subiect to his power authoritie and dominion 4 Somtimes also by name his works Nomine Iesus dominatio potestas genu flectionis vocabulo exprimitur subiectio creatures and iudgements are meant as where Dauid saith O Lord our God how excellent is thy name in all the world which hast set thy glorie aboue the heauens a Ps 8. 1. q. d. How greatly doth thy glorie power and maiestie shine in thy creatures 5 By name is meant many times the doctrine of Gods word inuocation praise and profession thereof So it is sayd of Christ in the Psalmes I will declare thy name vnto my brethren b Ps 22. 22 And the people of God say We will walke in the name of the Lord our God for euer and euer c Mich. 4. 5 so Paule is called a chosen vessell to carie Gods name before Gentiles Kings and children of Israell d Act. 9. 25 and sayth of himselfe That hee is not onely readie to be bound at Ierusalem but also to die for the name of the Lord Iesus e Act. 21. 13 Now I take it by name in this place the Prophet vnderstandeth the truth mercie and goodnesse of God according to the third annotation laid down and then the sence is thus much in effect q. d. This good Shepheard feedeth me giueth me drinke prouideth rest and is exceeding bountiful towards me aboue all that I am able to aske or think not for any goodnes in me but onely for his owne meere mercie and goodnesse sake that for euer he may bee praised for the same this being the sence let vs now see the doctrine which is this viz That Doctrine what good thing soeuer God hath done or doth for his children as in their election vocation preseruation he neither was nor is therevnto mooued by any thing in them or proceeding from them as not for their righteousnesse which is but vncleanesse f Esay 64. 6 or for their beautie which is but vanitie g Prou. 31 30. Esay 40. 6. or for their strength which is but rottennesse h Iob. 17. 14. or for their gold and siluer which are no marchandise with him i Mic. 6. 7. 8 Psal 50. 10. 11. 12. but onely what hee doth hee doth for his owne name and mercie sake to the end that for all his name may for euer bee praised as the Saints of God doe confesse saying Not vnto vs ô Lord not vnto vs but vnto thy name giue the glorie for thy louing mercie and truths sake k Ps 115. 1. This is agreeable to many other places of Scripture the Apostle Paule sayth Confirmation sayth we were chosen in Christ before the foundations of the world according to the good pleasure of his wil l Eph. 1. 4. 5 The Lord himselfe protesteth vnto Israel For my names sake will I differre my wrath and for my praise will I restraine it from thee that I cut thee not off for mine owne sake for mine owne sake will I doe it m Esay 48. 9. 11. and againe I will haue respect vnto you for mine names sake and not after your wicked waies n Ezec. 20. 44 and elsewhere telleth them what it was that mooued him to deliuer and redeeme his people out of captiuitie I doe not this for your sakes oh house of Israell but for mine holy names sake which was polluted amongst the heathen whether ye went o Ezec. 36. 22 Yea euerie where the Scriptures confirme this doctrine viz That in man there is no dignitie or meanes whereby to deserue any thing at Gods hands but the whole work of our saluation and all his blessings bestowed vpon vs are wholly to bee referred vnto God and that onely for the glorie of his holy name And yet notwithstanding the euidence of this truth Confutation they of the Church of Rome are not ashamed to maintain the doctrine of foreseene workes and that according to the same God did so order the decree of predestination p Rhem. annot on Rom. 9. sect 2. yea and doe distinguish of the kindes of merits that some are of congruitie as the workes of men before iustification whereby they doe prepare themselues thereunto q Rhem. annot on Act. 10. sect 5. Meritum de congruo condigno ex debito iustitiae and merits of condignitie or good works done in the second iustification which say they are truely meritorious and deserue at Gods hands by the due debt of iustice to be rewarded r Rhem. annot on Ro. 2. sect 3. Oh Lord how farre doth the Prophet varie in iudgment from these proude Hypocrites which thus glorie in themselues and their workes who acknowledgeth euerie good thing that he hath to come from God and that onely for his owne names sake The vse hereof is Vse that aboue all things in the world we bee carefull in thought word Vt ore corpore vitaque tota sanctificetur illud nomen and deeds and euerie way that we can to seeke the aduancement of the glorie of that name whereby the Lord hath been mooued to doe such great things for vs and to that end that we pray vnto God to haue a zeale of his glorie kindled in our hearts whereby we may be prouoked to a holy and godly life that our heauenly father may be glorified ſ Mat. 5. 16 and whereby also we may be kept from al prophanesse least otherwise his name be dishonoured and blasphemed t Esay 52. 5. Rom. 2. 24 The Prophet Dauid had a great measure of this zeale when he sayd The zeale of thy house hath euen eaten mee vp u Ps 69. 9. and that his heart should vtter foorth good matter w Ps 45. 1. Yea the woord which there the holy Ghost vseth is verie emphaticall q. d. Eructat cor I will cast vp a good matter alluding to the manner of men who hauing something which lyeth heauie vpon their stomackes can haue no rest till they haue cast it vp Oh that the consideration of those mercies which wee and all Gods Sheepe doe dayly receiue and enioy with Dauid our fold-mate did ouercharge our hearts continually with such an holy surfet Crapula sancta Luther as a godly man called it the care and desire to gloifie GODS name lying so heauie vppon vs that wee could neuer bee at ease nor rest vntill wee were disburdened by sounding foorth Gods praise and magnifying him for whose name sake onely hee hath beene mooued to doe such great thinges for vs c. And so much for the first Allegorie summarily layde downe in the first verse and particularly amplyfied and illustrated in the second and third verses Now let vs proceede to consider what vse Dauid maketh hereof THE FOVRTH SERMON vpon the 23. Psalme Though I should walke through the valley of the shadow of death I will feare no euill for thou art with me thy rod and staffe
to the spirits of iust and perfect men * Vbi tot gaudia quo◠socios faelicitatis Aug. de spirit anima and to Iesus the Mediator of the new testament c Heb. 12. 22 23 24. If then by death we be freed from these yea from all euils then surely there is great reason that with Dauid we should feare no euill to go through it c. And this is the first Argument Now because it is not inough vnto perfect felicitie The cōsideratiō of those inestimable and incomprehensible ioyes into the possessi◠whereof we enter by death a notable means to giue vs courage against it to be deliuered from all miserie and euill therfore the second Argument which may serue to giue vs great courage against death may be the consideration of those in estimable and vnconceiueable good things into the possession and fruition whereof we enter by death which is one of those great respects in regard whereof Salomon hath pronounced That the day of death is better then the day that one is borne d Eccle. 7. 3 for by our birth we enter into a world of sinne and iniquitie but by death we enter into the presence of God where are the fulnesse of ioyes e Psa 16. 11 Oh then consider this thing so soone as euer death hath closed our eies our bodies rest from labour and toyle and go vnto the graue as a bed of rest f Esay 57. 2 where it shall more soundly sleepe then euer in this life vpon a bedde of Downe Illa domus laetitiae haec militiae illa laudis haec orationis illa requiaei haec laboris vntill it be awakened by the sound of a trūpet and the soule immediately returneth vnto God that gaue it for euer to abide in the presence of the liuing God of Christ and of all the Angels and Saints in heauen the greatnesse whereof cannot be conceiued with heart Bern. or expressed with tongue for if Saint Paul say of the misteries of the Gospel and first fruits of the graces of Gods spirit that they are such as eie hath not seene eare heard nor heart of man can conceiue g 1. Co. 2. 9 signified by the white stone wherein is written a new name which no man knoweth but he that receiueth it h Reu. 2. 17 What shall then the haruest be And if in this shadowie valley where we see God but darkly as it were through spectacles and know but in part i 1. Cor. 13 12. yet the sweetnesse of the remission of our sinnes iustification sanctification peace of conscience and ioy in the holy Ghost doe passe all vnderstanding no man knoweth but he that receiueth them oh how infinitely shall they bee powred vpon vs when wee shall come to the mountaine of Gods holinesse to see him face to face * Visio dei beatifici sola summū bonum est Aug lib de Trin. ca. 13. know him as he is k 1. Cor. 13 12 Surely if the Queen of the South seeing but the glorie of an earthly king his house meate order of seruants and their apparell yet proclaimed Oh happie are these thy seruants because they might euer stand before him and heare his wisdom l 1. Ki. 10. 8 Then 1000. times more happie they that shall euer be in the presence of the euerliuing god king of kings where is mirth without mourning ioy without sorrow health without sicknesse and life without end in comparison of whose glorie riches and wisdom Salomons was but vanitie beggerlinesse and folly And if so be that Moses was thought so happie and in all ages renowmed for that God vouchsafed him so great fauour as to see his hinder parts as he passed by m Exod. 33 23 then how much more happie shall they be Videbis posteriora mea that are admitted into the presence of God to see his face for euer Now though no man either for the ending of present miseries or preuenting of future calamities or for the desire to enioy these good things must shorten their dayes as Saul Achitophel Iudas or that foolish martyr of Philosophie * Cleombrotus tales stulta Philosophia habet Martyres who reading Platoes booke of the immortalitie of the soule is reported to cast himself headlong from a wall that so he might haue experimentall knowledge of that which he read Hieron ad Marcell yet what mā or woman with spirituall vnderstanding duly considering what miseries by death wee leaue behinde vs and with the eyes of faith beholdeth what inestimable good things by death we are put in possession of but shall most willingly die when God calleth yea sing with the Swanne when death approacheth and say with old father Simeon Lord now lettest thou thy seruant depart in peace n Lu. 2. 2 9. A sanctified and holy life a notable meanes to procure a couragious and comfortable death The third maine ground of true Christian valour and resolution and effectuall meanes for the repressing of the immoderate feare of death is to leade a Christian an and conscionable life what a comfort was it to Ezekiah when he receiued from the Lord the message of death 3. Argument by the hands of the Prophet Esay that he could appeale vnto God and say Oh Lord remember how I haue walked before thee in trueth and with a perfect heart and haue done that which is good in thy sight o Esay 38. 3 For although it be a most hereticall doctrine taught and maintained in the Church of Rome that God giueth euerlasting life and glorie to men for and according to their good workes as hee giueth damnation for the contrarie * Rhem. in Rom. 2. 2. Sect. 1. Co. 3. sect 2. and therefore wee renounce it and say with the Apostle Eternall life is the gift of God through Iesus Christ our Lord p Ro. 6. vlt. And though a reward shall be giuen vs according to our workes q Rom. 2. 6 yet not for our works * Rhem. in Rom. 2. 2. Sect. 1. Co. 3. sect 2. Yet seeing good workes though they bee no cause of raigning yet are the way to Gods Kingdome * Secuudum opera sed non propter Greg. in Psal 140. Therefore as it must needes bee a great comfort in our liues so much more at our deathes to remember that we haue walked in the way that leadeth to Gods kingdom * Non causa regnandi sed via ad regnum Aug. Wherefore if we Ministers desire a comfortable death let vs be diligent in season and out of season r 2. Ti. 4. 2 to feede the flocke of God ſ 1. Pet. 5. 2 whereof the holy Ghost hath made vs ouer seers t Act. 20. 28 that wee may bee able to protest in some measure with the Apostle and say I haue kept back nothing that was profitable but haue shewed you all the councell of
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
will not serue her knees are so feeble that she fainteth in the race she is so fettered and hampred with the remnants of sinne and pressed downe with the reliques of corruption e Heb. 12. 1 Gal. 5. 17. that shee cannot doe that which shee would f Ro. 7. 15 She loueth Christ and yet is not able to make any faster speede after him then hee shall drawe her if hee cease to draw she by and by ceaseth to runne The vse wherof serueth to condemne the doctrine of the Church of Rome Vse for heresie and the Church her selfe for a bold and impudent strumpet which maintayneth with sharp Arguments euen fire and sworde that mans enfeebled will as they call it being once preuented and holpen and as it were loosed and set on foote by grace it can doth performe all things g Con. Trident ses 6. ca. 5. can 4 Rhem. Act. 13. sect 2. Bellarm. potest homo absolute per liberum arbitrium bene facere si velit c. li. 5. cap. 29 respons ad testimon 2. But the true Church hauing receyued grace yea after she had run and doth run yet she craueth his graces whereby shee may bee enabled to runne faster and to runne to the end and Dauid here though he acknowledge hee hath receiued grace and God hath conuerted his soule yet standeth he in need h Certum est nos velle cum volumus sed ille facit vt velim us bonū ratum est nos facere cū facimus sed ille facit vt faciamus de bono perseverat ca. 16. still by his grace to bee led forward in the pathes of righteousnesse it being certaine that it is man that willeth whatsoeuer is willed but god is the cause that hee willeth that which is good man worketh whatsoeuer is wrought but God is the cause that we do that which is good Secondly wee may note that Dauid sayth not he compelleth but leadeth for though the Shepheard doe stand in neede of a rod to correct his wandring sheepe 2. Note and make the slouthfull plodders to pase it better as wee shall heare from the next verse yet doeth God so inwardly frame the affections of his Saints that they doe chearefully run in the wayes of Gods commandements and after a holy maner doe striue vnto perfection so saith Dauid I will run the wayes of thy commandements when thou hast enlarged mine heart i Psal 119. 32 And Saint Paule saith One thing I doe I forget that which is past and endeuour my selfe to that which is before k Phil. 3. 13 Yea how great the delight of Gods Saints is herein Dauid declareth I haue had as great delight in thy commaundements as in all manner of riches l Ps 112. 14 They are dearer then thousands of gold and siluer sweeter also then honie and the honie combe m Ps 19. 10 So that here needeth no compulsion the way is so sweete and pleasant that the inner man is willing n Math. 26 41 and taketh great delight therein o Ro. 7. 22. But because the flesh is weake therefore the Church prayeth her spouse Draw me and we will run after thee p Cant. 1. 3 thereby noting that Gods Saints being made pertakers of the outward ministerie of the word and inwarde powerfull working of the spirit are most chearefull and readie with all spirituall and holy affections care and conscience to follow God and his calling and in outward conuersation to shew themselues readie to treade the pathes of righteousnesse and striue vnto sanctification Thirdly 3. Note this Metaphor of leading doth teach vs that in al gods sheepe there must be an holy growth and increase a growing forward vnto perfection and the measure of the age of the fulnesse of Christ q Eph. 4. 13. In via virtutis qui non proficit deficit where there is a standing still there is no leading nay in this way there is no standing still at all he that goeth not forward goeth backward though he thinke not so wherefore if we will approue our selues to be sheepe of the Lords pasture we must grow go forward frō strength to strength r Psal 84. 7 from faith to faith ſ Ro. 1. 17. and from one measure and degree of knowledge zeale and vertue to another that wee may bring foorth more fruit in our age t Ps 92. 14 and being once deliuered from the filthie Sodom of this world we take heed wee partake not with Lots wife in her sinne to looke backe againe u Gen. 19 26 Luk. 17 32 Oh I beseech you let the knowledge of this poynt make vs all both pasture and people enter into a deepe consideration of our wayes Vse that if wee finde our selues by Gods mercie to be led forward we may giue him thanks and hold fast that no man take away our crowne w Reu. 3. 11 but if wee find a decay of Gods graces in vs we may in time repent and seeke to recouer our former estate by double diligence least he remoue our Candlesticke x Reu. 2. 5 and take from vs that which we seemed to haue y Luk. 8. 18 If our consciences doe witnesse against many of vs Ministers The fearfull going back and falling away both in ministers and people that whereas heretofore of a zeale to Gods glorie we haue diligently preached the worde and reioyced in the cōming of the Sabboth when wee might emptie and vnloade our selues of that we haue gathered in the weeke day of conscience wee haue abstained from this or that sinne and beene grieued in our soules for them in others and our onely desire hath beene to please God and both by doctrine and example to shine in the world But now we can be content to take our ease delight in sleeping and altogither looke to our ovvne vvayes purpose and aduauntage z Ezech. 34 Esay 56. hauing no care to feede Gods flocke strengthen the weake heale the sicke bring againe that vvhich vvas gone astray and seeke vp that vvhich vvas lost but so we be fed with the fat and clothed with the wooll we care for no more that which perisheth Multi doctiores pauci meliores let it perish all our care is to please men and to haue the fauor of the mightie and both by word and example wee doe iustifie that which before we haue disallowed Oh good Lord if this bee our estate how can we be perswaded that wee are led in the pathes of righteousnesse When it is apparant that we fall away more and more And if the consciences of the people doe no lesse witnesse against you that whereas you haue beene so long hearers of the word and so many yeares ago you had such a measure of knowledge that you would according to the word render a reason of your faith and maintaine the truth against errors and heresies such a measure
the first braunch of this doctrine the Author of the Epistle to the Hebrews confirmeth it where hee teacheth vs to make application of the promise which God made to Ioshua as made vnto vs let your conuersation be without couetousnesse and be content with those thinges that you haue for he hath said I will not faile thee neither forsake thee so that wee may boldly say the Lord is my helper neither will I fear what man can doe vnto me z Heb. 13. 5 yea we haue the promises aswell as Ioshua had both to the Church in generall and the faithfull in particuler God hath promised his Church in generall saying In that day sing of the vineyard of red wine I the Lord doe keepe it I will water it euerie moment least any assaile it I will keepe it night and day a Esay 27. 2. 3. Yea and Christ hath most comfortably promised vnto euery faithful soule in particuler in the Gospell saying If any man loue me he will keepe my vvord and my father vvill loue him and vvee vvill come vnto him and vvill dvvell vvith him b Ioh. 14. 23 In regard whereof Dauid affirmeth that the Lord is nere vnto them that are of a contrite heart and wil saue such as be afflicted in spirit for many are the troubles of the righteous but the Lord deliuereth him out of all c Ps 34 18. And elsewhere also to the like purpose he sayth God is our hope and strength help in troubles readie to be found d Ps 46. 1. Q. But some may hereupon obiect say Did not Gedeon complaine in the person of all the people when the Angell of the Lord saluted him in this manner the Lord is with thee thou valiant man Ah my Lord if the lord be with vs why then is all this come vpon vs and where bee all his miracles which our fathers told vs off but now the Lord hath forsaken vs and deliuered vs into the handes of the midianites e Iudg. 6. 14. Did not Dauid complaine Will the Lord absent himselfe for euer are his mercies cleane gone f Ps 77. 7. 8 Did not Christ complaine Oh my God my God way hast thou forsaken me g Mat. 27. 46. Yea and the Saints of God also Oh Lord why hast thou made vs to erre from thy waies and hardned our hearts from thy fear returne for thy seruants sake and for the tribes of thine inheritance h Esay 63. 17. How then doe we say that God is thus present with his people A. Indeed God many times for their good i Ro. 8. 28. doth vex his Saints with his storms and lay his hand heauie vppon their loynes k Ps 32. 4. so that their enemies iudge as they did of Dauid God hath forlaken him persecute him and take him for there is none to deliuer him l Ps 71. 11. and themselues also may bee so perswaded as their complaints testifie but the truth is howsoeuer for our tryall and humiliation hee may turne away his cheerful countenāce from vs m Esay 54. 8. yet either he taketh not away the grace but the feeling of it * Fides quandoque sine sensu vt causa sine effectu Greenh fol. 449. in which case men and women are not to be regarded what they say because they speake not according to the trueth but according to their iudgement feeling which is corrupted as a mans tast in a feauer to whom euerie sweet seemeth bitter or if he take away one grace he wil giue vs another in stead of it n 2. Cor. 12. 9. Yea it shall stand as a sealed truth for euer the Lord is nigh to all such as call vpon him faithfully o Ps 145. 18 in due time to deliuer them out of distresse that so they may acknowledge as Iacob did The Lord was in this place I was not aware p Gen. 28. 16. the Lord was with me I thought not so Which truth is confirmed by the manifold examples of Gods deere Saints who hauing been humbled to the gulf of despair yet now are lifted vp again their mouths filled with a psal of praise thanksgiuing vnto our God confessing with Dauid saying though heauines endure for a night Psa 30. 8. 2 yet ioy cōeth in the morning Q. Againe some for the infringing of this doctrine doe demaund how we can be perswaded that God is with them in death whose sicknesses and death are so comfortles ful of idle rauing speeches A. Howsoeuer some and especially the sottish ignorant Papists if a man die quietly and patiently like a lamb though there was neuer any faith repentance or remorse in his heart at his death or holinesse and honestie in his life doubtlesse they thinke hee is saued but if any that professe the truth of Iesus Christ doe endure any violent or extream paines which thorough weakenesse procure impatiencie but specially if they vtter any wordes tending to distrust or despaire Oh then whatsoeuer his life was they crie out Oh see the end of these men and will not spare to brand such an one with the black marke of a reprobate yea to condemne the whole profession of the Gospell thereupon Yet the truth is this That Sathan as hee neuer ceaseth in our whole life so much more is he busie at our death taking the aduantage of sicknesse and infirmitie of nature as knowing that hee must then recouer or for euer loose his Kingdome and God may for a time as it were stand aloofe and leaue his children in this great combate that so hee might bring thē to heauen by the gates of hell * Cuncta dei opera sunt in mediis contrariis Whereupon they may vtter harsh words according to their corrupt iudgement which are not to bee regarded as before we hard Or else these things may proceed from weaknes of nature the violence of the disease the brain being distempered as in hot burning feauers c. and then it is not the man but the disease and they shal die with the disease and neuer preiudice his saluation in Christ nay doubtlesse their spirituall comfort may abound notwithstanding these things * Vera consolatio perpetuo durat in electis potissimum autem efficax est circ◠vitae finem mortis articulum In a word it is a blessed life which giueth comfortable assurance of a blessed death for surely many a prophane vnregenerate man may haue his memorie reason and die most meekely as in consumptions and such like diseases and yet goe to hell as those reprobates of whome Dauid speaketh saying they haue no bands in their death like other men r Ps 73. 4. 5 Whereas many a righteous man hauing led a sanctified life by violence of his disease may be drawne to great torment idle speeches and strange behauiours and yet goe to heauen wherfore let vs refourme our iudgement herein and
though God haue in great measure turned our heauinesse into ioy as anon we will consider yet to mourne in measure in faith and in the feare of God for the losse of the parents of our bodie naturall or politike is agreeable to the law of nature allowed by the law of nations consonant to the law of God and confirmed by infinite examples diuine and prophane We reade in the Chronicles of the Scriptures that when king Iosiah died who put away Idolatrie restored true Religion kept the Passeouer loued his subiects and serued God zealously all the dayes of his life so that the holy Ghost himselfe hath registred his prayses in this sort Like vnto king Iosias was there no king before him that turned to the Lord with all his heart and with all his soule and with all his might a 2. Kin. 23 25 I say it is recorded that when he died the Prophet Ieremie and all Iudah and Ierusalem so bitterly lamented b 2. Chro. 35. 24. that whensoeuer afterwards the Scriptures did speake of any great lamentation they did sample it with that of Hudadrimmon in the field of Megiddo as you shall reade in the prophesie of Zachariah c Zacha. 12 11 and surely neuer had they greater cause to mourne for Iosiah then wee for Queene Elizabeth but specially if the Lord for our sinnes had giuen vs an Eliakim to succeed But why should I presse this poynt seeing euerie face is so plentifully watered with teares as though euerie one of you had obtayned Ieremies request your heads being full of water and your eyes a fountaine of tears d Iere. 9. 1. Wee will therefore bend our mindes to the consideration of the cause of this euill Propter peccata populi erunt multi Principes which the wise man telleth vs For the sinnes of the people Princes shall often bee chaunged e Pro. 28. 2 Let vs cease then to weepe for her that wee haue lost such a one and rather bee thankfull vnto God that wee haue had such a one * Non maeremus quod talem amissimus sed gratias agimus quod talem habuimus Hieron for shee is gone not to prepare a place for vs but to enioy that place which Christ hath prepared for her f Ioh. 14. 2. whose truth shee professed and maintained and may say vnto vs as Christ said to the daughters of Ierusalem Weepe not for me but weepe for your selues and your sinnes which haue cut asunder the threed of my life g Luk. 23. 28 Fie vppon our Atheisme carnall profession blasphemie couetousnesse whordome drunkennesse pride prophanation of the Sabboth contempt of the word and great vnthankefulnesse which raigne in Court and countrey wherby we haue brought many plagues vpon vs and now lastly this greatest of all the death of her Maiestie to the banishing of the Gospell and breake-necke of our peace and ship-wracke of our prosperitie if God had not for his owne names sake dealt most mercifully with vs. But let vs come to consider what comfort god hath mixed our mourning with And herein first we may consider the mercifull dealing of God towardes our Queene that notwithstanding the Pope and Papists who haue euer beene as full of mischiefe to England as euer was the Troyan horse to Troy as a learned man obserueth D r. King in Ionas fol. 401. And many hollow hearted Achitophels haue by all pestilent practises sought to take away her life yet the Lord in despight of them all hath lengthened it to the full age of man which is three-score yeares and tenne as Dauid noteth e Ps 90. 10 and now lastly taken her to himselfe in peace and full of dayes euen as a ricke of corne which commeth into the barne in due time And if we looke vpon our selues who haue the chosen shaft of Gods Quiuer the high and mightie Prince Iames the king of Scotland to bee proclaimed according to his right the king of England France and Ireland the constant and zealous defender of the truth O Lord what heart can conceiue or tongue expresse this wonderfull mercie of God towards vs what a wonder is this to all the world * Mira canam sol occubuit nox nulla secuta qui non videt cecus qui non laudet in gratus qui reluctatur insanus est that no sooner did our Sunne set which we feared would haue broght vppon vs a most dolefull night but in a moment it passed through the other Hemi-sphere and hath risen againe giuing vs comfortable hope of a more ioyfull day then euer we inioyed oh let vs commend the finishing of this glorious worke to him that hath begunne it let vs pray for our king that hee may long enioy the honour Honos onus and bee able to beare the burthen and wherein wee haue fayled in our prayers for our late Queene let vs double them for our present king that God would giue him the wisdome of Salomon the vpright heart of Dauid the zeale of Iosiah the corage of Ioshuah the long life of Methushelah that if it bee Gods pleasure hee may raigne so long as Sunne and Moone endureth and resigne his Scepter when he resigneth himselfe into the hands of Christ at his glorious comming to iudgement and specially let vs pray that with Dauid hee may make conscience of Gods house all the dayes of his life that in his owne person hee may bee as an example and go before vs his Subiects in the zealous profession of Religion and also purge Gods house by refining the sonnes of Leuie f Malac. 3. 3 taking away the blind g 2. Sa. 5. 6. and the lame and all such as haue not gotten siluer Belles h Ex. 28. 33 at the skirts of their garments the Vrim i Exo. 28. 30 and Thummim in their breast plate and holinesse k Ex. 28. 36 to the Lord ingrauen in letters of gold vpon their forehead that so with greater cheerefulnesse wee may lift vp pure hearts and hands in his Sanctuarie In the meane time as keeping a Christian meane betwixt these contrarie affections of mourning for our late Queene and reioycing for our present king let vs as one man with our soules giue glorie vnto God and with our tongues in a strong vnited crie say God saue King Iames Amen and let Amen l Reu. 3. 14 euen the faithfull witnesse of heauen say Amen vnto it Amen Amen Laus Deo FINIS To the Christian Reader THese Sermons beeing committed to my care to be printed in the absence of the Author by meanes of the contagious sicknes in London I am to intreate thee curteous Reader to bear with such defects or defaults as haue passed the Presse either through my own or the workmens ouersight Wherein no maruaile if we might be ouertaken considering the closenesse of the Copie and the same not re-written but deliuered vnto vs as he did set it downe