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
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
God I am pure from the blood of all men I haue coueted no mans siluer gold or apparell u Act. 20. 20 26 27 Let euerie ruler that would haue a comfortable death so carrie himselfe in this life that he may be able to say with Samuel Beare record of me before the Lord whose Oxe haue I taken or whose Asse haue I taken or whom haue I done wrong to or whom haue I hurt or of whose hands haue I receiued any bribe to blind mine eies withal w 1. Sa. 12 3. Yea let euery one striue to keepe a good conscience before God and al men that on their death beds they may say with Iob Let God weigh me in the inst ballance and he shall know mine vprightnesse mine heart hath not beene deceyued by a woman neither haue I laid wait at the doore of my neighbour I haue not restrained the poore of their desire nor caused the eyes of the widow to faile I haue not eaten my morsels alone but the fatherlesse haue eaten therof I haue seene none to perish for want of clothing but the loynes of the poore may blesse me which haue beene couered with the fleeces of my flocke x Iob 31. 6 9. 16. qualis vita finis ita yea doth not dayly experience confirme Iren. that as the life is so is the death What a comfortable thing is it to bee present at the deathes of the godly What notable confessions of faith testimonies of repentance patience in their paines feruencie of the spirit zeale in prayer ioy in the holy Ghost power in exhortation and comfort in their farewell Is there to bee seene and heard if by violence of the disease they be not hindered whereby it appeareth true that Dauid witnesseth that towalke in the wayes of gods coÌ„maundements bringeth peace at the last on the other side most miserable and comfortlesse are the sicknesses and deathes of the wicked who for the most part die like sottes as Naball whose heart was as dead as a stone y 1. Sam. 25. 37. or desperate like Caine z Gen. 4. 13 their consciences awaking as a mad dog out of sleepe and tormenting them for their sins most extreamely Well then we must liue the life of the righteous if euer wee looke to die the death of the righteous and if with the Apostle we will haue death our aduauntage a Phil. 1. 21 We must first with the Apostle serue God with all good conscience b Act. 24. 16 Late repentance is seldome sound wee reade but of one that became righteous at his last end of one that none may despaire for their long led sinfull life and but of one that none may presume to continue in sinne The safest way is to begin betime and euen this day c Psa 9â— 7. Heb. 3. 7. 13. to turne to the Lord. For though somtime a good death may follow an euill life yet an euill death can neuer follow a good life and therefore correct and reforme thine euill life and feare not an euil death for he can not die ill that liueth well * Corrige male viuere et nâ—li timere non potest male mori qui bene vexerit Aug. de discip Christ cap. 3. So much for the third speciall meanes which do procure a bold and comfortable death the fourth and last remaineth which is the greatest of all and must giue life to all the rest as without which they are but dead and nothing worth A true and liuely faith The fourth and most effectuall meanes for the procuring of a comfortable death is a stedfast faith For a man may consider the euils of this present life and the happinesse of the other yea and lead a life for ciuill duties vnrebukeable and yet not his death bee comfortable vnto him but rather he hath great cause to fear much euill therein but when to the consideration of freedome from miserie the fruition of happinesse and an honest and vpright life there is lastly ioyned a true and liuely faith whereby wee are assured of Gods fauour * Fides ambiguum non habet aut si habet fides non est sed opinio Bern. and the remission of sins and that through the obedience and passion of Christ we shall bee receiued into Gods kingdome these togither doe bring a most ioyfull comfortable and blessed death When death seazeth vpon a carnal man wanting faith who can see no further then by the light of blind naturall reason and seeth that he must leaue al his honour riches pleasures friends and families that his body which hath beene so daintily fed costly clothed and much made of must now be laid in the dust and become meate for the wormes and see corruption and when hee seeth that his soule must go to iudgement to render account for those sinnes which he hath vngodly committed oh how doth this torment and massacre him oh death how bitter is thy remembraÌ„ce to such an one but to the spirituall man that by the eye of faith looketh further then to the present corruptible estate of his body namely to that glorious estate wherein it shall be raysed by the power of God at the last day and by the eye of faith beholdeth the brazen Serpent Christ Iesus lifted vp vpon the pole of the crosse by which one sacrifice once offered God is well pleased oh how little doth such an one feare any euill in death so that by faith wee liue and faith is our stay when we doe die let vs then with all diligence heare the word of God and pray continually * Imo demus operam vt moreamur â—n precatione Aug. for the begetting and increase hereof that wee may in some measure triumph ouer death and say with Dauid I wil feare no euill to go through the valley of the shadow of death It followeth THE SIXT SERMON vpon the 23. Psalme For thou Lord art with me thy rodde and staffe c. IN this third circumstance The third Circumstance declaring the true cause and ground of a Christians courage in passing thorough the valley of death is layd downe the ground of a Christians boldnesse and courage which is not desperat madnesse rashnes wherby many a Swash-buckler casteth himself headlong into the danger of death as though he feared no euill therin but it is the assurance of Gods presence and fauour that is the ground of a true Christians boldnesse A point most necessarie to be considered least otherwise we may imagine that Dauids boldnesse is appropriate to himselfe and grounded vpon some speciall promise and assurance not communicable vnto any other and so it should be great presumption in any other to say as hee did I will feare no euill in death c. Vnlesse he had the same warant that hee had I say to preuent this surmise heere Dauid layeth downe the ground of his speach that if wee haue promise of the same aswell
also to their enemies louing those that hate them blessing those that curse them praying for those that persecute them striuing to be perfect in loue as their heauenly father is f Mat. 5. 48 3 She is patient contented quietly to receiue many and great wronges euen to be laid vpon the stall to the losse of fleece and life so that by a more excellent simile the holy ghost could not possibly expresse the admirable patience of Christ than this he was led as a sheepe to the slaughter and as a lambe dumbe before his shearer so opened hee not his mouth g Esay 53. 7 euen so Gods sheepe are taught being smitten on one cheeke to turne the other h Mat. 5. 39 not to auenge themselues by rendring euill for euill but rather to giue place vnto wrath and ouercome euill with goodnesse i Rom. 12. 17 21. c. yea for the Gospels sake cheerefully to suffer reproaches spoile of goods and losse of life Wherefore to stand no longer on this point by these properties and duties we may trie and examime our selues whether we be any of Gods sheepe entred into the sheepe-fold and receiued into the societie of Gods saints or no and if we find them in vs in any true measure we may boldly proclaime with Dauid The Lord is my Shepheard and then marke what condition we must looke for The sheepe The sheepes condition though she be a creature so simple harmelesse profitable and patient yet hath she many enemies as wee haue heard which doe continually seeke to bite kill deuoure and pray vppon her as Dauid witnessed who keeping his Fathers sheepe there came a Lion and a beare and caught a sheepe but hee rescued her and slew them both k 1. Sa. 17. 34. Euen so the sheepe of the Lords fold though they bee neuer so innocent and harmelesse yet must looke to haue many enemies euen Sathan and all his Angels with al the childrē of this wicked world of whom they must look to be continually reproched persecuted slandered and killed And thus we haue vnfolded the mysterie of this most sweet comfortable Metaphor wherein on the one side we haue viewed the singular care prouidence of God towards his people and on the other side what duties he requireth of them againe Let vs now consider the doctrine for instruction That Dauid being so great and mightie a king Doctrine and one that was placed as a Shepheard to feede Gods people as it is said in the Psalmes l Ps 78. 71 yet not trusting in the multitude of his riches nor strength prowes of his worthies but especially glorieth in this that the Lord is his Shepheard it teacheth vs that the onely safetie happinesse and felicitie of man though otherwise neuer so noble wealthy or honorable cōsisteth in this that they are the Lordes sheep shrowded vnder the wings of Gods diuine prouidēce c. For all flesh is grasse and the glorie thereof as the flovver of the field m Esa 40. 6 Kings and Princes though they be Gods on the earth yet they die like men and see corruption and so all their thoughts perish n Psal 82. 7 Wherefore Dauid giueth most religious counsell Trust not in Princes nor in the sonne of man for there is none helpe in him his breath departeth and he returneth to his earth o Psa 146. 3 Yea the Lord hath pronounced the man accursed that trusteth in man making flesh his arme and withdrawing his heart from the Lord p Iere. 17. 5 As for riches and pompe they are vncertaine and therefore wee may not trust in them q 1. Tim. 6 17 for when death commeth they will take their leaue r Psal 49 yea as the wise man saith they bebetake themselues to their wings as an Eagle and flie into heauen ſ Pro. 23. 5 but blessed is the man that hath the God of Iacob for his refuge and whose hope is in the Lorde his God t Psa 146. 5 for though Princes die and riches flie away yet hee will be with vs for euer though wee passe through floudes of water and flames of fire u Esa 43. 2 yea though wee goe through the valley of the shadow of death wee neede to feare none euill for hee will bewith vs his rod and staffe shall comfort vs. Oh then let not our eies be dazled with the vaine glittering shew of the world Vse or any thing therein but seeke in assurance of faith to pronounce with Dauid The Lord is my shepheard and therein let vs glorie as in mans onely felicitie Q. But vnto whom is the Lord a Shepheard A. Surely vnto none but such who in the true acknowledgement of their owne weakenesse and straying nature do submit themselues to his tuition he is a shepheard but onely for such sheepe as are lost x Ma. 15. 24 and more reioyseth in the conuersion of one sinner then in ninetie and nine iust men that neede no amendment of life y Luk. 15. 7 hee is a Sauiour but onely of sinners this is a true saying Christ Iesus came into the world to saue sinners z 1. Tim. 1. 15 He is a Phisition but onely to them that are sicke as he hath said The whole neede not a Physition but they that are sicke a Mat. 9. 12 He is a Surgeon but onely to make them see that are blinde for so he hath sayd in the Gospell Mat. 9. 37 I am come vnto iudgement into this worlde that they which see not might see and that they which see might bee made blind b Ioh. 1. 7. 8 Hee is the light of the world as Iohn Baptist hath witnessed but onely to them that sit in darkenesse and shadow of death c Mat. 4. 16 yea lastly he is the bread and water of life but onely to the hungrie and thristie as Marie saith in her song Hee filleth the hungrie with good things and the rich hee sendeth away emptie Luke 1. 53. And therfore to conclude this point when once God giueth vs the true sight of our vanitie and vnfained repentance humbly to confesse and heartily to pray with Dauid I haue gone astray like a lost sheepe oh seeke thy seruant d Psal 119. 176 then let vs bee assured hee will seeke and find vs wee shall become fold-mates with Dauid sing as he did The Lord is my shepeheard So much for the Proposition let vs now see what he inferreth thereon in these words I shall not want The sheepe of her selfe is subiect to many wants and of herselfe not able in any measure to supplie them euen so euery Christian is compassed about and pressed downe with innumerable wants both in regarde of the soule and bodie neither is he able to minister to his necessities Onely this is his comfort The Al-sufficient God being his shepheard he shall not want * Habentī dominum
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
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
to the spirits of iust and perfect men * Vbi tot gaudia quo◠socios faelicitatis Aug. de spirit anima and to Iesus the Mediator of the new testament c Heb. 12. 22 23 24. If then by death we be freed from these yea from all euils then surely there is great reason that with Dauid we should feare no euill to go through it c. And this is the first Argument Now because it is not inough vnto perfect felicitie The cōsideratiō of those inestimable and incomprehensible ioyes into the possessi◠whereof we enter by death a notable means to giue vs courage against it to be deliuered from all miserie and euill therfore the second Argument which may serue to giue vs great courage against death may be the consideration of those in estimable and vnconceiueable good things into the possession and fruition whereof we enter by death which is one of those great respects in regard whereof Salomon hath pronounced That the day of death is better then the day that one is borne d Eccle. 7. 3 for by our birth we enter into a world of sinne and iniquitie but by death we enter into the presence of God where are the fulnesse of ioyes e Psa 16. 11 Oh then consider this thing so soone as euer death hath closed our eies our bodies rest from labour and toyle and go vnto the graue as a bed of rest f Esay 57. 2 where it shall more soundly sleepe then euer in this life vpon a bedde of Downe Illa domus laetitiae haec militiae illa laudis haec orationis illa requiaei haec laboris vntill it be awakened by the sound of a trūpet and the soule immediately returneth vnto God that gaue it for euer to abide in the presence of the liuing God of Christ and of all the Angels and Saints in heauen the greatnesse whereof cannot be conceiued with heart Bern. or expressed with tongue for if Saint Paul say of the misteries of the Gospel and first fruits of the graces of Gods spirit that they are such as eie hath not seene eare heard nor heart of man can conceiue g 1. Co. 2. 9 signified by the white stone wherein is written a new name which no man knoweth but he that receiueth it h Reu. 2. 17 What shall then the haruest be And if in this shadowie valley where we see God but darkly as it were through spectacles and know but in part i 1. Cor. 13 12. yet the sweetnesse of the remission of our sinnes iustification sanctification peace of conscience and ioy in the holy Ghost doe passe all vnderstanding no man knoweth but he that receiueth them oh how infinitely shall they bee powred vpon vs when wee shall come to the mountaine of Gods holinesse to see him face to face * Visio dei beatifici sola summū bonum est Aug lib de Trin. ca. 13. know him as he is k 1. Cor. 13 12 Surely if the Queen of the South seeing but the glorie of an earthly king his house meate order of seruants and their apparell yet proclaimed Oh happie are these thy seruants because they might euer stand before him and heare his wisdom l 1. Ki. 10. 8 Then 1000. times more happie they that shall euer be in the presence of the euerliuing god king of kings where is mirth without mourning ioy without sorrow health without sicknesse and life without end in comparison of whose glorie riches and wisdom Salomons was but vanitie beggerlinesse and folly And if so be that Moses was thought so happie and in all ages renowmed for that God vouchsafed him so great fauour as to see his hinder parts as he passed by m Exod. 33 23 then how much more happie shall they be Videbis posteriora mea that are admitted into the presence of God to see his face for euer Now though no man either for the ending of present miseries or preuenting of future calamities or for the desire to enioy these good things must shorten their dayes as Saul Achitophel Iudas or that foolish martyr of Philosophie * Cleombrotus tales stulta Philosophia habet Martyres who reading Platoes booke of the immortalitie of the soule is reported to cast himself headlong from a wall that so he might haue experimentall knowledge of that which he read Hieron ad Marcell yet what mā or woman with spirituall vnderstanding duly considering what miseries by death wee leaue behinde vs and with the eyes of faith beholdeth what inestimable good things by death we are put in possession of but shall most willingly die when God calleth yea sing with the Swanne when death approacheth and say with old father Simeon Lord now lettest thou thy seruant depart in peace n Lu. 2. 2 9. A sanctified and holy life a notable meanes to procure a couragious and comfortable death The third maine ground of true Christian valour and resolution and effectuall meanes for the repressing of the immoderate feare of death is to leade a Christian an and conscionable life what a comfort was it to Ezekiah when he receiued from the Lord the message of death 3. Argument by the hands of the Prophet Esay that he could appeale vnto God and say Oh Lord remember how I haue walked before thee in trueth and with a perfect heart and haue done that which is good in thy sight o Esay 38. 3 For although it be a most hereticall doctrine taught and maintained in the Church of Rome that God giueth euerlasting life and glorie to men for and according to their good workes as hee giueth damnation for the contrarie * Rhem. in Rom. 2. 2. Sect. 1. Co. 3. sect 2. and therefore wee renounce it and say with the Apostle Eternall life is the gift of God through Iesus Christ our Lord p Ro. 6. vlt. And though a reward shall be giuen vs according to our workes q Rom. 2. 6 yet not for our works * Rhem. in Rom. 2. 2. Sect. 1. Co. 3. sect 2. Yet seeing good workes though they bee no cause of raigning yet are the way to Gods Kingdome * Secuudum opera sed non propter Greg. in Psal 140. Therefore as it must needes bee a great comfort in our liues so much more at our deathes to remember that we haue walked in the way that leadeth to Gods kingdom * Non causa regnandi sed via ad regnum Aug. Wherefore if we Ministers desire a comfortable death let vs be diligent in season and out of season r 2. Ti. 4. 2 to feede the flocke of God ſ 1. Pet. 5. 2 whereof the holy Ghost hath made vs ouer seers t Act. 20. 28 that wee may bee able to protest in some measure with the Apostle and say I haue kept back nothing that was profitable but haue shewed you all the councell of
the first braunch of this doctrine the Author of the Epistle to the Hebrews confirmeth it where hee teacheth vs to make application of the promise which God made to Ioshua as made vnto vs let your conuersation be without couetousnesse and be content with those thinges that you haue for he hath said I will not faile thee neither forsake thee so that wee may boldly say the Lord is my helper neither will I fear what man can doe vnto me z Heb. 13. 5 yea we haue the promises aswell as Ioshua had both to the Church in generall and the faithfull in particuler God hath promised his Church in generall saying In that day sing of the vineyard of red wine I the Lord doe keepe it I will water it euerie moment least any assaile it I will keepe it night and day a Esay 27. 2. 3. Yea and Christ hath most comfortably promised vnto euery faithful soule in particuler in the Gospell saying If any man loue me he will keepe my vvord and my father vvill loue him and vvee vvill come vnto him and vvill dvvell vvith him b Ioh. 14. 23 In regard whereof Dauid affirmeth that the Lord is nere vnto them that are of a contrite heart and wil saue such as be afflicted in spirit for many are the troubles of the righteous but the Lord deliuereth him out of all c Ps 34 18. And elsewhere also to the like purpose he sayth God is our hope and strength help in troubles readie to be found d Ps 46. 1. Q. But some may hereupon obiect say Did not Gedeon complaine in the person of all the people when the Angell of the Lord saluted him in this manner the Lord is with thee thou valiant man Ah my Lord if the lord be with vs why then is all this come vpon vs and where bee all his miracles which our fathers told vs off but now the Lord hath forsaken vs and deliuered vs into the handes of the midianites e Iudg. 6. 14. Did not Dauid complaine Will the Lord absent himselfe for euer are his mercies cleane gone f Ps 77. 7. 8 Did not Christ complaine Oh my God my God way hast thou forsaken me g Mat. 27. 46. Yea and the Saints of God also Oh Lord why hast thou made vs to erre from thy waies and hardned our hearts from thy fear returne for thy seruants sake and for the tribes of thine inheritance h Esay 63. 17. How then doe we say that God is thus present with his people A. Indeed God many times for their good i Ro. 8. 28. doth vex his Saints with his storms and lay his hand heauie vppon their loynes k Ps 32. 4. so that their enemies iudge as they did of Dauid God hath forlaken him persecute him and take him for there is none to deliuer him l Ps 71. 11. and themselues also may bee so perswaded as their complaints testifie but the truth is howsoeuer for our tryall and humiliation hee may turne away his cheerful countenāce from vs m Esay 54. 8. yet either he taketh not away the grace but the feeling of it * Fides quandoque sine sensu vt causa sine effectu Greenh fol. 449. in which case men and women are not to be regarded what they say because they speake not according to the trueth but according to their iudgement feeling which is corrupted as a mans tast in a feauer to whom euerie sweet seemeth bitter or if he take away one grace he wil giue vs another in stead of it n 2. Cor. 12. 9. Yea it shall stand as a sealed truth for euer the Lord is nigh to all such as call vpon him faithfully o Ps 145. 18 in due time to deliuer them out of distresse that so they may acknowledge as Iacob did The Lord was in this place I was not aware p Gen. 28. 16. the Lord was with me I thought not so Which truth is confirmed by the manifold examples of Gods deere Saints who hauing been humbled to the gulf of despair yet now are lifted vp again their mouths filled with a psal of praise thanksgiuing vnto our God confessing with Dauid saying though heauines endure for a night Psa 30. 8. 2 yet ioy cōeth in the morning Q. Againe some for the infringing of this doctrine doe demaund how we can be perswaded that God is with them in death whose sicknesses and death are so comfortles ful of idle rauing speeches A. Howsoeuer some and especially the sottish ignorant Papists if a man die quietly and patiently like a lamb though there was neuer any faith repentance or remorse in his heart at his death or holinesse and honestie in his life doubtlesse they thinke hee is saued but if any that professe the truth of Iesus Christ doe endure any violent or extream paines which thorough weakenesse procure impatiencie but specially if they vtter any wordes tending to distrust or despaire Oh then whatsoeuer his life was they crie out Oh see the end of these men and will not spare to brand such an one with the black marke of a reprobate yea to condemne the whole profession of the Gospell thereupon Yet the truth is this That Sathan as hee neuer ceaseth in our whole life so much more is he busie at our death taking the aduantage of sicknesse and infirmitie of nature as knowing that hee must then recouer or for euer loose his Kingdome and God may for a time as it were stand aloofe and leaue his children in this great combate that so hee might bring thē to heauen by the gates of hell * Cuncta dei opera sunt in mediis contrariis Whereupon they may vtter harsh words according to their corrupt iudgement which are not to bee regarded as before we hard Or else these things may proceed from weaknes of nature the violence of the disease the brain being distempered as in hot burning feauers c. and then it is not the man but the disease and they shal die with the disease and neuer preiudice his saluation in Christ nay doubtlesse their spirituall comfort may abound notwithstanding these things * Vera consolatio perpetuo durat in electis potissimum autem efficax est circ◠vitae finem mortis articulum In a word it is a blessed life which giueth comfortable assurance of a blessed death for surely many a prophane vnregenerate man may haue his memorie reason and die most meekely as in consumptions and such like diseases and yet goe to hell as those reprobates of whome Dauid speaketh saying they haue no bands in their death like other men r Ps 73. 4. 5 Whereas many a righteous man hauing led a sanctified life by violence of his disease may be drawne to great torment idle speeches and strange behauiours and yet goe to heauen wherfore let vs refourme our iudgement herein and