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
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
promised land and surely to that end doth the Lord send manifold afflictions in the wildernesse of this world that we may the more earnestly long for the spirituall Canaan flowing with better things than milk and honie whereas otherwise if wee had all thinges at our heartes desire it is to bee feared we should not bethinke our selues of any better place Seeing then Gods rod being sanctified is euerie way so profitable and fruitfull to his Saints shall we not with Dauid comfort our selues in it God forbidde that wee should not most thankfully receiue and vnfainedly reioice in that whatsoeuer is any means to bring vs neerer vnto God and to further our saluation in Christ bee it neuer so bitter and vnpleasant to flesh and blood for a time for the end thereof will bee full of ioy and peace at the last In the second part of the doctrine The second braunch of the doctrine confirmed we learned that Gods Saints haue matter of great comfort from Gods staffe 1. From the fearefull plagues and punishments which God powreth vppon the heads of his and their enemies So sayth Dauid The righteous shall reioyce when hee seeth 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 ouer the calamities of the wicked but considering that God is glorified by these his righteous iudgements they doe with ioye free from hatred crueltie impatiencie and other such like turbulent affections approoue of the same * Nisi vt deum ex toto corde dilligunt ita nihil illis maiorem ad fert voluptatem quā ipsius nomen illustrari etiam cuiuscunque id pernicie fiat Bucer in Ps So Moses and all Israel reioyced and sung Psalmes vnto God for the destruction of the Egyptians d Exo. 15. 1 Deborah and Baracke reioyced for the ouerthrow of Siserah and Iabins hoast e Iudg. 5. 1. And in the last verse thereof with a zeale to Gods glorie 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 soules of them who haue beene killed for the word of God and testimonie which they maintayned cried with a loud voice saying How long Lord holy and true doest thou differre to auenge our blood on them that dwell on the earth f Reu. 6. 9. 10 Yea doubtlesse at the day of iudgement when our affections shall be made thoroughly comformable to the will of God and our soules rauished with his glorie it shall greatly adde to the fulnesse of our ioye to see GOD glorifie himselfe by crushing to peeces with his staffe or yron rod Sathan and all the wicked though neuer so neere or deere vnto vs in this life * Parentes vxores liberos prae Deo si res poscat odio habent fideles Buc. in Ps And thus we see what great comforts both GODS staffe and rod affoord his Children c. it followeth THE SEVENTH SERMON vpon the 5. and 6. verses of the 23. Psalme preached at Ashford in Kent the 26. of March 1603. being the first Saturday after her Maiesties departure and the day that the King was proclaimed there in the Audience of many right Worshipfull Knights and Gentlemen Thou doest prepare a Table before me in the sight of mine Aduersaries c. SVch is the force of sorow right worshipfull and beloued as Phisitians say that being in great measure sodenly conceiued it so vehemently pearceth the heart and causeth it to call in the naturall heart from the externall parts of the body and is not able to dispierce or send it out again that it either procureth sodē death or some mortall sicknesse which seemeth to be verefied by examples in the Scriptures we read of Eli that hearing how the Philistims had put the Israelites to flight and taken the Arke of God with the extremitie of the soden feare and sorrow conceaued Hee lost his strength fell backward from his seat and brake his neck a 1. Sa. 4. 18 Likewise it is said of Naball that so soon as his wife had acquainted him with Dauids intent to be reuenged on him and all his family for his churlish answer to his seruāts b 1. Sa. 25. 10 his heart dyed within him and he was like a stone c 1. Sa. 25. 37. Also Balthasar seeing the palme of an hand to write his doome vppon the plaister of the wall ouer against him in the middest of that royall Feast which he made to a thousand of his Princes his countenance was changed his thoughts so troubled him that the ioynts of his loynes were loosed and his knees smote one against another d Dan. 5. 5. 6 c. And surely the great sorrow which euerie true Christian in this land may iustly conceiue from the great losse of our lately deceased oh that I am constrained to say deceased gracious Princesse Elizabeth who was the verie light of our eies and breath of our nose thrils a tender nursing-mother e Esay 49. 23. as the Prophet saith in whose lappe we haue been more than 44. yeeres nursed and fed both with the sincere milke of the word of God f 1. Pet. 2. 2 and with the good things of the land g Esa 1. 19 may iustly at the least astonish vs this I say together with the view of so great a concourse of people and specially of the best learnedder sort whose expectation is not easily satisfied though vpon long mature and peaceable premeditation wheras small or no time is now allotted and my thoughts troubled and distracted * Carmina secessum scribentis otia quaerunt me mare me ventus c. Ouid. haue much disabled me to the perfourmance of this great and waightie dutie and I could be content rather to exercise mine eare in hearing than my tongue in speaking being fitter and readier to learn than to teach * Absit vt non sim paratior discere quam docere and specially vpon so soden and extraordinarie occasion when euerie man is swift to heare as S. Iames saith and their eares much more attent and sharper h Iam. 1. 19 than at other times But seeing this is a day of good tidings aswell as of heauie newes in that the Lord hath not left vs in the bitternesse of mourning but comforted our hearts by giuing vs a most religious zealous and prudent King oh happie word of comfort that I may so say to sit vpon her throne as this day shall be proclaimed in your eares as elsewhere it hath been with generall applause and consent of all shall I hold my peace Let the leprosie of those men cleaue to my skinne if it be not as ioyfull a thing to me to speake of the honour of this day as euer it was to the foure Leapers of Israell to publish in Samariah the happie tidings of the