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
sin and seeke the Lord least otherwise we prouoke him to prepare a worme to smite our Gourd that it wither and it be said vnto vs as it was to the rich man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You haue had your Gourd now it is dead cā not be reuiued So much for the bodily rest which Christ prepareth for his sheep The second rest The spirituall rest which christ prouideth for the souls of his people and that which is a thousand times more precious is the spirituall rest of the soule whereby it is shadowed and refreshed against the intollerable and consuming heate of Gods wrath and this rest or shadow Christ Iesus himselfe is he is our peace g Eph. 2. 14 through whom God is wel pleased as he himself hath proclaimed h Mat. 3. 17 It is he that hath troden the wine-presse of his father alone i Esa 63. 3 Yea hee is a strength to the poore and needie in their trouble a refuge against the tempest and shadow against the heate as the Prophet Esay speaketh k Esa 25. 4 Yea the Church herself acknowledgeth him for her onely shadow saying Like the Appletree amongst the Trees of the Forrest so is my wel-beloued amongest the sonnes of men vnder his shadow had I delight and sate downe l Cant. 2. 3 The shadow of a tree is comfortable Christ Iesus the onely comfortable rest of the soule and doth greatly refresh them that are parched with the boyling heate of the Sun but there is no shadow so comfortable to the bodie as Christ Iesus is vnto the soule that is scorched with the firie temptations of Sathan m Eph. 6. 16 and burning heate of a guiltie conscience for sinne yea there is no other tree able to shadow vs and therefore sayth Christ Come vnto me all yee that trauell and are heauie loadned and I will refresh you take my yoke vpon you and you shall finde rest vnto your soules n Mat. 11. 29 Yea the Saints of God hauing beene vexed with his stormes and once comming vnder the shadow of this tree they finde such wealth rest and peace therein that they do sit downe and neuer seeke any further nay for the world they would not bee drawne away from the same againe It is farre otherwise with Idolaters Idolaters can find no true peace in their superstitious traditions and such as do worship false gods for though they punish and afflict themselues many wayes seeking by all meanes to make satisfactions for their sinnes and to coole the flaming heate of their guiltie consciences yet when they haue wearied themselues done all that euer they can they they are so farre from being satisfied finding ease or taking away the sting of sin that rather as Dauid sayth they doe multiplie sorrowes vpon their heads o Psal 16. 4 There is no true rest in the worlde but onely vnder the shadowe of this Apple-tree Iesus Christ. To conclude this point seeing wee haue heard that this good shepherd prepareth abounantly both pasture water shadow let vs I beseech you as Gods sheepe hunger after this foode thirst after these waters and take our delight in this rest then shall we no more hunger after the draffe of humane traditions nor thirst after the puddle of popish poysoned cups no more wearie our selues seeking for rest in our owne merits and satisfactions but hauing fedde in these pastures drunke of these waters and rested vnder this shadow wee shall haue the heate of sinne slaked and our soules fatted with the taste of these heauenly delicates till in the end wee be brought into the presence of God where the fulnesse of ioy shall euer be present with vs Beata vita in fonte wherewith we cannot be filled or rather filled but cannot be satisfied for there is blessednesse at the head of the spring not in the Cesterns or Conduits For with God is the Well of life and he shall giue his Saints drinke out of the riuer of his pleasures as Dauid sayth p Psal 36. 8 Which riuer is as cleare as Christall proceeding out of the throne of God q Reu. 22. 1 Yea and there shall we find the tree of life whose leaues are not onely for shadow but for medicine to heale the Nations with r Reu. 22. 2 yea and beareth fruit not onely to satisfie the hunger but twelue manner of fruits euery Moneth brought forth to satisfie the pleasure of his Saints ſ Reu. 22. 2 Oh for it let vs sharpen our appetites and beseech him that hath planted it to bring vs thither where we may taste how wholesome and pleasant the fruit of it is It followeth THE THIRD SERMON vpon the 23. Psalme He restoreth my soule and leadeth me in the pathes of righteousnesse for his names sake THe fourth dutie of a good Shepheard The 4. duty of a good and louing shepheard is to beare with the weake and if any of his flock be sicke or feeble to cherish norish and strengthen thē yea euen to carrie them in his bosome for so the Lord himselfe alluding to these qualities of a good shepheard sayth Hee shall feede his flocke like a shepherd he shall gather the Lambs with his arme and carrie them in his bosome and guide them that are with yong a Esa 40. 11 euen so kinde is the spirituall sheheard of our soules that his sheepe being weake he wil strengthen feeble he will cheerish yea dead in sinnes hee will quicken restore and conuert them by regenerating and induing them with a true and liuely faith whereby they liue b Heb. 10. 38 and being vndoubtedly perswaded of Gods fauour and loue doe reioyce with ioy vnspeakeable and glorious c 1. Pet. 1. 8 And this is the grace whreof we are now to speak which indeed is so great that neither heart of man nor tong of Angels are able fully to conceiue or expresse for what would it profit Dauid now that he is dead and seeth corruption d Act. 1. 29 that hee hath beene taken frō following the Ewes great with yong to become a king in great honor welth that he hath bin mighty in battel sung vnto in dāces Saul hath slaine his thousand and Dauid his ten thousand e 1. Sam. 11 7 If the Lord had not conuerted his soule yea what wil it profit a man to win the whole worlde and loose his owne soule this this therfore is more to be reioyced in then the finding of all the kingdoms of the world happie Dauid and happie that man or woman that can truely say vvith Dauid The Lord hath conuerted my soule Now that we may the more orderly and profitably handle this straine there are two things therein to be considered First the Conuerter the Lord secondly the thing conuerted the soule for the first He restoreth restituit animam Doctrine the words are plaine our lesson for instructiō is this
but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lastly contrarie to the iudgement of Augustine who saith Man before hee can become righteous hath neede of a Phisitian because hee is sicke yea of a quickner because he is dead Vt homo redeat adiustitiā opus habet medico quia sanus non est imo opus habet viuificatore quia mortuus est t August de natur grat ca. 23. So much for the conuerter the thing conuerted is the soule he conuerteth my soule God worketh not to halfes laying a foundation without any further building but he finisheth euerie good worke that he taketh in hand u Phil. 1. 6. he conuerteth the whole man the bodie aswell as the soule the eies which were full of adulterie shall become chast the hands that were full of bribes shall be seasoned with liberall guifts to the poore w Esay 32. ◠the feete which were swifts to shedde innocent bloud shall bee swift to releeue and helpe the innocent oppressed the tongue that was defiled with blasphemie and filthy speaking shall speake reuerently and soberly as may minister grace to the hearers x Eph. 4. 29 the head that was fraught with couetous and carnall deuices shall be sanctified with wholesome and diuine meditations y Ps 77. 6. And in a word all the members of the bodie which haue been abused to become weapons of vnright cousnesse vnto sinne shall become weapons of righteousnesse vnto God z Ro. 6. 13. But because the root must be good before it can send forth sap into the braunches to the bringing forth of good fruit a Mat. 7. 17 12. 32. And the fountaine must first bee purged before the streames that issue from the same can bee made cleane and sweet therefore must the heart being the root and fountaine bee first purged and conuerted without which all holynesse is but hipocrisie and deuotion dissimulation Religion superstition and all appearing of conuersion a counterfaiting before the Lord wherefore the Prophet Dauid to declare the trueth of his conuersion doth wisely and purposely adde this circumstance He conuerteth my soule and therby teacheth vs this lesson That vntill such time as God conuert Doctrine our soules howsoeuer wee may with an outward appearance bleare and deceiue the eies of men yet can we neuer haue any comfortable assurance concerning our estate with God but rather looke when God shall pluck away our maskes and vizards and make vs bewray our hipocrisie dissimulation to those who haue beene most deceiued by vs. Iudas hee obtained fellowship in the ministration of the Apostleship b Act. 1. 17 25. But because his soule was not conuerted vnto God he fell away like water from one sinne to another till in the end he became guide to them that tooke Iesus and so went astray to goe to his owne place Herode hee feared and reuerenced Iohn Baptist and heard him gladly and did many things but because his soule was not conuerted hee embraced a beloued sinne which when the man of God reprooued he took away his head c Mar. 6. 17 18 19 20 Demas was a companion of the Apostles but because his soule was neuer truely conuerted in time being ouercome of couetousnesse he fell away and embraced this present world d 2. Tim. 4 10 Were there euer any in the world that for outward appearance had greater shew of sanctitie and holinesse than the Scribes and Pharisies◠They looked sower and disfigured their face when they fasted prayed in synagogues and corners of the streets gaue almes with the sound of a trumpet e Mat. 6. 2. 5. 16. made their philacteries broad and fringes of their garments long compassed sea and land to make a proselyte tythed mint anny se and cummine washed the outside of the cuppe and platter f Mat 23. 15. 23. 25 26 and yet because their soules were nto conuerted vnto God but full of couetousnesse bryberie rapine and extortion our Sauiour plucketh away the painted vizards from their faces and ratleth them vp with many a fearefull woe laying their condition most plainely before them by a worthy comparison saying You are like vnto painted Sepulchers goodly and gorgeous toombes and monuments without beautifull to looke vpon but within full of rottennesse corruption and dead mens bones g Mat. 23. 27. and hath told vs except our righteousnesse exceed the righteousnesse of the Scribes and Pharisies we shal neuer enter into the kingdome of heauen h Mat. 5. 20. Oh Lord God Vse how ought the consideration here of to rowse vs vp euerie one to a thorough triall and examination of our selues that we be not deceiued with a vaine perswasion and opinion of our estate and condition as if all were well when it is starke naught and to think with the Church of Laodicea That we are rich and increased in goods and haue need of nothing when in truth we are very wretched blind poore miserable and naked i Reu. 3. 17. Oh then let vs as in the sight of God examine our selues how we stand affected whether we doe hate those thinges which we haue loued whether we loath our former liues and be ashamed of our old sinnes casting off the workes of darkenesse liuing by faith depending vpon the prouidence of God hauing knowledge to render a reason of our faith hauing a zeale to Gods glorie and a sincere loue to the trueth professors thereof If we find these things in trueth in vs though but in small and weake measure yet doubtlesse wee may boldly pronounce with Dauid The Lord hath conuerted my soule and happie is hee that euer he was borne to see that houre but if we find not these thinges in vs but all that we haue to cleaue vnto is a naked bare and verball profession surely then let vs not flatter our selues we are but in the condition of many reprobates k Esay 1. 13 and if thus we continue Mich. 6. 6. 7 Mat. 15. 7. 8. we shall one day bee found filthily naked for want of a wedding garment and be thrust out of dores by head and shoulders and haue our portion with hypocrites And surely Application if we doe make application of these thinges to our selues it is a miserable thing and would make the heart of any man bleede that is not harder than flint and Adamant to consider the ruefull estate and condition of many people who if they be demanded how they hope or look to be saued and in what state they stand before God this is their common answere I hope well that God will saue that which he hath made I goe orderly to the Church and receiue the Sacrament I thanke God I meane no body any harme but doe as I would be done vnto But oh foole know that God is a spirit and wil be worshipped in spirit and truth and therefore it is not inough not to steale not to cōmit whoredome to beare
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
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