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
found 4. lastly how Gods Sheepe ought to feed thereon 1 For the first VVhat is the pasture of Gods sheepe This good Shepheard feedeth the bodies of his sheep with earthly and corporall food for it is hee that giueth all good thinges aboundantly to enioy h 1. Tim. 6 17. Yea there is not a morsell of bread that we eat but it is the gift of God begged at his handes Giue vs this day our dayly bread c i Mat. 6. 11. And is sanctified to our comfort by the word and prayer k 1. Ti. 4. 5 Secondly he feedeth the soules of his sheepe with spirituall and heauenly food euen the hidden mannah and bread of life which is come downe from heauen Iesus Christ himselfe of which bread whosoeuer eateth by a true faith shall liue for euer l Ioh. 6. 33. and this is called hidden Mannah m Reu. 2. 17. That mannah which the fathers did eat in the wildernesse was seen tasted and eaten of all but this bread of life the Lord Iesus whereof that was a Sacrament or figure is a hidden mannah none can come nigh it none can see it none can tast of it but such as haue a true and liuely faith they all indeede which beleeue shall receiue somewhat of it euen as it were some morsels therof in this present life which shal be sufficient to make them liue yea to make them fat and well liking and in the life come they shall bee most plentiously filled and feede thereof with continuall delight for it is not as our daintie meats wherwith we fill the belly which though they be neuer so sweet and delicate when we are full wee loath but the sweet tast hereof continueth still without any sacietie for euermore blessed are they which hunger for this heauenly mannah as they cannot but long for it which once doe truely tast it nay the more wee feed the more we shall hunger for all the sweete dainties of the world are but as draffe vnto it 2 Secondly VVhat maner of pasture Gods sheepe feede vpon if you would knowe what manner of pasture this is it is not barren rotten or soyled grasse but the Prophet saith it is greene or flourishing pasture and that principally in these two respects First because though all Gods sheepe who euer liued heretofore though thousand thousands haue fed therein yet it wasteth not but is still as greene and sufficient to feed euerie beleeuer as euer it was for Iesus Christ yesterday to day the same is for euer n Heb. 13. 8 the Lambe slaine from the beginning of the world o Reu. 13. 8 and that Lambe of God which for euer taketh away the sinnes of the world p Ioh. 1. 29 Secondly because the longer we feed the fatter we shall be we neede no change as Dauid saith Such as be planted in the house of the Lord shall flourish in the Courts of our God they shall bring forth more fruit in their age and shall be fat and well liking q Ps 92. 13 and as it is greene and flourishing so also sweet and nourishable compared to wine and milke r Esa 55. 1. Yea by the same Prophet Esay in another place compared to wines fined and purified and to fat thinges full of marrow ſ Esa 25. 9. 3 Thirdly where doth this greene and flourishing pasture grow VVhere this good pasture groweth A. Surely not on euery mountaine nor in wast wildernesses and vntilled forrests but as God himselfe saith thrice in one Chapter alreadie cyted it only groweth vppon the high mountains of Israel t Ezec. 34. 13 14. And what are these high mountaines of Israel but the high and holy Oracles of God committed vnto Israel u Rom. 3. 2 The woord of God is that sweet and sincere milke wherewith he feedeth his lambes w 1. Pet. 2. 2. and the sacred Scriptures are those pleasant pasture fields wherein grow those liuing hearbs wherof whosoeuer eateth by faith shall be fed vp to eternall life in comparison whereof all other writings of men are but as barrein and drie mountaines which thing Gods sheepe doe well know and therefore will not follow but rather flie from those strāgers that would lead them into other pasture and feed them with other food x Ioh. 10. 5 Here then is a good Caueat for all such as are deputed Pastors by the great Shepheard that if they desire to be foūd faithful vnto the flocke and to render an account with ioy they make conscience to feede Gods sheep with the right pasture according to the councell of S. Peter If any man speak let him speake as the wordes of God y 1. Pet. 4. 11 and not follow the example of those treacherous Pastors in the Church of Rome who suffer the soules of Gods people to famish and pine away hauing nothing to lay before them but Schoole-mens toyes mens traditions and vnwritten verities as they call them tying their consciences to a strickt obseruation of daies whereof some are blasphemous many fabulous and all of them idolatrous and also enioyning them a precise difference of meats as tast not touch not handle not z Coloss 2. 21. and that for verie pietie and religion sake wherein they come no whit short of the old heretickes the Tatianes and Manichies in maintenance of this doctrine of Diuels as the holy Apostle calleth it a 1. Ti. 4. 1. 4 Now that wee haue seene what it is How Gods sheepe must come to feed in his pasture the manner of it and where this pasture groweth let vs in the last place consider how Gods sheep must come to feed thereon and that doth Marie tell vs in her song he filleth the hungry with good things and sendeth away the rich emptie b Luk. 1. 53. Proclamation was made by the Prophet Esay for all them that thirsted to come to the waters of life c Esay 55. 1 yea and by Christ himselfe who in the last and great day of the feast stood and cryed He that thirsteth let him come and drinke d Ioh. 7. 37. and pronounceth them blessed that hunger and thirst e Mat. 5. 6 whereby we are giuen to vnderstand that they are no marchants for Gods market to buy wine and milke that doe not thirst nor sheepe to feed in his greene pastures that haue full stomacks for such is the qualitie of this grasse so sweet pleasant and wholesome that the more we tast and feed on it the more shall wee hunger after it the more we read heare meditate and exercise our selues in the holy Scriptures the greater will bee our desire and delight therein Here then commeth to be bewailed The fearefull contempt of the word in euerie place very lamentable the lamētable estate of many thousands contemners of the word of God who make no conscience to repaire to those places of Gods worship where the bread of life
is broken but spend the best houres of the best daies in carding and dicing piping and dauncing chambering and wantonnesse ryot and drunkennesse speaking euill of them that will not run with them in their damnable waies Oh what will not men doe to satisfie their hunger and what careth hee for delicates that is full gorged Euen this one thing doth witnes to the faces of many thousands in this land that they haue neuer yet truly tasted of this heauenly food When Mannah first fell the people of Israel were so exceeding greedie and desirous of it that notwithstanding God was mercifull to preuent sinne by taking away the occasion not suffering any to fal vpon the Saboath day yet notwithstanding some of them contrarie to expresse commaundement went out euen on the Saboath to gather as if they could neuer bee satisfied nor haue inough of it f Ex. 16. 25. But they had not long eaten of it their bellies full but they beganne to loath it saying Our soules are dried vp we can see nothing but this Mannah g Num. 11 6. Euen so when it pleased God that by the meanes of our gracious Queene the Gospell began first to be preached in this land oh how forward and zealous men were sparing for no labor or cost so they might enioy and be made partakers of the ministry thereof being full of burning loue to the glorie of Christ and euen striuing who should be forwardest to perform any good worke that might aduance the same but now that the Gospell hath beene so long continued amongst vs alas whither can we cast our eies vpon any place where the Gospel hath beene preached but euen a few yeares not see with the church of Ephesus a fearefull falling from their first loue h Reu. 2. 4. Oh Lord what great cause haue we all of vs and especially wee Ministers of the worde to bee instant with God to quicken his graces in vs and to keepe vs vpright that with a true zeale to Gods glorie and a feruent loue to Christ and his Church we may performe all holy dayes that so the graces of God may spring afresh in our people and their appetites be prouoked to hunger after this heauenly foode least otherwise God in iustice shut vp his pasture gates and remoue his Candle-sticke from vs as he threatned the Church of Ephesus i Reu. 2. 5. It woulde make a mans heart to bleede that hath in it any sparke of remorse and is not harder then Flint or Adamant to passe by the prisons and grates in London and else-where to see their gastly countenances and heare their rewful complaints for want of food but surely if euery soule had but a grate to looke through crie for her selfe a thousand times more wofull and lamentable would their crie be in all places and companies and yet is this the miserable difference the hunger of the bodie is felt and perceyued whereby all good meanes are vsed for comfort but the want of the soule is not discerned but as God sayd to the Church of Laodicia Thou sayest I am rich and encreased with goods and haue neede of nothing and knowest not that thou art vvretched miserable poore blind and naked k Reu 3. 17 So may it be said of the hunger-starued soule Thou thinkest thou art in good plight fat and vvell liking and knowest not that thou art poore leane miserable and readie to starue and hereby it commeth to passe that Gods pasture is contemned and troden vnder foote l Eze. 34. 18 of none more then of them that are ready to perish and know it not The Lord giue all such a true knowledge and feeling of their estates that they may in a holy manner more and more hunger after this heauenly foode wherewith their soules may be fed vp to euerlasting life c. And so much for the first dutie of a good shepheard which is to prouide wholsome foode for his sheepe which thing our heauely shepheard doth most aboundantly for vs his poore sheepe that we may say with Dauid The Lorde being our shepheard vve shall not vvant any pasture And leadeth me by the stil waters 2. Dutie The 2. dutie of a good shepheard is to prouide wholesome and conuenient water for his sheep and specially in those hote and dry Countryes and Regions and therefore we reade of their great care this way Iacob in his iourney to Padan-Aram looked and behold there was a Well in the field and loe three flockes of sheepe lay thereby for at that Well were the flockes vvatered and there was a great stone vpon the Wels mouth and thither vvere all the flockes gathered m Gen. 29. 2. 3 so likewise wee reade of the Priest of Midians daughters who came and drevv vvater and filled the troughes for to vvater their fathers sheep and the shepheards came droue them away but Moses rose vp and defended them and vvatered their steepe n Exo. 2. 16 But euerie water is not fit for sheepe it must either be in troughes or as the Prophet sayth Leniter fluentes stil waters * Leniter fluentes rapidi torrentes ad potū ouium incommodi atque etiam vt plurim noxii sunt Moll in ps For as writers affirm violent streames are inconuenient and for the most part hurtfull * Leniter fluentes rapidi torrentes ad potū ouium incommodi atque etiam vt plurim noxii sunt Moll in ps Now how carefull this great shepheard is to water as well as to feede his sheepe Dauid in the person of them all thus witnesseth He leadeth me to the still vvaters where by still waters the Prophet signifieth the sweet and comfortable graces of Gods spirit conueyd by the conduit pypes of his worde and Sacraments for the refreshing of the drie and thirstie soules of his people which Metaphor is very common in the Scriptures so the Lord telleth his Church that he washed her with vvater o Eze. 16. 9 and promiseth that hee vvillpowre cleane water vpon her and clense her from al her filthinesse p Eze. 36. 25 Yea Christ hath said Except a man bee borne of this vvater and the spirit he cannot enter into the Kigdome of heauen q Iohn 3. 5 And vnto the woman of Samariah VVhosoeuer drinketh of this vvater shall thirst againe but vvhosoeuer shall drinke of the vvater that I shall giue him shall neuer thirst any more but the water that I shall giue him shall bee in him a VVell of vvater springing vp into euerlasting life r Ioh. 4. 13 14 And yet most plainely elsewhere in the same Gospel If any man thirst let him come vnto me and drinke he that beleeueth in me as saith the Scripture out of is bellie shall flow riuers of vvater of life this spake he of the spirit which they that beleeued in him should receiue ſ Ioh. 7. 37 38 And surely this Metaphor is not so frequent
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