Meditations and Disquisitions Upon the Seven Consolatory Psalms of David, Commentary 1
MEDITATIONS VPONUPON THE XXIII. PSALME OF DAVID.
IS it not a grievous fall, that Verſe 1 where I might have ſaid; The Lord is my Creatour, and hath made me after his own Image: I am now glad to ſay; The Lord is my ſhepheard; as though I were but a ſheepe? and yet perhaps no Fall in this at all: For, what was I, when I was at beſt, but the Lords ſheepe? Depending wholly upon him for all I had: No cloathes to cover my nakedneſſe, but of his making: no food to ſatisfie my hunger, but of his providing: and oh that I had continued his ſheepe ſtill, for then though weake, I ſhould have beene innocent, though feeble, I ſhould have been harmeleſſe; Where by taking (O miſerable miſtaking) the Serpent for a ſhepheard, I became of an innocent Sheepe, a ravening Wolfe, and ſhould have ſo continued, at leaſt a perpetuall ſtrayer: if my true ſhepheard (O the wonderfull bowells of compaſſion) had not left the Ninetie nine in the Wilderneſſe to ſeeke after mee, and had not found mee out, and brought me back againe into his Fold; that if there be joy in Heaven, that the loſt ſheepe is found, there ought to bee much more joy in Earth, that the loſt ſheepe can ſay; The Lord is my ſhepheard; I ſhall not want?
But how can I truly ſay; The Lord is my ſhepheard; ſeeing hee hath turned me over, ſheepe and lambes and all, to Saint Peter to be our ſhepheard? Can he turne me over to another, and yet himſelfe reteine a propertie in me ſtill? But is it not that there is a Hierarchie of ſhepheards? Saint Peter and his ſucceſſours, but Miniſteriall ſhepheards; God himſelfe the ſhepheard Paramount;Pſal. 77.20 Hee ledd his people like ſheepe by the hand of Moſes and Aaron: Hee but uſed the ſervice of Moſes and Aaron; himſelfe was the ſhepheard ſtill; it was hee that led them. And is it not ſaid of Kings too, that they are foreign, Shepheards of the people? and perhaps David ſpeakes here, as hee was a King: for though a King be a ſhepheard in relation to his Subjects; yet he is but a ſheep in relation to God: for relation in all created things, makes quidlibet ex quolibet; a ſheepe of a ſhepheard, and a ſhepheard of a ſheepe, till we come at God, and there Relation ceaſeth; for God being ſummum bonum, unum & idem, can take no diſparagement by any relation, we are all ſheepe to him; David and Kings; Saint Peter and all; All faine to ſay; The Lord is my ſhepheard; or elſe, can neuer truly ſay; I ſhall not want.
It is a great happineſſe for ſheepe to have a good ſhepheard, but a greater happineſſe to have him both good and able; many ſhepheards are the one, and not the other; few are both; indeed none are both; None able to ſecure from want, but onelyonly the ſhepheard, who is Elohim Saddai; God All-ſufficient. Kings no doubt are able ſhepheards, but yet not able to ſecure from want; for we ſee them often-times to be in want themſelves: Saint Peter an able ſhepheard, yet not ſo able, as to ſecure from want; for who knowes not what want he was in himſelfe, when time was? Wee ſhall never be ſheepe ſecure from want, till wee come to ſay; The Lord is my ſhepheard; and then wee may juſtly inferre: We ſhall not want.
Indeed God is a ſhepheard, as able as hee is good, and as good as he is able. For hee leadeth mee into greene paſtures. Not onelyonly hee hath greene paſtures to lead me into, which ſhewes his Abilitie; but hee leads mee into them, which ſhewes his Goodneſſe. Hee leades me not into paſtures that are withered and drye, that would diſtaſte me before I taſte them: but he leades me into Greene paſtures, as well to pleaſe my eye with the verdure, as my ſtomacke with the herbage; and inviting me as it were to eate, by ſetting out the meat in the beſt colour. A meat though never ſo good, yet if it looke not handſomely, it dulls the appetite: but when beſides the goodneſſe, it hath alſo a good looke; This gives the appetite another edge, and makes a joy before enjoying. But yet the goodneſſe is not altogether in the greenneſſe. Alas, Greene is but a colour, and colours are but deceitfull things, they might be greene leaves; or they might bee greene flags, or ruſhes: and what good were to mee in ſuch a greenneſſe? No my ſoule, the goodneſſe is in being greene Paſtures, for now they performe as much as they promiſe; and as in being greene, they were a comfort to mee as ſoone as I ſaw them; ſo in being greene paſtures, they are a refreſhing to me now, as ſoone as I taſt them. As they are pleaſant to looke on, ſo they are wholſome to feed on: As they are ſweet to be taſted, ſo they are eaſie to bee digeſted; that I am now me thinkes in a kind of Paradiſe, and ſeeme not to want any thing, unleſſe perhaps a little water, with which now and then to waſh my mouth, at moſt to take ſometimes a ſippe: for though ſheepe bee no great drinkers; and though their paſtures being greene, and full of ſappe, make drinke the leſſe needfull, yet ſome drinke they muſt have beſides; and now ſee the great goodneſſe of this Shepheard, and what juſt cauſe there is to depend upon his Providence: for hee lets not his ſheepe want this neither; but hee leades them beſides ſtill waters; Not waters that roare and make a noyſe, enough to fright a fearefull ſheepe: but waters ſtill and quiet, that though they drinke but little, yet they may drinke that little without feare. And may I not juſtly ſay now; The Lord is my ſhepheard, I ſhall not want?
And yet perhaps there will be want for all this; for is it enough, that he leade them into greene paſtures, and beſides ſtill waters? May he not leade them in, and preſently take them out againe, before their bellyes be halfe full; and ſo in ſtead of making them happy, make them more miſerable? ſet them in a longing with the ſight, and then fruſtrate them of their expectation? No my ſoule; The meaſure of this Shepheards goodneſſe, is more then ſo; Hee not onelyonly leadeth them into greene paſtures, but hee makes them to lye downe in them; Hee leades them not in, to poſt over their meat, as if they were to eate a Paſſeover, and to take it in Tranſitu, as dogges drinke Nylus; but, hee makes them to lye downe in greene paſtures, that they may eat their fill, and feed at leiſure; and when they have done, lye downe and take their eaſe, that their After-reckoning may be as pleaſing as their Repaſt; and that they may be free from being ſolliciti de craſtino, for taking care to provide for tomorrow, ſeeing they have a Market of proviſion round about them, or rather their meat ready dreſt to their hands for many dayes to come. O my ſoule, thus are the godly provided for, by the Lord their Shepheard; and though their paſtures may ſeeme withered, and dry in the eyes of the world; yet to them, they are greene, and pleaſing, and give more gladneſſe to their hearts; then theirs whoſe Corne and Wine, moſt abundantly increaſeth. And now, O my ſoule, is it not time now to ſay Grace, and to acknowledge a thankfulneſſe for this plenty of my meat, and drinke? and can I ſay a ſhortet Grace then this; The Lord is my ſhepheard; I ſhall not want?
And yet perhaps there will be want for all this; for if God be a Shepheard, will hee not ſheare his ſheepe? and if hee ſheare me; will he not leave me bare and naked? and how then can I ſay; I ſhall not want? God indeed is a Shepheard, that will ſheare his ſheepe; but hee will Tondere, not Deglubere; Hee will take off our old cloathes, but it is to make way for new; and he takes them off, in a time, when we may well ſpare them; indeed in a time, when it is better for us to be without them: and therefore, neither is his ſhearing any cauſe, but I may ſay ſtill; The Lord is my ſhepheard, I ſhall not want.
And yet I ſay ſtill, there will perhaps bee want for all this: For is it enough to have food, and rayment? Is it enough to have eaſe and plenty? Alas! all theſe doe but ſerve for the body; there is no proviſion here for the ſoule: and if the ſoule be not provided for; all the reſt, is but the care of Martha, troubled about many things, and none of them needfull. But he that told Martha of her errour, is it like he will commit the like errour himſelfe? No my ſoule, his principall care is of the ſoule; for hee reſtoreth my ſoule: but as he made mee Verſe 3 not a living ſoule at firſt, till hee had made the earth, and the fruits of the earth to ſerve for my living; ſo he Reſtores not my ſoule now, till he hath firſt ledde me into Greene paſtures, to ſerve for my ſuſtenance: for to what purpoſe were it to give a life, and not a living? to give a Being; and not give meanes to maintaine that Being? and was it not perhaps from hence, that Chriſt tooke his patterne; when he taught us, to Pray for daily bread, before wee Pray for forgiveneſſe of ſinnes? But though he provide firſt for the body, which was made firſt; yet he provides moſt for the ſoule, which was given laſt: Hee but feedes my body, but he reſtores my ſoule: Hee miniſters to my body but accidentall and outward things; but inward and ſubſtantiall to my ſoule. And why is it, that God provides more for the ſoule, then for the body; but becauſe the ſoule is of farre more worth then the body? for God is not as man, to take care of things out of fancie, or upon miſtaking: but hee takes care of things according as hee values them, and values them according as they are worth; Numquid cura Deo de Bobis, Doth God take care of Oxen? Indeed the Soule, in compariſon of the Body; is of farre more value, then the worth of an Oxe, in compariſon of a man. O that wee could be ſo wiſe, as to know the true value, and worth of the ſoule! and to take care of things according to their values! we ſhould then certainly be more carefull of the ſoule, leſſe carefull of the body then we are: and be more ſenſible of that ſaying of Chriſt; What availes it a man, to gaine the whole world, and to loſe his ſoule? It may bee allowed perhaps to men, to provide firſt for the body, ſo they would provide moſt for the ſoule, as God doth here: but to provide firſt and moſt, for the body; and laſt, and leaſt for the ſoule, as moſt men doe; that I ſay not, all for the body, and nothing for the ſoule, as ſome men doe; This muſt needs be extremely againſt all good order: ſeeing it is ſo directly againſt Gods order.
But to what is it that God reſtores my ſoule? It muſt be to ſomething that my ſoule had before, and hath not now: and ſo it is: Hee reſtores it, to its originall puritie, that was now growne foule, and black with ſinne: for alas, what good were it, to have greene paſtures, and a black ſoule! Hee reſtores it, to its naturall temper in affections, that was growne diſtempered with violence of Paſſions: for alas what good were it, to have ſtill waters, and turbulent ſpirits! Hee reſtores it indeed to life, that was growne before, in a manner quite dead, and who could reſtore my ſoule to life, but he onelyonly that is the good Shepheard, and gave his life for his ſheepe, which no ſhepheard ever did but Hee? Saint Peter layd downe his life, but he gave not his life; for he would perhaps have kept it, if he might: and he layd it not downe neither, as a ſhepheard for his ſheepe, but as a ſheepe rather for his ſhepheard: but this Shepheard gave his life for his ſheepe: Gave it, quia oportuit indeed, becauſe it was neceſſary he ſhould give it; but yet, quia voluit too, becauſe hee would giuegive it; for if it had not beene voluntarie, it could not have beene acceptable; and if not acceptable, never certainly have ſerved for a Ranſome; and if not Ranſomming, no Reſtoring.
But is it not ſaid, The Shepheard was ſmitten, and the ſheepe were ſcattered? and what was his ſmyting, but the Giving his life? and had he not done better to have kept his life, then leaving it, to leave his ſheepe to ſcattering? O my ſoule, though they were ſcattered for a time, yet it was but to be gathered together againe with the greater joy: for though he left his life, yet he left not his ſheepe: but had a care of them, even in death; for hee had power to lay downe his life, and power to take it up againe: and as he layd it downe for his ſheepes Ranſome, ſo hee tooke it up for their juſtification.
Every ſhepheard knowes that ſheepe are ſubject to many infirmities, and knowes many infirmities to which they are ſubject; and therefore is never without his Boxe of Tarre, as the beſt remedie in caſes of danger; but if the danger paſſe his Tarre-boxe, and touch upon the life; he then gives them over, and lets nature worke: but the Lord is a Shepheard of another nature, above the power of Nature; He reſtoreth the ſoule, when the life is in danger; hee hath wayes of curing, which no ſhepheard knows of but himſelfe; and if other helps fayle, he need but to ſay, Velo, ſis ſanus; I will, Be thou whole: and without any Tarre-boxe, it is a preſent remedie. And may I not now juſtly ſay; The Lord is my ſhepheard; I ſhall not want?
And yet perhaps there will be want for all this: for is it enough, that he reſtore my ſoule, and then leave me? What is it to reſtore my ſoule, but to put it in ſtatu quo prius, in the ſtate it was made at firſt; which, was after the Image of God in holineſſe, and righteouſneſſe? and if I could not continue in this ſtate, when made in it, how ſhall I continue in it, when reſtored to it? Hee will therefore ſupply this want too: for having reſtored my ſoule in righteouſneſſe; Hee will leade mee in the paths of righteouſneſſe: that though left to my ſelfe, I tooke a wrong guide, and went aſtray; yet when he leades me, that is the way it ſelfe; I may be ſure, I cannot poſſibly goe out of the way.
But alas, O Lord, theſe paths of righteouſneſſe, have a long time ſo little beene frequented, that all prints of a path, are almoſt cleane worne out; that it is a hard matter now but to find where the paths lye, and if wee can find them, yet they are ſo narrow, and ſo full of rubbes; that without ſpeciall aſſiſtance, it is an impoſſible thing, not to Fall, or goe aſtray. Even ſome Angels, and thoſe no meane ones, were not able to goe right in theſe pathes of righteouſneſſe; but for want of leading, went awry, and periſhed. O therefore, Thou the great Shepheard of my ſoule, as thou art pleaſed of thy grace to leade me into them; ſo vouchſafe with thy Grace to leade me in them: for though in themſelves they bee pathes of righteouſneſſe; yet to me, they will bee but paths of errour, if thou vouchſafe not, as well to leade me in them, as into them. O the comfortable pathes of righteouſneſſe; the very paths in which Enoch walked with God, and which walked in as they ſhould be, will bring us to a better Paradiſe, then that of our firſt Parents. For if God leade us in theſe paths; theſe paths will leade us to the place, where the Goats ſhall be put on the left hand, and the ſheepe be taken on the right, that now I am certainly come to the higheſt cauſe of my glorying to ſay; The Lord is my ſhepheard, I ſhall not want: for at his right hand is the fulneſſe of Joy forevermore.
But why is it, that this great Shepheard will doe theſe great things for me? Is it becauſe he findes me to be a ſounder ſheepe, and to have fewer blemiſhes upon me then ſome other? Alas no; for I am nothing but blemiſhes, and unſoundneſſe all over; but, Hee will doe it for his Names ſake; For ſeeing hee hath taken upon him the Name of a good ſhepheard, he will diſcharge his part, what ever his ſheepe be: It is not their being bad ſheepe, that can make him leave being a good ſhepheard, but he will be good, and maintaine the credit of his Name, in ſpight of all their badneſſe: and though no benefit come to them of it, yet there ſhall glory accrew to him by it, and his Name ſhall nevertheleſſe be magnified, and extolled.
But now, O my ſoule, though I can ſay, I ſhall not want: yet can I ſay, I ſhall not feare? For is not Feare an inſeparable companion of Mortalitie? and can I then chooſe but feare, that know my ſelfe to be mortall, and know alſo what the condition is of being mortall? Not onelyonly that I may dye, but that I muſt dye: and not onelyonly muſt one day, but may this day; Alas, this very minute! I feare indeed when I conſider my owne frailtie: but when I conſider that the Lord is my Shepheard, I then am armed againſt all feare, againſt this feare of death it ſelfe: Hee that makes me to walke in Greene paſtures, and in paths of righteouſneſſe, and keepes me from want: hee alſo leades me by the hand, as I walke, and keepes me from feare: Yea, thou I walke in the Verſe 4 valley, of the ſhadow of death, I will feare no evill: Though I be brought to never ſo great extremitie: though brought as low as the Valley of death, though brought as neere to Death, as the ſhadow to the body; though brought to walke as a ghoſt amongſt the dead, yet I will feare no evill. The ſhadow of death may perhaps be farre enough from it, for all our life, is but the ſhadow of death: but the Valley of the ſhadow muſt needs be cloſe to death, as being the very entrance to it; yet if I were brought to this doore of death, if brought within the doore, and compaſſed about with Death; yet for all this, for all that can be ſaid, or done, I will feare no evill. Will you not? will you not feare evill, when the evill is ſo eminent, and the danger ſo great? Is the face of Death no more terrible, but that you dare looke upon it, without feare? Though it be the reproach of the wicked, to feare where there is no cauſe of feare, yet not to feare where there is cauſe, can be no commendation in the godly. And why then will David ſpeake thus, more like a deſperate man, then one that were well adviſed? No doubt, David will give good reaſon for that hee ſpeakes; As it were deſperatneſſe, not to feare, where there is Imminent danger: So it were cowardiſe to feare, where there is eminent comfort: Lay then the comfort to the danger, and you will eaſily excuſe David, for fearing no evill. You have ſeene the Danger, now heare the Comfort: The Lord my ſhepheard is with mee; For he is never abſent from his flock: his rodde, and his ſtaffe, they comfort mee: and may they not juſtly comfort me, when with them he is able to recover a ſheepe, though falling downe the ſteepeſt Praecipyce, or though already in the Wolfes mouth, or in the pawes of the Lyon. Indeed, if I had not my Shepheard with mee; Or if my Shepheard had not his inſtruments with him, I might juſtly then be in feare of evill; but what evill can I feare now, when I have my Shepheard, and my Shepheard his Inſtruments; his rod, and his ſtaffe; Both Inſtruments of comfort; and not onelyonly of comfort, but of incouragement; both Inſtruments of preſerving.
But is it well underſtood, what his Rod, and his Staffe meane? For, they may as well bee inſtruments of correcting, as defending: and if of defending, there is then juſt cauſe they ſhould be comforts: but if of correcting, what comforts can they be? for what comfort can it be, to be corrected? O my ſoule, great comfort to me, that know the nature of this Shepheard, as I doe: for doe not I know, that whom he loves, he corrects; and therefore whom he corrects, it is a certaine Argument that hee loves? Indeed, if the Rodde and the Staffe, were in the hands of an enemie; I ſhould then feare them, as inſtruments for my evill; but being in his hands that is my Shepheard; now they are but as my owne weapons put into an abler hand, that can better manage them for my good, then I could doe my ſelfe. Could Moſes with his rod fetch water out of a Rock, and ſhall not God with his rod, bring comfort out of trouble? Could Jacob with his ſtaffe paſſe over Jordan, and returne enriched with heards of cattell, and ſhall not Gods ſtaffe make me paſſe over the Jordan of this world, and bring mee home with troopes of joy? Shall not his rod, though it wound me, comfort me; when I know he wounds, but to the end hee may apply a Plaiſter? Shall not his ſtaffe, though it beat me, comfort me; when it is but to beat the duſt out of mee, that am nothing but duſt? But moſt of all, muſt not his rod needs comfort me, when it is his rod, that makes me lye downe in greene paſtures? Muſt not his ſtaffe needs comfort me, when it is his ſtaffe, that keepes me right in the paths of righteouſneſſe? Oh ſweet Rod, how can I chooſe but kiſſe thee! Deare ſtaffe, but embrace thee! ſeeing it is long of you, that his greene paſtures, and his paths of righteouſneſſe doe me any good; for they would certainly doe mee hurt; his greene paſtures would pamper up my fleſh too much; his pathes of righteouſneſſe would puffe up my ſpirits too much; If his Rod, and his Staffe were not uſed as Moderatours. And if you thinke this ſtrange, that the paths of righteouſneſſe ſhould puffe up the ſpirits: Remember Saint Paul, to whom there was given a thorne in the fleſh, leſt his walking in the paths of righteouſneſſe, ſhould puffe him up. But if the rod, and the ſtaffe, in theſe ſenſes, may not be ſufficient comfort to take away all cauſe of feare; at leaſt, there ſhall come forth a Rod, out of the ſtemme of Jeſſe: (indeed to David in particular, a ſpeciall comfort) that will certainly be ſufficient againſt all feare, though I walke in the Valley of the ſhadow of death; for this Rod, as a Mountaine ſhall fill up all Valleys; and as the ſubſtance, ſhall fulfill all ſhadowe; and as the true life, ſhall ſwallow up Death in victory. And is there not a ſtaffe that will doe as much? the ſtaffe upon which Jacob leaned, when he was a dying? when he was indeed in the Valley of the ſhadow of Death? O my ſoule, having this Staffe of Jacob to leane upon; this Rodde of the ſtemme of Jeſſe to be my comfort; I ſhall make my ſelfe unworthy of protection, if I ſhould feare any evill, though I walke in the valley of the ſhadow of death. For why ſhould I feare Death, which is but the parting of the ſoule from the body, ſeeing I cannot come to God with them both at once, but they muſt firſt bee parted one from another? My ſoule cannot come to the light of life, if my body bee not firſt in the ſhadow of death: indeed but in the ſhadow, for the ſubſtance of death can never take hold upon it, if my ſoule be gone before to take poſſeſſion of the Light. O then vouchſafe, O God, to bring my ſoule firſt, and after it, my body out of the ſhadow of Death, into the light of Life; and then I ſhall have cauſe, juſt cauſe to ſay, and to glory in ſaying; The Lord is my ſhepheard, I ſhall not want.
But if it be doubted ſtill, how it can be, that Gods rodde, and his ſtaffe, ſhould be comforts to the godly, then marke the iſſue, and ſee what followes upon his Rod, and his Staffe; Thou prepareſt a Table before mee, in the preſence Verſe 5 of my enemies: Thou anoynteſt my head with Oyle; my cuppe runneth over. For this is a ſure rule with God, that his chaſtening alwayes ends in cheriſhing; if he ſtrike with his Rod, and perhaps breakes the head with his Staffe; he gives Oyle preſently to anoynt it, and to make it whole againe. If he make mee to keepe Faſting-day to day, he allowes mee a feaſt for it to morrow, and then my cuppe ſhall runne over.
Hitherto God hath vouchſafed to bee a Shepheard, and David hath beene his ſheepe; Now God will be a Conquerour, and David ſhall be a King. Now God as a Conquerour will beſtow favours on his friends, and diſgraces upon his enemies, and therefore now the Scene alters: where it was before in the field, it is now within doores; and where David before ſpake in the third Perſon, he ſpeakes now in the ſecond; Thou prepareſt a Table before mee; and this is to feaſt his friends: In the preſence of mine enemies; and this is to confound his enemies. To prepare a Table before him, is it ſelfe a favour: but the greatneſſe of the favour is in this, that a Table is prepared before him, in the preſence of his Enemies. For as there is no ſuch joy of proſperitie to the godly, as when their enemies ſee the proſperitie they are in; it being a kind of revenge, that God takes upon their enemies, in their behalfe: ſo there is no ſuch Tragedie to the wicked, as to be made ſpectatours of the proſperitie of the godly; it being the greateſt affront, that can be to their expectation, to ſee them advanced, whom they both hated, and deſpiſed. Could Haman have had a greater affliction, then to ſee Mordecai advanced, and himſelfe forced to bee an inſtrument in his advancing? Videbunt quem transfixerunt, They ſhall ſee him, whom they pierced, ſhall be one of the miſeries, and perhaps one of the greateſt in Hell it ſelfe.
And now is David a King, and as a King, hath Honour and Plentie; Thou anoynteſt my head with oyle, This is his Honour; My cuppe runneth over, This is his Plentie: that where he ſaid before; The Lord is my ſhepheard; I ſhall not want: hee may as juſtly ſay now; The Lord is my rewarder; I ſhall abound.
But is it not that in the Perſon of David here, there is a Reference to Chriſt himſelfe; ſeeing it is all verefied in him, that is ſpoken here? Hee that hungred ſo long, till Sathan thought he could have eaten ſtones, hath now a Table prepared before him; a Table where the godly ſhall ſit, and eat with him in his Kingdome. Hee that had enemies inſulting over him; hath now all his enemies made his foot-ſtoole; Sinne and Death, Sathan and his members, lye proſtrate under him: Hee that had his Head pricked with thornes, hath now his Head anoynted with Oyle: with the oyle of gladneſſe above his fellowes. Hee that thirſted, and could get but Vinegar to drinke, hath now ſuch plenty, that his cup runneth over: All power is given him, both in Heaven and Earth. At leaſt in the perſon of David, there will be relation to all the godly: Now Lazarus that could not get ſo much as crummes from Dives his Table, ſhall have a Table himſelfe prepared before him: Now Dives that fared deliciouſly every day, ſhall bee glad to ſtand waiting at Lazarus Table, for a drop of water: that the godly may well be content to be in penurie a-while, ſeeing they ſhall have a Table ere long prepared before them: They may well be content to let their Enemies bee maſters awhile, ſeeing they ſhall have them ere long to be wayters upon them: They may well be content to hang downe their heads for awhile, ſeeing their heads ere long ſhall bee anoynted with Oyle: They may well be content to have hard meaſure for a time, ſeeing the time will be ſhortly, that their Cup ſhall runne over. And now, O my ſoule, will not all this ſerve to comfort thee, in this vale of miſerie? Art thou ſo beſotted on things preſent, as to have no conſideration, to make no valuation of things to come, and to come ſo ſhortly? ſo ſhortly all, that they are put in the Preſent tenſe, as if they were come already?
But if David cannot over-rule thee as a King, let him at leaſt perſwade thee as a Prophet; for now you ſhall have him a Prophet, and a Votarie, and this is his Prophecie; Surely, Mercy, and goodneſſe, ſhall follow mee, all the dayes of my life: and this is his Vow; I will dwell in the houſe of the Lord for ever.
But is Davids Prophecie like to bee true? will MercieMercy, and Goodneſſe, follow him all the dayes of his life? O my ſoule, it was true in David, it ſhall be true in all the godly: for whom God loveth, he loveth to the end; and MercieMercy, and Goodneſſe, ſhall follow them all the dayes of their life: Mercy, to commiſerate; and Goodneſſe to relieve: MercieMercy to beare with infirmities, and Goodneſſe to ſupply wants: MercieMercy to be an aſſiſtant in Adverſitie, and Goodneſſe to be a Governeſſe in Proſperitie. Alas! O Lord, if thy MercieMercy ſhould not follow me, thy Juſtice would: if thy Goodneſſe ſhould not follow mee, thy Vengeance would; and then one that were no Prophet, might eaſily foretell the miſerable eſtate I ſhould be in: as now that MercieMercy and Goodneſſe follow me; one that is no Prophet may eaſily tell the happy condition I ſhall be in. Although this perhaps be not ſo much a Prophecie, as a Faith in David, at leaſt a Prophecie which all the godly may make to themſelves by Faith, to be aſſured of the mercy and goodneſſe of God; and not to follow them for a time, and then give over, but to follow them all the dayes of their life. But what? no longer then all the dayes of their life, and then leave them? No my ſoule, but all the dayes of that life, that ſhall never leave them. O the comfortable doctrine of Faith! farre more comfortable then Heathen Philoſophie ever knew; for that went no further, then Ante obitum nemo; as though no man could be happy till his death; where by this it appeares that men may bee happy while they live: for if a man be then happy, when the mercy and goodneſſe of God follow him, as certainly a greater happineſſe there cannot be: then ſeeing they ſurely follow the godly, all the dayes of their life; ſurely a godly man is happy while hee lives. But then the ſureneſſe is long of the mercy, and not of the man: for it ſeemes he would goe farre enough from it, if Mercy did not follow him: but now that hee is followed by Mercy and Goodneſſe, hee cannot goe ſo faſt from them, but they will overtake him, and make him happy. O mercifull God, ſo frame my heart, that I may not flye from thy Mercy, and put it to follow mee; at leaſt let it ſo follow me, that it may overtake me: for then I ſhall have the happineſſe to bee able to keepe my vow, that I will dwell in thy houſe for ever: but rather I ſhall have the favour, as an effect of thy Mercy, that I ſhall dwell in thy houſe for ever. For if this be a Vow, it is a ſtrange one, where all the benefit is to him that makes the Vow, and none at all to whom it is made, for what is it to God, whither I dwell in his houſe or no? ſuch Vowers God may have enow. O my ſoule, to vow to dwell in Gods houſe, is to vow to be his ſervant; and to bee his ſervant, is to ſerve him in holineſſe, and righteouſneſſe, all the dayes of our life; and though this ſervice be no benefit to God, as indeed no more is any thing I can doe, for my goodneſſe extendeth not to him: yet the Vow to bee his ſervant being well performed, will bee more acceptable to him, then if I ſhould vow as Jepthe did, to ſacrifice his onelyonly Daughter.
But wee need not ſtand to juſtifie Davids Vow: for it ſeemes not ſo much a Vow of David to God; as a favour of God to David, that when his mercy hath followed him all the dayes of his life, he will take him afterwards to live with himſelfe; and though his body for a time be caſt out of doores, yet his ſoule ſhall preſently be received into his houſe, there to dwell with him and his Angels; not as a ſervant, but as ſonne; ſeeing none but ſonnes abide in the houſe for ever. Which in the perſon of David, is no leſſe the Portion, and may be as well the comfort of all the godly, and is but the expreſſing of that in a higher ſtraine; which was ſaid at firſt in a lower ſtyle; The Lord is my ſhepheard: I ſhall not want.