A Curse become a Blessing: OR, A SERMON PREACHED IN the Parish Church of S. John the Baptist, in the I'll of Thannet, in the County of KENT, at the Funeral of that virtuous and worthy Gentleman Mr. PAUL CLEYBROOKE Esquire. By WILLIAM STONE Preacher of God's Word: on Tuesday, September 17. 1622. REVEL. 14.13. Blessed are the dead which die in the Lord, from henceforth, yea, saith the Spirit, that they may rest from their labours, and their works do follow them. LONDON, Printed by john Haviland for William Sheffard, and are to be sold at his shop at the entering in of Popes-head Alley out of Lombard street. 1623. TO THE WORSHIPFUL AND VIRTUOUS GENTLEWOman Mistress MARY CLEYBROOKE: Grace and Peace. WEre there nothing else to prove that the death of the righteous, that is, of every believing and repentant sinner, is a most excellent blessing of God, even this were sufficient, that it is precious in God's sight. For what can befall to the dear children of God, which is an excellent blessing of his unto them, if that for one be not such a blessing, of which he saith, that it is precious in his sight? Of all terrible things, death seems most terrible, but it is not so indeed to them that be in Christ, to whom many things happen more bitter and heavy than death itself. This Sermon, being a little enlarged, beyond that which was delivered, in the latter points of the text, I present unto you, to whom of right it belongs. It is all that I am able to offer unto you, in token of my thankfulness for the love and kindnesses both of the dead, and of the living. Accept it, I beseech you, & read it at your leisure; and I pray God to bless this little mite, that it may both further your present comfort, and the salvation of your soul. Your Worships in the Lord, WILLIAM STONE. TO THE READER. CHristian Reader, thou hast here in few words, the definitive sentence of the Holy Ghost, touching the death of the Saints, that Precious in the sight of the Lord is the death of his Saints. From which, after the exposition and division of the Text, is observed; first, that there be Saints upon earth: Secondly, that these same Saints be liable to bodily death: Thirdly, that they be the Lords, and that after a special manner: And fourthly, that their death is precious: which being further confirmed by the judgement of the Lord, is both comfortable to them that mourn, and directs every one how to judge aright of all things and events. Pray, read, meditate, and practise, and the Lord give the increase. December 5. 1622. Farewell. W. S. A FUNERAL SERMON. PSALM 116.15. Precious in the sight of the Lord, is the death of his Saints. BEfore I say any thing of the occasion of this our meeting, let us first consider this present Text, and the instructions thereof: Precious in the sight of the Lord is the death of his Saints. It is a matter of great consequence, and a ground of no small comfort, to understand aright, what to hold of the death of the Saints. For to the it seems a very jest and a laughing sport. They are glad to see the death of the best men, and most zealous, because than they think that all things shall go presently as they desire to have it. And to the godly themselves, it seems fearful and miserable for the present time. Now touching this matter, the sentence of the Holy Ghost is propounded unto us, in the words which ye have heard, to this effect: That it is precious in God's sight. Precious in the sight of the Lord is the death of his Saints. In handling this Text, both for help of memory, and plainness sake, I will observe this method; first, declare the meaning of the words. Secondly, show the parts thereof. And lastly, handle the several instructions from thence arising. In giving the meaning of the words, I will follow the order of the Text, first declaring them severally, as they lie in the Text, and then gather into one sum that which hath been said, both plainly and briefly. Precious. Precious. ] The original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jakar, which the Septuagint translate most commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n =" a" 1 Sam. 3.1. 2 Sam. 12.30. 1 King. 5.17. and 7.9, 10, 11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n =" b" job 28.10. Psal. 72.14. Prou. 20.15. Isai. 43.4. , which signify precious; once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n =" c" Zach. 11.13. , approved; once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n =" d" Ezek. 28.13. , profitable, good, or commodious; and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n =" e" Prou. 1.13. of great price and worth. In our English Bibles of the new Translation, it is rendered most commonly, precious n =" f" 1 Sam. 3.1. and 26.21. Prou. 3.15. and 6.26. and 12.27. and 20.15. and 24.4. ; sometimes, costly n =" g" 1 King. 5.17. and 7.9, 10, 11. ; once, noble n =" h" Ezra 4.10. ; once, better n =" i" Eccles 9.18. ; and once, goodly n =" k" Zach. 11.13. In the sight. . Neither can I but remember what one hath noted, saying; Dicitur autem pretiosum, quod rarum, & non omnibus obuium est; that is to say, That thing is called precious, which is rare, and not to be met with of all. Out of this I gather, that Precious in this place is as much to say, as of great esteem, an excellent thing, exceeding profitable, good and honourable. In the sight; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begnene. The Hebrew signifieth, in the eyes. Properly the Eye is that member of the body, whose faculty is to see lightsome things, and to direct our way. Now diverse members of the body of man are attributed to God, as the head, the hands, the heart, the feet, and here, the eyes; but not properly, but figuratively; for properly God hath no such members. The eyes of God. The Eyes of God do signify, either first, the good will and favour of God n =" l" Psal. 17.8. and 33.18. & 34.15. 1 Pet. 3.12. ; as in that speech of the Psalmist: The eyes of the Lord are upon the righteous: And of job n =" m" job 36.7. ; He withdraweth not his eyes from the righteous. Or secondly, the providence of God n =" n" 2 Chro. 16.9. ; as in that speech of Hanani the Seer, to Asa King of judah; For the eyes of the Lord run to and fro throughout the whole earth. Or thirdly, the knowledge of God, that so we might understand that God is not ignorant of any thing, but knoweth all things, both secret and apparent; past, present, and to come, as perfectly and throughly, as if he looked upon them, and saw them with his eyes. Thus Solomon saith: The eyes of the Lord are in every place, Prou. 15.3. beholding the evil and the good. Or else finally, the judgement and account of God touching any thing whatsoever, as in this place, touching the death of the Saints. The sight of God. But according to our English Translation, not any member, but one of the outward senses, is here attributed to God, to wit, the sight; for it is said, In the sight of the Lord: but the meaning is all one. For the sight of God having any of his own works for the object, signifieth his judgement, account, and approving of the thing. As God is said to have seen the light, that it was good, Gen. 1.4. that is to say, to have judged, accounted, and approved it to be good. But if it have men and their doings for the object, than it signifieth his perfect knowledge both of them and of their doings: As the Apostle saith; Hebr. 4.13. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. And so it is said of the Kings of Israel and judah, that such a one did right, and such a one did evil in the sight of the Lord. And thus we read, that the Angel of God, to wit, jesus Christ, spoke unto jacob in a dream, saying; I have seen all that Laban doth unto thee. Gen. 31.12. Exod. 3.7. Prou. 15.3. And when the Lord said, I have surely seen the affliction of my people which are in Egypt. In this sense also the eyes of the Lord are said to be in every place, beholding the evil and the good. In this text which I have now in hand, these words, in the sight, be as much to say, as in the judgement, esteem, and account of the Lord. LORD in great letters. Of the LORD. Ye find (if ye mark it) the word LORD, written in this place, and in many places else in the Bibles of the new Translation, in capital or great letters: and likewise the word GOD, diverse times so printed, and namely in the Prophecy of Ezekiel. In all these places in the Hebrew, it is either jah, or jehovah, but most commonly jehovah, as it is in this text. Except in a few places, where the English of Adonai, the LORD, is so written: as namely in the places quoted in the margin n =" a" Gen. 18.27. Num. 14.17. Deu. 10.17. Iosh. 7.8. judg. 13.8.2 King. 4.28. . And likewise of Adonis, the LORD, once in Malachi n =" b" Mal. 3.1. . And contrarily, the English of jehovah, the Lord, is written in small letters, in one place of jeremiah, in some Bibles, in these words, The Lord of hosts in his name n =" c" jer. 51.19. Printed Anno 1613. in 8. The names of God. . And this might happen either through the Scribe, or the Printers fault. The names of God in the Scripture be diverse, whereof some signify the proprieties of his essence; as the Almighty, the most High, the Holy one. And others the very essence itself: and these in the Hebrew text be three, jehovah, jah, Ehjeh; and may be rendered in English; God, the Lord, I Am, or, the Lord, the Lord, I Am. Here he is named jehovah, by the first of these three. A name so proper to the Lord, that it is never attributed, nor can it agree to any of the creatures. As the Psalmist saith; That men may know that thou, Psal. 83.18. whose Name alone is jehovah: art the most High over all the earth. What jehovah signifies. It signifieth three things; first, that God hath his being of himself n =" d" Reu. 1.4. and 16.5. : Secondly, that all creatures have their being from him n =" e" Act. 17.28. Rom. 11.36. : Thirdly, that he causeth all things to come to pass, according to his own meaning, whether he promise or threaten. For this cause he addeth so often this speech; And they shall know that I am jehovah, or, that I am the Lord, to his promises n =" g" Ezek. 29.21. and 34.30. , and threatenings n =" h" Ezek. 7.27. and 12.15, 16. and 15.7. and 20.26. jehovah used personally, Psal. 110.1. See also Psal. 2.2. . It is used two ways, either Personally, or Essentially. First, Personally, to note one or two of the Persons of the blessed Trinity, as the Father, in this speech; The Lord, in the original, jehovah, that is, the Father said unto my Lord, that is, unto the Son, Sat thou at my right hand: until I make thine enemies thy footstool. It notes the Son, when Moses saith; And the Lord, in Hebrew, Gen. 18.1. jehevah, appeared unto him, in the plains of Mamre. And it notes the Holy Ghost, in these words of Isaiah; Holy, Isai. 6.3, 5. holy, holy, is the Lord of hosts. And again, for mine eyes have seen the King, the Lord of hosts. In both these speeches, this word, the Lord, is in Hebrew jehovah; and that it notes the Holy Ghost is plain by this, that the Apostle Paul alleging the same words, which the Lord in this place commands Isaiah to tell the people, saith; Well spoke the Holy Ghost by Esaias the Prophet, Act. 28.25. unto our Fathers. And in this same place of the Prophet Isaiah, it notes also the Son. As appears by comparing it with that place in Saint john, where he saith; john 12.41. These things said Esaias, when he saw his glory, and spoke of him. Sometimes also the Father and the Son are noted by this title, being twice used in one and the same verse. As when Moses saith; Then the Lord, that is, the Son, Gen. 19.24. reigned upon Sodom, and upon Gomorrah, brimstone and fire from the Lord, that is to say, from the Father, out of heaven. And again, in Zechariah; And the Lord, that is, the Son, Zech. 3.2. said unto Satan; The Lord, that is, the Father, rebuke thee, O Satan, even the Lord, that is, the Father, that hath chosen jerusalem rebuke thee. In all these places the word translated, the Lord, is in the original, jehovah. jehovah used Essentially. Secondly, this word is used Essentially, to note God Almighty, one God in essence: as in this speech of Isaiah, The Lord jehovah is my strength and my song. Isai. 12.2. & 26.4. And again; Trust ye in the Lord for ever: for in the Lord jehovah is everlasting strength. In this sense it is taken, in these words of David; Precious in the sight of the Lord is the death of his Saints. The death. Understand by death here, The death. the death of the body, or temporal death, which is a privation of the life of the body, by means of the local separating of the soul from it for a time. Against the Ubiquitaries. I would have this word well marked, that I say, by means of the local separating of the soul from the body. For hereupon the death of Christ confuteth the Ubiquitaries, which hold that his body is every where present. But if Christ died truly; if his death that he died upon the cross were a true bodily death, than his body is not every where: because if it were every where, and if it had been every where, at that time when it hung upon the cross, than his soul could not had been locally separated from his body: but his soul was locally separated from his body, or else he died not truly; therefore the body of Christ, nor yet his soul was not every where then. And as it was then, so is it now; for his body is the same which then it was, and hath the same proprieties which then it had. And if his body, nor yet his soul, Of his Saints. were not every where then, neither be they every where now. It followeth. Of his Saints. The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lachasidau; which is as much to say, as Of his dearly beloved ones; or, of his tender hearted, meek, and merciful ones; or, of them of whom he hath pity, and on whom he hath mercy. For the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasid, importeth such as to whom God showeth mercy, and so are made also to trust and rely upon his mercy and goodness, and to show themselves pitiful, merciful, and godly in their conversations. It occurs much oftener in the book of the Psalms, than in all the rest of the Bible. Most commonly it is translated by the Septuagint in their Greek translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n =" a" Deut. 33.8. 2 Sam. 22.26. 2 Chron. 6.41. Psal. 4.3. & 12.1. & 16.10. & 18.25. & 30.4. & 31.23. & 31.6. & 37.28. & 50.5. & 52.9 etc. ; holy; once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n =" b" Psal. 89.19. , a Son; once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n =" c" Mic. 7.2. , venerable, or religious; and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n =" d" Pro. 2.8. ; reverencing. In our English Bible's also of the new translation, I find it diverse ways translated. Most commonly, Saints n =" e" 2 Chron. 6.41. Ps. 30.4. & 31.23. & 37.28. & 50.5. & 52.9. & 79 2. & 85.8. & 97.10. & 132.9, 16. & 145.10. & 148.14. & 149.1, 5, 9 Pro. 2.8. ; sometimes, holy n =" f" Deut. 33.8. Psal. 16.10. & 86.2. & 89.19. & 145.17. ; thrice, godly n =" g" Psa. 4.3. & 12.1. & 32.6. ; twice, merciful n =" h" 2 Sam. 22.26. Psal. 18.25. ; and once, the good man n =" i" Mic. 7 2. Out of which I gather that by Saints in this place, are meant God's Elect and beloved children, effectually called, justified, and sanctified; people that are holy, righteous, sober, and godly. Thus have I gone thorough with the words of the text, taking word by word. Now let us gather into one sum, the total of the things which have been delivered touching the meaning thereof. Precious, that is to say, of great esteem, very profitable and honourable, in the sight of the Lord, that is to say, in the judgement of the Lord, and in his account, is the death, that is, the bodily death, of his Saints, that is to say, of his elect, whom he hath called and sanctified, and to whom he hath vouchsafed his special favour, and the grace to live soberly, righteously, and godlily in this present world, denying ungodliness and worldly lusts. Thus have I done with the first thing touching the meaning of the words. The second followeth, touching the parts of the Text. The parts of the Text. THis Text hath two parts: First, a proposition or theme; secondly, an argument of confirmation, or a proof thereof. The proposition is this, that the death of the Saints is precious; precious is the death of his Saints. The proof is in these words; in the sight of the Lord. In the proposition there be two things to be considered; First, the subject or antecedent; Secondly, the attribute or consequent. The subject contains the matter whereof the speech is; in these words of the text; The death of the Saints. The attribute shows what is spoken of this matter, in these words; is precious. And thus have I done with the second branch of my promise. The third remaineth, which is concerning the instructions that arise from this Text, which I will propound unto you according to the order of the parts, as now ye have heard them. The Instructions. FIrst than I have to begin with the proposition, and namely with the subject or antecedent thereof, in these words of the text, the death of the Saints. Neither let any man marvel, that I begin with the last words of the text first. The learned do see the reason for it. For the parts are inverted in the order of the text. The proof being inserted between the consequent and the antecedent; and both the consequent and the proof being set before the antecedent. But let the inverted parts be placed in order, and the text stands thus: The death of his Saints, or, the death of the Saints is precious in the sight of the Lord. In this order the parts do plainly appear; and this order must I follow. To proceed then with the subject, the death of the Saints: first note this, that in the Scripture there is a twofold death attributed to the Saints; the one spiritual, and the other, bodily. The spiritual death attributed to the Saints. The spiritual death attributed to the Saints is likewise double, one before their calling, most miserable and woeful; another after their calling, most blessed and comfortable. Before their calling they are dead in sins and trespasses. Ephes. 2.1, 4, 5. As the Apostle saith, And you hath he quickened who were dead in trespasses and sins. And again a little after; But God who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ. What death in sin, or spiritual death is. This spiritual death is a privation of communion and fellowship with God, and of the grace of God quickening us together with Christ: and is incident to the elect together with the reprobate before their calling. Three branches of spiritual death in the Saints. But after their calling they have experience in themselves of another manner of spiritual death, of which there be these three branches; first, upon the right understanding of the doctrine of the Law to be brought to see and feel that they are dead and most wretched, 1. A death at the coming of the commandment. and that there is nothing in themselves, save matter of death and eternal damnation, by reason of their sins; and so they are stirred up to seek succour elsewhere. Thus Paul died; as he saith; But when the commandment came, Rom. 7.9. sin revived, and I died. That is to say, when I had the right understanding of the commandment of God, and had considered well of it, sin did rage and trouble my mind, which had lain still before, and by reason of my sin, I saw nothing in myself, but matter of death and damnation, and so I was driven to seek help in jesus Christ, that my soul might be saved. Secondly, the Saints are dead to the Law; 2. A death unto the Law. Gal. 2.19. as the Apostle saith; For I through the Law, am dead to the Law, that I might live unto God. The meaning is; they are freed from the dominion of the Law: and that by means of the Law itself, which accuseth, terrifieth, and condemneth them, and thereby occasioneth or urgeth them to fly unto Christ, which is the cause of this death. And they are dead to the Law, that is to say, they are free from the dominion of the Law in four respects. First, in respect of that most rigorous and severe exacting of most perfect obedience to be performed in this life for the obtaining of life eternal. Act. 15.10. Rom. 6.14, 15. and 7.6. Secondly, in respect of the curse and damnatory sentence of the Law for the breach thereof, because Christ being become a surety for us, hath fulfilled that exact righteousness of the Law for us, and performed that obedience for us, and for us hath undergone & borne, yea and overcome the curse and punishment. Thirdly, in respect of the power of the Law, Rom. 7.8. whereby as an occasion it provoketh & stirreth up the corruption of the heart in the vnregenerat. Fourthly, in respect of the observation of the judgements and ceremonies of the Law, that is, Act. 15. 1 Cor. 9.1, 19 2 Cor. 3.17. Heb. 9.10. john 1.17. of the judicial and Ceremonial Law, to wit, so fare, as they properly pertained only to the policy of Moses, and the rutorship of the ancient people and Church of God: such as be the laws concerning sacrifices, and the whole outward worship prescribed by Moses. But such laws amongst them as belong to the Law of Nature, and have always bound all Nations of the world, there is no death to them, nor no freeing therefrom. 3. A death unto sin and the world. Thirdly, there is a spiritual death which the Saints feel in themselves, by which they die to sin and to the world, that is to say, by which they more and more bid sin farewell, 1 Cor. 15.31. Gal. 6.14. and sever themselves from the men of this world, as much as possibly they can, by faith and repentance. This is a blessed death springing from the death of Christ, by a virtue and power derived therefrom for the beating down and killing of the strength of sin in us that be his members. For that same divine power, which supported his manhood so that he sunk not, when he stood charged with our sins, and died for us, and we in him; even that same divine power worketh in all his members for the mortifying of sin through his death. From whence it cometh that every true believer dieth more and more to sin continually. And this now cannot but be a most precious death in the sight of God, being an effect of the death of his Son, of whom he saith; This is my beloved Son in whom I am well pleased: and in whom he was (as the Apostle bears witness) reconciling the world unto himself, Matth. 3.17. 2 Cor. 5.19. not imputing their trespasses unto them. But nevertheless it is not that death, which David here means. We must therefore consider that other kind of death, which according to the Scripture the Saints be subject unto, Bodily death attributed to the Saints. and that is the death of the body; of which I said, that it is a privation of the life of the body, by means of the local separating of the soul from the body fora time. This death of the body (as I conceive) is the death which David doth especially mean in this place. The death of his Saints. FIrst, this very mentioning of the death of the Saints, doth imply this much, which I note for the instruction of some ignorant and unlearned people, that live among us, whom I desire well to mark it, and to learn from this Sermon, that Doctr. 1 Doct. Some be Saints in this life: And namely all God's people, even all that be saved, God's people be all Saints before they die. be Saints before their death. This very speech, the death of his Saints, implieth thus much. And it is according to our Creed, in the ninth article whereof, we confess that we believe the Communion of the Saints; which is not only to be understood of the Saints in heaven, but also of the Saints upon earch. And thus the Epistles of Paul, for diverse of them, are directed to the Saints. As the Epistle to the Ephesians; To the Saints which are at Ephesus. Ephes. 1.1. Philip. 1.1. Col. 1.2. And the Epistle to the Philippians; To all the Saints in Christ jesus which are at Philippi. And likewise the Epistle to the Colossians; To the Saints and faithful brethren in Christ, which are at Colosse. In all which places are understood by the Saints, God's faithful servants then alive upon the earth. And as it was then, so is it now. Psal. 30.4. and 31.23. and 34.9 and 37.28. and 50.5. and 52.9. and 79.2. and 85 8. and 89.7. and 97.10. and 13 29, 16. and 145.10 and 148.14. and 149.1, 5, 9 Psal. 16.3. Act. 9.13. As many faithful servants as God hath amongst mankind throughout the world, so many Saints there be living at this day upon the earth. And in this sense the word Saints, is taken above a dozen times in the book of the Psal. In one place whereof express mention is made of the Saints on earth. In the sixteenth Psalm at the third verse, be these words: But to the Saints that are in the earth. And in the Acts of the Apostles; Ananias saith: Lord I have heard by many of this man, how much evil he hath done to thy Saints at jerusalem. And Paul himself in the presence of Agrippa declaring his life from his childhood, hath these very words; Act. 26.10. And many of the Saints did I shut up in prison. Which cannot possibly be taken otherwise, then of some that then were alive upon the earth. And thus Aaron, while he lived, and was envied of some, is called the Saint of the Lord: They envied Moses also in the Camp, Psal. 106.16. and Aaron the Saint of the Lord. So that it is certain, and as clear as the sunshine, that there be Saints in this world. If it were not so, there were no holy Catholic Church for us to believe according to our Creed: nor any one man nor woman living at this day upon the face of the earth, that were the true child of God. Question. Who then be the Saints now alive upon the earth? Answer. Answer. Lambert in his Paradoxes. cap. 2. Parad. 31, & 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mac. hom. 17. Why Gods children on earth be called Saints. Lambert shall tell thee: They be Saints, (saith he) that be translated from profane or worldly things, to godly and spiritual things, and made holy and consecrated unto God. And again; All true faithful people be Saints. Otherwise thus: Every man and woman that is effectually called, and regenerated by the Holy Ghost, to live justly and holily; every such is a Saint. And such be called Saints, not to note an absolute perfection in them: But first, because they have Christ's holiness imputed unto them through faith. For the holiness of Christ, that is to say, that integrity and purity which Christ had from the first moment of his conception, and kept also in all his thoughts, words, and deeds, yea even in his desires, and throughout his whole life, even unto his last end in the death of the cross, is part of that righteousness which is imputed unto us, by which we are justified. In this sense the Apostle saith: 1 Cor. 2.30. But of him are ye in Christ jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. Secondly, because they have inherent holiness wrought by the Spirit in all the powers of their soul, and in every part and member of their body. For sanctification is entire, and throughout the whole man; according to the Apostles prayer: 1 Thess. 5.23. And the very God of peace sanctify you wholly: and I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord jesus Christ. There is no part nor power of body or soul, but feels the virtue of God's Spirit purging away corruption, and fastening impressions of holy qualities. It may be this power of God's sanctifying Spirit appears not alike evidently in every part, yet hath every particle his seasoning with sanctity. Thirdly, because in imitation of the holiness of God, according to his Commandment: 1 Pet. 1.16. Be ye holy, for I am holy: they labour to express holiness, both in their thoughts before God, and in their words and deeds before God and men. Because it is written; Heb. 12.14. Fellow peace with all men, and holiness, without which no man shall see the Lord. Fourthly, to distinguish them from all the world of the , which be termed in Scripture; Gal. 1.4. This present evil world, and be said all of them to lie in wickedness, in these words of S. john: We know that we are of God, 1 john 5.19. and the whole world lieth in wickedness. Thus ye see who in the world be Saints, and why they be so called, being yet alive upon the earth. Use 1 The Use. This serves to condemn that ignorant sort, that all this while in the clear light of the Gospel, To condemn their ignorance, that think there be no Saints upon earth. have not learned thus much, that there be Saints upon earth. Nay (as it seems) some lie so plunged in this gulf of ignorance, that not only they do not know that there be Saints upon earth, but that they dare break out and say, that they will never believe it: I will never believe (said one) that any be Saints upon earth. Oh graceless speech I Oh damnable ignorance! I wish all you that hear this, be better instructed in this point. But mark what I say; I speak it to thee, that art of the mind that there be no Saints upon earth. Thou thine own self art either a Saint or a Devil. And if thou be no Saint, thou hast no faith in Christ. For none that hath faith in Christ, but he is a Saint. Again, mark this, if thou be not a Saint upon earth before thou dost die, thou shalt never be a Saint in heaven after thou art dead. And therefore, if thou wilt never believe that any be Saints upon earth, I will never believe that ever thou shalt be a Saint in heaven. For death doth sanctify none. Neither will God make any one a Saint in the kingdom of heaven, which was not before his death made a Saint upon earth. Consider of it, and receive instruction. The death of his Saints. THere be two or three things more to be noted in these words; The death of his Saints: whereof one ariseth as the former point from the very mentioning of the Saints death, The best ●re subject to death. Heb 9.27. and 11.13. Z●●●. ●. 5. and that is this, that Doct. 2 Doct. The best men are liable to bodily death. The holiest Saints that live in the world must make this account, that they shall one day die. The Apostle maketh no exception, when he saith to the Hebrews; It is appointed unto men once to die. And of certain of the Saints he saith; These all died in faith. And Zechariah saith; Your fathers, where are they? And the Prophets, do they live f●r ever? Death is the way of all the earth, as joshua and David said, when they were ready to die. And behold, this day I am going the way of all the earth n =" a" Iosh 23.14. . And David: I go the way of all the earth n =" b" 1 King. 2.2. . Adam n =" c" Gen. 5.5. , Sheth n =" d" Gen. 5.8. , Enosh n =" e" Gen. 5.11. , Cainan n =" f" Gen. 5.14. , Mahalaleel n =" g" Gen. 5.17. , Iared n =" h" Gen. 5.20. , Methushelah n =" i" Gen. 5.27. , Lamech n =" k" Gen. 5.31. , Noah n =" l" Gen. 9.29. ; though their lives were long; for they lived all of them many hundreds of years; yet they are dead and gone. Likewise Abraham n =" m" Gen. 25.8. and Sarah n =" n" Gen. 23.2. , Isaac n =" o" Gen. 35.29. , and Rebekah n =" p" Gen. 49.31. , jacob n =" q" Gen. 49.33. and Rachel n =" r" Gen. 35.19. , job n =" s" job 42.17. , David n =" t" 1 King. 2.10. , Solomon n =" u" 1 King. 11.43. , Hezekiah n =" *" 2 King. 20.21. , josiah n =" x" 2 Chro. 35.24. , Samuel n =" y" 1 Sam. 25.1. , and the Prophets n =" z" joh. 8.53. are dead. All these were Saints, yet they have tasted of death's cup, with many thousands more. Question. But why should the Saints die, seeing Christ hath died for them? Answer. It is true that Christ hath died for them: yet they must die. Reason 1 First, because there is no such end of Christ's death, The ends of Christ's death. as the freeing of the Saints from bodily death. For these be the ends of Christ's death. First, to prove the truth of his manhood. Secondly, that the faithful Martyrs might have true comfort against death, and know assuredly that it is no small honour to them, to suffer for Christ's sake. Thirdly, to sanctify our death, and to take away the sting thereof, that we should not doubt, but with comfort commend, and surrender up our souls into the hands of God, whensoever he doth call us. Fourthly, to ratify the eternal Testament and Covenant of grace. Heb. 9.15, 16, 17. Fifthly, that through death he might destroy him that had the power of death, that is, Heb. 2.14. the Devil. Sixthly, to deliver us from the fear of death. Seventhly, that we also might die to sin, Heb. 2.15. and sin might not reign in us. Eighthly, Rom. 6.11, 12. that we should be Christ's being married to him, as a wife to a second husband after the death of the first. Rom. 7.2, 3, 4. Ninthly, that they which live, should not henceforth live to themselves, but unto him which died for them, 1 Cor. 5.15. and rose again. Tenthly, that we might know the love of Christ unto us, 1 joh. 3.16. and publish it unto others. Eleventh, that whether we wake or sleep, we should live together with him. 1 Thess. 5.10. Twelfthly, that we should not doubt to lay down our lives for his sake, 1 joh. 3.16. and the brethren. Thirteenthly, that he might abolish sin. Fourteen, that he might abolish death, Rom. 6.10. the wages of sin. These be the ends of the death of Christ, 2 Tim. 1.10. but the discharging of the Saints from bodily death is none of them. Objection. But if among the ends of Christ's death this be reckoned for one, that he might abolish death, it seemeth then that the Saints should not die. For what is it to abolish death, if it be not quite to take it away, that it should not be at all? How death is abolished. Answ. If ye understand it of death eternal, which is the second death, it is quite taken away in respect of Gods elect: according to that speech of our Saviour Christ; john 11.26. Whosoever liveth and believeth in me, shall never die. The second death hath no power on the Saints. As saith Saint john; Reu. 20.6. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power. But if ye refer it to the first death, to wit, the death of the body, the sting of it is taken away, so that it is no more a curse for the sins which we have committed; nay it is turned into a blessing, and made a joyful passage and entrance into heaven. But if ye apply it to the death of the soul, which is another kind, or another branch of the first death, that also is vanquished & overcome, and we recover out of it, when we are spiritually quickened with the life of grace, 1 Cor. 4.11. Ephes. 4.18. called by S. Paul, the life of jesus, the life of God; and it is also called the life of the spirit. And though this death hang about us, as long as we are in this tabernacle, Rom. 8.23. Rom. 7.24. and make us groan within ourselves, and cry out with the Apostle; O wretched man that I am: who shall deliver me from the body of this death? Yet it cannot hurt us; and it daily abateth as the life of grace increaseth. And when our change is come, we shall be fully and for ever discharged from it. For death is vanquished, but the time is not yet come, that it must be utterly destroyed. For the Apostle hath taught us, that it is the last enemy that shall be destroyed; 1 Cor. 15.26. The last enemy (saith he) that shall be destroyed, is death. It is captivated, and brought under the power of Christ the Conqueror, and comfort yourselves, every kind of death shall be fully destroyed, and quite abolished in the due time. Reason 2 Secondly, the Saints must die the death of the body: because it is an infirmity, which we are forced to endure in this nature. Now Christ hath not suffered to free us from any infirmity to which our bodies are made subject without sin, but to take away the venom of it, and to sanctify it unto us: that that which at first came by means of sin, and in itself is a curse for sin, & the wages thereof, may be turned into a blessed means to further our happiness. And thus also we are weary, and hunger, and thirst, and feel pains many and manifold, although Christ also hath suffered all this for us. Conceive it then, that in respect of the Saints, death is abolished both the first and second, of the soul and the body, as it is the wages of sin, (for what have we to do with the wages of the works, which we do not attend?) but yet we must still suffer it, as it is an infirmity to which our bodies are made subject, and we must pass thorough it, as it is the way and gate into that glorious life in the kingdom of heaven. Reason 3 Thirdly, the Saints must die, that the discerning of the elect from the reprobate, may be reserved unto the last day, the day of judgement. According to the words of the Prophet Malachi; Mal. 3.18. Then shall ye return and discern between the righteous and the wicked, between him that serveth God, and him that serveth him not. Now if only the reprobates, wicked men and hypocrites, did die, and the elect not die, than might it be discerned who were elected and truly sanctified, before that day come. Reason 4 Fourthly, that it may appear no vain word which God spoke to Adam, saying; Gen. 3.19. In the sweat of thy face shalt thou eat thy bread till thou return unto the ground: for out of it wast thou taken, for dust thou art, and unto dust shalt thou return. Reason 5 Fiftly, that by tasting of bodily death, they may feel God's mercy the sweeter in freeing of them from death eternal, which they had likewise deserved, and learn to set the more store by the riches of his mercy, and accept it the better, and be provoked to seek it, and also receive it, with the earnester desire and the greater thankfulness. To that end are we forced to pass thorough the death of the body. And indeed let us consider well the pride of our own nature, the false overweening and vain selfe-trust wherewith we be puffed up, how stubborn we be against the Lord, and at how low a rate we prize his goodness, and we shall find, that to do us good and to bring us to life, he must be fain to make us pass thorough the gates of death. And why? To keep us in awe and humble us, to make us to know ourselves, and how rich he is in mercy, in his dealing with us; to the intent we may yield the more honour and reverence to our only wise, immortal and good God. And may say every one of us, alas, I might justly have been sunken before this day to the bottom of hell, and if God were not wondrous merciful, what is due to my whole life for my manifold sins? I have deserved to die not only the death of the body, but the second death, even the death of soul and body eternally. Thus you see how it is good for the Saints to be kept in awe, and taught humility, by being appointed to die. Reason 6 Sixtly, that they may be made partakers of the glorious resurrection at the end of the world. For, to borrow a similitude from the Apostles words: 1 Cor. 15.36. as the corn which is sown is not quickened except it die: so is it with us; we cannot partake of the resurrection of the just, except we die. For they that remain alive at the coming of the Lord, shall not die to attain unto the resurrection; 1 Cor. 15.51. 1 Thess. 4.15, 16, 17. but they shall all be changed, and be hindmost in the company that shall meet the Lord in the air. Use 1 The Use. First then, is it true? are the Saints subject to death? We must ponder upon this, that we are subject to death. Let us ponder upon it, that we deserve such an unhappy condition. And that were it not for God's mercy unto us in Christ, contrary to that which we have deserved, we must all die and be damned for evermore. Let us think upon it. Neither let any think it strange, because Christ hath died for us, and rose again, and are dead with Christ, and risen again with him, and when as our sins are forgiven and quite done away, which brought death upon us, that yet nevertheless God will not release us, but make us drink of deaths cup. For although we ought to be glad of it, because God proceedeth & dealeth in such wise, that we be nothing hindered thereby, but that we may come boldly unto the throne of grace, and call upon him quietly and without distraction, and at the hour of death may commend our souls into his hands, and pray for the glorious resurrection of our bodies, and (as it were) cast ourselves into his fatherly lap; although I say, we ought to be glad of this; yet is it good for us to have some feeling of the misery, into which we have plunged ourselves, not only to humble us, and that we should set the more store by his mercy, as I said before, but to make us judge ourselves, that we be not judged of the Lord, and to make us by faith to lay the faster hold upon his gracious promises, and the more carefully to serve him with such reverence and fear, as is requisite for us. Use 2 Secondly, this consideration that we are subject unto death, should rouse us out of sin, Awake from sin and leave it. and make us shun it, and hate the very motions of it. For sin is the cause of all our misery and mortality. As the Prophet jeremiah saith in his Lamentations; Wherefore doth man complain, Lam. 3.39. a man for the punishment of his sins? Intimating that man by his sins doth bring punishments upon himself. And the Apostle Paul saith; Rom. 5.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mac. Hom. 11. jude 23. Mic. 3.1, 2. Amos 5.14, 15. As by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned. He makes sin, ye see, the cause of all men's mortality. Wherefore shun sin, and as the Apostle jude saith; Hate even the garment spotted by the flesh. And be not like those heads of jacob, and Princes of the house of Israel, of whom Micah saith, that they hate the good, and love the evil. Be not like to them; but as Amos saith: Seek good, and not evil. And again; Hate the evil, and love the good. For say, we must die, and cannot avoid it, whatsoever we do; yet take away sin, and the sting of death is gone. For, as the Apostle saith: The sting of death is sin. 1 Cor. 15.56. Let sin therefore be away, and death when it comes shall do us no hurt; nay, it shall be advantage and gain unto us, as the same Apostle saith: Phil. 1.21. For to me to live is Christ, and to die is gain. This therefore should rouse us, and drive us from sin. Tell me, who but a mad man, would give advantage to his utter enemy, whereby to spoil him? Now death is this enemy, and our sin is the adu●tage. If we live in sin, we give death the adu●●●age to, kill us eternally: but if we coufesse and forsake our sins, death hath no advantage against us, and come when it will, it shall do us no hurt. I beseech you consider of it, and turn from sin, from covetousness, pride, and from whatsoever God forbiddeth. Use 3 Thirdly, are the Saints subject to death? Then are they after a sort subject to that which is the chiefest curse that is fallen upon mankind. Good and bad subject to death, and the li●e afflictions: but with great difference. For death is the chiefest curse, and containeth under it all the curses n =" a" Gen. 2.17. that be fallen upon mankind. Howbeit this understand, that the Saints be not subject to death as it is a curse, but as it is sanctified, and become an entrance into life. And as they are subject to death, so are they subject likewise to all other miseries that this life affords: to hunger, nakedness, imprisonment, sorrow, hatred, slanders, and manifold persecutions and temptations. So that the Saints cannot be discerned by their outward state. But nevertheless, between the same afflictions and manner of death falling upon the Saints and upon the there is great difference: because the one are in Christ the fountain of all goodness and blessedness, by whom all curses are quite taken away; according to the words of the Apostle; Gal. 3.13. Christ hath redeemed us from the curse of the Law, being made a curse for us: for it is written, cursed is every one that hangeth on a tree. But the others, to wit, the , are our of Christ, and therefore under the curse. Remember it then, that howsoever the same affliction and death may befall to the good and the bad, yet there is such a change made by means of Christ, that they are fare unlike unto the one and the other. When joah had slain Abner, David lamenting over him, spoke these words; Died Abner as a fool dieth? So we may say, 2 Sam. 3.33. Died Lazarus as the rich glutton died? or die the Saints as the do die? yea, it is most certain; as it happeneth to the , so it happeneth to the Saints: even one thing befalleth them all: they all go unto one place, all are of the dust, and all return to dust again. But lo what follows; the Saints die to live, but the die eternally. In the death of the Saints God is not their enemy, but in the death of the God is their enemy. The Saint's death hath no sting, but the death of the hath a most venomous sting. But notwithstanding this difference, yet let the common condition of good and bad be carefully marked, to wean us from the world, to make us mind our home in the kingdom of heaven, and not to seek our felicity in this present life. For here have we no continuing city, but we seek one to come. And there is no bodily misery, Heb. 13.14. even unto the death, that the vilest miscreants be subject unto, but the best that breathe are subject to the same. Use 4 Fourthly, can it not be avoided, but that the Saints also must die? then must we prepare, Prepare and be always ready for death. Certa stat omnibus mortis sententia, hora autemnihil incertivo. and be always in a readiness, that whensoever death comes, it do not take us unprovided. There is nothing more certain, than that death will come: nor nothing more uncertain, than at what time it will come. By experience we see it true: To day a man, to morrow none. It behoveth us therefore to be provided at all times. We see as young, as healthy, as strong, as rich, as noble, and religious, Aequa lege necessitas sortitur it sign●● & imos. Hor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mac. Hom. 4. job 14.5. as any of us all, are taken away before our eyes. And we cannot always live here. We must go the way that this our brother, and many thousands more, have gone before us. And how soon, or whose turn may be the next, we do not know. Our days are determined, the number of our months are with the Lord, he hath appointed our bounds that we cannot pass. And he that tarrieth longest, james 4.14. shall not be long behind. For what is our life? It is even a vapour that appeareth for a little time, and then vanisheth away. Be we therefore ready to departed at all times when the Lord shall call us. Four thin●s to be done to be always ready for death. And that we may be always ready; first, let our houses be set in order, and every man's last will written, if he mean to make any, that whensoever the Lord shall call us, nothing may trouble us that way. Secondly, let us be continually doing the will of our heavenly Father. That whensoever he shall come, Matth. 24.46. he may find us so doing. Blessed is that servant, whom his Lord when he cometh, shall find so doing. Thirdly, by living in continual expectance of death, not flattering ourselves with a vain hope of long life, like the rich man in the Gospel, Luke 12.18, 9 which built him greater barns, persuading himself, that he should live many years about, at his own ease and content: but making account that every day, nay every hour, may be our last hour, and the hour of our death. Fourthly, by furnishing ourselves with sundry Christian resolutions and meditations; Six godly meditations against death. as namely with these, and such like. First, that it is better, and more acceptable to God, to offer that for a free will offering unto God, I mean our soul and spirit, which otherwise we are bound to restore, as a thing that is due, and shall be compelled to restore when the time is come, and do what we can. Eccles. 8.8. For there is no man that hath power over the spirit to retain the spirit, neither hath he power in the day of death: and there is no discharge in that war, neither shall wickedness deliver them that are given to it. And indeed what win the stubborn fort, by their desirousness of life, and loathness to die, but this, to be overcome by force, when they have struggled and striven, as if they would sight against God, and resist his will? Secondly, that as God hath set us here, so he ought also to have the authority to take us away again when he listeth himself. Thirdly, that every child of God ought to be always willing to go whithersoever God calleth him: Cum accersitionis propriae dies venerit, incunctanter & libenter ad Dominum ipso vocante veniamus. Cyp. de Mortal. sect. 17. and whensoever God giveth him any token that he will take him out of the world, it behooveth him always to have one foot onward in the way; as if he should say, lo here I am, Lord, I am ready to answer thy call, and to come unto thee. Fourthly, that this world is but a pilgrimage, and that we must hold on to pass apace thorough it, to come to our inheritance which is in heaven. This mind was in those of the ancient Patriarches of whom the Apostle saith, that they confessed that they were strangers and pilgrims on the earth. Heb. 11.13. Fiftly, that in as much as Christ jesus is our head, he will draw us up to himself into the glory whereinto he himself is entered already, that we may be with him, joh. 17.24. where he is, to behold his glory which the Father hath given him: so we keep fast hold of him by a true and lively faith, and be not separated from him by growing weary of well doing, nor by embracing this present world, nor yet by continuance in sin. Sixtly, that the Saints of God which have lived in times past, seeing their death to approach, have not resisted it nor been dismayed, but have put themselves into the hands of God, and have prepared themselves willingly to die. As jacob, Gen. 49.33. when he had made an end of commanding his sons, gathered up his feet into the bed, and yielded up the ghost. And Moses, Deut. 32.48, 49, 50. & 34.1, 7. when God sent him up into the mountain Abarim, unto mount Nebo, and told him that he should die there, repined not, but shown all obedience, and prepared himself unto it, when he saw it was God's will that it should be so. And Paul's time drawing near, he speaks of himself, as if when he were executed, he should be offered up in sacrifice unto God. For I am now ready to be offered, 2 Tim. 4.6. and the time of my departure is at hand. And before that, when Agabus the Prophet had showed the danger that he should be in, if he went up to jerusalem, and both they of his own company, and the men of that place, that is of Caesarea, had besought him earnestly not to go up, he was much troubled with their tears, and with the ado which they made about him, but nothing at all with his own afflictions and death. For he made them this answer, Acts 21.13. What mean ye to weep and to break mine heart? For I am ready not to be bound only, but also to die at jerusalem for the Name of the Lord jesus. I should be long to speak of Aaron, of Samuel, of David, and of a great number of faithful Martyrs. Yet I cannot omit the example of Christ, which is the chiefest of all, who after he had drunk of the cup of his father's wrath, the bitterest cup that ever man drunk of before his departure, commended his soul into his Father's hands, Luke 23.46. and gave up the ghost. These examples we must bear in mind, and ponder upon them, to learn thereby, that whensoever God shall call us out of this world, we may not stick to go willingly unto him. On the one side is misery, on the other a Crown; on the one side a pilgrimage, on the other our salvation; and death is between. Shall we be afraid of death? There is no cause. For its sting is gone, and when we have passed thorough it, there shall be an end of our misery, and we shall have the crown of righteousness: our pilgrimage shall cease, and we shall receive the end of our faith, the salvation of our souls. These meditations and resolutions, and other such like, being well digested and settled in our souls, will make us evermore ready and well disposed to departed out of this life, whensoever God showeth us that our hour is come. The death of his Saints. A Further thing that is worth the noting in these words of the text, The death of his Saints, is touching the most happy estate of the children of God, in that they are called HIS Saints. The death of HIS Saints. Remember from hence, that Doct. 3 Doct. The Saints are the Lords. And they are not only the Lords as all men are, but after a peculiar manner. The Saints are peculiarly the Lords. Deut. 32.9. 1 Pet. 2.9. Exod. 19.5. They are the portion of the Lord, and the lot of his inheritance, a peculiar people, and to use Moses words; they are a peculiar treasure unto him above all people: for all the earth is his. So that they may with much comfort think of the Apostles speech: Rom. 14.8. Whether we live therefore or die, we are the Lords. Question. In six respects. How are they the Lords after a peculiar manner? Answer. In diverse respects. First, in regard of their election. For as the Apostle saith: Ephes. 1.4. He hath chosen us in him, that is, in Christ as members in the head, before the foundation of the world, that we should be holy and without blame before him in love. Secondly, in regard of their calling: according to these words; unto the Church of God which is at Corinth, 1 Cor. 1.2. to them that are sanctified in Christ jesus, called to be Saints. As many as are called, are not therefore called of God, because they are Saints: but therefore they are Saints, because they are called of his grace. In this respect therefore the Saints are the Lords. Thirdly, in regard of their justification: because the holiness of Christ is imputed unto them to justification, as I have touched before, Page 12. by which they are made holy in the sight of God. Fourthly, in regard of their sanctification, which for the beginning, continuance, increase, and accomplishment of it, is wholly of God. As the Apostle saith: 1 Thess. 5.23. And the very God of peace sanctify you wholly, that is, throughout, in your whole soul and body. Fiftly, in regard of redemption: because he hath redeemed and delivered us out of the hands of our enemies, Luke 1.74, 75. to serve him without fear, in holiness and righteousness before him all the days of our life. To this effect saith Paul: 1 Cor. 6.20. Ye are bought with a price. Sixtly, in regard of their own devoting and addicting of themselves to do his will. Psal. 119.38. As David saith; Establish thy word unto thy servant: who is devoted to thy fear. And this the Saints do, Acti agimu●. Cant. 1.4. not of themselves, but through the grace of the Spirit, which first moveth and stirreth them. For the ability to move to any thing pleasing to God, is merely from his grace. Use 1 The Use. First, ye see then, if we be of the number of the Saints, Ye Saints, study to please the Lord, and serve him. that is to say, of God's faithful servants, how many ways God hath a peculiar title unto us; or rather, in how many respects we are peculiarly obliged above all the men of the world, unto the Lord: to wit, in respect of our election, vocation, justification, sanctification, redemption, and the willing addicting of ourselves through his grace unto his service. What remaineth then, but that we study in all things to please the Lord, and obey his Commandments? As the Apostle saith: Col. 1.10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God. The Apostle, ye see, would have us walk worthy of the Lord, that is, that our life should be proportionable to the measure of the goodness of God towards us. We having therefore received so great mercy of the Lord so many ways, we must lead our lives in a proportionable measure of holiness and obedience. We must not break out into blasphemous oaths, cursed speaking, drunkenness, riot, stealing, lying, and other filthiness of life, as many do; but thinking how good the Lord is, and hath been unto us, we must walk worthy of his Mercy. Hath he taken us to himself after a peculiar manner? Hath he made us some of his Saints? He hath not dealt so with a great number of people which were as good as ourselves, nay fare before us in many respects. And therefore we must worship him better than they do, and yield him that honour which a great number will not yield him. Where others will not stoop, there we must stoop: and his doctrine which they refuse and will not receive, we must receive it with meekness, and be obedient thereunto. For as the earth rendereth to the husbandman the fruit of his pains bestowed upon it: so we must render to the Lord the fruit of his manifold mercies bestowed upon us, and that is repentance, a renouncing of all ungodliness, and a living soberly, and righteously and godly in this present world. Use 2 Secondly, it being so that the Saints be the Lords after so peculiar a manner, Affect the Saints company, and to be of their number. Psal. 16.2, 3. and 119.63. See also Ps. 101.6. it should move us to affect the company of the Saints. As David did, saying; My goodness extendeth not to thee: But to the Saints, that are in the earth, and to the excellent, in whom is all my delight. And again; I am a companion of all them that fear thee: and of them that keep thy precepts. And as we desire the company of the Saints, Pro. 1.15. and 23.20. 1 Cor. 5.9, 10, 11. 2 Thess. 3.14. so should we loathe and eschew the society of Atheists, drunkards, fornicators, swearers, and all wicked and persons. Neither is it enough to affect the Saints company, but we must strive and labour to be some of their number. judas the traitor got little in the sight of God by conversing with Christ and his holy Apostles, being himself a devil. And so it shall little avail us to be continually with the Saints, if we be not ourselves some of the number of the Saints. Mat. 24.40, 41. Luk. 17.34, 35, 36. For when the Lord shall come, the Saints shall be taken, and we shall be left. Use 3 Thirdly, this considered, that the Saints be the Lords, and that after so peculiar a manner as no men else, No reprobate can be truly sanctified. it must needs follow, that never a reprobate can be sanctified. They may make a show and profession of holiness, but the truth and rooted soundness thereof, they can never have. No? cannot a reprobate be sanctified? Doth not Paul make mention of some, that they counted the blood of the covenant wherewith they were sanctified, Heb. 10.29. Yet were they sanctified. True. But how were they sanctified? By the blood of the Covenant, saith the Apostle; that is, not by the effectual and gracious working of the Spirit creating in them, as in the elect, converted souls, that new quality of holiness, whereby they can in some measure truly hate their own sins, with a firm purpose to leave them; and can love God's law, with a resolution to perform it in some good measure: not so; but sacramentally only. And so many a reprobate may be sanctified, that is to say, he may be baptised. Nay more, he may be outwardly reform, and have some inward good things, as joy in hearing of the word, and he may be sanctified in the charitable opinion of others, yea and in his own conceit and persuasion; and yet all the while want that peculiar work of the spirit of God, of which I spoke even now, and so be destitute of the substance and truth of the grace of sanctification. For this he can never have, make what show he will: It is the portion of Gods elect: it is part of his children's bread; he will not take it and cast it unto dogs. It is a holy thing, not fit for dogs, and a pearl of more worth than to be cast before swine. Use 4 Fourthly, considering that the Saints be the Lords after a peculiar manner, It is a singular comfort to be truly sanctified. what a comfort is it to be truly sanctified? He that is such a one may build upon it, that God will protect him, and that he shall be saved. For as Solomon saith; Pro. 2.8. He preserveth the way of his Saints. And jude saith; jude 1. to them that are sanctified by God the Father, and preserved in jesus Christ, to wit, to life eternal, and called. Deut. 33.3. And Moses saith; All his Saints are in thy hand. Which is more for their safety, than if they had all the castles and bulwarks of the world to defend and save them. For we know what Christ saith: No man is able to pluck them out of my Father's hand. john 10.29. So that it is a marvelous comfort to be truly sanctified. Such may have enemies both many, and mighty, by whom they may look to be fiercely assaulted, but no multitudes nor power can prevail against them. And albeit they seem often to be overthrown with the wrongs which they suffer, as some are stripped of their possessions, others are imprisoned, others are banished, others are tormented, others are killed; yet they are still the Lords. And this that they are so dealt with, cometh not to pass through the might of their adversaries, but by the will of God; neither doth he suffer it to satisfy their foes, but to increase their own happiness. 2 Cor. 4.17. For our light affliction which is but for a moment, worketh for us a fare more exceeding and eternal weight of glory. And beside, in all their afflictions he careth for them, and doth them good. Question. Six marks of sanctification. But how shall I know that I am truly sanctified? Answer. First, by a perfect, that is to say, a sincere and true hatred of every sin, whatsoever gain or pleasure it may seem to bring with it, and by the practice of all holy duties, though our credit, peace, wealth, and all that we have must go to wrack for it, yea & our life itself be endangered thereby. For a man truly sanctified will forgo life and all, rather than obedience to God's Commandments. How can I do this great wickedness, Gen. 39.9. and sin against God? said joseph. Secondly, by the ground of our hatred of sin, and practise of virtue, if it be not our own credit amongst good men, nor any other by-respects, but the will and Commandment of God. Thirdly, by the right end proposed, we hating sin, even in the secretest closet of our soul, and purging it from the flesh and spirit; and perfecting holiness in the fear of God, that now and always Christ may be magnified and God be glorified in us. Fourthly, by the means by which sanctification was wrought. That is to say, if we have attained to sanctification by the effectual working of the Spirit, and the doctrine of the word. For these be the means, by which God doth sanctify us. And for this, sanctification is called, 2 Thess. 2.13. john 17.17. the sanctification of the Spirit. And our Saviour saith; Sanctify them through thy truth: thy word is truth. Fiftly, by the extent of it. For true sanctification spreads over the whole man; 1 Thess. 5.23. it is wrought in the whole spirit and soul and body. Sixtly, by the continuance and growth of it. For true sanctification after it is once wrought, continues for ever, and grows more and more by the selfsame means by which it was first wrought, until it come to perfection. The death of his Saints. LAstly from these words, in that the dear children of God, whose dignity is great, and fare beyond the highest dignity, that this world affords; in that these are expressed under this title of Saints, I gather, that Doct. 4 Doct. The very title of a Saint is full of honour and dignity. The title of a Saint is honourable. The Scripture, ye see, when it makes mention of the best, and of such as the world is not worthy of, expresseth them here, and many times elsewhere, by the title of Saints. 2 Chron. 6.41. Let thy Saints rejoice in goodness, said Solomon in his prayer. Use 1 The Use. First the hearing of this must teach the Saints to walk in holiness. Walk in holiness. 1 Pet. 1.15, 16. According to S. Peter's exhortation: But as he which hath called you is holy, so be ye holy in all mann●r of conversation. Because it is written, Be ye holy, Ephes. 5.2, 3. for I am holy. And S. Paul saith thus; walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet smelling savour: But fornication and all uncleanness, or covetousness, let it not be once named among you, as becometh Saints. Here is the ground of his exhortation, that having received so great mercy and grace as to be made Saints, we are to walk as is fitting for the Saints of God. And it should be a shame that any professing themselves Saints, should be found unholy in their conversation. Use 2 Secondly, considering this, is it not a strange thing, that any living in the Church, Against them that reproach others with th●●● holiness, and make a mock at the title of a Saint. hearing the Gospel, and knowing their Creed, should be so strangely blinded, and so desperately wicked, as to scoff at the endeavour and practice of sanctity, and reproach others with their holiness; saying, You are one of these holy folk; nay, so graceless and ignorant as to turn this very title into matter of reproach, saying; You are one of the Saints, you know your place in heaven already. But dost thou know thyself? Canst thou tell me what thou art thyself, thou that after this fashion dost make a scorn of other men's holiness, and of the blessed title of a Saint? I must tell thee plainly, that both thou and all others that make a scoff at holiness, and that scorn the title of a Saint, ye are none of God's children, ye are unholy Atheists, and very Devils incarnate. Consider well of it, and pray God to enlighten you, and turned our hearts. And as for the children of God, Four comforts against reproaches for holiness. they have many good meditations to comfort themselves with against these kind of reproaches: and namely these. First, that it is a great honour to be of the number of the Lords Saints. And if the will turn their glory in to shame, yet as they desire not to have the Son of man to be ashamed of them when bee cometh in the glory of his Father, with the holy angels, so must they not be ashamed to profess themselves, his Saints, which is their glory. They must suffer none, neither by reproaches, nor any other way, to take this crown from them. For the state of a Saint is not such a state, that they need to be ashamed of it. Secondly, that the Lord calleth them to be his Saints, and maketh his promise with them to preserve and keep them. And faithful is he that calleth them, 1 Thess. 5.24. who also will do it. He will never leave them, nor forsake them. Thirdly, that all the malice which men do bear them, and the scoffs that they are reproached with, are occasioned by their holiness, which is God's gracious gift unto them. Their holiness is the cause which enrageth the . Eccles. 4.4. As Solomon saith: Again, I considered all travel, and every right work, that for this a man is envied of his neighbour: this also is vanity, and vexation of spirit. But God will arise and maintain his own cause, and avenge all their wrongs, 2 Sam. 10.7. etc. no otherwise than David did the indignities of his servants upon Hanun the son of Nahash, the King of the children of Ammon. Fourthly, that when men do stout them with their sanctity and holiness, that they are near and dea●● unto the Lord. For they are his friends, they are his people, they are his servants, his children, his spouse, yea, as the tenderest members of his body unto him. For as saith the Prophet Zechariah; Zech. 2.8. He that toucheth you, toucheth the apple of his eye. And so long as the Lord doth acknowledge them for some of his, and doth account them so near and dear unto himself, they need not greatly cure for any reproaches of men. For his favour is enough to countervail all. So that as Elkanah said to Hannah, comforting her against her barrenness; Am not I better to thee, 1 Sam. 1. ●. than ten sons? So may every one of us say, of the favour of God, when all men reproach us, and none care for us; Is not the favour of God better to us, than all the kindness and favour of the men of this world? And thus may we comfort ourselves against all manner of reproaches for holiness' sake. Thus fare of the subject of the proposition. Now the Consequent followeth, in these words; is precious. Precious is the death of his Saints. Or more plainly: The death of his Saints is precious. WHat means this; The death of his Saints is precious? For this may seem a Paradox, and beyond the credit of all men, that the death or any should come to be precious, seeing death came by sin, and is a common lookingglass, and record unto us of God's curse, not upon one or two folks, but upon all mankind. Answer. The meaning is, that the death of the Saints is of great esteem and honourable in God's account, and very profitable for themselves. But not in itself, but by accident only: that which in itself is the wages of sin and a curse, being by the grace of God and the death of Christ turned clean about, and made an excellent blessing. Remember it then, that Doct. 5 Doct. The death of the Saints is a matter of great price. It is much set by in the sight of the Lord: The Saint's death is precious. Mors Sanctorum est finis & meta laborum, consummatio victoriae, carina vitae, & perfectae eternaequen securitatis ingressio. Bern. and in regard of themselves it is truly precious, as being the end of their labours, the consumination of their victory, the gate of life, and an entrance into most perfect security. We have a world of meditations to clear the truth of this. Reason 1 For first the Lord affirms it, who is truth itself, and cannot lie, that precious is the death of his Saints. And how can it be otherwise, seeing they die unto the Lord, and sleep in jesus, as the Scripture speaks? Reason 2 Secondly, Rom. 14.8. 1 Thess. 4.14, 16. by death they are more nearly united to their sovereign and chiefest good, even to God Almighty. For the further off that any is from sin, so much the nearer he is joined to God, that pure, and perpetual, and immortal good, to cleave fast unto him, and to be always with him, whose offspring he is; as the Apostle saith; For we are also his offspring. Acts 17.28. Reason 3 Thirdly, because by death they are gathered to the ancient Patriarches, to the holy Prophets, and Apostles, to the assembly of the Saints, to their own dear parents, children, brethren, sisters, kinsfolk, and friends, which are gone to heaven before them: and which is more than all this, to jesus Christ their Redeemer, into the house of their heavenly Father, in which he hath prepared a placefor us; Heb. 6.20. and 10.20. into heaven whither the forerunner is for us entered, even jesus Christ: by a new and living way which he hath consecrated for us through the veil, that is to say, his flesh. And whither he is gone before, that we might follow him, whensoever he shall please to call us. Reason 4 Fourthly, because it puts an end to all the cares, sorrows, tears and miseries, to which all are subject in this life. For this cause death is preferred before life, and the condition of the dead, before the condition of the living, Eccles. 4.1, 2. in Ecclesiastes, where Solomon saith; So I returned and considered all the oppressions that are done under the Sun; and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power, but they had no comforter. Wherefore I praised the dead which are already dead, more than the living which are yet alive. Death takes us away from their envy that now live, and sets us free from all fear of them, which are yet to come. Reason 5 Fiftly, because it looseth the Saints from the bonds of temptations, and the snares of sin, and sendeth them into true liberty. As long as the soul continueth in the body, the bonds of temptations hang as fetters about it, and bring it into captivity to the law of sin, neither can it get free from these bonds and shackles: but when it departeth from the body, it is loosed from the bonds of temptations, and goeth into a blessed and heavenly freedom. To this effect saith Paul; Rom. 6.6. He that is dead, is freed from sin. After death the temptations cease, which all the life time did tie the soul, and lead it into captivity to the law of sin. So that now there is no such tying, nor leading captive of the Saints, but an enjoying of perfect freedom for evermore. Reason 6 Sixthly, because it taketh away the Saints out of this present evil world; in which if they have outward peace, (which is also sickle and uncertain) yet they shall be sure to have bodily pain and vexation of spirit. For that sentence cannot be revoked; job 14.22. But his flesh upon him shall have pain, and his soul within him shall mourn. This is the lot of the living; neither can we be freed from it until death come. And a thousand things there be to disquiet and grieve our minds, but nothing more than the risenesse of sin. For as the filthy conversation of the wicked Sodomites vexed Lot; as Peter witnesseth, saying; 2 Pet. 2.7, 8. That righteous man dwelling among them, in seeing and hearing vexed his righteous soul from day to day with their unlawful deeds: So the Saints at this day cannot choose but be vexed in seeing and hearing so many enormous vices to be daily committed. Such renting of God in pieces by fearful oaths, such cursing and lying, such excessive drinking and drunkenness, such breaking of the Sabbath, such devices and slanders to disgrace God's children, and to hinder the free passage of the Gospel, with a thousand enormities more, make every Christian heart ache, and fill it full of vexation from day to day. From this also death frees us. Reason 7 Seventhly, because it puts an end to the most dangerous combat in the world, which we are forced to endure as long as we live here, and in which we must either suffer blows, I mean, the buffet of Satan, or else fall, one of the two. What do we always in this life, but fight continually against principalities, against powers, against the rulers of the darkness of this world, against Spiritual wickedness in high places? Besides, we have combating with covetousness, with inordinate lusts, with angriness, with vainglory. Our mind is enclosed and beset round about with the assaults of Satan, and with manifold temptations: and these come so thick one upon the neck of another, that it can scarce meet with every one of them; and them that it doth meet with, it is hard to resist almost any one of them. If covetousness be subdued, lust ariseth; if lust be mastered, vainglory stirs; if vainglory be vanquished, angriness comes in place; pride swelleth, envy urgeth, and heat of spirit breaks forth and makes discord. The world also, and our own flesh make many assaults upon us, and much annoy us. Of all this and a great deal more doth death make an end. And what shall I say more? For the time would fail me to produce all the meditations that make for this purpose. And that which hath been said doth abundantly prove, that the death of the Saints, as the Psalmist here saith, is precious. Objection. It by the preciousness of the Saints death is not visible. But some may think that all this is but words, and that he sees no such matter in the death of the Saints, but that they die as other men do; If their death be so precious, why doth it not appear so? Answer. Their death is precious, but yet it doth not appear so; first, because it is no treasure of this world, but an heavenly treasure. I say, the preciousness of the Saints death is an heavenly treasure, and therefore hid from the sight of carnal eyes in that treasury of the Lords, in jesus Christ, by whose death it is made precious. Secondly, notwithstanding it appear not, yet we have a most sure word for it, even the word of the Lord that cannot lie, witnessing that it is so. And that is better for us than if it did appear. For our eyes might deceive us, as theirs that took Christ for a spirit, and our judgements are dim and not able to judge in such matters, but God's word cannot deceive us, but put us out of doubt in the matter. Thirdly, the time is not yet come that it must appear: but it will come, and then it shall be manifest to the whole world, that it hath been so. Fourthly, though it appear not to mortal eyes, yet we see it by faith. Our eyes are no judges in this case, and the world is worse than our eyes. For the glory is not earthly, nor known to the men of this world, whereof we speak, but the treasure is spiritual, and of the spiritual man it is discerned. Know thyself, that by faith thou art Christ's, and he thine, that he died for thee, and thou livest by him, that thou art a member of his body, of his flesh, and of his bones, and whatsoever is his, is thine: have this faith, and now come and see, and thou shalt see all the rubies, and precious things in the world, less precious than the death of such a man as thou art. Thy faith if it could comprehend more assurance of the preciousness of the Sun, yet shouldest thou see the preciousness of it, above all thy thoughts. For who can comprehend how precious that is, which is prcious in God's sight? Use 1 The Use. First, we behold in this the great goodness of God, See God's goodness in changing evil to good, to his children. Rom. 8.28. who changeth evil into good unto his faithful servants; that it may be every way, and for ever true, which the Apostle saith; We know that all things work together for good, to them that love God, to them who are the called according to his purpose. All things in general, even those that seem most to hinder our felicity, are made of God to serve as helps and furtherances thereof. When it cometh to death, in which is some token of God's wrath, death is turned to our gain and profit, so that we have cause to rejoice in all respects; and to hearken to the Apostle, when he saith; All things are yours, 1 Cor. 3.21, 22. whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours: that is, all are for your good. Use 2 Secondly, by that which hath been said it is also apparent, that there is a great difference between the bodily death of the godly, & of the . There is great difference between the death of the godly and the . This appears many ways. For the godly die in the Lord; the die in their sins. The godly have their death turned into a blessing: the death of the remaineth still a curse. To the godly to die is gain: Phil. 1.21. to the to die is loss; for they lose the comforts which now they enjoy, & the kingdom of heaven, which they hoped for. The death of the godly is a passage into life: john 5.24. the death of the is a passage to damnation. The godly being dead do live to God: Luke 16.22, 23. the do die eternally. The souls of the godly when they depart from the body, be carried by the Angels into heaven: the souls of the go to torment in hell. Isa. 57.2. The death of the godly is the end of their misery; for when they die, they enter into peace and rest: the death of the is the beginning of their torment, and everlasting pain. The death of the godly is precious: Mors peccatorum mala, pejor, pessima: sed bonorum mors bona, melior, optima. ●e●n. Mors justi est bona propter requiem: melior propter novitatem: optima propter securitatem. Idem. the death of the is most vile and shameful. To be short, the death of the , as Bernard saith, is bad, worse, worst of all, but the death of the godly is good, better, best of all. Good, by reason of the rest that it bringeth with it: Better, because it reneweth us; Best of all, because it putteth us out of danger, and secureth us for ever. Use 3 Thirdly, considering the preciousness of the death of the Saints, let every man boast himself as he will, some of their Parents and noble progenitors, Rejoice in this, that thou art a Saint. some of riches, some of horses, some of one thing, some of another; and let the profane of the world make a scoff at holiness, and abhor to the death the very name of a Saint, and let them hinder the means of holiness, as much as they can, speaking evil of the ways of the Lord; this let others do. Yet thou, if thou wilt attain unto such a death as is precious in God's sight, which only is comfortable, and a passage into life, do thou: boast thyself of a sanctified heart; yea glory of this, that thou art a Saint; and further the means of holiness to the utmost of thy power, as the faithful preaching of the word, the private reading of the Scriptures, the repeating and conferring of Sermons, and the like. Use. 4 Fourthly, considering as the Psalmist saith that the Saints death is precious, Judge aright of the Saints. we learn to be of another judgement than the world is of concerning the Saints upon earth. The Saint's zeal in religion, and integrity of life is oftentimes such, that it causeth men to neglect them, yea to malign them, yea to cry our upon them; peradventure also to persecute, imprison, and put them to death: And when the world sees this, they think them forlorn and miserable creatures. But lo, their death is precious, and happiness is treasured up in heaven for them. Therefore we should count them happy, and be of the mind to adjoin ourselves to their company, and become like them which are so little regarded, and so hardly thought of for their holiness' sake. Use 5 Fiftly, this also is for the comfort of the Saints of God against the persecutions of men. Comfort against cruel persecutions. Let all the band themselves, and lift up their hands against thee, what can they do? They cannot device the means to do thee any final hurt. Rom. 8.28. All things shall work together for the best to thee that lovest God. It is not possible for man to alter this. Look upon thy death, that is precious and gainful. They can do nothing unto thee, but that which in the end shall make for thy good. Look further also throughout the bounds and compass of the whole heaven and earth, and with pure eyes, even with the eyes of faith thou seest excellent things; thou seest the first sorrow cast out with shame, death trodden under feet, hell abolished, the Angels encamping about thee, Saints and Angels before thee, a blessed immortality lengthening thy days, and the glory of God is before thine eyes, 2 Cor. 3.18 and with open face thou beholdest it as in a glass. Use. 6 Sixtly, here is comfort for the Saints against the fear of death approaching. Build upon this, Comfort against the fear of death. if thou be'st a Saint, thy death shall be precious. There is no evil in it that thou needest to fear. And although thou must of necessity pass that way, with all other creatures, (for it is the way of all the earth:) yet doth God take thee and keep thee, as his chosen child. And if thou believest that jesus died and rose again: 1 Thess. 4.14. so assure thyself, that thee also, and all them which sleep in jesus will God bring with him. Use 7 Seventhly, to conclude; this point is a good ground of comfort to the friends of the dead. Comfort to the friends of him that died a Saint. Died he a Saint? nay lived he a Saint? for if he lived a Saint, there is no question of his death, but he died a Saint. For he cannot die evilly, Non potest malè mori, qui bene vixcrit. August. who hath lived well. The disease may be such, that either the speech may be hindered, or else idle, and accompanied with some unseemly motions and gestures, which none must be dismayed at, but take in good part even in this regard, Cuivis quod cuiquam. because we ourselves may be in the like case. I say not therefore, died he a Saint? but that every one's comfort may be the fuller; lived he a Saint? For we must not think so much of the manner of the death, Non mola mors putanda est, quam bona vita praecesserit. August. as of the tenor of the life. Neither must we think that death to be evil, before which there hath gone an holy life. So then here is the comfort. Hath he lived a Saint, and is he dead? He is blessed in heaven. Why mourn ye? weep not for him, his death is precious. Weep for yourselves. Four comforts for them that mourn over the dead. And yet weep not excessively, but remember; First, that God gave him you but for a while, and therefore ye must not take it grievously if he hath called him again from you. Secondly, that he shall in a glorified body be restored unto you, and joined with you in the next life. Thirdly, that it goeth well with him that is delivered from so many perils and mischiefs, as the Lord hath foretold should fall out in this last age. Lastly, that he is well provided for before the Lord, and in fare better case than we that be alive. Precious is the death of his Saints. Moreover from this that the Saints death is here said, & so expressly affirmed to be precious in the sight of the Lord, I gather this comfortable meditation; that Doct. 6 Doct. The Saints are never neglected of their loving God, neither doth death befall them without his special providence. God regards his Saints both in life and death. If in their life time they meet with calamities, so that they mourn, he regards their tears: which made David pray saying: Psal. 56.8. Put thou my tears into thy bottle. And at their death he looketh after them. Yea both in life and death he hath a gracious respect of them. His Angel in their life time encampeth round about them: and when they die, they are carried by the Angels, Psal. 34.7. as Lazarus was, into Abraham's bosom, that is to say, Luke 16.22. into the place of bliss, where Abraham now is, with the rest of Gods elect which be departed this life. This care hath God of every one of his Saints. So that nothing can befall them in life or death, but as he disposeth it. What time he will have them to live, so long they shall live; as he will have them to be tried with sundry afflictions, so are they every one tried; and when his time is come, that he will have them to die, then and not before, they shall departed this life. And (which is most comfortable) when that day comes, he will draw near unto them, and make them feel by experience that which they have learned, and believed long before, that precious in his sight is the death of his Saints. Use 1 The Use. Now then beloved, see what a gracious God the Saints have in heaven. It is most true, Take notice of God's goodness to his Saints. and too too commonly seen, that generally amongst men, the Saints of all others are lest regarded: but with the Lord of heaven there is none regarded with any special favour, but only the Saints: and these he respects after a special manner; as the Psalmist faith: Behold, Psal. 33.18. & 34.15. the eye of the Lord is upon them that fear him: upon them that hope in his mercy. Many parents are very careful for the welfare of their children: but no parents care can be compared with the care which God hath of his Saints. For notwithstanding the greatest care of the best parents in the world, yet some things they shall see to befall their children, which they cannot do to, and which they were not able for their lives to prevent: but in respect of the Lord, there is no such thing can befall his Saints: but whatsoever he pleaseth, and whatsoever his hand and his counsel hath determined before to be done, that only shall befall them, both in life and death. Use 2 Secondly, this serves to banish from the heart of every good man, To banish distractions. all distracting thoughts, whether concerning maintenance, bodily safety, protection from dangers, or whatsoever thing else, and to make us cheer up ourselves, & learn that good lesson which David giveth us, Psal. 55.22. saying; Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved. Behold and know, that the Lord careth for the righteous, and sendeth forth his holy Angels, which are all ministering spirits, Heb. 1.14. Ps. 42.11. & 43.5. to minister for them, who shall be heirs of salvation. Dost thou believe this? then let not thy soul be disquieted within thee, but hope in God: Be doing good, and fulfil thy duty in that place which God hath set thee. He will surely bless thee, and keep no good thing from thee, and at the last thy death shall be precious. For God himself will have the whole ordering of it, both for the time, the manner, the place, and every way else. Use 3 Thirdly, this also is comfortable for them that mourn for the death of any that lived in the fear of God. Comfort over the Saint's death. Consider this speech well: Precious in the sight of the Lord is the death of his Saints. For this being true, that the Saints death is precious in the sight of the Lord, it must needs follow, that whensoever they die, be it sooner or latter, they die in the due time, that is to say, in that time which is best for them in respect of their good. It is the portion of bloody and deceitful men not to live out half their days: Psal. 55.23. job 5.26. but it is otherwise with good men, as Eliphaz saith; Thou shalt come to thy grave in a full age, like as a shock of corn cometh in, in his season. Oh then, think, when thy Christian friend is taken from thee, that he died not by chance, he died not before his time: but his time was come and God hath 1296 sent him to his grave in his season, yea even in that time, when it was best for him, and most for the comfort and salvation of his soul. What couldst thou desire more? Therefore mourn not excessively, but comfort thyself, and make ready for the time which God hath appointed for thee. It will not be long ere thou shalt go the way, which thy loving friend, thy guide and thy comfort, is gone before thee. For death is the way of all the earth. Use 4 Fourthly, this meditation that the Saints are never neglected, neither in life nor death, of their loving God, Encouragement to serve God and trust 1 in him. should both embolden us, (come what will come) to go on in his service, not being dismayed with any crosses or afflictions; and also make us to trust steadfastly in him, yea even then, when we can discern no tokens of his favour unto us. For of this we are certain, that if we walk in holiness, howsoever it be with us all our life long, that God watcheth over us, and our death when it comes, shall be precious in his sight. And this we have further for our comfort in this case, that we shall not die, when the would have us die, but at that time which God hath set. For as David saith, so we may every one say, My times are in thy hand. Psal. 31.15. and 41.5. The may say by us, as they did by him; when shall he die, and his name perish? But nevertheless, we shall run out our race, and come to that period which God hath appointed for us. Thus fare of the Proposition. Now remaineth the Proof thereof, in these words of the Text; In the sight of the Lord. In the sight of the Lord. DAVID proves the death of the Saints to be precious by an argument, not fetched from the consideration of the thing itself, but taken from without it, to wit, from the testimony and authority of God, in these words; In the sight of the Lord: as if he should say; can it choose but be precious, which the Lord himself approveth, and highly esteemeth of? It is not possible. For he best knows to distinguish between good and evil, between precious and vile. Wherefore if in his judgement any thing be precious, it must needs be true, that it is precious indeed. Put the question then; How cometh it to pass, and how might we be sure, that the death of the Saints is precious? And the answer is given: because it pleaseth God to account it so. Precious in the sight of the Lord is the death of his Saints. It is not long of the Saints, but of God's mere goodness and mercy unto them. And because that he of his goodness doth so account of it, therefore it is precious, and not for any worthiness or desert of their own. Neither is this preciousness of the death of the Saints supposed and imaginary, but real and true: the Saints death is truly and really precious. For although man may be deceived, and err in his judgement, yet it is otherwise with God. It is true of man that in the error of his judgement, he may take a thing to be precious, and say, that it is so, when there is no such matter, only because he doth imagine and conceit with himself that such a thing is precious: but God cannot be so deceived. But whatsoever he judgeth and pronounceth precious, it is truly and indeed precious, and it cannot be otherwise. And thus it comes about that the Saints death is precious, and upon this ground we are certain of it. It is precious, and we know it, because the most wise God doth account and pronounce it to be precious in his sight. Thus ye see the sum of the confirmation. To gather profit thereby, we must consider two things; first, what manner of argument this is: secondly, the application thereof to the matter in hand. There be two kinds of proofs, the one called artificial, the other inartificial. Artificial proofs are such as are fetched one way or other, Artificial proofs. from the consideration of the theme or matter itself which is proved, and of their own force or nature are able to prove or disapprove. This proof of David's in this place is no such. inartificial proofs are such as are fetched from authority, inartificial proofs. either divine or not divine. Such a proof is this that David here brings, fetched from the authority of God. Now this kind of proving of a matter by the authority of God, howsoever it never touch the nature of that which is proved, neither explicateth nor illustrateth it, yet it begetteth in the mind the greatest credit and belief to the matter that may be. For no argument can be devised so forcible to procure faith and credit to a matter, as this that is drawn from the authority of God. Deus per se est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For God is simply to be believed for himself, and to doubt of that which he affirms, is great impiety. In this respect therefore this testimony serves for this use; for the strengthening of our faith touching the preciousness of the Saints death. That we should not doubt nor stagger through unbelief, but be fully persuaded, that the death of the Saints is precious. Comfort over the death of a Saint. How full of comfort is this, to know upon a sure ground, and beyond all exception, even from the express testimony of the Lord God of truth, that the Saints death is precious, and that it is so in his sight, howsoever the world do judge of it? Can any thing be more comfortable to a Christian soul, to cease the mourning thereof for the death of a Saint, and dear child of God? Let it sink into your hearts, and comfort yourselves with this meditation. There is, I confess, just cause of mourning for the death of the Saints. But where find we this cause? Is it in themselves? Their life was holy, their course is finished, their death is precious, their body is at rest, their soul is in heaven, their memorial is blessed, they shall arise to glory, and be with Christ in heaven for evermore. The true cause of mourning for the Saints death. In respect of themselves there is no cause of mourning. But in respect of us that remain alive, there be many causes. For when any of the Saints die, we see that all of us be enclosed within the curse of God, because of Adam's sin; and seeing that, it behooveth us to feel what we have deserved, and be ashamed of ourselves, and be touched with the fear of God's vengeance, and be so wounded therewith, as it may provoke us to sorrow, because of our sins, which we have committed. Again, when any of the Saints die, we lose a help to the peace of our Zion, I mean, of our Church and Commonwealth, a help to the Gospel, a help in the house, an intercessor to God, a loving friend, and a shining star. If it were a thing possible, it were best for us to keep such men still with us, but for them it is fare better to departed hence, and to be with Christ. For when such are taken from us, our Lord chastiseth us, and showeth us a sign, that (except we speedily repent) he is minded to diminish his grace unto us. The taking away of the best men, and of them that do most good in the Church, and amongst us, is always a threatening unto us. And ought we not to be grieved at the threatening and feeling of God's displeasure? And therefore we may justly mourn for the death of the Saints. But yet so let us mourn, Comfort. that withal we remember to keep a measure in our mourning, and to pacify ourselves with this consideration, that their death is precious. And that God calls them hence to free them from a great deal of misery, and to do them a great deal of good. In the sight of the Lord. COncerning the application of this proof to the present matter; in as much as David affirms the Saint's death to be precious upon this ground, because it is so in God's sight, that is to say, because God doth so esteem it; Out of this I gather, that. Doct. 7 Doct. The right judgement of matters is to judge of them as God doth. To judge aright, we must judge of things as God doth. They are precious and good that he approves of, but they are vile and naught, which he disapproves. Use 1 The Use. First, how much doth this condemn the people of our age? For is not this the nature of the most, Against following only the judgement of the world. that they never regard what account God makes of a thing, but only, whether men do esteem of it or no? And if they see it in esteem with men, is not that enough? Yea they care for no more. They be so wedded to the world, that they will never look whether God do like or dislike that which they fancy, or set themselves against: and they be so blind and obstinate, that whatsoever is taught them, they will neither see nor learn, nor at no hand admit any other judgement of matters, than that which they have received from this wicked world. But let them look to it; they that now follow the world, and build so wholly upon the like of the multitude, shall hereafter perish with the world. For the friends of the world must far as the world doth. Oh how much better were it to judge otherwise than the world doth; than now to agree with this present evil world, and in the life to come to partake of her plagues! Use 2 Secondly, this serves excellently to direct us to judge aright of matters. To show us the rule of judging aright. We must not presently like and commend a thing, because men generally do like it: nor we must not presently condemn that, which most men do dislike. For as our Saviour saith: Luke 16.15. That which is highly esteemed among men, is abomination in the sight of God. As namely, the counterfeit holiness of the pharisees. So then there be some things that God abhors, which men highly esteem of. And think the like on the contrary, that there be some things again, which men despise, which God highly esteems of, as holiness, purity, instancy in preaching the Word in season, out of season, powerful applying of the doctrine, and such like. Now therefore if we will judge aright, we must learn what things be approved with God, and make account of them; and what things he disapproves, and dislike and condemn them; and never regard the judgements of men to the contrary. Use 3 Thirdly, is the right judgement of things to judge of them as God doth? See that thy judgement of matters do agree with Gods. Then if we believe this, as our duty is, it cannot possibly be, but that we shall make more account of the judgement of God concerning all things, than most men do; and accordingly will we give diligence not only in using the means whereby to have our judgements to agree with God's judgement, but also in learning what things be in esteem with him, that we also may have the same in like esteem with us: and esteem all other things, which he esteemeth not, as dross and dung, howsoever the same be in esteem with the world. Use 4 Fourthly, this truth serveth for the comfort of the children of God, Comfort against contempt and discredit for judging of matters as God doth. against the contempt and loss of credit in the world, for making much of some things which God esteemeth, but the world regardeth not, and for setting light by some other things, which God esteemeth not, but yet the world doth admire and highly commend them. Thus it often cometh to pass through the perverse judgements of men, and their self-pleasing and self-will, that virtuous and godly people shall be lightly regarded and out of credit even for regarding that which the most care not for, and for not regarding that which they admire. But be not discouraged. For as long as thy judgement doth agree with the judgement of God, and theirs doth not, thy judgement is better than theirs. And as much contempt and loss of credit as thou bringest upon thyself by this means with the world: so much honour and good credit thou winnest with all them that do truly fear God. And the time will come, when thy judgement shall be approved, and theirs rejected. Consider of it, and take comfort. THE OCCASION OF this meeting. NOw as touching the occasion of this our meeting, this first I say, that that which the Holy Ghost doth here teach us to hold of the death of the Saints in general, Christian charity doth bind us to conceive concerning our worthy brother departed in the faith of Christ. For if the death of God's Saints be precious in his sight, and our assured hope be, that he was one of his Saints; why should we not conceive assured hope that his death was precious, and that his soul is blessed? Now that charity bindeth us thus to conceive of him I will make it manifest. For besides that there is no evidence to the contrary, and charity evermore judgeth the best: we have also sufficient evidence, whereupon to conclude according to the judgement of charity, that he lived and died a Saint. I say, according to the judgement of charity. For as the judgement of certainty belongeth unto the Lord: so the judgement of charity belongeth unto us, that serve the Lord. Let us therefore take a brief view of such fruits (according to which alone, being charitably interpreted, true charity doth judge) I say of such fruits and signs as have appeared both in the time of his health, and also in the time of his sickness until his death. First then, Mr. Cleybrooke was 1. A zealous professor of the true Faith. to begin with his Religion: he was neither Popish nor Schismatical, nor any way factious, neither was he a Neuter or Nullifidian, which is too common a vice, but a professed Protestant and an open Professor of the true faith of Christ. Neither was he a cold or lukewarm professor (as many are, who have no care of Religion) but a forward and zealous one: one that had his Father's name written in his forehead, Revel. 14.1. as the faithful are described in the Revelation. For he would make it appear upon every just occasion, of what Religion he was, and without fear of any man maintain the truth, and such points of every man's duty as belong thereunto. Neither could he endure to hear it trodden under foot, nor any to be spoken against for maintaining thereof. 2. A great reverencer of God's Name. He did so fear that glorious and fearful name of the Lord his God, that he stuck to put the paper, in which he saw any of the titles of the blessed Trinity written, to any dishonourable use. 3. A diligent frequenter of religious Exercises. He was a diligent frequenter of the holy Exercises of Religion, and a furtherer thereof by his travel, credit, money, and other ways; and a constant Communicant according to the order of the place, from month to month. Yea, and when he was not able to travel a foot to the Church, he used helps that he might not be absent. And as he did himself, so he caused his household to do. So that he and his household became an example of frequenting their Church, and often receiving of the Communion. 4. A true friend to faithful Preachers. He loved, reverenced, and favoured any faithful Ministers and Preachers of God's word. And whereas double diligence in preaching is a cause why many cannot brook the Preacher, this was one special thing which drew his affection unto him. He loved Preachers for labouring painfully in the Word and Doctrine. According to the Apostles rule; 1 Thess. 5.13. and to esteem them very highly in love for their works sake. As touching myself, I do with thankfulness acknowledge the greatness of his love manifested towards me diverse ways, and most of all towards his latter end. And this I dare avouch, that the Saints of the Lord can be discerned by no one sign better, than by a due respect to the Ministers of the Word. For our Saviour saith; He that receiveth whomsoever I send, John 13.20. Luke 10.16. receiveth me; and he that despiseth you, despiseth me. As he that despiseth a Minister in respect of his calling, and faithful pains in his Ministry, doth evidently bewray himself neither to have any grace nor yet to desire any, because the grace which either he hath or can desire, ordinarily is attained by the Ministry, as I could show at large; so he that loveth and reverenceth a Minister for his works sake, (as this worthy man did) he doth show that he hath found the ministry of the Word to be the power of God to his salvation. 5. A lover of the Saints. He honoured the Saints, and made much of them that were truly religious: but vile and naughty persons in whom was no religion nor knowledge of God, were odious in his sight, and their fond delights, and vain mirth and pastime were a vexation to his heart. Which is one good note of a child of God; as the Holy Ghost doth witness, saying: that he shall abide in God's Tabernacle, Psal. 15.1, 4. and shall dwell in his holy hill; In whose eyes a vile person is contemned; but he honoureth them that fear the Lord. 6. A man gracious in his talk. He delighted much to confer of points of Religion, and of the present estate, and duties of a true Christian. And in his conferences he would often complain of the rifeness of sin, of the negligence and bad doings of diverse in the Ministry, of the omitting of the due execution of justice for sundry ordinary offences, of the corruption of his own flesh, and of his own untowardness and dulness in God's service; and inveigh seriously and to good purpose against excessive drinking, and other vices of the times. 7. Patient under the Cross. He was patiented under the cross, of which he hath had much and long experience, more ways than one. For it pleased the Lord to exercise him certain years before his death, with diverse temptations both inwardly and outwardly: in all which he abode constant, submitting himself quietly to the will of God, making use of all to the glory of his name, and being so fare from being discouraged, that his zeal, his love of the truth, his patience, and other virtues increased still to his dying day. 8. Sober, and grave. He was a sober, grave, discreet, frugal, temperate, and chaste man. He contented himself with plain apparel, and neither affected costliness, nor new fashions therein. He went always plainer, and a great deal more mean, than many others, which in estate were fare inferior to himself. 9 Without ambition. He was not ambitious. He coveted no titles of honour, nor places of public service: but wondered at others, what they saw therein, to covet and desire the same; and contented himself with his own estate. 10. Not high minded. He was nothing high minded, but made himself equal to them of the lower sort; according to the Apostles rule: Rom. 12.16. Be of the same mind one towards another. Mind not high things, but condescend to men of low estate. 11. A loving husband. He shown always great love and fidelity to his wife. He was a very careful father for the godly living and well-doing of his children. 12. A careful father. 13. A virtuous master. He banished from among his servants many horrible vices (which as they be usual now adays in great Families, so no doubt they will pull down the fearful judgements of God upon them) I mean, swearing and swaggering, and such other enormities; and he so governed, admonished, and ordered them, that some have departed out of his house, more godly, sober, frugal, and honester men, than they were before they came unto him. 14. A performer ●●nsel ●●f good duties at home. He performed himself the ordinary duties of Religion in his house at home, if no Preacher were present. 15. Provident in his businesses. He was wise and provident in managing his affairs, and left none of his businesses at six and seven, but was a careful overseer of all himself. 16. Bountiful to the poor. He was plentiful in relieving his poor neighbours; a peaceable liver, and one that put up a great number of trespasses. 17. Peaceable. 18. Able and willing to give good advice. He afforded his counsel willingly for their best direction that stood in need of it, and especially for the good estate of the place and Parish in which he lived; unto the people whereof, and to many others, he bore good affection. Neither did he manifest his affection in word and tongue only, but by showing himself forward in any good cause for their instruction and profit any manner of way. The truth whereof, if we did not sufficiently see, whilst we enjoyed him: I doubt we shall too well feel, by wanting of him now he is gone. 19 No novice in virtue. Neither was he a novice in the practice of any of these things, but a well experienced soldier of many years standing. 20. Constant to the end in well-doing. And unto all this was added constancy and perseverance unto the end. His well-doing was not by fits, nor for a while only, as it hath proved by some, but till the end of his days. Witness his bounty and liberal contribution to have the Word often preached. Neither was he weary of that which he did. Nay he was so fare from being weary, that notwithstanding both the death of one of them that joined with him, and that the unfaithfulness of some, which have fallen from their word, had caused him to be at more charge, than at the first he had thought of; yet of his own accord he charged himself somewhat further, than his own compartners in that business did know of. And being motioned to some course, whereby to be discharged from all, he spoke no word to approve of it, but all to the contrary. Then it being signified unto him, that some further course must be taken, and what was expected, his answer was, that it was as little as could be. August. 5.1622. And all this, not long before his last sickness. By which it appears how his mind was settled not to faint in well doing, but to continue to the end. 21. Mindful to set his house in order before his sickness. He was taken in the night with a dead palsy in half his body: on August. 15. 1622. Before his last sickness he had made his will and set his house in order. But in the time of that sickness, which was about the space of nine days, he had but little use of his speech; neither was he able to express himself in diverse things to the understanding of his friends, which appeared by certain tokens to be a great grief unto him. And because of this, we doubtless want much of that testimony of his faith which he would have given us, if he had had the liberty of his speech. The godly speeches understood in his sickness. But yet some few things he uttered now and then which were understood; as that a certain Minister which was with him all the time of his sickness, had done him much good, which when the Minister heard, he entreated him to render the whole praise thereof unto God alone, who blesseth the weak endeavours of his servants in the ministry for the good of his people. Which thing he also did, as appeared by the present motion of his hands and eyes. Again he said; that God accepteth the heart, and the desires thereof. And when he was told that his words, which were imperfect to us, were perfect to God, and that God understood what he did desire; he answered, yea: and gave us such tokens as he was able, that he knew so much. Further he said; God giveth us some refreshing and rejoicing, that we may be able to pass thorough: expressing (as I conceive) the comfort of his own soul, which God gave him in his extremity. And his last speech that I understood, was this, that we are less than nothing before him. 22. He was desirous of prayer in his sickness. In all his sickness, from the first morning thereof, (for he was taken in the night) he was very willing and desirous to have prayers duly and often unto the Lord. Sometimes he himself would call for the performance of this duty. He desired us to pray unto God for him and with him. He died of ●n Apoplexy On August. 24. 1622. And when the motion was made unto him, while his sense continued with him, if it were deferred but never so little, for any cause whatsoever, he himself would hasten it; saying, When? when? as he was able. I am not able to speak all, which of so worthy a man might truly be spoken. And in that which I have spoken, you are not to understand me, as though I went about to maintain, that he had no infirmities, or that he never failed in any particulars: for alas, james 3.2. in many things we offend all. And highly is that man to be commended, whose general course is such, as I have now set down, although he fail through infirmity in many particulars. And the things considered, and weighed in the balance of charity, which have been spoken, we may be bold to conclude according to the judgement of charity, that he is in the number of those Saints whose death in this place, the Holy Ghost pronounceth precious in the sight of the Lord. Now what remaineth? but first that those whom he hath left behind him, who in his life time were the nearest and dearest unto him, do set before their eyes so godly a pattern, and strive by all means to resemble him to the utmost. It was Elishaes' request when Elijah was taken from him, that a double portion of his spirit might be upon him. 2 King. 2.9. Ask (said Elijah) what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me. And when David had given order, and Solomon was made king, David's servants, (as saith the text,) came to bless their Lord king David, saying; 1 King. 1.47. God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed, showing his good acceptance of his servant's words. Even so wish I, that the virtues of the deceased may be doubled upon the living. And I beseech them all by the mercies of God, that the remembrance of the things, which (as I was able in respect of mine own knowledge) I have now rehearsed, and of all other good things, which they have known and seen to be in him, fare better than myself, may be so imprinted in their hearts that they may never be forgotten, but that in the whole course of their life they may imitate and follow them, and add more thereunto, that as they inherit his lands and goods▪ so they may inherit his reputation and good report▪ and that with much more honour and greater fame than he did enjoy it himself. Finally it resteth, that both they and we all, which remain alive, and are left behind him, do humbly beseech the Lord to sanctify us wholly, and to grant us that the life which we now live in the flesh, we may live by the faith of the Son of God, that whensoever God shall call us, our death may be precious, and we may sleep in jesus: and sleeping in him we may be brought with him, and be glorified with him by the full fruition of God himself the chiefest good: To which most gracious and most glorious God, the Father, the Son, and the Holy Ghost, be all praise, honour, and glory, both now and for evermore. Amen. Amen. FINIS. Erratum. CHristian reader, at page 11. line 26. for Psal. read Psalms. And the rest is well and truly printed from the beginning to the end. Give all the glory to God.