NOAH'S DOVE, OR, Tidings of Peace to the godly. A comfortable Sermon preached at a Funeral. By Samuel Smith Minister of God's word at Prittlewel in Essex. PSAL. 34.19. Many are the troubles of the righteous, But the Lord delivereth him out of them all. LONDON, Printed by Nicholas Okes, and are to be sold by Thomas Archer. 1619. To the Christian Reader. CHristian Reader, as it hath ever been the practice of wicked men to make their prosperity an argument of God's favour, reasoning after this manner: Is it likely that I should enjoy so many blessings from God if my conversation were not pleasing in his sight, etc. Eccl. 9.2. Not considering that these common gifts are given alike both to the godly man and to the sinner: And that Esau though he was a man hated of God, yet enjoyed the fatness of the earth as well as jacob. Rom. 9.2. So the children of God beholding the outward prosperity of the wicked, and their own miserable condition here in this life, have hereby been much troubled; and have been moved to call God's judgements into question, how it could stand with his justice that wicked men should so abound in wealth that Rebelliously transgress. jer. 12 1. Psal. 37. This proved a sore temptation unto David, insomuch that he confessed that his steps had well-nigh slipped. Psal. 73.2. And the same thing perplexed the Prophet jeremy that he was bold even to reason the case with God, saying; jer. 12.1 Wherefore doth the way of the wicked prosper, & why are they in wealth that rebelliously transgress? Many of God's servants are not a little affected herewith, not understanding the reason, how the Lord will not suffer his children in this life to go unchastised for their sins, but thereby brings them to a greater measure of humiliation: As for the wicked, the Prophet assigneth a reason of their prosperity, namely this, jer. 12, 3. That thou mayest pull them out like beasts for the slaughter, and prepare them for the day of Destruction. This truth is most clearly set down in the seven and thirty Psalm, a portion whereof I have handled in the Sermon following, my desire herein is to comfort God's people, that notwithstanding their present condition may seem to be miserable, yet the Lord doth ever uphold his in time of greatest danger, and of this they shall be sure, that their later end shall be peace. I wish thee comfort by it, and by all other holy helps. And so remain Thine in every Christian office, Samuel Smith. Prittlewel, this 8. of April, 1619. PSALM. 37.37. Mark the upright man, and behold the just: the latter end of that man shall be peace. THe Author of this Scripture, as all other the Scriptures of God, is the Spirit of God: according to that of the Apostle; All Scripture is given by inspiration of God, 2. Tim. 3.16. and is profitable for Doctrine, for reproof, for correction, for Instruction in righteousness, that the man of God may be perfect in all good works. The Instrument that the holy Ghost useth for the penning of it. It seems to be the Prophet David, A princely Prophet of the Lord, and that Sweet singer of Israel. The argument of the Psalm is an Exhortation unto all God's people, that are ready many times to be grieved at the prosperity of the wicked, and at the afflictions of the godly. For men are but men, & have their infirmities, a thing not to be wondered at. job. 4.18.19. For as job saith, Behold he found no steadfastness in his servants, and laid folly upon his Angels; How much more in them that dwell in houses of clay. And amongst many other infirmities that the godly are subject unto here in this life, this is not the least, that they grudge and repine at the prosperity of the wicked, whom they find to be free from troubles, and as for outward prosperity, to flourish like a green Bay three, which makes the godly to think that they have cleansed their heart in vain. Now against these assaults and temptations, God's spirit doth ●ence us & strengthen us in this Psalm, giving us to understand, that howsoever the wicked have here abundance of prosperity for a time, it is but for a time. For he showeth that all evil doers shall be cut off, and after a short time shall no where be found. How prosperously soever the wicked may live for a time, he affirms that their felicity is but vain & transitory: for being in their sins and not in God's favour, in the end are sure to be destroyed with the rest of God's enemies. And on the contrary part, how miserable soever the estate and condition of the godly seems to be in this world, yet being in God's favour, their end shall be peace. The Psalm divides itself into three parts. Parts of the Psalm. First, an Exhortation to the weak, that they be not grieved, nor disquiet themselves at the prosperity of the wicked; and the affliction of the godly; and this is laid down from the first verse to the 7. verse. Secondly, he showeth that how prosperously soever the wicked do live for a time, yet their present felicity is vain & transitory, and suddenly shall come to an end. From the seventh verse to the eleventh. Thirdly, he showeth that how miserable soever the godly seem to live in this world, yet shall still be preserved, and their end shall be peace. To the end of the Psalm. The verse we have in hand contains in it matter of exhortation, that we diligently mark and behold the upright man, the man that is godly religious, makes conscience of holy duties, & that in all things labours to keep a clear conscience before God and all men, that howsoever this man be exercised with sore affliction, undergoes much hardship at the hands of others, be neglected or little regarded, yet the later end of that man shall be peace. The verse hath in it two parts. First, the matter of observation, who is it the Holy Ghost would have us to take such notice of, not the Noble, the Rich, or the Mighty, but the Upright and Just man. Secondly, the end wherefore we should so diligently observe him, namely, that we might be encouraged in well-doing, and not discouraged under our present afflictions, since he is sure to have peace at last. In the first of these which is the matter of observation, I observe two things. First, the note of attention, mark and behold. Secondly, the person to be observed, the upright and just man. First, the Holy Ghost seeketh to awaken our eyes, which naturally are very drowsy to behold any thing that is good, and to prepare our hearts, which are first to be sought up, before we can go about God's businesses. Mark and behold, 1. The note of attention. these words of attention make known unto us that there is some weighty matter within this Text, which Almighty God would have us well to consider of For so indeed in the sacred Scripture, these two words mark and behold, are ever used upon extraordinary occasions. Now this serves to put us in mind of our own dullness and backwardness to good duties, Use. that we thus stand in need of such provocations to put us in mind of the same; precept upon precept, and line upon line, and all too little to provoke us to good duties. If our hearts be duly possessed with divine contemplation, a man can never cast his eyes amiss, whether we look to the heavens above, or to the earth below, or upon what creature soever, still we have God's Philosophy Lecture read unto us in the Creature, to teach man his duty towards his Creator. 2. The person. But amongst all other creatures whatsoever, the Lord sends us to behold man to this end, that we should mark and consider what is God's manner of dealing towards the sons of men, both in his punishing of the wicked, and rewarding the godly; Mark the upright man. Doct. 1 The Doctrine is, that every Christian man is bound in a special manner to observe what is Gods dealing with men, God's dealing with men must be observed. both with the godly and with the wicked, as well those that are recorded in God's Book, as those that we have known in our own experience: and that to this end, that we might be encouraged in the ways of godliness by the examples of the godly, the Lord highly honouring them with a blessed memory upon earth, and crown of glory in heaven. As also discouraged in committing of sin, when we shall consider Gods fearful judgements inflicted upon sinners: how the name of the wicked doth rot, and how the Lord doth pay and repay judgement, wrath, and indignation, upon sinners. We must not be senseless of God's dealings in the world, but duly to record his works and dealings with men, not only to see and behold the severity of God towards others, but for spectacles and examples to us, that we should take heed of such sins which procure such judgements. And to this end we see in the Scriptures the Lord hath hung up in chains, as it were, divers wicked men, not for others to gaze upon them, but to be warned by them. For murderers Cain is hung up: Gen. 4. For all profane persons Esau is made an example: For traitors judas: For all Apostates Lots wife: And so the Apostle Jude telleth us that Sodom and Gomorrah, and the Cities about them, which the Lord destroyed for following strange flesh, were and are set forth for a warning and example to all filthy and beastly minded men. The like may be said of Ishmael, Gehezi, Absalon, Saul, Achan, and the like. And as we are to observe the wicked, so especially to mark and behold the godly, their godly life, their sober conversation, and their care and conscience to walk with God, in obedience to his commandments, their admirable faith, wonderful patience, meekness, temperance, etc. These things must be observed by us, that so we may by their examples be encouraged in the ways of well doing, & in them may see that our labour shall not be in vain in the Lord: and to this end the holy Scriptures sets out unto us a Catalogue of very memorable examples of deeds of Gods worthy servants; you have heard of the patience of job saith james: jam. 5. Heb. 11 and in the Epistle to the Hebrews there are diverse remembered unto us, that were famoused in their times for their faith, & still remain in a blessed memory in God's Church, and so shall remain for ever. And so likewise to take notice of the graces of God in his servants that remain with us, behold their lives, and behold their ends, as an encouragement unto us in walking in their paths. Howsoever the godly are afflicted here for a time, the latter end of that man shall be peace. I come to the reasons of the Doctrine. Reas. 1 First, concerning the observation of the wicked, especially of the godly: This may be one principal reason why we must mark them well, for the manner of their life, and for the manner of their deaths; because God is not mutable and changeable, but ever the same without any shadow of change. As the Lord heretofore and daily doth bring shame and confusion upon the heads of wicked men and so makes them examples unto others, so will the Lord deal with us if we tread in their paths: the same judgements of God that overtook other sinners, shall in the end overtake thee if thou walk in th●er ways. Seest thou a man that hath been a graceless wretch, a horrible swearer, an unclean person, a profane person or the like: hath the Lord followed such with his judgements, as their life hath been without grace, so their deaths have been without comfort, behold in them thy own condition, remember that God is just, the same judgements wait upon the same sinners. So especially as my Text saith concerning the godly, Mark well the righteous, and behold the just. Behold their life, and behold their death, if their lives have been religious, though accompanied with many outward afflictions, their deaths have never wanted comfort: The end of that man shall be peace. And let the same encourage thee in well doing, because God is not mutable, Acts 10. he changeth not, In every nation he that feareth God and worketh righteousness is accepted of him: follow such in their life, & thou shalt not miss of their comfort in thy death, grace in life and peace in death. Reas. 2 Secondly, by these are the men that God delights in, these fear him, these honour his Name, these have learned first to seek the kingdom of God and the righteousness thereof, these do not disgrace the Gospel and holy profession of Christ, and therefore mark well these men. Thirdly, it may be said of the Reas. 3 godly as it was said of David, that they are men after Gods own heart, these are they that have learned to deny ungodliness, and worldly lust, and live soberly and justly in this present world: In a word, these are the best statesmen, these uphold a kingdom, bring a blessing to the town & country wherein they live. These God doth tender as the apple of his eye, these are as near to him as the signet of his right hand, whom he daily follows with his blessings, and will never leave them till they have the full fruition of him in glory, and therefore mark these men. I come to the uses of the Doctrine. First, it serves for matter of Use 1 reproof unto those that in reading the stories of God's judgements upon others in the Book of God, and observing the like daily in their own experience, make not this use of them to make them beware: many wonder at them that they had no better grace, but alas they do not hereby take occasion to fear God's judgements, to apply them to themselves, & to say in their hearts, this example is set out to warn me and to teach me, that if I commit the same sin God is just still, I shall be sure to partake of the same punishment, and so to break off their sins by repentance. But alas, though we see and hear daily of never so many fearful examples of God's judgements against sin and sinners, where is the man that saith, alas, What have I done? for far are many from marking Gods dealing with others. Secondly, this ministers matter Use 2 of instruction unto all, that we mark well the upright: It is the counsel the Holy Ghost gives unto us here, follow them as they have followed God, be careful to imitate their virtues, so shalt thou be sure to partake of their praise: Heb. 11. Our labour shall not be in vain in the Lord, He is a plentiful rewarder of them that seek him. And ever remember that God is unchangeable, true, he that stood by them and carried them out through all their miseries and afflictions, will be as strong in thee if thou be careful to walk with him as they have done. Mark the upright man, and behold the just. The next thing we are here to take notice of, is the description of a godly man, or that man that especially is to be marked, he is an upright man, and a just man. These titles we see are frequent & often used in the Scriptures, and the Lord doth honour his servants with them, whence we are taught this instruction. Doct. 2 That Gods servants in this life may attain unto that measure of grace and sanctication, God's servants may be called upright men and just here. job. 1.1. Luk. 1. Act. 10. Heb. 11.38 as that they may truly be called upright and just men. Thus doth the Lord commend job to be an upright and just man: It was the commendations of Zacherie, Cornelius, & diverse others mentioned in the Scripture. Which Doctrine indeed deserves to be urged and pressed to stop the mouths of those that are ever disgracing God's people with their taunts, Oh you are holy, you are an upright man, you are a just man: but herein they despise not man but God, who hath holiness in his servants, Heb. 4. without which no man shall see God. But if I should stand upon this point I should bereave you of some other instruction more fit for this present occasion, which I would willingly impart unto you. And so I come to the second part of the verse. The later end of that man shall be peace. These words contain in them the reason why we should so diligently observe the upright man, The later end of that man shall be peace. Out of this Reason I observe two things. First, the special time of refreshing, God will take care of the godly at all times, yea though the Lord do suffer them to lie under affliction for a time, he is not then unmindful of them: But their later end shall have a double reward. Secondly, I note the blessing itself, which shall be conferred upon them, 2. Cor. 13.13. it is peace, the greatest blessing, and that which goeth beyond all other blessings, for it passeth all understanding. The Latter end of that man shall be peace. The Prophet having before exhorted us to mark and behold the life of the upright man and just man, comes now to show wherein he is happy above others, he shall have peace. Peace is promised unto him from God, as a just recompense of his uprightness and fastness: this he shall be sure of, Satan, the world, nor his own corruption shall never be able to take it from him, it is an inseparable companion of grace and virtue, have thou grace, thou shalt be sure of peace. But mark here, it is at their latter end: they are not sure of it at all times, no, no, God's servants are here in a warfare, they are to fight against the Devil, and a world of wicked men, and as our Saviour teacheth, joh. 16.33. In the world you must have tribulation, but The latter end shall be peace. The Doctrine is. Doct. 3 The godly in this life have many troubles. That good men, yea the dearest of God's Saints and servants in this life shall have troubles, & sore, which they bear so much the more grievous when on every side the wicked shall abound in pleasure. This was it that so troubled David at this time, and before he wondered at the prosperity of the wicked, and on the contrary part was much cast down to see what a load of afflictions lay upon the godly: but now he recovers himself with the comfort of this, that howsoever God's people suffer much for a time, it is but for a time, yea a short, they shall be sure to have peace at last. And now he hath learned this lesson, and can teach it others: That look how many will truly fear the Lord, that carefully will endeavour to walk in God's commandments to the end of their days, they shall have crosses and troubles, Act. 14.22. so true is that of the Apostle, That all that will live godly in Christ jesus must suffer persecution. Innumerable troubles (saith David) have compassed me from my youth (may Israel now say) they have oftentimes afflicted me from my youth, Psal. 40.12 but they could not prevail against me. I might instance this Doctrine by infinite examples, Abraham in exile, job on the dunghill, joseph, innocent joseph in the prison as a malefactor in an high degree, jeremy in the stocks, Daniel in the den, the people of Israel, even the Israel of God in miserable bondage under the Egyptitians: So that I conclude, that look how many of us as intent to be righteous, we must look for afflictions and troubles, yea and prepare our hearts thereunto, & not to be dismayed at them when they fall upon us, had though some strange thing had happened unto us, according to that of the Apostle, 1. Pet. 4.12.13. dearly beloved, think it not strange concerning the fiery trial which is amongst you to prove you, as though some strange things were come unto you. But rejoice in as much as ye are partakers of Christ's sufferings, that when his glory shall appear, ye may be glad and reiocye. I shall not need I hope in so evident a truth to search up more Scriptures to prove it: The Reasons that follow will clear the same unto us. Reas. 1 First, because the godly have in them many sins, for sin is the general and universal cause of all troubles, for so testifieth the Prophet saying; Lam. 39.3. Man suffereth for his sin, let us search & try our ways and turn unto the Lord. So then in as much as all have sinned, all are liable to chastisements & afflictions, the just punishment of sin, and if we break his Statutes and keep not his Commandments, no marvel though the Lord do visit our iniquities with his rod, and our sins with scourges. Secondly, because the godly Reas. 2 have many graces, for as God doth bestow upon his servants more gifts & graces then upon all the world beside, so will the Lord have the same to appear in his servants to the praise of his grace. They must be beat like spice in a motter that they may savour the better, and ever according to our strength, the Lord doth ever proportion our trials, On Hos. 6.1. but I have handled this elsewhere. Use 1 The consideration of this is for excellent use unto the godly, to comfort them in the midst of all their troubles and afflictions here, that they do not thereby judge of God's favour or displeasure: for as Solomon teacheth, All things happen alike to all. It is the condition of the godly as well as the wicked, yea, it is more incident to the professors and profession of the Gospel then to others. Such must not think the worse of themselves, but the better, only they are to labour to make their calling and election sure, that having assurance of God's favour in jesus Christ, they may thereby have their afflictions sanctified unto them. Secondly, this may serve to Use 2 comfort the fainthearted, that are tossed with the waves of many troubles here; if searching their hearts they can find their uprightness, and trying their own ways they prove to be righteous, there is not that cause of sorrow or discontent to that man to think his state either desperate or irrecoverable. If troubles were always an argument of God's displeasure, who then were sure of God's favour; The Lord doth as sure provide his children correction as food, and he that is without chastisement is a bastard & not a son. Let no man then say in prosperity, I shall never be removed: God hath his quiver full of arrows to shoot abroad. Neither let any in adversity say, I shall never be restored. For the Lord taketh no pleasure in afflicting his servants, whensoever the Lord chastiseth his, he sees there is great necessity of the rod, yet in the midst of judgement the Lord remembreth mercy, & howsoever sorrow may endure for a night, joy cometh in the morning, Their latter end shall be peace. The latter end of that man shall be peace. The Second thing we are to take notice of, Peace the greatest blessing of God. is the blessing itself, which shall be conferred upon them, it is peace, the greatest blessing. Object. Ob. But shall not the later end of all men be alike? doth not Solomon say, Eccl. 9.1 There is one end to the righteous and the wicked, to the clean and unclean, to him that sacrificeth and to him that sacrificeth not, the end is all alike: why then shall the later end of the upright be marked more than other men's? Ans. I answer that their later end is all alike for the matter of their death, that is, Ans. all do die: But it is not all one for the manner of their death, for all shall not die in peace, but as my Text saith; Mark the upright man and behold the just, for the later end of that man shall be peace. So then the instruction we are to take notice of hence, is, That the godly only at their Doct. 4 later end have peace, Only the godly have peace at last. so that we have here to consider what is the condition of all men in death: all die, but all have not peace in their deaths, The later end of the just shall be peace. But as for the wicked, Esa. 48.22. There is no peace to the wicked saith my God. I desire briefly to speak of both of these. And first concerning the godly, the Holy Ghost doth here assure them of peace, & that presently upon their going hence they are happy, Reu. 14.13 Blessed are the dead that die in the Lord, from thenceforth they rest from their labours. This appears in Abraham to whom it was promised that he should go unto his fathers in peace. Gen. 15.15 And of Isaac his son it is said, Gen. 35.29 That he gave up the ghost and died peaceably, being old & full of days: The like may be said of jacob, of joseph, of josuah, Moses, David, and it is true of all God's servants, that their latter end is peace. An excellent place of Scripture we have to this purpose by the Prophet Esay; Esa. 57.2. He shall enter into peace, and they shall rest in their beds: Every one that walketh before him in his righteousness. It was Simeons' dying song, Luk. 2.29. Lord now lettest thou thy servant departed in peace according to thy word. This we have confirmed by that we read of Lazarus, Luk. 16.22 who was carried immediately after his death into Abraham's bosom, in his life time a man little regarded, at his end the Angels are his servants. Yea the wicked themselves have confessed & shall acknowledge that the godly are blessed in their deaths, witness that speech of cursed Balaam, who desired to die the death of the godly; Num. 23.10. Let me die the death of the righteous, and let my last end be like his. That wretch could not but acknowledge, that the condition of the godly was happy and blessed, howsoever their lives are full of misery, and they are tossed from post to pillar, as the Israelites in the wilderness, yet in their deaths they had peace. I will not spend much time herein, I hope our judgements are sufficiently convinced concerning the truth of the Doctrine, I will briefly set down the Reasons. Reas. 1 First, the godly are sure of peace at last, in regard of the accomplishment of God's promise, who hath said that peace shall come, Esa. 57.2. that They shall rest in their beds, every one that walketh before the Lord, which promise of his, the Lord hath ever made good from time to time, unto all the faithful, after all their labour and travails giving them rest, and from their troubles and afflictions, in the end to give them peace, his promise requireth it. Secondly, the godly have Reas. 2 peace with God, with whom they are reconciled by Christ, which is their peace: This peace the godly have in this life in the midst of their greatest miseries here, which serves to sweeten the Cross, and to support them under the burden of their afflictions. And therefore the Lord giving them the earnest of their inheritance, and the first fruits of the Spirit here: they must needs have peace with God going out of the world, who go to enjoy God, who have such peace in the world where they are absent from the Lord in their bodies. The uses follow to be considered. First of all, seeing Gods servants Use 1 do die in peace, and that this shall be the portion they shall receive from the Lord after all their labours & travails peace at last. This may serve to reprove those that flatter their ow●e souls, and secure themselves that they shall die happily, though they have neither care nor conscience to live holily, feign would they with Balaam die the death of the righteous, but they will never yield consent to live the life of the righteous: they would feign act the part of the godly in their death, that by no means care for their spirit in life. Oh how is these men's madness to be mourned for, and their ignorance and obstinacy to be pitied, poor souls they deceive themselves. This will never be, men cannot live like sinners and die like Saints, They that sow to the flesh, Gal. 6.6. shall of the flesh reap corruption. Were it not madness in a man that after he hath sowed cockle and darnel in his field, at Harvest time to think he shall reap good wheat: eu●●y man would condemn this man of madness & exterme folly. Oh my brethren let us take heed we prove not such fools one day, Be not deceived God is not mocked, Whatsoever a man soweth, that shall he reap. Dost thou go on in thy sins, in thy profane course of uncleanness, drunkenness, swearing, Sabaoth-breaking, etc. and yet thinkest to die in peace, this is altogether impossible. I will say to thee as sometimes jehu said to the messengers of jehoram, 2. Reg. 9.22. What hast thou to do with peace, so long as the whoredoms of thy mother jezabel remain: So what peace can there be at thy death, so long as thy whoredoms remain, thy drunkenness, usury, oppression remain, it is grace in life that hath the promise of peace in death. Use 2 The second use is for matter of instruction unto the Godly, that they be not weary of well doing, for in due time they shall reap, if they faint not. Let not the godly be discouraged in their work in God's vineyard, what though they bear the heat & burden of the day, the evening cometh when they shall rest, the Lords penny, this peace at last will make amends for all, and then we shall see and confess with the Apostle, that these light and momentary afflictions here, are not worthy of such a recompense of reward. Look still to the end of well-doing, jam. 5.7. peace at last, this shall be thy portion. In the mean time do as the husband man doth, wait for the precious fruit, and have long patience. Thy labour shall not be in vain in the Lord, after all the boisterous storms in this life, wrestling against sin, Satan, and thy own corruptions, here is Gods promise gone out of his lips, that can no more fail, than himself cease to be true, Thou shalt have peace at last. Thirdly, seeing the Lord hath Use 3 promised peace unto his servants at last, & that a good life brings with it ever a good death: Hence we learn what to conceive of the despairing words of God's servants in time of some sore assault and temptation, when the waters enter into their soul, that God hath forsaken them, and that he hath forgotten to be gracious, that he hath shut his loving kindness in displeasure, that God hath no mercy in store for them, and the like. Namely, that these are but words of distemper, not of reason & of judgement; for will God cast away his people? Rom. 11.1. God forbidden. Such may be the nature of the disease, that fuming up into the brain may cause such a distemper for the time present. But man's changeable tongue can never alter God's decree, which is unchangeable, he hath said it, Rom. 3.3 That the end of the upright and just man shall be peace at last, and who shall hinder it, shall Satan lay any thing to the charge of Gods chosen, when God doth justify any: no, no, we are more than conquerors through him that loved us, & therefore let us learn to judge aright of our brethren in their deaths, and let not our judgement be weakened, or charity fail, when they are put to cry out as before; but look we upon their lives if they appear to have been godly and religious, and that they have made conscience of holy duties: remember we ever the Lords promise, The latter end of that man shall be peace. The last thing we are to take notice of, from the authority of this Scripture, is, that if peace be promised of the Lord unto the upright & just man, The end of that man shall be peace. Then on the contrary, Wicked men can have no peace in death. there Doct. 5 is peace to the wicked, whose lives have been graceless, their deaths have been comfortless, what though the wicked flourish in this world, wax old and grow in wealth, job. 21.8.9 what though their houses be peaceable and without fear, and the rod of God is not upon them: what though they spend their days in pleasure, they shall suddenly to hell, saith job; There is no peace to the wicked, Esa 48. 2●. saith my God. The Doctrine than will be clear. That wicked men in death can have no peace. Those that in the time of their life have had no care or conscience to get grace into their souls, when sickness comes and death approacheth, must needs be void of all true comfort. Solomon hath excellent sayings to prove this Doctrine; Pro. 11.7. When a wicked man dieth (saith he) his expectation perisheth, & the hope of his power shall perish. And job hath a saying to the same purpose, job. 27.8. What hope hath the hypocrite though he hath heaped up riches, when God taketh away his soul; meaning thereby indeed, that he hath no hope left him. What joy then can be there in a wicked man's prosperity, what comfort can there be in such a peace, as hath ruin & destruction attending upon it. Dan. ●. What joy had Belshatzar in his banquet, when in the midst of his cups he beheld the hand writing upon the wall, containing in it the sentence of his final downfall: His thoughts were troubled (saith the Text) his joints were loosed, and his knees smote one against another: his company could not comfort him, nor his dainty dishes refresh him, when his conscience is up in arms against him. Luk. ●2. 42 The rich man in the Gospel was very joyful and gloried in his plenty, promised much peace to his soul; but we see how suddenly this glory of his is damped with this news, This night they will fetch thy soul from thee. No heavier news could come to him that had his portion in this life, then to tell him of fetching away his soul. I might lay here before your eyes a multitude of examples, Had Saul peace, had Ahab peace, had jesabel peace, had judas peace: There is no peace unto the wicked. Take all the pleasantest delicates that the earth may afford, and offer them to a condemned wretch going to execution, will he glut himself with them, and fall to them with an hungry appetite? No, no, he will answer thee, I can take no delight in these things, for I perceive that present death waiteth for me. So, even so is it with a wicked man, and so shall it be with him in the last days, though his barns be full, and his presses run over, though he can number his Oxen by thousands, and his Sheep by ten thousands, these cannot add one jot of comfort to his heavy heart, when death approacheth he shall then find no pleasure in them: for then there remains for him nothing but a fearful expectation of judgement. This shall be the woeful estate and condition of those that put from them the evil day, that will not be acquainted with God's ways, their lives having been dissolute and sinful, their deaths shall be wretched and without comfort. The Reasons. Reas. 1 First, the wicked want peace in death, because they want faith in life, for it is faith, even faith alone that must give us boldness and comfort at that day. For thus runs the promise, Io. 3.16. God so loved the world, that whosoever believeth in him should not perish, but have life everlasting. But wicked men believe not in him, the word of God cannot work upon their hearts, it is but as seed cast upon stony ground, as appears by the heardnes of their hearts, and therefore being without the covenant, no marvel though they partake not of the promise. Reas. 2 Secondly, the prerogatives and privileges of God's people would be much infringed, if there were no difference betwixt the wicked & the godly, if they were but so blessed in their deaths, as they seem prosperous in their life, then might the godly say that they had cleansed their hearts in vain. But now in that the hope of the wicked doth perish, and in death they begin to partake of misery, whereas the godly after all their trials & trouble shall then have peace. Herein standeth the difference between them. Pro. 14.32 The wicked shall be cast away for his lewdness: But the Righteous hath hope at his death. For the time of this life we see that commonly wicked men, enjoy their pleasure and are full, whereas God's servants are afflicted and suffer want, and therefore the justice of God requireth that their conditions should be changed on both sides. The pleasure of the one to be turned into pain; and the sorrow of the other into comfort, for if there were not a day of refreshing unto the godly, of all men they were most miserable. And if there were not a reckoning day reserved for the wicked, of all men they were most happy. Use 1 This serves first of all to awake the Carnal man, which is ever singing the sweet ditty of peace unto his Soul, that seemeth to have made a league with death, & to be at an agreement with the grave. Ah poor Souls, there is a day coming when the Lord will disannul this agreement, and this drunken peace shall be dissolved, when death shall once lay upon them his arrest, what will it avail thee to cry: Lord, Lord. Thou mayst cry till thy tongue cleave to the roof of thy mouth, thou mayst howl upon thy bed like a wolf, and yet the Lord will stop his ears that he will not hear thy cry, and that because thou hast despised instruction, Pro. 1. and when the Lrod sought unto thee, and offered grace unto thee, thou wouldst not hear him. Therefore his distributive justice requireth, that thou shouldest cry and call unto the Lord and he shall not answer thee. This is a most fearful condition thus to be forsaken of the Lord: especially when in time of distress, the poor soul shall seek for comfort. This is God's just judgement for the contempt of grace before offered unto him. Oh the misery of this poor creature, that is so pained that he cannot live: so unprepared that he dare not die: that goes to bed but cannot sleep: that tastes his meat but will not down: that shifts his room but not his pain: & as for death which hath already seized upon him, his conscience tells him he is altogether unprepared for. This is the condition, & these will be the outcries of those that will not in time be warned, to seek to work out their peace betimes in their life time, before it be too late, and their conscience shall tell them. There is no peace. Use 2 But especially are they here to be reproved, that live in hope that the time of their death will beget hope: They know that they have been vile wretched and desperate sinners, without grace and goodness, and that they have from time to time despised God's patience and long suffering, that should have led them to repentance, unto all manner of licentious living: this they know, and that they have presumptuously, even against knowledge & conscience resisted the Lord, hardening their own hearts against his ordinance: this they know. Yet they trust, they say at last, to have repentance for all, & so be saved: Their own conscience telleth them that their estate is damnable, & 〈◊〉 if the Lord should at this instance of time call them to accounted, they must needs perish, yet poor Souls they presume of repentance at the last. But poor Souls, how can such as have spent their days in the service of sin and Satan, think that death will prove so good unto them. Are thieves and Robbers and such like offenders bound over to the Assizes, to the end they may receive honour or shame? to be put into the Commission and taken up to the bench, or not rather to receive judgement and to be executed according to their demerits. Oh take heed thou deceive not thine own soul herein: Many thousands are now in hell, and there shall suffer the pains of the damned for ever more, that had these purposes to have cried God mercy at last. Remember this when I am gone, that it is grace in this life, that brings peace at last. I know the Devil will still persuade us to play with our sins, but in the mean time our sins will not play with us, we run daily into God's score, and the greater our debts, the deeper repentance at last. If Moses had not slain the Egyptian, the poor Hebrew must have perished. Saul favoured the life of Agag, but it cost him his own life. If those five wicked Nations had not been destroyed, before the jews had seated themselves in the Land of Canaan, where had been their peace? Seeing then that the case is so dangerous, let Agag be slain, the Cananits cast out, and the Egyptian put to death. I mean let us kill our sins, and break off our iniquities by repentance, that so we may procure our peace, doubtless then shall we possess our souls in peace while we live here, and end our days in peace. Which the Lord grant unto us all for his Christ's sake. Amen. FINIS.