enemies thereof 
h Psa. 83. . In a word, many of them are historical, as briefly laying open Gods dealing towards his people, & their enemies, both in Egypt, in the wilderness, and in the land of Canaan 
i Psal. 78. 105. 106. etc. : most of them prophetical, and all of them didactical, full of instruction, both as concerning our faith in the main grounds, and Articles of Religion, & concerning our obedience, whether of piety towards god, as hearing, reading, praying and praising; or of love towards our neighbour, whether we regard the inward affections, or outward actions.  
Thirdly, 
Uses.  & lastly, the uses of this Book are manifold, for all the holy Scriptures are written for our learning, that we through patience, and comfort thereof, might have hope 
k Rom. 15 4. : and as elsewhere he saith; the whole Scripture, is given by inspiration of God, & is profitable to teach, to convince, to correct, & instruct in righteousness 
l 2. Tim. 3. 16.  Yet hath this Book of the Psalms, a certain singular and excellent difference from the rest of the Scriptures, for which the Apostle requireth, and there hath always been joined together, a daily exercise of the word & Psalms, saying: Let the word of God dwell plentifully in you, in all wisdom, teaching, and admonishing your own selves in psalms and hymns, and spiritual songs 
m Coloss. 3. 16 . And surely no 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 mysteries under pleasant and familiar Allegories; herein virtue is commended; vice condemned; and most wholesome rules and laws of a Christian life prescribed: if any man be pressed with the burden of sins, scorched in conscience with the flashes of hell, through the kindling of God's wrath; if possessed with fear of wars, famine, or death, if loadned with sickness, want and penury, here is a sovereign salve for every malady; here may the king learn what he is, and how he ought to govern his people religiously; and here may subjects learn to obey their Rulers peaceably; the rich man may learn the vanity of all things, and the true use of his riches; and here may the poor man learn contentation with his estate; the heavy hearted shall hence learn where true comfort is to be found; he that is tempted to evil, the remedy; and he that is merry, the true joy & the measure thereof; yea hence may the godly man reap great encouragement, being assured that he shall find true peace at the last: 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, yet hath god set him but in a slippery place, and he shall suddenly perish, & come to a fearful end. Doubtless, no man will deny but the Greek & Latin poems of Homer, hesiod, Pindarus, and others deserve great praise, and want not their singular use: yet for any to prefer or equal them with this Book, were intolerable dotage, and contumely; for therein nothing is to be found concerming the good pleasure of God towards his elect in Christ, they acknowledge not his divinity, nor esteem of his benefits, without which we are no better than vessels of wrath, and firebrands of hell; 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; but for the first table, it is far above their reach, and therefore therein they are altogether mute and silent, or grossly err and bewray their ignorance; much time they spend, & the greatest part of their verses, in deciphering and deploring the manifold miseries and calamities whereunto this life is subject, but the remedy hereof they know not: howsoever therefore there are some things profitable to be found in them, and their writings being garnished with eloquency of words and sentences, & running in a pleasant tune, may much delight and affect the reader; yet unto these psalms only, must we give ear and attention, as unto the voice of God, as David himself hath said: hody si vocem domini audiveritis, To day if you will hear the voice of God, harden not your hearts 
n Ps. 95. 7. Vt memphiticos vales audiret. Ad Architum Tarentinum.   
Pythagoras, that great Philosopher, he went into Egypt, to hear the poetry at Memphis. Plato, he left Athens, where he taught with admiration, 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 Hierarchas, 
Vt Hierarcham in Throno sedentem aureo.  sitting in his golden chair and discoursing of the motions of the heavens, position, situation, and aspect of the planets and stars; 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: yet he that knew much, 
Hoc unum scio, quod nihilscio.  confessed, this one thing I know, that of Christ I know nothing; how shall they rise up at the day of judgement & condemn us, if having such excellent means of knowledge of salvation, and even at our doors, we do contemn them; Wherefore to conclude, if Alexander the great, so highly esteemed of Homer's Poems, 
So●raet.  that amongst the Babylonish spoils, there being offered unto him a most precious casket, wherein the great King Darius laid his chief treasures; he only laid Homer's books therein, as his chiefest treasure: 
Praecipu● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  How much more highly ought we to esteem of this Book, whereof the holy Ghost himself is the Author, so full of doctrines for instruction & consolation, and to lay it up not in any chest of Cypress, or other made with hands, and garnished with gold and precious stones; but in the very closet of our hearts, as the Apostle counseleth; Be not drunken with wine, wherein is excess: but be filled with the spirit, speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody to the Lord in your hearts 
o Eph. 5. 18 . 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, and more particularly to handle this psalm, which I purpose by gods gracious assistance, and your Christian patience to speak of.  
It seemeth by the title or inscription, 
Title.  that this Psalm was penned by King David himself. 
Argument.  Which Psalm (because it is not mixed either with fearful imprecations, or sorrowful complaints unto God, but altogether joyful and mild, as proceeding from a quiet and peaceable spirit, relying with great confidence & assurance on gods providence) seemeth to have been penned, when as after many and great troubles, he had obtained the peaceable fruition of his Crown and Kingdom: wherein he doth thankfully acknowledge Gods 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, & so handleth the same Argument, that in many other psalms he doth 
p Ps. 18. 118.   
For the Psalm itself, 
Division.  if we view it well, we shall find it to be very methodical, and therefore that we may the more orderly and profitably go over it: we are to note, that it chiefly divideth itself into these two parts. 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 five first verses: In the second part, the Prophet showeth what use he made thereof, and in his person teacheth all God's people, what use to make of former received mercies, viz, Fully to be persuaded, that God will continue the course of his favour, & loving kindness towards them, unto the end in the last verse in these words: Doubtless, kindness and mercy shall follow me.  
For the first, 
Subdivision.  he maketh no large Catalogue or rehearsal, neither useth any long and particular ennumeration or reckoning up of God's benefits bestowed upon him, as elsewhere 
q Ps. 18, & 66. : but by a few short familiar & pleasant parables, he doth most elegantly point out, and significantly express the same, the very Metaphors themselves (as folded up) offering much more to our consideration, than by a long discourse or oration, could possibly have been declared.  
The Allegories here used for this purpose, are twain: 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; and this containeth the four first verses of the Psalm. The second is taken from an host, or courteous friend, most liberally entertaining his invited guests with all delicates, both for necessity and delight, and that is laid down in the 5. verse: (Thou dost prepare a table before me in the sight of mine Adversaries▪ For the first Allegory or pastoral Idyllion, it consisteth of two parts: First the Allegory itself, in the first, second, and third verses: Secondly the use thereof, in the fourth verse, (Though I should walk through the valley, etc.) for the Allegory itself, it is first briefly and summarily laid down in the first verse, and then continued and illustrated by the parts thereof, in the second and third verses. The first verse containing the sum of the Allegory, consisteth of two parts, viz: A proposition in these words, (The Lord is my Shepherd.) Secondly, the inference thereon, (therefore I shall not want.) And thus you have the logical resolution and Analysis of this methodical Psalm, into his parts and members; by observation whereof, our memories may be greatly helped in the handling of it: it now followeth, that having laid the foundation, we begin to build, & more narrowly to view the parts of this holy scripture, for our further instruction and comfort, and first to begin with the proposition in these words expressed:  
The Lord is my Shepherd. 
sum, of the proposition.  Although David had now passed through the stormy waves, & was safely arrived upon the shore, and maugre the beards of all his mighty and subtle enemies, obtained the kingdom, that now he might triumph in the Lord, and say as elsewhere he doth, The stone which the builders refused, is made the chief stone in the corner, this is the Lords doing &c. 
r Psa. 118. 22. . Yet being not ignorant with what manifold cares a crown is beset, and seeing many dangers imminent, he had some combat or conflict within himself, but having had such great experience of God's favour, in former deliverances, and protections, his faith getteth victory over natural distrustfulness, and he bursteth out into these words of Christian resolution and assurance, (The Lord is my Shepherd, I shall not want.) q. d. Oh my soul be not discouraged nor cast down within me, dangers object themselves to thy view, 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, and everliving God is thy Shepherd, and therefore contemn whatsoever may astonish thee, and sing thy former song; I trust in God, how say ye then to my soul; fly to your mountain, as a bird 
s Ps. 11. 1.  And again, I will not be afraid, for ten thousands of mine enemies, that should beset me round about etc. 
t Ps. 3. 6. .  
Q. But what? was God David's shepherd only?  
A. No surely, though it be the property of faith to make application, and in general promises to use the first person, as we are taught by divers examples 
u Heb. 13. 7. : Yet Christ jesus the great shepherd himself hath said, 
1. Ti. 1. 15.  They that hear his voice and believe, are his sheep 
x joh. 10 26. : So that David pronounceth this in the person of the whole church, & all the members thereof, wherefore if we hear God's voice and believe, we are fold-mates with David, and I, and you, have as great interest in the Lord, as he had, and may boldly, and as freely, say as he did, The Lord is my Shepherd, The Lord is our Shepherd, etc.  
1 No man, 
Sense of the words.  but meanly exercised in the scriptures, can be ignorant, that the metaphor of a Shepherd, is not more plain and familiar, than frequent, and commonly used, sometimes the great care and providence of God, over his humble sheep, & lowly lambs, is hereby shadowed out, as in this place, and elsewhere. Say unto the Cities of judah behold your God, he shall feed his flock like a Shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and shall guide them with young etc. 
a Esay 40. 11.  Again, thus saith the Lord God: 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. 
b Ezec. 34. 11, 12. etc. .  
And Christ himself hath plainly said, I am that good Shepherd 
c joh. 10. 11, 14. . And S. Peter speaking of the faithful, saith: ye were as sheep going astray, but are now returned to the Shepherd, & Bishop of your souls, etc. 
d 1. Pet. 2. 25. : and elsewhere calleth Christ the chief Shepherd 
e 1. Pet. 54   
2 Sometimes also Kings, and Princes, are compared to Shepherds, whereby their care and vigilancy, for the good of their people and subjects are expressed, so Asaph speaking of David, saith: He chose 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 jacob, and his inheritance in Israel 
f Ps. 78. 70. . So the Prophet Esay, prophesying of that notable deliverance of God's people out of captivity, to assure them thereof, he nameth the person, by whom it should be, more than an hundred years before he was borne, in this manner, he saith to Cyrus, Thou art my Shepherd 
g Esay 44. 28. . By which title the Lord giveth all Kings and Princes of the earth to understand, that it is their duty, discharge it aswell as they will, to provide faithfully, for the good of the souls, and bodies of their people, to guide them by counsel, and to defend them by power.  
3 Thirdly, and most commonly, good ministers of the word, are compared to good Shepherds, 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, and to go before them in all holy example of life: are shadowed out; so the Lord promiseth, I will bring you pastors according to mine heart, which shall feed you with knowledge, and understanding 
h jere. 3. 15 . And again, I will bring them to their folds. and they shall grow and increase, and I will set up Shepherds over them, which shall feed them, neither shall any of them be lacking 
i jere. 23. 4 . Under this metaphor Christ gave Simon Peter his charge, Peter lovest thou me? feed my lambs &c. 
k joh. 21. 15. . And S. Peter accordingly, all ministers, feed the flock of God, which dependeth upon you, etc. 
l 1. Pet. 5. 2 .  
4 Fourthly & lastly, the ignorance, idleness, covetousness, and dissolute profanes of bad ministers, or (as the Church calleth them) companions 
m Can. 1. 6 , are notably shadowed out, by comparing them to idle, greedy, and careless Shepherds; and these Shepherds cannot understand, for they all look to their own ways, every one for his advantage, and for his own purpose 
n Esay 56. 11. . Again, the Shepherds are become beasts, and have not sought the Lord, therefore have they none understanding, and all the flocks of their pastures are scattered 
o je. 10. 21 : but most notably & largely is their idleness and severity taxed, by the Prophet Exechiel in these words: woe be to the Shepherds of Israel, that feed themselves, yea eating the fat, killing them that are fed, and clothing themselves with the wool, but ye feed not the sheep, the weak have ye not strengthened, the sick have ye not healed, neither have ye bound up the broken, nor brought again, that which was driven away, neither have ye sought that which was lost, but with cruelty and rigour have ye ruled them, and they were scattered without a Shepherd, and when they were dispersed, they were devoured of all the beasts of the field 
p Ezech. 34 2, 3, 4, 5. . But because in this place it is most plain, that by Shepherd the Prophet understandeth the Lord, of that we will only speak, and pass by the rest: 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, 
Illustration  (whereby are shadowed out those good things, which either are or aught to be in all God's people again.)  
First, 
The qualities of a good Shepherd.  a good Shepherd doth know his sheep, and to that end will give them his mark, that if any of them go astray, he may seek them again, and bring them home to the sheepfold. So Christ jesus the good Shepherd knoweth his sheep, and calleth them by their names 
q joh. 10. 3. 14. : and as the Apostle saith, the foundation of God remaineth sure, and is sealed with this seal, the Lord knoweth who are his 
r 2. Tim. 2. 19 . Yea, this great Shepherd, hath a Book wherein all the names of his elect sheep are written, called the Book of life 
s Exod. 32. 32. Phil. 4. 3. Reu. 3. 5. 20. 12. 21. 27. : yea the Lord marketh his in their foreheads with the seal of the living God 
t Reu. 7. 3. : which, as the Apostle saith, is the holy spirit of promise 
u Eph. 1. 13. , which doth show itself by the fruits thereof, in the outward behaviour, profession, and conversation, etc.  
2 Secondly, a good Shepherd will have care to feed his sheep, not in rotten soil, and wasting grass, but in good, wholesome & green pastures, for thereon is he called Pastor, a Pascendo; So Christ is that good Shepherd, who feedeth every living thing 
w Ps. 145. 16. . He fed his people in the wilderness 40. years, with mannah and feathered fowls from heaven 
x Exo. 16. 13. , and with waters out of the stony rock 
y Exo. 17. 6 . And Moses miraculously for 40. days, during which time, he neither did eat bread, nor drink water 
z Exo. 34. 28. . All men with natural food, causing the rain to fall, and Sun to shine both on just and injust 
a Mat. 5. 45 , but specially, he feedeth the souls of his chosen sheep, in the green pastures that grow on the mountains of Israel 
b Ezec. 34. 14. , with the bread of life Christ jesus himself, in his word and Sacraments, his glorious Gospel, being our heavenly food, his spirit and life, our celestial drink, for we may not marvel, that in divers senses Christ jesus should be the Shepherd that feedeth 
c joh. 10. 14 , the door whereby we enter 
d joh. 10. 9 , and the food, wherewith our souls are fed, and fatted up unto eternal life 
e joh. 6. 35. .  
3 A good Shepherd, knowing both the straying nature of his sheep, and also their timorousness, weakness, 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, and defend them, as jacob declaring his fidelity to Laban, in keeping his flock, said thus: This twenty years I have been with thee, thine Ewes and Goats have not cast their young, and the Rams of thy flock have I not eaten, whatsoever was torn of beasts, I brought it not unto thee, but made it good myself, of mine hand didst thou require it, were it stolen by day, or stolen by night, I was in the day consumed with heat, and with frost in the night, and my sleep departed from mine eyes, etc. 
f Goe 31. 38. 39, 40. . So Christ jesus 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, or the left, but they shall hear a voice behind them, saying: This is the way, walk ye in it 
g Esay 30. 21. , and also to defend them from the tooth of the Lion, wolf, and dog, that they do not catch or scatter them, being a wall of fire round about them, as speaketh the Prophet 
h Zac. 2. 5. .  
4 Fourthly, and lastly, (that I may not be tedious, by insisting upon every particular) a loving and careful Shepherd, if any of his flock be gone astray into the wilderness, he will take pains to seek it, and exceedingly rejoice in the finding thereof, as Christ noted in the parable of the lost sheep 
i Mat. 18. 12. , 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: if any be weak and feeble, to carry them in his arms. Even so our Lord that loving and careful Shepherd, is come into the wilderness of this world, to seek and to save that which was lost 
k Luk. 19 10. . If he find any faulty, he will lance them with the sword of his spirit, and address himself to their amendment, anointing their sores with the sovereign salve of his mercy, 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, and deliver them unto Satan for the destruction of the flesh 
l 1. Cor. 5. 5 . Lastly, his young and weak ones, his tender lambs, he will nourish and cherish in his bosom 
m Esay 40. 11 , as speaketh the Prophet, not breaking the bruised reed, nor quenching the smoking flax 
n Mat. 12. 20. ; nor suffering them to be tempted above that they are able, but will even give the issue with the temptation, as saith the Apostle 
o 1. Cor. 10 13.  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 us briefly look into the nature, properties and condition of the sheep, that thence we may also learn to know ourselves, and our duties towards Christ again.  
1 For the nature of the sheep, 
The sheeps nature.  it is first recorded by all those that have written thereof, and by experience we find it true, she is foolish and simple, prone to go astray, even when there is plenty of pasture at home, yea, being once gone aside, she hath not the wit to return, but the further she goeth, the further from her fold: and whereas other beasts can shelter themselves in dens, caves, and calm places, against stormy and tempestuous weather, yet will she expose herself to dangers remediless, unless she be prevented by the care, and provident foresight of her Shepherd: And surely, so we are naturally foolish, and unwise, not perceiving the things of the spirit, but running with greediness, in the wandering paths of death, as the Prophet confesseth, all we like sheep have gone astray, we have turned every one to his own way 
p Esay. 53. 6. . So Christ witnesseth of the prodigal Son, that as long as he followed his riotous & sinful course, he was as besides himself, not knowing what he did, nor whether he went 
q Luk. 15. 17. . And the Apostle also hath said of the Gentiles, that they walked in their own ways 
r Act. 14. 16 .  
2 Though she have many enemies, yet hath she neither courage to resist, swiftness to fly, or wisdom to hide herself, but rather will wander into desolate places, where she doth the more dangerously expose herself to her devouring foes, the subtle Fox, greedy dog, ravenous wolf, and devouring Lion; so that of all creatures she standeth in greatest need of a guide & defender. Even so, man of himself is utterly unable to give checkmate unto sin, and temptations thereunto, which like a subtle fox, lieth lurking & fawning at every corner, to pray upon a Christian soul: or to withstand Satan, which like a ravenous wolf, or roaring Lion goeth about seeking whom he may devour, as speaketh the Apostle 
s 1. Pet. 5. 8 . So that most miserable we were, if it were not for the continual, watchful, and provident care of our loving shepherd Christ jesus.  
But now as her nature is such, 
The sheeps properties.  so (as if she were privy to her own foolishness and weakness) hath she special good properties, whereby natures infirmities are well reform, and our duties shadowed out: first she knoweth, heareth, and obeyeth her shepherds voice or whistle; 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 powered out 
t Cant. 1. 2. . Yea, the voice of a stranger they will not hear 
u joh. 10. 5 , but hold him accursed that preacheth another doctrine, though an Angel from heaven, or his charm never so sweet 
w Gal. 1. 8. . If then we will approve ourselves the true sheep of Christ's fold, we must first labour for knowledge, and the spirit of discretion, that we be not carried away with every puff of doctrine 
x Eph. 4. 14 , but that we try the spirits whether they be of God or no 
y 1. Io. 4. 1. , and discern the voice of Christ from the voice of strangers; secondly, that knowing his voice, we cheerfully and speedily run with David whether we are called, in the ways of God's command 
z Psa. 119. 32. : for otherwise if we hear, and do not, we do but deceive our own souls 
a jam. 1. 22 : and Christ jesus will renounce us, as he did the jews, he that is of God, heareth Gods words, ye therefore hear them not, because ye are not of God 
b joh. 8. 47 .  
2 Secondly, the sheep is profitable, yea to her very enemies, with her skin and wool she clothed them; so saith job, the loins of the poor blessed him, which had been warmed with the fleeces of his sheep 
c job. 31. 20. ; with her flesh and milk she feedeth us; so saith God, reckoning up the blessings of his people, butter of Cows, and milk of Sheep, with fat of the lambs, and Rams fed in Bashan 
d Deu. 32. 14.  so the sheep of God's pasture, do good to all, but specially to them of the household of faith 
e Gal. 6. 10. ; with their riches they help the needy, feed the hungry, cloth the naked, relieve the destitute; and their gifts of grace, they communicate unto others, instructing the ignorant, strengthening the weak, comforting the feeble minded, admonishing the unruly, 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 
f Mat. 5. 48 .  
3 She is patiented, & 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 lamb dumb before his shearer, so opened he not his mouth) 
g Esay 53. 7  even so God's sheep are taught, being smitten on one cheek, to turn the other 
h Mat. 5. 39  not to avenge themselves, by rendering evil for evil; but rather to give place unto wrath, and overcome evil with goodness 
i Rom. 12. 17, 21. etc. : yea for the Gospel's sake cheerfully to suffer reproaches, spoil of goods, and loss of life. Wherefore (to stand no longer on this point) by these properties, and duties, we may try and examime ourselves, whether we be any of God's sheep, entered into the sheepfold, and received into the society of God's saints or no, 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.  
The sheep, 
The sheeps condition.  though she be a creature so simple, harmless, profitable, and patiented, yet hath she many enemies, (as we have heard) which do continually seek, to bite, kill, devour, and pray upon her, as David witnessed, who keeping his Father's sheep, there came a Lion, and a bear, and caught a sheep, but he rescued her, and slew them both 
k 1. Sa. 17. 34. . Even so the sheep of the Lords fold, though they be never so innocent and harmless, yet must look to have many enemies, even Satan 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. And thus we have unfolded the mystery of this most sweet & comfortable Metaphor, wherein on the one side, we have viewed, the singular care, & providence of God, towards his people; and on the other side, what duties he requireth of them again. Let us now consider the doctrine for instruction.  
That David being so great and mighty a king, 
Doctrine.  and one that was placed as a Shepherd to feed God's people, as it is said in the Psalms, 
l Ps. 78. 71  yet not trusting in the multitude of his riches, nor strength & prows of his worthies, but especially glorieth in this, that the Lord is his Shepherd: it teacheth us, that the only safety, happiness, and felicity of man, (though otherwise never so noble, wealthy or honourable) consists in this, that they are the lords sheep, shrouded under the wings of God's divine providence, etc. For all flesh is grass, and the glory thereof as the flower of the field 
m Esa 40. 6 . Kings and Princes, though they be Gods on the earth, yet they die like men, and see corruption, and so all their thoughts perish. 
n Psal. 82. 7 . Wherefore David giveth most religious counsel, Trust not in Princes, nor in the son of man, for there is none help in him, his breath departeth, and he returneth to his earth 
o Psa. 146. 3 : Yea, the Lord hath pronounced the man accursed, that trusteth in man, making flesh his arm, and withdrawing his heart from the Lord 
p jere. 17. 5 . As for riches and pomp, they are uncertain, and therefore we may not trust in them 
q 1. Tim. 6 17 : for when death cometh they will take their leave 
r Psal. 49 ; yea, as the wise man saith, they bebetake themselves to their wings as an Eagle, and fly into heaven 
s Pro. 23. 5 ; but blessed is the man that hath the God of jacob for his refuge, and whose hope is in the Lord his God 
t Psa. 146. 5 , for though Princes die, and riches fly away, yet he will be with us for ever, though we pass through floods of water, and flames of fire 
u Esa. 43. 2 , yea, though we go through the valley of the shadow of death, we need to fear none evil, for he will be with us, his rod and staff shall comfort us.  
Oh then let not our eyes be dazzled with the vain glittering show of the world, 
Use.  or any thing therein, but seek in assurance of faith, to pronounce with David (The Lord is my shepherd) and therein let us glory, as in man's only felicity.  
Q. But unto whom is the Lord a Shepherd?  
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 only for such sheep as are lost 
x Ma. 15. 24 , and more rejoiceth in the conversion of one sinner, then in ninety and nine just men, that need no amendment of life 
y Luk. 15. 7 , he is a Saviour, but only of sinners: this is a true saying, Christ jesus came into the world to save sinners 
z 1. Tim. 1. 15 . He is a Physician, but only to them that are sick, as he hath said, The whole need not a Physician, but they that are sick 
a Mat. 9 12 . He is a Surgeon, but only to make them see that are blind, for so he hath said in the Gospel, 
Mat. 9 37 . I am come unto judgement into this world, that they which see not, might see; and that they which see, might be made blind 
b joh. 1. 7. 8 : He is the light of the world, as john Baptist hath witnessed, but only to them that sit in darkness and shadow of death 
c Mat. 4. 16 : yea last, he is the bread and water of life, but only to the hungry and thirsty, as Marie saith in her song: He filleth the hungry with good things, and the rich he sendeth away empty, Luke 1. 53. And therefore to conclude this point, when once God giveth us the true sight of our vanity, and unfeigned repentance, humbly to confess, and hearty to pray with David, I have gone astray like a lost sheep, oh seek thy servant 
d Psal. 119. 176 , then let us be assured he will seek and find us, we shall become fold-mates with David, & sing as he did, (The Lord is my shepherd.) So much for the Proposition, let us now see what he inferreth thereon in these words.  
I shall not want. The sheep of herself is subject to many wants, and of herself not able in any measure to supply them: even so every Christian is compassed about and pressed down, with innumerable wants, both in regard of the soul and body, neither is he able to minister to his necessities. Only this is his comfort, The all-sufficient God being his shepherd, he shall not want 
* Habentin dominum nil deerit, quod Dei, sint omniae Cyprian. de orat. dom. .  
But it may seem that David uttered these words, 
Sense.  rather upon vain confidence, and presumption, than any faithful assurance, or experience of former mercies how greatly was he an hungered, when he was glad to beg the showbread 
e 1. Sam. 21 6 , and what great thirst did he sustain, when he so earnestly longed for a cup of water of the Well of Bethlehem 
f 2. Sam. 23 15 ? But what do I speak of David, when Christ jesus himself the dear son of God, had not so much as the Foxes, and fowls of the air, for they have holes and nests, but he had not whereon to rest his head. 
g Mat. 8. 20 , being borne in a Stable (in stead of a Parlour) and laid in a Manger (in stead of a Cradle) there being no room in the Inn 
h Luke 2. 7 , and being dead, was buried in another man's sepulchre 
i Mat. 27. 60 ; how great was the need of his Disciples, who on a Sabbath day, were glad to satisfy their hunger, by plucking and eating ears of corn, as they went through the same 
k Mat. 12. 1 . Doth not saint Paul also make mention of his hunger & thirst, cold and nakedness 
l 2. Cor. 11. 27 ? And the Author to the Hebrews, speaking of the condition of God's saints, saith, They were tried by mockings and scourge, bonds and imprisonment, they were stoned, hewn asunder, tempted, slain with the Sword, wandered up and down in sheeps skins, and goats skins, being (destitute) afflicted, and tormented 
m Heb. 11. 36 . How then doth David say, that none of God's sheep shall want?  
The Answer hereunto is twofold; 
Sol.  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, as we have no warrant to lust after them: Christ having taught us to pray for daily bread 
n Mat. 6. 11 : and the Apostle bid us be content with food and raiment 
o 1. Ti. 6. 8  so also is it great mercy in God, (knowing how prone we are to abuse prosperity, to pride and security) to cross those our sinful desires; as Saint james teacheth: Ye ask and receive not, because ye ask amiss, that ye might lay the same out in your pleasures 
p jam. 4. 3. . 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; but as concerning the other, viz. things needful, the promise is made by him that is heir of all things 
q Heb. 1. 2. . First seek the Kingdom of GOD, and the righteousness thereof, and all these things shall be cast upon you 
r Mat. 6. 33 . The lions lack, and are hungerbit (saith David) but they that fear the Lord shall want nothing that is good 
s Psa. 34. 10 . They shall not want health, wealth, peace, etc. if God see them to be good for them, 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, so that God's people (casting their care upon the Lord, and doing their honest endeavours) may boldly say, The Lord is my shepherd, I shall not want. 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's experience is verfied, Nunquam vidi justum derelictum, I have been young and now am old, yet never saw I the righteous forsaken, or his seed begging bread 
t Psa. 37. 25 . The second answer is this, there are two other sorts of wants. The first is in regard of outward condition, and the second, in regard of inward affection. 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 chin: such a one the wise man speaketh of, Who is alone and hath neither son nor brother, yet there is none end of all his travel, neither can his eye be satisfied with riches 
u Eccles. 4 8 . And there is many a poor man, exceeding rich, because though he sustain some want in regard of his outward condition, yet God hath enlarged his affections, & given him true contentation therewith, more cheerfully to praise God for a dinner of green herbs, than the wicked do for the feast of a stalled Ox, having learned with the Apostle, to be full, and to be hungry, to abound, and to have want, in whatsoever estate they are, there with to be content 
w Phil. 4. 21 . So then the sense is, The Lord will not suffer his people to want any good thing, but 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.  
Hence first we learn, 
Doctrine. 1.  what an excellent stay a steadfast faith in the providence of God is, Abraham being demanded of his son Isaac, father behold the fire, & the wood, but where is the Lamb for the burnt offering? returned this faithful answer, My son, God will provide 
x Gen. 22. 7. . David being compassed with many wants, yet through the power hereof, getteth victory over all natural fear and distrustfulness, & saith, The Lord is my shepherd, (I shall not want,) whereas then such as want this gift, are fraught with innumerable cares: and because they desire to be rich, do fall into many temptations and snares 
y 1. Tim. 6 9 , and in every need, do turn stones into bread, seek to provide for themselves, by evil, indirect, and unlawful means: he that believeth (saith the Prophet Esay) will not make haste 
z Esa. 28. 16 , but cheerfully rely upon the providence of God, knowing, that though all hope of worldly means fail, yet the Lord being shepherd, who is the All-sufficient God, the birds of the air shall bring us good, as the Ravens brought bread and flesh every Morning and Evening to Eliah the Lord's Prophet 
a 1. Kin. 17 6 : the dry jaw bone of an Ass, shall become a fountain of water unto us, as it was to thirsty Samson 
b jud. 15. 19 : The heavens shall rain down Mannah and feathered fowls, as they did to the people of Israel in the wilderness 
c Exod. 16 , yea the fishes of the sea shall lend us money, as they did to Peter 
d Mat. 17 27 , if the Lord see it good for us.  
Yea, and the more to strength our faith, 
Power.  let us consider, first, that where as many parents are willing to do their children good, yet cannot; our God is omnipotent, and able to do whatsoever he will 
e Psa. 115. 3 . Secondly, many are able to do others good, 
Will.  but will not: But our God is nigh to all such as call upon him faithfully 
f Ps. 145. 18 : Whose bowels do earn at the miseries of his saints, and his repentings roll together 
g Ose. 11. 8 , and hath promised, that he will fulfil the desires of them that fear him. Lastly, whereas many have both power and will, 
Wisdom.  but want wisdom, whereby their doing good to others, is many times unseasonable: With our God is wisdom, saith job 
h job. 12. 13 , yea his wisdom (as all other his essential attributes are) is infinite, saith David 
i Ps. 147. 5 , he knoweth best when, where, and how to help.  
Oh then let us commit our ways unto the Lord, 
Use.  and though he satisfy not our hasty affections, according to our rash prescribed times, yet let us follow the counsel of the Prophet Habacuck With patience wait his leisure 
k Haba. 2. 3 , in the mean time playing jacobs' part, let us wrestle with God, by the power of faith, and fervency of prayer 
l Gen. 32. 26 , being assured, that he is able and willing, and when in wisdom he seethe it best for us, he will not fail to set to his hand and help us.  
2 The second lesson which from hence we learn, 
Doctrine. 2  is, that the condition of God's Saints in this life is most glorious, howsoever the natural man perceive it not, for of them (as one very well observeth) these contraries (in diverse senses) may truly be affirmed.  
1 They are the richest & the poorest: the richest, because as our Prophet saith, they want nothing: and as the Apostle saith, they possess all things 
m 2. Cor. 6 10 , for being Christ's through him, all is theirs 
n 1. Cor. 3. 21. 22 . And they are the poorest, using this world as though they used it not 
o 1. Cor. 7 31 , being ready to suffer the spoil of their goods, and loss of lives for Christ his sake.  
2 They are the wisest, and the foolishest: The wisest, because they build upon the rock 
p Mat. 7. 24 , and lay up treasure in heaven, where neither the moth, nor canker corrupt, nor thieves can dig through and steal 
q Mat. 6. 20 . And because in some measure, they conceive those mysteries, which are hid from the wise and prudent of the world 
r Mat. 11. 25 .  
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, than the riches of the world 
s Heb. 11. 25 .  
3 They are the highest and the lowest, the highest, for their conversation is in heaven 
t Phil. 3. 20 , 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 
u 1. Cor. 4. 9, 13 , 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. 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, or any such thing 
w Eph. 5. 26 27 , whereof Christ hath pronounced, that she is the fairest amongst women 
x Cant. 1. 7 , yea, in beauty comparable to the Sun & Moon 
y Cant. 6. 9 : 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 
z Cant. 1. 4 .  
5 They are the merriest and the saddest; The merriest, because they have the assurance of the remission of sins, and of God's favour in Christ, which maketh them always to rejoice in the Lord 
a Phil. 4. 4 : and for that they have the peace of a good conscience, which is as a continual feast 
b Prou. 25. 15 , and do know that all things work together for the best unto them 
c Rom. 8. 28 . And they are the saddest, as having continual occasion to weep, both for the sins of others, as did David 
d Psal. 119 136 , & for their own sins, as did josiah, whose heart did melt, and he wept before the Lord 
e 2. Chr. 34 27 . And surely the consideration of their often offending of the Majesty of their most merciful and loving Father, maketh them many times to faint in their mourning, yea their beds to swim, and to water their Couches with tears 
f Psal. 6. 6 . And whereas others spend their days in brutish delights, they sow in tears 
g Ps. 126. 5 . But this is their comfort, that God reserveth their tears in a bottle 
h Psal. 56. 8 , and will one day wipe them away from their eyes, with everlasting comfort 
i Esay. 25. 8 , whereas the other shall have their portion in the lake burning with fire & brimstone, where shall be weeping, wailing, & gnashing of teeth 
k Mat. 8. 12 . In regard whereof our Saviour hath pronounced, Blessed are they that weep, for they shall laugh, but woe be to you that now laugh, for you shall wail and weep 
l Luk. 6. 21 .  
6 Lastly, they are the strongest, & the weakest. The strongest, for that they are able to prevail with God, as did jacob, who wrestled with God, & obtained the blessing 
m Gen. 32 28 , as Lot did, even hinder him from pouring out his indignation upon the heads of the wicked 
n Gen. 19 22 , and as Moses did, stand in the gap to turn away his fierce wrath 
o Psal. 106. 23 , yea, they are able to do all things by the power of jesus Christ, strengthening them, as speaketh the Apostle 
p Phil. 4. 13 . And they are the weakest, as not able of themselves to think a good thought 
q 2. Co. 3. 5 . 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 themselves to grow upright, unless they be underpropped, and fastened up.  
The use whereof is, 
Use.  that we be not discouraged with the contempt of God's children, in this wicked world, but rather look unto their spiritual beauty, and hidden comeliness, wherein, they are as fair as the Curtains of Solomon 
r Cant. 1. 4 : And though they have lain amongst pots, yet shall be as the wings of a Dove, which are covered with silver, and their feathers like yellow gold 
s Ps. 68 13. .  
Lastly, 
Doctrine. 3  from hence we may learn, that God's dearest servants, in this life, are subject to many alterations & changes: look upon job, who sometimes fearfully cursed himself, & the day of his birth, & complained of gods rigorous dealing towards him, as though he had set him as a But to shoot at, & would not suffer him to take his breath, nor swallow his spittle, sometimes again so comfortable, that though the Lord should kill him, yet would he trust in him 
t job 13. 25 . But what need we other example than this of David, who was sometimes so greatly cast down, that the earth rang again with his woeful complaints and mourning, Oh my God, my God, why hast thou forsaken me 
u Psal. 22. 1 ? 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. Sometimes again so comfortable, in the assurance of God's favour, 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, and he would not fear though compassed about with thousands of his enemies 
w Psal. 3. 6 . Yea, though mountanes did remove, and hills were hurled into the midst of the sea, for the Lord is my strong rock, castle, & defence, he hath made my feet like Hinds, I shall break a bow of steel, and by the power of God I shall leap over the brickwall, etc. Yea, I appeal to your own consciences, whether you have not experience of the like in yourselves, sometimes such joy and delight in the worship of God, and such comfort in divine Meditations, as will make us awake at midnight (with David,) to sing Psalms unto God. Sometimes again, such dullness and drowsiness, unaptness and untowardness to every good duty, that there is nothing but mourning like the Dove, and chattering like the Crane, or Swallow. Well, the Lord, he knoweth what is best for us, not ever a full Sea, nor ever a low ebb, not ever Summer, nor ever Winter: The Son is sometimes covered with a cloud, yet still in the Firmament; the fire covered with Ashes, yet still on the hearth, the tree sometimes without bud, blossom, leaf, and fruit, yet alive in the root 
* Spiritus tentatoris folia deiiciit vivit tamen radix. , and surely this is our comfort, that God is no changeling, whom he loveth he loveth to the end 
x joh. 13. 1 , he may for a moment in his anger leave his elect, but with everlasting compassion he hath embraced them 
y Esay. 54. 8 , neither shall any thing be able to separate them from his love.  
The use whereof is, 
Use.  that we must not be too much cast down, although it please the Lord, with northern blasts to whither, and shake off our blossoms, and for a time to deprive us of our comfortable meditations, seeing this is the portion of his dearest Saints: only this, let us not please ourselves, in the dullness and hardness of our hearts, but with all diligence use the good means which he hath appointed, for the quickening of his graces in us, and doubtless he will comfort and 'stablish our hearts 
z Ps. 27. 14 and 30. 5. , and by experience we shall find though heaviness endure for a night, yet joy shall come in the morning.   

THE SECOND SERMON upon the 23. Psalm.  He maketh me to rest in green Pastures, and leadeth me to the still waters. etc. vers. 2. 
IN these words of the second and third verses, the holy Prophet proceedeth in way of a thankful narration, of God's great mercies towards him, for to illustrate the former general proposition, by a distribution of the special duties of a good and faithful Shepherd; 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, doth for his sheep. And herein two things are to be considered: 
The subdivision of the 2. & 3. verses.  first a rehearsal of the duties; secondly the reason of performance: the particular duties here mentioned, (whereunto the rest may be reduced, and under which great mysteries are comprehended) are these five in number. First, it is the duty of a good Shepherd, to provide wholesome and good pasture for his sheep: Secondly, fit waters to drink: Thirdly, a cool shadow in the heat of the day, where (being freed from the scorching heat of the Sun) they may rest, and chew the cud: four to have a tender care over the feeble and weak, to refresh them: Lastly, to lead, 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 addeth the reason, that moveth God to perform these duties, and every way to be so good to his poor Saints, by the ministry of his Gospel to convert them, by his spirit to lead them into all godly actions, and every way to bless them, viz. Not for their beauty for that is but grass 
a Esay 40. 6 , nor for their righteousness, for that is to his eyes, but as a filthy menstruous cloth 
b Esay 64. 6. , but it is for the same cause, wherewith he hath ever been provoked, even for his own name and glory sake: these are the particulars, for our comfort, and instruction further to be considered of.  
The first and chiefest care of a good Shepherd, 
The first duty of a good Shepherd, is to provide good and wholesome pasture for his sheep.  is to provide fresh and wholesome pasture for his sheep, for though they have all other things never so abundantly, yet if they want this, they perish; and so it is with God's sheep, which made our Saviour Christ, that great Shepherd and Bishop of our souls, as the Apostle calleth him 
c 1. Pet. 2. 25 , so earnestly to require Peter, and in him all the Apostles, and their lawful Successors: Feed, feed, feed, my sheep 
d Io. 21. 17 , & and Peter with no less earnestness, requireth the same of every Pastor, Feed the flock of God which dependeth upon you 
e 1. Pe. 5. 2 . 1. Pet. 5. 2. Yea, how great care the Lord hath, that his sheep do want no food, appeareth most notably from the prophecy of Ezechiel, because the Shepherds of Israel, feed themselves, and feed not my flock, I will myself feed my sheep in good and fat pasture, upon the mountains of Israel 
f Ezec. 34. 14. . And Christ that good Shepherd hath said; I am that door, by me if any man enter in, he shall be saved, and shall go in and out, and find pasture 
g Io. 10. 9  But that I may not confusedly handle this point, let us briefly consider these few things: first, what is this pasture or food; 2. What manner of pasture it is. 3. where it groweth, & is to be found. 4. lastly, how God's Sheep ought to feed thereon.  
1 For the first, 
What is the pasture of God's sheep.  This good Shepherd, feedeth the bodies of his sheep, with earthly and corporal food, for it is he that giveth all good things abundantly to enjoy 
h 1. Tim. 6 17. . Yea there is not a morsel of bread, that we eat, but it is the gift of God, begged at his hands, Give us this day, our daily bread, etc. 
i Mat. 6. 11. . And is sanctified to our comfort, by the word and prayer 
k 1. Ti. 4. 5 . Secondly, he feedeth the souls of his sheep, with spiritual and heavenly food, even the hidden mannah, and bread of life, which is come down from heaven, jesus Christ himself, of which bread whosoever eateth by a true faith, shall live for ever 
l joh. 6. 33. : and this is called hidden Mannah 
m Reu. 2. 17. . That mannah which the fathers did eat in the wilderness, was seen, tasted, and eaten of all; but this bread of life the Lord jesus, whereof that was a Sacrament or figure, is a hidden mannah, none can come nigh it, none can see it, none can taste of it, but such as have a true and lively faith; they all indeed which believe, shall receive somewhat of it, even as it were some morsels thereof in this present life, (which shallbe sufficient to make them live, yea to make them fat and well liking) and in the life come, they shall be most plenteously filled, and feed thereof with continual delight; for it is not as our dainty meats wherewith we fill the belly, which (though they be never so sweet and delicate) when we are full, we loathe, but the sweet taste hereof continueth still, without any satiety for evermore: blessed are they which hunger for this heavenly mannah, as they cannot but long for it, which once do truly taste it, nay the more we feed, the more we shall hunger, for all the sweet dainties of the world, are but as draff unto it.  
2 Secondly, 
What manner of pasture, God's sheep feed upon.  if you would know what manner of pasture this is, it is not barren, rotten, or soiled grass: but the Prophet saith, it is green or flourishing pasture, and that principally in these two respects: First, because though all God's sheep, who ever lived heretofore, though thousand thousands have fed therein; yet it wasteth not, but is still as green, and sufficient to feed every believer, as ever it was, for jesus Christ yesterday, & to day, the same is for ever 
n Heb. 13. 8 , the Lamb slain from the beginning of the world 
o Reu. 13. 8 , and that Lamb of God which for ever taketh away the sins of the world 
p joh. 1. 29 . Secondly, because the longer we feed, the fatter we shall be, we need no change, as David saith: Such as be planted in the house of the Lord, shall flourish in the Courts of our God, they shall bring forth more fruit in their age, and shall be fat and well liking 
q Ps. 92. 13 , and as it is green, and flourishing, so also sweet and nourishable, compared to wine and milk 
r Esa. 55. 1. . Yea, by the same Prophet Esay, in another place, compared to wines fined and purified, and to fat things full of marrow 
s Esa. 25. 9 .  
3 Thirdly, where doth this green and flourishing pasture grow? 
Where this good pasture groweth.   
A. Surely, not on every mountain, nor in waste wildernesses, and untilled forests, but as God himself saith, thrice in one Chapter, already cited, it only groweth upon the high mountains of Israel 
t Ezec. 34. 13, 14. . And what are these high mountains of Israel, but the high and holy Oracles of God committed unto Israel 
u Rom. 3. 2 . The word of God is that sweet and sincere milk wherewith he feedeth his lambs 
w 1. Pet. 2. 2. , 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: in comparison whereof, all other writings of men, are but as barren and dry mountains, which thing God's sheep do well know, and therefore will not follow, but rather fly from those strangers, that would lead them into other pasture, and feed them with other food 
x joh. 10. 5 . Here then is a good Caveat for all such as are deputed Pastors, by the great Shepherd, that (if they desire to be found faithful unto the flock, 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 
y 1. Pet. 4. 11 , and not follow the example 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, but Schoole-mens 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; and also enjoining them a precise difference of meats, as taste not, touch not, handle not 
z Coloss. 2. 21. , and that for very piety and religion sake, wherein they come no whit short of the old heretics, the Tatians, and manichees, in maintenance of this doctrine of Devils, as the holy Apostle calleth it 
a 1. Ti. 4. 1. .  
4 Now that we have seen what it is, 
How Gods sheep must come to feed in his pasture.  the manner of it, and where this pasture groweth, let us in the last place, consider how God's sheep must come to feed thereon, and that doth Marie tell us in her song, he filleth the hungry with good things, and sendeth away the rich empty 
b Luk. 1. 53. . Proclamation was made by the Prophet Esay, for all them that thirsted, to come to the waters of life 
c Esay 55. 1 . yea, and by Christ himself, who in the last and great day of the feast, stood and cried, He that thirsteth, let him come and drink 
d joh. 7. 37. , and pronounceth them blessed that hunger and thirst 
e Mat. 5. 6 : whereby we are given to understand, that they are no merchants for God's market, to buy wine and milk, that do not thirst; nor sheep to feed in his green pastures, that have full stomachs, for such is the quality of this grass, so sweet, pleasant, and wholesome, that the more we taste, and feed on it, the more shall we hunger after it: the more we read, hear, meditate, and exercise ourselves in the holy Scriptures, the greater will be our desire, and delight therein.  
Here then cometh to be bewailed, 
The fearful contempt of the word in every place very lamentable.  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 bread of life is broken, 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; Oh, what will not men do to satisfy their hunger? and what careth he for delicates that is full gorged? Even this one thing doth witness to the faces of many thousands in this land, that they have never yet truly tasted of this heavenly food. When Mannah 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, yet notwithstanding some of them, contrary to express commandment, went out even on the Sabbath to gather, as if they could never be satisfied, nor have enough of it 
f Ex. 16. 25. . But they had not long eaten of it their bellies full, but they began to loathe it, saying: Our souls are dried up, we can see nothing but this Mannah 
g Num. 11 6.  Even so, when it pleased God, that by the means of our gracious Queen, the Gospel began first to be preached in this land, oh how forward and zealous men were, sparing for no labour or cost, so they might enjoy and be made partakers of the ministry thereof, being full of burning love to the glory of Christ, and even striving who should be forwardest to perform any good work, that might advance the same; but now that the Gospel hath been so long continued amongst us: alas, whither can we cast our eyes, upon any place, where the Gospel hath been preached, but even a few years, & not see, with the church of Ephesus, a fearful falling from their first love 
h Reu. 2. 4. ? Oh Lord what great cause have we, all of us, and especially we Ministers of the word to be instant with God, to quicken his graces in us, and to keep us upright, that with a true zeal to God's glory, and a fervent love to Christ, and his Church, we may perform all holy days, that so the graces of God, may spring afresh in our people, and their appetites be provoked to hunger after this heavenly food, lest otherwise God in justice, shut up his pasture gates, and remove his candlestick from us, as he threatened the Church of Ephesus 
i Reu. 2. 5. . It would make a man's heart to bleed, that hath in it any spark of remorse, and is not harder than Flint, or Adamant, to pass by the prisons and grates in London and elsewhere, to see their ghastly countenances, and hear their rewful complaints, for want of food: but surely if every soul had but a grate to look through, & cry for herself, a thousand times more woeful and lamentable, would their cry be in all places and companies, and yet is this the miserable difference, the hunger of the body is felt and perceived, whereby all good means are used for comfort, but the want of the soul is not discerned: but as God said to the Church of Laodicia: Thou sayest I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, miserable, poor, blind, and naked 
k Reu: 3. 17 . So may it be said of the hunger-starved soul, Thou thinkest thou art in good plight, fat, and well liking, and knowest not that thou art poor, lean, miserable, and ready to starve, and hereby it cometh to pass, that God's pasture, is contemned, and trodden under foot 
l Eze. 34. 18 , of none more, then of them that are ready to perish, and know it not. 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, doth most abundantly for us his poor sheep, that we may say with David, The Lord being our shepherd, we shall not want any pasture.  
And leadeth me by the still waters. 
2. Duty.  The 2. duty of a good shepherd is to provide, wholesome and convenient water for his sheep, and specially in those hot and dry Countries and Regions, and therefore we read of their great care this way. jacob in his journey to Padan-Aram, looked, and behold there was a Well in the field, and lo, three flocks of sheep lay thereby, for at that Well were the flocks watered, and there was a great stone upon the Wells mouth, and thither were all the flocks gathered 
m Gen. 29. 2. 3 : so likewise we read of the Priest of Midians daughters, who came and drawn water, and filled the troughs, for to water their father's sheep, and the shepherds came & drove them away: but Moses rose up and defended them, and watered their steep 
n Exo. 2. 16 . But every water is not fit for sheep, it must either be in troughs, or as the Prophet saith, Leniter fluentes (still waters) 
* Leniter fluentes, rapidi torrentes ad potum ovium incommodi, atque etiam ut plurim. noxii sunt Moll. in ps.  For as writers affirm, violent streams are inconvenient, and for the most part hurtful 
* Leniter fluentes, rapidi torrentes ad potum ovium incommodi, atque etiam ut plurim. noxii sunt Moll. in ps.  Now how careful this great shepherd is to water, as well as to feed his sheep! David in the person of them all thus witnesseth (He leadeth me to the still waters) where, by still waters, the Prophet signifieth, the sweet and comfortable graces of God's spirit, conveyed by the conduit pipes of his word and Sacraments, for the refreshing of the dry and thirsty souls of his people, which Metaphor is very common in the Scriptures, so the Lord telleth his Church, that he washed her with water 
o Eze. 16. 9 , and promiseth that he willpowre clean water upon her, and cleanse her from all her filthiness 
p Eze. 36. 25 . Yea, Christ hath said, Except a man be borne of this water, and the spirit, he cannot enter into the Kigdome of heaven 
q john. 3. 5 . And unto the woman of Samariah, 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, but the water that I shall give him, shall be in him a Well of water, springing up into everlasting life 
r joh. 4. 13 14 . And yet most plainly elsewhere in the same Gospel. If any man thirst, let him come unto me and drink, he that believeth in me, as saith 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. 
s joh. 7. 37 38 ) And surely this Metaphor is not so frequent and common, as fit and significant: for as there is nothing more acceptable to a weary, thirsty traveler, than 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 waters are to a weary soul, so are good news from a far Country 
t Pro. 25. 23 .) So is there nothing so welcome and comfortable to a thirsting soul, as the graces of God's spirit, without which it pineth, fainteth and languisheth away, as David in many places of his Psalms complaineth 
u Psa. 42. 2 and 143. 6 . David as one of God's sheep, had often been led to these still waters, as he himself hath witnessed, saying: In the multitudes of the sorrows of my heart, thy comforts have rejoiced my soul 
w Ps. 94. 16  And the Apostle also, who witnessed, as the sufferings of Christ abound in us, so our consolations abound much more 
x 2. Cor. 1 5 . Yea, which of God's sheep but must confess with Esay, We have joyfully drawn waters out of the Wells of salvation 
y Esay. 12. 3 . And with jeremy, Thy compassions fail not, but are renewed every morning 
z Lam. 3. 22 .  
If we would know the excellency of these graces, the Church by two worthy Metaphors, declareth the same: first saith she: Thy name is like the savour of a good ointment powered out 
a Cant. 1. 2 . What doth more delight the sense of smelling, than the savour of some precious ointment, and specially, the same powered out. We read in the Gospel, of a woman, which had a box of very costly ointment of spikenard, & she broke the box, and powered the ointment upon the head of jesus as he sat at the table, and the house was filled with the sweat savour thereof 
b Mar. 14. 3. john. 12. 3 . But these graces which do run from Christ as the head, into all the parts of his mystical body, are far, sweeter, than any spikenard, or that most precious ointment, which was powered upon the head of Aaron, and ran down to the skirts of his clothing 
c Psa. 133. 2  Secondly, thy love is better than wine 
d Cant. 1. 1 . Wine is a most comfortable blessing, given to make glad the heart 
e Psal. 104 15 . And therefore the wise man would have wine given to him that hath grief of heart, that he may forget his poverty, and remember his his misery no more 
f Pro. 31. 6  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: but yet in comparison hereof, the sweetest wines are as bitter as gall and wormwood. For what can wine, or any worldly delights, give comfort to him that is vexed with God's storms, affrighted with terrors of an evil conscience, or on whose soul the horrors of hell have seized. No, no, it is only the assurance of God's love, and comfortable graces of his spirit, that maketh such an one's heart rejoice with joy unspeakable and glorious; witness the Apostles, who having tasted hereof, they forgot their present misery and trouble, & out of the Dungeon, sung Psalms of praise unto God at midnight 
g Acts. 16. 25  The Saints also, who in the days of trajan did sing Psalms unto God before day 
* Hymnos ante lucanos. , as Plinius secundus did write unto the Emperor in their behalf 
h Euseb. Pamphilus. lib. 3. ca 30 . And the holy Martyrs of God, in our forefather's days, who have rejoiced, and kissed the stake, yea and clapped their hands in the midst of the flaming fire, as the histories of our Church beaare witness 
i Acts and Mon. pag. 1447. 10. 2 .  
Oh that our souls were thoroughly athirst for these waters, that we could truly say with David, As the heart braieth for the rivers of waters, so panteth my soul after thee O God, my soul thirsteth for God, yea even for the living God 
k Ps. 24. 1. ● . And again, My soul thirsteth after God, even as the dry ground 
l Psa. 143. 6 , That we might make it our most earnest desire and request with the woman of Samariah, Lord give us of this water 
m joh. 4. 15 , For then surely he would satisfy our desire, he would bring us into his wine-celler, and say to us, as he did to his Church, and the members thereof, Eat oh friends, drink and make you merry 
n Cant. 5. 1 . Yea, we should (as we heard the Prophet Esay say) with joy, Draw waters out of the wells of salvation, & have in us a Welspringing up into everlasting life.  
But alas, 
It is lamentable to consider how these still waters are not regarded.  it is lamentable to consider, that though most men thirst after riches, honour, & preferment, and therein are never satisfied, but like the grave that never saith ho, yet care they not for those sweet waters of Shiloah, flowing from the sanctuary of God, and running softly. Once to touch them with their lips, which indeed is a fearful argument, that most have never yet truly tasted of them, for (as we heard before) the nature of God's pasture is such, that the more his sheep do feed therein, the more they hunger after it: so the nature of his waters is such, that the more his sheep do drink thereof, the more they may, yea, the more insaciably do they thirst after them, whereby it cometh to pass, that none are more importunate suitors unto God, to have his graces increased in them, nor more diligent and zealous in the use of the sanctified means, than such as by his mercy have obtained the greatest measure thereof, an example herein we have the Church herself, who being brought into Christ's wine-celler, 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 
o Can. 2. 4, 5 . The meaning is this, that Christ giving to his Saints the earnest and first fruits of the spirit, and as it were through little crevices distilling into their souls, a drop or twain of his mercies and love, they are so ravished with the sweetness thereof, that they become not only lovesick, but even ready to faint, and to swoon with the desire of having more, yea her fill thereof, having flagons of that pure and precious liquor.  
Oh then, 
Use.  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, and sheep of God's pasture, by ardently thirsting after these heavenvly waters, that where as most men say, who will show us any good, we may with David esteem this above all things, 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. So much for the second duty: The third followeth, which is;  
To provide rest at noon, 
3. Duty. To provide rest at noon  that in some shadow, where the sheep are freed from the scorching heat of the Sun, they may lie down and chew the cud, and this is no less needful and comfortable, then either of the former, and specially in those hot Regions and Countries, where the shepherds themselves, could not tend their flocks, without their tents or booths: whereunto Ezechiah alluding, sayeth: Mine habitation is removed like a shepherds Tent 
p Esa. 38. 12 . But let us consider what is that comfortable rest, which jesus Christ the great shepherd provideth for his sheep? And that is twofold; for as he feedeth the body and soul, so also he provideth rest for both.  
First, 
Christ provideth a bodily rest for his sheep and what it is.  he provideth rest for the body, in time of hot persecution, whereunto the Church alluding, saith: Show me, oh thou whom my soul loveth, where thou feedest, and where thou causest thy flock to lie down at noon 
q Cant. 1. 6  At the noontide the Sun is hottest, neither can any thing hide itself from the heat thereof as David saith 
r Psal. 19 6 . And how comfortable a shadow is at that time, experience (even in these cold countries) declareth, and the example of jonah beareth witness, who sitting on the east side of the City Nanivie, to see what should be done in the city, and the Sun beating upon his head that he fainted, the Lord God prepared a Gourd, and made it to come up our jonah, that it might be a shadow over his head, and deliver him from his grief: so jonah was exceeding glad of the Gourd 
s jonah. 4. 5, 6, 7. : for what is more intolerable than heat? It is one of the curses threatened 
t Deu. 28. 22 ardour & aestus. . And when the fourth Angel powered out his Viol upon the Sun, and it was given him to torment men with heat of fire, than men boiled in great heat, and blasphemed the name of God, as is mentioned in the book of the Revelation 
u Reu. 16. 8 , what a singular comfort than is it unto God's people, that when the Sun of persecution is hottest 
u Mat. 13. 21 , yet their shepherd will one way or other provide a shadow of refreshing for them, either by preserving them secretly from the rage of tyranny, as he did in the days of Ahab and jesabel, when not only Elizah, and an hundred Prophets of the Lord were saved, being hid by fifty in a Cave, and fed with bread and water, by good Obadiah 
w 1. Kin. 18 13 , but also seven thousand in Israel which never bowed their knees unto Baal 
x 1. Kin. 19 18 . Or secondly by sending them gracious kings and princes, such as may be unto God's Saints, as an hiding place from the wind, and as a refuge for the tempest, as rivers of water in a dry place, and as the shadow of a great rock in a weary land, as was prophesied of Ezekiah 
y Esay 32. 2 . Or thirdly, the Lord giveth them favour in the eyes of foreign Princes, as David with his two wives, and the six hundred men that were with him, seeking refuge against the cruel persecution of Saul, by flying unto Achish king of Gath, he securely entertained them, & gave them Ziglag to dwell in 
z 1. Sam. 27 3 : And thus by God's mercy, Geneva, Germany, & other places, were a shadow to our persecuted fathers, as Englang this day, is unto many of the like condition again.  
But lastly, if the Lord for his own glory sake, and the good of his Church, do suffer this Sun to shine upon them, and scorch them, yet doth he send unto them the Comforter 
a joh. 16. 7 , which maketh them to rejoice in afflictions 
b Rom. 5. 3 . And though they have trouble the world, yet have they sweet peace in Christ 
c joh. 16. 33 , that even the burning flames of fire, are as a most comfortable shadow unto them, as the joyful deaths of many the holy Martyrs of God do witness.  
The consideration whereof, 
Use.  yieldeth 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, for the profession of the Gospel, they account it their greatest safety to fly from Christ, and conform themselves to all times, places, and companies, and to carry themselves so indifferently, that no man can say of what religion they are. But if we will show ourselves 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, and when the Sun shineth hottest, he will make us lie down in peace, in the very midst of our enemies: oh then, let us never be ashamed of Christ, nor afraid to profess his Gospel, 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; we shall be safe, and go in and out, and find pasture 
d joh. 10. 9 .  
And now to make application of those things unto ourselves, 
The blessed rest that God's sheep have found in this land under the happy government of queen Elizabeth.  we were unworthy to have our heads sheltered under the same, if we do not continually, thankfully record, the sweet rest and comfortable shadow which Gods people have so long enjoyed, in this land, under the happy government of our gracious Princess Elizabeth. 
O bona si sua norint Angli.  During whose reign, it may as truly be said of her people, as ever of the people in salomon's days, that we have lived without fear, and every one sat under the shadow of his vine and fig tree 
e 1. King. 4. 25 . 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, and noontide sun of cruel persecution, in the days of Queen Mary; oh that we had rightly used this rest! It is said in the commendation of the church of judeah, Galilee and Samariah, that having rest they were edified, and walked in the fear of the Lord, and were multiplied by the comfort of the holy ghost 
f Act. 9 31 . Oh, if we had made such use of our long rest, even hungerly to have fed in God's green pastures, thirstily to have drunk of those still waters, and cheerfully to have chewed the cud under this shadow, the Lord had had a most glorious church in this land by this day! but alas, we have all of us so abused our peace, liberty, and prosperity, to carnal security, and have passed away this happy time, as men in a dream, that now it is high time to repent, awake from sin, and seek the Lord, lest otherwise we provoke him to prepare a worm to smite our Gourd that it whither, and it be said unto us as it was to the rich man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, You have had your Gourd, now it is dead, & can not be revived. So much for the bodily rest, which Christ prepareth for his sheep.  
The second rest, 
The spiritual rest which christ provideth for the souls of his people  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, and this rest or shadow Christ jesus himself is, he is our peace 
g Eph. 2. 14 , through whom God is well pleased, as he himself hath proclaimed 
h Mat. 3. 17 . It is he that hath trodden the winepress of his father alone 
i Esa. 63. 3 , Yea, he is a strength to the poor and needy, in their trouble, a refuge against the tempest, and shadow against the heat, as the Prophet Esay speaketh 
k Esa. 25. 4 . Yea, the Church herself acknowledgeth him for her only shadow, saying: Like the Appletree amongst the Trees of the Forest; so is my well-beloved amongst the sons of men, under his shadow had I delight, and sat down 
l Cant. 2. 3 . The shadow of a tree is comfortable, 
Christ jesus the only comfortable rest of the soul.  and doth greatly refresh them that are parched with the boiling heat of the Sun, but there is no shadow so comfortable to the body, as Christ jesus is unto the soul, that is scorched with the fiery temptations of Satan 
m Eph. 6. 16 , and burning heat of a guilty conscience for sin; yea, there is no other tree able to shadow us, and therefore saith Christ, Come unto me all ye that travel and are heavy loadned, and I will refresh you, take my yoke upon you, and you shall find rest unto your souls 
n Mat. 11. 29 . Yea, the Saints of God, having been vexed with his storms, and once coming under the shadow of this tree, they find such wealth, rest, and peace therein, that they do sit down and never seek any further, nay for the world, they would not be drawn away from the same again.  
It is far otherwise with Idolaters, 
Idolaters can find no true peace in their superstitious traditions.  and such as do worship false gods: for though they punish and afflict themselves many ways; seeking by all means to make satisfactions for their sins, and to cool the flaming heat of their guilty consciences, yet when they have wearied themselves, & done all that ever they can, they they are so far from being satisfied, finding ease, or taking away the sting of sin, that rather as David saith they do multiply sorrows upon their heads 
o Psal. 16. 4 . There is no true rest in the world but only under the shadow of this Appletree jesus Christ.  
To conclude this point, seeing we have heard that this good shepherd, prepareth abundantly, both pasture, water, & shadow, let us, I beseech you, as God's sheep, hunger after this food, thirst after these waters, and take our delight in this rest: then shall we no more hunger, after the draff of human traditions, nor thirst after the puddle of popish poisoned cups, no more weary ourselves, seeking for rest in our own merits and satisfactions: but having fed in these pastures, drunk of these waters, and rested under this shadow: 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, 
Beata vita in font.  wherewith we cannot be filled: or rather, filled, but cannot be satisfied: for there is blessedness at the head of the spring, not in the cisterns, or Conduits, For with God is the Well of life, and he shall give his Saints drink out of the river of his pleasures, as David saith 
p Psal. 36. 8 , Which river is as clear as Crystal, proceeding out of the throne of God 
q Reu. 22. 1 . Yea, and there shall we find the tree of life, whose leaves are not only for shadow, but for medicine to heal the Nations with 
r Reu. 22. 2 , yea and beareth fruit, not only to satisfy the hunger, but twelve manner of fruits, every month brought forth to satisfy the pleasure of his Saints 
s Reu. 22. 2 . Oh, 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 followeth.   

THE THIRD SERMON upon the 23. Psalm.  He restoreth my soul, and leadeth me in the paths of righteousness for his name's sake. 
THe fourth duty of a good Shepherd, 
The 4. duty of a good and loving shepherd.  is to bear with the weak: and if any of his flock be sick or feeble, to cherish, nourish, and strengthen them, yea, even to carry them in his bosom, for so the Lord himself alluding to these qualities of a good shepherd, saith. He shall feed his flock like a shepherd, he shall gather the Lambs with his arm and carry them in his bosom, and guide them that are with young 
a Esa. 40. 11 : even so kind is the spiritual sheheard of our souls, that his sheep being weak, he will strengthen; feeble, he will cherish; yea dead in sins, he will quicken, restore and convert them, by regenerating and enduing them, with a true and lively faith whereby they live 
b Heb. 10. 38 : and being undoubtedly persuaded of God's favour and love, do rejoice with joy unspeakable and glorious 
c 1. Pet. 1. 8 . And this is the grace whereof we are now to speak, which indeed is so great, that neither heart of man, nor tongue of Angels, are able fully to conceive or express: for what would it profit David, now that he is dead and seethe corruption 
d Act. 1. 29 , 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, & sung unto in dances, Saul hath slain his thousand and David his ten thousand 
e 1. Sam. 11 7 . If the Lord had not converted his soul, yea what will it profit a man to win the whole world, and lose his own soul, this, this, therefore is more to be rejoiced in, than 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. Now that we may the more orderly and profitably handle this strain, there are two things therein to be considered. First, the Converter (the Lord:) secondly, the thing converted (the soul:) for the first,  
He restoreth restituit animam, 
Doctrine.  the words are plain, our lesson for instruction is this, viz. That it is not our action, or in our power, in part, or in all, to become the sheep of Christ, but it is wholly the work of God in us, according to that of Christ, in the Gospel of saint john, 
* Postpone.  No man cometh unto me except my father draw him 
f joh. 6. 44. . And again in the same Gospel, Other sheep I have also, which are not of this fold, them also must I bring, and they shall hear my voice, and there shall be one sheepfold, and one shepherd 
g Io. 10. 26 . For although in this Text there is neither any addition of necessity, as that he (must) convert the soul, nor yet any exception, or exclusion, as though (none other) could do it, but he: yet under this significant, and affectionate word (he) they both are included; by necessary implication, q. d. o Lord, it is only thy work, 
Confirmation.  that my soul is converted, no other can do it, but thou alone. Which lesson is confirmed by many other places of Scripture. The Prophet jeremy thus prayeth. Convert us, O Lord, and we shall be converted 
h jer. 31. 18 . Saint Paul saith: It is neither in him that planteth, nor in him that watereth, but God that giveth the increase 
i 2. Cor. 3. 7 . And again: We are not sufficient of ourselves, to think any thing 
k 2. Co. 3. 5 . And Saint james saith: Every good and perfect gift cometh down from above 
l jam. 1. 17 . 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, 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 
m Ps. 19 7 . And saint Paul saith, I am not ashamed of the Gospel of Christ, for it is the mighty power of God to salvation, to every one that believeth 
n Ro. 1. 16 , And else where, Faith cometh by hearing of the word 
o Rom. 10 17. .  
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, 
Wherein the Papists and we do differ about free-will.  and great controversy, with objections, answers, and replies, but only by the way, as I am occasioned by my text, briefly lay open the state of the question, and then show wherein they do serve both from us, and the delivered and approved truth. for the first, we may note, that the condition of man is fourfold. 1 Of creation, 2 Of corruption, 3 Of regeneration, Of glorification: secondly, we may observe, that the objects of will are diverse, and specially of three sorts. 1 Natural actions, which are common to men with beasts, as to eat, drink, sleep, hear, see, smell, etc. 2 human actions, as practise of Mechanical and liberal arts, or exercise of moral virtues. 3 Actions spiritual & divine, etc. Now the question of free-will betwixt them and us, is to be understood, of man's free-will, concerning spiritual actions, in the state of corruption, for in the other, though we altogether agree not, yet is not the difference so great, 
3.  and material. Lastly, we are to note, that spiritual actions, are twofold, either such as concern the kingdom of darkness, or such as corcerne the kingdom of God: for such actions as concern the kingdom of darkness, and are properly sins, we join with them, and teach, that in these man hath freedom of will sinning necessarily, but not constrainedly 
p Necessary sed non coacte. etc. In primae gratiae receptione; homines non sese habent mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed sunt gratiae dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bezae quaest: , But the main difference betwixt them and us, is about free-will in man's naturals, as it is exercised, concerning actions spiritual and good, as repentance, faith, the conversion of a sinner, new obedience, & such like: yet not as concerning the freedom itself; for we join with them and say, that in the first conversion of a sinner, man's free-will doth concur, with God's grace, as a fellow-worker in some sort, for God doth not work upon man as a senseless block or stone. Non sicut lapidibus aut aliis insensatis, 
He that made thee with out thee, will not save without thee. Aug.  & operatur salutem, etc. August. contra Pelag. 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, as well as the word, or spirit; for no man was ever converted against his will, neither is will constrained, any will. But in this they and we do exceedingly differ, as concerning the cause of this liberty of will, in these spiritual matters concerning God's Kingdom; for they say, man's free will is not wholly extinguished, but attenuated and abated, as the man that fell amongst thieves, and was left half dead: and therefore being aided and assisted of grace, it is able to will any thing appertaining unto salvation, and of itself to work together with grace, and so they give not all the glory of their conversion unto God, but attribute part unto grace, and part unto free will, working by a natural power 
q Liberum arbitrum nos facit volentes: gratia, bene volentes. Bernard lib de lib Arbit. . Contrary wise, we say according to the word of God, that though the natural power of willing, and thinking be in us, and is properly ours, by the general gift of God, yet the holiness, goodness, and freeness hereof, are merely, and entirely, wrought in us by the spirit of God 
r Concilium Trident. Sess. 6. cap. 1 & 5. Canon. 4. : and therefore though the will do concur with God's grace, yet not as working, by any natural power or virtue, but as framed of God, 
Bellarmine de great. lib. 5. cap. 30.  he giving us a will to desire the grace, Volentes ex nolentibus August. contra 2. Epist. Pelag. lib. 1. cap. 20. at the time that he bestoweth the grace upon us; 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 Arg. drawn from the man, that was left half dead, 
Rhemist.  it is a feeble collection, 
Annot. in Luc. 10. sect 6. & Rom. 9 sect. 4.  and nothing agreeable to the scope and intent of Christ, in the propounding of that parable; yea and contrary to other scriptures, where we are plainly said, not only to be half dead, but wholly dead 
s Ro. 5. 12. Eph. 2. 1. 5. Col. 2. 13. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 un, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And lastly, contrary to the judgement of Augustine, who saith: Man before he can become righteous, hath need of a Physician, because he is sick; yea of a quickener, because he is dead, Vt homo redeat adiustitiam, opus habet medico, quia sanus non est, imo opus habet vivificatore, quia mortuus est 
t August. de nature. great. ca 23. . So much for the converter, the thing converted, is the soul, (he converteth my soul) God worketh not to halves, laying a foundation, without any further building: but he finisheth every good work, that he taketh in hand 
u Phil. 1. 6.  he converteth 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 
w Esay 32. ●.  the feet which were swift 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 speak reverently, and soberly, as may minister grace to the hearers 
x Eph. 4. 29 , the head that was fraught with covetous and carnal devices, shall be sanctified with wholesome and divine meditations 
y Ps. 77. 6. . And in a word all the members of the body, which have been abused, to become weapons of unrighteousness unto sin, shall become weapons of righteousness unto God 
z Ro. 6. 13. . But because the root must be good, before it can send forth sap into the branches to the bringing forth of good fruit 
a Mat. 7. 17 12. 32. ; And the fountain must first be purged, before the streams that issue from the same, can be made clean and sweet: 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; and all appearing of conversion, a counterfeiting before the Lord: wherefore the Prophet David, to declare the truth of his conversion, doth wisely, and purposely add this circumstance, He converteth my soul: and thereby teacheth us this lesson,  
That until such time as God convert 
Doctrine.  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, 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. judas, he obtained fellowship in the ministration of the Apostleship 
b Act. 1. 17 25. : 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 jesus, and so went astray to go to his own place. Herode, he feared and reverenced john Baptist, and heard him gladly, and did many things; but because his soul was not converted, he embraced a beloved sin: which when the man of God reproved, he took away his head 
c Mar. 6. 17 18, 19, 20 . 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 
d 2. Tim. 4 10 . Were there ever any, in the world, that for outward appearance had greater show of sanctity and holiness, than the Scribes and Pharisies● They looked sour, and disfigured their face? when they fasted, prayed in synagogues, and corners of the streets, gave alms with the sound of a trumpet 
e Mat. 6. 2. 5. 16. , made their phylacteries broad, and fringes of their garments long, compassed sea and land to make a proselyte, tithed mint, any se, and cummine, washed the outside of the cup and platter 
f Mat 23. 15. 23. 25, 26 : and yet because their souls were not converted unto God, but full of covetousness, bribery, rapine, 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: You are like unto painted sepulchres, goodly, and gorgeous tombs, and monuments without, beautiful to look upon; but within, full of rottenness, corruption, and dead men's bones 
g Mat. 23. 27. , and hath told us, except our righteousness exceed the righteousness of the Scribes and pharisees, we shall never enter into the kingdom of heaven 
h Mat. 5. 20. .  
Oh Lord God, 
Use.  how ought the consideration here of to rouse us up every one, to a thorough trial and examination of ourselves, that we be not deceived with a vain persuasion, and opinion of our estate and condition, as if all were well, when it is stark nought, and to think with the Church of Laodicea, That we are rich and increased in goods, and have need of nothing, when in truth we are very wretched, blind, poor, miserable, and naked 
i Reu. 3. 17. . Oh then let us (as in the sight of God) examine ourselves, how we stand affected, whether we do hate those things which we have loved, whether we loathe our former lives, 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 a sincere love to the truth, & professors thereof. If we find these things in truth in us, though but in small, and weak measure: yet doubtless, we may boldly pronounce with David, The Lord hath converted my soul, and happy is he, that ever he was borne, to see that hour; but if we find not these things in us, but all that we have to cleave unto, is a naked, bare, and verbal profession: surely then, let us not flatter ourselves, we are but in the condition of many reprobates 
k Esay 1. 13 : and if thus we continue, 
Mich. 6. 6. 7 Mat. 15. 7. 8.  we shall one day be found, filthily naked, for want of a wedding garment, and be thrust out of doors, by head and shoulders, and have our portion with hypocrites.  
And surely, 
Application  if we do make application of these things to ourselves, it is a miserable thing, 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, how they hope, or look to be saved, and in what state they stand before God: 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, but do as I would be done unto.  
But oh fool, know that God is a spirit, and will be worshipped in spirit and truth, 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 pair off some sins, to be friendly to the professors of the Gospel, and to lead a civil life; when as in the mean time thy heart within, is filthy, full of infidelity, ignorance, pride, covetousness, malice. What is all this thy Religion now? surely as much regarded of God, as the cutting off of a dog's neck, and offering of swine's blood, as the Prophet saith 
l Esa. 66. 3.  Thou art like a goodly sepulchre, full of filthiness; Oh then, strive to have the inside of the cup and platter cleansed 
m Mat. 23. 26  let the hidden man of the heart be decked, with a meek and quiet spirit 
n 1. Pe. 34  and specially with love, a good conscience, & faith unfeigned 
o 1. Ti. 1. 5 ; for the king's daughter (as her apparel is of wrought gold) so is she glorious within 
p Ps. 45. 13 : which spiritual beauty, is a thing much set by, without which, whatsoever we seem to have (whether we be superstitious Papists, or ceremonious Protestants) in the sight of God, it is nothing worth. What is then more to be feared than this, that the number of true converts is very small, whose hearts are upright with God, and can truly say with David, The Lord hath converted my soul; 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, and when he shall way us, in the balance of his sanctuary, Balthasar's Emblem, may be written in our foreheads, Mene, 
Numeravit, appendit, divisit.  mene, Tekell, upharsin; thou hast been weighed in the balance, and art found too light 
q Dan. 5. 25  Oh than whilst 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 
r 2. Pet. 1. 10  that as the sheep of God's pasture, we may in truth, thankfully acknowledge with David our fold-mate, and say, He hath converted my soul. It followeth:  
And leadeth me in the paths of righteousness. 
5. duty of a good Shepherd.  The holy Prophet, still prosecuteth this allegory; And because the sheep is of a straying nature, and subject to many enemies, that seek to pray upon her; it is therefore the duty of a very good Shepherd, not only to provide pasture, water, shadow, and to cherish the weak, but also to guide and lead them in the plain way, from the fold to the pasture, and from pasture, to pasture, according to that of our Saviour Christ, in the Gospel of S. john, A good Shepherd calleth his sheep by name, and leadeth them out, and when he hath sent forth his own sheep, he goeth before them, and the sheep follow him 
s joh. 10. 3. 4. . That it might therefore appear, that God is not wanting in the performance of any good duty to his people, he thereunto alludeth, saying: and he leadeth me in the paths of righteousness, q. d. The Lord not only converteth the souls of his people, and quickeneth them by his spirit from the grave of sin; but also being quickened and converted, (knowing how weak and prone they are to run in the path of destruction) he leaveth them not unto themselves, but taketh charge of them, and leadeth them in the path of righteousness, finishing the good work, which he hath begun in them, to his own glory and their eternal salvation.  
The general doctrine from this strain, 
The general doctrine from this sentence.  is this, viz: That as in God is the conversion of our souls, so from him is the continuance of our upright walking before him; if ever he leave us to ourselves, we fearfully start aside, as we have an example in that faithful and zealous King Ezekiah, who being left of God, to try him; in stead of thankfulness, (both for his gracious deliverance out of the hands of his enemies, & 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 
t 2. Cro. 32 31. Whereupon the assurance of the perseverance of God's Saints is grounded.   
Q. If this be our weakness, what is then the ground of our assurance, that being once converted, and brought into the state of grace, we shall continue therein?  
A. Even here it is laid down, The Lord will lead us in the paths of righteousness this grace hath Christ prayed for, who was heard in all things 
u joh. 11. 42  Holy Father, keep them in thy name, even those that thou hast given me, and sanctify them with thy truth, thy word is thy truth 
w joh. 17. 11. 17.  Yea God himself hath promised, (who is faithful and cannot lie) I will not fail thee, neither forsake thee 
x Heb. 13. 6  So that howsoever for a moment he may leave, and forsake us, for our trial, that having experience of our weakness, we may the more earnestly cleave unto him; yet doubtless, he will not forsake us over long, but so order our doings and lead us forth, in the right way, that for the beginning, continuance, and end of our salvation, his name may have all the praise.  
The use whereof is, 
Use.  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 
y jerem. 9 24  And say with David, The Lord is my strength and my salvation 
z Ps. 18. 2.  & he is on my right hand, that I shall not greatly fall 
a Ps. 16. 8.  yea, let us continually pray with David, Lord lead me in thy righteousness, because of mine enemies, make thy way plain before my face 
b Psa. 5. 8. . And again, Cast me not off in the time of mine age, forsake me not when, my strength faileth me 
c Ps. 71. 9 . So much for the doctrine and use of this whole strain in general: now let us more nearly come to scan the words in particular, as they lie in order, for they are very significant, and yield very profitable observations for our instruction, & comfort, 
Division of this sentence.  wherein first we are to consider what the lord doth: he leadeth; secondly, where in the paths: 3. what manner of paths, 
1. part.  (of righteousness) of these in order.  
He leadeth; 
1. note.  he saith not, he (showeth) as if it were enough for God's people to know the way, and then they have power sufficient of themselves to walk therein, but the Lord doth lead & conduct them showing them the way and giving them power to walk therein; This doth the Church acknowledge in the Canticles, where she desireth Christ to draw her 
d Can. 1. 3.  Alas good virgin, her only joy and desire is to run after Christ, in whom she knoweth her felicity consisteth, and yet her legs will not serve, her knees are so feeble, that she fainteth in the race, she is so fettered and hampered with the remnants of sin, and pressed down with the relics of corruption 
e Heb. 12. 1 Gal. 5. 17. , that she cannot do that which she would 
f Ro. 7. 15 , She loveth Christ, and yet is not able to make any faster speed after him, than he shall draw her, if he cease to draw, she by and by ceaseth to run.  
The use whereof serveth to condemn the doctrine of the Church of Rome, 
Use.  for heresy, and the Church herself for a bold and impudent strumpet, which maintaineth with sharp Arguments, even fire and sword, that man's enfeebled will (as they call it) being once prevented and helped and as it were loosed, and set on foot by grace, it can & doth perform all things 
g Con. Trident. ses. 6. ca 5. can. 4 Rhem. Act. 13. sect. 2. Bellarm. potest homo absolute per liberum arbitrium, bene facere si velit etc. li. 5. cap. 29 respon ad testimon. 2. . But the true Church having received grace; yea, after she had run, and doth run: yet she craveth his graces, whereby she may be enabled to run faster, and to run to the end; and David here, though he acknowledge he hath received grace, and God hath converted his soul; yet standeth he in need, 
h Certum est nos velle cum volumus, sed ille facit ut, velim us bonum; ratum est nos facere, cum facimus, sed ille facit, ut faciamus, de bono perseverat. ca 16.  still by his grace, to be led forward in the paths of righteousness, it being certain, that it is man that willeth, whatsoever is willed, but god is the cause that he willeth that which is good, man worketh whatsoever is wrought, but God is the cause that we do that which is good.  
Secondly, we may note, that David, saith not, he (compelleth) but (leadeth) for though the Shepherd do stand in need of a rod to correct his wandering sheep, 
2. Note.  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, and after a holy manner, do strive unto perfection; so saith David, I will run the ways of thy commandments, when thou hast enlarged mine heart 
i Psal. 119. 32  And Saint Paul saith, One thing I do, I forget that which is past, and endeavour myself, to that which is before 
k Phil. 3. 13  Yea, how great the delight of God's Saints is herein, David declareth, I have had as great delight in thy commandments, as in all manner of riches 
l Ps. 112. 14  They are dearer than thousands of gold and silver, sweeter also than honey and the honey comb 
m Ps. 19 10 : So that here needeth no compulsion, the way is so sweet and pleasant, that the inner man is willing 
n Math. 26 41 : and taketh great delight therein 
o Ro. 7. 22.  But because the flesh is weak, therefore the Church prayeth her spouse: Draw me, and we will run after thee 
p Cant. 1. 3 : thereby noting, that God's Saints being made partakers of the outward ministery of the word, 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, and in outward conversation, to show themselves ready to tread the paths of righteousness, and strive unto sanctification.  
Thirdly, 
3. Note.  this Metaphor of (leading) doth teach us, that in all god's sheep, there must be an holy growth and increase, a growing forward unto perfection, and the measure of the age of the fullness of Christ 
q Eph. 4. 13. In via virtutis, qui non proficit, deficit.  where there is a standing still, there is no leading, nay in this way, there is no standing still at all: he that goeth not forward, goeth backward, though he think not so: wherefore if we will approve ourselves, to be sheep of the Lords pasture, we must grow & go forward from strength to strength 
r Psal 84. 7  from faith to faith 
s Ro. 1. 17. , and from one measure and degree of knowledge, zeal, and virtue, to another, that we may bring forth more fruit in our age 
t Ps. 92. 14 : and being once delivered from the filthy Sodom of this world, we take heed we partake not with Lot's wife, in her sin, to look back again 
u Gen. 19 26 Luk. 17, 32 . Oh, I beseech you, let the knowledge of this point, make us all, both pasture and people, enter into a deep consideration of our ways, 
Use.  that if we find ourselves by God's mercy, to be led forward we may give him thanks, and hold fast, that no man take away our crown 
w Reu. 3. 11 : but if we find a decay of God's graces in us, we may in time repent, and seek to recover our former estate by double diligence, lest he remove our Candlestick 
x Reu. 2. 5 , and take from us that which we seemed to have 
y Luk. 8. 18 . If our consciences do witness against many of us Ministers, 
The fearful going back, and falling away, both in ministers and people.  that whereas heretofore of a zeal to God's glory, we have diligently preached the word, and rejoiced in the coming of the Sabbath, when we might empty, and unload ourselves of that we have gathered in the week day: of conscience we have abstained from this or that sin, and been grieved in our souls for them in others, and our only desire hath been to please God, and both by doctrine and example to shine in the world. But now we can be content to take our ease, delight in sleeping, and altogether look to our own ways, purpose, and advantage 
z Ezech. 34 Esay. 56. , having no care to feed God's flock, strengthen the weak, heal the sick, bring again that which was gone astray, and seek up that which was lost; but so we be fed with the fat, and clothed with the wool, we care for no more, that which perisheth, 
Multi, doctiores, pauci meliores  let it perish, all our care is to please men, and to have the favour of the mighty, and both by word and example we do justify, that which before we have disallowed.  
Oh 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 fall away more and more. And if the consciences of the people do no less witness against you, that whereas you have been so long hearers of the word, and so many years ago you had such a measure of knowledge, that you would according to the word render a reason of your faith, and maintain the truth against errors, and heresies; such a measure of zeal, that rather than you would join with Idolaters, and offend God, and your consciences, you would forsake father, mother, yea, and your own lives; 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, 
Aliquid, descripturis sanctis, quotidie discere.  to take this or that pains to go to hear it, to rise or go to bed, so much the rather or later, that you might have one hour of the day to hear or read it; such a measure of a good conscience that you could not away with this or that sin. But now alas, there is a fearful backsliding, you do account them but hot spirited fellows, that take that course, or if you do outwardly perform these things, yet it is not with that wont feeling & remorse: oh, if this be the estate of any of you (as it is to be feared, it is of too many) consider from whom you are fallen, & repent, and do the first works 
a Reu. 2. 6 . Is this to be led forward unto perfection? Will the Lord take it in good part at your hands, to feed in his green pastures, and yet to be every day leaner and leaner? to drink so plentifully of the sincere milk of his word, and yet never to grow thereby 
b 1. Pe. 2. 2 , but to remain as wrisling, withering and pining away: 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: because neither ministers nor people, have marched so valiantly in the ways of the Lord as we ought but have fainted, halted, and turned out of the way 
c Heb. 12. 13 , so that it is high time for us all, to consider our ways, and to pray unto God that our weak hands and feeble knees may be strengthened 
d Esay. 35. 3 , that we may be led forward, and more cheerfully run in the paths of righteousness, than heretofore we have done. 
* Pietas, quae finem novit non est pielas  But wherein doth this good shepherd lead his sheep?  
(In the paths) He saith not (path) but (paths) as speaking of many: 
2. Part.  for though the way to gods kingdom, be but that one straight and narrow way, whereof Christ maketh mention 
e Mat. 7. 13 , yet are there in that way many paths, and God's sheep must walk in them all. The doctrine for our instruction from hence, is this, viz. That the obedience of a true Christian, must extend itself to the whole course of his life, and to all the commandments of God 
* Secundum, istius vitae modum. . For the first, it is not enough to serve God for a year, or twain, but we must serve him in true righteousness and holiness all the days of our lives 
f Luk. 1. 75 : the promise is made, he that continueth to the end shall be saved 
g Mat. 10. 22 : And, be thou faithful to the end, and I will give thee the crown of life 
h Reu. 2. 10 . Though then we did run in these paths of righteousness, a great while, and then afterwards stay, turn aside, or go back gain; what shall it avail us? So, secondly, we may not take liberty in any one sin, but strive to avoid all, nor omit any one good duty, but strive to perform all, as did Zacharie and Elizabeth, who were just before God, and walked in all the ordinances and commandments of God, without reproof 
i Luk. 1. 6. . 
* Sine querela, non sine peccato. August.  There are many who may easily be drawn to avoid and cast away many sins, saving some one or few that serve most for their pleasure and advantage: so Herod heard john Baptist willingly, and did many things 
k Mar. 6. 20 , He could be content to walk in some of the paths of righteousness, but not in all, he had one pleasing sin, which by no means he could abide to be reproved for 
l Mat. 14. 5 , But let us be assured, that all God's sheep truly regenerated by the spirit of God, though there be great weaknesses and imperfections in them, whereby they are drawn into much evil, which they should not, 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, and do love and delight in every virtue, yea those profitable and pleasant sins, which are as dear unto them as their right hands, and right eyes, yet are willing to cut them off, and cast them from them, rather than by enjoying thereof, be hindered from entering into the Kingdom of Heaven 
m Mat. 5. 29 , most earnestly desiring of God, to be led into all righteousness, knowing that one Coloquintida spilleth a whole mess of pottage 
n 2. Kin. 4. 40 Mors in olla ista. , and as a bird though ensnared but by one claw, in the net of the fowler, looseth her life, and the besieged City by one breach, not maintained, is taken by the enemy, and the ship by one leak is drowned in the waters; even so, the soul of man being as a ship, by one hole maketh a shipwreck of faith and a good conscience; as a city besieged by Satan and his Angels, may be spoiled through one breach, and as a bird sought to be destroyed of Satan, aswell loseth her life, being ensnared by one claw, as all: if we avoid his snare, in drunkenness, we may be caught by whoredom; if by neither, yet by covetousness: yea the soul may aswell be destroyed by one beloved sin, aswell as by many: and therefore such as look to have eternal life, must carefully follow their shepherd, leading them in all the paths.  
But what manner of paths are they? 
3. Part.  of righteousness) God leadeth not his sheep in the paths of sin, 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: by the other we are justified before men. The righteousness imputed, 
What is the righteousness of imputation and the use thereof.  is the righteousness of jesus Christ, both in regard of the innocency of nature, obedience to the law, and suffering of punishments for sin, are by faith imputed unto us, and made ours, for our justification before God, both in regard of Original and Actual sins, of omission or commission, whereof the Apostle Saint Paul speaketh. For as by the disobedience of one, many were made sinners, so by that obedience of that one shall many also be made righteous 
o Ro. 5. 19 . Which 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, but the righteousness which is of God through faith 
p Phil. 3. 9 . And this may be called the righteousness of imputation: for as Christ was made sin for us, not by infusion of sin into his person, but by imputation of our sins unto him 
q 2. Cor. 5. 21 : 
Delicta nostra sua delicta fecit; ut justitiam suam nostram justitiam faceret.  so are we made rightevos 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: Whatsoever he did for us, if we believe, being made ours, 
August. in Psal. 21.  as if we had performed the same in our own persons 
r 1. Cor. 1. 30 .  
Secondly, there is a righteousness of sanctification, 
What is the righteousness of sanctification and the use thereof.  which followeth as a fruit upon the former, when as by the sanctifying spirit of God, the mind is enlightened, the heart mollified; the will rectified; and the whole course of the life reform; no more to love, and live in sin, but to hate and abhor it, and to delight in godliness and virtue, whereof Saint Paul speaketh, saying, this is the will of God, even our sanctification 
s 1. Thes. 4. 3 . And unto Titus he saith, The grace of God which bringeth salvation unto all men hath appeared, and teacheth us that we should deny ungodliness, and worldly lusts, and that we should live soberly, & righteously, and godly in this present world 
t Tit. 2. 11. . 
Sobrie, quo ad nos: just quo ad proximum: pie, quo ad deum.  And Saint john saith, He that doth righteousness is righteous, but he that committeth sin, is of the Devil 
u 1. john. 3 7. 8. . The uses whereof are manifold, but specially it serveth for to justify us before men, and to make faith which is hidden in the heart, & seen of God, to become visible, & apparent unto men. Whereof S. james speaketh saying, Abraham & Rahab were justified by their works 
w jam. 2. 21. 25 . Now the Lord leadeth his sheep into the paths of both those Righteousnesses, giving us a true and lively faith, whereby we are engraffed into Christ, and made partakers of all his benefits 
x Rom. 6. 5 6, 7 , & also sanctifying us through out with his holy spirit 
y 1. Thes 5. 23 , to become new creatures 
z 2. Cor. 5. 17 , and to offer up ourselves, a living, holy, and acceptable sacrifice unto him 
a Ro. 12. 1 . But of the latter, the Prophet in this place, most properly speaketh, and therefore our lesson is.  
That all those sheep whose salvation the great shepherd hath bought & purchased with his blood▪ they shall in time be called 
b Ro. 8. 30 , 
Doctrine.  from walking in the sinful paths of unclean Goats, to walk in the paths of righteousness, and holiness they shall cease to walk as the Gentiles in vanity of mind 
c Eph. 4. 17 , and blind hypocrisy; and shall become followers of God as dear children 
d Ephe. 5. 1 , striving to be holy as he is holy, in all manner of conversation 
e 1. Pet. 1. 15  In these paths, the Lord hath led all the flocks of his sheep, as the Author to the Hebrews hath traced many of them out by their steps 
f Heb. 11. 4 5. 6. 7 , which paths, are strait, narrow, rugged, and unpleasant to dainty and tender flesh and blood 
g Mat. 7. 13. , as requiring so soon as ever we set foot therein, 
How blessed and gainful a thing it is to follow Christ in the paths of righteousness.  a denial of ourselves, and continual taking up of the cross 
h Mat. 16. 24 , but most pleasant and joyful to the inner man, as jeremy declareth, saying. Stand and inquire for the old way, which is the good way, and walk therein, and you shall find rest unto your souls 
i jere. 6. 16  The truth whereof we and all the Saints of God, that ever walked therein have experienced; that as agreed, David as foreman may say for us, I have had as great delight in the way of thy testimonies, as in all manner of riches 
k Ps. 119. 14 . And yet is not this all: for besides the inward and spiritual joy of the soul, the Lord will also bestow all good things upon them, yea so gainful is godliness, that it hath a promise both of this life, and that which is to come, 
l 1. Tim. 6. 6 , they shall want nothing that is good 
m Ps. 34. 10 , they shall eat their bread in plenteousness, be fed with the fat of the grain of wheat, and pure liquor of the Grape, he will bow down the backs of their enemies, they shall lend, and not borrow, be the head, and not the tail 
n Deut. 28. 12. 13. .  
Now I beseech you let us make application of these things unto ourselves, 
Application▪ The true cause of all the miseries that have fallen upon us, or are further threatened.  there is nothing more common then to hear men every where complain, of the great dearth we have sustained, or the pestilence, botch of Egypt, hot burning fevers, consumptions, and grievous diseases of the body, wet and unseasonable weather, and so forth, and some lay the cause here, and some there, some complain of this, and others of that, but few see, or regard the true cause indeed, to set to hand to remove it: 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; but rather we have trodden the paths of death, and our footeste●ppes have caught hold of hell, as if we were at a league and covenant with both 
o Esa. 28. 15 , we have added drunkenness unto thirst 
p Deut. 29. 19 , we have not zealously, and fruitfully entertained his word. For if we had, mark what God saith, Oh that Israel had walked in my ways, I would soon have humbled their enemies, and have fed them with the flower of wheat, and honey out of the rock 
q Psa 81. 13 14 .  
What is the reason then, I pray you, of all these evils, and far greater if we repent not, who is so blind that seethe not? We have refused to be taught and instructed in God's word 
r jere. 9 6. , despised his wholesome counsels and admonitions, abused his patience and long sufferance to presumption, which should have led us to repentance 
s Rom. 2. 4 , the more he hath corrected us for our amendment, the more have we fallen away from him 
t Esay. 1. 5. , hardening our faces as Brass against his fear 
u jere. 5. 3. , and dealing most frowardly with him in his covenant, that never might he more justly complain of the jews, than of us, All the day long have I stretched out my hand, to a stubborn, and disobedient people 
w Esay 65. 2. .  
Oh than I beseech you, 
Use.  let us awake, and strengthen the things that do remain & are ready to die, for our works, are no whit perfect before the Lord 
x Reu. 3. 2. . Let us every one lay his hand upon his soul, repent and turn, for now the Lord calleth us. Oh England, if thou wilt return, return unto me 
y jer. 4. 1. . Yea, the Prophet of God telleth us, That it is time to seek the Lord, till he come and rain righteousness upon us 
z Osay 10. 12 . Let us stir up ourselves, and the graces of God that are in us, revive our zeal, & make our love to the gospel spring afresh, that it may bud, and bring forth fruit, let us make strait steps to our feet, and no longer wait that every one go before us, for that were too great unmannerliness, but both pastors and people, let us in our several places, in a holy emulation strive, who shall be foremost, and run fastest after our Shepherd Christ, jesus in the paths of righteousness; and then the Lord will delight to do us good, he will bless our Queen, and give her constancy to defend the truth unto the end, not suffering our land to be sown with divers seeds 
a Deu. 22. 9 , nor Dagon to be where the Ark of God is 
b 1. Sa. 5. 2. , or abomination of desolation to be set in the holy place 
c Mat. 24. 15. ; but in her days the Gospel shall flourish, and abundance of peace so long as the Moon endureth 
d Ps. 72. 7. , & as for all those that bear evil will unto Zion, & specially our home-born enemies, the uncircumcised Philistines, & cursed Canaanites, who begin to lift up their heads, as though their long wished day drew nigh, the Lord will either turn their hearts, or how down their backs, cause their loins to tremble 
e Ps. 69. 23 , and lay the curse of Canaan upon them, and make them servants of servants still 
f Gen. 9 25 , or lastly, fill their eyes with worms, and mouths with gravel, but we and our posterities shall see jerusalem in prosperity, all our lives long 
g Ps. 128. 5 .  
Thus we have heard by many particulars, how abundantly good, the Lord is to his poor people, now would you know what it is, that hath, doth, and for ever only shall move him, to do his people good? then mark what the Prophet sayeth in the next words.  
(For his name's sake;) 
Sense of the words.  concerning the sense of these words, we are to note, that the (name) of God hath divers significations in the scriptures; as first, 
1.  by name are meant those titles, whereby God is named and known, as jehovah, Elohim, Shaddai, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deus, God. etc. As God said to jacob, Wherefore now dost thou ask my name 
h Gen. 32. 29. . And answereth Moses, ask the same question, I am that I am hath sent me unto you, and thus shalt thou say to the children of Israel, the Lord God of your Fathers, the God of Abraham, the God of Isaac, and the God of jacob, hath sent me unto you; this is my name for ever, and this is my memorial unto all ages 
i Exo. 3. 14 15. etc. . And Moses in his song giveth him this title, The Lord is a man of war, his name is jehovah 
k Exo. 15. 3 ; And concerning Christ, it is said: This is his name, whereby he shall be called; the Lord, our righteousness 
l jerem. 23 6. 33. 16. 1. Cor. 1. 30 . And this is one of those senses, according to which the command is given, Thou shalt not take the name of the Lord thy God in vain 
m Exo. 20. 7 .  
2 Secondly, sometimes by the (name) of God, is meant the person of God, signified, by the name or title, as the name of the mighty God of jacob defend thee 
n Ps. 20. 1. Nomen pro re, per nomen, significata. . Where is not meant any title of God, jehovah, Tetragrammaton, or such like, either in Hebrew, or Greek, this tongue or that, (as they are of many superstitiously abused) but God himself, by his omnipotent power defend thee. So the people are commanded to offer their sacrifices, in the place, which the Lord shall choose to cause his name to dwell 
o Deu. 16. 2 : and the Psalmist prayeth; Let them that love thy (name) rejoice in thee 
p Ps. 5. 11. . Again, I will take the cup of salvation, and call upon the name of the Lord 
q Ps. 116. 13. , and the promise is made, whosoever shall call upon the name of the Lord, shall be saved 
r joel 2. 32 . 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, as where it is said, there is no other name under heaven, whereby we must be saved 
s Act. 4. 12. , and to the Church of Sardis the Lord sayeth, Thou hast a few names, which have not defiled their garments 
t Reu. 3. 4. .  
3 Thirdly, 
Quicquid de Deo, vere dici potest, Deus est.  by name are meant sometimes the essential attributes of God, because thereby God is known, yea, God is the same, for whatsoever may truly be said of God, that God is, as he is true, he is the truth, God is wise, he is wisdom itself. So the Lord thus proclaimed his great & glorious name unto Moses, 
Nomen Dei dicitur, omne id, quod de illo praedicatur.  The Lord, the Lord, strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, transgression, and sin, and not making the wicked innocent, visiting the iniquity of the fathers upon the children, unto the third and fourth generation 
u Exo. 34. 6 . So it is said, that in the name of Christ the Apostle cast out Devils 
w Mar. 16. 17. . Not by the repetition of the name (jesus) for the sons of Sceva, doing so, the evil spirit answered: jesus I acknowledge, & Paul I know, but who are ye? and the man in whom the evil spirit was, ran upon them, and over came them, and prevailed against them, that they fled out of the house, naked and wounded, as S. Luke witnesseth, in the Acts of the Apostles 
x Act. 19 15. 16. . But by name is meant the power, strength, and virtue of Christ, as Peter expoundeth in the Acts, where (declaring the means, how the Cripple was healed) he saith, It was not their power and godliness that had made the man go 
y Act. 3. 12 16. . So S. Paul saith: at the name of jesus every knee shall bow 
z Phi. 2. 10 , that is, not when the word is pronounced we shall make a courtesy, but we and all creatures, shall be subject to his power, authority, and dominion.  
4 Sometimes also by (name) his works, 
Nomine (jesus) dominatio & potestas; (genu flectionis) vocabulo, exprimitur subiectio.  creatures, and judgements, are meant, as where David saith; O Lord our God, how excellent is thy name in all the world, which hast set thy glory above the heavens 
a Ps. 8. 1. . q. d. How greatly doth thy glory, power, and majesty shine in thy creatures.  
5 By (name) is meant many times the doctrine of God's word, invocation, praise, and profession thereof; So it is said of Christ in the Psalms: I will declare thy name unto my brethren 
b Ps. 22. 22 . And the people of God say, We will walk in the name of the Lord our God for ever and ever 
c Mich. 4. 5 : so Paul is called a chosen vessel, to carry God's name, before Gentiles, Kings, and children of Israel 
d Act. 9 25 : and saith of himself, That he is not only ready to be bound at jerusalem, but also to die for the name of the Lord jesus 
e Act. 21. 13 . Now I take it, by (name) in this place the Prophet understandeth the truth, mercy, and goodness of God, according to the third annotation laid down, and then the sense is thus much in effect: q. d. This good Shepherd feedeth me, giveth 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, but only for his own mere mercy, and goodness sake, that for ever he may be praised, for the same: this being the sense, let us now see the doctrine, which is this, viz:  
That, 
Doctrine.  what good thing soever God hath done or doth for his children, as in their election, vocation, preservation: 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 
f Esay 64. 6 : or for their beauty: which is but vanity 
g Prou. 31 30. Esay. 40. 6. : or for their strength: which is but rottenness 
h job. 17. 14. , or for their gold and silver: which are no merchandise with him 
i Mic. 6. 7. 8 Psal. 50. 10. 11. 12. : but only what he doth, he doth for his own name, and mercy sake, to the end, that for all, his name may for ever be praised, as the Saints of God do confess, saying: Not unto us, o Lord, not unto us, but unto thy name give the glory, for thy loving mercy, and truth's sake 
k Ps. 115. 1. . This is agreeable to many other places of Scripture: the Apostle Paul saith, 
Confirmation.  saith, we were chosen in Christ before the foundations of the world, according to the good pleasure of his will 
l Eph. 1. 4. 5 . The Lord himself protesteth unto Israel: For my name's sake, will I differre my wrath, and for my praise, will I restrain it from thee, that I cut thee not off; for mine own sake, for mine own sake, will I do it 
m Esay 48. 9 11. : and again, I will have respect unto you, for mine names sake, and not after your wicked ways 
n Ezec. 20. 44 : 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, oh house of Israel, but for mine holy names sake, which was polluted amongst the heathen whether ye went 
o Ezec. 36. 22 . Yea, every where the Scriptures confirm this doctrine, viz: That in man there is no dignity, or means whereby to deserve any thing at God's hands, but the whole work of our salvation, and all his blessings bestowed upon us, are wholly to be referred unto God, and that only, for the glory of his holy name.  
And yet notwithstanding the evidence of this truth, 
Confutation.  they of the Church of Rome, are not ashamed to maintain the doctrine of foreseen works, and that according to the same, God did so order the decree of predestination 
p Rhem. annot. on Rom. 9 sect. 2. : 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 Rhem. annot. on Act. 10. sect. 5. Meritum de congruo & condigno, ex debito justitiae. : and merits, of condignity, or good works done in the second justification, which (say they) are truly meritorious, and deserve at God's hands by the due debt of justice, to be rewarded 
r Rhem. annot. on Ro. 2. sect. 3. . Oh Lord, how far doth the Prophet vary in judgement from these proud Hypocrites, which thus glory in themselves, and their works, who acknowledgeth every good thing that he hath, to come from God, and that only for his own names sake.  
The use hereof is, 
Use.  that above all things in the world, we be careful in thought, word, 
Vt ore, corpore, vitaque tota, sanctificetur, illud nomen.  and deeds, and every way that we can, to seek the advancement of the glory of that name, whereby the Lord hath been moved to do such great things for us, and to that end that we pray unto God to have a zeal of his glory kindled in our hearts, whereby we may be provoked, to a holy, and godly life, that our heavenly father may be glorified 
s Mat. 5. 16 , and whereby also we may be kept from all profaneness, lest otherwise, his name be dishonoured, and blasphemed 
t Esay 52. 5. Rom. 2. 24 . The Prophet David had a great measure of this zeal, when he said, The zeal of thy house, hath even eaten me up 
u Ps. 69. 9 : and that his heart should utter forth good matter 
w Ps. 45. 1. . Yea, the word which there the holy Ghost useth is very emphatical. q. d. 
Eructat cor  I will cast up a good matter, alluding to the manner of men, who having something which lieth heavy upon their stomachs, can have no rest till they have cast it up. Oh that the consideration of those mercies, which we and all God's Sheep, do daily receive and enjoy, with David our fold-mate; did overcharge our hearts continually, with such an holy surfeit, 
Crapula sancta. Luther.  (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, until we were disburdened, by sounding forth God's praise; and magnifying him, for whose name sake only, he hath been moved to do such great things for us! 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. Now let us proceed, to consider what use David maketh hereof.   

THE FOURTH SERMON upon the 23. Psalm.  Though I should walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and staff do comfort me. 
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. The sum whereof is thus much in effect, 
The sum of this verse.  q. d. Seeing then, oh my God, like a most loving and faithful shepherd, thou hast taken care and charge over me, graciously to supply my wants, and mightily to defend me in all adversities; I will not henceforth vex, or disquiet my soul in vain, with fear of any evil, but securely repose myself 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 itself. Surely a most excellent sentence, declaring the great valour and fortitude, not only of David, but of every true Christian, 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 reap the greater comfort and benefit, I purpose first to observe something for the verse generally, 
A general observation from the whole verse  and then handle the words themselves more particularly.  
The thing which we are in general to observe, is this, viz. David's religious meditation of death in his greatest prosperity of life; it seemeth by the tenor of the Psalm (as we have heard) that it was not penned when he was persecuted by Saul, and glad to fly from one hold to another 
a 1. Sam. 23 14. , no, nor when (after he was anointed in Hebron king, both over judah 
b 2. Sa. 2. 4. , and all Israel 
c 2. Sa. 5. 3. ) he was glad to fly being persecuted by his own son Absolom, most treacherously practising to aspire to the kingdom 
d 2. Sam. 15 14 . For no marvel though then his soul was possessed with the continual remembrance and meditation of death, when as he might most truly say, as he did unto jonathan, as the Lord liveth, and as thy soul liveth, there is but a step betwixt me and death 
e 2. Sa. 20. 3 . 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, when as a man would have thought he should have banished all remembrance of death, 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, and filled greater with his fruit and goods, he never dreamt of death, but said to his soul, Be merry, live at ease, eat, drink, and take thy pleasure, for thou hast goods laid up for many years 
f Lu. 12. 19 . I say, a man would have thought, that David in some such manner also would have spoken unto his soul, & have said, Now my soul be merry, take thine ease, eat and drink, for now thou hast obtained thine hearts desire, and shalt be able to avenge thyself on all thine enemies that have vexed thee. etc. But he being better trained up, and exercised in the Lord's school, and having learned the vanity and uncertainty of this life, that he was but a sojourner, and a pilgrim on earth as all his fathers were 
g Ps. 39 12 , and knowing what great cares and fears a crown bringeth, & ignorant whether even that night his soul should be fetched away or no 
h Lu. 12. 26 : being advanced to the top of prosperity, he forgetteth not himself, presuming of life, but looketh down to the earth whither he must, 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 
i Ios. 23. 14 1. Kin. 2. 2. .  
Whose religious example teacheth us this lesson for our instruction, 
Doctrine general from the observation.  viz. That we ought at all times, and in all conditions, in our youth, in our strength, and in our prosperity, to remember our end; this is the counsel of the wise man, Remember thy Creator in the days of thy youth, whilst the evil days come not, nor the years approach wherein thou shalt say, I have no pleasure in them; before the Almond three flourish grinders grow few, strong men bow themselves, keepers of the house do tremble, and they grow dim that look out by the windows 
k Eccles. 12 1. 2. 3 . Yea, this was Gods wish, Oh that my people were wise to consider their latter end 
l Deut. 32. 29 . The holy patriarchs declared their wisdom, and the due consideration that they had of their latter end, by purchasing places to bury in 
m Gen. 23. 4. . Abraham had it at his finger's end, I am but dust and ashes 
n Goe 18. 27 . And jacob as readily confessed to Pharaoh, demanding how old he was, That his life was but a pilgrimage, and his days few and evil 
o Gen. 47. 9 , * few for number, 
Anni, pauci aerumnae; multae.  and evil for quality; job also, he waited all his days for the appointed time, when his changing should come 
p job. 14. 14 . 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 
q Psa. 39 4 : yea, all the faithful are taught by Moses to pray, Lord teach us to number our days, that we may apply our hearts unto wisdom 
r Ps. 90. 12 .  
joseph of Arimathea, a rich man, had a Sepulchre in his garden to lie in, long before he died 
s joh. 19 41 , so that his recreation and solace in the contemplation of God's creatures, was joined with a serious meditation of his end, wherein both he, and the rest of those holy Saints, have showed themselves to be truly wise men indeed: for what would it have profited them, or any other, by Arithmetical account, to divide the least fractions, & never to take an account of those few days that we have to live 
t Psa. 90, 12. , or with the Geometrician, to take the height, longitude, or latitude, of most spacious objects, and never to measure that which the Prophet saith, is but a span long, or a hands breadth 
u Psal. 39 5 . What were it with the Astronomer to observe the motions of the heavens, positions and aspects of the Planets and Stars, and never with David to look down to the valley of death, through which Kings, and all must pass 
w Ps. 82. 7. : or with the Lawyer to be skilful in laws, statutes and decrees, for the managing and government of kingdoms, commonwealths, 
Statutum est omnibus, semel mori.  and countries, and giving to every man his right, and to forget that common and irrevocable law whereby it is appointed for all men once to die 
x Heb. 9 27 : or with the Physician, to know the cause, nature and quality of every sickness and Symptom, whereby he may skilfully apply himself to the cure, and never to regard the languishing soul, being mortally wounded with the sting of sin 
y 1. Cor. 15. 56 . In a word, what will it one day profit a man, that with the Rhetorician, by sweet and eloquent style he could draw tears from the hardest heart: or with the subtle Logician, by consequence of fallacious arguments, enforce a concession of greatest absurdities, yea with the temporising Politician, gain the whole world, and lose his own soul 
z Mat. 16. 26. . Surely unless chief regard be had to the salvation of the soul, all policy is but foolishness, all knowledge gross ignorance.  
Seeing then necessity is laid upon us, 
* Esto domus cius & ●rit domus tua, habitet in te, & tu habitabis in eo: si tu acceperis eum in cord, ille recipiet te vulcu. Aug. in Psal. 30.  that we must die, oh let us follow the example of this Prophet, and in the whole course of our lives prepare ourselves, not to die naturally, as men, but religiously as Christians, first dying unto the world, by mortifying the old man, that so Christ may come and live in us 
a Io. 14. 23 . And then when we die in the world, we shall go and live with him 
* Mors pos crucem minor est.  
b Io. 17. 25 ; yea then, whensoever it shall be said unto us, as it was to Ezechiah, thou shalt die, and not live 
c Esay. 38. 1. : and as it was to Ahaziah, Thou shalt not come down from off the bed whereon thou art gone up, but shalt die the death 
d 2 Ki. 1. 16 . We shall entertain the message of death with joy, and more truly say, than Agag did unto Samuel, Truly the bitterness of death is passed already 
e 1. Sam. 15 32 .  
And surely this lesson well learned and practised, 
How profitable it is for a man always to remember his end.  would be very effectual to keep men within the bounds of a Christian & conscionable life: would the covetous wretches of the world so greedily scrape together the dross of the earth and never be satisfied 
f Hab. 2. 11 ? Would the proud haman's, so lift up their heads on high, and thoroughly revenge every least disgrace 
g Hest. 3. 5, 9 ? Would any filthy Amnon commit that in the sight of God, which he is ashamed to commit in the sight of his basest creatures 
h 2. Sam. 13 9 ? or any cruel Ahab, oppress & wrong poor Naboth 
i 1. Kin. 21. 13 ? if they did remember that there is a God, and day of revenge 
k Reu. 6. 17. , when to cry unto rocks and mountains, fall upon us, fall upon us, and cover us, will be too late 
l Lu. 23. 30. ? No surely, will you know then the ground of much greedy sinning, and a special sin in these evil days to be lamented? even this it is, that subtle Satan hath intoxicate a great number with that poison, wherewith he infected our first parents, Tush you shall not die at all 
m Gen. 3. 4 . How many young men are there, 
Nequaquam moriemini.  that cannot brook this lesson, with Faelix they say, They have no leisure to hear of these matters 
n Acts. 24. 25 , it is too chilling a doctrine, for their warm and youthful blood, and too Melancholic thoughts, for their delightful dispositions, they have put off their coat, washed their feet 
o Cant. 5. 3 , and suited themselves for other business, 
The want of due consideration of our end, the cause of much sin.  presuming upon repentance at leisure. Yea, how many old men who cannot hope for any continuance of life, one foot being as it were set in this valley already, when as old age full of sicknesses, aches, and pains, as the clouds which do return after the rain 
p Eccl. 12. 2 , are so many watchwordes to make them prepare for another place, yea and bended backs, make them to stoop & constrain them to view the earth whither they must; 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 appeareth, that both young & old, have made a covenant with death, and with hell are at agreement 
q Esa. 28. 15 , entertaining at least in their hearts, the old Epicures poesy, Death hath nothing to do with us 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . 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, and press unto you the necessary and most comfortable practice of this doctrine, to which purpose I might use many, & those most pithy Arguments & reasons, but I will only content myself with these four, and also handle them briefly.  
The first Argument, 
1.  which may effectually stir us up with David to a religious meditation of our end, is the certainty of death: for though it be uncertain, 1. for time, when: 2. for place where: 3. for manner, how: yet in regard of itself, it is most certain, no man can avoid it, death is the way of all the world, said josuah 
r Josh. 23 14 , the way of all the earth, said David 
s 1. Kin. 2. 2 , and the end of all men, said Solomon 
t Eccle. 7. 4. .  
The righteous must tread this path aswell as any other, for their flesh is but as grass 
u Esay 40. 6 . Aswell died godly Abel, as murderous Cain 
w Gen. 4. 8 , Abraham 
x Goe 25. 8. , the Father of the faithful 
y Ro. 4. 11. , as any of the children of unbelief, Isacke the son of the free woman, as Ishmaell the son of the bondwoman 
z Gal. 4. 22 , jacob, whom God loved: as Esau whom he hated 
a Ro. 9 13. : David the man after Gods own heart 
b 1. Sam. 13 14. , as Saul from whom he took his spirit 
c 2. Sam. 7. 15 : aswell Solomon the wise 
d 1. Kin. 3. 12. , as Naball the fool 
e 1. Sam, 25 25 : aswell the rich man, as Lazarus the beggar 
f Lu. 16. 22 : aswell Simon Peter the Apostle 
g joh. 21. 18. 2. Pet. 1. 13 , as Simon Magus the sorcerer 
h Act. 8. 9 . In a word, death knocketh aswell at the door of the Prince's Palace, as of the poor man's Cottage 
* Pallida mors, aequo pede, pulsat pauperum tabernas regumque turres. Horac. . She is the Lady & Empress of the whole world, who never arresteth, but she bringeth, Corpus cum causa, without any appeal, bail, or mainprize, she spareth no persons for their age, quality, or condition, but be they rich, or poor: noble, or base borne, God's impress is upon all flesh, he hath numbered out our days, and die we must; as we came by the womb, so we must go by the grave; it is not the majesty of the Prince, nor holiness of the priest, strength in the bone, or beauty in the face, or gold in the Coffer, or any such worldly respect, that death regardeth, there is neither Moat of waters so broad and deep: nor wall, so thick and high: nor doors of iron and brass, so hard and strong: nor houses so warm fieled with Cedar or vermilion; nor ivory beds so soft and sweet, or any other thing that can plead privilege against the grave; but both Princes, and Peasants, must acknowledge their pedigree, as job doth: Corruption, thou art my Father; rottenness, thou art my mother; worms, ye are my brethren, and sisters; grave, thou art my bed 
i job. 17. 14 . Oh then, seeing nothing is more certain than death, nor uncertain than the time; let us not trust in any worldly thing, which is but vanity, but let us follow the example of this kingly Prophet, 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, 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 jonas gourd, and jacobs' pilgrimage, we being but tenants at will, dwelling in houses of clay 
k job. 4. 19 , the walls whereof, 
Quid caro, quam terra, in figuras suas conversa, Tertull. de carne Christi in brevi casura est domus tua, Bernerd. Eccles. 2.  with every little shower of sickness, are almost washed down, and though we daub, or patch them up never so much, yet will they quickly fall into the hands of the Landlord, and as we have mourned for others, so shall mourners go about in the streets for us 
l Eccl. 12. 5 , and shall we then live as though we should never die? Oh remember, we bring our years to an end, as it were a tale that is told 
m Ps. 90. 9 , our wheel runneth round a pace, and whether 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.  
3 The third Argument, may be the consideration of the daily deaths of others, which we either see with our eyes, or hear of with our ears; how many grave and sage Councillors, noble Peers, worthy men at arms, lusty gallants of the world, yea near neighbours, and dear friends have we known, whose heads now lie full low, the pit, having shut her mouth upon them; how hath death come near unto all of us one way or other, as in taking from us, our Parents, Kins folks, acquaintance and friends, yea taking forth of our bosoms, our husbands, or wives; and our children the fruit of our loins, & our friends as dear as our own souls; 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 lead the way? and what, shall we for all this never dream of death? Oh remember, one generation passeth, and another cometh, our Fathers 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. This being the conclusion of every scene, The grave is ready for me, as job saith 
* Dies mei extinguntur, .  
4 The Fourth & last Argument, 
* Solum mihi super est sepulchrum.  may be drawn from consideration of the vanity of all things in the world; 
job. 17. 1.  Solomon, whom God for his wisdom chose, as it were to be the foreman of a great inquest, empaneled to make inquiry, of the state of the world, and all things therein, having seen and experienced the same, he speaketh for all, and giveth up this verdict, vanity of vanities, all is vanity. Even the young Infant, is no sooner borne, but by his tears doth prophecy the same 
* Nondum loquitur, tamen prophetat. . He that is in want, liveth in grief; he that hath plenty, in fear; he that is in high estate, is envied: in a word, the prosperity of worldlings, is but a golden misery 
* Splendida, miseria. , affording neither perfect rest to the body; nor true content to the mind; well then, as the poor Apprentice, remembering that the years of freedom are at hand, more cheerfully endureth a grievous servitude; and the wearied travailer, hearing that his Inn is nigh, more nimbly pluketh up his leaden heels; even so, let the remembrance of our passing through the valley of the shadow of death, and our coming to Mount Zion on the other side, where we shall for ever be freed from all wants; be our comfort and refreshing in this wearisome pilgrimage, and hereunto tendeth all which hath been said, viz: That with David we may prepare for death, in our greatest prosperity of life.  
Ob. But some man may say, these pains might well have been spared, for what man so sottish, as not to think, that he is mortal.  
Sol. Indeed, nothing more common than these, and such like speeches, we see what we are, we must all die, when our turn cometh. But alas, this is more of custom, and specially, when some precedent of mortality is before our eyes, than of any true feeling 
* Magis usu, quam sensu. : whereby they might be provoked, to keep a good conscience before God, and all men 
n Act. 24. 16 . So that as S. Paul chargeth some men, for professing that they know God, when as in their works, they denied him, being abominable, disobedient, & to every good work reprobate 
o Tit. 1. 16 ; So may most be charged in these days, because though they profess in words the remembrance of death, yet by their works, they do deny it, and plainly bewray, that they do not remember their last end 
p Lam. 1. 9 , as jeremy complained of jerusalem: 
Non est recordata finis.  and therefore much more to have said, had not been sufficient, for the pressing of so necessary a duty: but I will now proceed to handle this verse more particularly, wherein these things are to be considered: 
1. The division of this verse.  first, a description of death, through which David and all God's sheep must pass, (it is a dark, and shadowy valley) of death. Secondly, David's and every Christians courage against death, (I will fear no evil.) Thirdly, the ground or reason of this true courage or fortitude, viz: God's presence (for thou art with me.) Lastly, the benefits of God's presence unto his Saints, (Thy rod and staff do comfort me) etc. 
Subdivision of the first part, of this verse.  For the first, viz: the description of death, it affordeth us these points to be considered: First, what death is: Secondly, what are the kinds of death, & of which David here speaketh: Thirdly, the difference betwixt the death of a Chiristian, and of a bruit beast: Lastly, the titles, tending to the description of death here used. For the first:  
Death is the dissolution of nature, 
1. What Death is.  and deprivation of that blessed life, which he vouchsafed unto man, by his creation, being inflicted upon him, as a punishment for his sin; thus God threatened Adam, The day that thou eatest thereof, thou shalt die the death 
q Goe 2. 17. . But Adam did eat of the forbidden fruit 
r 1 Gen. 3. 6. . And thereupon the Apostle saith, By one man sin entered into the world, and death by sin 
s Ro. 5. 12. , which death is the punishment, and wage of sin, as elsewhere the same Apostle affirmeth 
t Ro. 6. 23. .  
Secondly, 
2. What are the kinds of death.  as concerning the kinds of death, there is mention made of a fourfold death in the Scripture, viz: first a death in sin: 2. A death unto sin: 3. The death of the body: Lastly, the death both of body and soul. For the first, the man or woman is said to be dead in sin, in whom, sin reigneth 
u Rom. 6. 12. , and who savoureth altogether the things of the flesh 
w Ro. 8. 5. , and perceive not the things of the spirit 
x 1. Cor. 2. 14. : and this is the death of every natural man, and the wretched estate and condition of every mother's child, as we come from the womb: so David confessed; Behold I was borne in iniquity, and in sin, hath my mother conceived me 
y Ps. 51. 5. . And in general; the Apostle hath pronounced of us all, that by nature, we are dead in trespasses, and sin 
z Eph. 2. 1. . And in particular, saith of the widow living in pleasure, that she is dead, whilst she liveth 
a 1. Ti. 5. 6. . And surely, 
The reason why all unregenerate persons living in sin, are said to be dead.  the reason why such as are alive in the flesh, and be never so active, agile, and nimble; yet so long as they continue in their natural corrupt estate, may justly be said to be dead, is very great; for what is there else but death in such as are not united unto God, the Fountain of life 
b Ps. 36. 9 ? and therefore as the immortality of those that are damned, is called death 
c Reu. 20. 6 : because they are separated from God, and the glory of his power 
d 2. Thess. 1. 9 . 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 
* genus mortis, sine poenitentia vivere. Aug. .  
2 Secondly, concerning death unto sin, it is this, 
What it is to be dead unto sin.  when by the power and virtue of Christ his resurrection 
e Phi. 3. 10 , conveyed from Christ as the head, to all the faithful, as members of his mystical body; the power of sin is destroyed, and all his Saints quickened unto newness of life, whereof the Apostle thus speaketh: How shall we that are dead to sin, live yet therein 
f Rom. 6. 2 . And again in the same Chapter, he saith likewise: Think ye also, that ye are dead to sin, but are alive to God in jesus Christ our Lord 
g Ro. 6. 11. . And this is called by S. john, in the Revelation, the first Resurrection 
h Re. 20. 6. , and is indeed the very first degree of everlasting life.  
3 Thirdly, 
What bodily death is.  concerning the death of the body, this it is: when the soul (whose presence, is cause of bodily life) returneth unto God, that gave it 
i Eccl. 12. 7. , and the body destitute of sense and motion, returneth unto dust, from whence it was taken 
k Gen. 2. 7. 3. 19 : Of which our Saviour speaketh unto his disciples, Our friend Lazarus is dead 
l Io. 11. 14. ; and this is called the first death 
m Re. 20. 6 : because it goeth before; and unto all reprobate persons, is as the door that openeth, & the entrance into eternal death.  
4 Lastly, 
What is the death of body and soul.  concerning the death of the body and soul, it is this: when both of them shall be separated from God, and the glory of his power 
n 2. Thess. 1. 9 , and have their portion given them in extreme darkness 
o Mat. 8. 12 , without all hope of mercy or favour 
p Lu. 16. 25 26. , and therefore called everlasting perdition 
q 2. Thess. 1. 9 , and the second death 
r Reu. 2. 11 .  
Three of these, viz: The death in sin, 2. Death unto sin. 3. The death of the body: are in this life; The fourth, viz: The death of the soul and body, is in the world to come; to be dead in sin, is of nature: 2. to be dead unto sin, is of grace: 3. the death of the body, (not changed by Christ:) and 4. the death of body and soul, are of judgement; by being dead unto sin, we are freed, 1. from death in sin, 2. from eternal death, and 3. have the death of the body changed, from a punishment for sin into a blessing, to make an end of sin; it being heavens churlish porter to let us in to the presence of God; three of them. 1. The death in sin; 2. The death of the body. 3. Eternal death, are most fearful: but the fourth to die unto sin, is most comfortable and joyful.  
Now, 
Of which kind of deaths David here speaketh.  of which of these kinds of deaths David here speaketh, may easily be gathered, not of death in sin, for with such persons God is not; neither doth he speak of death unto sin, for therein no evil is to be feared; much less doth he mean the death of soul and body, which is a perpetual separation from the presence of God, and all evil in full measure powered out: then by consequent, he must needs mean the death of the body, which to nature is very fearful, but wherein the Lord is graciously present with his, through assurance whereof, the natural fear of death is suppressed. And so much for the kinds of death, and of which he speaketh in this place.  
Concerning the third point, 
3. The difference betwixt the death of man, and beast.  viz. the difference betwixt the death of man and beast; although in some sense it be most true, which the wise man, saith, viz. that there is one condition of the children of men, and of beasts: for as the one dieth so dieth the other, for they have all one breath, and there is no excellency of man above the beast, for all is vanity, all go to one place, and all was of the dust, & all shall return to the dust, who knoweth whether the spirit of man ascend upward, and the spirit of the beast descend downward to the earth 
s Ecclc. 3. 19 20, 21. . q. d. No man is able by his carnal reason and judgement, 
M. Perkins in his treatise, of dying well.  to put difference betwixt man and beast, for the eye cannot judge otherwise of a man being dead, them of a beast which is dead: yet by the word of God, and eye of faith we learn and see, a wonderful difference, both in regard of the bodies and souls 
* The great difference betwixt the bodies of man and beast, both being dead. . For first in regard of the body, though it return unto dust and see corruption, as the body of a bruit beast; yet whereas the bodies of beasts return into their first matter, and shall never be remembered, and so perish in this valley, and never go through it, yet the body of man, and specially of the elect, shall go through this valley, and be raised again the same for substance, but perfected in qualities, as Christ himself hath affirmed in the Gospel, and that with great asseveration. Verily, verily, the hour shall come in the which all that are in the graves shall hear his voice, and they shall come forth that have done good, unto the resurrection of life; but they that have done evil to the resurrection of condemnation 
t joh. 5. 28 . Which Article of faith, job believed, as he hath witnessed in his book, saying: I am sure that my Redeemer liveth, and though worms destroy this body, yet shall I see God in my flesh, whom I myself shall see, and mine eyes shall behold, and none other for me 
u job 19 25. 26. 27 : which Article of faith is every where taught us in the holy Scriptures, both of the old and new Testament 
w Exo. 3. 15 Esa. 26. 19 1. Cor. 15 1. Thes. 4. 16 Reu. 20. 21 , and in all ages confirmed, both by the taking up of Henoch before the law 
x Gen. 5. 24 , by the raising up of the widows son of Zareptha, by Eliah 
y 1. Kin. 17 22 , and of the Shunamites son, by Elisha 
z 2. King. 4 34. 35 , in the time of the law; and the raising of the Ruler's daughter, being newly dead 
a Mat. 9 18 , and of the widow of naim's son, being longer dead, and carrying towards the grave 
b Luk. 7. 11 , and of Lazarus being both dead and buried, and having lain 4. days in the grave 
c joh. 11. 39 , were raised by Christ: also of Dorcas raised by Saint Peter 
d Act. 9 40 , and of Eutichus, by Saint Paul 
e Act. 20. 10 , in the time of the Gospel.  
Yea, here is wrapped up a most comfortable mystery to be unfolded, viz. that the bodies of God's Saints, even in their greatest corruption, rotting in the grave, drowned in the Sea, or burned to Ashes, yet remain truly united unto Christ, and are even then no less his members then before, for the whole man is united spiritually to whole Christ, & death cannot dissolve a spiritual union 
f Ro. 8. 38. , but as Christ his body & soul, being severed each from other as far as Paradise 
g Lu. 23. 43 , & the heart of the earth, 
h Mat. 12. 40  yet neither of them were ever severed from the Godhead of the son: so though our bodies and souls for a time be severed by death; yet never can either be disjoined from Christ unto whom they are both of them indissolubly united, & by virtue whereof, the body at the last day shall rise again to eternal life.  

* The great difference betwixt the souls or spirits of man and beast being dead.  Secondly, whereas the life (or as the Philosophers call it, the soul, and the wise man, the spirit 
i Eccl. 3. 19 ) of the beast, being but a natural vigour or quality, arising from the temperature of the body 
* Sunte substantia ipsorum corporum. Zanch. de operibus dei 3. partli. 2 c. 1. fol. 62● , and having no being of itself, but wholly dependeth upon the body, and therefore dieth with the body, & vanisheth away like smoke in the air, the soul of man being a spiritual substance created and infused 
“ Beza in quaest. fo. 5. 2 Zanch. de open. fol. 762 Hieronim. Theodoret. , aswell subsisting forth of it, as in it, when the body returneth to the dust, it returneth to God that gave it 
k Eccl. 12 7 .  
Now let us briefly view the titles which David here useth, and whereby he describeth 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, though the outward man perish & the bodily eye grow dim, God's Saints do see such glorious sights 
l Acts. 7. 55 , as heart cannot conceive; their eyes being then lightened, as at noon day, to see God as he is, who dwelleth in that light which no mortal eye can pierce into 
m 1. Tim. 6. 16 . 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) speaketh of it as of a dark way, than which there is nothing more fearful unto nature 
n Psa. 91. 5 ; oh than see the power of a lively faith, which maketh men not afraid to go through places most fearful.  
Q. But did not Christ pass through this valley and taste of death for us; why then doth it yet remain?  
A. It remaineth not, as it was threatened, and is still inflicted upon the reprobate, viz. a punishment for sin, (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, for the sting being taken away, it cannot hurt 
* Adest▪ sed non obest. ; but is rather a blessing; that whereas sin brought forth death, death will be the bane and destruction of sin, it was said to Adam and Eva, If you sin, you shall die 
o Gen. 2. 17 : But now it is said to all Gods elect, You must die, that you may cease to sin 
* Dictum fuit homini morieris si peccaveris: a nunc dicitur morere ne pecces. Aug. Civit. dei. 13. 4. ; No man then truly wearied with the burden of sin, but as the wearied traveler desireth the shadow, so will he desire to be dissolved 
p Phi. 1. 23 , & to pass through this valley, that he may dwell at rest with Christ, freed from all sin, upon mount Zion for ever. It followeth.   

THE FIFTH SERMON upon the 23. Psalm.  I will fear no evil. 
I Will fear no evil. 
2. Part of this verse.  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; where first we will consider the sense of the words, 
The sense of the words. The kinds of fear.  and then the doctrines and uses. There is a fear which accompanieth the nature of man, & may be called a natural fear, from which Christ jesus himself taking our true nature upon him, was not free, as may appear from the Gospel of Saint Matthew, where it is said, He began to wax sorrowful and grievously troubled. 
a Mat. 26. 37 . And in Saint Marks Gospel it is said, He began to be troubled & in great heaviness 
b Mar. 14. 33 : Which though some have held rather to be a propassion, than a passion, and seem to collect the same from the words themselves, because it is said, He began to be afraid 
* Jerome. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet the holy Ghost in another place alluding thereunto, doth put it out of doubt, where he saith, That in the days of his flesh, he did offer up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was also heard in that which he feared 
c Heb. 5 7 . Secondly, there is a fond and foolish fear, whereof the Psalmist maketh mention, saying, The wicked do fear where no fear is 
d Psal. 53. 5 , So the Disciples were afraid at the sight of their master after his resurrection, supposing they had seen a spirit 
e Lu. 24. 37 Mat. 14. 26 . 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, and the sound of a leaf shaken shall chase them, and they shall fly as from a sword, and fall no man pursuing them 
f Leu. 26. 36 . Which curse was executed upon the huge army of the Midianites, who fled and were destroyed of Gedeon, and three hundred men not striking a blow, but breaking their pitchers, holding their lamps in one hand, and their trumpets to blow withal in the other, and crying the sword of the Lord and Gedeon: 
g jud. 7. 17  
* Gladius domini & Gedeonis. . The like also we read of the Aramites, who besieging Samariah, the Lord caused them to hear a noise of Chariots, and horses, and of a great army, which made them to fly, for their lives, casting away their clothes, and all that ever they had 
h 2. King 7. 6  Wherein is verified the saying of wise Solomon, The wicked flieth when none pursueth him, but the righteous are bold as a Lion. 
i Pro. 28. 1.  Thirdly, 
3  there is a religious fear, whose object is God, which in some is a base, slavish, and servile fear, full of hatred, 
Oderunt peccare mali formidine poenae.  malice, and contumely, if they durst bewray it; this made that overgrown sinner Felix to tremble, when he heard mention of judgement 
k Act. 24. 25. Oderunt peccare boni virtutis amore.  
* Pene est & pene non , in others, it is filial, such as the child honoureth his father with, wherein there is nothing but love, reverence, purity, ingenuity: so near in affinity unto love, that it can hardly be discerned from it 
* Pene est & pene non , whereof David saith, there is mercy with thee, O Lord, therefore shalt thou be feared 
l Ps. 103. 11 . But leaving these other kinds of fear to their proper places, we are here to understand the Prophet, as speaking of a natural fear, which in itself is not evil, no more than the other human affections 
* Non culpat affectum, sed excessum Bern. in Cant. ser. 26.  though it be hard (if not impossible) for man being so corrupt, to keep the right measure in his affections, and not to sin, as Christ did not, which point a godly learned man hath well illustrated by this common and plain simile: 
H. I. in his treatise of the sufferings of Christ. fol. 56.  If two glasses be filled, the one with muddy water, the other with clear Crystal snow water, and let them stand till all the muddiness in the one be settled at the bottom, then shake both these Glasses, in the one the mud ariseth strait way, and defileth all the water there: in the other although shaken never so much, yet it remaineth all still as clear as Crystal: even so if any of us be shaken with any affection of joy, sorrow, fear, etc. We are presently defiled with mud: but Christ, (in whom was man's true nature, but not the defilement of nature,) yet remaineth, still clear from any the least sin though never so much troubled, &c: so that the Prophet, in saying (he will not fear) doth not condemn the affection itself, as evil, which we have also heard, to have been in Christ, who together with our nature, took these unpleasant passions upon him, yet without sin; but this is a speech of faith, not condemning natural fear, but ordering it, that it exceed not measure; and is as much in effect. q. d. Seeing Lord, 
The sum of the second part of this verse.  thou wilt be with me, I will securely cast myself upon thy providence, and not be distracted or oppressed with immoderate fear, though thou lead me through the valley of the shadow of death: whose example directeth us, to strive to keep an excellent mean in all troubles and dangers, neither on the one side to be desperate and fearless, nor on the other side, to be cast down, and oppressed with fear, but to cast ourselves upon God, using all honest and lawful means, and leaving the issue and success unto God. So much for the opening of the sense of the words: now for our instruction.  
Our Lesson is this, 
Doctrine.  That all such as are sheep of the lords pasture, and fold-mates with David, of whom the Lord hath taken charge, as a faithful shepherd to provide all good things for them, and to go in and out before them: all these I say, need not to be distracted with immoderate fear of any evil, but when others are hard bestead, and at their wits ends, they may securely rest on God's providence, 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? 
m Ps. 27. 1.  This doctrine is confirmed by many other places of scriptures, 
Confirmation.  it is recorded in the prophecy of Esay, that the unbelievers, hearing of wars, and the sword threatened, for want of faith, they sought to strengthen themselves by wicked league, and friendship with strangers, and Idolaters; but the Lord he admonished all the faithful, by his Prophet thus: Say not ye, a confederacy to all them, to whom this people saith a confederacy, neither fear ye their fear, nor be afraid of them, but sanctify the Lord of hosts, and let him be your fear and dread, and he shall be as a sanctuary unto you 
n Esay. 8. 12 13. .  
Again, when tyrants most cruelly rage's and persecute, yet Christ biddeth us not fear them that can but kill the body, but fear him that is able to destroy both body and soul in hell 
o Mat. 10. 28. : Yea, when that great & terrible day of the Lord shall come, even the day of wrath and vengeance, when the Lord jesus shall show himself from heaven in flaming fire, as the Apostle Paul saith 
p 2. Thess. 1. 7, 8. : Yea, when the elements shall melt with heat, the heavens go away with a noise, yea, and the earth with all the works therein be burnt up, as S. Peter saith 
q 2. Pe. 3. 10 , The waters roar, that unbelievers hearts shall fail them for fear, as saith the Evangelist 
r Lu. 21. 25, 26, 28. : Yet even then our Saviour biddeth his Disciples not to be afraid, but lift up their heads with joy, knowing that their redemption draweth nigh 
r Lu. 21. 25, 26, 28. . But because nothing is more fearful to nature, than death, which is the enemy and dissolver thereof 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. lib. 3. , and wherein many of God's dear Saints, bewary great weakness, I will therefore gather a few Argumetns from the holy Scriptures; the consideration whereof, may serve to strengthen our faith, 
Four Arguments for the strengthening of faith, and suppressing the immoderate fear of death. . & suppress in us the immoderate fear of death, that in some measure we may triumph in Christ, and say with the Prophet, I will fear no evil. And whereas the scriptures afford us many, yet I will content myself only with these four.  
The first Argument for this purpose, 
The first argument is drawn, from consideration of those manifold and great evils, from which by death, we are for ever delivered.  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, and discern, are of two sorts, general, and special; by special evils, I do mean those, which for some great and extraordinary causes, are to be inflicted upon some particular persons and places, as the burning of Sodom and Gomorrha 
s Goe 19 24 , the carrying of God's people into captivity 
t 2. Kin. 24▪ 15.  
What are the special evils, from which by death, God's Saints are delivered. . 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 four hundred years, and shall serve them, and they shall entreat them evil, but thou shalt go unto thy fathers in peace, and shalt be buried in a good age 
u Gen 15. 13. 15. . This was a blessing which God promised to wicked King jeroboams son, saying: I will bring evil upon the house of jeroboam, and will cut off him that pisseth against the wall, aswell him that is shut up, as him that is left in Israel, and will sweep away the remnant of the house of jeroboam, as a man sweepeth away dung, till it be all gone, the dogs shall eat him, that dieth of jeroboams stock in the city, and the fowls of the air, shall eat him that dieth in the field; yet that child (for whom his mother came disguised to the Prophet) should die in his bed, and all Israel shall mourn for him, and bury him, for he only of jeroboams stock, shall come to the grave, because in him, there is found some goodness towards the Lord God of Israel, in the house of jeroboam 
w 1. Ki. 14. 10, 11, 12, 13. .  
Also this mercy the Lord promised unto good King josiah, saying: The words that thou hast heard, shall surely come to pass, but because thine heart did melt, and thou hast humbled thyself before the Lord, when thou heardest what I speak against this place, and against the Inhabitants of the same. viz: That it should be destroyed, and accursed, and hast rend thy clothes, and wept before me: I have also heard it, saith the Lord, Behold therefore I will gather thee to thy Fathers, and thou shalt be put in thy grave in peace, and thine eyes shall not see all the evil, which I will bring upon this place 
x 2. Ki. 22. 19 20. . Yea, this is a course which the Lord many times, taketh with his faithful ones, though the world do not observe it, whose taking away, is a prognostication of some fearful evil, to befall that place, as the Prophet Esay noteth, saying: The righteous perisheth, and no man considereth it in his heart, that merciful men, are taken away from the evil to come 
y Esay 57 1 2. . And surely, in this respect, it must needs be a great blessing for God's Saints, to die and go to the grave in these happy days of peace, before the Lord bring upon us, those great evils which he hath many ways threatened, & we every way deserved, in full measure to be powered upon us, as for the wicked it is not so with them; God is so far from taking them away, from the evil to come, that rather he taketh them away in full measure, to suffer the evil to come, so that the day of death of all other, is most woeful unto them: 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 
z job. 2. 4. , and as the Gibeonites were contented to be hewers of wood, and drawers of water 
a Josh. 9 23 25 ; so they had rather endure any misery, than die: and therefore must even be pulled from home, with no less violence, than joab was from the horns of the altar 
b 1. Kin. 2. 30. . Whereas the Godly, knowing that when the earthly house of this tabernacle, shall be destroyed, they shall have a building given of God, an house, not made with hands, but eternal in the heavens, do therefore sigh, desiring to be clothed with that house, which is from heaven 
c 2. Cor 5. 1. 2. .  
By general evils (from which by death we are delivered) I mean such as either all or most men do suffer, and they are of three sorts, either such as concern specially the body, 
2. What are the general evils, from which Gods saints by death are freed.  or 2. such as concern the soul, or 3. such as do jointly concern both.  
The general evils which chiefly concern the body, 
What are the general evils of 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: And lastly death itself, which maketh an end of all, for john heard it proclaimed from heaven, and was commanded to write it for the comfort of God's Saints: Blessed are the dead which die in the Lord, for so saith the spirit, they rest from their labour 
d Re. 14. 13 , 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 
e Esay 25. 8 Reu. 21. 4. .  
2 The general evils which chiefly do concern the soul, 
What are the general evils which do chiefly concern the soul.  in comparison whereof, the former is but a flea-biting, are also many, and especially that great burden of original corruption, which continually lusteth against the spirit, and hindereth us from doing the good, which we would 
f Gal. 5. 17. . Yea, is as a furnace, which continually breatheth 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 miseries, and made the Apostle so vehemently cry out, Oh wretched man that I am, who shall deliver me from this body of Death 
g Ro. 7. 24 ? This is a hell which Gods children go through, 
Original corruption, the hell, of God's children.  and the greatest torment, that can possibly be devised, for a man that hath any spark of grace, and true desire to glorify God, to be continually exercised, turmoiled, yea many times overmatched and foiled, by the home-born rebellious corruptions of his own heart, whereby he is pinioned, and led as a poor captive, and so fettered & hampered, that though he desire to run in the ways of God's commandments: yet is he constrained to creep with the snail, and make no way.  

* what are those general evils, which concern both body and soul.  3 The general evils which do concern both body and soul, are also many, and especially these three: The first is a continual temptation unto sin, for wheresoever they become, 
1. The first general evil, concerning soul and body.  Satan that roaring Lion, which goeth about continually, seeking whom he may devour 
h 1. Pe. 5. 8. , always doggeth them at their heels, and whensoever they intent any good thing, he is by & by at their right hands to resist them 
i Zach. 3. 1.  and watcheth full narrowly every occasion to tempt and draw them to evil 
k 2. Sa. 11. 2. : whereupon ariseth the greatest strife, wrestling, and combat, betwixt Satan and a faithful soul, that ever was: whereof S. Paul thus speaketh; 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 
l Eph. 6. 12. , and saith of himself, that the messenger of Satan was sent for to buffet him 
m 2. Cor. 12. 7  Of which buffeting and beating, only the Saints of GOD have experience, for worldlings, in whom all things are at peace 
n Lu. 11. 21 , wonder at it, and perceive it not▪ but by death, God's Saints get a final conquest: for though now he compass the earth to and fro 
o job. 1. 7. , and hath great wrath, because he knoweth his time is but short 
p Reu. 12 12 , and being let lose of the Lord, is become the Prince of the air 
q Eph. 2. 2.  that we can no way fly from him, but he will find us out; yet can he never come within the compass and lists of heaven, for from thence this wretched accuser of the brethren is cast 
r Reu. 12. 10 , that though he had access to tempt Adam in the earthly Paradise, yet can he never come to tempt his soul, or the spirits of just and perfect men 
s Heb. 12. 23 , in the heavenly Paradise, yea after the day of judgement, when there shall be a new heaven, and a new earth, for quality 
t Esa 65. 17 66, 22 Reu. 2●. 1 A sua qualibet corruptione prius contracta. , & both of them made one habitacle for God's Saints; then shall he have his portion in the fiery lake 
u Mat. 25. 41 , and chained in the blackness of darkness for ever 
w jude. 6. The second great & general evil in regard of the whole man, is the continual practice of sin. .  
The second evil general, in regard of the whole man, and which lieth heavy on God's Saints in this life, is a continual practice of sin, by reason that their sanctification in this life, though true, yet imperfect, whereby it cometh to pass, that as Solomon saith, there is no man that liveth and sinneth not: and Saint james, In many things we sin all 
y jam. 3. 2. : oh what a wretched thing is this, that we should continually offend the Majesty of so good & loving a God, who daily poureth his blessings upon us: but when death cometh and closeth our eyes, there is to all the elect an happy end of sinning any more, for their corruption of nature, shall be abolished, Satan banished: and their sanctification perfected without all sin, or the temptations thereunto to do the will of God willingly, speedily, and perfectly.  
The third and last general evil is this, 
The third general evil and misery, is conversation with the wicked.  that in this life God's Saints are constrained to converse, & live in the company of wicked ones, as sheep mingled with unclean goats, yea, so thick are they sown, that if we will not keep company with fornicators, covetous, extortioners, and Idolaters; we must go out of the world 
y 1. Cor. 5. 10 : now what a misery of all miseries is this, that being so wretched, 
M. Perkins in his treatise of dying well. fo. 780. 781  & sinful in ourselves, 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, and all godliness, cursing the blessed of God, and loading them with all vile reproaches, and disgraces that may be; what man that is truly grieved for his own sins, whose soul within him is not vexed to hear, as Lots was 
z 2. Pet. 2. 8 , and gush out into tears, as David's did, to see men so fearfully transgress the commandments of the Lord 
a Psal. 119. 136. ? yea, and complain of this misery as he did, Woe is me that I remain in Mesech, and have mine habitation amongst the tents of Kedar 
b Ps. 120. 5  But blessed be the hour of death, which maketh a perpetual separation, and an everlasting farewell betwixt the godly and wicked, when we shall no more live amongst profane sinners, by whom the name of God is blasphemed, all the day long: but shall be gathered to the glorious and innumerable company of Angels, to the assembly and congregation of the first borne, which are written in heaven, and to God the judge of all, and to the spirits of just and perfect men 
* Vbi, tot gaudia, quo● socios faelicitatis. Aug. de spirit. & anima.  and to jesus the Mediator of the new testament 
c Heb. 12. 22, 23, 24. . 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.  
Now because it is not enough unto perfect felicity, 
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.  to be delivered from all misery and evil; 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; which is one of those great respects, in regard whereof Solomon hath pronounced, That the day of death, is better than the day that one is borne 
d Eccle. 7. 3 . for by our birth we enter into a world of sin and iniquity; but by death we enter into the presence of God, where are the fullness of joys 
e Psa. 16. 11 . Oh then consider this thing, so soon as ever death hath closed our eyes, our body's rest from labour and toil, and go unto the grave as a bed of rest 
f Esay. 57 2 , where it shall more sound sleep, then ever in this life upon a bed of Down, 
Illa, domus laetitiae, haec militiae, illa laudis, haec orationis, illa requiaei, haec laboris.  until it be awakened by the sound of a trumpet; and the soul immediately returneth unto God that gave it, for ever to abide in the presence of the living God, of Christ, and of all the Angels and Saints in heaven: the greatness whereof cannot be conceived with heart, 
Bern.  or expressed with tongue; for if Saint Paul say of the mysteries of the Gospel, and first fruits of the graces of God's spirit, that they are such, as eye hath not seen, ear heard, nor heart of man can conceive 
g 1. Co. 2. 9  signified by the white stone, wherein is written, a new name, which no man knoweth but he that receiveth it 
h Reu. 2. 17 . What shall then the harvest be? And if in this shadowy valley: where we see God but darkly, as it were through spectacles, and know but in part 
i 1. Cor. 13 12. ; yet the sweetness of the remission of our sins, justification, sanctification, peace of conscience, and joy in the holy Ghost; do pass all understanding, & no man knoweth, but he that receiveth them; oh how infinitely shall they be powered upon us, when we shall come to the mountain of God's holiness, to see him face to face 
* Visio dei beatifici sola; summum bonum est, Aug lib de Trin. ca 13. , & know him as he is 
k 1. Cor. 13 12 . Surely if the Queen of the South, seeing but the glory of an earthly king, his house, meat, order of servants, and their apparel, yet proclaimed, Oh happy are these thy servants, because they might ever stand before him, and hear his wisdom 
l 1. Ki. 10. 8 . 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; and life without end, in comparison of whose glory, riches, and wisdom; salomon's, was but vanity, beggarliness, and folly. And if so be that Moses was thought so happy, and in all ages renowned, for that God vouchsafed him so great favour, as to see his hinder parts as he passed by 
m Exod. 33 23 : then how much more happy shall they be, 
Videbis, posteriora mea.  that are admitted into the presence of God, to see his face for ever? Now though no man either for the ending of present miseries, or preventing of future calamities, or for the desire to enjoy these good things, must shorten their days, as Saul, Achitophel, judas, or that foolish martyr of Philosophy 
* Cleombrotus, tales, stulta Philosophia, habet Martyrs. , 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; 
Hieron. ad Marcell.  yet what man or woman with spiritual understanding, duly considering what miseries by death, we leave behind us; and with the eyes of faith beholdeth, what inestimable good things by death we are put in possession of, but shall most willingly die when God calleth; yea, sing with the Swan, when death approacheth, and say with old father Simeon, Lord now lettest thou thy servant departed in peace 
n Lu. 2. 2 9 A sanctified and holy life a notable means, to procure a courageous and comfortable death.   
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: what a comfort was it to Ezekiah, when he received from the Lord the message of death, 
3. Argument.  by the hands of the Prophet Esay, that he could appeal unto God, and say, Oh Lord, remember how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight 
o Esay. 38. 3 . For although it be a most heretical doctrine, taught and maintained in the Church of Rome, that God giveth everlasting life and glory to men, for, and according to their good works, as he giveth damnation for the contrary 
* Rhem. in Rom. 2. 2. Sect. & 1. Co. 3. sect. 2. ; and therefore we renounce it, and say with the Apostle, Eternal life is the gift of God through jesus Christ our Lord 
p Ro. 6. vlt. . And though a reward shall be given us according to our works 
q Rom. 2. 6 , yet not for our works. 
* Rhem. in Rom. 2. 2. Sect. & 1. Co. 3. sect. 2. ; Yet seeing good works, though they be no cause of reigning, yet are the way to God's Kingdom 
* Secuudum opera, sed non propter Greg. in Psal. 140. . 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 leadeth to God's kingdom. 
* Non causa regnandi, sed via ad regnum. Aug.  Wherefore, if we Ministers desire a comfortable death, let us be diligent in season and out of season 
r 2. Ti. 4. 2 , to feed the flock of God 
s 1. Pet. 5. 2 , whereof the holy Ghost hath made us over seers 
t Act. 20. 28 , that we may be able to protest in some measure with the Apostle and say: 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 man's silver gold, or apparel 
u Act. 20. 20, 26, 27 . 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 
w 1. Sa. 12 3. ? Yea, let every one strive to keep a good conscience before God, and all men, that on their death beds they may say with job, Let God weigh me in the iust balance, and he shall know mine uprightness, mine heart hath not been deceived by a woman, neither have I laid wait at the door of my neighbour, I have not restrained the poor of their desire, nor caused the eyes of the widow to fail, I have not eaten my morsels alone, but the fatherless have eaten thereof, I have seen none to perish for want of clothing, but the loins of the poor may bless me, which have been covered with the fleeces of my flock 
x job 31. 6 9 16. qualis vita: finis ita. . yea, doth not daily experience confirm, 
Iren.  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 heard, if by violence of the disease, they be not hindered? whereby it appeareth true, that David witnesseth, that towalke in the ways of gods commandments bringeth peace at the last: on the other side most miserable and comfortless are the sicknesses and deaths of the wicked, who for the most part die like sots, as Naball, whose heart was as dead as a stone 
y 1. Sam. 25. 37. : or desperate like Cain 
z Gen. 4. 13 : their consciences awaking as a mad dog out of sleep, and tormenting them for their sins most extremely. Well then, we must live the life of the righteous, if ever we look to die the death of the righteous, and if with the Apostle we will have death our advantage 
a Phil. 1. 21 : We must first with the Apostle serve God with all good conscience 
b Act. 24. 16 . Late repentance is seldom sound, we read but of one that became righteous at his last end; of one, that none may despair for their long led sinful life: and but of one, that none may presume, to continue in sin. The safest way is to begin betime, and even this day 
c Psa. 9●. 7. Heb. 3. 7. 13. , to turn to the Lord. For though sometime a good death may follow an evil life, yet an evil death can never follow a good life; and therefore correct and reform thine evil life, and fear not an evil death, for he can not die ill, that liveth well 
* Corrige male vivere, et n●li timere, non potest male mori qui bene vexerit. Aug. de discip. Christ. cap. 3. , So much for the third special means, which do procure a bold and comfortable death? the fourth and last remaineth, which is the greatest of all, and must give life to all the rest, as without which they are but dead, and nothing worth.  
A true and lively faith. 
The fourth and most effectual means for the procuring of a comfortable death; is a steadfast faith.  For a man may consider the evils of this present life, and the happiness of the other, yea and lead a life for civil duties unrebukable, and yet not his death be comfortable unto him, but rather, he hath great cause to fear much evil therein; but when to the consideration of freedom from misery, the fruition of happiness, and an honest and upright life; there is lastly joined a true and lively faith, whereby we are assured of God's favour 
* Fides ambiguum non habet, aut si habet, fides non est, sed opinio Bern. , and the remission of sins, and that through the obedience and passion of Christ, we shall be received into God's kingdom: these together do bring a most joyful, comfortable, and blessed death. When death seizeth upon a carnal man, wanting faith, who can see no further then by the light of blind natural reason, and seethe that he must leave all his honour, riches, pleasures, friends, and families, & that his body, which hath been so daintily fed, costly clothed, and much made of, must now be laid in the dust, and become meat for the worms, and see corruption; and when he seethe that his soul must go to judgement, to render account for those sins which he hath ungodly committed, oh how doth this torment and massacre him? oh death how bitter is thy remembrance to such an one? but to the spiritual man, that by the eye of faith, looketh further than to the present corruptible estate of his body, namely, to that glorious estate, wherein it shall be raised by the power of God at the last day, and by the eye of faith, beholdeth the brazen Serpent, Christ jesus, lifted up, upon the pole of the cross, by which one sacrifice once offered God is well pleased; oh how little doth such an one fear any evil in death? so that by faith we live, and faith is our stay when we do die: let us then with all diligence hear the word of God, and pray continually 
* Imo, demus operam, ut moreamur ●n precatione. Aug. , 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 followeth.   

THE sixth SERMON upon the 23. Psalm.  For thou Lord art with me, thy rod and staff. etc. 
IN this third circumstance, 
The third Circumstance declaring the true cause, and ground of a Christians courage in passing through the valley of death.  is laid down the ground of a Christians boldness and courage; which is not desperate madness, & rashness, whereby many a Swashbuckler, casteth himself headlong, into the danger of death, as though he feared no evil therein; but it is the assurance of God's presence, and favour, that is the ground of a true Christians boldness. A point most necessary to be considered, lest otherwise we may imagine, that David's boldness is appropriate to himself, 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; I say to prevent this surmise, here David layeth down the ground of his speech, that if we have promise of the same, aswell as he had; 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. 
Method.   
For the orderly, 
The sense of the words.  and more profitable handling whereof, we will first observe the sense of the words: 
How God is present, in a general manner with all his creatures.  secondly, the doctrine and reasons: thirdly, the use and practise thereof.  
For the first, the words seem very plain, yet for the better understanding of them, 
Apud homines, potest quis quaerere latebras, sed nihil latet Deum.  and the like phrase elsewhere, we are to note, that God is said to be with men, two ways; first, generally in respect of his eternal power, wisdom, and providence, whereby he preserveth, and disposeth all things, at all times, and in all places, 
Moll. in ps. fol. 1560.  whereof David thus speaketh: Whither shall I go from thy spirit? or whither shall I fly from thy presence? if I ascend into heaven, thou art there, if I lie down in hell, thou art there also, etc. If I take the wings of the morning, and dwell in the utmost parts of the sea, yet thither shall thine hand lead me, and thy right hand hold me 
a Ps. 139. 7, 8, 9, 10.  Yea, the Lord himself saith in the prophecy of jeremy: Can any hide himself in secret places that I shall not see him? do not I fill heaven and earth, saith the Lord 
b jere. 23. 24 ? Hereof S. Paul also speaketh in the Acts: 
* iovis omniae plena virg.  Doubtless, the Lord is not far from every one of us, for in him we live, move, and have our being 
c Act. 17. 27. : And the Author to the Hebrews saith, There is no creature which is not manifest in his sight, but all things are naked to his eyes, with whom we have to do 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod, omnia, intueatur. . So the Lord saw, and was near to Pharaoh and the Egyptians, spending his plagues, and bestowing his arrows upon them, till in the end he destroyed them in the red sea 
d Ex. 14. 27 ; So was he near unto jeroboam, who stretching out his hand, to lay hold on God's Prophet, it withered, that he could not pull it in again 
e 1. Ki. 13. 4 . So was he near to Goliath, when he directed David's stone, to hit him in the forehead 
f 1. Sa. 17. 49 , near to Ahab, when he directed the arrow to smite him dead, through the joints of his brigandine 
g 1. Kin. 22. 34. . And thus is he unto all worldly men, to spy out all their wicked ways, & many times to take them tardy in their sins, in consideration whereof, S. james biddeth us beware of sin, and rendereth this as a reason, For behold the judge standeth before the door 
h jam. 5. 9 , so was he at Abraham's doors, to behold the mocking and persecution of Ishmael against Isaac 
i Gen. 21. 9 : at isaack's doors, to hear the intended murder of Esaw, against his brother jacob 
k Gen. 27. 41 : at Laban's doors, to hear and see, his hard & unconscionable usage of jacob 
l Gen. 31. 41. ; at Saules doors, to see his cruel persecuting of David 
m 1. Sa. 18. 12. : at David's doors, to see his sin with Bersheba 
n 2. Sa. 11. 4 : Yea, he is at all our doors, beds, and boards, and at our heels wheresoever we become, as David confesseth, Thou art about my path, and my bed, and spyest out all my ways, there is not a word in my tongue, but thou knowest it altogether 
o Ps. 139. 3 . In a word, there is neither heaven nor hell, nor utmost part of the sea, neither day nor night, light nor darkness, that can hide us from his face; our sitting, rising, lying down, the thoughts of our hearts, words of our tongues, ways of our feet: yea our rains, bones, & mother's wombs, wherein we lay in our first informity, and imperfection, are so well known unto him: as the Prophet in that Psalm declareth, for he sitteth upon the circle of the earth, and beholdeth the Inhabitants of the earth as Grasshoppers 
p Esay. 40. 22. , whose throne is the heaven of heavens, and the earth his footstool 
q Esay 66. 1 , and his ways are in the great deep. Wherefore Adam and Eva were deceived, when they thought that they could hide themselves from the presence of God, 
Magns caecitas, sugere quem non possunt effuger, Paulus sagius in Gen. cap. 3.  amongst the trees of the garden 
r Goe 3. 8. , and those wicked ones, who encourage themselves in their sins, saying: The Lord seethe not, neither doth the God of jacob regard it 
s Psa. 94. 7. . And therefore are justly reproved by the Psalmist, in the next words: understand ye unwise amongst the people, and ye fools, when will ye be wise? he that planted the ear, shall he not hear? or he that formed the eye, shall he not see 
s How God is after a more special manner present with his elect, in all their troubles, to strengthen & comfort them. ? So much for God's general presence.  
Secondly, he is after a more special manner present with his elect, whom he loveth for to comfort, strengthen, protect, and defend them, this presence he promised to Moses being afraid to go to Pharaoh: Certainly, I will be with thee 
t Exo. 3. 12. . The like he renewed to joshua, 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 
u Josh. 1. 5. , and unto jeremy he saith, Speak all that I have commanded thee, and fear not their faces, for behold I am with thee, to deliver thee, saith the Lord 
w jere. 1. 8. 19 . And Christ also giveth the like promise to his Apostles; Behold, I will be with you always, to the end of the world 
x Mat. 28. 20. . This is the presence which jacob, so earnestly prayed for, If God will be with me, and will keep me in this journey which I go, and give me bread to eat, and clothes to put on, then shall the Lord be my God 
y Goe 28. 20 . And of this presence David here speaketh, (Thou art with me) q. d. I will fear no evil, for thou my most loving Shepherd, wilt always be with me, to comfort, strengthen, protect, and defend me, that I be not overcome of any evil: And so much for the sense of the words.  
Our lesson, 
Doctrine.  for instruction naturally, hence arising, is this, viz: That the Lord is ever after a special manner, 
Confirmation of the first member, of this doctrine.  present with his Saints, both in prosperity and adversity, in life, and death; the assurance whereof, is the ground of much comfort, patience, and courage, in whatsoever condition, etc.  
For the first branch of this doctrine, the Author of the Epistle to the Hebrews confirmeth it, where he teacheth us, to make application of the promise which God made to joshua, as made unto us: let your conversation be without covetousness, and be content with those things, that you have, for he hath said, I will not fail thee, neither forsake thee, so that we may boldly say, the Lord is my helper, neither will I fear, what man can do unto me 
z Heb. 13. 5 : yea, we have the promises, aswell as joshua had, both to the Church in general, and the faithful in particular: God hath promised his Church in general; saying, In that day sing, of the vineyard, of red wine, I the Lord do keep it, I will water it every moment; lest any assail it, I will keep it night and day 
a Esay 27. 2. 3. . Yea and Christ hath most comfortably promised unto every faithful soul, in particular, in the Gospel, saying: If any man love me, he will keep my word, and my father will love him, and we will come unto him, and will devil with him 
b joh. 14. 23 . In regard whereof, David affirmeth, that the Lord is near unto them, that are of a contrite heart, and will save such as be afflicted in spirit, for many are the troubles of the righteous, but the Lord delivereth him out of all 
c Ps. 34: 18. , And elsewhere also to the like purpose, he saith: God is our hope and strength, & help in troubles, ready to be found 
d Ps. 46. 1. .  
Q. But some may hereupon object, & say: Did not Gedeon 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 us, why then is all this come upon us? and where be all his miracles which our fathers told us off? but now the Lord hath forsaken us, and delivered us into the hands of the midianites 
e judg. 6. 14. . Did not David complain: Will the Lord absent himself for ever, are his mercies clean gone 
f Ps. 77. 7. 8 ? Did not Christ complain: Oh my God, my God, way hast thou forsaken me 
g Mat. 27. 46. . Yea, and the Saints of God also: Oh Lord, why hast thou made us to err from thy ways? and hardened our hearts from thy fear? return, for thy servants sake, and for the tribes of thine inheritance 
h Esay 63. 17. . How then do we say, that God is thus present with his people?  
A. Indeed, God many times, for their good 
i Ro. 8. 28. , doth vex his Saints with his storms, and lay his hand heavy upon their loins 
k Ps. 32. 4. : so that their enemies judge, as they did of David, God hath forlaken him, persecute him, and take him, for there is none to deliver him 
l Ps. 71. 11. , and themselves also may be so persuaded, as their complaints testify; but the truth is, howsoever for our trial and humiliation, he may turn away his cheerful countenance from us 
m Esay 54. 8. ; yet, either he taketh not away the grace, but the feeling of it 
* Fides, quandoque sine sensu, ut causa, sine effectu. Greenh. fol. 449. , (in which case men and women are not to be regarded what they say, because they speak not according to the truth, but according to their judgement, & feeling which is corrupted, as a man's taste in a fever, to whom every sweet seemeth bitter) or if he take away one grace, he will give us another in stead of it 
n 2. Cor. 12. 9 . Yea, it shall stand as a sealed truth for ever, the Lord is nigh to all such as call upon him faithfully 
o Ps. 145. 18 , in due time to deliver them out of distress, that so they may acknowledge as jacob did, The Lord was in this place, & I was not aware 
p Gen. 28. 16. , the Lord was with me, & I thought not so. Which truth is confirmed by the manifold examples of Gods dear Saints, who having been humbled to the gulf of despair, yet now are lifted up again & their mouths filled with a psal. of praise & thanksgiving, unto our God, confessing with David, & saying: though heaviness endure for a night, 
Psa. 30. 8. 2  yet joy cometh in the morning.  
Q. Again, some for the infringing of this doctrine, do demand, how we can be persuaded, that God is with them in death, whose sicknesses, and death are so comfortless, full of idle & raving speeches?  
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, or remorse in his heart, at his death, or holiness and honesty in his life) doubtless, they think he is saved; but if any that profess the truth of jesus Christ, do endure any violent or extreme pains, which through weakness procure impatiency; but specially if they utter any words tending to distrust or despair, Oh than whatsoever his life was, they cry out: Oh, see the end of these men, and will not spare to brand such an one, with the black mark of a reprobate: yea, to condemn the whole profession of the Gospel thereupon: Yet the truth is this, That Satan as he never ceaseth in our whole life, so much more is he busy at our death (taking the advantage of sickness, and infirmity of nature) as knowing that he must then recover, or for ever lose his Kingdom: 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 
* Cuncta dei opera, sunt in mediis contrariis. . Whereupon they may utter harsh words, according to their corrupt judgement, which are not to be regarded, as before we hard. Or else these things may proceed from weakness of nature, & the violence of the disease, the brain being distempered, as in hot burning fevers, etc. and then it is not the man, but the disease, and they shall die with the disease, and never prejudice his salvation in Christ: nay, doubtless their spiritual comfort may abound notwithstanding these things 
* Vera consolatio perpetuo durat in electis, potissimum autem efficax est circ● vitae finem, & mortis articulum. . In a word, it is a blessed life, which giveth comfortable assurance of a blessed death, for surely many a profane unregenerate man, may have his memory & reason, and die most meekly (as in consumptions, and such like diseases) and yet go to hell; as those reprobates, of whom David speaketh, saying: they have no bands in their death like other men 
r Ps. 73. 4. 5 . Whereas many a righteous man, having led a sanctified life; (by violence of his disease) may be drawn to great torment, idle speeches, and strange behaviours, and yet go to heaven: wherefore, let us reform our judgement herein, and learn Salomons lesson, not to judge of man's estate with God, by his outward condition in life or death 
s Eccl. 9 2. . And thus we have heard the first branch of this doctrine confirmed, viz: That the Lord is all ways with his elect, after a special manner, in due time to comfort, & relieve them.  
The second branch of our doctrine was this, 
Confirmation of the second branch of the doctrine.  viz: That the assurance of God's presence, is the ground of much patience, and comfort unto God's Saints, passing through any evil. So that in nothing have God's Saints more rejoiced, than in this, and surely the Reasons hereof are many and very great, but especially these two.  
First, 
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.  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, and authority thereunto, no, they are not able, in some cases, for to help themselves, in regard whereof David biddeth, That we trust not in Princes, nor in any child of man, for there is no help in him, for when his breath departeth, he returneth to the earth, and all his thoughts perish 
t Ps. 146. 3. 4. , but if the Lord be with us, who can be against us 
u Ro. 8. 31. ? Which thing the Prophet Elisha well knew, whose man being greatly discouraged, with the sight of the Syrian horses, and chariots, and mighty host: he cried, Alas master, what shall we do? to whom he answered, Fear not, for they be more that be with us, than that be with them, meaning that God and all his Angels were on their side, for he prayed, and the Lord opened his servants eyes, that he saw the mountains full of horses, and chariots of fire 
w 2. Ki. 6. 17. . If therefore our enemies be never so many, mighty, or politic, yet the Lord being with us, and on our side, we need not to fear them, as Caleb and joshua said to the people, whose hearts did faint, when they heard by the other spies, that the sons of Anake dwelled in the promised land: Oh, said Caleb & joshua, fear them not, they shall be bread for us, their shield is departed from them, and the Lord is with us 
x Num. 14. 9 . Yea, if death be before our eyes, we need not to fear Satan, nor hell, the Lord being with us, as here the Prophet speaketh, and this is the first reason, why the Saints of God have so hearty desired, and so greatly gloried in God's presence, because with whom he is, to them is he a most sure defence in all dangers, as being able to deliver them out of all adversities.  
The second Reason, is this, because God is an inseparable companion; 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: My lovers, and my friends stand aside from my plague, & in kinsmen stood a far off 
y Ps. 38. 11 . And yet job more lamentably complaineth, saying: My brethren are removed far from me, and mine acquaintance are become strangers unto me, my neighbours have forsaken me, and my familiars have forgotten me, they that dwell in mine house, and my maids took me for a stranger, I called my servant, but he would not answer, though I prayed him with my mouth, my breath was strange unto my wife, though I prayed her, for the children's sake of mine own body 
z job. 19 13, 14, 15. etc. . yea, Christ himself had experience hereof, judas betrayed him 
a Mat. 26. 16 ; his Disciples forsook him 
b Mat. 26. 56 ; and Peter for swore him 
c Mat. 26. 72 , according as Christ foretold them, All you shall be offended with me this night, for it is written, I will smite the Shepherd, and the sheep of the flock, shall be scattered 
d Zac. 13. 8 : but though our friends stick never so fast unto us, and their love continue constant, aswell in adversity as prosperity, as the love of jonathan, whose love passed the love of women 
e 2. Sa. 1. 26 , towards David, that he hazarded his life for him, and that when he was persecuted of his father 
f 1. Sa. 20. 33. , yet when death cometh, all men forsake us: this separateth husband and wife, parents and children, friend and friend, though never so dearly beloved; but if God be once with us, he will be with us for ever; if afflictions come, he will partake with us. For so he hath promised; when thou passest through the waters, I willbe with thee, and through the floods, that they do not overflow thee; when thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee 
g Esay 43. 2 : He will be with us to dispose of the evils, not a hair falling from our heads, but according to his will 
h Mat. 10. 30 . Secondly, to strengthen our weakness, he knowing whereof we be made 
i Psal. 103. 14 . Thirdly, to give issue to all our troubles, as shall be for his glory and our good 
k 1. Cor. 10 13. : And lastly, if death come, yet then will he also be with us, to strengthen, and comfort us, when all worldly delights fail, and vanish away, so that we may boldly say, neither life nor death, nor any thing, can separate us from the blessed presence, and love of God in Christ jesus: and so much for the doctrine, and reasons for confirmation thereof.  
Now then, 
Use.  that we have learned, that the Lords presence is so comfortable: the use hereof is, that above all things we should desire and seek it, wherein we have this holy Prophet for an example, who said thus, One thing I have desired of God, which I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his temple 
l Ps. 27. 4. . Again, My soul thirsteth for God, even for the living God, when shall I come and appear before the presence of God 
m Ps. 42. 2. ? And in another place also he saith, Whom have I in heaven but thee? and there is none that I desire in comparison of thee 
n Ps. 73. 25 . For the practice of which use, there is required a double duty.  
First to seek God, 
1. Duty.  seek the Lord and his strength, seek his face for evermore 
o Ps. 105. 4 , and to encourage us herein, he hath made us this promise, I love them that love me, and he that seeketh me early shall find me 
p Pro. 8. 17 , Ask, and you shall have, seek, and you shall find, saith Christ 
q Mat. 7. 7. , Whosoever then desireth the presence of God, when as God saith: seek ye my face, his soul must answer with David's like an echo: Thy face Lord will I seek 
r Ps. 27. 8. : 
* Vox dei, in animis nostris, non secus atque echo, in concavis locis, resonare debet. Calu. in Ps.  And so soon as ever God shall pronounce thou art my people, we must presently answer, and thou Lord art our God, as the Prophet saith 
s Zac. 13. 9 .  
Q. But how are we to seek God?  
A. Principally these four ways: 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: This people cometh near unto me with their lips, and honoureth me with their mouths, but their hearts are far from me 
t Esay 29. 13. Mat. 15. 8. . How much nearer than do they come unto God, that profess him in spirit and truth?  
2 We seek & find the Lord by faith, for so it is said in the Epistle to the Hebrews. He that cometh unto God, must believe that God is, & that he is a rewarder of them that seek him 
u Heb. 11. 6 . And by faith (saith saint Paul in many places of his Epistles) we have entrance unto God, and access to the throne of his grace 
w Ro. 5. 2 Eph. 3. 12. , without which it is impossible to come near unto God, or to please him 
x Heb. 11. 6. .  
3 We seek and find the Lord by prayer, which is (as it were) a pair of wings to carry us unto him, and whereby as a key, the door of the kingdom of heaven is opened, Yea the Lord (saith the Psalmist) is nigh to them than call upon him faithfully 
y Psa 145. 18. . Was not the Lord nigh unto Moses, when by his prayer, and as long as he held up his hands, the Israelites overcame the Amalekites 
z Ex. 17. 11 ? But was he not nearer unto him, 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 hot 
a Ex. 32. 10 . Was not the Lord near unto joshuah, when at his prayer, the Sun stood in the Firmament 
b Josh. 10. 13. , and near unto Paul and Silas, when as at their prayer, the very foundation of the prison shook, that the doors opened, and every man's bands were loosed 
c Act. 16. 26 . how ought we them to pray continually, that so we may be continually in the presence of God 
d 1. Thess. 5 17. . If we begin the day, let us say with Abraham's servant, O 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 covered with the shadows of the night, let us beg with David, Lighten mine eyes that they sleep not in death, Psal. 13. 3. that so we may couch ourselves in the mercies of God: 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, Psal. 99 17.  
4 Fourthly and lastly, we find God by repentance, for so the Lord saith: O Israel return unto me 
e jer. 4. 1. , And in another place, Turn unto me, and I will turn unto you, saith the Lord of Hosts 
f Zac. 1. 3. . So long then as we live in infidelity, & do neither earnestly pray, sound repent, nor sincerely profess God; we are estranged far from God, and as we forsake him, he will forsake us, both in life and death: but whosoever by a true faith, shall steadfastly lay hold upon, and embrace the promises of God, sound repent of his sins, zealously call upon the name of the Lord, and sincerely profess his word, he shall not only come near unto God, but assuredly he shall find God, yea God will find him, and love him, and dwell with him, yea in him, his body shall become the Temple of the holy ghost, as the holy Apostle S. Paul in many places calleth it 
g 1. Cor. 3. 16. & 6. 19 2. Cor. 6. 16. . O happy that man, that shall entertain so honourable a guest, he cometh not empty handed, nor will leave his host unsaluted 
* Foelix homo, qui hunc hospitem recipit, est enim satis magnificus hospes, nec venit vacuis manibus; nec abit, insalutato hospite. ferus. in joh. cap. 14. fol. 401 . Abraham entertained but Angels, and had a son bestowed upon him 
h Gen. 18. 10. . Lot did the like, and he was delivered from the subversion of Sodom 
i Goe 19 17 . Obed-Edom the Gittite, gave but house-room to the Ark of God, and the Lord blessed him and all his household 
k 2. Sam. 6. 11. . what good thing shall he want in whom the whole Trinity dwelleth? But there is no less care to be used, to retain God, then to find him 
* Non minor est virtus. 2. Duty. . And therefore the second duty in the practice of this use, is, that with all care and conscience, we so carry and behave ourselves, that we may retain the Lord, and not provoke him to departed from us: whereunto tendeth the counsel of the Apostle, Let every one possess his vessel in holiness and honour 
l 1. Thess. 4. 4. . For there is nothing that so much grieveth the spirit of God 
m Eph. 4. 30. , as sin; he can brook poverty, sickness, persecution, slander, or any misery, there is no disgrace shall make him weary of dwelling with us, or ashamed of us, only sin separateth him and us, as he himself hath testified in the Prophecy of Esay, Behold the Lords hand is not shortened that it cannot save, neither is his ear heavy that it cannot hear, but your sins have separated betwixt you and your God, and your sins have hid his face from you, that he will not hear 
n Esa. 59 1. 2. . Which thing the Saints confess, We have sinned and rebelled, therefore hast thou covered thyself with a cloud, that our prayer should not pass through 
o La. 3. 44. . Oh than if we would diligently seek him (as we have learned) then should we find him, and if we made conscience of sin, he would dwell and abide with us, to be our stay and comfort with his blessed presence in life, and in death, and afterwards we should dwell for ever with him in his kingdom.  
But now if we make application of these things to ourselves, 
Application.  alas we shall find there are but a few that have any desire unto God, either to find him, or have him with them; nay how many are there that think the Lord too near them, and therefore say in their hearts with those cursed ones in the book of job, Depart from us, for we desire not the knowledge of thy ways 
p job. 21. 14. . All that they desire, is, to find and retain with them, gold, and silver, goods, houses and lands, friendship, credit, honour and promotion: if these things be with them, they care for no evil, and therefore no marvel though so many in the world, when afflictions and death cometh, wherein these things can stand them in small or no stead, be destitute of true comfort. 
Exhortation.  I beseech you then, let us above all things seek, and having found, make conscience to enjoy God's presence, that as the people said: Some put their trust in horses, and some in Chariots, but we will remember the name of the Lord our God 
q Ps. 20. 7. , so we may say, some put their trust and rejoice in riches, and some in honour: but we will put our trust, and rejoice in the presence of the Lord. And so I will conclude this point, with the worthy exhortation which Azaria made to Asa, and all judah and Benjamin, saying, The Lord is with you, whilst you be with him, and if you seek him he will be found of you: but if you forsake him, he will forsake you 
r 2. Cro. 25 2. , and then shall both life and death become most fearful and miserable. It followeth.  
Thy rod and thy staff do comfort me. 
4. Circumstance.  In this fourth and last circumstance of this verse, 
The sense of the words.  the Prophet David declareth the wonderful, sweet and comfortable benefits of the lords presence, very elegantly, persisting, and dwelling in his received Metaphor, 
Virga, & pedum, virga corrigit, temere divagantes, aut negligentur sequentes; pedo, inimicos confringit, & ut vas figulinum dissipat: Mollin Psa. fol. 222.  setting forth God's government by the shepherds rod and staff: the rod is for correction; the staff for defence; with his rod he constraineth the declining sheep, to join with their fold-mates, compelleth the wanderers to accompany their fellows, and forceth the slothful plodders to place it better; and with his staff he doth drive away, and if they will not be feared, doth break to pieces, & destroy the enemies of his flock, according to that in the Psalms, Thou shalt bruise them with an iron sceptre, and break them in pieces like a potter's vessel 
s Ps. 2. 9 . So then the sum of it is thus much in effect. q. d. O Lord, as thou art with me, so do I conceive exceeding comfort, both from thy fatherly rods, & corrections towards me, and all thy children, and also from thy severe and just judgements towards thine enemies.  
Our lesson for instruction hence is, 
Doctrine.  that God's saints have great matter of joy and comfort, both from his sharp correcting, 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, and to illustrate and confirm, both the parts or branches of this doctrine by the holy scriptures: for the first, it may seem very strange, that God's Saints should conceive such great comfort from Gods scourging rod, but there are three things chief, the consideration whereof may make us greatly to rejoice in, 
To consider wha● moveth the Lord, to correct his children, a special means of ●●mfort in 〈…〉.  yea to embrace and kiss this rod. viz.  
1 First, to consider what it is, that moveth the Lord to correct his children; and that not fury, and rage (whereby men are provoked rashly and unadvisedly, to do that many times which afterwards they are sorry for) but love, for so himself hath pronounced in the book of the Revelation, So many as I love, I rebuke and chasten 
t Reu. 3. 19 . The natural parents, that love their children dearly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Prius verbum, ad verba: posterius ad disciplinam refertur. Bull. in Apo.  and had rather feel smart themselves, than it should light upon their children; yet will rather (though it be to their own grief) make them thoroughly feel the smart of sharp correction, then that they should for want of nurture cast themselves headlong into misery: and the holy Ghost witnesseth, that our heavenly father dealeth after the same manner with his children, 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 peril of eternal destruction, rather than he will suffer us to run in this broad way to eternal destruction, (though he delight not in our miseries) yet will he press us down with rebuke, & sorrow; and yet all in love; which the wise man Solomon knew, when he gave this counsel, my son refuse not the chastening of the Lord, neither be grieved with his correction, for the Lord correcteth him whom he loveth, even as the father doth the child in whom he delighteth 
u Pro. 3. 12 : Whereof the Author to the Hebrews making use, saith: If you endure chastening, God offereth himself unto you, as unto sons: but if you be without correction, you are bastards, & not sons 
w Heb. 12. 6, 7, 8, etc. . How ought we then to rejoice in the rod, which is such an infallible pledge, and testimony of God's love towards us?  
2 The second Argument of comfort, is the consideration of the manner, 
To consider the manner of Gods correcting his children, a sweet comfort.  how God correcteth his children, which David layeth down in another place, saying: He dealeth not with us after our sins, nor rewardeth us according to our wickedness, but as a father hath compassion on his children, so hath the Lord compassion on them that fear him 
x Ps. 103. 10. 13. : as then a Father will correct his child, yea sharply, that the blood follow, yet with wonderful compassion, yea many times with tears, and when he hath done, burneth the rod; So God is constrained many times to take us in hand, and to chasten us, lest we be condemned with the world 
y 1. Cor. 11 32 , but it is with wonderful compassion, and earning of bowels, as the Lord himself saith, How shall I give thee up Ephraim? mine heart is turned within me, and my repentings are rolled together 
z Hos. 11. 8 : and no sooner do his children turn unto him, and take unto them words of repentance, and say: receive us graciously, we will do no more so 
a Hos. 14. 3 , but the Lord presently, healeth the wound 
b Hos. 6. 1. , and burneth the rod; when I have accomplished my work upon Zion, and jerusalem, I will visit the fruit of the proud heart of the King of Ashur 
c Esa. 10. 12 . Oh then shall we refuse the correction of him that dealeth so mildly, and mercifully with us, nay rather let us with David, rejoice in it, and pray with jeremy, Correct me oh Lord, but in judgement, or in measure, according to mercy 
d jer. 10. 24 .  
3 The third consideration, 
To consider the manifold good fruits of God's rod sanctified; a singular means of comfort, when we be whipped therewith.  which may make us rejoice in God's rod, is, of the wonderful benefits, and fruit that it bringeth forth, being sanctified unto his children; whereof the Apostle thus generally speaketh, in the Epistle to the Romans, saying; Also we know that all things work together, for the best unto them that love God 
e Ro. 8. 38. : and more specially in the Epistle to the Hebrews, saying: No chastising for the present seemeth to be joyous, but grievous: but afterwards it bringeth the quiet fruit of righteousness, unto them which are thereby exercised 
f Heb. 12. 11. . And that we may be the better persuaded hereof, we will consider a few of the chief of them, as the Scriptures lay them down.  
First, afflictions are notable means to humble us before God, which is an excellent grace, as the Prophet showeth, saying: Oh man the Lord hath showed thee what is good, to do justly, to love mercy, and in humility to walk with thy God 
g Mic. 6. 8. : and God resisteth the proud, and giveth grace to the humble, saith S. james 
h jam. 4. 6. , and Marie in her song, thus confesseth: He casteth down the proud and mighty from their seats, and exalteth them of low degree 
i Lu. 1. 51. : and our saviour Christ hath pronounced, Blessed are the poor in spirit, for theirs is the Kingdom of heaven 
k Mat. 5. 3. . Now how prone men are in prosperity to grow proud 
* Divitiarum morbus, superbia. , both the Scriptures, and examples do teach; S. Paul biddeth Timothy, Charge the rich men of the world, that they be not high minded, nor trust in uncertain riches 
l 1. Ti. 6. 17 , and David chargeth, That if riches do increase, we set not our hearts thereon 
m Ps. 62. 10 . What need these straight charges, if God did not foresee, a proneness unto this sin? Pharaoh in his prosperity, demanded who was the Lord 
n Exo. 5. 2. ?  
But in his adversity, he desired Moses and Aron to pray for him 
o Exo. 8. 8. : Nabuchodonozer, in his prosperity boasted of mighty Babel, which he had built for the honour of his Majesty; but when he was driven from men, and did eat the grass with the Oxen, and his body was wet with the dew of heaven; his understanding being restored, he could humble himself, and acknowledge that such as walk in pride, the Lord is able to abase 
p Dan. 4. 34 : And that we may not think, this is only proper to the wicked; mark what David, (a man after Gods own heart) confesseth of himself, In my prosperity, I said, I shall never be removed; then didst thou hide thy face from me, & I was troubled, then cried I unto the lord, and prayed unto him right humbly 
q Ps. 30. 6, 7, 8. . This is then one special benefit of God's rod, to humble them before the Lord.  
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: I will go, and return to my place, till they acknowledge their fault, and seek me in their affliction, they will seek me diligently 
r Hos. 5. 15 . Which how true it is, their own practice in the first verse of the next Chapter, showeth, where they exhort and encourage one another, saying: Come let us return to the Lord, for he hath smitten, and he will heal us; he hath wounded, and he will bind us up 
s Hos. 6. 1. .  
Thirdly, afflictions are most wholesome documents, and instructions unto future amendment, so saith the Prophet Esay, When God's judgements are in the earth, the inhabitants thereof shall learn righteousness 
t Esay 26. 9 . And this doth David acknowledge to have found by his experience, Before I was corrected, I went wrong, but now have I learned to keep thy law 
u Ps. 119. .  
Fourthly, by God's rod and afflictions, our zeal, and other his graces are kindled in us, so Christ teacheth the Church of Laodicea, saying: As many as I love, I rebuke and chasten, be zealous therefore, and amend 
w Reu. 3. 19 . When did jonah so fervently pray unto God? Surely, (as he confesseth) when he was in the belly of hell, when the depths closed him round about, and the weeds were wrapped about his head 
x jonah. 2. 1. 5 , that is, when he was in the belly of the Whale, which descended with him down to the deeps of the Seas, and rolled in the weeds. In the time of his prosperity, he neglected his calling, was disobedient to the voice of the Lord, and being called to go to Niniveh, he went post hast another way, down to japho, and finding a ship going to Tarshish, he paid the fare of it, 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 amongst the weeds, in the bottom of the sea, he that fled from God's presence, is now, as ready to fly to God, by prayer 
* Res mira, vigilat in ceto, qui stertebat in navi: orat, in mare, qui fugiebat in terra.  Manasses, when he was in prosperity in jerusalem, with his chains of gold, and pearl, about his neck, than he forgot God, and gave himself to do evil, like the abominations of the heathen: But when he was bound in chains and fetters of iron, and carried into Babylon, than he could humble himself, and most earnestly pray unto God 
y 2. Cro. 33 18. . The people of Israel when they were in Zion, they lived at ease, and though God sent his Prophet's early and late, to call them to repentance, 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, and calves of the stall, singing to the sound of the viol, and anointing themselves with the best ointment 
z Amos 6. 4, 5, 6. . But when they sat by the rivers of Babylon, than they could weep full bitterly, to remember Zion 
a Ps. 137. 3 . In this respect S. Peter calleth afflictions fiery trials 
b 1. Pet. 4. 12. : For as fire doth purge the dross from the metal, and maketh it much more pure and shining; so by afflictions, the Lord doth consume and purge the dross of his Saints, that they may appear, more pure, bright and shining, zealous of good works.  
5 Lastly, afflictions are most excellent means for to wean our affections from the world, and to breed in us a dislike of the same, together with an earnest longing after those heavenly mansions, where we shall be freed from all miseries; 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: and surely, to that end, doth 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; whereas otherwise, if we had all things at our hearts desire, it is to be feared, we should not bethink ourselves of any better place. Seeing then God's rod being sanctified, is every way so profitable and fruitful to his Saints, shall we not with David comfort ourselves in it? God forbid that we should not most thankfully receive, and unfeignedly rejoice, in that whatsoever, is any means to bring us nearer unto God, and to further our salvation in Christ, be it never so bitter and unpleasant, to flesh and blood for a time, for the end thereof, will be full of joy and peace at the last.  
In the second part of the doctrine, 
The second branch, of the doctrine confirmed.  we learned, that God's Saints have matter of great comfort from God's staff: 1. From the fearful plagues, and punishments, which God poureth upon the heads of his, and their enemies. So saith David, The righteous shall rejoice, when he seethe vengeance to come, and shall wash his foot in the blood of the wicked 
c Ps. 58. 10 . Not that the godly shall cruelly insult over the calamities of the wicked, but considering that God is glorified, by these his righteous judgements, they do with joy (free from hatred, cruelty, impatiency, and other such like turbulent affections) approve of the same 
* Nisi, ut deum ex toto cord dilligunt, ita nihil illis maiorem ad fert voluptatem, quam ipsius nomen illustrari, etiam cuiuscunque id pernicie fiat. Bucer. in Ps. . So Moses and all Israel rejoiced, and sung Psalms unto God, for the destruction of the Egyptians 
d Exo. 15. 1 . Deborah, and Baracke rejoiced, for the overthrow of Siserah, and jabin's host 
e judg. 5. 1. : And in the last verse thereof, with a zeal to God's glory, pray for the like confusion of all his enemies, saying: So let all thine enemies perish, oh God. So also it is said, that the souls of them who have been killed for the word of God, and testimony which they maintained; cried with a loud voice, saying: How long Lord, holy, and true, dost thou differre, to avenge our blood, on them that dwell on the earth 
f Reu. 6. 9 10 ? Yea doubtless at the day of judgement, when our affections, shall be made thoroughly conformable, to the will of God, and our souls ravished, with his glory; it shall greatly add, to the fullness of our joy, to see GOD glorify himself, by crushing to pieces, with his staff or iron rod, Satan, and all the wicked, though never so near, or dear unto us, in this life 
* Parents, uxores, & liberos, prae Deo, si res poscat, odio habent, fideles; Buc. in Ps. . And thus we see what great comforts, both GOD'S staff, and rod afford his Children, etc. it followeth.   

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, and the day that the King was proclaimed there, in the Audience of many right Worshipful Knights, and Gentlemen.  Thou dost prepare a Table before me, in the sight of mine Adversaries, etc. 
Such is the force of sorrow, (right worshipful, and beloved) as Physicians say, that being in great measure, & suddenly conceived, it so vehemently pierceth the heart, and causeth it to call in the natural heart, from the external parts of the body, and is not able, to dispierce or send it out again; that it either procureth sudden death, or some mortal sickness, which seemeth to be verified, by examples in the Scriptures; we read of Eli, that hearing how the Philistims, had put the Israelites to flight, and taken the Ark of God; with the extremity of the sudden fear, and sorrow conceived, He lost his strength, fell backward from his seat, and broke his neck 
a 1. Sa. 4. 18, . Likewise, it is said of Naball, that (so soon as his wife had acquainted him, with David's intent, to be revenged on him, and all his family, for his churlish answer to his servants 
b 1. Sa. 25. 10 ) his heart died within him, and he was like a stone 
c 1. Sa. 25. 37. . 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: his countenance was changed, & his thoughts so troubled him, that the joints of his loins were loosed, and his knees smote one against another 
d Dan. 5. 5. 6, etc.  And surely, the great sorrow which every true Christian in this land, may justly conceive, from the great loss, of our lately deceased, (oh that I am constrained to say deceased) gracious Princess Elizabeth, (who was the very light of our eyes, and breath of our nostrils, a tender nursing-mother 
e Esay 49. 23. , (as the Prophet saith) in whose lap we have been more than 44. years, nursed and fed, both with the sincere milk of the word of God 
f 1. Pet. 2. 2 : and with the good things of the land 
g Esa. 1. 19 ) may justly (at the least) astonish us; this I say, together with the view, of so great a concourse of people, and specially of the best & learneder sort, (whose expectation is not easily satisfied, though upon long, mature, and peaceable premeditation, whereas small or no time is now allotted, and my thoughts troubled, and distracted 
* Carmina secessum, scribentis, & otia quaerunt: me mare me ventus, etc. ovid. ; have much disabled me, to the performance of this great and weighty duty; and I could be content, rather to exercise mine ear in hearing, than my tongue in speaking, being fit and readier to learn, than to teach 
* Absit, ut non sim paratior discere, quam docere. , (and specially upon so sudden, and extraordinary occasion, when every man is swift to hear, as S. james saith, and their ears much more attended, and sharper, 
h jam. 1. 19  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, but comforted our hearts by giving us a most religious, zealous, and prudent King, (oh happy word of comfort, that I may so say) to sit upon her throne, (as this day shall be proclaimed in your ears, as elsewhere it hath been with general applause, and consent of all) shall I hold my peace? Let the leprosy of those men, cleave to my skin, if it be not as joyful a thing to me, to speak of the honour of this day, as ever it was to the four Lepers of Israel, to publish in Samariah, the happy tidings of the Aramities flight 
i 2. Ki. 7. 9 . Oh then, that my tongue were as the pen of a swift writer, that I might indite the honour of our King 
k Ps. 45. 1. , that it were as shrill as a trumpet 
l Esay 58▪ 1. , to sound forth the praise of God, who hath thus graciously diverted our deserved judgements; 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) Oh if I had the wings of the morning 
m 139. , I would take David's 
n Ps. 148. 2. 3, 4, etc.  course, and soar up, or ascend into heaven, and call for the Angels, and armies thereof, the Sun, moon, planets and stars 
* Et si non cogitation, aut voce, aliae creaturae, preter Angelos, & homines, deum celebrant; sunt tamen omnes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in suo ordine, taciti laudatores, & canori praecones. Greg. , I would descend by the air, and call the fire, hail, snow, vapours, and stormy winds; dive into the deep, and call for the Dragons; yea end in the earth, and call for mountains and hills; fruitful trees, and Cedars, beasts, and all cattle, creeping things, and feathered fowls; Kings of the earth, and all people, Princes, and judges, young men, and maidens, old men, and children; 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 
* O bona, si sua norint, Angli. , but I shall have more fit occasion, largely to prosecute, these things anon; so much for the quickening of our dull spirits: now let us reverently, attend to the word of the Lord.  
Thou dost prepare a table before me in the sight of mine Adversaries. 
The second Allegory.  This portion of Scripture, I have not curiously selected, and chosen, 
The sum of this vers and the intent or scope, of the holy Ghost therein.  (though very fit and pertinent, 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; wherein this princely Prophet (having in the four 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:) doth now in this 5. verse, thankfully publish the singular mercy, kindness, and bountifulness of God, towards his people in general, and specially towards him in particular, as by experience he had found; under a second metaphor, taken from a most kind, and liberal host, most frankly entertaining his invited guests, with all comfortable dainties, and delicates, both for necessity and delight, the scope and drift of the holy Ghost wherein, is all one with that in the former, and therefore I may the less stand upon it, having so largely, and fully opened the former (as you have heard) yet some things do naturally offer themselves, from this place, to be considered of, which we have not met withal in the former Allegory, and whereof special use and application are to be made, according to the present occasion. For the better conceiving whereof, we are to note, that this metaphor, hath a double sense; 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 wonderful 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 
o Ps. 118. 22. . And by consequent also here is shadowed out, the wonderful mercy of God towards his people, even in the things of this life, giving them all good things, abundantly to enjoy 
p 1. Tim. 6. 17. , that their cups do run over.  
The second is mystical, as signifying Gods wonderful care, and providence to minister all good things, which may be for the comfort, refreshing, and salvation of the souls of his people in Christ. And the parts of this metaphor, or Allegory, (being a metaphor continued 
* Perpetua metaphora, dicta. ) are principally these three, first this metaphor is briefly and summarily laid down in these words, 
Division of this verse.  (Thou dost prepare a Table before me:) 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 sight of mine enemies.) Thirdly and lastly, he doth illustrate the Metaphor, declaring the sumptuousness and plenty of this table, both for necessity and delight, and that by two particulars; first (Thou dost anoint mine head with oil) Secondly, 
The sense and meaning of this first part, of this verse, according to the letter.  (my cup runneth over.) Of these parts in order, and first according to the literal sense, as David understandeth it, in regard of corporal or outward things.  
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, and by table also metaphorically, a prosperous, & flourishing estate is represented; so David in those grievous imprecations, wherewithal, (according to the motion of the holy ghost, with an holy zeal, and most pure affections,) he cursed the enemies of God, thus he saith: Let their table be made a snare, and their prosperity their ruin 
q Ps. 69. 22  Secondly, for this his prosperous and flourishing estate, signified by (Table) he giveth thanks unto God, acknowledging that the Lord (prepared it,) and that it was not his own bow, nor sword, neither the counsel, power, and aid of his Nobles, & Peers, for these rejected him, but (as elsewhere he confesseth) it was the Lords own doing, and most marvelous in the eyes of men. Thirdly, and lastly, he useth a word of continual act, he saith not thou hast prepared, or wilt prepare, but (dost) prepare, thereby signifying, that he that had advanced him, would also preserve him; So then the Sum of it, is thus much in effect. q. d. O Lord, I acknowledge, 
The sum of this first part, of the vers.  that it was not my wisdom, strength, or courage, that promoted me, 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. Now let us consider the doctrines.  
Our Lesson, 
Doctrine.  most naturally arising from this place is, that there are none advanced to place of rule and government, but by the lord 
Confirmation.  Promotion (saith David) cometh neither from the East, nor yet from the West, but God is the judge, it is he that maketh high and low 
r Psa. 75. 6. . And in another place, It is the Lord that raiseth the needy out of the dust, that he may set him, with the Princes of his people 
s Ps. 113. 7, 8. . God himself saith, By me King's reign, and Princes decree justice 
t Pro. 8. 15. . And S. Paul affirmeth no less, There is no power but of God, and the powers that be, are ordained of God 
u Ro. 13. 1. , yea though they be wicked, cruel, and idolatrous Tyrants, and seem by fraud, ambition, & cruelty to advance themselves, as jeroboam, concerning whom, God reproved the people, saying: You have set up a King, but not by me; 1. not according to my revealed will 
w Hos. 8. 4.  yet notwithstanding the Lord hath prepared them, even for a rod or scourge, whereby to punish the sins and unthankfulness of his people, as the Lord hath said, I gave thee a King in mine anger 
x Osay 13. 11. . Yea, and concerning jeroboam, we know that God revealed it unto Ahiiah, before the death of Solomon, That he would rend ten tribes from his son, and give them him, for confirmation whereof, he took the new garment, that jeroboam wore, and rend it in twelve pieces, giving him ten of them 
y 1. Kin. 11. 29. 30. . So proud heathenish Ashur, is called the rod of God's wrath 
z Esay 10. 5 , Cyrus, his shepherd 
a Esay 44. 28. , and Nabuchodonezer, his servant 
b jer. 25. 9 . Yet must this by the way be remembered, that though wicked ones have their power from God, yet not their sinful malice, whereby they abuse their power, to do hurt, and therefore julian shall answer for his Apostasy, deriding, and persecuting of the Saints 
* Socrat. Scholast. lib. 3. cap. 1. . Pharaoh, for his tyrannical oppressing of the Israelites 
c Exo. 1. 16▪ 5. 7, 8. , Ahab, for his cruel persecuting of the Prophets 
d 1. Ki. 18. 13. , Herode and Pilate, for their injust condemning of Christ, 
e Lu. 23. 12 , Neroh, for his bloody executing of the Apostles 
* Euseb. Pamph. lib. 2. ca 25 : and all other, who to the dishonour of God, abuse their power, to justify the wicked, and condemn the innocent, both which are an abomination to the Lord.  
The first use of this doctrine, 
1. use, that the Kings, Princes, & all rulers are to make of this doctrine.  concerneth Kings and Princes themselves, that considering they come not by their places, and authority, by chance or fortune, but by the providence, and appointment of God, whose the earth is, and all that therein is, the compass of the world, and they that dwell therein 
f Psa. 24. 1. , that therefore they do carefully and conscionably apply themselves, to do his will, that hath promoted them, and whose Vicegerents they are, knowing, that assuredly the Lord that placed them, will one day, require a strict account of them 
g Ps. 82. 2. : which thing Solomon well knew: 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 
h 1. Kin. 9 . So it is said, that the Lord chose David his Servant, and took him from the Sheepefolds, even from behind the Ewes great with young brought he him, to feed his people in jacob, & his inheritance in Israel 
i Ps. 78. 70.  Yea, the Prophet Esay more effectually expresseth the duty of a Prince, in the person of our Saviour Christ, saying: Righteousness shall be the girdle of his loins, and faithfulness the buckle of his reins 
k Esay 11. 5 . 1. His care must be to defend the fatherless and widow, relieve the oppressed, 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; 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 
* Ita, Deo prestabunt obsequium long gratissimum, & regna mument, praesidio omnium validissimo, illius favore, qui dixit, honorantes me honorabo. Gualt. in Esa. . In regard whereof, the Lord hath called them nursing Fathers, and nursing mothers 
l Esay 49. 23. . The consideration whereof, made those noble Kings, David, Solomon, Asa, jehoshaphat, Ezekias, josias, to make most godly, and zealous reformations in religion, and the worship of God 
m 1. Ki. 15. 12, 13. 1. Kin. 22. 41. 2. Kin. 8. 4. : without which, it had now nothing profited their subjects, to have sat peaceably under their vines and fig-trees 
n 1. Kin. 4. 25. , to have had silver as chips, and gold as the stones of the street, for what will it profit a man, to win the whole world, and lose his own soul 
o Luke. 9 25 . And therefore we have great cause to pray unto God, to bless and 'stablish our Religious King, and to give him a wise heart, to consider who it is that hath prepared this Table for him; 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 guided them by the discretion of his hands 
p Ps. 78. 72 .  
A second use of this doctrine, 
2. A second general use of the former doctrine, concerning all subjects.  concerneth all subjects, which the Apostle layeth down, in these words: Let every soul be subject to the higher powers 
q Ro. 13. 1. , both in all conscionable obedience to their just and lawful commandments, as also by suffering of their injust punishments, without resistance, knowing that if he be a good, and Religious ruler, the Lord hath given him for a blessing; but if a wicked one, the Lord hath given him as a curse, for the trial of his people, 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 
r Osay 13. 11.  So jeremy commanded the poor captives, to pray for the peace of Babylon 
s jerem. 29▪ 6, 7. : Christ commanded, to give to Caesar, the things that are Caesar's 
t Mat. 22. 21: , and S. Peter, that we submit ourselves to all manner of ordinance, for the lords sake 
u 1. Pe. 2. 13 : Yea, and S. Paul in the forecited place, urgeth this duty by many and weighty reasons, as that whosoever resisteth, resisteth the ordinance of God, and they that resist, shall receive to themselves condemnation 
w Ro. 13. 2 .  
In the sight of mine Adversaries: 
2. part of this verse.  The Prophet having summarily laid down his prosperous estate, in the former words. 
Sense, of the words.  Now in these, (which are the second part of this verse) he doth amplify the same by a special circumstance, that God had thus advanced, and done these great things for him in the very sight of his enemies, or (as the Hebrew phrase will bear it, and doubtless the intent of the holy Ghost is) in despite of mine enemies; 
sum of the words.  So then the Sum of it, is thus much in effect. q. d. O Lord, although I have had many most mighty, and subtle enemies, who envy me, and sought my ruin; yet thou oh Lord, hast taken my part, and in despite of them all promoted me. So that in effect, it is the very same thing, which David elsewhere, under a most elegant metaphor expresseth, saying: The stone which the builders refused, is become the head stone in the corner 
x Ps 118. 22 . This stone was David, whom the chief builders, that is, Saul with his Councillors, Peers, and Nobles did contemn, reject and persecute, as unworthy to have the basest place in the common wealth, and yet by the marvelous providence, and disposition of God, was advanced to become the head of the corner, even the King and chief of the people 
* Lapis high, David est, aedificantes, Saul, & proceres, westmer. in Ps. Non dicti sunt aedificatores, arte, sed aedificantes, actu, non artifices, officio, sed exercitio; ubi ergo sunt, qui dicunt, praelatos posse non residere? Paulus de Palatio, in Mat. ca 21▪ fol, 683. , which is also agreeable to his own speech unto Saul, saying: If the Lord have stirred thee up against me, let him smell the savour of a sacrifice; but if the children of men have done it, cursed be they before the Lord, for they have cast me out this this day, from abiding in the inheritance of the Lord, saying: go serve other Gods 
y 1. Sa. 26. 19 .  
Our Doctrine from this place is, 
Doctrine.  that what thing soever the Lord will have, either for the good or evil, of any people or person, it shall come to pass, and all the world shall not be able to withhold a blessing, or prevent a curse. 
Confirmation.  So the Lord himself hath said: my counsel shall stand and I will do whatsoever I will 
z Esay 46. 10. . Yea, it shall stand more durable, than the firmament of heaven, as the King of Babylon hath testified, saying: according to his will, he worketh in the army of heaven, and in the Inhabitants of the earth, and none can stay his hand, nor say unto him, what dost thou 
a Dan. 4. 32. ? David also witnesseth no less, saying, Our God is in heaven; and doth whatsoever he will, in heaven, in earth, in the sea, and in all deeps 
b Ps. 135. 6 . And Solomon also hath said, There is no wisdom, counsel, or strength against the Lord 
c Prou. 21. 30 ? If the Lord will bring a blessing, who then can withhold it? who would have thought, that David being so mortally hated, and cruelly persecuted, that he was glad to fly from hold to hold, yea, to very heathen Kings for succour 
d 1. Sa. 27. 1 , that ever he should have enjoyed the Crown, yet you see, David findeth a time when to give God thanks, for preparing his table, in despite of all his enemies. And if the Lord be angry, and will bring a plague or punishment, upon any people or person for their sins; 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 increaseth by going 
* Incandescit, eundo. , and gathereth strength, most fearful is it for sinners, to consider that which God himself, by solemn protestation hath delivered, saying: I lift up mine hand to heaven, and say, if I whet my glittering sword, 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, and my sword shall eat flesh 
e Deut. 32. 41, 42 . There is a time, when his sword is dull, and (as it were) rusteth in the scabbard of his long patience, and his hands are so filled with mercy, that judgement is laid aside, and hath no room to be spanned in them; but if he once whet his glittering sword, and his hand take hold of judgement, he will strike home, and recompense the slackness of his judgement, with the heaviness thereof 
* Tarditatem supplicii: gravitate compensat: . The use of this doctrine is double.  
First, that we do submit ourselves, to Gods revealed will, 
The first use.  not struggling against it, be it for our weal or woe; for what saith the Apostle, do we provoke the Lord to anger? are we stronger than he 
f 1. Cor. 10 22 ? No surely, we are but as clay in the hands of the Potter 
g jer. 18. 6. , it is but the labour of Sisyphus, if we build, he will pull down 
h Malach. 1. 4. ; as the Prophet saith, A league with all the elements of the world, with the beasts of the field, stones in the streets, yea with death and hell themselves, cannot secure us 
i Esay 28. 18 . And therefore whatsoever befall us in our bodies, children, goods; away with impatiency which is one of Satan's brood 
* Impatientiae, natales, in ipso diabolo, deprehendo. Tertul. ; and let us hang fast on that golden chain, and veresie the truth of the Apostles words, where he saith: Tribulation, bringeth forth patience; patience, experience; experience, hope; and hope, will never suffer us to be ashamed or dismayed 
k Ro. 5. 3, 4, 5. .  
A second, (and that more proper, and natural) use, is, that seeing the Lord doth what he will, and none can withhold, yea and though means be never so small, yet it is easy with him, to save by many or few 
l 1. Sa. 14. 6. ; that then, we depend not altogether upon secondary means, but in all things cast ourselves upon his providence, knowing that if the Lord be with us, and delight to do us good (which he will, so long as we walk in the ways of his commandments) we need not to be afraid of any enemies.  
Now, 
Application.  if we make application of these things to ourselves, we shall find, that they do very nearly concern us, 
The miraculous providence of God, in protecting and preserving Queen Elizabeth, before her reign, in her reign, and at her death.  both in regard of our late Queen, and of our own persons, in regard of our present King. For the first, how wonderful 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 seethe not, or knoweth not? In the days of Queen Marie, (when as God's Saints were as the stubble before the fire, and the Land almost consumed with the flames of hot persecution,) how was her soul hunted by Gardiner and others, like a Partridge upon the mountains, as David said 
m 1. Sa. 26. 20 . What extreme misery, sickness, fear and peril was she often in? into what great care, trouble of mind, and fear of death was she brought, being tossed from house to house, from prison to prison, and from post to pillar: in what danger of wolves or butchers was she, when her righteous soul cried 
* Tanquam ovis. , she was led as a sheep to the slaughter 
n Psa. 44. 22 : and that she had no friend but God, fearing that the Scaffold of the Lady jane, stood for another tragedy, wherein herself should have played the woefullest part 
* Acts, and Monuments, the second vol. pag. 1895. . But oh see the goodness of God, who never slumbereth nor sleepeth when his are in distress, who as still he raised one friend or another, even in her persecution & misery, to be some means of comfort unto her: so in due time, all her greatest enemies by opportune deaths, dropped away, whereby, by little and little her jeopardy decreased, fear diminished, hope of comfort, began to appear as out of a dark cloud; till in the end by the death of her sister, the Lord prevented her with liberal blessings, and set a Crown of pure gold upon her head 
o Ps. 21. 3.  exalting her from thrall, to liberty; 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; to the glory of God and endless comfort of his Saints. Yea, and since, how many great and fearful dangers hath she escaped? The Pope, and his cursed instruments, never ceasing by all devilish means to work our woe, and quench our light; and yet how miraculously hath the Lord from time to time delivered, and preserved her throughout her long, and happy reign: and now also (a matter of singular comfort to all that loved her) taken her soul to himself, to live in perfect rest, 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; O Lord, thou hast prepared my Table, and in despite of all mine enemies, maintained it to the end. Secondly, for ourselves, 
How wonderful both Papists, and Atheists, were deceived, and their mischievous purposes frustrate, by the sudden and joyful Proclamation of our King.  this is the day, which we justly feared, to be the day of our bane and ruin, the period and end of our prosperity, for on the one side, the Papists, (whose number God decrease, either by conversion or confusion, as he seethe best) they have long wished and sought for it, hoping that then Christ should die with her, and the Gospel be buried in her Sepulchre. On the otherside, a great number of inordinate walkers, very idle Rogues, who live by stealing, robbing, and unlawful shifts, (who foolishly supposing, that betwixt changing of Kings, there is no Law in force, but all things common, and men may do what they list) have long expected this day, when as like Vultures, they might devour the fruits of honest men's labours, and commit what mischief and villainy they would, without any controlment. But behold, and wonder at the providence of God, who hath prepared for us, so religious, godly, 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, and rather bethink whither to fly and hide their heads, than to commit any outrage. So that never was there any people, might more truly apply this Text of Scripture, to themselves, and say with David, than we: The Lord hath prepared a Table before us, in despite of all our enemies; O Lord for thy mercy, and Zion's sake, finish the good work that thou hast begun, that our Table may be maintained still.  
Thou dost anoint my head with oil, 
3. part of the vers.  and my cup runneth over. In these words, the Prophet doth illustrate, this general metaphor, by two special things, both of them tending to one and the same purpose, viz: To show the great plenty of precious and comfortable good things, which God had provided, aswell for his delight as necessity, for though the Lord condemn all prodigality and superfluity, whereunto Satan specially tempteth us, as one very well observeth from the manner of Satan his tempting of Christ, who would not have a stone, but (stores) turned into bread 
o Mat. 4. 3.  
* Non dixit, ut lapis hic, panis fiat, sed lapides, volens Christum ad superflua instigare, esurienti enim unus panis sufficit, etc. Theophilact. in Mat. 4. . Yet doth not God disallow a plentiful, and delightful use of his good creatures. For the first, oil is reckoned up, by the Psalmist, as one of those comfortable blessings which God hath given unto man in this life, saying: the Lord giveth bread to strengthen the heart, and wine to make it glad, and oil to make a cheerful countenance 
p Psa. 104. 15. : and whereof there was great use in those hot Countries 
* Creavit oleum, ad nitorem & alacritatem, atque agilitatem corporis, ideoque magnus in calidioribus regionibus, eius fuit usus. Moll. in Ps. , and specially in their great, honourable, and solemn Feasts, insomuch that they were thought, not lovingly and freely to entertain their guests, unless they did anoint them with precious and fragrant ointments, as may be gathered from our saviours speech unto Simon the Pharisie, concerning the sinful woman's fact, Simon, mine head with oil, thou didst not anoint, but she hath anointed my feet with ointment 
q Lu. 7. 46. . Yea, and to avoid all appearance of hypocrisy, rather than we should look sour, as the pharisees, to the end that we may seem unto men to fast; he biddeth us anoint ourselves with oil, which may give us a cheerful countenance 
r Mat. 6. 17 . So joab he gave counsel to the subtle woman of Tekoah, (whom he sent to the King in the behalf of Absolom) to put on mourning apparel, and not to anoint herself, that she might seem to the King, that she had mourned a long time for the dead 
s 2. Sa. 14. . So that oil, and sweet ointments were used in times of great feastings and joy: and therefore David, to show how royally the Lord had prepared for him, and entertained him; alludeth to the custom of those days, and saith unto God: Thou dost anoint mine head with oil. Hereunto also tendeth the other circumstance: in these words (My cup doth overflow, or run over) a thing also ordinary, in great feasts or banquets, to have plenty of wine: so at the marriage feast in Canah of Galilee, our Saviour, when the wine failed (by example, to approve the liberal use of God's blessings) turned six pots of water (containing two or three firkins a piece) into wine 
t joh. 2. 6, 7  
* unde intelligimus, quam largum fuerit, domini beneficium. jansen. Concord. fol. 144. . And at that great Feast of Ahashuerosh, 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 
u Hest. 5. 6. : though with this edict, that none should be compelled, but every man drink according to his own pleasure 
w Hest. 1. 8. . A heathenish edict, to condemn innumerable professed Christians, yea, & such as are in authority, who should reform it in others, but specially with David 
x Ps. 101. 7 , and joshua have regard to their own families 
y Josh. 24. 15. , and yet they are no better than Schools of Bacchus and drunkenness, their servants straining themselves, & compelling others, so long to drink of cups, filled to the brim and running over, with wine, and strong drink, till all be filled with wantonness, vomitie, blasphemy, fightings, and other such like brutish effects of intemperancy. Well, you see David's purpose and meaning, in effect as much, q. d. O Lord, thou hast not only advanced me to the Crown and dignity royal, but hast so plentifully enriched me, with all good things, 
The sum of this third part, of this verse.  that no man can testify his kindness, towards his guests, (by anointing them with precious ointments, or filling their cups, till they run over) as thou hast showed thyself every way liberal towards me.  
Wherein David is a notable example unto us all, 
Doctrine.  but specially to rich men, and teacheth us that we must consider what we have received of the Lord, that so we may be thankful. There be many, who even swim in worldly wealth, but few that with David acknowledge from whence they have received those good things; 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, and what we have deserved, and rather look back, to see how many live in want, & come short of us, than to them that are before us, but in some measure, and in comparison, we shall be constrained to confess to the glory of God, that our cups are filled so full, that they do run over. But specially, 
The great prosperity of England under the happy government of Queen Elizabeth.  if we do in general apply these things unto ourselves, 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, nor Prophets slain, & Altars overthrown, as in the days of Eliah 
z 1. Kin. 1. 9 10 , nor the high ways unoccupied, as in the days of jael 
a judg. 5. 6. , nor any leading into captivity, or complaining in our streets 
b Ps. 144. 14. , but rather, mercy and truth having met, Righteousness and peace having kissed each other 
c Ps. 85. 10 ; 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.  
And as for the estate of our gracious King, (for I cannot restrain mine eyes from looking, 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, and loyal hearts, in England, as any King or Prince whatsoever, and be as joyfully, and thankfully received, 
The great prosperity of our king, to be prayed for, that God would continue, and sanctify it.  as ever was any King in Europe, both in regard of his right title, and for his zealous defence of the Gospel, the life of our souls; beside, his coffers cannot be empty, and his subjects are no beggars, there being now more plate, than pewter heretofore. The Lord for his mercy's sake sanctify his prosperity, and knit his heart so unto God, in the zeal of his glory, 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, Sed saginatus recalcitravit: he that should have been upright, when he waxed fat, spurned with his heel 
d De. 32. 15 . And so much for the sense and doctrines, from this second metaphor, according to the letter; now, because in this, aswell as in the former Allegory, very glorious, & spiritual mysteries are shadowed out unto us; it will be necessary, to speak thereof a few words.  
(Thou dost prepare a Table before me, is the sight of mine Adversaries, thou dost anoint my head with oil, and my cup runneth over.) 
The excellent sweet mysteries, which are shadowed out under these earthly things.  It is not unknown unto any, but meanly exercised in the Scriptures, that the holy Ghost (condescending to our shallow capacities) doth shadow out both the incomprehensible joys of God's kingdom; and also the unspeakable sweetness, which a Christian soul tasteth, from her spiritual union and conjunction with Christ, and the graces that flow to her from him; by a dainty and costly supper, or banquet: of the former, is that of Christ to his Apostles, at his last supper, I appoint unto you a Kingdom, as my Father hath appointed unto me, that you may eat and drink at my table, in my kingdom 
e Lu. 22. 30 ; Not that we shall need either food, apparel, light of the Sun, or moon 
f Reu. 21. 23. . But because we are so gross, that we cannot conceive the blessedness of that life: but by the plentiful enjoying of such good things, as are here specially desired; whereunto also may be referred, the parable of the mariage-feast, A king preparing a most royal dinner, killing his Oxen and fatlings, against the marriage of his Son 
g Math. 22 12. .  
Of the second sort, is that to be understood in the Revelation, where Christ, allureth the sinful soul to repent, and open unto him, with this promise; Behold I stand at the door and knock; if any man hear my voice, and open unto me, I will come in, and sup with him, and he with me 
h Reu. 3. 20 . At which Feast David being entertained as a guest, acknowledgeth his head to be anointed with oil, and his cup to run over; and surely, no marvel, for where Christ is, what good thing can there be wanting? if he dwell in the heart by faith 
i Eph. 3. 17 , and if the graces, and power of Christ be received in, all evil and misery is driven out, and all goodness and felicity do succeed, darkness is driven out, Satan expelled; sin destroyed; and the horror of hell, and dreadful judgement vanisheth away: There is light, there is God, there is righteousness, and peace, and joy in the holy Ghost 
k Rom. 14. 17. . Yea, we shall be filled with all sweet joys, and of this supper, shall be none end. If any man yet further desire to know, where this royal Feast is kept: 2. By whom: 3. Who are the guests: and lastly, what is their cheer: let him read and consider, what the Prophet Esay saith. And in this mountain, shall the Lord of hosts, make unto all people a Feast of fat things, even a feast of fined wines, and of fat things full of m●rrow, of wines fined, and purified 
l Esa. 25. 6. . The place then, is God's holy mountain, even the Church of God here on earth 
* Montis nomine, Ecclesia, per totum orbem terrarum, sparsa intelligitur Moll. in Ps. fol. 212. , where this feast is begun, & the faithful do taste the sweetness of such good things, as eye hath not seen, nor ear heard 
m 1. Cor. 2 9 : 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 
n Ps. 16. 11. . Secondly, he that maketh this Feast, and prepareth this Table, is the Lord of hosts, whose is the earth, with all that is therein 
o Ps. 24. 1. , whose are the fowls of the air, and fishes of the sea, & cattle upon a thousand hills 
p Ps 50. 10. 11 . Thirdly, the guests are not only such as are invited forth of an hundred, seven and twenty Provinces, as the guests of that mighty Monarch Ahashuerosh 
q Hest. 1. 1. . but all people, even all believers, of what age, sex, quality or condition, in what place, or what time soever they lived, the poor and afflicted shall be as welcome guests as the rich, yea, the poor shall eat and be satisfied 
r Ps. 22. 26. . Lastly for cheer, there are no dainties there wanting, there are Oxen and fatlings 
s Mat. 22. 4 : yea, a Feast of wines fined and purified, and of fat things full of marrow, saith the Prophet, whereby are signified the sweet graces of God, conveyed unto faithful souls, by the ministry of the word and Sacraments, as the remission of sins, and assurance of God's love and favour, and full conquest over sin, Satan, death, and hell: which are far sweeter than most fined & purified wines 
t Cant. 1. 1 : Yea, than honey, and the honey comb, and wherein they rejoice with joy unspeakable and glorious 
u 1. Pe. 1. 8 . Oh, that we could truly hunger and thirst after this heavenly banquet, and follow the counsel of our Saviour Christ, not labour so earnestly, for the meat that perisheth, but for that meat which endureth to eternal life 
w joh. 6. 27 . It followeth.  
Doubtless kindness and mercy, shall follow me, all the days of my life, and I shall remain a long season, in the house of the Lord. The Prophet David, having (as we have heard) expressed, the singular favour, love, and providence of God, towards him and his people, by two pleasant and familiar metaphors, now he cometh in this last verse, to show the use thereof, viz: That hereby his faith was confirmed, and settled in the providence of God, whereby to be preserved unto the end. The Sum whereof, 
The sum of this vers.  is thus much in effect: q. d. Seeing I have had such great experience of God's favour and love, I am persuaded, that he will continue the course thereof unto me, 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, and sound forth the Lords praise, in the house of my God.  
And this verse consisteth of two principal parts: 
The division of this verse.  first what he doubted not to receive, (kindness and mercy shall follow me, all the days of my life:) Secondly, what use he would make thereof, (even dwell a long season, 
The subdivision of the first part.  in the house of the Lord.) The first part may be subdivided again into these members or branches; 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.) These things do afford very profitable observations, if I could so insist upon them, but time hath prevented me, and I am desirous to make an end of this Psalm, because it so well fitteth the present occasion: wherefore that I may not be tedious, I will but point out the chief matter, and leave the rest to your Christian meditations.  
Doubtless kindness, 
1. part.  and mercy. When David purposed to build God an house, saying unto Nathan the Prophet of God, Behold, I dwell in an house of Cedar trees, & the Ark of God remaineth within the curtains 
x 2. Sa. 7. 2 . Nathan (before he had asked counsel of God) approved thereof, and said: Go and do all that is in thine heart, for God is with thee. 
3.  But David being a man of blood, 
4.  was not fit for such a work, and therefore the same night, the word of the Lord came to Nathan, 
12.  he should tell David, he was not the man, that should build God's house, but his son, that should proceed out of his loins: concerning whom the Lord thus promised.  
I will be his Father, 
14.  and he shall be my Son, and if he sin I will chasten him with the rod of men, 
15.  and with the plagues of the children of men, but my mercy shall never departed away from him. Surely, never was this promise more truly fulfilled unto Solomon, than it was to David himself, God was his Father, and therefore when David sinned, both committing whoredom and murder 
y 2. Sa. 11. 4. 17. , the Lord sharply corrected, and chastised him many ways, as by the death of the child, which was begotten in Adultery 
z 2. Sa. 12. 18. , by his son Amnons' incest, defiling his own sister Thama● 
a 2. Sa. 13. 14 , by Absoloms killing of Amnon 
b 2. Sa. 13. 29. , by Absoloms treasonable practices, persecuting him, and seeking to get the Kingdom from him 
c 2. Sa. 15. 2. 14. , by Shimeis cursing of him to his face 
d 2. Sa. 16. 7. , by Absoloms abusing of his Father's Concubines 
e 2. Sa. 16. 22. , by the fearful death of Absolom, being hanged in an Oak 
f 2. Sa. 18. 9 ; yea in a word, the hand of God, was still stretched out against him, all the days of his life; yet did God never take away his mercy from him, so that he might say with the Apostles, I have been persecuted, but not forsaken 
g 2. Cor. 4. 8, 9 : and so to the like effect, here he saith, doubtless kindness, and mercy, etc.  
He saith not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Doubtless, my head shall still be anointed with oil, doubtless, my cup shall still run over, or doubtless, my prosperity shall never decay. 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, for the Lord turned away his face, and then he was sore troubled 
h Ps. 30. 6, 7, 8. ; yea, & (to omit all the great miseries and straits, that he sustained before he came to the Crown, through the hot and long persecution of Saul:) after he was anointed King, (and as it seemeth, penned this Psalm in thankful remembrance of God's mercy towards him;) Yet sometimes, his cup did not run over, as when he was ready to faint for thirst, and so greedily longed, but for a cup of water, of the Well of Bethlehem by the gate 
i 2. Sa. 23. 15. ; and also when for that great sin, in causing the people to be numbered, the Lord sent Gad unto him, and put it to his choice, whether he would have seven years famine, to come upon him in his Land, or sly three months before his enemies; or three days pestilence. Whereupon David himself confesseth, he was in a wonderful strait 
k 2. Sa. 24. 13, 14, etc. : but yet David, by the assurance of faith, cleaveth fast to this hold, that doubtless, kindness and mercy would follow him, q. d. Let what change or alteration soever befall me, in regard of mine outward estate, and condition, yet am I sure God's kindness, and mercy, shall never be taken away from me. 
Doctrine.  Hence then, we have a very comfortable lesson taught us, 
Confirmation.  viz: That howsoever it pleaseth God for our sins, to alter our outward estate, to give us stormy and gloomy weather, as well as fair and Sunshine days, sometimes to make us glad, and sometimes to give us plenty of tears to drink 
l Psa. 42. 3. and 80. 6. , yet is God no changeling, that he should break off the course of his favour and love, towards his elect, but whom he loveth, he loveth to the end 
m joh. 13. 1  
* Vsque ad mortem continuavit, & post mortem etiam, perseverat. Tollet. in joh. Tom. 2. fol. 20. , and whom he embraceth, it is with an everlasting compassion 
n Esay 54. 8. : his mercy and love doth aswell appear (if God open our eyes) in Adversity, as in prosperity, in fatherly chastisements, and corrections, as in giving us our hearts desire. And therefore howsoever Satan 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; by and by we think, and say; Oh, God loveth me not, if he did, he would not deal thus, and thus with me, or this and that should not befall me. 
Use.  Let us take heed we be not deceived, this is no other temptation, than Christ jesus himself was acquainted with, who no sooner was an hungered, but by and by Satan was at his elbow, to persuade him, that he was not the Son of God 
o Mat. 4. 3 . Let us therefore follow the example of our Captain, and draw forth the sword of the spirit, and say: avoid Satan, for howsoever God take away my health, wealth, peace, and liberty, yet his mercy and loving kindness he will never take away from me: but rather by these things, doth seal the assurance thereof unto me, for it is written, as many as I love, I rebuke and chasten 
p Reu. 3. 19 , and God correcteth every child that he receiveth, as the father doth the child, in whom delighteth 
q Pro. 3. 11 Heb. 12. 5. . But of this we have sufficiently heard, and spoken before. But how shall David receive this kindness and mercy?  
Shall follow me. 
2. part.  This is a word of singular comfort, and teacheth us, 
Doctrine.  that God will not only show us kindness and favour, when we do earnestly sue and seek for it, 
Confirmation.  which is our duty to do, but even when through weakness, we shall (as it were) forsake God, and fly from him, then will he follow, pursue, and overtake us with his mercy; so the Lord hath promised, not only to be nigh to them that call upon him faithfully 
r Psal. 145. 18 : but before we call, he hath promised to answer, here I am 
s Esa. 65. 24 . So he followed Adam with his mercy, when he had sinned and hid himself amongst the trees of the Garden, Adam where art thou 
t Gene. 3. 9 ? So he followed jonah, when he fled post-haste from the presence of the Lord, and sent forth a great wind, and a mighty tempest, to fetch him home again 
u jona. 1. 3 4. : and so he followed David, when he made such great speed towards hell, committing one sin, and then a greater to cover it withal, and by the ministry of Nathan, brought him to the sight of his sin, and repentance, that he might be saved 
w 2. Sa. 12 13 : wherein appeareth, the great difference betwixt God's dealing, and man's, for men follow after them that they are to receive any thing off, but God followeth them, to whom he may give his mercy 
* Homines magis persequuntur eos, a quibus accipiant, quam quibus dent. Musc. in Ps. . Yea, so prone is God to do good, that he doth good both to the wicked 
x Mat. 5. 45 , and to beasts 
y Ps. 36. 6. . Yea, the Lord delighteth to do his people good, as he himself hath said, in jeremy 
z jer. 32. 41 . And this is the ground of our perseverance, and continuance in the state of grace; to the end, that howsoever, we be weak and froward, ready to start aside like a broken bow, and to turn our backs upon the Lord, and fly from him, as he complaineth by his Prophet 
a jer. 32. 33 : yet God will not leave us, but follow and overtake us with his blessings. For so he hath promised, I will make an everlasting covenant with them, that I will never turn away from them to do them good, but I will put my fear in their hearts, that they shall not departed away from me 
b je. 32. 40 . Secondly, Christ (who was heard in all things 
c john 11. 42. ) hath thus prayed for his Saints; Holy Father, keep them in thy name 
d joh. 17. 11 . By virtue of which prayer, and God's promise, we are sure, we shall stand and continue in the state of grace, to the end; and that he will prosecute us with his mercy, notwithstanding our great weakness, and frowardness. But how long doth David assure himself, to enjoy this mercy?  
(All the days of my life.) 
●. part.  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, and be as ready to hurt, as ever to help him: But GOD is no such changeling, he is never weary, but still delighteth to do his Saints good, though for a moment in his anger, he turn away his face from them, yet with everlasting compassion doth he embrace them 
e Esay 54. 8 , he hath said it, and will not alter the thing that is gone out of his lips, I will not fail thee, nor forsake thee, all the days of thy life 
f Josh. 1. 5. , he that is our God in our youth, strength, wealth, 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?  
I shall dwell a long season in the house of the Lord. 
2 part of the verse.  A most notable example 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 sayeth not as that wicked rich man in the Gospel, when he had pulled down his old barns, and builded new, and filled them with corn, Soul be merry, eat, drink, and take thine ease 
g Lu. 12. 19 ; But rather he saith: Oh my soul, God hath advanced thee, 
The sum of these words.  in despite of all thine enemies, and therefore now forget not Gods benefits, but be thankful, and devote thyself to his service, and worship, and advance God's honour, in his holy Temple. Oh that men could thus use their wealth, and honour, as helps to further, and not as pulbackes to hinder them in the way of salvation, it was David's greatest joy, when he might freely join with the people of God, in the public exercises of Religion, for so he hath confessed, I was glad when they said, we will go into the house of the Lord 
h Psa. 122. 1. , and it was his greatest grief in his persecution and troubles, to be deprived of this blessing, as he showeth, saying: As the Hart doth bray for the rivers of water; so panteth my soul after thee oh God, my soul thirsteth after God, even after the living God, when shall I come and appear before the presence of God 
i Ps. 42. 1, 2 ? And of all other, this was his most earnest request unto God, saying, One thing have I desired of God, which I will require, even that I may dwell in the house of the Lord, all the days of my life 
k Psa. 27. 4 . Many things he wanted, but because his felicity consisted in the fear and service of God, therefore in comparison thereof he cared for no other thing. 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, and in despite of all our enemies, continue a happy government over us still.  
And now to draw towards an end, 
Conclusion with application.  I am to publish unto you both full joyous tidings, and full heavy news (both of them I persuade myself, news not heard 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, and all the delights of the children of men, as David said of Saul to the daughters of Israel 
l 2. Sam. 1. 24 , but as a tender nursing mother 
m Esay. 49. 23 , fed our souls with the hidden Mannah 
n Reu. 2. 17 , and bread of life 
o joh. 6. 35 , under whom many of us have been borne into the world, and by the ministery of the Gospel (which she hath maintained) begotten and borne unto God 
p Gal. 4. 19 , in whose days, nothing but peace & plenty have been seen 
q Psal. 147. 14. , whereas other our neighbour Countries, have been wasted and consumed with wars, Ephraim eating up Manasses, and Manasses Ephraim, and both of them devouring judah, as the Lord hath threatened 
r Esay 9 21 , their goodly Cities and towns being ransacked and destroyed, grass, brambles, and nettles growing in their streets, palaces and Temples for want of passengers (as jeremy lamenteth 
s Lam. 5. 1● , their walls and windows inhabited by Owls and Bats, men's hearts failing for fear of the continual sounding of Trumpets, thundering of Drums, neighing of horses, rattling of Armour, and roaring of Cannons, so near some of our borders, that our windows and houses have trembled with the report thereof 
* At the losing of Calais. .  
Yea, their streets have run with streams of blood, their houses set on flaming fire, their wives and daughters abused, and children dashed against the stones in their sight: whereas we have sat (for more than four and forty years) every man under his vine and figtree, enjoying the fruit of our labours, and revenues of our lands, without either hostile invasion, or civil dissension, our spears are wormeaten, and our swords turned into mattocks and scythes, instruments of husbandry, as the Prophet speaketh 
t Esay. 2. 4 , or rusty in their scabbards, the noise of the Cart and Whip are heard in our streets, our towns full of children playing, and old men leaning upon their staves, as the Prophet Zacharie speaketh 
u Zacha. 8. 4. 5 , Man goeth forth to his labour in the morning, and returneth not until the evening 
w Psa. 104. 23 . When he goeth from home, he is not feared by any ambush of enemies, & when he lieth down, he is not wakened with sound of Alarm. Oh happy we that have lived such golden days! But behold the instrument of this our glorious happiness is now taken away, and this is the cause of our sorrow, yea time of mourning. come, wherein we have every one cause to go heavily as he that mourneth for his Mother, as David saith 
x Ps. 35. 14 . Yea if the Lord had not dealt more graciously with us then either we have deserved, or could expect, this had been to us all that mournful day, whereof the Lord by his Prophet Amos speaketh, I will turn your feasts into mourning, and your songs into lamentation, and I will bring sackcloth on all loins, and baldness on every head, and I will make it as the mourning of an only son, and the end thereof as a bitter day 
y Amos. 8. 20 . Yea, when all the orders, and companies of this Realm, from the honourable Counsellor, to him that draweth water; from the reverent judge that sitteth upon the Bench, to the abject beggar that sitteth in the ashes; from the man of grey hairs, to the sucking child, should have mourned in every corner of the land, complained in every street, and cried in every house, Alas for the day, alas for the day of the Lord, it is come, it is come 
z Zacha. 12▪ 12 . And though God have in great measure turned our heaviness into joy, (as anon we will consider) yet to mourn in measure, in faith, and in the fear of God, for the loss of the parents of our body natural, or politic, is agreeable to the law of nature, allowed by the law of nations, consonant to the law of God, and confirmed by infinite examples, divine and profane. We read in the Chronicles of the Scriptures, that when king josiah died, who put away Idolatry, restored true Religion, kept the Passeover, loved his subjects, and served God zealously all the days of his life, so that the holy Ghost himself hath registered his praises in this sort: Like unto king josias was there no king before him, that turned to the Lord with all his heart, and with all his soul, and with all his might 
a 2. Kin. 23 25 : I say it is recorded, that when he died, the Prophet jeremy and all judah and jerusalem, so bitterly lamented 
b 2. Chro. 35. 24. , 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 
c Zacha. 12▪ 11 , and surely never had they greater cause to mourn for josiah, than we for Queen Elizabeth, but specially if the Lord for our sins had given us an Eliakim to succeed. But why should I press this point, seeing every face is so plentifully watered with tears, as though every one of you had obtained jeremies' request, your heads being full of water, and your eyes a fountain of tears 
d jere. 9 1. . We will therefore bend our minds to the consideration of the cause of this evil, 
Propter peccata populi erunt multi Principes.  which the wise man telleth us: For the sins of the people, Princes shall often be changed 
e Pro. 28. 2 .  
Let us cease then to weep for her, that we have lost such a one, and rather be thankful unto God that we have had such a one 
* Non maeremus quod talem amissimus, sed gratias agimus, quod talem habuimus. Hieron. , for she is gone not to prepare a place for us, but to enjoy that place which Christ hath prepared for her 
f joh. 14. 2. , whose truth she professed and maintained, and may say unto us, as Christ said to the daughters of jerusalem, Weep not for me, but weep for yourselves, and your sins, which have cut asunder the thread of my life 
g Luk. 23. 28 . Fie upon our Atheism, carnal profession, blasphemy, covetousness, whoredom, drunkenness, pride, profanation of the Sabbath, contempt of the word, and great unthankfulness, which reign in Court and country, whereby we have brought many plagues upon us, and now lastly this greatest of all, the death of her Majesty, to the banishing of the Gospel and breakneck of our peace, 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 merciful dealing of God towards our Queen, that notwithstanding the Pope and Papists (who have ever been as full of mischief to England, as ever was the Trojan horse to Troy, as a learned man observeth.) 
Dr. King in jonas. fol. 401.  And many hollow hearted Achitophel's, have by all pestilent practices, sought to take away her life, yet the Lord in despite of them all hath lengthened it, to the full age of man, which is threescore years and ten, as David noteth 
e Ps. 90. 10 , and now lastly taken her to himself in peace, and full of days, even as a rick of corn which cometh into the barn in due time.  
And if we look upon ourselves, 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, and Ireland, the constant and zealous defender of the truth: O Lord, what heart can conceive, or tongue express this wonderful mercy of God towards us; what a wonder is this to all the world, 
* Mira canam, sol occubuit nox nulla, secuta. qui non videt, cecus; qui non laudet, in gratus, qui reluctatur, insanus est.  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 Hemi-sphere, and hath risen again, giving us comfortable hope of a more joyful day then ever we enjoyed, oh 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, 
Honos, & onus.  and be able to bear the burden; 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 joshuah, & the long life of Methushelah; that if it be God's pleasure he may reign, 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; 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 example, and go before us his Subjects in the zealous profession of Religion, and also purge God's house by refining the sons of Levy 
f Malac. 3. 3 , taking away the blind 
g 2. Sa. 5. 6.  and the lame, and all such as have not gotten silver Bells 
h Ex. 28. 33  at the skirts of their garments, the urim 
i Exo. 28. 30  and Thummim in their breast plate, and holiness 
k Ex. 28. 36 , to the Lord, engraven in letters of gold upon their forehead: that so with greater cheerfulness we may lift up pure hearts and hands in his Sanctuary. In the mean time, (as keeping a Christian mean betwixt these contrary affections, of mourning for our late Queen, and rejoicing for our present king) let us as one man, with our souls give glory unto God, and with our tongues, in a strong united cry, say, God save King james, Amen, and let (Amen 
l Reu. 3. 14 ) even the faithful witness of heaven, say Amen unto it, Amen, Amen.  
Laus Deo.  
FINIS.   

To the Christian Reader.  
THese Sermons being committed to my care, to be printed, in the absence of the Author (by means of the contagious sickness in London:) I am to entreat thee (courteous Reader) to bear with such defects or defaults, as have passed the Press, either through my own, or the workmen's oversight. Wherein, no marvel if we might be overtaken, considering the closeness of the Copy, and the same not re-written, but delivered unto us as he did set it down at the first draft, (overrunning his notes) and referring us by signs and marks to displaced: wherein (peradventure) we have not rightly traced him, or descried his directions in every place.  
This I thought good to prefix in excuse of the form: but as for the matter of the Book, it is able to speak for itself, and that in such sort, as I doubt not, will prevail with such as fear God, and which can discern between bad Books or paltry Pamphlets, (which have of late pestered the land) and between sound Sermons, or profitable Treatises that carry their weight with them, and serve substantially for the building and beautifying of the Lords house.  
As this Book is thus able to vouch testimony for itself, out of God his most holy Oracles: so I can bear this witness unto it: that being in Kent when the most of these Sermons were preached, I have heard them commended, and God thanked for the Author, by such, as whose hearts, I perceived, were touched, nay, much moved at the hearing of them.  
And further, touching the man; (sith I am inditing this Preface without his privity, and writing not to claw him, whereby nought can be gained; nor to give Titles to men, to whom belongs nothing but shame; but to gain glory to God, to whom all praise is due, for raising up such instruments to the furnishing of the ministery, and building up of his Saints:) I say, touching the man, this I may truly, and not to no purpose report: that he coming from Emanuel College in Cambridge, (for want of maintenance, (as I suppose) even in his young years, before he was ripe: and afterwards (as himself reporteth in his Epistle Dedicatory going before) spending some years (and those not unprofitably:) as appeareth: when, after that, he addressed himself to the ministery, and was newly (young, as yet) entered thereinto, and placed at Wie in Kent, where now he is: he seemed to have the thoughts of Moses, 
Exod. 4. 10, 13.  I am not eloquent, send whom thou wilt, &c: and of jeremy, 
jer. 1. 6.  I cannot speak I am a child: and of Paul: 
2. Cor. 2. 16.  Who is sufficient for these things? The consideration whereof, not only moved, but even enforced him to fall roundly to his study, and having gotten good Books about him; he so laboured therein, rising early, and sitting up late, adjoining also practise of continual preaching to his set order of reading: as that in short time he overtook such as in those parts had been before him in Christ, and had been accounted chief in the labours of the Gospel: yea, he matched the proceed of many, who stay longer, & take further degrees of schools in the Universities.  
And thus becoming a man well known for sufficiency, was called upon to make one in the combination at Ashford, where for the space of certain years he hath kept his course, as his turn came about, with credit, and like a good steward brought forth those things both new and old, where with he had before furnished himself in his private studies, and by his public and painful preaching in his more private Congregation: so much of the man.  
Concerning his manner of preaching at the first: I have then noted, and since heard himself acknowledge it, that it was somewhat conceited and fantastical, savouring more of Wit then of Wisdom, stuffed with human learning, and borrowing (withal) some flowers of the Fathers, out of Hibernicus, pleasing also himself many times with witty Alligories. And (to be short) taking a course more painful than profitable. Now, these his Sermons show what he hath read, and that he contemneth not either the Schoolmen, or the old or new Writers, no, nor the Humanitans themselves, as he hath been challenged: yet this I can say withal; that he shows himself more plentiful (by making show hereof) in this his penned Treatise, than he was in the Pulpit, in preaching of the Sermons. The which no doubt he hath done with advised judgement, considering that a man may (by reading) at leisure, ponder the sentence and sense of an Author alleged; which (in hearing) on the sudden (especially if it be cited in a strange tongue) he can not do, without finding his attention therewithal much troubled. Again, if a Preacher were bound to cite authority for all that he speaks; he should never have done; for, as the Wise man saith, What is it, whereof man may say, behold this is new: so also, we may often say, Nihil iam dictum, quod non dietum prius. Yea further, I do not see (for my part) any such profit in the great curiosity of some (of late much practised) in quoting chapter and verse so thick and threefold as they do, no not out of the holy Scriptures themselves. For it may be observed, that our Saviour himself and his Apostles are oftentimes contented to quoate at large, not citing so much as the Psalm or Chapter whence they allege (much less the Verse:) but pointing as it were, to the place; they presently bend themsleves to make use of it, according to the purpose they have in hand, as in Math. 4. 10. john 7. 38. Ro. 9 25. Rom. 10. 15. Rom. 11. 26. Heb. 2. 6. jam. 4. 4. In many of which places we may also observe, the sense, rather than the words, to be alleged, yea, the sense also, sometimes rather collected, than expressed. And so also Master Caluin (a man pregnant in the Text) very often in his writings, doth in such sort quote and cite the Scriptures. And touching the Author of these Sermons, as he hath changed his first kind of preaching (as I said) into a better method: so also in his present manner of handling the word, he is not so plentiful in alleging places, as in this his treatise he hath set down. By which his course and conscience in the labours of his ministry, (seeking his people's good, not his glory) what good hath been done in his charge, bringing into good compass, that people, which not many years ago were out of square: I had rather ye should find it in M. Stoughtons' Treatise, of 
Or the vanity of Popery.  the Gospel's prosperous success, than read it reported by my pen.  
Only this in this place I will remember, that these pains in study and careful oversight in teaching and governing the people committed to his charge, he hath employed in a place, where both Parsonage and Vicarage being impropriate, swallowed down into the gulf of those High places that sometimes stood in this land, (as this was into the Abbey of Battle:) the stinted allowance for this man's maintenance, after all defalcations (the fat offerings for the priests who in those days lived, being now ceased) is xvii. pound by the year, and no more, the rest is supplied by way of contribution, wherein I cannot but commend both Preacher and people; the one for being contented with such allowance as is made; the other for extending so far as they do. But my hope is, that ere it be long, some good order will be taken whereby Preacher and people, (both in this place and many others) shall be otherwise provided for; the one secured with a certain or standing stipend, the other freed from a chargeable contribution, which comes the more unwillingly from them, by means they are never a whit the more eased, from yielding their impropriate, both great and small tithes.  
In which regard, here fitly cometh to be had in thankful and honourable remembrance, the Royal bounty of our late Sovereign and gracious Queen Elizabeth, who at the instance of that most worthy, religious, and deeply prudent councillor, Sir Francis Walsingham, chancellor of the Duchy of Lancaster: was pleased to impart a large portion of those her Revenues (certain hundred pounds) to yield standing yearly stipends of Fifty pounds a piece, to some 
Master Midglie. Mr. Harrison, etc.  Preachers to labour in that shire, (before as it may seem, but slenderly provided for in that behalf) which I think also to be the cause that moved this Author (their Countryman) to be so careful of that County, as appeareth before in his Epistle to his friends and kinsfolks of Lancashire.  
But to return (and so to draw to an end:) after he had preached many other Sermons at Ashford aforesaid in his several turns: at last, having begun, and fully finished the 23. Psalm, in these seven Sermons: he was much importuned by many to put them in print, especially by Master H. H. who being the first man that gave him certain and full information of our late Queen's departure, and of the Proclaiming of our present most gracious King in London on the Thursday before: he did so stir him up to fit himself to speak the next Saturday (being his course to preach, which fell out to be the last of these Sermons) that he in such sort spoke upon those two (the one doleful, the other joyful) occasions; as that there was not an eye in that plentiful audience of right worshipful and others, (met about the said Proclamation to be made also there;) but sent out abundant testimonies of that their ioyfull-sorrow.  
Thus commending this book to the kind acceptance (the which I do the more desire, in regard of the timorous disposition wherewith I have perceived the Author to be much oppressed, even since he committed his book to the Press: from which his bashful fear, if he shall be by the courtesy in some measure set free, he may be brought to impart more of his Meditations, wherinto he hath already made some entrance:) And commending thyself to the word of grace, which is able to build thee further to an inheritance among the Saints: I bid thee farewell.  
From London the last of September, 1603. Thine in the Lord jesus, john Swan.