doe comfort me c. Subdiuision of the first part of this verse For the first viz the description of death it affoordeth vs these points to be considered First what death is Secondly what are the kinds of death of which Dauid here speaketh Thirdly the difference betwixt the death of a Chiristian and of a bruit beast Lastly the titles tending to the description of death here vsed For the first Death is the dissolution of nature 1. VVhat Death is and depriuation of that blessed life which he vouchsafed vnto man by his creation being inflicted vpon him as a punishment for his sinne thus God threatned Adam The day that thou eatest thereof thou shalt die the death q Ge. 2. 17. But Adam did eate of the forbidden fruit r 1 Gen. 3. 6. And thereupon the Apostle saith By one man sinne entred into the world and death by sinne ſ Ro. 5. 12. which death is the punishment and wage of sinne as elsewhere the same Apostle affirmeth t Ro. 6. 23. Secondly 2. VVhat are the kinds of death as concerning the kindes of death there is mention made of a foure-fold death in the Scripture viz first a death in sinne 2. A death vnto sinne 3. The death of the bodie Lastly the death both of bodie and soule For the first the man or woman is said to be dead in sinne in whome sinne raigneth u Rom. 6. 12. and who sauoureth altogether the things of the flesh w Ro. 8. 5. and perceiue not the thinges of the spirit x 1. Cor. 2. 14. and this is the death of euery naturall man and the wretched estate and condition of euerie mothers child as wee come from the wombe so Dauid confessed Behold I was borne in iniquitie and in sinne hath my mother conceiued me y Ps 51. 5. And in generall the Apostle hath pronounced of vs all that by nature wee are dead in trespasses and sinne z Eph. 2. 1. And in particular sayth of the widdow liuing in pleasure that shee is dead whilst shee liueth a 1. Ti. 5. 6. And surely The reason why all vnregenerate persons liuing in sin are sayd to be dead the reason why such as are aliue in the flesh and be neuer so actiue agill and nimble yet so long as they continue in their naturall corrupt estate may iustly be said to be dead is very great for what is there else but death in such as are not vnited vnto God the Fountaine of life b Ps 36. 9. and therefore as the immortalitie of those that are damned is called death c Reu. 20. 6 because they are separated from God and the glorie of his power d 2. Thess 1. 9. So the knitting together of the bodie and soule is properly no life but rather death in such as are not ruled by the spirit of God which is the Fountain of life * genus mortis sine poenitentia viuere Aug. 2 Secondly concerning death vnto sin it is this VVhat it is to be dead vnto sinne when by the power and vertue of Christ his resurrection e Phi. 3. 10 conuayed from Christ as the head to all the faithfull as members of his mysticall bodie the power of sinne is destroyed and all his Saints quickned vnto newnesse of life whereof the Apostle thus speaketh How shall wee that are dead to sinne liue yet therein f Rom. 6. 2 And againe in the same Chapter hee saith likewise Thinke ye also that ye are dead to sin but are aliue to God in Iesus Christ our Lord g Ro. 6. 11. And this is called by S. Iohn in the Reuelation the first Resurrection h Re. 20. 6. and is indeed the verie first degree of euerlasting life 3 Thirdly VVhat bodily death is concerning the death of the bodie this it is when the soule whose presence is cause of bodily life returneth vnto God that gaue it i Eccl. 12. 7. and the bodie destitute of sence and motion returneth vnto dust from whence it was takē k Gen. 2. 7. 3. 19. Of which our Sauiour speaketh vnto 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 vnto all reprobate persons is as the dore that openeth the entrance into eternall death 4 Lastly VVhat is the death of body and soule concerning the death of the bodie and soule it is this when both of them shall be separated from God and the glorie of his power n 2. Thess 1. 9. and haue their portion giuen them in extreame darkenesse o Mat. 8. 12 without all hope of mercie or fauour p Lu. 16. 25 26. and therfore called euerlasting perdition q 2. Thess 1. 9. and the second death r Reu. 2. 11 Three of these viz The death in sinne 2. Death vnto sinne 3. The death of the bodie are in this life The fourth viz The death of the soule and bodie is in the world to come to be dead in sinne is of nature 2. to be dead vnto sin is of grace 3. the death of the bodie not changed by Christ and 4. the death of bodie and soule are of iudgement by being dead vnto sinne we are freed 1. from death in sinne 2. from eternall death and 3. haue the death of the bodie changed from a punishmēt for sin into a blessing to make an end of sinne it being heauens churlish porter to let vs in to the presence of God three of them 1. The death in sin 2. The death of the body 3. Eternall death are most fearfull but the fourth to die vnto sin is most comfortable and ioyfull Now Of which kind of deaths Dauid here speaketh of which of these kinds of deaths Dauid here speaketh may easily be gathered not of death in sin for with such persons God is not neither doth he speake of death vnto sinne for therin no euill is to be feared much lesse doth he meane the death of soule and bodie which is a perpetuall separation frō the presence of God and all euill in full measure powred out then by consequent he must needes meane the death of the bodie which to nature is verie fearefull but wherein the Lord is graciously present with his thorough assurance wherof the natural feare of death is suppressed And so much for the kinds of death and of which hee speaketh in this place Concerning the third poynt 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 bee most true which the wise man saith viz. that there is one condition of the children of men and of beastes for as the one dieth so dieth the other for they haue all one breath and there is no excellency of man aboue the beast for all is vanitie
doe comfort me IN this verse the holy Prophet of God declareth what great comfort and stay the cōsideration of Gods pastor-like care and prouidence towardes him did affoord him in the serious meditation of death Yea though I should walke through the valley of the shadow of death The summe whereof is thus much in effect The summe of this verse q. d. Seeing then oh my God like a most louing and faithfull shepheard thou hast taken care and charge ouer me graciously to supply my wants and mightily to defend me in all aduersities I will not hence-forth vex or disquiet my soule in vaine with feare of any euill but securely repose my selfe vnder the wings of thy prouidence not fearing any danger hauing thy presence no not to go through the valley of the shadow of death it selfe Surely a most excellent sentence declaring the great valour and fortitude not onely of Dauid but of euerie true Christian and sheepe of Gods pasture in all daungers whatsoeuer whose hearts are possessed with comfortable assurance of Gods prouidence towards them as his was from whence that we may reape the greater comfort and benefite I purpose first to obserue something for the verse generally A generall obseruation from the whole verse and then handle the wordes themselues more particularly The thing which we are in generall to obserue is this viz. Dauids religious meditation of death in his greatest prosperitie of life it seemeth by the tenour of the Psalme as we haue heard that it was not penned when hee was persecuted by Saule and glad to flie from one holde to another a 1. Sam. 23 14. no nor when after he was annoynted in Hebron king both ouer Iudah b 2. Sa. 2. 4. and all Israell c 2. Sa. 5. 3. he was glad to flie being persecuted by his owne sonne Absolom most treacherously practising to aspire to the kingdome d 2. Sam. 15 14 For no maruell though then his soule was possessed with the continuall remembrance and meditation of death when as hee might most truly say as hee did vnto Ionathan as the Lord liueth and as thy soule liueth there is but a step betwixt me and death e 2. Sa. 20. 3 But this Psalme was penned as a thankful remembrance of Gods prouidence towards him when hauing safely passed through so many great perils he had obtained maugre the beardes of all his enemies the peaceable fruition of his crowne kingdom when as a man would haue thought he should haue banished al remembrance of death and neuer haue troubled his thoughts with such nightly meditations but rather haue solaced himselfe as that rich man in the Gospell who hauing pulled downe his old barnes and filled greater with his fruit and goods hee neuer dreamed of death but said to his soule Be merry liue at ease eate drinke and take thy pleasure for thou hast goods laid vp for many yeares f Lu. 12. 19 I say a man would haue thought that Dauid in some such manner also would haue spoken vnto his soule haue said Now my soule be merrie take thine ease eate and drinke for now thou hast obtained thine hearts desire and shalt be able to auenge thy selfe on all thine enemies that haue vexed thee c. But he being better trained vp and exercised in the Lords schoole and hauing learned the vanitie and vncertaintie of this life that hee was but a soiourner and a pilgrime on earth as all his fathers were g Ps 39. 12 and knowing what great cares and feares a crowne bringeth ignorāt whether euē that night his soul should be fetched away or no h Lu. 12. 26 being aduaunced to the top of prosperitie he forgetteth not himselfe presuming of life but looketh downe to the earth whither he must and bethinketh how hee may comfortably passe through the valley of the shadow of death and tread the path of all flesh and goe the way of all the earth i Ios 23. 14 1. Kin. 2. 2. Whose religious example teacheth vs this lesson for our instruction Doctrine generall from the obseruation viz. That we ought at all times and in all conditions in our youth in our strength and in our prosperitie to remember our end this is the counsell of the wise man Remember thy Creator in the daies of thy youth whilest the euill dayes come not nor the yeares approach wherein thou shalt say I haue no pleasure in them before the Almond tree flourish grinders grow few strong men bow themselues keepers of the house doe tremble and they grow dimme that looke out by the windowes 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 Patriarkes declared their wisdome and the due consideration that they had of their latter end by purchasing places to burie in m Gen. 23. 4. Abraham had it at his fingers end I am but dust and ashes n Ge. 18. 27 And Iacob as readily confessed to Pharaoh demaunding how old hee was That his life was but a pilgrimage and his dayes few and euill o Gen. 47. 9 * few for number Anni pauci aerumnae multae and euill for qualitie Iob also hee waited all his dayes for the appoynted time when his changing should come p Iob. 14. 14 The Prophet Dauid after long watching and fasting besought God to bee instructed concerning the number of his dayes and the time that he had yet to liue q Psa 39. 4 yea all the faithfull are taught by Moses to pray Lord teach vs to number our dayes that we may applie our hearts vnto wisdome r Ps 90. 12 Ioseph of Arimathea a rich man had a Sepulchre in his garden to lie in long before he died ſ Ioh. 19. 41 so that his recreation and solace in the cōtemplation of Gods creatures was ioyned with a serious meditation of his end wherein both he and the rest of those holy Saints haue shewed thēselues to be truly wise men indeed for what would it haue profited them or any other by Arithmeticall account to diuide the least fractions neuer to take an account of those few dayes that we haue to liue t Psa 90 12 or with the Geometriciā to take the height longitude or latitude of most spacious obiects and neuer to measure that which the Prophet saith is but a spanne long or a hands breadth u Psal 39. 5 What were it with the Astronomer to obserue the motions of the heauens positions and aspects of the Planets and Starres and neuer with Dauid to looke downe to the valley of death through which Kings and all must passe w Ps 82. 7. or with the Lawier to be skilfull in lawes statutes and decrees for the managing and gouernment of kingdomes common-wealthes Statutū est omnibus semel mori and countries and giuing to euerie man his
right and to forget that common and irreuocable lawe whereby it is appoynted for all men once to die x Heb. 9. 27 or with the Phisition to know the cause nature and qualitie of euerie sickenesse and Symptome wherby he may skilfully applie himselfe to the cure and neuer to regard the languishing soule being mortally wounded with the sting of sinne y 1. Cor. 15. 56 In a worde what will it one day profit a man that with the Rhetorician by sweete and eloquent stile hee could draw teares from the hardest heart or with the subtile Logitian by consequence of fallacious arguments enforce a coÌ„cession of greatest absurdities yea with the temporizing Politician gaine the whole world and loose his owne soule z Mat. 16. 26. Surely vnlesse chiefe regard be had to the saluation of the soule all pollicie is but foolishnesse all knowledge grosse ignorance Seeing then necessitie is laid vpon vs * Esto domus cius â—rit domus tua habitet in te tu habitabis in eo si tu acceperis eum in corde ille recipiet te vulcu Aug. in Psal 30. that we must die oh let vs follow the example of this Prophet and in the whole course of our liues prepare our selues not to die naturally as men but religiously as Christians first dying vnto the world by mortifying the old man that so Christ may come and liue in vs a Io. 14. 23 And then when wee die in the world we shall go and liue with him * Mors pos crucem minor est b Io. 17. 25 yea then whensoeuer it shall be said vnto vs as it was to Ezechiah thou shalt die and not liue c Esay 38. 1 and as it was to Ahaziah Thou shalt not come downe from off the bed wheron thou art gone vp but shalt die the death d 2 Ki. 1. 16 Wee shall entertaine the message of death with ioy and more truly say then Agag did vnto Samuel Truly the bitternesse of death is passed alreadie e 1. Sam. 15 32 And surely this lesson well learned and practised How profitable it is for a man alwayes to remember his end would be very effectual to keep meÌ„ within the bounds of a Christian coÌ„scionable life would the couetous wretches of the world so greedily scrape togither the drosse of the earth and neuer be satisfied f Hab. 2. 11 Would the proud Hamans so lift vp their heads on high and throughly reuenge euery least disgrace g Hest 3. 5 9. Would any filthy Amnon commit that in the sight of God which he is ashamed to coÌ„mit in the sight of his basest creatures h 2. Sam. 13 9 or any cruel Ahab oppresse wrong poore Naboth i 1. Kin. 21. 13 if they did remember that there is a God and day of reuenge k Reu. 6. 17. when to cry vnto rockes and mountaines fall vpon vs fall vpon vs and couer vs will be too late l Lu. 23. 30. No surely will you know then the grouÌ„d of much greedie sinning and a speciall sin in these euill dayes to be lamented euen this it is that subtile Sathan hath intoxicate a great number with that poyson wherewith he infected our first parents Tush you shall not die at all m Gen. 3. 4 How many yong men are there NequaquaÌ„ moriemini that cannot brooke this lesson with Faelix they say They haue no ley sure to heare of these matters n Acts. 24. 25 it is too chilling a doctrine for their warme and youthfull blood and too Melancholicke thoughts for their delightfull dispositions they haue put off their coate washed their feete o Cant. 5. 3 and suited themselues for other businesse The want of due consideration of our end the cause of much sinne presuming vpon repentance at leysure Yea how many olde men who cannot hope for any continuance of life one foote being as it were set in this valley alreadie when as old age ful of sicknesses aches and pains as the clouds which do returne after the rain p Eccl. 12. 2 are so many watch-wordes to make them prepare for another place yea and bended backs make them to stoope constraine them to view the earth whither they must yet are either through their earthly coÌ„stitution insatiably addicted to gain or throgh their lustful inclinatioÌ„ of nature addicted to the lightest behauiour of youth wherby it appeareth that both yong old haue made a couenant with death and with hel are at agreement q Esa 28. 15 entertaining at least in their hearts the old Epicures poesie Death hath nothing to do with vs * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pray you then let it not be grieuous or tedious vnto you that I doe a little further endeuour to awaken you out of this daungerous lethargie of the soule and presse vnto you the necessarie and most comfortable practise of this doctrine to which purpose I might vse many those most pithie Arguments reasons but I will only coÌ„tent my self with these foure and also handle them briefly The first Argument 1. which may effectually stirre vs vp with Dauid to a religious meditation of our end is the certainty of death for though it bee vncertaine 1. for time when 2. for place where 3. for manner how yet in regard of it selfe it is most certaine no man can auoid it death is the way of all the world said Iosuah r Iosh 23 14 the way of al the earth said Dauid Å¿ 1. Kin. 2. 2 and the end of all men said Salomon t Eccle. 7. 4. The righteous must tread this path aswell as any other for their flesh is but as grasse u Esay 40. 6 Aswell died godly Abell as murtherous Cayne w Gen. 4. 8 Abraham x Ge. 25. 8. the Father of the faithfull y Ro. 4. 11. as any of the children of vnbeleefe Isacke the sonne of the free woman as Ishmaell the sonne of the bond-woman z Gal. 4. 22 Iacob whom God loued as Esau whom hee hated a Ro. 9. 13. Dauid the man after Gods owne heart b 1. Sam. 13 14. as Saule from whom he tooke his spirit c 2. Sam. 7. 15 aswell Salomon the wise d 1. Kin. 3. 12. as Naball the foole e 1. Sam 25 25 aswell the rich man as Lazarus the begger f Lu. 16. 22 aswell Simon Peter the Apostle g Ioh. 21. 18. 2. Pet. 1. 13 as Simon Magus the sorcerer h Act. 8. 9. In a word death knocketh aswel at the dore of the Princes Pallace as of the poore mans Cottage * Pallida mors aequo pede pulsat pauperum tabernas regumque turres Horac She is the Ladie Empresse of the whole world who neuer arresteth but she bringeth Corpus cum causa without any appeale bayle or maine-prize shee spareth no persons for
their age qualitie or condition but bee they rich or poore noble or base borne Gods impresse is vppon all flesh hee hath numbred out our dayes and die wee must as wee came by the wombe so we must goe by the graue it is not the maiestie of the Prince nor holynesse of the priest strength in the bone or beautie in the face or gold in the Coffer or any such worldly respect that death regardeth there is neither Moat of waters so broade and deepe nor wall so thicke and high nor dores of yron and brasse so hard and strong nor houses so warme fieled with Cedar or vermillion nor Iuorie beds so soft and sweet or any other thing that can plead priuiledge against the graue but both Princes and Pesants must acknowledge their pedegree as Iob doth Corruption thou art my Father rottennesse thou art my mother wormes yee are my brethren and sisters graue thou art my bed i Iob. 17. 14 Oh then seeing nothing is more certaine than death nor vncertain than the time let vs not trust in any worldly thing which is but vanitie but let vs follow the example of this kingly Prophet and remember death euen in our greatest hope and prosperitie of life 2 The second Argument to this purpose may be the sence of our owne infirmities there being no man or woman so stronge or healthie but at one time or other haue felt in their bosomes the fore-runner of death whereby they may perceiue that their life is but as a Ionas gourd and Iacobs pilgrimage we being but tenants at will dwelling in houses of clay k Iob. 4. 19 the wals wherof Quid caro quam terra in figuras suas cōuersa Tertull. de carne Christi in breui casura est domus tua Bernerd Eccles 2. with euerie little shower of sicknesse are almost washed downe and though wee dawbe or patch them vp neuer so much yet will they quickely fall into the hands of the Land-lord and as we haue mourned for others so shall mourners goe about in the streets for vs l Eccl. 12. 5 and shall we then liue as though wee should neuer die Oh remember we bring our yeares to an end as it were a tale that is told m Ps 90. 9. our wheele runneth round a pace and whether we sleepe or wake or whatsoeuer we doe we are still vnder saile hasting towardes our wished hauen let vs then remember with Dauid the valley of the shadowe of death 3 The third Argument may be the consideration of the dayly deaths of others which we either see with our eies or heare of with our eares how many graue and sage Councellors noble Peeres worthy men at armes lusty gallants of the world yea neere neighbours and deere freends haue we knowne whose heads now lye full low the pit hauing shut her mouth vpon them how hath death come neere vnto all of vs one way or other as in taking from vs our Parents Kins folkes acquaintance and freends yea taking forth of our bosomes our husbands or wiues and our children the fruit of our loynes our friends as deere as our own soules yea how often haue we followed to the Church and do dayly passe by the graues of many who for age and strength might haue seen vs lead the way and what shall we for all this neuer dream of death Oh remember one generation passeth and another commeth our Fathers haue giuen place vnto vs and we must giue place to a succeeding posteritie the enterlude is the same they haue played their parts vppon the Scaffold of this world and wee are acting ours This being the conclusion of euerie scene The graue is readie for me as Iob sayth * Dies mei extinguntur 4 The Fourth last Argument * Solum mihi super est sepulchrum may be drawne from consideration of the vanitie of all things in the world Iob. 17. 1. Salomon whom God for his wisedome chose as it were to be the foreman of a great enquest empanelled to make enquirie of the state of the world and all thinges therein hauing seene and experienced the same he speaketh for all and giueth vp this verdict vanitie of vanities all is vanitie Euen the young Infant is no sooner borne but by his teares doth prophecie the same * Nondum loquitur tamen prophetat He that is in want liueth in greefe he that hath plentie in feare he that is in high estate is enuied in a word the prosperity of worldlings is but a golden miserie * Splendida miseria affording neither perfect rest to the bodie nor true content to the minde well then as the poore Apprentise remēbring that the yeeres of freedome are at hand more cheerefully endureth a greeuous seruitude and the wearied trauailer hearing that his Inne is nigh more nimbly pluketh vp his leaden heeles euen so let the remembrance of our passing through the valley of the shadow of death and our comming to Mount Sion on the other side where we shall for euer be freed from all wants be our comfort and refreshing in this wearisome pilgrimage and hereunto tendeth all which hath been sayd viz That with Dauid we may prepare for death in our greatest prosperitie of life Ob. But some man may say these paines might well haue beene spared for what man so sottish as not to thinke that hee is mortall Sol. Indeed nothing more common than these and such like speaches wee see what we are we must all die when our turne commeth But alas this is more of custome and specially when some president of mortalitie is before our eies than of any true feeling * Magis vsu quam sensu whereby they might be prouoked to keepe a good conscience before God and all men n Act. 24. 16 So that as S. Paule chargeth some men for professing that they knowe God when as in their workes they denyed him being abhominable disobedient to euerie good work reprobate o Tit. 1. 16 So may most be charged in these daies because though they professe in words the remembrance of death yet by their workes they doe denie it and plainly bewray that they doe not remember their last end p Lam. 1. 9 as Ieremy complained of Ierusalem Non est recordata finis and therefore much more to haue sayd had not been sufficient for the pressing of so necessarie a dutie but I will now proceed to handle this verse more particularly wherein these thinges are to bee considered 1. The diuision of this verse first a discription of death through which Dauid and all Gods sheep must passe it is a darke and shadowye valley of death Secondly Dauids and euerie Christians courage against death I will feare no euill Thirdly the ground or reason of this true courage or fortitude viz Gods presence for thou art with me Lastly the benefits of Gods presence vnto his Saints Thy rodde and staffe
all go to one place and all was of the dust al shal returne to the dust who knoweth whether the spirit of man ascend vpward and the spirit of the beast descend downeward to the earth ſ Ecclc. 3. 19 20 21. q. d. No man is able by his carnall reason and iudgement M. Perkins in his treatise of dying well to put difference betwixt man and beast for the eie cannot iudge otherwise of a man being dead thē of a beast which is dead yet by the word of God and eie of faith wee learne and see a wonderfull difference both in regard of the bodies and soules * The great difference betwixt the bodies of man and beast both being dead For first in regard of the bodie though it returne vnto dust and see corruption as the bodie of a bruit beast yet whereas the bodies of beasts returne into their first matter and shall neuer bee remembred and so perish in this valley and neuer go through it yet the bodie of man and specially of the elect shall goe through this valley and be raised againe the same for substance but perfected in qualities as Christ himselfe hath affirmed in the Gospel and that with great asseueration Verely verely the houre shall come in the which all that are in the graues shall heare his voyce and they shal come forth that haue don good vnto the resurrectiō of life but they that haue done euill to the resurrection of condemnation t Ioh. 5. 28 Which Article of faith Iob beleeued as hee hath witnessed in his booke saying I am sure that my Redeemer liueth and though wormes destroy this bodie yet shall I see God in my flesh whom I my selfe shall see and mine eies shall behold and none other for me u Iob 19. 25. 26. 27 which Article of faith is euery where taught vs 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 vp of Henoch before the law x Gen. 5. 24 by the raising vp of the widowes sonne of Zareptha by Eliah y 1. Kin. 17 22 and of the Shunamites sonne by Elisha z 2. King 4 34. 35 in the time of the law and the raising of the Rulers daughter being newly dead a Mat. 9. 18 and of the widow of Naims sonne being longer dead and carying towards the graue b Luk. 7. 11 and of Lazarus being both dead and buried and hauing lien 4. dayes in the graue c Ioh. 11. 39 were raised by Christ also of Dorcas raised by Saint Peter d Act. 9. 40 and of Eutichus by Saint Paule e Act. 20. 10 in the time of the Gospel Yea here is wrapped vp a most comfortable mysterie to be vnfolded viz. that the bodies of Gods Saints euen in their greatest corruption rotting in the graue drowned in the Sea or burned to Ashes yet remaine truly vnited vnto Christ and are euē then no lesse his mēbers then before for the whole mā is vnited spiritually to whole Christ death cānot dissolue a spiritual vnion f Ro. 8. 38. but as Christ his body soule being seuered each frō other as far as Paradise g Lu. 23. 43 the hart of the earth h Mat. 12. 40 yet neither of them were euer seuered frō the Godhead of the son so though our bodies and soules for a time be seuered by death yet neuer cā either be disioined frō Christ vnto whō they are both of them indissolubly vnited by vertue wherof the body at the last day shal rise againe to eternall life * The great difference betwixt the soules or spirits of man and beast being dead Secondly wheras the life or as the Philosophers call it the soule and the wise man the spirit i Eccl. 3. 19 of the beast being but a naturall vigor or qualitie arising from the temperature of the bodie * Sunte substantia ipsorum corporū Zanch. de operibus dei 3. part-li 2 c. 1. fol. 62◠and hauing no being of it selfe but wholy dependeth vpon the bodie and therefore dieth with the bodie vanisheth away like smoake in the aire the soule of man being a spirituall substance created and infused “ Beza in quaest fo 5. 2 Zanch. de ope fol. 762 Hieronim Theodoret. aswell subsisting forth of it as in it when the bodie returneth to the dust it returneth to God that gaue it k Eccl. 12 7 Now let vs briefly view the titles which Dauid here vseth and whereby he describeth death calling it a darke or shadowie valley not but that death is most lightsome and comfortable vnto Gods Saints no doubt but in the verie moment and instant of death though the outward mā perish the bodily eie grow dimme Gods Saints do see such glorious sights l Acts. 7. 55 as heart cannot conceiue their eies being then lightned as at noone day to see God as he is vvho dwelleth in that light which no mortall eie can pierce into m 1. Tim. 6. 16 But Dauid in this place of purpose bending himselfe to describe the terrors of death to the end that his Christian courage and fortitude in the contempt therof might more liuely appeare speaketh of it as of a dark way then which there is nothing more fearefull vnto nature n Psa 91. 5 oh then see the power of a liuely faith which maketh men not afrayd to goe through places most fearefull Q. But did not Christ passe through this valley and taste of death for vs why then doth it yet remaine A. It remaineth not as it was threatned and is still inflicted vpon the reprobate viz. a punishment for sin for then were God iniust to punish sinne twice But by Christ his death though it remaine for triall and exercise of our faith courage patience c. the nature of it is changed to his elect to become a blessed freeing of them from sinne for the sting being taken away it cannot hurt * Adest sed non obest but is rather a blessing that whereas sinne brought forth death death will bee the bane and destruction of sinne it was sayd to Adam and Euah If you sinne you shall die o Gen. 2. 17 But now it is said to all Gods elect You must die that you may cease to sinne * Dictum fuit homini morieris si peccaueris a nunc dicitur morere ne pecces Aug. Ciuit. dei 13. 4. No man then truly wearied with the burthen of sinne but as the wearied traueller desireth the shadow so will he desire to be dissolued p Phi. 1. 23 to passe through this valley that he may dwell at rest with Christ freed from all sin vpon mount Sion for euer It followeth THE FIFTH SERMON vpon the 23. Psalme I will feare no euill I Will
to all them to whome this people sayth a confederacie neither feare ye their feare nor be afraid of thē but sanctifie the Lord of hoasts and let him be your feare and dread and he shall be as a sanctuarie vnto you n Esay 8. 12 13. Againe when tyrants most cruelly rage and persecute yet Christ biddeth vs not feare them that can but kill the bodie but feare him that is able to destroy both bodie and soule in hell o Mat. 10. 28. Yea when that great terrible day of the Lord shall come euen the day of wrath and vengeance when the Lord Iesus shall shew himselfe from heauen in flaming fire as the Apostle Paule saith p 2. Thess 1. 7 8. Yea when the elements shall melt with heat the heauens goe away with a noise yea and the earth with all the workes therein be burnt vp as S. Peter saith q 2. Pe. 3. 10 The waters roare that vnbeleeuers hearts shall faile them for feare as saith the Euangelist r Lu 21. 25 26 28. Yet euen then our Sauiour biddeth his Disciples not to be afraid but lift vp their heads with ioye knowing that their redemption draweth nigh r Lu 21. 25 26 28. But because nothing is more fearefull to nature thā death which is the enemie and dissoluer thereof * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. lib. 3. and wherein many of Gods deere Saints bewary great weakenesse I will therefore gather a fewe Argumetns from the holy Scriptures the consideratiō whereof may serue to strengthen our faith Foure Arguments for the strengthning of faith and suppressing the immoderat feare of death suppresse in vs the immoderate feare of death that in some measure wee may triumph in Christ and say with the Prophet I will feare no euill And whereas the scriptures afford vs many yet I will content my selfe onely with these foure The first Argument for this purpose The first argument is drawne from consideration of those manifold and great euils from which by death we are for euer deliuered may be the consideration of those manifold and great euils from which by death the faithfull are deliuered which that we may the better conceiue and discerne are of two sorts generall and speciall by speciall euils I doe meane those which for some great and extraordinarie causes are to be inflicted vpon some particular persons and places as the burning of Sodome and Gomorha ſ Ge. 19. 24 the carrying of Gods people into captiuitie t 2. Kin. 24 15. VVhat are the speciall euils from which by death Gods Saints are deliuered This was the blessing promised to old Father Abraham saying Know for a suertie that thy people shall bee a stranger in a land that is not theirs foure hundred yeeres and shall serue them and they shall intreat them euill but thou shalt goe vnto thy fathers in peace and shalt bee buried in a good age u Gen 15. 13. 15. This was a blessing which God promised to wicked King Ieroboams sonne saying I will bring euill vpon the house of Ieroboam and will cut off him that pisseth against the wall aswell him that is shut vp as him that is left in Israell and will sweep away the remnant of the house of Ieroboam as a man sweepeth away dung till it be all gone the dogs shall eat him that dyeth of Ieroboams stocke in the citie and the foules of the aire 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 mourne for him and burie him for hee onely of Ieroboams stocke shall come to the graue because in him there is found some goodnesse towards the Lord God of Israel in the house of Ieroboam w 1. Ki. 14. 10 11 12 13. Also this mercie the Lord promised vnto good King Iosiah saying The wordes that thou hast heard shall surely come to passe but because thine heart did melt and thou hast humbled thy selfe before the Lord when thou heardest what I speake against this place and against the Inhabitants of the same viz That it should bee destroyed and accursed and hast rent thy cloathes and wept before me I haue also heard it sayth the Lord Behold therefore I will gather thee to thy Fathers and thou shalt bee put in thy graue in peace and thine eies shall not see all the euill which I wil bring vpon this place x 2. Ki. 22. 19. 20. Yea this is a course which the Lord many times taketh with his faithfull ones thogh the world do not obserue it whose taking away is a prognostication of some fearefull euill to befall that place as the Prophet Esay noteth saying The righteous perisheth and no man considereth it in his heart that mercifull men are taken away from the euill to come y Esay 57. 1 2. And surely in this respect it must needes bee a great blessing for Gods Saints to die and go to the graue in these happie daies of peace before the Lord bring vpō vs those great euils which hee hath many waies threatned we euery way deserued in ful mesure to be powred vpon vs as for the wicked it is not so with them God is so farre from taking them away from the euill to come that rather he taketh them away in full measure to suffer the euill to come so that the day of death of all other is most woefull vnto them and therefore no maruaile though they feare death so much as they doe that skinne for skinne and all that euer they haue they would giue for their liues z Iob. 2. 4. and as the Gibeonites were contented to be hewers of wood and drawers of water a Iosh 9. 23 25 so they had rather endure any miserie than die and therefore must euen be pulled from home with no lesse violence thā Ioab was from the hornes of the altar b 1. Kin. 2. 30. Whereas the Godly knowing that when the earthly house of this tabernacle shall bee destroyed they shall haue a building giuen of God an house not made with hands but eternall in the heauens doe therefore sigh desiring to be cloathed with that house which is from heauen c 2. Cor 5. 1. 2. By generall euils from which by death we are deliuered I meane such as either all or most men doe suffer and they are of three sorts either such as concerne specially the bodie 2. VVhat are the general euils from which Gods saints by death are freed or 2. such as concerne the soule or 3. such as doe ioyntly concerne both The generall euils which chiefely concerne the bodie VVhat are the general euils of the bodie are many as sicknesses diseases aches paines hunger and wearinesse cold and nakednesse toyle and labour losses and crosse greefe and sorrow troubles and persecution And lastly death it selfe which maketh an end
of all for Iohn heard it proclaimed from heauen and was commanded to write it for the comfort of Gods Saints Blessed are the dead which die in the Lord for so sayth the spirit they rest from their labour d Re. 14. 13 For God shall wipe away all teares from the eies of his children and there shall neuer be any more sorrow crying paine or death for the first things are passed e Esay 25. 8 Reu. 21. 4. 2 The generall euils which chiefely doe concerne the soule VVhat are the general euils which doe cheefely concerne the soule in comparison whereof the former is but a flea-biting are also many and especially that great burthen of originall corruption which continually lusteth against the spirit and hindreth vs from doing the good which we would f Gal. 5. 17. Yea is as a furnace which continually breatheth out many euill things as doubtings of Gods fauour prouidence infidelitie pride hardnesse of heart hypocrisie couetousnesse ambition hatred c. And what not which is a miserie of all miseries and made the Apostle so vehemently crie out Oh wretched man that I am who shall deliuer me from this bodie of Death g Ro. 7. 24 This is a hell which Gods children goe thorough Originall corruption the hell of Gods children and the greatest torment that can possibly bee deuised for a man that hath any spark of grace and true desire to glorifie God to bee continually exercised turmoyled yea many times ouermatched and foyled by the home-borne rebellious corruptions of his owne heart whereby hee is pinnioned and led as a poore captiue and so fettered hampered that though hee desire to runne in the waies of Gods commandements yet is he constrained to creep with the snaile and make no way * vvhat are those generall euils which concerne both bodie and soule 3 The generall euils which doe concerne both body and soule are also many and especially these three The first is a continuall temptation vnto sin for whersoeuer they become 1. The first generall euill concerning soule and bodie Sathan that roaring Lion which goeth about continually seeking whome hee may deuoure h 1. Pe. 5. 8. alwaies doggeth them at their heeles and whensoeuer they intend any good thing he is by by at their right hands to resist thē i Zach. 3. 1. and watcheth full narrowly euerie occasion to tempt and draw them to euill k 2. Sa. 11. 2. wherupon ariseth the greatest strife wrestling and combate betwixt Sathan and a faithfull soule that euer was whereof S. Paule thus speaketh We wrastle not with flesh and blood but against principalities and powers and worldly gouernours the Princes of the darkenesse of this world against spirituall wickednesses which are in the high places l Eph. 6. 12. and sayth of himselfe that the messenger of Sathan was sent for to buffet him m 2. Cor. 12. 7 Of which buffetting and beating onely the Saints of GOD haue experience for worldlinges in whome all thinges are at peace n Lu. 11. 21 woonder at it and perceiue it not but by death Gods Saints get a final conquest for though now hee compasse the earth to and fro o Iob. 1. 7. and hath great wrath because he knoweth his time is but short p Reu. 12 12 and being let loose of the Lord is become the Prince of the ayre q Eph. 2. 2. that wee can no way flie from him but he will find vs out yet can he neuer come within the compasse and lists of heauen for from thence this wretched accuser of the brethren is cast r Reu. 12. 10 that though hee had accesse to tempt Adam in the earthly Paradise yet can he neuer come to tempt his soule or the spirits of iust and perfect men ſ Heb. 12. 23 in the heauenly Paradice yea after the day of iudgement when there shall be a new heauen and a new earth for qualitie t Esa 65. 17 66 22 Reu. 2◠1 A sua qualibet corruptione prius contracta both of them made one habitacle for Gods Saints then shal he haue his portion in the fiery lake u Mat. 25. 41 and chained in the blacknesse of darknes for euer w Iude. 6. The second great generall euill in regard of the whole man is the continuall practise of sinne The second euill generall in regard of the whole man and which lieth heauy on Gods Saints in this life is a continuall practise of sinne by reason that their sanctification in this life though true yet imperfect wherby it cōmeth to passe that as Salomon saith there is no man that liueth and sinneth not and Saint Iames In many things we sinne all y Iam. 3. 2. oh what a wretched thing is this that wee should continually offend the Maiestie of so good louing a God who dayly powreth his blessings vpon vs but when death commeth and closeth our eies there is to all the elect an happie end of sinning any more for their corruption of nature shall bee abolished Sathan banished and their sanctification perfected without all sinne or the temptations thereunto to doe the will of God willingly speedily and perfectly The third and last generall euill is this The third general euil and miserie is conuersation with the wicked that in this life Gods Saints are cōstrained to conuerse liue in the cōpanie of wicked ones as sheep mingled with vncleane goates yea so thicke are they sowne that if we will not keepe companie with fornicators couetous extortioners and Idolaters we must go out of the world y 1. Cor. 5. 10 now what a miserie of all miseries is this that being so wretched M. Perkins in his treatise of dying well fo 780. 781 sinful in our selues we are constrained to be in the companies of such whose onely delight is in swearing lying blaspheming filthie and foolish talking speaking euill of God and all godlinesse cursing the blessed of God and loading them with all vile reproches and disgraces that may bee what man that is truly grieued for his owne sinnes whose soule within him is not vexed to heare as Lots was z 2. Pet. 2. 8 and gush out into tears as Dauids did to see men so fearfully transgresse the commaundements of the Lord a Psal 119. 136. yea and complaine of this miserie as he did Wo is mee that I remaine in Mesech and haue mine habitation amongst the tents of Kedar b Ps 120. 5 But blessed bee the houre of death which maketh a perpetuall separation and an euerlasting farewell betwixt the godly and wicked when we shall no more liue amongst prophane sinners by whom the name of God is blasphemed all the day long but shall be gathered to the glorious and innumerable companie of Angels to the assembly and congregation of the first borne which are written in heauen and to God the iudge of all and
a speciall circumstance that God had thus aduanced and done these great thinges for him in the verie sight of his enemies or as the Hebrew phrase will beare it and doubtlesse the intent of the holy Ghost is in despight of mine enemies Summe of the words So then the Summe of it is thus much in effect q. d. O Lord although I haue had many most mightie and subtill enemies who enuyed me and sought my ruine yet thou oh Lord hast taken my part and in despight of them all promoted me So that in effect it is the verie same thing which Dauid elsewhere vnder 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 Dauid whom the cheefe builders that is Saule with his Councellors Peeres and Nobles did contemne reiect and persecute as vnworthy to haue the basest place in the common wealth and yet by the maruailous prouidence and disposition of God was aduaunced to become the head of the corner euen the King and cheefe of the people * Lapis hi Dauid est aedificantes Saul proceres westmer in Ps Non dicti sunt aedificatores arte sed aedificantes actu non artifices officio sed exercitio vbi ergo sunt qui dicunt praelatos posse non residere Paulus de Palatio in Mat. ca. 21 fol 683. which is also agreeable to his own speech vnto Saule saying If the Lord haue stirred thee vp against me let him smell the sauour of a sacrifice but if the children of men haue done it cursed bee they before the Lord for they haue cast mee out this this day from abiding in the inheritance of the Lord saying goe serue other Gods y 1. Sa. 26. 19. Our Doctrine from this place is Doctrine that what thing soeuer the Lord will haue either for the good or euill of any people or person it shall come to passe and all the world shall not be able to withhold a blessing or preuent a curse Confirmation So the Lord himselfe hath sayd my counsaile shall stand and I will doe whatsoeuer I will z Esay 46. 10. Yea it shall stand more durable than the firmament of heauen as the King of Babilon hath testified saying according to his will he worketh in the armie of heauen and in the Inhabitants of the earth and none can stay his hand nor say vnto him what doest thou a Dan. 4. 32. Dauid also witnesseth no lesse saying Our God is in heauen and doth whatsoeuer hee will in heauen in earth in the sea and in all deepes b Ps 135. 6 And Salomon also hath said There is no wisedome counsaile or strength against the Lord c Prou. 21. 30 If the Lord will bring a blessing who then can with-hold it who would haue thought that Dauid being so mortally hated and cruelly persecuted that he was glad to flie from hold to hold yea to verie heathen Kings for succour d 1. Sa. 27. 1 that euer hee should haue enioyed the Crown yet you see Dauid findeth a time whē to giue God thanks for preparing his table in despight of all his enemies And if the Lord bee angrie and will bring a plague or punishment vpon any people or person for their sinnes who can preuent it If his anger be once kindled and his wrath thoroughly fired all the Riuers of the south cannot quench it it encreaseth by going * Incandescit eundo and gathereth strength most fearefull is it for sinners to consider that which God himselfe by solemne protestation hath deliuered saying I lift vp mine hand to heauen and say if I whet my glittering sword and mine hand take hold of iudgement I will execute vengeance vppon mine enemies and will reward them that hate me I will make mine arrowes drunke with blood and my sword shall eate flesh e Deut. 32. 41 42 There is a time when his sword is dull and as it were rusteth in the scabberd of his long patience and his hands are so filled with mercie that iudgement is layd aside and hath no roome to be spanned in them but if hee once whet his glittering sword and his hand take hold of iudgement hee will strike home and recompence the slacknes of his iudgement with the heauinesse thereof * Tarditatem supplicii grauitate compensat The vse of this doctrine is double First that wee doe submit our selues to Gods reuealed will The first vse not strugling against it be it for our weale or woe for what sayth the Apostle doe wee prouoke 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 Ier. 18. 6. it is but the labour of Sisyphus if we build he will pull downe 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 themselues cannot secure vs i Esay 28. 18 And therefore whatsoeuer befall vs in our bodies children goods away with impatiencie which is one of Sathans brood * Impatientiae natales in ipso diabolo deprehendo Tertul. and let vs hang fast on that golden chain and veresie the trueth of the Apostles words where he sayth Tribulation bringeth foorth patience patience experience experience hope and hope will neuer suffer vs to be ashamed or dismayed k Ro. 5. 3 4 5. A second and that more proper and naturall vse is that seeing the Lord doth what he will and none can with-hold yea and though meanes be neuer so small yet it is easie with him to saue by many or few l 1. Sa. 14. 6. that then we depend not altogether vpon secundarie meanes but in all thinges cast our selues vpon his prouidence knowing that if the Lord bee with vs and delight to doe vs good which he will so long as we walke in the waies of his commaundements we need not to be afraid of any enemies Now Application if we make application of these things to our selues we shal find that they doe verie neerely concerne vs The miraculous prouidence of God in protecting and preseruing Queene Elizabeth before her raigne in her raigne and at her death both in regard of our late Queene and of our owne persons in regard of our present King For the first how woonderfull was the mercie and prouidence of God towardes the person of our late sacred Queene both before her raigne in the time of her raign at her death who so ignorant or blind that seeth not or knoweth not In the dayes of Queene Marie when as Gods Saints were as the stubble before the fire and the Land almost consumed with the flames of hot persecution how was her soule hunted by Gardiner and others like a Partridge vpon the mountaines as
Dauid said m 1. Sa. 26. 20 What extreame miserie sicknesse feare and perill was she often in into what great care trouble of mind and feare of death was she brought being tossed from house to house from prison to prison and from post to piller in what danger of wolues or butchers was shee when her righteous soule cried * Tanquam ouis shee was led as a sheepe to the slaughter n Psa 44. 22 and that shee had no friend but God fearing that the Scaffold of the Ladie Iane stood for another tragedie wherin her selfe should haue played the wofullest part * Acts and Monumēts the second vol. pag. 1895. But oh see the goodnes of God who neuer slumbreth nor sleepeth whē his are in distresse who as still hee raised one friend or another euen in her persecution miserie to be some meanes of comfort vnto her so in due time all her greatest enemies by opportune deaths dropped away whereby by little and litle her ieopardie decreased feare diminished hope of comfort began to appeare as out of a darke cloude till in the end by the death of her sister the Lord preuented her with liberall blessings and set a Crowne of pure gould vpon her head o Ps 21. 3. exalting her from thrall to libertie from danger to peace and securitie from dread to dignitie from miserie to maiestie briefely of a Prisoner made a Princesse of a mourner a Ruler to the glorie of God and endles comfort of his Saints Yea and since how many great and fearefull dangers hath she escaped The Pope and his cursed instruments neuer ceasing by all diuelish means to worke our woe and quench our light and yet how miraculously hath the Lord from time to time deliuered and preserued her through-out her long and happie raigne and now also a matter of singuler comfort to all that loued her taken her soule to himself to liue in perfect rest and neuer suffered the Sonne of violence to doe her hurt or shorten her dayes that neuer might any King or Queene more truely apply the words of my Text than she and say O Lord thou hast prepared my Table and in despight of all mine enemies maintained it to the end Secondly for our selues How wonderfull both Papists and Atheists were deceiued and their mischeeuous purposes frustrate by the soden and ioyfull Proclamation of our King this is the day which we iustly feared to be the day of our bane and ruine the periode and end of our prosperitie for on the one side the Papists whose number God decrease either by conuersion or confusion as hee seeth best they haue long wished and sought for it hoping that then Christ shold die with her and the Gospell bee buried in her Sepulchre On the other-side a great number of inordinate walkers verie idle Rogues who liue by stealing robbing and vnlawfull shifts who foolishly supposing that betwixt changing of Kinges there is no Law in force but all things common and men may doe what they list haue long expected this day when as like Vultures they might deuour the fruites of honest mens labors and commit what mischiefe and villanie they would without any controlement But behold and wonder at the prouidence of God who hath prepared for vs so religious godly and wise a King this day to be proclaimed vnto vs as elsewhere he hath beene whose verie name proclaimed hath so daunted both the enemies of our Religion and peace that they stand amazed in the beholding of our peace and happinesse and rather bethinke whither to flie and hide their heads than to commit any outrage So that neuer was there any people might more truely apply this Text of Scripture to themselues and say with Dauid than we The Lord hath prepared a Table before vs in despight of all our enemies O Lord for thy mercie and Sions sake finish the good worke that thou hast begunne that our Table may be maintained still Thou doest annoint my head with oyle 3. part of the vers and my cup runneth ouer In these wordes the Prophet doth illustrate this generall metaphor by two speciall thinges both of them tending to one and the same purpose viz To shew the great plentie of precious and comfortable good things which God had prouided aswell for his delight as necessitie for though the Lord condemne all prodigalitie and superfluity whereunto Sathan specially tempteth vs as one verie well obserueth from the manner of Sathan his tempting of Christ who would not haue a stone but stores turned into bread o Mat. 4. 3. * Non dixit vt lapis hic panis fiat sed lapides volens Christum ad superflua instigare esurienti enim vnus panis sufficit c. Theophilact in Mat. 4. Yet doth not God disallow a plentifull and delightfull vse of his good creatures For the first oyle is reckoned vp by the Psalmist as one of those comfortable blessings which God hath giuen vnto man in this life saying the Lord giueth bread to strengthen the hart and wine to make it glad and oyle to make a cheerefull countenance p Psa 104. 15. and wherof there was great vse in those hot Countreys * Creauit oleum ad nitorem alacritatē atque agilitatem corporis ideoque magnus in calidioribus regionibus eius fuit vsus Moll in Ps and specially in their great honourable and solemne Feasts insomuch that they were thought not louingly and freely to entertaine their guests vnlesse they did annoint them with precious and fragrant oyntments as may be gathered from our Sauiours speech vnto Symon the Pharisie concerning the sinfull womans fact Symon mine head with oyle thou didst not annoint but shee hath annointed my feete with oyntment q Lu. 7. 46. Yea and to auoide all appearance of hypocrisie rather than we should looke sower as the Pharisies to the end that we may seeme vnto men to fast hee biddeth vs annoint our selues with oyle which may giue vs a cheereful countenance r Mat. 6. 17 So Ioab he gaue counsel to the subtill woman of Tekoah whom he sent to the King in the behalfe of Absolom to put on mourning apparel and not to annoint her selfe that shee might seeme to the King that shee had mourned a long time for the dead ſ 2. Sa. 14. So that oyle and sweet oyntments were vsed in times of great feastings and ioy and therfore Dauid to shew how royally the Lord had prepared for him and entertayned him alludeth to the custome of those daies and saith vnto God Thou doest annoint mine head with oyle Hereunto also tendeth the other circumstance in these words My cup doth ouerflow or runne ouer a thing also ordinarie in great feasts or banquets to haue plentie of wine so at the mariage feast in Canah of Galilie our Sauiour when the wine fayled by example to approoue the liberall vse of Gods blessinges turned sixe pots of water containing two