doe comfort me c. Subdiuision of the first part of this verse For the first viz the description of death it affoordeth vs these points to be considered First what death is Secondly what are the kinds of death of which Dauid here speaketh Thirdly the difference betwixt the death of a Chiristian and of a bruit beast Lastly the titles tending to the description of death here vsed For the first Death is the dissolution of nature 1. VVhat Death is and depriuation of that blessed life which he vouchsafed vnto man by his creation being inflicted vpon him as a punishment for his sinne thus God threatned Adam The day that thou eatest thereof thou shalt die the death q Ge. 2. 17. But Adam did eate of the forbidden fruit r 1 Gen. 3. 6. And thereupon the Apostle saith By one man sinne entred into the world and death by sinne ſ Ro. 5. 12. which death is the punishment and wage of sinne as elsewhere the same Apostle affirmeth t Ro. 6. 23. Secondly 2. VVhat are the kinds of death as concerning the kindes of death there is mention made of a foure-fold death in the Scripture viz first a death in sinne 2. A death vnto sinne 3. The death of the bodie Lastly the death both of bodie and soule For the first the man or woman is said to be dead in sinne in whome sinne raigneth u Rom. 6. 12. and who sauoureth altogether the things of the flesh w Ro. 8. 5. and perceiue not the thinges of the spirit x 1. Cor. 2. 14. and this is the death of euery naturall man and the wretched estate and condition of euerie mothers child as wee come from the wombe so Dauid confessed Behold I was borne in iniquitie and in sinne hath my mother conceiued me y Ps 51. 5. And in generall the Apostle hath pronounced of vs all that by nature wee are dead in trespasses and sinne z Eph. 2. 1. And in particular sayth of the widdow liuing in pleasure that shee is dead whilst shee liueth a 1. Ti. 5. 6. And surely The reason why all vnregenerate persons liuing in sin are sayd to be dead the reason why such as are aliue in the flesh and be neuer so actiue agill and nimble yet so long as they continue in their naturall corrupt estate may iustly be said to be dead is very great for what is there else but death in such as are not vnited vnto God the Fountaine of life b Ps 36. 9. and therefore as the immortalitie of those that are damned is called death c Reu. 20. 6 because they are separated from God and the glorie of his power d 2. Thess 1. 9. So the knitting together of the bodie and soule is properly no life but rather death in such as are not ruled by the spirit of God which is the Fountain of life * genus mortis sine poenitentia viuere Aug. 2 Secondly concerning death vnto sin it is this VVhat it is to be dead vnto sinne when by the power and vertue of Christ his resurrection e Phi. 3. 10 conuayed from Christ as the head to all the faithfull as members of his mysticall bodie the power of sinne is destroyed and all his Saints quickned vnto newnesse of life whereof the Apostle thus speaketh How shall wee that are dead to sinne liue yet therein f Rom. 6. 2 And againe in the same Chapter hee saith likewise Thinke ye also that ye are dead to sin but are aliue to God in Iesus Christ our Lord g Ro. 6. 11. And this is called by S. Iohn in the Reuelation the first Resurrection h Re. 20. 6. and is indeed the verie first degree of euerlasting life 3 Thirdly VVhat bodily death is concerning the death of the bodie this it is when the soule whose presence is cause of bodily life returneth vnto God that gaue it i Eccl. 12. 7. and the bodie destitute of sence and motion returneth vnto dust from whence it was takē k Gen. 2. 7. 3. 19. Of which our Sauiour speaketh vnto his disciples Our friend Lazarus is dead l Io. 11. 14. and this is called the first death m Re. 20. 6 because it goeth before and vnto all reprobate persons is as the dore that openeth the entrance into eternall death 4 Lastly VVhat is the death of body and soule concerning the death of the bodie and soule it is this when both of them shall be separated from God and the glorie of his power n 2. Thess 1. 9. and haue their portion giuen them in extreame darkenesse o Mat. 8. 12 without all hope of mercie or fauour p Lu. 16. 25 26. and therfore called euerlasting perdition q 2. Thess 1. 9. and the second death r Reu. 2. 11 Three of these viz The death in sinne 2. Death vnto sinne 3. The death of the bodie are in this life The fourth viz The death of the soule and bodie is in the world to come to be dead in sinne is of nature 2. to be dead vnto sin is of grace 3. the death of the bodie not changed by Christ and 4. the death of bodie and soule are of iudgement by being dead vnto sinne we are freed 1. from death in sinne 2. from eternall death and 3. haue the death of the bodie changed from a punishmēt for sin into a blessing to make an end of sinne it being heauens churlish porter to let vs in to the presence of God three of them 1. The death in sin 2. The death of the body 3. Eternall death are most fearfull but the fourth to die vnto sin is most comfortable and ioyfull Now Of which kind of deaths Dauid here speaketh of which of these kinds of deaths Dauid here speaketh may easily be gathered not of death in sin for with such persons God is not neither doth he speake of death vnto sinne for therin no euill is to be feared much lesse doth he meane the death of soule and bodie which is a perpetuall separation frō the presence of God and all euill in full measure powred out then by consequent he must needes meane the death of the bodie which to nature is verie fearefull but wherein the Lord is graciously present with his thorough assurance wherof the natural feare of death is suppressed And so much for the kinds of death and of which hee speaketh in this place Concerning the third poynt 3. The difference betwixt the death of man and beast viz. the difference betwixt the death of man and beast although in some sense it bee most true which the wise man saith viz. that there is one condition of the children of men and of beastes for as the one dieth so dieth the other for they haue all one breath and there is no excellency of man aboue the beast for all is vanitie
all go to one place and all was of the dust al shal returne to the dust who knoweth whether the spirit of man ascend vpward and the spirit of the beast descend downeward to the earth ſ Ecclc. 3. 19 20 21. q. d. No man is able by his carnall reason and iudgement M. Perkins in his treatise of dying well to put difference betwixt man and beast for the eie cannot iudge otherwise of a man being dead thē of a beast which is dead yet by the word of God and eie of faith wee learne and see a wonderfull difference both in regard of the bodies and soules * The great difference betwixt the bodies of man and beast both being dead For first in regard of the bodie though it returne vnto dust and see corruption as the bodie of a bruit beast yet whereas the bodies of beasts returne into their first matter and shall neuer bee remembred and so perish in this valley and neuer go through it yet the bodie of man and specially of the elect shall goe through this valley and be raised againe the same for substance but perfected in qualities as Christ himselfe hath affirmed in the Gospel and that with great asseueration Verely verely the houre shall come in the which all that are in the graues shall heare his voyce and they shal come forth that haue don good vnto the resurrectiō of life but they that haue done euill to the resurrection of condemnation t Ioh. 5. 28 Which Article of faith Iob beleeued as hee hath witnessed in his booke saying I am sure that my Redeemer liueth and though wormes destroy this bodie yet shall I see God in my flesh whom I my selfe shall see and mine eies shall behold and none other for me u Iob 19. 25. 26. 27 which Article of faith is euery where taught vs in the holy Scriptures both of the old and new Testament w Exo. 3. 15 Esa 26. 19 1. Cor. 15 1. Thes 4. 16 Reu. 20. 21 and in all ages confirmed both by the taking vp of Henoch before the law x Gen. 5. 24 by the raising vp of the widowes sonne of Zareptha by Eliah y 1. Kin. 17 22 and of the Shunamites sonne by Elisha z 2. King 4 34. 35 in the time of the law and the raising of the Rulers daughter being newly dead a Mat. 9. 18 and of the widow of Naims sonne being longer dead and carying towards the graue b Luk. 7. 11 and of Lazarus being both dead and buried and hauing lien 4. dayes in the graue c Ioh. 11. 39 were raised by Christ also of Dorcas raised by Saint Peter d Act. 9. 40 and of Eutichus by Saint Paule e Act. 20. 10 in the time of the Gospel Yea here is wrapped vp a most comfortable mysterie to be vnfolded viz. that the bodies of Gods Saints euen in their greatest corruption rotting in the graue drowned in the Sea or burned to Ashes yet remaine truly vnited vnto Christ and are euē then no lesse his mēbers then before for the whole mā is vnited spiritually to whole Christ death cānot dissolue a spiritual vnion f Ro. 8. 38. but as Christ his body soule being seuered each frō other as far as Paradise g Lu. 23. 43 the hart of the earth h Mat. 12. 40 yet neither of them were euer seuered frō the Godhead of the son so though our bodies and soules for a time be seuered by death yet neuer cā either be disioined frō Christ vnto whō they are both of them indissolubly vnited by vertue wherof the body at the last day shal rise againe to eternall life * The great difference betwixt the soules or spirits of man and beast being dead Secondly wheras the life or as the Philosophers call it the soule and the wise man the spirit i Eccl. 3. 19 of the beast being but a naturall vigor or qualitie arising from the temperature of the bodie * Sunte substantia ipsorum corporū Zanch. de operibus dei 3. part-li 2 c. 1. fol. 62◠and hauing no being of it selfe but wholy dependeth vpon the bodie and therefore dieth with the bodie vanisheth away like smoake in the aire the soule of man being a spirituall substance created and infused “ Beza in quaest fo 5. 2 Zanch. de ope fol. 762 Hieronim Theodoret. aswell subsisting forth of it as in it when the bodie returneth to the dust it returneth to God that gaue it k Eccl. 12 7 Now let vs briefly view the titles which Dauid here vseth and whereby he describeth death calling it a darke or shadowie valley not but that death is most lightsome and comfortable vnto Gods Saints no doubt but in the verie moment and instant of death though the outward mā perish the bodily eie grow dimme Gods Saints do see such glorious sights l Acts. 7. 55 as heart cannot conceiue their eies being then lightned as at noone day to see God as he is vvho dwelleth in that light which no mortall eie can pierce into m 1. Tim. 6. 16 But Dauid in this place of purpose bending himselfe to describe the terrors of death to the end that his Christian courage and fortitude in the contempt therof might more liuely appeare speaketh of it as of a dark way then which there is nothing more fearefull vnto nature n Psa 91. 5 oh then see the power of a liuely faith which maketh men not afrayd to goe through places most fearefull Q. But did not Christ passe through this valley and taste of death for vs why then doth it yet remaine A. It remaineth not as it was threatned and is still inflicted vpon the reprobate viz. a punishment for sin for then were God iniust to punish sinne twice But by Christ his death though it remaine for triall and exercise of our faith courage patience c. the nature of it is changed to his elect to become a blessed freeing of them from sinne for the sting being taken away it cannot hurt * Adest sed non obest but is rather a blessing that whereas sinne brought forth death death will bee the bane and destruction of sinne it was sayd to Adam and Euah If you sinne you shall die o Gen. 2. 17 But now it is said to all Gods elect You must die that you may cease to sinne * Dictum fuit homini morieris si peccaueris a nunc dicitur morere ne pecces Aug. Ciuit. dei 13. 4. No man then truly wearied with the burthen of sinne but as the wearied traueller desireth the shadow so will he desire to be dissolued p Phi. 1. 23 to passe through this valley that he may dwell at rest with Christ freed from all sin vpon mount Sion for euer It followeth THE FIFTH SERMON vpon the 23. Psalme I will feare no euill I Will
calleth Christ the cheefe Shepheard e 1. Pet. 54 2 Sometimes also Kings and Princes are compared to Sheapheards whereby their care and vigilancy for the good of their people and subiects are expressed so Asaph speaking of Dauid saith He chose Dauid his seruant and tooke him from the Sheep-fold euen from behinde the Evves great vvith young brought hee him to feede his people in Iacob and his inheritance in Israel f Ps 78. 70. So the Prophet Esay prophecying of that notable deliuerance of Gods people out of captiuitie to assure them thereof he nameth the person by whom it should be more than an hundred yeeres before he was borne in this manner he saith to Cyrus Thou art my Shepheard g Esay 44. 28. By which title the Lord giueth all Kings and Princes of the earth to vnderstand that it is their dutie discharge it aswell as they wil to prouide faithfully for the good of the soules and bodies of their people to guide them by counsaile and to defend them by power 3 Thirdly and most cōmonly good ministers of the word are compared to good Shepheards and therby the great diligence and care that they ought to haue to feed the flocke committed to their charge with the green wholesome pasture of Gods vvord and to goe before them in all holy example of life are shadowed out so the Lord promiseth I vvill bring you pastors according to mine heart vvhich shall feede you vvith knovvledge and vnderstanding h Iere. 3. 15 And again I vvill bring them to their folds and they shall growe and increase and I will set vp Shepheards ouer them which shall feede them neither shall any of them be lacking i Iere. 23. 4 Vnder this metaphor Christ gaue Symon Peter his charge Peter louest thou me feed my lambes c. k Ioh. 21. 15. And S. Peter accordingly all ministers feed the flocke of God which dependeth vppon you c. l 1. Pet. 5. 2 4 Fourthly lastly the ignorance idlenes couetousnesse and dissolute prophanes of bad ministers or as the Church calleth them companions m Can. 1. 6 are notably shadowed out by comparing them to idle greedie and carelesse Shepheards and these Sheapheards cannot vnderstand for they all looke to their ovvne vvaies euerie one for his aduantage and for his owne purpose n Esay 56. 11. Againe the Shepheards are become beasts and haue not sought the Lord therefore haue they none vnderstanding and all the flockes of their pastures are scattered o Ie. 10. 21 but most notably largely is their idlenesse and seueritie taxed by the Prophet Exechiel in these vvords vvoe be to the Shepheards of Israell that feed themselues yea eating the fat killing them that are fed and cloathing themselues with the wooll but yee feede not the sheepe the weake haue yee not strengthned the sicke haue yee not healed neither haue yee bound vp the broken nor brought againe that which was driuen away neither haue yee sought that which was lost but with crueltie and rigour haue ye ruled them and they vvere scattered without a Shepheard and when they were dispersed they vvere deuoured of all the beastes of the field p Ezech. 34 2 3 4 5. But because in this place it is most plaine that by Shepheard the Prophet vnderstandeth the Lord of that we will only speake and passe by the rest which metaphor will be much the more sweet and profitable if we breake it open by considering the duties of a good Shepheard wherby the mercies of God towards his people are notably resembled and also the nature and duties of sheepe Illustration whereby are shadowed out those good thinges which either are or ought to be in all Gods people againe First The qualities of a good Shepheard a good Shepheard doth know his sheepe and to that end will giue them his marke that if any of them goe astray he may seek them againe and bring them home to the Sheep-fold So Christ Iesus the good Shepheard knovveth his sheepe and calleth them by their names q Ioh. 10. 3. 14. and as the Apostle sayth the foundation of God remaineth sure and is sealed with this seale the Lord knoweth who are his r 2. Tim. 2. 19. Yea this great Shepheard hath a Booke wherein all the names of his elect sheepe are written called the Booke of life ſ Exod. 32. 32. Phil. 4. 3. Reu. 3. 5. 20. 12. 21. 27. yea the Lord marketh his in their foreheads with the seale of the liuing God t Reu. 7. 3. which as the Apostle saith is the holy spirit of promise u Eph. 1. 13. which doth shew it selfe by the fruits therof in the outward behauiour profession and conuersation c. 2 Secondly a good Shepheard will haue care to feed his sheepe not in rotten soyle and wasting grasse but in good wholsome green pastures for thereon is he called Pastor a Pascendo So Christ is that good Sheapheard who feedeth euerie liuing thing w Ps 145. 16. Hee fed his people in the wildernesse 40. yeeres with mannah and feathered fowles from heauen x Exo. 16. 13. and with waters out of the stonie rocke y Exo. 17. 6 And Moses miraculously for 40. daies during which time he neither did eate bread nor drinke water z Exo. 34. 28. All men with naturall foode causing the raine to fall and Sunne to shine both on iust and iniust a Mat. 5. 45 but specially hee feedeth the soules of his chosen sheep in the green pastures that grow on the mountaines of Israell b Ezec. 34. 14. with the bread of life Christ Iesus himselfe in his word and Sacraments his glorious Gospell being our heauenly food his spirit and life our coelestiall drinke for we may not maruell that in diuers sences Christ Iesus should be the Shepheard that feedeth c Ioh. 10. 14 the dore whereby wee enter d Ioh. 10. 9 and the foode wherewith our soules are fedde and fatted vp vnto eternall life e Ioh. 6. 35. 3 A good Shepheard knowing both the straying nature of his sheep and also their timerousnesse weaknesse and simplicitie either to flie from resist or defend themselues from their manifold cruell and subtill enemies will haue great care to keepe them together and defend them as Iacob declaring his fidelitie to Laban in keeping his flocke said thus This twentie yeares I haue beene with thee thine Ewes and Goates haue not cast their young and the Rams of thy flocke haue I not eaten whatsoeuer was torne of beastes I brought it not vnto thee but made it good my selfe of mine hand didst thou require it were it stollen by day or stollen by night I was in the day consumed with heate and with frost in the night and my sleepe departed from mine eies c. f Ge. 31. 38. 39 40. So Christ Iesus being a most faithfull Shepheard hath great
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
and common as fit and significant for as there is nothing more acceptable to a wearie thirstie traueller then a cup of cold water so that wise Salomon could not more excellently declare the ioyfulnesse of good newes from a farre Countrey then by this simile that as cold vvaters are to a vvearie soule so are good nevves from a farre Countrey t Pro. 25. 23 So is there nothing so welcome and comfortable to a thirsting soule as the graces of Gods spirit without which it pyneth fainteth and languisheth away as Dauid in many places of his Psalmes complaineth u Psa 42. 2 and 143. 6 Dauid as one of Gods sheepe had often beene led to these still waters as he himselfe hath witnessed saying In the multitudes of the sorrovves of my heart thy comforts haue reioyced my soule w Ps 94. 16 And the Apostle also who witnessed as the sufferings of Christ abound in vs so our cōsolations abound much more x 2. Cor. 1 5 Yea which of Gods sheepe but must confesse with Esay VVe haue ioyfully dravvne vvaters out of the Wels of saluation y Esay 12. 3 And with Ieremie Thy compassions faile not but are renued euery morning z Lam. 3. 22 If wee would know the excellencie of these graces the Church by two worthie Metaphors declareth the same first sayth she Thy name is like the sauour of a good oyntment powred out a Cant. 1. 2 What doth more delight the sense of smelling then the sauour of some precious oyntment and specially the same powred out We read in the Gospel of a woman which had a box of verie costly oyntment of Spiknard shee brake the boxe and povvred the oyntment vpon the head of Iesus as he sate at the table and the house was filled vvith the swet sauour thereof b Mar. 14. 3. Iohn 12. 3 But these graces which do runne from Christ as the head into all the partes of his mysticall bodie are farre sweeter then any spikenard or that most precious oyntment vvhich vvas povvred vppon the head of Aaron and ran dovvne to the skirts of his cloathing c Psa 133. 2 Secondly thy loue is better then wine d Cant. 1. 1 Wine is a most cōfortable blessing giuen to make glad the heart e Psal 104 15 And therefore the wise man would haue wine giuen to him that hath grief of hart that he may forget his pouertie and remember his his miserie no more f Pro. 31. 6 yea what more pleasant to the taste then wine in so much that many make it their greatest felicitie to fill and stuffe themselues therewith but yet in comparison hereof the sweetest wines are as bitter as gall and wormewood For what can wine or any worldly delights giue comfort to him that is vexed with Gods stormes affrighted with terrors of an euil cōscience or on whose soul the horrors of hel haue seazed No no it is onely the assurance of Gods loue and comfortable graces of his spirit that maketh such an ones heart reioyce with ioy vnspeakable and glorious witnes the Apostles who hauing tasted hereof they forgot their present misery and trouble out of the Dungeon sung Psalmes of praise vnto God at midnight g Acts. 16. 25 The Saints also who in the dayes of Traian did sing Psalms vnto God before day * Hymnos ante lucanos as Plinius secundus did write vnto the Emperour in their behalfe h Euseb Pamphilus lib. 3. ca. 30 And the holy Martyrs of God in our forefathers dayes who haue reioyced and kissed the stake yea and clapped their hands in the midst of the flaming fire as the hystories of our Church beaare witnesse i Acts and Mon. pag. 1447. 10. 2 Oh that our soules were througly athirst for these waters that we coulde truly say with Dauid As the heart braieth for the riuers of waters so panteth my soule after thee O God my soule thirsteth for God yea euen for the liuing God k Ps 24. 1. ◠And againe My soul thirsteth after God euē as the drie ground l Psa 143. 6 That wee might make it our most earnest desire and request with the woman of Samariah Lord giue vs of this water m Ioh. 4. 15 For then surely he would satisfie our desire he would bring vs into his wine-celler and say to vs as he did to his Church and the members thereof Eate oh friends drinke and make you merrie n Cant. 5. 1 Yea we should as we heard the Prophet Esay say with ioy Draw waters out of the welles of saluation haue in vs a Welspringing vp into euerlasting life But alas It is lamentable to cōsider how these still waters are not regarded it is lamentable to consider that though most men thirst after riches honour preferment and therein are neuer satisfied but like the graue that neuer saith ho yet care they not for those sweete waters of Shiloah flowing from the sanctuarie of God and running softly Once to touch them with their lips which indeede is a fearefull argument that most haue neuer yet truely tasted of them for as we heard before the nature of Gods pasture is such that the more his sheepe do feed therein the more they hunger after it so the nature of his waters is such that the more his sheepe doe drinke thereof the more they may yea the more insaciably doe they thirst after them whereby it commeth to passe that none are more importunate sutors vnto God to haue his graces increased in thē nor more diligent and zealous in the vse of the sanctified meanes then such as by his mercie haue obtained the greatest measure thereof an example herein wee haue the Church herselfe who beeing brought into Christes wine-celler and hauing tasted how sweet it was vnto her mouth she cried out to bee staied with flagons of wine being verie sicke of loue o Can. 2. 4 5 The meaning is this that Christ giuing to his Saints the earnest and first fruits of the spirit and as it were through little creuises distilling into their soules a drop or twaine of his mercies and loue they are so rauished with the sweetenesse thereof that they become not onely loue-sicke but euen readie to faint and to swound with the desire of hauing more yea her fil thereof hauing flagons of that pure and precious liquor Oh then Vse I beseech you yea I humbly beseech the Lord both for mee and you that it may euery day more and more appeare that wee are true members of this Church and sheepe of Gods pasture by ardently thirsting after these heauēly waters that where as most men say who wil shew vs any good wee may with Dauid esteeme this aboue all things and say Lord lift thou vp the light of thy countenance vpon vs for this is it which when all the world forsaketh shall giue vs true peace and comfort at the last So
viz. That it is not our action or in our power in part or in all to become the sheepe of Christ but it is wholy the work of God in vs according to that of Christ in the Gospell of saint Iohn * Postpone No man commeth vnto me except my father draw him f Ioh. 6. 44. And againe in the same Gospel Other sheepe I haue also which are not of this fold them also must I bring and they shall heare my voyce and there shall be one sheep-folde and one sheepheard g Io. 10. 26 For although in this Text there is neither any addition of necessitie as that he must conuert the soul nor yet any exception or exclusion as though none other could do it but he yet vnder this significant and affectionate worde he they both are included by necessarie implication q. d. ô Lord it is onely thy worke Confirmation that my soule is conuerted no other can do it but thou alone Which lesson is confirmed by many other places of Scripture The Prophet Ieremie thus prayeth Conuert vs O Lord and we shall be conuerted h Ier. 31. 18 Saint Paule sayth It is neither in him that planteth nor in him that watereth but God that giueth the increase i 2. Cor. 3. 7 And againe We are not sufficient of our selues to thinke any thing k 2. Co. 3. 5 And Saint Iames saith Euerie good and perfect gift commeth downe from aboue l Iam. 1. 17 In a word the whole streame of the Scriptures doe runne this way to proue this doctrine that our conuersion vnto God is no worke of any inferiour power but the peculiar worke of the holy and omnipotent spirit of God ordinarily wrought by the ministry of the word according to that of Dauid The law of the Lord is perfect conuerting the soule m Ps 19. 7 And saint Paule saith I am not ashamed of the Gospell of Christ for it is the mightie power of God to saluation to euery one that beleeueth n Ro. 1. 16 And else where Faith commeth by hearing of the worde o Rom. 10 17 The vse of which doctrine serueth notably to reforme our iudgement as concerning a very grosse and daungerous heresie maintained by the Church of Rome about the free will of man in his pure naturals I will not in way of a cōmon place enter into the handling of this large VVherein the Papistes and wee doe differ about free-will and great controuersie with obiections answeres and replies but onely by the way as I am occasioned by my text briefly lay open the state of the question and then shew wherein they doe swarue both from vs and the deliuered and approued truth for the first we may note that the condition of man is foure-fold 1 Of creation 2 Of corruption 3 Of regeneration Of glorification secondly we may obserue that the obiects of will are diuerse and specially of three sorts 1 Naturall actions which are common to men with beasts as to eate drinke sleepe heare see smell c. 2 Humane actions as practise of Mechanicall and liberall artes or exercise of morall vertues 3 Actions spirituall diuine c. Now the question of free-will betwixt them and vs is to bee vnderstoode of mans free-will concerning spirituall actions in the state of corruption for in the other though we altogither agree not yet is not the difference so great 3. and materiall Lastly wee are to note that spirituall actions are two-fold either such as concerne the kingdome of darkenesse or such as corcerne the kingdom of God for such actions as concerne the kingdom of darknes and are properly sins we ioyne with them and teach that in these man hath freedome of will sinning necessarily but not constraynedly p Necessarie sed non coacte c. In primae gratiae receptione homines non sese habent mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed sunt gratiae dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bezae quaest But the maine difference betwixt them and vs is about free-wil in mans naturals as it is exercised concerning actions spirituall and good as repentaunce faith the conuersion of a sinner new obedience such like yet not as concerning the freedome it selfe for we ioyne with them and say that in the first conuersion of a sinner mans free-will doth concurre with Gods grace as a fellow-worker in some sort for God doth not worke vpon man as a senslesse block or stone Non sicut lapidibus aut aliis insensatis He that made thee with out thee will not saue without thee Aug. operatur salutem c. August contra Pelag. 1. 5. Seeing he is indued with reason wil vnderstanding which for substaunce do still remaine onely the qualities changed And vnto true conuersion the will is required as well as the worde or spirit for no man was euer conuerted against his wil neither is will constrained any will But in this they and we do exceedingly differ as concerning the cause of this libertie of will in these spirituall matters concerning Gods Kingdome for they say mans free will is not wholly extinguished but attenuated and abated as the man that fell amongst theeues and was left halfe dead and therfore being aided and assisted of grace it is able to will any thing appertaining vnto saluation and of it selfe to worke together with grace and so they giue not all the glorie of their conuersion vnto God but attribute part vnto grace and part vnto free will working by a naturall power q Liberum arbitrum nos facit volentes gratia bene volentes Bernard lib de lib Arbit Contrarie wise we say according to the word of God that though the naturall power of willing and thinking be in vs and is properly ours by the generall guift of God yet the holynesse goodnesse and freenesse hereof are meerely and entirely wrought in vs by the spirit of God r Concilium Trident. Sess 6. cap. 1 5. Canon 4. and therefore though the will doe concurre with Gods grace yet not as working by any naturall power or vertue but as framed of God Bellarmine de grat lib. 5. cap. 30. he giuing vs a wil to desire the grace Volentes ex nolentibus August contra 2. Epist Pelag. lib. 1. cap. 20. at the time that he bestoweth the grace vpon vs and therfore wee giue glorie vnto God for the whole worke and confesse with Dauid to his praise hee conuerted my soule as for their Arg. drawne from the man that was left halfe dead Rhemist it is a feeble collection Annot. in Luc. 10. sect 6. Rom. 9. sect 4. and nothing agreeable to the scope and intent of Christ in the propounding of that parable yea and contrarie to other scriptures where we are plainely sayd not onely to be halfe dead but wholly dead ſ Ro. 5. 12. Eph. 2. 1. 5. Col. 2. 13. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vn̄
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