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
singing and playing vpon their Timbrels viols and other instruments thankefully recording as followeth Saule hath slaine his thousand Dauid his ten thousands d 1. Sa. 18. 7. Hannah when God had taken away her reprochfull barrennesse and made her honorably fruitfull she sung said e 1. Sam. 2 1. Mine heart reioyceth in the Lord mine horne is exalted in the Lord. When God had looked vpon the humilitie of the blessed Virgine and made her the glorious vessell of Christ his conception shee gaue glorie vnto God in a song and said My soule doth magnifie the Lord and my spirit reioyceth in God my Sauiour f Luk. 1. 46 So Zacharie after the birth of Iohn Baptist his Sonne when his mouth was opened and tongue loosed he spake and praised God prophecying and saying Blessed bee the lord God of Israel because he hath visited and redeemed his people g Lu. 1. 68 Old Father Simeon embracing the babe Christ with his armes according to the promise of the holy ghost thankefully breaketh out into this sweet swan-like song Lord now lettest thou thy seruant depart in peace according to thy word h Lu. 2. 28. And not onely haue these and many others the Saints of God in their prosperitie and flourishing estate hauing receiued many good things offered in their songs a sacrifice of praise Euen the fruits of their lips cōfessing his name i Heb. 13. 15. But also in their aduersitie dolefull conditions haue they poured out their soules in songs vnto God for though S. Iames seeme to oppose prayer and singing as so diametrally contrarie that no man can pray singing nor sing praying where he sayeth Is any amongst you afflicted let him pray is any merrie let him sing k Ia. 5. 13. Yet surely it is most euident that the Apostle therein requireth first that in afflictions when we are in distresse and extreame anguish we flye vnto God by prayer and of him onely seeke release and comfort and when we are in prosperitie and enioy the blessings of God at our wils that then we giue thanks and praise vnto God in our afflictions praying and not despairing blaspheming and seeking vnlawfull meanes of deliuerance with the wicked and in our prosperitie singing songes of praise and not vain light and foolish ballads as the worldlings doe and herein consisteth the opposition and not in the former for as in prosperity it is lawfull in feruent praier to mourne sigh sob and lament so also in aduersitie lamentably and sorrowfully to sing as the Apostle councelleth saying My brethren count it exceeding ioy when ye fall into diuers temptations l Iames 1. 2 So the Apostles being beaten and scourged went out of the Councell reioycing m Act. 5. 41. and being sore beaten cast into the inner prison and their feete made fast in the stocks yet at midnight they prayed sung Psalmes vnto God n Act. 16. 25. Dauid sung many psalmes and played thereunto with sundrie instruments and yet oftentimes vnder a sweet sound had a wofull and heauie heart as when he lamented the deaths of Saul and Ionathan o 2. S◠1. And elsewhere complaineth of the want of the feeling and assurance of Gods fauour and remission of sinnes and most earnestly intreateth to haue those graces renewed again p Psa 4. 6. 51. 120. And who findeth not great vse of singing both in prosperitie and aduersitie In prosperitie by singing of Psalmes our zeale is quickned fervencie in prayer increased and our earnestnesse to perfourme all laudable seruice vnto God notably stirred vp wherevnto the example of Elisha may bee referred who yeelding to the request of Iehoshaphat called for a minstrell who by his songs to Gods glorie stirred vp the Prophets heart to prophecie q 2. Kin. 3. 15. Also in aduersitie by singing of some holy and godly Psalme our heauie and pensiue hearts are refreshed for this cause the holy Prophet Dauid in the sorrow and heauinesse of his heart would rebuke his soule saying Why art thou so heauie oh my soule and why art thou so disquieted within me r Ps 42. 5. And would stirre vp himselfe and his instrument to play and sing some ioyfull song awake my tongue awake violl and harpe I my selfe will awake right early ſ Ps 57. 8. But I wil passe ouer these things and come to intreat only of the Psalmes of Dauid whose penners were many Arguments diuers and vses manifold First Penners for the penners as I sayd they were many as Asaphe t Ps 50. 73. 74. 75. 76. 78. c. for so some godly learned will rather that he was a writer than onely a singer to whom they were committed and the rather because elsewhere it may bee gathered that he made some psalmes u 2. Cron. 29. 30. Some also were penned by Moses v Psa 90. But most of them by Dauid that princely Prophet and sweet singer of Israel and thereuppon called the Psalmes of Dauid but whosoeuer was the penner they are all to be receiued with the like reuerent estimation they being all led by one and the selfe same spirit so that the holy Ghost may well be said to be Author of the whole Booke for these holy men of God did speake and write as they were mooued by the holy Ghost x 2. Pet. 1. 21. and specially Dauid witnesseth of himselfe that the spirit of the Lord spake by him and that his word was in his tongue z 2. Sa. 23. 2. And therefore S. Peter alleaging the testimony of Dauid vseth this maner of preface Thus hath the holy Ghost spoken by the mouth of Dauid concerning Iudas who was guide vnto then that tooke Iesus a Act. 1. 16 Secondly Argument for the argument of this Book as I sayd it is diuers some containe confession of sinnes and humiliation before the Lord with earnest and heartie prayer vnto God both for repentance and remission of sinnes b Ps 25. 51 Some are wholly spent in commendation of Gods law with many intermixt praiers for strength to obserue the same c Ps 119. Some describe the wonderfull power wisedome majesty and prouidence of God shinning in the creation and preseruation of all the world for which all creatures are exhorted to praise the name of the Lord d Psa 8. 18. 104. 147. Some are penned for a preparation to stir vp the people with feare and reuerence to present themselues before the Lord in their holy conuocations and assemblies as the Psalme which beginneth thus Oh come let vs sing vnto the Lord e Psa 95. Some of them lay open the miseries of Gods people in their captituitie and how hardly they were vsed of their enemies f Psa 137. Some of them containe particuler praiers for supply of some particuler wants either of bodie or soule g Ps 6. 86. Some containe prayers of the whole Church for the
false witnesse to kill to come orderly to the Church to pare off some sinnes to be friendly to the professors of the Gospell and to lead a ciuill life when as in the meane time thy heart within is filthy full of infidelitie ignorance pride couetousnesse malice What is all this thy Religion now surely as much regarded of God as the cutting off of a dogs necke and offering of swines bloud as the Prophet saith l Esa 66. 3. Thou art like a goodly sepulchre full of filthinesse Oh then striue to haue the inside of the cup and platter clensed m Mat. 23. 26 let the hidden man of the heart bee decked with a meeke and quiet spirit n 1. Pe. 34 and specially with loue a good conscience faith vnfayned o 1. Ti. 1. 5 for the kings daughter as her apparell is of wrought gold so is she glorious within p Ps 45. 13 which spirituall beauty is a thing much set by without which whatsoeuer we seeme to haue whether we be superstitious Papists or ceremonious Protestants in the sight of God it is nothing worth What is then more to be feared thā this that the nūber of true conuerts is very small whose harts are vpright with God and can truely say with Dauid The Lord hath conuerted my soule and I feare in the day of visitation when the Lord will search vs to the quick most mens conuersion will be found but copper not able to abide the Lords touchstone and when hee shall waie vs in the ballance of his sanctuarie Balthasars Embleme may be written in our foreheads Mene Numerauit appendit diuisit mene Tekell vpharsin thou hast been weighed in the ballance and art found too light q Dan. 5. 25 Oh then whilst the time of grace and mercie lasteth let vs follow the councell of S. Peter euen giue all diligence to make our calling and election sure r 2. Pet. 1. 10 that as the sheepe of Gods pasture wee may in truth thankefully aknowledge with Dauid our fold-mate and say Hee hath conuerted my soule It followeth And leadeth me in the pathes of righteousnesse 5. dutie of a good Shepheard The holy Prophet still prosecuteth this allegorie And because the sheep is of a straying nature and subiect to many enemies that seeke to pray vpon her it is therefore the dutie of a verie good Shepheard not onely to prouide pasture water shadow and to cherish the weake but also to guide and lead them in the plaine way from the fold to the pasture and from pasture to pasture according to that of our Sauiour Christ in the Gospell of S. Iohn A good Shepheard calleth his sheepe by name and leadeth them out and when hee hath sent forth his owne sheepe hee goeth before them and the sheep follow him ſ Ioh. 10. 3. 4. That it might therefore appeare that God is not wanting in the perfourmance of any good dutie to his people he thereunto alludeth saying and he leadeth me in the pathes of righteousnesse q. d. The Lord not only conuerteth the soules of his people and quickneth them by his spirit from the graue of sinne but also being quickned and conuerted knowing how weake and proane they are to runne in the path of destruction he leaueth them not vnto themselues but taketh charge of them and leadeth them in the path of righteousnesse finishing the good worke which he hath begunne in them to his owne glory and their eternall saluation The generall doctrine from this straine The generall doctrine from this sentence is this viz That as in God is the cōuersion of our soules so from him is the continuance of our vpright walking before him if euer he leaue vs to our selues we fearefully start aside as we haue an example in that faithfull and zealous King Ezekiah who being left of God to trie him in stead of thankefulnesse both for his gracious deliuerance out of the hands of his enemies for his miraculous restitution to health he bewrayed great pride of heart in shewing to the messengers of Merodache Baladan King of Babell all his treasures of siluer gold and armour t 2. Cro. 32 31. VVherevppon the assurance of the perseuerance of Gods Saints is grounded Q. If this be our weaknes what is then the ground of our assurance that being once conuerted and brought into the state of grace we shall continue therein A. Euen here it is laid down The Lord will lead vs in the pathes of righteousnesse this grace hath Christ prayed for who was heard in all thinges u Ioh. 11. 42 Holy Father keepe them in thy name euen those that thou hast giuen me and sanctifie them with thy truth thy word is thy trueth w Ioh. 17. 11. 17. Yea God himselfe hath promised who is faithfull and cannot lie I will not faile thee neither forsake thee x Heb. 13. 6 So that howsoeuer for a moment he may leaue and forsake vs for our triall that hauing experience of our weakenesse we may the more earnestly cleaue vnto him yet doubtlesse he will not forsake vs ouer long but so order our goings and lead vs forth in the right way that for the beginning continuance and end of our saluation his name may haue all the praise The vse whereof is Vse that no man glory in his owne strength which is but as a read that will breake to shiuers but hee that glorieth glorie in the Lord y Ierem. 9. 24 And say with Dauid The Lord is my strength and my saluation z Ps 18. 2. he is on my right hand that I shal not greatly fall a Ps 16. 8. yea let vs continually pray with Dauid Lord lead mee in thy righteousnesse because of mine enemies make thy way plaine before my face b Psa 5. 8. And againe Cast me not off in the time of mine age forsake me not when my strength faileth me c Ps 71. 9. So much for the doctrine and vse of this whole straine in general now let vs more neerely come to scanne the words in particular as they lye in order for they are verie significant and yeeld verie profitable obseruatiōs for our instructiō comfort Diuision of this sentence wherein first we are to consider what the lord doth he leadeth secondly where in the pathes 3. what manner of pathes 1. part of righteousnesse of these in order He leadeth 1. note he saith not he sheweth as if it were inough for Gods people to know the way and then they haue power sufficient of themselues to walke therein but the Lord doth lead conduct them shewing them the way and giuing them power to walke therein This doth the Church acknowledge in the Canticles where she desireth Christ to draw her d Can. 1. 3. Alas good virgin her onely ioy and desire is to runne after Christ in whom she knoweth her felicitie consisteth and yet her legges
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
as he had wee may boldly and with as good warrant say as he did I will feare no euill to goe thorough the valley of the shadow of death for thou Lord art with me c. Method For the orderly The sence of the words and more profitable handling whereof wee will first obserue the sence of the words How God is present in a generall maner with all his creatures secondly the doctrine and reasons thirdly the vse and practise thereof For the sirst the wordes seeme verie plaine yet for the better vnderstanding of them Apud homines potest quis quaerere latebras sed nihil latet Deum and the like phrase elsewhere we are to note that God is said to be with men two waies first generally in respect of his eternall power wisedome and prouidence whereby he preserueth and disposeth all thinges at all times and in all places Moll in ps fol. 1560. whereof Dauid thus speaketh Whither shall I goe from thy spirit or whither shall I flie from thy presence if I ascend into heauen thou art there if I lye downe in hell thou art there also c. If I take the wings of the morning and dwell in the vtmost parts of the sea yet thither shall thine hand lead me and thy right hand hold me a Ps 139. 7 8 9 10. Yea the Lord himselfe saith in the prophecy of Ieremie Can any hide himselfe in secret places that I shall not see him doe not I fill heauen and earth sayth the Lord b Iere. 23. 24 Hereof S. Paule also speaketh in the Acts * Iouis omniae plena virg Doubtlesse the Lord is not farre from euerie one of vs for in him we liue mooue and haue our being c Act. 17. 27. And the Author to the Hebrewes saith There is no creature which is not manifest in his sight but all things are naked to his eies with whome we haue to doe * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod omnia intueatur So the Lord saw and was neere to Pharaoh and the Egyptians spending his plagues and bestowing his arrowes vppon them till in the end hee destroyed them in the red sea d Ex. 14. 27 So was he neere vnto Ieroboam who stretching out his hand to lay hold on Gods Prophet it withered that he could not pull it in againe e 1. Ki. 13. 4 So was he neere to Goliah when he directed Dauids stone to hit him in the forehead f 1. Sa. 17. 49 neere to Ahab when he directed the arrow to smite him dead through the ioints of his brigandine g 1. Kin. 22. 34. And thus is he vnto all worldly men to spie out all their wicked waies many times to take them tardie in their sins in consideration wherof S. Iames biddeth vs beware of sinne and rendreth this as a reason For behold the Iudge standeth before the doore h Iam. 5. 9 so was he at Abrahams dores to behold the mocking and persecution of Ismaell against Isaack i Gen. 21. 9. at Isaacks dores to heare the intended murther of Esaw against his brother Iacob k Gen. 27. 41 at Labans doores to heare and see his hard vnconscionable vsage of Iacob l Gen. 31. 41. at Saules dores to see his cruell persecuting of Dauid m 1. Sa. 18. 12. at Dauids dores to see his sin with Bersheba n 2. Sa. 11. 4 Yea he is at all our dores beds and boards and at our heeles wheresoeuer we become as Dauid confesseth Thou art about my path and my bed and spyest out al my wayes there is not a word in my tonge but thou knowest it altogether o Ps 139. 3 In a word there is neither heauen nor hell nor vtmost part of the sea neither day nor night light nor darkenesse that can hide vs from his face our sitting rising lying downe the thoughts of our hearts wordes of our tongues wayes of our feet yea our raines bones mothers wombes wherein we lay in our first informitie and imperfection are so well knowne vnto him as the Prophet in that Psalme declareth for hee sitteth vppon the circle of the earth and beholdeth the Inhabitants of the earth as Grashoppers p Esay 40. 22. whose throne is the heauen of heauens and the earth his footstoole q Esay 66. 1 and his waies are in the great deepe Wherefore Adam and Euah were deceiued when they thought that they could hide themselues from the presence of God Magns caecitas sugere quem non possunt effuger Paulus sagius in Gen. cap. 3. amongst the trees of the garden r Ge. 3. 8. and those wicked ones who encourage themselues in their sinnes saying The Lord seeth not neither doth the God of Iacob regard it ſ Psa 94. 7. And therefore are iustly reproued by the Psalmist in the next words vnderstand ye vnwise amongst the people and ye fooles when will ye be wise hee that planted the eare shall he not heare or he that fourmed the eie shall hee not see ſ How God is after a more speciall manner present with his elect in all their troubles to strengthen comfort them So much for Gods generall presence Secondly hee is after a more speciall manner present with his elect whome he loueth for to comfort strengthen protect and defend them this presence hee promised to Moses being afraide to goe to Pharaoh Certainly I will be with thee t Exo. 3. 12. The like he renued to Ioshua his successour as I was with Moses so will I be with thee al the daies of thy life I wil not faile thee nor forsake thee u Iosh 1. 5. and vnto Ieremy he saith Speake all that I haue commaunded thee and feare not their faces for behold I am with thee to deliuer thee sayth the Lord w Iere. 1. 8. 19. And Christ also giueth the like promise to his Apostles Behold I will be with you alwaies to the end of the world x Mat. 28. 20. This is the presence which Iacob so earnestly prayed for If God will be with me and will keepe mee in this iourney which I goe and giue mee bread to eat and cloathes to put on then shall the Lord bee my God y Ge. 28. 20 And of this presence Dauid here speaketh Thou art with mee q. d. I will feare no euill for thou my most louing Shepheard wilt alwaies be with me to comfort strengthen protect and defend me that I be not ouercome of any euill And so much for the sence of the words Our lesson Doctrine for instruction naturally hence arising is this viz That the Lord is euer after a speciall maner Confirmation of the first member of this doctrine present with his Saints both in prosperitie and aduersitie in life and death the assurance wherof is the ground of much comfort patience and courage in whatsoeuer condition c. For