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A FVNERALL SERMON. PSALME 116.15. Precious in the sight of the Lord, is the death of his Saints.
A FUNERAL SERMON. PSALM 116.15. Precious in the sighed of the Lord, is the death of his Saints.
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BEfore I say any thing of the occasion of this our meeting, let vs first consider this present Text, and the instructions thereof:
BEfore I say any thing of the occasion of this our meeting, let us First Consider this present Text, and the instructions thereof:
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Precious in the sight of the Lord is the death of his Saints. Precious in the sighed of the Lord is the death of his Saints.
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It is a matter of great consequence, and a ground of no small comfort, to vnderstand aright, what to hold of the death of the 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.
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For to the vngodly it seemes a very jest and a laughing sport.
For to the ungodly it seems a very jest and a laughing sport.
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They are glad to see the death of the best men, and most zealous, because then they thinke that all things shall goe presently as they desire to haue it.
They Are glad to see the death of the best men, and most zealous, Because then they think that all things shall go presently as they desire to have it.
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And to the godly themselues, it seemes fearefull and miserable for the present time.
And to the godly themselves, it seems fearful and miserable for the present time.
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Now touching this matter, the sentence of the Holy Ghost is propounded vnto vs, in the words which yee haue heard, to this effect:
Now touching this matter, the sentence of the Holy Ghost is propounded unto us, in the words which ye have herd, to this Effect:
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That it is precious in Gods sight. Precious in the sight of the Lord is the death of his Saints.
That it is precious in God's sighed. Precious in the sighed of the Lord is the death of his Saints.
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In handling this Text, both for helpe of memory, and plainenesse sake, I will obserue this method;
In handling this Text, both for help of memory, and plainness sake, I will observe this method;
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first, declare the meaning of the words. Secondly, shew the parts thereof. And lastly, handle the seuerall instructions from thence arising.
First, declare the meaning of the words. Secondly, show the parts thereof. And lastly, handle the several instructions from thence arising.
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In giuing the meaning of the words, I will follow the order of the Text,
In giving the meaning of the words, I will follow the order of the Text,
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first declaring them seuerally, as they lye in the Text, and then gather into one summe that which hath beene said, both plainly and briefly.
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.
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Precious. ] The originall word is NONLATINALPHABET jakar, which the Septuagint translate most commonly NONLATINALPHABET and NONLATINALPHABET , which signifie precious; once NONLATINALPHABET , approued; once NONLATINALPHABET , profitable, good, or commodious; and once NONLATINALPHABET of great price and worth. In our English Bibles of the new Translation, it is rendred most commonly, precious ; sometimes, costly ; once, noble ; once, better ; and once, goodly . Precious. ] The original word is Jakar, which the septuagint translate most commonly and, which signify precious; once, approved; once, profitable, good, or commodious; and once of great price and worth. In our English Bibles of the new translation, it is rendered most commonly, precious; sometime, costly; once, noble; once, better; and once, goodly.
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Neither can I but remember what one hath noted, saying; Dicitur autem pretiosum, quod rarum, & non omnibus obuium est;
Neither can I but Remember what one hath noted, saying; Dicitur autem pretiosum, quod Rare, & non omnibus obuium est;
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that is to say, That thing is called precious, which is rare, and not to be met with of all.
that is to say, That thing is called precious, which is rare, and not to be met with of all.
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Out of this I gather, that Precious in this place is as much to say, as of great esteeme, an excellent thing, exceeding profitable, good and honourable.
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.
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In the sight; NONLATINALPHABET begnene. The Hebrew signifieth, in the eyes. Properly the Eye is that member of the bodie, whose faculty is to see lightsome things, and to direct our way.In the sighed; begnene. The Hebrew signifies, in the eyes. Properly the Eye is that member of the body, whose faculty is to see lightsome things, and to Direct our Way.
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Now diuers 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 figuratiuely;
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;
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for properly God hath no such members. The Eyes of God doe signifie, either first, the good will and fauour of God ;
for properly God hath not such members. The Eyes of God do signify, either First, the good will and favour of God;
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as in that speech of the Psalmist: The eyes of the Lord are vpon the righteous: And of Iob ;
as in that speech of the Psalmist: The eyes of the Lord Are upon the righteous: And of Job;
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He withdraweth not his eyes from the righteous. Or secondly, the prouidence of God ; He withdraweth not his eyes from the righteous. Or secondly, the providence of God;
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as in that speech of Hanani the Seer, to Asa King of Iudah; For the eyes of the Lord runne to and fro throughout the whole earth.
as in that speech of Hanani the Seer, to Asa King of Iudah; For the eyes of the Lord run to and from throughout the Whole earth.
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Or thirdly, the knowledge of God, that so wee might vnderstand that God is not ignorant of any thing,
Or Thirdly, the knowledge of God, that so we might understand that God is not ignorant of any thing,
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but knoweth all things, both secret and apparant; past, present, and to come, as perfectly and throughly, as if he looked vpon them,
but Knoweth all things, both secret and apparent; passed, present, and to come, as perfectly and thoroughly, as if he looked upon them,
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and saw them with his eyes. Thus Solomon saith: The eyes of the Lord are in euery place, beholding the euill and the good.
and saw them with his eyes. Thus Solomon Says: The eyes of the Lord Are in every place, beholding the evil and the good.
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Or else finally, the iudgement and account of God touching any thing whatsoeuer, as in this place, touching the death of the Saints.
Or Else finally, the judgement and account of God touching any thing whatsoever, as in this place, touching the death of the Saints.
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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 according to our English translation, not any member, but one of the outward Senses, is Here attributed to God, to wit, the sighed; for it is said, In the sighed of the Lord:
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but the meaning is all one.
but the meaning is all one.
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For the sight of God hauing any of his owne workes for the obiect, signifieth his iudgement, account, and approuing of the thing.
For the sighed of God having any of his own works for the Object, signifies his judgement, account, and approving of the thing.
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As God is said to haue seene the light, that it was good, that is to say, to haue iudged, accounted,
As God is said to have seen the Light, that it was good, that is to say, to have judged, accounted,
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and approued it to be good.
and approved it to be good.
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But if it haue men and their doings for the obiect, then it signifieth his perfect knowledge both of them and of their doings: As the Apostle saith;
But if it have men and their doings for the Object, then it signifies his perfect knowledge both of them and of their doings: As the Apostle Says;
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Neither is there any creature that is not manifest in his sight: Neither is there any creature that is not manifest in his sighed:
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but all things are naked and opened vnto the eyes of him with whom we haue to doe. but all things Are naked and opened unto the eyes of him with whom we have to do.
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And so it is said of the Kings of Israel and Iudah, that such a one did right,
And so it is said of the Kings of Israel and Iudah, that such a one did right,
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and such a one did euill in the sight of the Lord.
and such a one did evil in the sighed of the Lord.
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And thus we reade, that the Angell of God, to wit, Iesus Christ, spake vnto Iacob in a dreame, saying;
And thus we read, that the Angel of God, to wit, Iesus christ, spoke unto Iacob in a dream, saying;
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I haue seene all that Laban doth vnto thee. I have seen all that Laban does unto thee.
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And when the Lord said, I haue surely seene the affliction of my people which are in Egypt. And when the Lord said, I have surely seen the affliction of my people which Are in Egypt.
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In this sense also the eyes of the Lord are said to be in euery place, beholding the euill and the good.
In this sense also the eyes of the Lord Are said to be in every place, beholding the evil and the good.
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In this text which I haue now in hand, these words, in the sight, be as much to say,
In this text which I have now in hand, these words, in the sighed, be as much to say,
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as in the iudgement, esteeme, and account of the Lord. Of the LORD. Yee finde (if yee marke it) the word LORD, written in this place,
as in the judgement, esteem, and account of the Lord. Of the LORD. Ye find (if ye mark it) the word LORD, written in this place,
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and in many places else in the Bibles of the new Translation, in capitall or great letters:
and in many places Else in the Bibles of the new translation, in capital or great letters:
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and likewise the word GOD, diuers times so printed, and namely in the Prophesie of Ezekiel. In all these places in the Hebrew, it is either Iah, or Iehouah, but most commonly Iehouah, as it is in this text.
and likewise the word GOD, diverse times so printed, and namely in the Prophesy of Ezekielem. In all these places in the Hebrew, it is either God, or Jehovah, but most commonly Jehovah, as it is in this text.
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Except in a few places, where the English of Adonai, the LORD, is so written: as namely in the places quoted in the margent .
Except in a few places, where the English of Adonai, the LORD, is so written: as namely in the places quoted in the margin.
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And likewise of Adon, the LORD, once in Malachi .
And likewise of Adon, the LORD, once in Malachi.
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And contrarily, the English of Iehouah, the Lord, is written in small letters, in one place of Ieremiah, in some Bibles, in these words, The Lord of hostes in his name .
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.
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And this might happen either through the Scribe, or the Printers fault.
And this might happen either through the Scribe, or the Printers fault.
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The names of God in the Scripture be diuers, whereof some signifie the proprieties of his essence;The names of God in the Scripture be diverse, whereof Some signify the proprieties of his essence;
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as the Almightie, the most High, the Holy one. And others the very essence it selfe:
as the Almighty, the most High, the Holy one. And Others the very essence it self:
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and these in the Hebrew text be three, Iehouah, Iah, Ehjeh; and may be rendred in English;
and these in the Hebrew text be three, Jehovah, God, Jehovah; and may be rendered in English;
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God, the Lord, I Am, or, the Lord, the Lord, I Am. Here he is named Iehouah, by the first of these three.God, the Lord, I Am, or, the Lord, the Lord, I Am. Here he is nam Jehovah, by the First of these three.
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A name so proper to the Lord, that it is neuer attributed, nor can it agree to any of the creatures. As the Psalmist saith;
A name so proper to the Lord, that it is never attributed, nor can it agree to any of the creatures. As the Psalmist Says;
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That men may know that thou, whose Name alone is Iehouah: art the most High ouer all the earth. It signifieth three things; That men may know that thou, whose Name alone is Jehovah: art the most High over all the earth. It signifies three things;
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first, that God hath his being of himselfe : Secondly, that all creatures haue their being from him :
First, that God hath his being of himself: Secondly, that all creatures have their being from him:
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Thirdly, that he causeth all things to come to passe, according to his owne meaning, whether he promise or threaten.
Thirdly, that he Causes all things to come to pass, according to his own meaning, whither he promise or threaten.
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For this cause he addeth so often this speech;
For this cause he adds so often this speech;
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And they shall know that I am Iehouah, or, that I am the Lord, to his promises , and threatnings . And they shall know that I am Jehovah, or, that I am the Lord, to his promises, and threatenings.
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It is vsed two waies, either Personally, or Essentially.
It is used two ways, either Personally, or Essentially.
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First, Personally, to note one or two of the Persons of the blessed Trinitie, as the Father, in this speech;
First, Personally, to note one or two of the Persons of the blessed Trinity, as the Father, in this speech;
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The Lord, in the originall, Iehouah, that is, the Father said vnto my Lord, that is,The Lord, in the original, Jehovah, that is, the Father said unto my Lord, that is,
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vnto the Sonne, Sit thou at my right hand: vntill I make thine enemies thy foot-stoole.
unto the Son, Fit thou At my right hand: until I make thine enemies thy footstool.
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It notes the Sonne, when Moses saith; And the Lord, in Hebrew, Ieheuah, appeared vnto him, in the plaines of Mamre.
It notes the Son, when Moses Says; And the Lord, in Hebrew, Ieheuah, appeared unto him, in the plains of Mamre.
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And it notes the Holy Ghost, in these words of Isaiah; Holy, holy, holy, is the Lord of hostes.
And it notes the Holy Ghost, in these words of Isaiah; Holy, holy, holy, is the Lord of hosts.
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And againe, for mine eyes haue seene the King, the Lord of hostes.
And again, for mine eyes have seen the King, the Lord of hosts.
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In both these speeches, this word, the Lord, is in Hebrew Iehouah; and that it notes the Holy Ghost is plaine by this, that the Apostle Paul alledging the same words, which the Lord in this place commands Isaiah to tell the people, saith;
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, Says;
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Well spake the Holy Ghost by Esaias the Prophet, vnto our Fathers. And in this same place of the Prophet Isaiah, it notes also the Sonne. Well spoke the Holy Ghost by Isaiah the Prophet, unto our Father's. And in this same place of the Prophet Isaiah, it notes also the Son.
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As appeares by comparing it with that place in Saint Iohn, where he saith; These things said Esaias, when he saw his glory, and spake of him.
As appears by comparing it with that place in Saint John, where he Says; These things said Isaiah, when he saw his glory, and spoke of him.
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Sometimes also the Father and the Sonne are noted by this title, being twice vsed in one and the same verse. As when Moses saith;
Sometime also the Father and the Son Are noted by this title, being twice used in one and the same verse. As when Moses Says;
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Then the Lord, that is, the Sonne, rained vpon Sodome, and vpon Gomorrah, brimstone and fire from the Lord, that is to say, from the Father, out of heauen. And againe, in Zechariah; And the Lord, that is, the Sonne, said vnto Satan; The Lord, that is, the Father, rebuke thee, O Satan, Then the Lord, that is, the Son, 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, said unto Satan; The Lord, that is, the Father, rebuke thee, Oh Satan,
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euen the Lord, that is, the Father, that hath chosen Ierusalem rebuke thee. In all these places the word translated, the Lord, is in the originall, Iehouah. even the Lord, that is, the Father, that hath chosen Ierusalem rebuke thee. In all these places the word translated, the Lord, is in the original, Jehovah.
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Secondly, this word is vsed Essentially, to note God Almighty, one God in essence: as in this speech of Isaiah, The Lord Iehouah is my strength and my song. And againe; 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. And again;
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Trust yee in the Lord for euer: for in the Lord Iehouah is euerlasting strength. Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength.
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In this sense it is taken, in these words of Dauid; Precious in the sight of the Lord is the death of his Saints.
In this sense it is taken, in these words of David; Precious in the sighed of the Lord is the death of his Saints.
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The death. Vnderstand by death here, the death of the body, or temporall death, which is a priuation of the life of the body, by meanes of the locall separating of the soule from it for a time. The death. Understand by death Here, 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.
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I would haue this word well marked, that I say, by meanes of the locall separating of the soule from the body. I would have this word well marked, that I say, by means of the local separating of the soul from the body.
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For hereupon the death of Christ confuteth the Vbiquitaries, which hold that his body is euery where present. But if Christ died truly;
For hereupon the death of christ confuteth the Ubiquitaries, which hold that his body is every where present. But if christ died truly;
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if his death that he dyed vpon the crosse were a true bodily death, then his body is not euery where:
if his death that he died upon the cross were a true bodily death, then his body is not every where:
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because if it were euery where, and if it had beene euery where, at that time when it hung vpon the crosse,
Because if it were every where, and if it had been every where, At that time when it hung upon the cross,
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then his soule could not had beene locally separated from his body: but his soule was locally separated from his body, or else he dyed not truly;
then 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;
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therefore the body of Christ, nor yet his soule was not euery where then. And as it was then, so is it now;
Therefore the body of christ, nor yet his soul was not every where then. And as it was then, so is it now;
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for his body is the same which then it was, and hath the same proprieties which then it had.
for his body is the same which then it was, and hath the same proprieties which then it had.
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And if his body, nor yet his soule, were not euery where then, neither be they euery where now. It followeth.
And if his body, nor yet his soul, were not every where then, neither be they every where now. It follows.
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Of his Saints. The Hebrew word is NONLATINALPHABET Lachasidau; which is as much to say, as Of his deerely beloued ones; Of his Saints. The Hebrew word is Lachasidau; which is as much to say, as Of his dearly Beloved ones;
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or, of his tender hearted, meeke, and mercifull ones; or, of them of whom he hath pittie, and on whom he hath mercy.
or, of his tender hearted, meek, and merciful ones; or, of them of whom he hath pity, and on whom he hath mercy.
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For the Hebrew word NONLATINALPHABET Chasid, importeth such as to whom God sheweth mercy, and so are made also to trust and rely vpon his mercy and goodnesse,
For the Hebrew word Chased, imports such as to whom God shows mercy, and so Are made also to trust and rely upon his mercy and Goodness,
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and to shew themselues pittifull, mercifull, and godly in their conuersations.
and to show themselves pitiful, merciful, and godly in their conversations.
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It occurres much oftner in the booke of the Psalmes, than in all the rest of the Bible.
It occurs much oftener in the book of the Psalms, than in all the rest of the bible.
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Most commonly it is translated by the Septuagint in their Greeke translation, NONLATINALPHABET ; holy; once NONLATINALPHABET , a Sonne; once NONLATINALPHABET , venerable, or religious; and once NONLATINALPHABET ;
Most commonly it is translated by the septuagint in their Greek Translation,; holy; once, a Son; once, venerable, or religious; and once;
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reuerencing. In our English Bibles also of the new translation, I finde it diuers waies translated. Most commonly, Saints ; sometimes, holy ; thrice, godly ; twice, mercifull ; reverencing. In our English Bibles also of the new Translation, I find it diverse ways translated. Most commonly, Saints; sometime, holy; thrice, godly; twice, merciful;
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and once, the good man Out of which I gather that by Saints in this place, are meant Gods Elect and beloued children, effectually called, iustified, and sanctified;
and once, the good man Out of which I gather that by Saints in this place, Are meant God's Elect and Beloved children, effectually called, justified, and sanctified;
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people that are holy, righteous, sober, and godly. Thus haue I gone thorow with the words of the text, taking word by word.people that Are holy, righteous, Sobrium, and godly. Thus have I gone thorough with the words of the text, taking word by word.
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Now let vs gather into one summe, the totall of the things which haue beene deliuered touching the meaning thereof.
Now let us gather into one sum, the total of the things which have been Delivered touching the meaning thereof.
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Precious, that is to say, of great esteeme, very profitable and honourable, in the sight of the Lord, that is to say, in the iudgement of the Lord,Precious, that is to say, of great esteem, very profitable and honourable, in the sighed of the Lord, that is to say, in the judgement of the Lord,
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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 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,
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and to whom he hath vouchsafed his speciall fauour, and the grace to liue soberly, righteously,
and to whom he hath vouchsafed his special favour, and the grace to live soberly, righteously,
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and godlily in this present world, denying vngodlinesse and worldly lusts. Thus haue I done with the first thing touching the meaning of the words.
and godlily in this present world, denying ungodliness and worldly Lustiest. Thus have I done with the First thing touching the meaning of the words.
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The second followeth, touching the parts of the Text. The parts of the Text. THis Text hath two parts: First, a proposition or theme;
The second follows, touching the parts of the Text. The parts of the Text. THis Text hath two parts: First, a proposition or theme;
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secondly, an argument of confirmation, or a proofe thereof. The proposition is this, that the death of the Saints is precious;
secondly, an argument of confirmation, or a proof thereof. The proposition is this, that the death of the Saints is precious;
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precious is the death of his Saints. The proofe is in these words; in the sight of the Lord. precious is the death of his Saints. The proof is in these words; in the sighed of the Lord.
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In the proposition there be two things to be considered; First, the subiect or antecedent; Secondly, the attribute or consequent.In the proposition there be two things to be considered; First, the Subject or antecedent; Secondly, the attribute or consequent.
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The subiect containes the matter whereof the speech is; in these words of the text; The death of the Saints. The Subject contains the matter whereof the speech is; in these words of the text; The death of the Saints.
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The attribute shewes what is spoken of this matter, in these words; is precious. And thus haue I done with the second branch of my promise.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.
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The third remaineth, which is concerning the instructions that arise from this Text, which I will propound vnto you according to the order of the parts,
The third remains, which is Concerning the instructions that arise from this Text, which I will propound unto you according to the order of the parts,
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as now yee haue heard them. The Instructions.
as now ye have herd them. The Instructions.
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FIrst then I haue to begin with the proposition, and namely with the subiect or antecedent thereof, in these words of the text, the death of the Saints.
First then 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.
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Neither let any man maruell, that I beginne with the last words of the text first.
Neither let any man marvel, that I begin with the last words of the text First.
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The learned doe see the reason for it. For the parts are inuerted in the order of the text.
The learned do see the reason for it. For the parts Are inverted in the order of the text.
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The proofe being inserted betweene the consequent and the antecedent; and both the consequent and the proofe being set before the antecedent.
The proof being inserted between the consequent and the antecedent; and both the consequent and the proof being Set before the antecedent.
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But let the inuerted parts be placed in order, and the text stands thus:
But let the inverted parts be placed in order, and the text Stands thus:
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The death of his Saints, or, the death of the Saints is precious in the sight of the Lord. The death of his Saints, or, the death of the Saints is precious in the sighed of the Lord.
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In this order the parts doe plainly appeare; and this order must I follow. To proceede then with the subiect, the death of the Saints:
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:
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first note this, that in the Scripture there is a twofold death attributed to the Saints;
First note this, that in the Scripture there is a twofold death attributed to the Saints;
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the one spirituall, and the other, bodily.
the one spiritual, and the other, bodily.
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The spirituall death attributed to the Saints is likewise double, one before their calling, most miserable and wofull; The spiritual death attributed to the Saints is likewise double, one before their calling, most miserable and woeful;
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another after their calling, most blessed and comfortable. Before their calling they are dead in sinnes and trespasses.
Another After their calling, most blessed and comfortable. Before their calling they Are dead in Sins and Trespasses.
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As the Apostle saith, And you hath he quickened who were dead in trespasses and sinnes. And againe a little after; As the Apostle Says, And you hath he quickened who were dead in Trespasses and Sins. And again a little After;
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But God who is rich in mercy, for his great loue wherewith he loued vs, Euen when we were dead in sinnes, hath quickened vs together with Christ. 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.
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This spirituall death is a priuation of communion and fellowship with God, and of the grace of God quickening vs together with Christ: This spiritual death is a privation of communion and fellowship with God, and of the grace of God quickening us together with christ:
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and is incident to the elect together with the reprobate before their calling.
and is incident to the elect together with the Reprobate before their calling.
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But after their calling they haue experience in themselues of another manner of spirituall death, of which there be these three branches; But After their calling they have experience in themselves of Another manner of spiritual death, of which there be these three branches;
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first, vpon the right vnderstanding of the doctrine of the Law to be brought to see and feele that they are dead and most wretched, and that there is nothing in themselues, saue matter of death and eternall damnation, by reason of their sinnes;
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, and that there is nothing in themselves, save matter of death and Eternal damnation, by reason of their Sins;
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and so they are stirred vp to seeke succour elsewhere. Thus Paul died; as he saith;
and so they Are stirred up to seek succour elsewhere. Thus Paul died; as he Says;
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But when the commandement came, sinne reuiued, and I died. That is to say, when I had the right vnderstanding of the commandement of God, But when the Commandment Come, sin revived, and I died. That is to say, when I had the right understanding of the Commandment of God,
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and had considered well of it, sinne did rage and trouble my minde, which had lyen still before,
and had considered well of it, sin did rage and trouble my mind, which had lyen still before,
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and by reason of my sinne, I saw nothing in my selfe, but matter of death and damnation,
and by reason of my sin, I saw nothing in my self, but matter of death and damnation,
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and so I was driuen to seeke helpe in Iesus Christ, that my soule might be saued.
and so I was driven to seek help in Iesus christ, that my soul might be saved.
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Secondly, the Saints are dead to the Law; as the Apostle saith;
Secondly, the Saints Are dead to the Law; as the Apostle Says;
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For I through the Law, am dead to the Law, that I might liue vnto God. The meaning is;For I through the Law, am dead to the Law, that I might live unto God. The meaning is;
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they are freed from the dominion of the Law: and that by meanes of the Law it selfe, which accuseth, terrifieth, and condemneth them,
they Are freed from the dominion of the Law: and that by means of the Law it self, which Accuseth, terrifieth, and Condemneth them,
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and thereby occasioneth or vrgeth them to flie vnto Christ, which is the cause of this death.
and thereby occasioneth or urges them to fly unto christ, which is the cause of this death.
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And they are dead to the Law, that is to say, they are free from the dominion of the Law in foure respects.
And they Are dead to the Law, that is to say, they Are free from the dominion of the Law in foure respects.
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First, in respect of that most rigorous and seuere exacting of most perfect obedience to be performed in this life for the obtaining of life eternall.
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.
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Secondly, in respect of the curse and damnatory sentence of the Law for the breach therof, Secondly, in respect of the curse and damnatory sentence of the Law for the breach thereof,
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because Christ being become a surety for vs, hath fulfilled that exact righteousnes of the Law for vs,
Because christ being become a surety for us, hath fulfilled that exact righteousness of the Law for us,
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and performed that obedience for vs, and for vs hath vndergone & borne, yea and ouercome the curse and punishment.
and performed that Obedience for us, and for us hath undergone & born, yea and overcome the curse and punishment.
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Thirdly, in respect of the power of the Law, whereby as an occasion it prouoketh & stirreth vp the corruption of the hart in the vnregenerat.
Thirdly, in respect of the power of the Law, whereby as an occasion it provoketh & stirs up the corruption of the heart in the unregenerate.
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Fourthly, in respect of the obseruation of the iudgements and ceremonies of the Law, that is, of the Iudiciall and Ceremoniall Law, to wit,
Fourthly, in respect of the observation of the Judgments and ceremonies of the Law, that is, of the Judicial and Ceremonial Law, to wit,
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so farre, as they properly pertained only to the policy of Moses, and the rutorship of the ancient people and Church of God:
so Far, as they properly pertained only to the policy of Moses, and the rutorship of the ancient people and Church of God:
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such as be the lawes concerning sacrifices, and the whole outward worship prescribed by Moses. But such lawes amongst them as belong to the Law of Nature,
such as be the laws Concerning Sacrifices, and the Whole outward worship prescribed by Moses. But such laws among them as belong to the Law of Nature,
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and haue alwaies bound all Nations of the world, there is no death to them, nor no freeing therefrom.
and have always bound all nations of the world, there is no death to them, nor no freeing therefrom.
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Thirdly, there is a spirituall death which the Saints feele in themselues, by which they die to sinne and to the world, that is to say, by which they more and more bid sinne farewell, and seuer themselues from the men of this 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, and sever themselves from the men of this world,
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as much as possibly they can, by faith and repentance.
as much as possibly they can, by faith and Repentance.
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This is a blessed death springing from the death of Christ, by a vertue and power deriued therefrom for the beating downe and killing of the strength of sinne in vs that be his members.
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.
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For that same diuine power, which supported his manhood so that he sunke not, when hee stood charged with our sinnes,
For that same divine power, which supported his manhood so that he sunk not, when he stood charged with our Sins,
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and died for vs, and we in him;
and died for us, and we in him;
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euen that same diuine power worketh in all his members for the mortifying of sinne through his death.
even that same divine power works in all his members for the mortifying of sin through his death.
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From whence it commeth that euery true beleeuer dieth more and more to sinne continually.
From whence it comes that every true believer Dieth more and more to sin continually.
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And this now cannot but be a most precious death in the sight of God, being an effect of the death of his Sonne, of whom hee saith;
And this now cannot but be a most precious death in the sighed of God, being an Effect of the death of his Son, of whom he Says;
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This is my beloued Sonne in whom I am well pleased: This is my Beloved Son in whom I am well pleased:
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and in whom he was (as the Apostle beares witnesse) reconciling the world vnto himselfe, not imputing their trespasses vnto them.
and in whom he was (as the Apostle bears witness) reconciling the world unto himself, not imputing their Trespasses unto them.
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But neuerthelesse it is not that death, which Dauid here meanes.
But nevertheless it is not that death, which David Here means.
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We must therefore consider that other kinde of death, which according to the Scripture the Saints be subiect vnto, and that is the death of the bodie;
We must Therefore Consider that other kind of death, which according to the Scripture the Saints be Subject unto, and that is the death of the body;
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of which I said, that it is a priuation of the life of the bodie, by meanes of the locall separating of the soule from the body fora time.
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.
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This death of the bodie (as I conceiue) is the death which Dauid doth especially meane in this place. The death of his Saints.
This death of the body (as I conceive) is the death which David does especially mean in this place. The death of his Saints.
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FIrst, this very mentioning of the death of the Saints, doth imply this much, which I note for the instruction of some ignorant and vnlearned people, that liue among vs, whom I desire well to marke it,
First, this very mentioning of the death of the Saints, does 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,
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and to learne from this Sermon, that Doct. Some be Saints in this life: And namely all Gods people, euen all that be saued, be Saints before their death.
and to Learn from this Sermon, that Doct. some be Saints in this life: And namely all God's people, even all that be saved, be Saints before their death.
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This very speech, the death of his Saints, implieth thus much.
This very speech, the death of his Saints, Implies thus much.
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And it is according to our Creed, in the ninth article whereof, we confesse that we beleeue the Communion of the Saints;
And it is according to our Creed, in the ninth article whereof, we confess that we believe the Communion of the Saints;
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which is not only to be vnderstood of the Saints in heauen, but also of the Saints vpon earch.
which is not only to be understood of the Saints in heaven, but also of the Saints upon earch.
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And thus the Epistles of Paul, for diuers of them, are directed to the Saints. As the Epistle to the Ephesians; To the Saints which are at Ephesus.
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.
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And the Epistle to the Philippians; To all the Saints in Christ Iesus which are at Philippi. And the Epistle to the Philippians; To all the Saints in christ Iesus which Are At Philippi.
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And likewise the Epistle to the Colossians; To the Saints and faithfull brethren in Christ, which are at Colosse.
And likewise the Epistle to the colossians; To the Saints and faithful brothers in christ, which Are At Colosse.
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In all which places are vnderstood by the Saints, Gods faithfull seruants then aliue vpon the earth.
In all which places Are understood by the Saints, God's faithful Servants then alive upon the earth.
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And as it was then, so is it now.
And as it was then, so is it now.
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As many faithfull seruants as God hath amongst mankind throughout the world, so many Saints there be liuing at this day vpon the earth. As many faithful Servants as God hath among mankind throughout the world, so many Saints there be living At this day upon the earth.
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And in this sense the word Saints, is taken aboue a dozen times in the booke of the Psal. In one place whereof expresse mention is made of the Saints on earth.
And in this sense the word Saints, is taken above a dozen times in the book of the Psalm In one place whereof express mention is made of the Saints on earth.
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In the sixteenth Psalme at the third verse, be these words: But to the Saints that are in the earth.
In the sixteenth Psalm At the third verse, be these words: But to the Saints that Are in the earth.
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And in the Acts of the Apostles; Ananias saith:
And in the Acts of the Apostles; Ananias Says:
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Lord I haue heard by many of this man, how much euill he hath done to thy Saints at Ierusalem. Lord I have herd by many of this man, how much evil he hath done to thy Saints At Ierusalem.
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And Paul himselfe in the presence of Agrippa declaring his life from his child-hood, hath these very words;
And Paul himself in the presence of Agrippa declaring his life from his childhood, hath these very words;
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And many of the Saints did I shut vp in prison. And many of the Saints did I shut up in prison.
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Which cannot possibly be taken otherwise, then of some that then were aliue vpon the earth.
Which cannot possibly be taken otherwise, then of Some that then were alive upon the earth.
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And thus Aaron, while hee liued, and was enuied of some, is called the Saint of the Lord:
And thus Aaron, while he lived, and was envied of Some, is called the Saint of the Lord:
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They enuied Moses also in the Campe, and Aaron the Saint of the Lord. They envied Moses also in the Camp, and Aaron the Saint of the Lord.
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So that it is certaine, and as cleare as the sunshine, that there bee Saints in this world.
So that it is certain, and as clear as the sunshine, that there be Saints in this world.
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If it were not so, there were no holy Catholike Church for vs to beleeue according to our Creed:
If it were not so, there were no holy Catholic Church for us to believe according to our Creed:
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nor any one man nor woman liuing at this day vpon the face of the earth, that were the true childe of God. Question.
nor any one man nor woman living At this day upon the face of the earth, that were the true child of God. Question.
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Who then bee the Saints now aliue vpon the earth? Answer. Lambert shall tell thee: Who then be the Saints now alive upon the earth? Answer. Lambert shall tell thee:
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They bee Saints, (saith he) that be translated from profane or worldly things, to godly and spirituall things, They be Saints, (Says he) that be translated from profane or worldly things, to godly and spiritual things,
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and made holy and consecrated vnto God. And againe; All true faithfull people be Saints. Otherwise thus:and made holy and consecrated unto God. And again; All true faithful people be Saints. Otherwise thus:
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Euerie man and woman that is effectually called, and regenerated by the Holy Ghost, to liue iustly and holily; euerie such is a Saint.
Every man and woman that is effectually called, and regenerated by the Holy Ghost, to live justly and holily; every such is a Saint.
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And such bee called Saints, not to note an absolute perfection in them: But first, because they haue Christs holinesse imputed vnto them through faith.
And such be called Saints, not to note an absolute perfection in them: But First, Because they have Christ holiness imputed unto them through faith.
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For the holinesse of Christ, that is to say, that integritie and puritie which Christ had from the first moment of his conception,
For the holiness of christ, that is to say, that integrity and purity which christ had from the First moment of his conception,
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and kept also in all his thoughts, words, and deeds, yea euen in his desires,
and kept also in all his thoughts, words, and Deeds, yea even in his Desires,
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and thorowout his whole life, euen vnto his last end in the death of the crosse, is part of that righteousnesse which is imputed vnto vs, by which wee are iustified.
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.
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In this sense the Apostle saith:
In this sense the Apostle Says:
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But of him are yee in Christ Iesus, who of God is made vnto vs wisdome, But of him Are ye in christ Iesus, who of God is made unto us Wisdom,
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and righteousnesse, and sanctification, and redemption. and righteousness, and sanctification, and redemption.
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Secondly, because they haue inherent holines wrought by the Spirit in all the powers of their soule,
Secondly, Because they have inherent holiness wrought by the Spirit in all the Powers of their soul,
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and in euery part and member of their body. For sanctification is entire, and thorowout the whole man; according to the Apostles prayer:
and in every part and member of their body. For sanctification is entire, and throughout the Whole man; according to the Apostles prayer:
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And the verie God of peace sanctifie you wholly: And the very God of peace sanctify you wholly:
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and I pray God your whole spirit, and soule, and body be preserued blamelesse vnto the comming of our Lord Iesus Christ. and I pray God your Whole Spirit, and soul, and body be preserved blameless unto the coming of our Lord Iesus christ.
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There is no part nor power of body or soule, but feeles the vertue of Gods Spirit purging away corruption,
There is no part nor power of body or soul, but feels the virtue of God's Spirit purging away corruption,
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and fastening impressions of holy qualities.
and fastening impressions of holy qualities.
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It may bee this power of Gods sanctifying Spirit appeares not alike euidently in euery part,
It may be this power of God's sanctifying Spirit appears not alike evidently in every part,
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yet hath euery particle his seasoning with sanctitie. Thirdly, because in imitation of the holinesse of God, according to his Commandement:
yet hath every particle his seasoning with sanctity. Thirdly, Because in imitation of the holiness of God, according to his Commandment:
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Bee yee holy, for I am holy: be ye holy, for I am holy:
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they labour to expresse holinesse, both in their thoughts before God, and in their words and deeds before God and men. Because it is written;
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;
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Follow peace with all men, and holinesse, without which no man shall see the Lord. Follow peace with all men, and holiness, without which no man shall see the Lord.
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Fourthly, to distinguish them from all the world of the vngodly, which bee termed in Scripture;
Fourthly, to distinguish them from all the world of the ungodly, which be termed in Scripture;
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This present euill world, and be said all of them to lie in wickednesse, in these words of S. Iohn: Wee know that wee are of God, and the whole world lieth in wickednesse. 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, and the Whole world lies in wickedness.
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Thus yee see who in the world be Saints, and why they be so called, being yet aliue vpon the earth.
Thus ye see who in the world be Saints, and why they be so called, being yet alive upon the earth.
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The Ʋse. This serues to condemne that ignorant sort, that all this while in the cleare light of the Gospell, haue not learned thus much, that there be Saints vpon earth. The Ʋse. This serves to condemn that ignorant sort, that all this while in the clear Light of the Gospel, have not learned thus much, that there be Saints upon earth.
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Nay (as it seemes) some lie so plunged in this gulfe of ignorance, that not only they doe not know that there bee Saints vpon 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,
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but that they dare breake out and say, that they will neuer beleeue it: I will neuer beleeue (said one) that any be Saints vpon 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.
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Oh gracelesse speech I Oh damnable ignorance! I wish all you that heare this, be better instructed in this point. But marke what I say;
O graceless speech I O damnable ignorance! I wish all you that hear this, be better instructed in this point. But mark what I say;
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I speake it to thee, that art of the minde that there bee no Saints vpon earth.
I speak it to thee, that art of the mind that there be no Saints upon earth.
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Thou thine owne selfe art either a Saint or a Deuill. And if thou be no Saint, thou hast no faith in Christ.
Thou thine own self art either a Saint or a devil. And if thou be no Saint, thou hast no faith in christ.
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For none that hath faith in Christ, but he is a Saint.
For none that hath faith in christ, but he is a Saint.
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Againe, marke this, if thou bee not a Saint vpon earth before thou doest die, thou shalt neuer bee a Saint in heauen after thou art dead.
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.
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And therefore, if thou wilt neuer beleeue that any bee Saints vpon earth, I will neuer beleeue that euer thou shalt bee a Saint in heauen. For death doth sanctifie none.
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 does sanctify none.
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Neither will God make any one a Saint in the kingdome of heauen, which was not before his death made a Saint vpon earth.
Neither will God make any one a Saint in the Kingdom of heaven, which was not before his death made a Saint upon earth.
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Consider of it, and receiue instruction. The death of his Saints. THere bee two or three things more to bee noted in these words; The death of his Saints:
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:
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whereof one ariseth as the former point from the very mentioning of the Saints death, and that is this, that
whereof one arises as the former point from the very mentioning of the Saints death, and that is this, that
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Doct. The best men are liable to bodily death.Doct. The best men Are liable to bodily death.
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The holiest Saints that liue in the world must make this account, that they shall one day die.
The Holiest Saints that live in the world must make this account, that they shall one day die.
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The Apostle maketh no exception, when hee saith to the Hebrewes; It is appointed vnto men once to die.
The Apostle makes no exception, when he Says to the Hebrews; It is appointed unto men once to die.
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And of certaine of the Saints he saith; These all died in faith. And Zechariah saith;
And of certain of the Saints he Says; These all died in faith. And Zechariah Says;
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Your fathers, where are they? And the Prophets, doe they live f•r euer? Death is the way of all the earth,Your Father's, where Are they? And the prophets, do they live f•r ever? Death is the Way of all the earth,
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as Ioshua and Dauid said, when they were ready to die. And behold, this day I am going the way of all the earth .
as Ioshua and David said, when they were ready to die. And behold, this day I am going the Way of all the earth.
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And Dauid: I goe the way of all the earth . Adam , Sheth , Enosh , Cainan , Mahalaleel , Iared , Methushelah , Lamech , Noah ; though their liues were long;
And David: I go the Way of all the earth. Adam, Sheth, Enosh, Cainan, Mahalaleel, Jarred, Methuselah, Lamech, Noah; though their lives were long;
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for they liued all of them many hundreds of yeeres; yet they are dead and gone.
for they lived all of them many hundreds of Years; yet they Are dead and gone.
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Likewise Abraham and Sarah , Isaac , and Rebekah , Iacob and Rachel , Iob , Dauid , Solomon , Hezekiah , Iosiah , Samuel , and the Prophets are dead.
Likewise Abraham and Sarah, Isaac, and Rebekah, Iacob and Rachel, Job, David, Solomon, Hezekiah, Josiah, Samuel, and the prophets Are dead.
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All these were Saints, yet they haue tasted of deaths cup, with many thousands more. Question.
All these were Saints, yet they have tasted of death's cup, with many thousands more. Question.
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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.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.
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First, because there is no such end of Christs death, as the freeing of the Saints from bodily death.
First, Because there is no such end of Christ death, as the freeing of the Saints from bodily death.
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For these be the ends of Christs death. First, to proue the truth of his manhood.
For these be the ends of Christ death. First, to prove the truth of his manhood.
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Secondly, that the faithfull Martyrs might haue true comfort against death, and know assuredly that it is no small honour to them, to suffer for Christs sake.
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 sake.
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Thirdly, to sanctifie our death, and to take away the sting thereof, that we should not doubt,
Thirdly, to sanctify our death, and to take away the sting thereof, that we should not doubt,
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but with comfort commend, and surrender vp our soules into the hands of God, whensoeuer he doth call vs.
but with Comfort commend, and surrender up our Souls into the hands of God, whensoever he does call us
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Fourthly, to ratifie the eternall Testament and Couenant of grace.
Fourthly, to ratify the Eternal Testament and Covenant of grace.
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Fifthly, that through death he might destroy him that had the power of death, that is, the Deuill. Fifthly, that through death he might destroy him that had the power of death, that is, the devil.
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Sixthly, to deliuer vs from the feare of death. Seuenthly, that we also might die to sinne, and sinne might not reigne in vs. Eighthly, that wee should be Christs being married to him, as a wife to a second husband after the death of the first.
Sixthly, to deliver us from the Fear of death. Seuenthly, that we also might die to sin, and sin might not Reign in us Eighthly, that we should be Christ being married to him, as a wife to a second husband After the death of the First.
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Ninthly, that they which liue, should not henceforth liue to themselues, but vnto him which died for them, and rose againe. Ninthly, that they which live, should not henceforth live to themselves, but unto him which died for them, and rose again.
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Tenthly, that we might know the loue of Christ vnto vs, and publish it vnto others.
Tenthly, that we might know the love of christ unto us, and publish it unto Others.
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Eleuenthly, that whether we wake or sleepe, we should liue together with him.
Eleventhly, that whither we wake or sleep, we should live together with him.
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Twelfthly, that we should not doubt to lay downe our liues for his sake, and the brethren. Twelfthly, that we should not doubt to lay down our lives for his sake, and the brothers.
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Thirteenthly, that he might abolish sinne. Fourteenthly, that he might abolish death, the wages of sinne.
Thirteenthly, that he might Abolah sin. Fourteenthly, that he might Abolah death, the wages of sin.
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These bee the ends of the death of Christ, but the discharging of the Saints from bodily death is none of them. Obiection.
These be the ends of the death of christ, but the discharging of the Saints from bodily death is none of them. Objection.
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But if among the ends of Christs death this be reckoned for one, that he might abolish death, it seemeth then that the Saints should not die. But if among the ends of Christ death this be reckoned for one, that he might Abolah death, it seems then that the Saints should not die.
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For what is it to abolish death, if it be not quite to take it away, that it should not bee at all? For what is it to Abolah death, if it be not quite to take it away, that it should not be At all?
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Answ. If ye vnderstand it of death eternall, which is the second death, it is quite taken away in respect of Gods elect: Answer If you understand it of death Eternal, which is the second death, it is quite taken away in respect of God's elect:
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according to that speech of our Sauiour Christ; Whosoeuer liueth and beleeueth in mee, shall neuer die.
according to that speech of our Saviour christ; Whosoever lives and Believeth in me, shall never die.
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The second death hath no power on the Saints.
The second death hath no power on the Saints.
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As saith Saint Iohn; Blessed and holy is hee that hath part in the first resurrection:
As Says Saint John; Blessed and holy is he that hath part in the First resurrection:
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on such the second death hath no power. on such the second death hath no power.
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But if ye referre it to the first death, to wit, the death of the body, the sting of it is taken away,
But if you refer it to the First death, to wit, the death of the body, the sting of it is taken away,
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so that it is no more a curse for the sinnes which wee haue committed;
so that it is no more a curse for the Sins which we have committed;
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nay it is turned into a blessing, and made a ioyfull passage and entrance into heauen.
nay it is turned into a blessing, and made a joyful passage and Entrance into heaven.
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But if yee apply it to the death of the soule, which is another kinde,
But if ye apply it to the death of the soul, which is Another kind,
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or another branch of the first death, that also is vanquished & ouercome, and we recouer out of it,
or Another branch of the First death, that also is vanquished & overcome, and we recover out of it,
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when we are spiritually quickned with the life of grace, called by S. Paul, the life of Iesus, the life of God;
when we Are spiritually quickened with the life of grace, called by S. Paul, the life of Iesus, the life of God;
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and it is also called the life of the spirit.
and it is also called the life of the Spirit.
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And though this death hang about vs, as long as we are in this tabernacle, and make vs groane within our selues,
And though this death hang about us, as long as we Are in this tabernacle, and make us groan within our selves,
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and crie out with the Apostle; O wretched man that I am:
and cry out with the Apostle; O wretched man that I am:
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who shall deliuer mee from the body of this death? Yet it cannot hurt vs;who shall deliver me from the body of this death? Yet it cannot hurt us;
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and it daily abateth as the life of grace increaseth.
and it daily abateth as the life of grace increases.
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And when our change is come, we shall be fully and for euer discharged from it.
And when our change is come, we shall be Fully and for ever discharged from it.
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For death is vanquished, but the time is not yet come, that it must be vtterly destroyed.
For death is vanquished, but the time is not yet come, that it must be utterly destroyed.
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For the Apostle hath taught vs, that it is the last enemie that shall be destroyed;
For the Apostle hath taught us, that it is the last enemy that shall be destroyed;
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The last enemie (saith he) that shall be destroied, is death. The last enemy (Says he) that shall be destroyed, is death.
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It is captiuated, and brought vnder the power of Christ the Conquerour, and comfort your selues, euery kinde of death shall be fully destroyed,
It is captivated, and brought under the power of christ the Conqueror, and Comfort your selves, every kind of death shall be Fully destroyed,
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and quite abolished in the due time. Secondly, the Saints must die the death of the body:
and quite abolished in the due time. Secondly, the Saints must die the death of the body:
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because it is an infirmity, which we are forced to endure in this nature.
Because it is an infirmity, which we Are forced to endure in this nature.
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Now Christ hath not suffered to free vs from any infirmity to which our bodies are made subiect without sinne,
Now christ hath not suffered to free us from any infirmity to which our bodies Are made Subject without sin,
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but to take away the venome of it, and to sanctifie it vnto vs:
but to take away the venom of it, and to sanctify it unto us:
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that that which at first came by meanes of sin, and in it selfe is a curse for sin,
that that which At First Come by means of since, and in it self is a curse for since,
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& the wages thereof, may be turned into a blessed meanes to further our happinesse.
& the wages thereof, may be turned into a blessed means to further our happiness.
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And thus also we are weary, and hunger, and thirst, and feele paines many and manifold,
And thus also we Are weary, and hunger, and thirst, and feel pains many and manifold,
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although Christ also hath suffered all this for vs. Conceiue it then, that in respect of the Saints, death is abolished both the first and second, of the soule and the body,
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,
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as it is the wages of sinne, (for what haue we to doe with the wages of the workes, which we doe not attend?) but yet we must still suffer it,
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,
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as it is an infirmity to which our bodies are made subiect, and we must passe thorow it,
as it is an infirmity to which our bodies Are made Subject, and we must pass thorough it,
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as it is the way and gate into that glorious life in the kingdome of heauen.
as it is the Way and gate into that glorious life in the Kingdom of heaven.
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Thirdly, the Saints must die, that the discerning of the elect from the reprobate, may bee reserued vnto the last day, the day of iudgement.
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.
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According to the words of the Prophet Malachi; Then shall yee returne and discerne betweene the righteous and the wicked, betweene him that serueth God,
According to the words of the Prophet Malachi; Then shall ye return and discern between the righteous and the wicked, between him that serveth God,
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and him that serueth him not. and him that serveth him not.
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Now if onely the reprobates, wicked men and hypocrites, did die, and the elect not die,
Now if only the Reprobates, wicked men and Hypocrites, did die, and the elect not die,
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then might it bee discerned who were elected and truly sanctified, before that day come. Fourthly, that it may appeare no vaine word which God spake to Adam, saying;
then might it be discerned who were elected and truly sanctified, before that day come. Fourthly, that it may appear no vain word which God spoke to Adam, saying;
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In the sweat of thy face shalt thou eat thy bread till thou returne vnto the ground: In the sweat of thy face shalt thou eat thy bred till thou return unto the ground:
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for out of it wast thou taken, for dust thou art, and vnto dust shalt thou returne. for out of it wast thou taken, for dust thou art, and unto dust shalt thou return.
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Fiftly, that by tasting of bodily death, they may feele Gods mercy the sweeter in freeing of them from death eternall, which they had likewise deserued,
Fifty, that by tasting of bodily death, they may feel God's mercy the Sweeten in freeing of them from death Eternal, which they had likewise deserved,
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and learne to set the more store by the riches of his mercy, and accept it the better,
and Learn to Set the more store by the riches of his mercy, and accept it the better,
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and be prouoked to seeke it, and also receiue it, with the earnester desire and the greater thankfulnesse.
and be provoked to seek it, and also receive it, with the earnester desire and the greater thankfulness.
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To that end are wee forced to passe thorow the death of the body.
To that end Are we forced to pass thorough the death of the body.
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And indeed let vs consider well the pride of our owne nature, the false ouerweening and vaine selfe-trust wherewith we be puffed vp,
And indeed let us Consider well the pride of our own nature, the false overweening and vain self-trust wherewith we be puffed up,
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how stubborne we be against the Lord, and at how low a rate we prise his goodnesse,
how stubborn we be against the Lord, and At how low a rate we prize his Goodness,
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and wee shall finde, that to doe vs good and to bring vs to life, he must be faine to make vs passe thorow the gates of death.
and we shall find, that to do us good and to bring us to life, he must be feign to make us pass thorough the gates of death.
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And why? To keepe vs in awe and humble vs, to make vs to know our selues,
And why? To keep us in awe and humble us, to make us to know our selves,
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and how rich he is in mercy, in his dealing with vs;
and how rich he is in mercy, in his dealing with us;
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to the intent we may yeeld the more honour and reuerence to our onely wise, immortall and good God.
to the intent we may yield the more honour and Reverence to our only wise, immortal and good God.
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And may say euery one of vs, alas, I might iustly haue beene sunken before this day to the bottome of hell,
And may say every one of us, alas, I might justly have been sunken before this day to the bottom of hell,
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and if God were not wondrous mercifull, what is due to my whole life for my manifold sinnes? I haue deserued to die not only the death of the body,
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,
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but the second death, euen the death of soule and body eternally. Thus you see how it is good for the Saints to be kept in awe,
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,
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and taught humilitie, by being appointed to die.
and taught humility, by being appointed to die.
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Sixtly, that they may be made partakers of the glorious resurrection at the end of the world.
Sixty, that they may be made partakers of the glorious resurrection At the end of the world.
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For, to borrow a similitude from the Apostles words: as the corne which is sowen is not quickened except it die: so is it with vs;
For, to borrow a similitude from the Apostles words: as the corn which is sown is not quickened except it die: so is it with us;
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wee cannot partake of the resurrection of the iust, except we die.
we cannot partake of the resurrection of the just, except we die.
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For they that remaine aliue at the comming of the Lord, shall not die to attaine vnto the resurrection;
For they that remain alive At the coming of the Lord, shall not die to attain unto the resurrection;
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but they shall all bee changed, and bee hindmost in the company that shall meet the Lord in the aire. but they shall all be changed, and be hindmost in the company that shall meet the Lord in the air.
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The Vse. First then, is it true? are the Saints subiect to death? Let vs ponder vpon it, that we deserue such an vnhappy condition. The Use. First then, is it true? Are the Saints Subject to death? Let us ponder upon it, that we deserve such an unhappy condition.
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And that were it not for Gods mercy vnto vs in Christ, contrary to that which we haue deserued, we must all die and be damned for euermore. Let vs thinke vpon it.
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.
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Neither let any thinke it strange, because Christ hath died for vs, and rose againe,
Neither let any think it strange, Because christ hath died for us, and rose again,
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and are dead with Christ, and risen againe with him, and when as our sinnes are forgiuen and quite done away, which brought death vpon vs, that yet neuertheles God will not release vs,
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,
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but make vs drinke of deaths cup.
but make us drink of death's cup.
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For although we ought to be glad of it, because God proceedeth & dealeth in such wise, that we be nothing hindred thereby,
For although we ought to be glad of it, Because God Proceedeth & deals in such wise, that we be nothing hindered thereby,
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but that we may come boldly vnto the throne of grace, and call vpon him quietly and without distraction,
but that we may come boldly unto the throne of grace, and call upon him quietly and without distraction,
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and at the houre of death may commend our soules into his hands, and pray for the glorious resurrection of our bodies,
and At the hour of death may commend our Souls into his hands, and pray for the glorious resurrection of our bodies,
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and (as it were) cast our selues into his fatherly lap; although I say, we ought to be glad of this;
and (as it were) cast our selves into his fatherly lap; although I say, we ought to be glad of this;
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yet is it good for vs to haue some feeling of the miserie, into which we haue plunged our selues, not only to humble vs,
yet is it good for us to have Some feeling of the misery, into which we have plunged our selves, not only to humble us,
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and that we should set the more store by his mercie, as I said before, but to make vs iudge our selues, that we be not iudged of the Lord,
and that we should Set the more store by his mercy, as I said before, but to make us judge our selves, that we be not judged of the Lord,
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and to make vs by faith to lay the faster hold vpon his gracious promises,
and to make us by faith to lay the faster hold upon his gracious promises,
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and the more carefully to serue him with such reuerence and feare, as is requisite for vs.
and the more carefully to serve him with such Reverence and Fear, as is requisite for us
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Secondly, this consideration that wee are subiect vnto death, should rouze vs out of sinne, and make vs shunne it,
Secondly, this consideration that we Are Subject unto death, should rouse us out of sin, and make us shun it,
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and hate the verie motions of it. For sinne is the cause of all our miserie and mortalitie.
and hate the very motions of it. For sin is the cause of all our misery and mortality.
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As the Prophet Ieremiah saith in his Lamentations; Wherefore doth man complaine, a man for the punishment of his sinnes? Intimating that man by his sinnes doth bring punishments vpon himselfe. And the Apostle Paul saith;
As the Prophet Jeremiah Says in his Lamentations; Wherefore does man complain, a man for the punishment of his Sins? Intimating that man by his Sins does bring punishments upon himself. And the Apostle Paul Says;
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As by one man sinne entred into the world, and death by sinne: and so death passed vpon all men, for that all haue sinned. 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.
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Hee makes sinne, ye see, the cause of all mens mortalitie. Wherefore shun sinne, and as the Apostle Iude saith;
He makes sin, you see, the cause of all men's mortality. Wherefore shun sin, and as the Apostle Iude Says;
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Hate euen the garment spotted by the flesh. Hate even the garment spotted by the Flesh.
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And be not like those heads of Iacob, and Princes of the house of Israel, of whom Micah saith, that they hate the good, and loue the euill. Be not like to them; but as Amos saith: Seeke good, and not euill. And againe;
And be not like those Heads of Iacob, and Princes of the house of Israel, of whom micah Says, that they hate the good, and love the evil. Be not like to them; but as Amos Says: Seek good, and not evil. And again;
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Hate the euill, and loue the good. For say, wee must die, and cannot auoid it, whatsoeuer wee doe;Hate the evil, and love the good. For say, we must die, and cannot avoid it, whatsoever we do;
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yet take away sinne, and the sting of death is gone. For, as the Apostle saith:
yet take away sin, and the sting of death is gone. For, as the Apostle Says:
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The sting of death is sinne. Let sinne therefore be away, and death when it comes shall doe vs no hurt; The sting of death is sin. Let sin Therefore be away, and death when it comes shall do us no hurt;
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nay, it shall be aduantage and gaine vnto vs, as the same Apostle saith: For to me to liue is Christ, and to die is gaine.
nay, it shall be advantage and gain unto us, as the same Apostle Says: For to me to live is christ, and to die is gain.
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This therefore should rouze vs, and driue vs from sinne.
This Therefore should rouse us, and driven us from sin.
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Tell mee, who but a mad man, would giue aduantage to his vtter enemie, whereby to spoile him? Now death is this enemie,
Tell me, who but a mad man, would give advantage to his utter enemy, whereby to spoil him? Now death is this enemy,
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and our sinne is the adu•tage. If we liue in sinne, wee giue death the adu•••age to, kill vs eternally:
and our sin is the adu•tage. If we live in sin, we give death the adu•••age to, kill us eternally:
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but if we coufesse and forsake our sins, death hath no aduantage against vs, and come when it will, it shall doe vs no hurt.
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.
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I beseech you consider of it, and turne from sinne, from couetousnesse, pride, and from whatsoeuer God forbiddeth.
I beseech you Consider of it, and turn from sin, from covetousness, pride, and from whatsoever God forbiddeth.
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Thirdly, are the Saints subiect to death? Then are they after a sort subiect to that which is the chiefest curse that is fallen vpon mankinde.
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.
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For death is the chiefest curse, and containeth vnder it all the curses that be fallen vpon mankinde. For death is the chiefest curse, and Containeth under it all the curses that be fallen upon mankind.
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Howbeit this vnderstand, that the Saints bee not subiect to death as it is a curse,
Howbeit this understand, that the Saints be not Subject to death as it is a curse,
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but as it is sanctified, and become an entrance into life.
but as it is sanctified, and become an Entrance into life.
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And as they are subiect to death, so are they subiect likewise to all other miseries that this life affords:
And as they Are Subject to death, so Are they Subject likewise to all other misery's that this life affords:
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to hunger, nakednesse, imprisonment, sorrow, hatred, slanders, and manifold persecutions and temptations. So that the Saints cannot bee discerned by their outward state.
to hunger, nakedness, imprisonment, sorrow, hatred, slanders, and manifold persecutions and temptations. So that the Saints cannot be discerned by their outward state.
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But neuerthelesse, betweene the same afflictions and manner of death falling vpon the Saints and vpon the vngodly there is great difference:
But nevertheless, between the same afflictions and manner of death falling upon the Saints and upon the ungodly there is great difference:
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because the one are in Christ the fountaine of all goodnesse and blessednesse, by whom all curses are quite taken away;
Because the one Are in christ the fountain of all Goodness and blessedness, by whom all curses Are quite taken away;
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according to the words of the Apostle;
according to the words of the Apostle;
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Christ hath redeemed vs from the curse of the Law, being made a curse for vs: christ hath redeemed us from the curse of the Law, being made a curse for us:
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for it is written, cursed is euerie one that hangeth on a tree. for it is written, cursed is every one that hangs on a tree.
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But the others, to wit, the vngodly, are our of Christ, and therefore vnder the curse.
But the Others, to wit, the ungodly, Are our of christ, and Therefore under the curse.
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Remember it then, that howsoeuer the same affliction and dea•h may befall to the good and the bad,
remember it then, that howsoever the same affliction and dea•h may befall to the good and the bad,
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yet there is such a change made by meanes of Christ, that they are farre vnlike vnto the one and the other.
yet there is such a change made by means of christ, that they Are Far unlike unto the one and the other.
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When Ioah had slaine Abner, Dauid lamenting ouer him, spake these words;
When Joah had slain Abner, David lamenting over him, spoke these words;
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Died Abner as a foole dieth? So wee may say, Died Lazarus as the rich glutton died? or die the Saints as the vngodly doe die? yea, it is most certaine; Died Abner as a fool Dieth? So we may say, Died Lazarus as the rich glutton died? or die the Saints as the ungodly do die? yea, it is most certain;
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as it happeneth to the vngodly, so it happeneth to the Saints: euen one thing befalleth them all:
as it Happeneth to the ungodly, so it Happeneth to the Saints: even one thing befalls them all:
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they all goe vnto one place, all are of the dust, and all returne to dust againe. But loe what followes;
they all go unto one place, all Are of the dust, and all return to dust again. But lo what follows;
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the Saints die to liue, but the vngodly die eternally.
the Saints die to live, but the ungodly die eternally.
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In the death of the Saints God is not their enemie, but in the death of the vngodly God is their enemie.
In the death of the Saints God is not their enemy, but in the death of the ungodly God is their enemy.
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The Saints death hath no sting, but the death of the vngodly hath a most venomous sting.
The Saints death hath no sting, but the death of the ungodly hath a most venomous sting.
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But notwithstanding this difference, yet let the common condition of good and bad bee carefully marked, to weane vs from the world, to make vs minde our home in the kingdome of heauen,
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,
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and not to seeke our felicitie in this present life. For here haue we no continuing citie, but wee seeke one to come.
and not to seek our felicity in this present life. For Here have we no Continuing City, but we seek one to come.
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And there is no bodily miserie, euen vnto the death, that the vilest miscreants be subiect vnto,
And there is no bodily misery, even unto the death, that the Vilest miscreants be Subject unto,
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but the best that breathe are subiect to the same.
but the best that breathe Are Subject to the same.
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Fourthly, can it not bee auoided, but that the Saints also must die? then must we prepare, and be alwayes in a readinesse, that whensoeuer death comes, it doe not take vs vnprouided.
Fourthly, can it not be avoided, but that the Saints also must die? then must we prepare, and be always in a readiness, that whensoever death comes, it do not take us unprovided.
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There is nothing more certaine, than that death will come: nor nothing more vncertaine, than at what time it will come.
There is nothing more certain, than that death will come: nor nothing more uncertain, than At what time it will come.
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By experience we see it true: To day a man, to morrow none. It behoueth vs therefore to bee prouided at all times.
By experience we see it true: To day a man, to morrow none. It behooves us Therefore to be provided At all times.
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Wee see as young, as healthie, as strong, as rich, as noble, and religious, as any of vs all, are taken away before our eyes.
we see as young, as healthy, as strong, as rich, as noble, and religious, as any of us all, Are taken away before our eyes.
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And we cannot alwayes liue here.
And we cannot always live Here.
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Wee must goe the way that this our brother, and many thousands more, haue gone before vs. And how soone,
we must go the Way that this our brother, and many thousands more, have gone before us And how soon,
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or whose turne may be the next, we doe not know.
or whose turn may be the next, we do not know.
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Our dayes are determined, the number of our moneths are with the Lord, hee hath appointed our bounds that we cannot passe.
Our days Are determined, the number of our months Are with the Lord, he hath appointed our bounds that we cannot pass.
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And hee that tarrieth longest, shall not be long behinde.
And he that tarrieth longest, shall not be long behind.
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For what is our life? It is euen a vapour that appeareth for a little time, and then vanisheth away.
For what is our life? It is even a vapour that appears for a little time, and then Vanishes away.
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Bee wee therefore ready to depart at all times when the Lord shall call vs. And that we may bee alwayes ready;
Bee we Therefore ready to depart At all times when the Lord shall call us And that we may be always ready;
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first, let our houses bee set in order, and euerie mans last will written, if hee meane to make any, that whensoeuer the Lord shall call vs, nothing may trouble vs that way.
First, let our houses be Set in order, and every men last will written, if he mean to make any, that whensoever the Lord shall call us, nothing may trouble us that Way.
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Secondly, let vs bee continually doing the will of our heauenly Father. That whensoeuer hee shall come, he may finde vs so doing.
Secondly, let us be continually doing the will of our heavenly Father. That whensoever he shall come, he may find us so doing.
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Blessed is that seruant, whom his Lord when he commeth, shall finde so doing. Blessed is that servant, whom his Lord when he comes, shall find so doing.
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Thirdly, by liuing in continuall expectance of death, not flattering our selues with a vaine hope of long life,
Thirdly, by living in continual expectance of death, not flattering our selves with a vain hope of long life,
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like the rich man in the Gospell, which built him greater barnes, perswading himselfe, that hee should liue many yeeres about, at his owne ease and content:
like the rich man in the Gospel, which built him greater Barns, persuading himself, that he should live many Years about, At his own ease and content:
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but making account that euerie day, nay euerie houre, may be our last houre, and the houre of our death.
but making account that every day, nay every hour, may be our last hour, and the hour of our death.
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Fourthly, by furnishing our selues with sundry Christian resolutions and meditations; as namely with these, and such like.
Fourthly, by furnishing our selves with sundry Christian resolutions and meditations; as namely with these, and such like.
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First, that it is better, and more acceptable to God, to offer that for a free will offering vnto God, I meane our soule and spirit, which otherwise we are bound to restore,
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,
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as a thing that is due, and shall bee compelled to restore when the time is come, and doe what wee can.
as a thing that is due, and shall be compelled to restore when the time is come, and do what we can.
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For there is no man that hath power ouer the spirit to retaine the spirit, neither hath he power in the day of death: For there is no man that hath power over the Spirit to retain the Spirit, neither hath he power in the day of death:
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and there is no discharge in that warre, neither shall wickednesse deliuer them that are giuen to it. and there is no discharge in that war, neither shall wickedness deliver them that Are given to it.
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And indeed what win the stubborne fort, by their desirousnesse of life, and loathnesse to die,
And indeed what win the stubborn fort, by their desirousness of life, and loathness to die,
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but this, to bee ouercome by force, when they haue struggled and striuen, as if they would sight against God, and resist his will?
but this, to be overcome by force, when they have struggled and striven, as if they would sighed against God, and resist his will?
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Secondly, that as God hath set vs here, so he ought also to haue the authority to take vs away againe when he listeth himselfe.
Secondly, that as God hath Set us Here, so he ought also to have the Authority to take us away again when he lists himself.
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Thirdly, that euery child of God ought to be alwaies willing to goe whithersoeuer God calleth him:
Thirdly, that every child of God ought to be always willing to go whithersoever God calls him:
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and whensoeuer God giueth him any token that he will take him out of the world, it behooueth him alwaies to haue one foot onward in the way; and whensoever God gives him any token that he will take him out of the world, it behooveth him always to have one foot onward in the Way;
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as if he should say, loe here I am, Lord, I am ready to answer thy call, and to come vnto thee.
as if he should say, lo Here I am, Lord, I am ready to answer thy call, and to come unto thee.
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Fourthly, that this world is but a pilgrimage, and that we must hold on to passe apace thorow it, to come to our inheritance which is in heauen.
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.
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This minde was in those of the ancient Patriarkes of whom the Apostle saith, that they confessed that they were strangers and pilgrims on the earth.
This mind was in those of the ancient Patriarchs of whom the Apostle Says, that they confessed that they were Strangers and pilgrim's on the earth.
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Fiftly, that in as much as Christ Iesus is our head, he will draw vs vp to himselfe into the glory whereinto he himselfe is entred already, that we may bee with him, where he is, to behold his glory which the Father hath giuen him: Fifty, that in as much as christ Iesus 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, where he is, to behold his glory which the Father hath given him:
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so we keepe fast hold of him by a true and liuely faith, and be not separated from him by growing weary of well doing,
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,
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nor by embracing this present world, nor yet by continuance in sinne.
nor by embracing this present world, nor yet by Continuance in sin.
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Sixtly, that the Saints of God which haue liued in times past, seeing their death to approach, haue not resisted it nor beene dismaied,
Sixty, that the Saints of God which have lived in times past, seeing their death to approach, have not resisted it nor been dismayed,
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but haue put themselues into the hands of God, and haue prepared themselues willingly to die.
but have put themselves into the hands of God, and have prepared themselves willingly to die.
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As Iacob, when he had made an end of commanding his sonnes, gathered vp his feet into the bed, and yeelded vp the ghost.
As Iacob, when he had made an end of commanding his Sons, gathered up his feet into the Bed, and yielded up the ghost.
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And Moses, when God sent him vp into the mountaine Abarim, vnto mount Nebo, and told him that he should die there, repined not,
And Moses, when God sent him up into the mountain Abarim, unto mount Nebo, and told him that he should die there, repined not,
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but shewed all obedience, and prepared himselfe vnto it, when hee saw it was Gods will that it should bee so.
but showed all Obedience, and prepared himself unto it, when he saw it was God's will that it should be so.
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And Pauls time drawing neere, he speakes of himselfe, as if when he were executed, he should be offered vp in sacrifice vnto God.
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.
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For I am now ready to be offered, and the time of my departure is at hand. For I am now ready to be offered, and the time of my departure is At hand.
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And before that, when Agabus the Prophet had shewed the danger that hee should be in,
And before that, when Agabus the Prophet had showed the danger that he should be in,
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if he went vp to Ierusalem, and both they of his owne company, and the men of that place, that is of Cesarea, had besought him earnestly not to goe vp, he was much troubled with their teares,
if he went up to Ierusalem, 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,
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and with the adoe which they made about him, but nothing at all with his owne afflictions and death.
and with the ado which they made about him, but nothing At all with his own afflictions and death.
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For he made them this answer, What meane ye to weepe and to breake mine heart? For I am ready not to be bound only,
For he made them this answer, What mean you to weep and to break mine heart? For I am ready not to be bound only,
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but also to die at Ierusalem for the Name of the Lord Iesus. but also to die At Ierusalem for the Name of the Lord Iesus.
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I should be long to speake of Aaron, of Samuel, of Dauid, and of a great number of faithfull Martyrs.
I should be long to speak of Aaron, of Samuel, of David, and of a great number of faithful Martyrs.
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Yet I cannot omit the example of Christ, which is the chiefest of all, who after he had drunke of the cup of his fathers wrath, the bitterest cup that euer man drunke of before his departure, commended his soule into his Fathers hands, and gaue vp the ghost.
Yet I cannot omit the Exampl 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, and gave up the ghost.
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These examples we must beare in minde, and ponder vpon them, to learne thereby, that whensoeuer God shall call vs out of this world, we may not sticke to goe willingly vnto him.
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.
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On the one side is misery, on the other a Crowne; on the one side a pilgrimage, on the other our saluation; and death is betweene.
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.
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Shall we be afraid of death? There is no cause.
Shall we be afraid of death? There is no cause.
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For its sting is gone, and when we haue passed thorow it, there shall be an end of our misery,
For its sting is gone, and when we have passed thorough it, there shall be an end of our misery,
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and we shall haue the crowne of righteousnesse:
and we shall have the crown of righteousness:
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our pilgrimage shall cease, and we shall receiue the end of our faith, the saluation of our soules.
our pilgrimage shall cease, and we shall receive the end of our faith, the salvation of our Souls.
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These meditations and resolutions, and other such like, being well digested and setled in our soules, will make vs euermore ready and well disposed to depart out of this life, whensoeuer God sheweth vs that our houre is come. The death of his Saints.
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 depart out of this life, whensoever God shows us that our hour is come. The death of his Saints.
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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
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
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Doct. The Saints are the Lords.Doct. The Saints Are the lords.
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And they are not only the Lords as all men are, but after a peculiar manner.
And they Are not only the lords as all men Are, but After a peculiar manner.
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They are the portion of the Lord, and the lot of his inheritance, a peculiar people, and to vse Moses words; They Are the portion of the Lord, and the lot of his inheritance, a peculiar people, and to use Moses words;
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they are a peculiar treasure vnto him aboue all people: for all the earth is his.
they Are a peculiar treasure unto him above all people: for all the earth is his.
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So that they may with much comfort thinke of the Apostles speech: Whether we liue therefore or die, we are the Lords. Question.
So that they may with much Comfort think of the Apostles speech: Whither we live Therefore or die, we Are the lords. Question.
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How are they the Lords after a peculiar manner? Answer. In diuers respects. First, in regard of their election. For as the Apostle saith: How Are they the lords After a peculiar manner? Answer. In diverse respects. First, in regard of their election. For as the Apostle Says:
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He hath chosen vs 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 loue. 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.
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Secondly, in regard of their calling: according to these words;
Secondly, in regard of their calling: according to these words;
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vnto the Church of God which is at Corinth, to them that are sanctified in Christ Iesus, called to be Saints. unto the Church of God which is At Corinth, to them that Are sanctified in christ Iesus, called to be Saints.
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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.
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.
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In this respect therefore the Saints are the Lords. Thirdly, in regard of their iustification:
In this respect Therefore the Saints Are the lords. Thirdly, in regard of their justification:
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because the holinesse of Christ is imputed vnto them to iustification, as I haue touched before, by which they are made holy in the sight of God.
Because the holiness of christ is imputed unto them to justification, as I have touched before, by which they Are made holy in the sighed of God.
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Fourthly, in regard of their sanctification, which for the beginning, continuance, encrease, and accomplishment of it, is wholly of God. As the Apostle saith:
Fourthly, in regard of their sanctification, which for the beginning, Continuance, increase, and accomplishment of it, is wholly of God. As the Apostle Says:
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And the very God of peace sanctifie you wholly, that is, thorowout, in your whole soule and body. Fiftly, in regard of redemption: And the very God of peace sanctify you wholly, that is, throughout, in your Whole soul and body. Fifty, in regard of redemption:
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because he hath redeemed and deliuered vs out of the hands of our enemies, to serue him without feare, in holinesse and righteousnesse before him all the daies of our life.
Because he hath redeemed and Delivered us out of the hands of our enemies, to serve him without Fear, in holiness and righteousness before him all the days of our life.
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To this effect saith Paul: Ye are bought with a price. Sixtly, in regard of their owne deuoting and addicting of themselues to doe his will. As Dauid saith;
To this Effect Says Paul: You Are bought with a price. Sixty, in regard of their own devoting and addicting of themselves to do his will. As David Says;
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Stablish thy word vnto thy seruant: who is deuoted to thy feare. Establish thy word unto thy servant: who is devoted to thy Fear.
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And this the Saints doe, not of themselues, but through the grace of the Spirit, which first moueth and stirreth them.
And this the Saints do, not of themselves, but through the grace of the Spirit, which First moves and stirs them.
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For the ability to moue to any thing pleasing to God, is meerely from his grace.
For the ability to move to any thing pleasing to God, is merely from his grace.
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The Ʋse. First, ye see then, if we be of the number of the Saints, that is to say, of Gods faithfull seruants, The Ʋse. First, you see then, if we be of the number of the Saints, that is to say, of God's faithful Servants,
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how many waies God hath a peculiar title vnto vs;
how many ways God hath a peculiar title unto us;
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or rather, in how many respects we are peculiarly obliged aboue all the men of the world, vnto the Lord:
or rather, in how many respects we Are peculiarly obliged above all the men of the world, unto the Lord:
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to wit, in respect of our election, vocation, iustification, sanctification, redemption, and the willing addicting of our selues through his grace vnto his seruice.
to wit, in respect of our election, vocation, justification, sanctification, redemption, and the willing addicting of our selves through his grace unto his service.
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What remaineth then, but that we study in all things to please the Lord, and obey his Commandements? As the Apostle saith:
What remains then, but that we study in all things to please the Lord, and obey his commandments? As the Apostle Says:
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That ye might walke worthy of the Lord vnto all pleasing, being fruitfull in euery good worke, That you might walk worthy of the Lord unto all pleasing, being fruitful in every good work,
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and increasing in the knowledge of God. and increasing in the knowledge of God.
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The Apostle, yee see, would haue vs walke worthy of the Lord, that is, that our life should be proportionable to the measure of the goodnesse of God towards vs. We hauing therefore receiued so great mercy of the Lord so many waies, we must leade our liues in a proportionable measure of holinesse and obedience.
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.
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We must not breake out into blasphemous oathes, cursed speaking, drunkennesse, riot, stealing, lying, and other filthinesse of life, as many doe;
We must not break out into blasphemous Oaths, cursed speaking, Drunkenness, riot, stealing, lying, and other filthiness of life, as many do;
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but thinking how good the Lord is, and hath beene vnto vs, wee must walke worthy of his Mercy.
but thinking how good the Lord is, and hath been unto us, we must walk worthy of his Mercy.
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Hath hee taken vs to himselfe after a peculiar manner? Hath he made vs some of his Saints? He hath not dealt so with a great number of people which were as good as our selues,
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 our selves,
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nay farre before vs in many respects.
nay Far before us in many respects.
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And therefore we must worship him better than they doe, and yeeld him that honour which a great number will not yeeld him.
And Therefore we must worship him better than they do, and yield him that honour which a great number will not yield him.
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Where others will not stoupe, there we must stoupe:
Where Others will not stoop, there we must stoop:
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and his doctrine which they refuse and will not receiue, we must receiue it with meekenesse, and be obedient thereunto.
and his Doctrine which they refuse and will not receive, we must receive it with meekness, and be obedient thereunto.
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For as the earth rendereth to the husbandman the fruit of his paines bestowed vpon it:
For as the earth rendereth to the husbandman the fruit of his pains bestowed upon it:
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so we must render to the Lord the fruit of his manifold mercies bestowed vpon vs,
so we must render to the Lord the fruit of his manifold Mercies bestowed upon us,
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and that is repentance, a renouncing of all vngodlinesse, and a liuing soberly, and righteously and godly in this present world.
and that is Repentance, a renouncing of all ungodliness, and a living soberly, and righteously and godly in this present world.
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Secondly, it being so that the Saints be the Lords after so peculiar a manner, it should moue vs to affect the company of the Saints. As Dauid did, saying;
Secondly, it being so that the Saints be the lords After so peculiar a manner, it should move us to affect the company of the Saints. As David did, saying;
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My goodnesse extendeth not to thee: My Goodness extendeth not to thee:
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But to the Saints, that are in the earth, and to the excellent, in whom is all my delight. And againe;But to the Saints, that Are in the earth, and to the excellent, in whom is all my delight. And again;
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I am a companion of all them that feare thee: and of them that keepe thy precepts. I am a Companion of all them that Fear thee: and of them that keep thy Precepts.
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And as we desire the company of the Saints, so should we loath and eschew the society of Atheists, drunkards, fornicators, swearers,
And as we desire the company of the Saints, so should we loath and eschew the society of Atheists, drunkards, fornicators, swearers,
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and all wicked and vngodly persons.
and all wicked and ungodly Persons.
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Neither is it enough to affect the Saints company, but we must striue and labour to be some of their number.
Neither is it enough to affect the Saints company, but we must strive and labour to be Some of their number.
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Iudas the traitor got little in the sight of God by conuersing with Christ and his holy Apostles, being himselfe a deuill.Iudas the traitor god little in the sighed of God by conversing with christ and his holy Apostles, being himself a Devil.
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And so it shall little auaile vs to be continually with the Saints, if we be not our selues some of the number of the Saints.
And so it shall little avail us to be continually with the Saints, if we be not our selves Some of the number of the Saints.
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For when the Lord shall come, the Saints shall be taken, and we shall be left. For when the Lord shall come, the Saints shall be taken, and we shall be left.
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Thirdly, this considered, that the Saints be the Lords, and that after so peculiar a manner as no men else, it must needs follow, that neuer a reprobate can be sanctified.
Thirdly, this considered, that the Saints be the lords, and that After so peculiar a manner as no men Else, it must needs follow, that never a Reprobate can be sanctified.
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They may make a shew and profession of holinesse, but the truth and rooted soundnesse thereof, they can neuer haue.
They may make a show and profession of holiness, but the truth and rooted soundness thereof, they can never have.
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No? cannot a reprobate be sanctified? Doth not Paul make mention of some, that they counted the bloud of the couenant wherewith they were sanctified, Yet were they sanctified. True.
No? cannot a Reprobate be sanctified? Does not Paul make mention of Some, that they counted the blood of the Covenant wherewith they were sanctified, Yet were they sanctified. True.
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But how were they sanctified? By the bloud of the Couenant, saith the Apostle; that is, not by the effectuall and gracious working of the Spirit creating in them,
But how were they sanctified? By the blood of the Covenant, Says the Apostle; that is, not by the effectual and gracious working of the Spirit creating in them,
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as in the elect, conuerted soules, that new quality of holinesse, whereby they can in some measure truly hate their owne sinnes, with a firme purpose to leaue 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;
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and can loue Gods law, with a resolution to performe it in some good measure: not so; but sacramentally only.
and can love God's law, with a resolution to perform it in Some good measure: not so; but sacramentally only.
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And so many a reprobate may bee sanctified, that is to say, he may be baptised.
And so many a Reprobate may be sanctified, that is to say, he may be baptised.
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Nay more, he may be outwardly reformed, and haue some inward good things, as ioy in hearing of the word,
Nay more, he may be outwardly reformed, and have Some inward good things, as joy in hearing of the word,
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and he may be sanctified in the charitable opinion of others, yea and in his owne conceit and perswasion;
and he may be sanctified in the charitable opinion of Others, yea and in his own conceit and persuasion;
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and yet all the while want that peculiar worke of the spirit of God, of which I spake euen now,
and yet all the while want that peculiar work of the Spirit of God, of which I spoke even now,
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and so be destitute of the substance and truth of the grace of sanctification. For this he can neuer haue, make what shew he will:
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:
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It is the portion of Gods elect: it is part of his childrens bread; he will not take it and cast it vnto dogs.
It is the portion of God's elect: it is part of his Children's bred; he will not take it and cast it unto Dogs.
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It is a holy thing, not fit for dogs, and a pearle of more worth than to be cast before swine.
It is a holy thing, not fit for Dogs, and a pearl of more worth than to be cast before Swine.
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Fourthly, considering that the Saints be the Lords after a peculiar manner, what a comfort is it to bee truly sanctified? He that is such a one may build vpon it, that God will protect him,
Fourthly, considering that the Saints be the lords After a peculiar manner, what a Comfort is it to be truly sanctified? He that is such a one may built upon it, that God will Pact him,
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and that he shall be saued. For as Solomon saith; He preserueth the way of his Saints. And Iude saith;
and that he shall be saved. For as Solomon Says; He Preserveth the Way of his Saints. And Iude Says;
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to them that are sanctified by God the Father, and preserued in Iesus Christ, to wit, to life eternall, and called. And Moses saith; to them that Are sanctified by God the Father, and preserved in Iesus christ, to wit, to life Eternal, and called. And Moses Says;
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All his Saints are in thy hand. All his Saints Are in thy hand.
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Which is more for their safety, than if they had all the castles and bulwarks of the world to defend and saue them.
Which is more for their safety, than if they had all the Castles and bulwarks of the world to defend and save them.
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For we know what Christ saith: No man is able to plucke them out of my Fathers hand.
For we know what christ Says: No man is able to pluck them out of my Father's hand.
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So that it is a maruellous comfort to be truly sanctified. So that it is a marvelous Comfort to be truly sanctified.
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Such may haue enemies both many, and mighty, by whom they may looke to be fiercely assaulted,
Such may have enemies both many, and mighty, by whom they may look to be fiercely assaulted,
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but no multitudes nor power can preuaile against them.
but no Multitudes nor power can prevail against them.
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And albeit they seeme often to be ouerthrowne with the wrongs which they suffer, as some are stript of their possessions, others are imprisoned, others are banished, others are tormented, others are killed;
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;
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yet they are still the Lords.
yet they Are still the lords.
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And this that they are so dealt with, commeth not to passe through the might of their aduersaries,
And this that they Are so dealt with, comes not to pass through the might of their Adversaries,
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but by the will of God; neither doth he suffer it to satisfie their foes, but to encrease their owne happinesse.
but by the will of God; neither does he suffer it to satisfy their foes, but to increase their own happiness.
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For our light affliction which is but for a moment, worketh for vs a farre more exceeding and eternall waight of glory. For our Light affliction which is but for a moment, works for us a Far more exceeding and Eternal weight of glory.
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And besides, in all their afflictions he careth for them, and doth them good. Question. But how shall I know that I am truly sanctified?
And beside, in all their afflictions he Careth for them, and does them good. Question. But how shall I know that I am truly sanctified?
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Answer. First, by a perfect, that is to say, a sincere and true hatred of euery sinne, whatsoeuer gaine or pleasure it may seeme to bring with it,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,
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and by the practise of all holy duties, though our credit, peace, wealth, and all that we haue must goe to wracke for 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,
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yea & our life it selfe be endangered thereby.
yea & our life it self be endangered thereby.
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For a man truly sanctified will forgoe life and all, rather than obedience to Gods Commandements.
For a man truly sanctified will forgo life and all, rather than Obedience to God's commandments.
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How can I doe this great wickednesse, and sinne against God? said Ioseph. How can I do this great wickedness, and sin against God? said Ioseph.
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Secondly, by the ground of our hatred of sinne, and practise of vertue, if it be not our owne credit amongst good men,
Secondly, by the ground of our hatred of sin, and practice of virtue, if it be not our own credit among good men,
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nor any other by-respects, but the will and Commandement of God.
nor any other by-respects, but the will and Commandment of God.
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Thirdly, by the right end proposed, we hating sinne, euen in the secretest closet of our soule,
Thirdly, by the right end proposed, we hating sin, even in the secretest closet of our soul,
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and purging it from the flesh and spirit;
and purging it from the Flesh and Spirit;
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and perfecting holinesse in the feare of God, that now and alwaies Christ may be magnified and God be glorified in vs.
and perfecting holiness in the Fear of God, that now and always christ may be magnified and God be glorified in us
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Fourthly, by the meanes by which sanctification was wrought.
Fourthly, by the means by which sanctification was wrought.
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That is to say, if we haue attained to sanctification by the effectuall working of the Spirit,
That is to say, if we have attained to sanctification by the effectual working of the Spirit,
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and the doctrine of the word.
and the Doctrine of the word.
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For these bee the meanes, by which God doth sanctifie vs. And for this, sanctification is called, the sanctification of the Spirit. And our Sauiour saith; Sanctifie them through thy truth: thy word is truth.
For these be the means, by which God does sanctify us And for this, sanctification is called, the sanctification of the Spirit. And our Saviour Says; Sanctify them through thy truth: thy word is truth.
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Fiftly, by the extent of it. For true sanctification spreads ouer the whole man; it is wrought in the whole spirit and soule and body.
Fifty, by the extent of it. For true sanctification spreads over the Whole man; it is wrought in the Whole Spirit and soul and body.
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Sixtly, by the continuance and growth of it.
Sixty, by the Continuance and growth of it.
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For true sanctification after it is once wrought, continues for euer, and growes more and more by the selfe-same meanes by which it was first wrought, vntill it come to perfection. The death of his Saints.
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.
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LAstly from these words, in that the deare children of God, whose dignity is great, and farre beyond the highest dignitie, that this world affoords;
LAstly from these words, in that the deer children of God, whose dignity is great, and Far beyond the highest dignity, that this world affords;
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in that these are expressed vnder this title of Saints, I gather, that Doct. The very title of a Saint is full of honour and dignity.
in that these Are expressed under this title of Saints, I gather, that Doct. The very title of a Saint is full of honour and dignity.
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The Scripture, yee see, when it makes mention of the best, and of such as the world is not worthy of, expresseth them here, The Scripture, ye see, when it makes mention of the best, and of such as the world is not worthy of, Expresses them Here,
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and many times elsewhere, by the title of Saints. Let thy Saints reioyce in goodnesse, said Solomon in his praier.
and many times elsewhere, by the title of Saints. Let thy Saints rejoice in Goodness, said Solomon in his prayer.
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The Vse. First the hearing of this must teach the Saints to walke in holinesse. According to S. Peters exhortation: The Use. First the hearing of this must teach the Saints to walk in holiness. According to S. Peter's exhortation:
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But as he which hath called you is holy, so bee ye holy in all mann•r of conuersation. But as he which hath called you is holy, so be you holy in all mann•r of Conversation.
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Because it is written, Be ye holy, for I am holy. And S. Paul saith thus; Because it is written, Be you holy, for I am holy. And S. Paul Says thus;
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walke in loue, as Christ also hath loued vs, and hath giuen himselfe for vs, an offering and a sacrifice to God for a sweet smelling sauour: 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:
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But fornication and all vncleannesse, or couetousnesse, let it not bee once named among you, as becommeth Saints. But fornication and all uncleanness, or covetousness, let it not be once nam among you, as becomes Saints.
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Here is the ground of his exhortation, that hauing receiued so great mercy and grace as to bee made Saints, wee are to walke as is fitting for the Saints of God.
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.
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And it should bee a shame that any professing themselues Saints, should be found vnholy in their conuersation.
And it should be a shame that any professing themselves Saints, should be found unholy in their Conversation.
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Secondly, considering this, is it not a strange thing, that any liuing in the Church, hearing the Gospell,
Secondly, considering this, is it not a strange thing, that any living in the Church, hearing the Gospel,
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and knowing their Creed, should be so strangely blinded, and so desperately wicked, as to scoffe at the endeuour and practise of sanctitie,
and knowing their Creed, should be so strangely blinded, and so desperately wicked, as to scoff At the endeavour and practice of sanctity,
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and reproach others with their holinesse; saying, You are one of these holy folke;
and reproach Others with their holiness; saying, You Are one of these holy folk;
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nay, so gracelesse and ignorant as to turne this very title into matter of reproach, saying;
nay, so graceless and ignorant as to turn this very title into matter of reproach, saying;
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You are one of the Saints, you know your place in heauen already. You Are one of the Saints, you know your place in heaven already.
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But doest thou know thy selfe? Canst thou tell me what thou art thy selfe, thou that after this fashion doest make a scorne of other mens holinesse,
But dost thou know thy self? Canst thou tell me what thou art thy self, thou that After this fashion dost make a scorn of other men's holiness,
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and of the blessed title of a Saint? I must tell thee plainly, that both thou and all others that make a scoffe at holinesse,
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,
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and that scorne the title of a Saint, yee are none of Gods children, yee are vnholy Atheists, and very Deuils incarnate.
and that scorn the title of a Saint, ye Are none of God's children, ye Are unholy Atheists, and very Devils incarnate.
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Consider well of it, and pray God to enlighten you, and turned our hearts.
Consider well of it, and pray God to enlighten you, and turned our hearts.
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And as for the children of God, they haue many good meditations to comfort themselues with against these kinde of reproches: and namely these.
And as for the children of God, they have many good meditations to Comfort themselves with against these kind of Reproaches: and namely these.
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First, that it is a great honour to bee of the number of the Lords Saints.
First, that it is a great honour to be of the number of the lords Saints.
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And if the vngodly will turne their glorie in to shame, yet as they desire not to haue the Sonne of man to be ashamed of them when bee commeth in the glorie of his Father, with the holy angels,
And if the ungodly 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 comes in the glory of his Father, with the holy Angels,
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so must they not be ashamed to professe themselues, his Saints, which is their glorie.
so must they not be ashamed to profess themselves, his Saints, which is their glory.
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They must suffer none, neither by reproches, nor any other way, to take this crowne from them.
They must suffer none, neither by Reproaches, nor any other Way, to take this crown from them.
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For the state of a Saint is not such a state, that they need to be ashamed of it.
For the state of a Saint is not such a state, that they need to be ashamed of it.
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Secondly, that the Lord calleth them to be his Saints, and maketh his promise with them to preserue and keepe them.
Secondly, that the Lord calls them to be his Saints, and makes his promise with them to preserve and keep them.
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And faithfull is hee that calleth them, who also will doe it. Hee will neuer leaue them, nor forsake them.
And faithful is he that calls them, who also will do it. He will never leave them, nor forsake them.
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Thirdly, that all the malice which men doe beare them, and the scoffes that they are reproached with, are occasioned by their holinesse, which is Gods gracious gift vnto 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.
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Their holinesse is the cause which enrageth the vngodly. As Solomon saith:
Their holiness is the cause which enrageth the ungodly. As Solomon Says:
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Againe, I considered all trauell, and euery right worke, that for this a man is enuied of his neighbour: Again, I considered all travel, and every right work, that for this a man is envied of his neighbour:
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this also is vanitie, and vexation of spirit. this also is vanity, and vexation of Spirit.
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But God will arise and maintaine his owne cause, and auenge all their wrongs, no otherwise than Dauid did the indignities of his seruants vpon Hanun the sonne of Nahash, the King of the children of Ammon.
But God will arise and maintain his own cause, and avenge all their wrongs, no otherwise than David did the indignities of his Servants upon Hanun the son of Nahash, the King of the children of Ammon.
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Fourthly, that when vngodly men doe stout them with their sanctitie and holinesse, that they are neere and dea•• vnto the Lord.
Fourthly, that when ungodly men do stout them with their sanctity and holiness, that they Are near and dea•• unto the Lord.
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For they are his friends, they are his people, they are his seruants, his children, his spouse,
For they Are his Friends, they Are his people, they Are his Servants, his children, his spouse,
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yea, as the tenderest members of his body vnto him.
yea, as the Tenderest members of his body unto him.
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For as saith the Prophet Zechariah; Hee that toucheth you, toucheth the apple of his eye.
For as Says the Prophet Zechariah; He that touches you, touches the apple of his eye.
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And so long as the Lord doth acknowledge them for some of his, and doth account them so neere and deare vnto himselfe, they need not greatly cure for any reproaches of men.
And so long as the Lord does acknowledge them for Some of his, and does account them so near and deer unto himself, they need not greatly cure for any Reproaches of men.
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For his fauour is enough to counteruaile all. So that as Elkanah said to Hannah, comforting her against her barrennesse;
For his favour is enough to countervail all. So that as Elkanah said to Hannah, comforting her against her Barrenness;
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Am not I better to thee, than ten sonnes? So may euerie one of vs say, of the fauour of God, Am not I better to thee, than ten Sons? So may every one of us say, of the favour of God,
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when all men reproach vs, and none care for vs;
when all men reproach us, and none care for us;
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Is not the fauour of God better to vs, than all the kindnesse and fauour of the men of this world? And thus may wee comfort our selues against all manner of reproaches for holinesse sake.
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 our selves against all manner of Reproaches for holiness sake.
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Thus farre of the subiect of the proposition. Now the Consequent followeth, in these words; is precious.
Thus Far of the Subject of the proposition. Now the Consequent follows, in these words; is precious.
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Precious is the death of his Saints. Or more plainly: The death of his Saints is precious. WHat meanes this;
Precious is the death of his Saints. Or more plainly: The death of his Saints is precious. WHat means this;
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The death of his Saints is precious? For this may seeme a Paradox, and beyond the credit of all men, that the death or any should come to be precious, seeing death came by sinne,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 Come by sin,
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and is a common looking-glasse, and record vnto vs of Gods curse, not vpon one or two folkes, but vpon all mankinde.
and is a Common Looking glass, and record unto us of God's curse, not upon one or two folks, but upon all mankind.
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Answer. The meaning is, that the death of the Saints is of great esteeme and honourable in Gods account, and very profitable for themselues.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.
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But not in it selfe, but by accident only:
But not in it self, but by accident only:
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that which in it selfe is the wages of sinne and a curse, being by the grace of God and the death of Christ turned cleane about, and made an excellent blessing. Remember it then, that
that which in it self 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
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Doct. The death of the Saints is a matter of great price. It is much set by in the sight of the Lord:Doct. The death of the Saints is a matter of great price. It is much Set by in the sighed of the Lord:
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and in regard of themselues it is truly precious, as being the end of their labours, the consumination of their victorie, the gate of life, 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,
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and an entrance into most perfect securitie. Wee haue a world of meditations to cleare the truth of this.
and an Entrance into most perfect security. we have a world of meditations to clear the truth of this.
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For first the Lord affirmes it, who is truth it selfe, and cannot lie, that precious is the death of his Saints.
For First the Lord affirms it, who is truth it self, and cannot lie, that precious is the death of his Saints.
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And how can it bee otherwise, seeing they die vnto the Lord, and sleepe in Iesus, as the Scripture speakes?
And how can it be otherwise, seeing they die unto the Lord, and sleep in Iesus, as the Scripture speaks?
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Secondly, by death they are more neerely vnited to their soueraigne and chiefest good, euen to God Almightie.
Secondly, by death they Are more nearly united to their sovereign and chiefest good, even to God Almighty.
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For the further off that any is from sinne, so much the neerer he is ioyned to God, that pure,
For the further off that any is from sin, so much the nearer he is joined to God, that pure,
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and perpetuall, and immortall good, to cleaue fast vnto him, and to bee alwayes with him, whose of-spring he is; as the Apostle saith;
and perpetual, and immortal good, to cleave fast unto him, and to be always with him, whose offspring he is; as the Apostle Says;
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For we are also his of-spring. Thirdly, because by death they are gathered to the ancient Patriarkes, to the holy Prophets, For we Are also his offspring. Thirdly, Because by death they Are gathered to the ancient Patriarchs, to the holy prophets,
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and Apostles, to the assembly of the Saints, to their owne deare parents, children, brethren, sisters, kinsfolke,
and Apostles, to the assembly of the Saints, to their own deer Parents, children, brothers, Sisters, kinsfolk,
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and friends, which are gone to heauen before them:
and Friends, which Are gone to heaven before them:
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and which is more than all this, to Iesus Christ their Redeemer, into the house of their heauenly Father, in which he hath prepared a placefor vs;
and which is more than all this, to Iesus christ their Redeemer, into the house of their heavenly Father, in which he hath prepared a placefor us;
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into heauen whither the forerunner is for vs entred, euen Iesus Christ: into heaven whither the forerunner is for us entered, even Iesus christ:
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by a new and liuing way which he hath consecrated for vs through the vaile, that is to say, his flesh.
by a new and living Way which he hath consecrated for us through the veil, that is to say, his Flesh.
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And whither he is gone before, that we might follow him, whensoeuer he shall please to call vs.
And whither he is gone before, that we might follow him, whensoever he shall please to call us
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Fourthly, because it puts an end to all the cares, sorrowes, teares and miseries, to which all are subiect in this life.
Fourthly, Because it puts an end to all the Cares, sorrows, tears and misery's, to which all Are Subject in this life.
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For this cause death is preferred before life, and the condition of the dead, before the condition of the liuing, in Ecclesiastes, where Solomon saith;
For this cause death is preferred before life, and the condition of the dead, before the condition of the living, in Ecclesiastes, where Solomon Says;
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So I returned and considered all the oppressions that are done vnder the Sunne; and behold the teares of such as were oppressed, and they had no comforter; 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;
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and on the side of their oppressors there was power, but they had no comforter.
and on the side of their Oppressors's there was power, but they had no comforter.
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Wherefore I praised the dead which are already dead, more than the liuing which are yet aliue. Wherefore I praised the dead which Are already dead, more than the living which Are yet alive.
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Death takes vs away from their enuie that now liue, and sets vs free from all feare of them, which are yet to come.
Death Takes us away from their envy that now live, and sets us free from all Fear of them, which Are yet to come.
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Fiftly, because it looseth the Saints from the bonds of temptations, and the snares of sinne,
Fifty, Because it loses the Saints from the bonds of temptations, and the snares of sin,
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and sendeth them into true libertie.
and sends them into true liberty.
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As long as the soule continueth in the body, the bonds of temptations hang as fetters about it,
As long as the soul Continueth in the body, the bonds of temptations hang as fetters about it,
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and bring it into captiuitie to the law of sinne, neither can it get free from these bonds and shackles:
and bring it into captivity to the law of sin, neither can it get free from these bonds and shackles:
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but when it departeth from the body, it is loosed from the bonds of temptations, and goeth into a blessed and heauenly freedome.
but when it departeth from the body, it is loosed from the bonds of temptations, and Goes into a blessed and heavenly freedom.
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To this effect saith Paul; He that is dead, is freed from sinne.
To this Effect Says Paul; He that is dead, is freed from sin.
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After death the temptations cease, which all the life time did tye the soule, and leade it into captiuitie to the law of sinne.
After death the temptations cease, which all the life time did tie the soul, and lead it into captivity to the law of sin.
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So that now there is no such tying, nor leading captiue of the Saints, but an enioying of perfect freedome for euermore.
So that now there is no such tying, nor leading captive of the Saints, but an enjoying of perfect freedom for evermore.
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Sixthly, because it taketh away the Saints out of this present euill world;
Sixthly, Because it Takes away the Saints out of this present evil world;
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in which if they haue outward peace, (which is also sickle and vncertaine) yet they shall be sure to haue bodily paine and vexation of spirit.
in which if they have outward peace, (which is also fickle and uncertain) yet they shall be sure to have bodily pain and vexation of Spirit.
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For that sentence cannot be reuoked; But his flesh vpon him shall haue paine, and his soule within him shall mourne.
For that sentence cannot be revoked; But his Flesh upon him shall have pain, and his soul within him shall mourn.
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This is the lot of the liuing; neither can we be freed from it vntill death come.
This is the lot of the living; neither can we be freed from it until death come.
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And a thousand things there be to disquiet and grieue our mindes, but nothing more than the risenesse of sinne.
And a thousand things there be to disquiet and grieve our minds, but nothing more than the risenesse of sin.
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For as the filthy conuersation of the wicked Sodomites vexed Lot; as Peter witnesseth, saying;
For as the filthy Conversation of the wicked Sodomites vexed Lot; as Peter Witnesseth, saying;
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That righteous man dwelling among them, in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deedes: That righteous man Dwelling among them, in seeing and hearing vexed his righteous soul from day to day with their unlawful Deeds:
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So the Saints at this day cannot choose but be vexed in seeing and hearing so many enormous vices to be daily committed.
So the Saints At this day cannot choose but be vexed in seeing and hearing so many enormous vices to be daily committed.
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Such renting of God in peeces by fearefull oathes, such cursing and lying, such excessiue drinking and drunkennesse, such breaking of the Sabbath, such deuices and slanders to disgrace Gods children,
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,
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and to hinder the free passage of the Gospell, with a thousand enormities more, make euery Christian heart ake,
and to hinder the free passage of the Gospel, with a thousand enormities more, make every Christian heart ache,
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and fill it full of vexation from day to day. From this also death frees vs.
and fill it full of vexation from day to day. From this also death frees us
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Seuenthly, because it puts an end to the most dangerous combat in the world, which we are forced to endure as long as we liue here,
Seuenthly, 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,
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and in which we must either suffer blowes, I meane, the buffetings of Satan, or else fall, one of the two.
and in which we must either suffer blows, I mean, the buffetings of Satan, or Else fallen, one of the two.
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What doe we alwaies in this life, but fight continually against principalities, against powers, against the rulers of the darknesse of this world, against Spirituall wickednesse in high places? Besides, we haue combating with couetousnesse, with inordinate lusts, with angrinesse, with vaineglory.
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? Beside, we have combating with covetousness, with inordinate Lustiest, with angriness, with vainglory.
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Our minde is enclosed and beset round about with the assaults of Satan, and with manifold temptations:
Our mind is enclosed and beset round about with the assaults of Satan, and with manifold temptations:
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and these come so thicke one vpon the necke of another, that it can scarce meet with euery one of them;
and these come so thick one upon the neck of Another, that it can scarce meet with every one of them;
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and them that it doth meet with, it is hard to resist almost any one of them.
and them that it does meet with, it is hard to resist almost any one of them.
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If couetousnesse be subdued, lust ariseth; if lust be mastered, vaineglory stirres; if vaineglory be vanquished, angrinesse comes in place;
If covetousness be subdued, lust arises; if lust be mastered, vainglory stirs; if vainglory be vanquished, angriness comes in place;
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pride swelleth, enuie vrgeth, and heat of spirit breakes forth and makes discord.
pride Swells, envy urges, and heat of Spirit breaks forth and makes discord.
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The world also, and our owne flesh make many assaults vpon vs, and much annoy vs. Of all this and a great deale more doth death make an end.
The world also, and our own Flesh make many assaults upon us, and much annoy us Of all this and a great deal more does death make an end.
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And what shall I say more? For the time would faile me to produce all the meditations that make for this purpose.
And what shall I say more? For the time would fail me to produce all the meditations that make for this purpose.
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And that which hath beene said doth abundantly proue, that the death of the Saints, as the Psalmist here saith, is precious. Obiection.
And that which hath been said does abundantly prove, that the death of the Saints, as the Psalmist Here Says, is precious. Objection.
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But some may thinke that all this is but words, and that he sees no such matter in the death of the Saints, But Some may think that all this is but words, and that he sees no such matter in the death of the Saints,
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but that they die as other men doe; If their death be so precious, why doth it not appeare so? but that they die as other men do; If their death be so precious, why does it not appear so?
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Answer. Their death is precious, but yet it doth not appeare so; first, because it is no treasure of this world, but an heauenly treasure.Answer. Their death is precious, but yet it does not appear so; First, Because it is no treasure of this world, but an heavenly treasure.
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I say, the preciousnesse of the Saints death is an heauenly treasure, and therefore hid from the sight of carnal eies in that treasurie of the Lords, in Iesus Christ, by whose death it is made precious.
I say, the preciousness of the Saints death is an heavenly treasure, and Therefore hid from the sighed of carnal eyes in that treasury of the lords, in Iesus christ, by whose death it is made precious.
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Secondly, notwithstanding it appeare not, yet we haue a most sure word for it, euen the word of the Lord that cannot lie, witnessing that it is so.
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.
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And that is better for vs than if it did appeare.
And that is better for us than if it did appear.
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For our eies might deceiue vs, as theirs that tooke Christ for a spirit, and our iudgements are dimme and not able to iudge in such matters,
For our eyes might deceive us, as theirs that took christ for a Spirit, and our Judgments Are dim and not able to judge in such matters,
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but Gods word cannot deceiue vs, but put vs out of doubt in the matter. Thirdly, the time is not yet come that it must appeare:
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:
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but it will come, and then it shall be manifest to the whole world, that it hath beene so.
but it will come, and then it shall be manifest to the Whole world, that it hath been so.
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Fourthly, though it appeare not to mortall eyes, yet we see it by faith.
Fourthly, though it appear not to Mortal eyes, yet we see it by faith.
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Our eies are no iudges in this case, and the world is worse than our eies.
Our eyes Are no judges in this case, and the world is Worse than our eyes.
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For the glory is not earthly, nor knowne to the men of this world, whereof we speake,
For the glory is not earthly, nor known to the men of this world, whereof we speak,
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but the treasure is spirituall, and of the spirituall man it is discerned.
but the treasure is spiritual, and of the spiritual man it is discerned.
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Know thy selfe, that by faith thou art Christs, and he thine, that he died for thee,
Know thy self, that by faith thou art Christ, and he thine, that he died for thee,
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and thou liuest by him, that thou art a member of his body, of his flesh,
and thou Livest by him, that thou art a member of his body, of his Flesh,
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and of his bones, and whatsoeuer is his, is thine: haue this faith, and now come and see, and thou shalt see all the rubies,
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,
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and precious things in the world, lesse precious than the death of such a man as thou art.
and precious things in the world, less precious than the death of such a man as thou art.
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Thy faith if it could comprehend more assurance of the preciousnesse of the Sunne, yet shouldest thou see the preciousnesse of it, aboue all thy thoughts.
Thy faith if it could comprehend more assurance of the preciousness of the Sun, yet Shouldst thou see the preciousness of it, above all thy thoughts.
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For who can comprehend how precious that is, which is prcious in Gods sight?
For who can comprehend how precious that is, which is prcious in God's sighed?
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The Ʋse. First, we behold in this the great goodnesse of God, who changeth euill into good vnto his faithfull seruants; The Ʋse. First, we behold in this the great Goodness of God, who changes evil into good unto his faithful Servants;
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that it may be euery way, and for euer true, which the Apostle saith;
that it may be every Way, and for ever true, which the Apostle Says;
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We know that all things worke together for good, to them that loue God, to them who are the called according to his purpose. We know that all things work together for good, to them that love God, to them who Are the called according to his purpose.
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All things in generall, euen those that seeme most to hinder our felicitie, are made of God to serue as helpes and furtherances thereof.
All things in general, even those that seem most to hinder our felicity, Are made of God to serve as helps and furtherances thereof.
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When it commeth to death, in which is some token of Gods wrath, death is turned to our gaine and profit,
When it comes to death, in which is Some token of God's wrath, death is turned to our gain and profit,
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so that we haue cause to reioice in all respects; and to hearken to the Apostle, when he saith;
so that we have cause to rejoice in all respects; and to harken to the Apostle, when he Says;
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All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours: All things Are yours, whither Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all Are yours:
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that is, all are for your good.
that is, all Are for your good.
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Secondly, by that which hath beene said it is also apparant, that there is a great difference betweene the bodily death of the godly, & of the vngodly. This appeares many waies.
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 ungodly. This appears many ways.
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For the godly die in the Lord; the vngodly die in their sins. The godly haue their death turned into a blessing:
For the godly die in the Lord; the ungodly die in their Sins. The godly have their death turned into a blessing:
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the death of the vngodly remaineth stil a curse. To the godly to die is gaine:
the death of the ungodly remains still a curse. To the godly to die is gain:
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to the vngodly to die is losse; to the ungodly to die is loss;
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for they lose the comforts which now they enioy, & the kingdome of heauen, which they hoped for.
for they loose the comforts which now they enjoy, & the Kingdom of heaven, which they hoped for.
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The death of the godly is a passage into life: the death of the vngodly is a passage to damnation.
The death of the godly is a passage into life: the death of the ungodly is a passage to damnation.
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The godly being dead doe liue to God: the vngodly doe die eternally.
The godly being dead do live to God: the ungodly do die eternally.
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The soules of the godly when they depart from the body, be carried by the Angels into heauen:
The Souls of the godly when they depart from the body, be carried by the Angels into heaven:
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the soules of the vngodly goe to torment in hell. The death of the godly is the end of their misery;
the Souls of the ungodly go to torment in hell. The death of the godly is the end of their misery;
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for when they die, they enter into peace and rest: the death of the vngodly is the beginning of their torment, and euerlasting paine.
for when they die, they enter into peace and rest: the death of the ungodly is the beginning of their torment, and everlasting pain.
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The death of the godly is precious: the death of the vngodly is most vile and shamefull.
The death of the godly is precious: the death of the ungodly is most vile and shameful.
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To be short, the death of the vngodly, as Bernard saith, is bad, worser, worst of all,
To be short, the death of the ungodly, as Bernard Says, is bad, Worse, worst of all,
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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 renueth vs;
but the death of the godly is good, better, best of all. Good, by reason of the rest that it brings with it: Better, Because it Reneweth us;
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Best of all, because it putteth vs out of danger, and secureth vs for euer. Best of all, Because it putteth us out of danger, and secureth us for ever.
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Thirdly, considering the preciousnesse of the death of the Saints, let euery man boast himselfe as he will, some of their Parents and noble progenitors, some of riches, some of horses, some of one thing, some of another;
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, Some of riches, Some of Horses, Some of one thing, Some of Another;
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and let the prophane of the world make a scoffe at holinesse, and abhorre to the death the very name of a Saint,
and let the profane of the world make a scoff At holiness, and abhor to the death the very name of a Saint,
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and let them hinder the meanes of holinesse, as much as they can, speaking euill of the waies of the Lord; this let others doe.
and let them hinder the means of holiness, as much as they can, speaking evil of the ways of the Lord; this let Others doe.
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Yet thou, if thou wilt attaine vnto such a death as is precious in Gods sight, which onely is comfortable,
Yet thou, if thou wilt attain unto such a death as is precious in God's sighed, which only is comfortable,
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and a passage into life, doe thou: boast thy selfe of a sanctified heart; yea glory of this, that thou art a Saint;
and a passage into life, do thou: boast thy self of a sanctified heart; yea glory of this, that thou art a Saint;
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and further the meanes of holinesse to the vtmost of thy power, as the faithfull preaching of the word, the priuate reading of the Scriptures, the repeating and conferring of Sermons, and the like.
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.
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Fourthly, considering as the Psalmist saith that the Saints death is precious, wee learne to bee of another iudgement than the world is of concerning the Saints vpon earth.
Fourthly, considering as the Psalmist Says that the Saints death is precious, we Learn to be of Another judgement than the world is of Concerning the Saints upon earth.
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The Saints zeale in religion, and integrity of life is oftentimes such, that it causeth men to neglect them,
The Saints zeal in Religion, and integrity of life is oftentimes such, that it Causes men to neglect them,
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yea to maligne them, yea to cry our vpon them; peraduenture also to persecute, imprison, and put them to death:
yea to malign them, yea to cry our upon them; Peradventure also to persecute, imprison, and put them to death:
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And when the world sees this, they thinke them forlorne and miserable creatures. But loe, their death is precious, and happinesse is treasured vp in heauen for them.
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.
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Therefore wee should count them happy, and be of the minde to adioyne our selues to their company,
Therefore we should count them happy, and be of the mind to adjoin our selves to their company,
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and become like them which are so little regarded, and so hardly thought of for their holinesse sake.
and become like them which Are so little regarded, and so hardly Thought of for their holiness sake.
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Fiftly, this also is for the comfort of the Saints of God against the persecutions of vngodly men.
Fifty, this also is for the Comfort of the Saints of God against the persecutions of ungodly men.
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Let all the vngodly band themselues, and lift vp their hands against thee, what can they doe? They cannot deuise the meanes to doe thee any finall hurt. Let all the ungodly band themselves, and lift up their hands against thee, what can they do? They cannot devise the means to do thee any final hurt.
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All things shall worke together for the best to thee that louest God. It is not possible for man to alter this. All things shall work together for the best to thee that love God. It is not possible for man to altar this.
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Looke vpon thy death, that is precious and gainefull.
Look upon thy death, that is precious and gainful.
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They can doe nothing vnto thee, but that which in the end shall make for thy good.
They can do nothing unto thee, but that which in the end shall make for thy good.
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Looke further also throughout the bounds and compasse of the whole heauen and earth, and with pure eies,
Look further also throughout the bounds and compass of the Whole heaven and earth, and with pure eyes,
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euen with the eies of faith thou seest excellent things;
even with the eyes of faith thou See excellent things;
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thou seest the first sorrow cast out with shame, death trodden vnder feet, hell abolished, the Angels encamping about thee, Saints and Angels before thee, a blessed immortality lengthening thy daies,
thou See 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,
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and the glory of God is before thine eies, and with open face thou beholdest it as in a glasse.
and the glory of God is before thine eyes, and with open face thou Beholdest it as in a glass.
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Sixtly, heere is comfort for the Saints against the feare of death approaching. Build vpon this, if thou beest a Saint, thy death shall be precious.
Sixty, Here is Comfort for the Saints against the Fear of death approaching. Built upon this, if thou Best a Saint, thy death shall be precious.
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There is no euill in it that thou needest to feare.
There is no evil in it that thou Needest to Fear.
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And although thou must of necessity passe that way, with all other creatures, (for it is the way of all the earth:) yet doth God take thee and keepe thee, as his chosen child.
And although thou must of necessity pass that Way, with all other creatures, (for it is the Way of all the earth:) yet does God take thee and keep thee, as his chosen child.
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And if thou beleeuest that Iesus died and rose againe:
And if thou Believest that Iesus died and rose again:
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so assure thy selfe, that thee also, and all them which sleepe in Iesus will God bring with him. Seuenthly, to conclude; so assure thy self, that thee also, and all them which sleep in Iesus will God bring with him. Seuenthly, to conclude;
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this point is a good ground of comfort to the friends of the dead.
this point is a good ground of Comfort to the Friends of the dead.
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Died he a Saint? nay liued he a Saint? for if he liued a Saint, there is no question of his death, but he 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.
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For hee cannot die euilly, who hath liued well. The disease may be such, that either the speech may be hindered, or else idle,
For he cannot die evilly, who hath lived well. The disease may be such, that either the speech may be hindered, or Else idle,
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and accompanied with some vnseemely motions and gestures, which none must be dismaied at, but take in good part euen in this regard, because we our selues may be in the like case.
and accompanied with Some unseemly motions and gestures, which none must be dismayed At, but take in good part even in this regard, Because we our selves may be in the like case.
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I say not therefore, died hee a Saint? but that euery ones comfort may be the fuller;
I say not Therefore, died he a Saint? but that every ones Comfort may be the fuller;
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liued hee a Saint? For we must not thinke so much of the manner of the death, as of the tenour of the life.
lived he a Saint? For we must not think so much of the manner of the death, as of the tenor of the life.
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Neither must we thinke that death to bee euill, before which there hath gone an holy life.
Neither must we think that death to be evil, before which there hath gone an holy life.
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So then heere is the comfort. Hath he liued a Saint, and is he dead? He is blessed in heauen.
So then Here is the Comfort. Hath he lived a Saint, and is he dead? He is blessed in heaven.
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Why mourne ye? weepe not for him, his death is precious. Weepe for your selues.
Why mourn you? weep not for him, his death is precious. Weep for your selves.
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And yet weepe not excessiuely, but remember; And yet weep not excessively, but Remember;
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First, that God gaue him you but for a while, and therefore ye must not take it grieuously if he hath called him againe from you.First, that God gave him you but for a while, and Therefore you must not take it grievously if he hath called him again from you.
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Secondly, that he shall in a glorified body be restored vnto you, and ioyned with you in the next life.Secondly, that he shall in a glorified body be restored unto you, and joined with you in the next life.
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Thirdly, that it goeth well with him that is deliuered from so many perils and mischiefes,Thirdly, that it Goes well with him that is Delivered from so many perils and mischiefs,
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as the Lord hath foretold should fall out in this last age.
as the Lord hath foretold should fallen out in this last age.
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Lastly, that he is well prouided for before the Lord, and in farre better case than we that be aliue.Lastly, that he is well provided for before the Lord, and in Far better case than we that be alive.
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Precious is the death of his Saints.
Precious is the death of his Saints.
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Moreouer from this that the Saints death is here said, & so expresly affirmed to be precious in the sight of the Lord, I gather this comfortable meditation; that
Moreover from this that the Saints death is Here said, & so expressly affirmed to be precious in the sighed of the Lord, I gather this comfortable meditation; that
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Doct. The Saints are neuer neglected of their louing God, neither doth death befall them without his speciall prouidence.Doct. The Saints Are never neglected of their loving God, neither does death befall them without his special providence.
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If in their life time they meet with calamities, so that they mourne, hee regards their teares: which made Dauid pray saying: If in their life time they meet with calamities, so that they mourn, he regards their tears: which made David pray saying:
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Put thou my teares into thy bottle. And at their death he looketh after them. Yea both in life and death he hath a gracious respect of them. Put thou my tears into thy Bottle. And At their death he looks After them. Yea both in life and death he hath a gracious respect of them.
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His Angell in their life time encampeth round about them:
His Angel in their life time encampeth round about them:
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and when they die, they are caried by the Angels, as Lazarus was, into Abrahams bosome, that is to say, into the place of blisse, where Abraham now is, with the rest of Gods elect which be departed this life.
and when they die, they Are carried by the Angels, as Lazarus was, into Abrahams bosom, that is to say, into the place of bliss, where Abraham now is, with the rest of God's elect which be departed this life.
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This care hath God of euery one of his Saints. So that nothing can befall them in life or death, but as he disposeth it.
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.
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What time he will haue them to liue, so long they shall liue;
What time he will have them to live, so long they shall live;
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as he will haue them to bee tried with sundry afflictions, so are they euery one tried;
as he will have them to be tried with sundry afflictions, so Are they every one tried;
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and when his time is come, that he will haue them to die, then and not before, they shall depart this life.
and when his time is come, that he will have them to die, then and not before, they shall depart this life.
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And (which is most comfortable) when that day comes, hee will draw neere vnto them,
And (which is most comfortable) when that day comes, he will draw near unto them,
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and make them feele by experience that which they haue learned, and beleeued long before, that precious in his sight is the death of his Saints.
and make them feel by experience that which they have learned, and believed long before, that precious in his sighed is the death of his Saints.
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The Ʋse. Now then beloued, see what a gracious God the Saints haue in heauen.The Ʋse. Now then Beloved, see what a gracious God the Saints have in heaven.
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It is most true, and too too commonly seene, that generally amongst men, the Saints of all others are least regarded:
It is most true, and too too commonly seen, that generally among men, the Saints of all Others Are least regarded:
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but with the Lord of heauen there is none regarded with any speciall fauour, but onely the Saints:
but with the Lord of heaven there is none regarded with any special favour, but only the Saints:
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and these hee respects after a speciall manner; as the Psalmist faith: Behold, the eye of the Lord is vpon them that feare him:
and these he respects After a special manner; as the Psalmist faith: Behold, the eye of the Lord is upon them that Fear him:
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vpon them that hope in his mercie. Many parents are very carefull for the welfare of their children:upon them that hope in his mercy. Many Parents Are very careful for the welfare of their children:
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but no parents care can be compared with the care which God hath of his Saints.
but no Parents care can be compared with the care which God hath of his Saints.
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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 doe to,
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,
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and which they were not able for their liues to preuent: but in respect of the Lord, there is no such thing can befall his Saints:
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:
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but whatsoeuer he pleaseth, and whatsoeuer his hand and his counsell hath determined before to be done, that only shall befall them, both in life and death.
but whatsoever he Pleases, and whatsoever his hand and his counsel hath determined before to be done, that only shall befall them, both in life and death.
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Secondly, this serues to banish from the heart of euery good man, all distracting thoughts,
Secondly, this serves to banish from the heart of every good man, all distracting thoughts,
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whether concerning maintenance, bodily safety, protection from dangers, or whatsoeuer thing else, and to make vs cheere vp our selues,
whither Concerning maintenance, bodily safety, protection from dangers, or whatsoever thing Else, and to make us cheer up our selves,
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& learne that good lesson which Dauid giueth vs, saying; Cast thy burden vpon the Lord, and he shall sustaine thee:
& Learn that good Lesson which David gives us, saying; Cast thy burden upon the Lord, and he shall sustain thee:
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he shall neuer suffer the righteous to be moued. he shall never suffer the righteous to be moved.
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Behold and know, that the Lord careth for the righteous, and sendeth foorth his holy Angels, which are all ministring spirits, to minister for them, who shall be heires of saluation.
Behold and know, that the Lord Careth for the righteous, and sends forth his holy Angels, which Are all ministering spirits, to minister for them, who shall be Heirs of salvation.
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Dost thou beleeue this? then let not thy soule be disquieted within thee, but hope in God:
Dost thou believe this? then let not thy soul be disquieted within thee, but hope in God:
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Be doing good, and fulfill thy duty in that place which God hath set thee.
Be doing good, and fulfil thy duty in that place which God hath Set thee.
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He will surely blesse thee, and keepe no good thing from thee, and at the last thy death shall be precious.
He will surely bless thee, and keep no good thing from thee, and At the last thy death shall be precious.
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For God himselfe will haue the whole ordering of it, both for the time, the manner, the place, and euery way else.
For God himself will have the Whole ordering of it, both for the time, the manner, the place, and every Way Else.
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Thirdly, this also is comfortable for them that mourne for the death of any that liued in the feare of God. Consider this speech well:
Thirdly, this also is comfortable for them that mourn for the death of any that lived in the Fear of God. Consider this speech well:
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Precious in the sight of the Lord is the death of his Saints. Precious in the sighed of the Lord is the death of his Saints.
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For this beeing true, that the Saints death is precious in the sight of the Lord, it must needs follow, that whensoeuer they die, bee 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.
For this being true, that the Saints death is precious in the sighed 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.
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It is the portion of bloudy and deceitfull men not to liue out halfe their daies:
It is the portion of bloody and deceitful men not to live out half their days:
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but it is otherwise with good men, as Eliphaz saith; but it is otherwise with good men, as Eliphaz Says;
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Thou shalt come to thy graue in a full age, like as a shocke of corne commeth in, in his season. Thou shalt come to thy graven in a full age, like as a shock of corn comes in, in his season.
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Oh then, thinke, when thy Christian friend is taken from thee, that he died not by chance, he died not before his time:
O then, think, when thy Christian friend is taken from thee, that he died not by chance, he died not before his time:
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but his time was come and God hath 1296 sent him to his graue in his season,
but his time was come and God hath 1296 sent him to his graven in his season,
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yea euen in that time, when it was best for him, and most for the comfort and saluation of his soule.
yea even in that time, when it was best for him, and most for the Comfort and salvation of his soul.
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What couldest thou desire more? Therefore mourne not excessiuely, but comfort thy selfe, and make ready for the time which God hath appointed for thee.
What Couldst thou desire more? Therefore mourn not excessively, but Comfort thy self, and make ready for the time which God hath appointed for thee.
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It will not be long ere thou shalt goe the way, which thy louing friend, thy guide and thy comfort, is gone before 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.
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For death is the way of all the earth.
For death is the Way of all the earth.
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Fourthly, this meditation that the Saints are neuer neglected, neither in life nor death, of their louing God, should both embolden vs, (come what will come) to goe on in his seruice, not being dismaied with any crosses or afflictions;
Fourthly, this meditation that the Saints Are never neglected, neither in life nor death, of their loving God, should both embolden us, (come what will come) to go on in his service, not being dismayed with any Crosses or afflictions;
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and also make vs to trust stedfastly in him, yea euen then, when we can discerne no tokens of his fauour vnto vs. For of this wee are certaine, that if we walke in holinesse, howsoeuer it bee with vs all our life long, that God watcheth ouer vs,
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 watches over us,
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and our death when it comes, shall be precious in his sight.
and our death when it comes, shall be precious in his sighed.
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And this we haue further for our comfort in this case, that we shall not die,
And this we have further for our Comfort in this case, that we shall not die,
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when the vngodly would haue vs die, but at that time which God hath set.
when the ungodly would have us die, but At that time which God hath Set.
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For as Dauid saith, so we may euery one say, My times are in thy hand.
For as David Says, so we may every one say, My times Are in thy hand.
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The vngodly may say by vs, as they did by him; The ungodly may say by us, as they did by him;
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when shall hee die, and his name perish? But neuerthelesse, wee shall runne out our race,when shall he die, and his name perish? But nevertheless, we shall run out our raze,
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and come to that period which God hath appointed for vs.
and come to that Period which God hath appointed for us
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Thus farre of the Proposition. Now remaineth the Proofe thereof, in these words of the Text;
Thus Far of the Proposition. Now remains the Proof thereof, in these words of the Text;
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In the sight of the Lord. In the sight of the Lord.In the sighed of the Lord. In the sighed of the Lord.
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DAVID proues the death of the Saints to bee precious by an argument, not fetched from the consideration of the thing it selfe,
DAVID Proves the death of the Saints to be precious by an argument, not fetched from the consideration of the thing it self,
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but taken from without it, to wit, from the testimony and authority of God, in these words;
but taken from without it, to wit, from the testimony and Authority of God, in these words;
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In the sight of the Lord: as if he should say;In the sighed of the Lord: as if he should say;
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can it chuse but bee precious, which the Lord himselfe approueth, and highly esteemeth of? It is not possible.
can it choose but be precious, which the Lord himself approveth, and highly esteems of? It is not possible.
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For hee best knowes to distinguish betweene good and euill, betweene precious and vile.
For he best knows to distinguish between good and evil, between precious and vile.
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Wherefore if in his iudgement any thing be precious, it must needs be true, that it is precious indeed. Put the question then;
Wherefore if in his judgement any thing be precious, it must needs be true, that it is precious indeed. Put the question then;
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How commeth it to passe, and how might wee be sure, that the death of the Saints is precious? And the answer is giuen:How comes it to pass, and how might we be sure, that the death of the Saints is precious? And the answer is given:
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because it pleaseth God to account it so. Precious in the sight of the Lord is the death of his Saints.
Because it Pleases God to account it so. Precious in the sighed of the Lord is the death of his Saints.
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It is not long of the Saints, but of Gods meere goodnesse and mercy vnto them.
It is not long of the Saints, but of God's mere Goodness and mercy unto them.
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And because that he of his goodnesse doth so account of it, therefore it is precious,
And Because that he of his Goodness does so account of it, Therefore it is precious,
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and not for any worthinesse or desert of their owne.
and not for any worthiness or desert of their own.
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Neither is this preciousnesse of the death of the Saints supposed and imaginary, but reall and true:
Neither is this preciousness of the death of the Saints supposed and imaginary, but real and true:
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the Saints death is truly and really precious.
the Saints death is truly and really precious.
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For although man may bee deceiued, and erre in his iudgement, yet it is otherwise with God.
For although man may be deceived, and err in his judgement, yet it is otherwise with God.
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It is true of man that in the errour of his iudgement, hee may take a thing to be precious,
It is true of man that in the error of his judgement, he may take a thing to be precious,
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and say, that it is so, when there is no such matter, onely because he doth imagine and conceit with himselfe that such a thing is precious:
and say, that it is so, when there is no such matter, only Because he does imagine and conceit with himself that such a thing is precious:
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but God cannot be so deceiued.
but God cannot be so deceived.
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But whatsoeuer he iudgeth and pronounceth precious, it is truly and indeed precious, and it cannot be otherwise.
But whatsoever he Judgeth and pronounceth precious, it is truly and indeed precious, and it cannot be otherwise.
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And thus it comes about that the Saints death is precious, and vpon this ground wee are certaine of it.
And thus it comes about that the Saints death is precious, and upon this ground we Are certain of it.
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It is precious, and wee know it, because the most wise God doth account and pronounce it to be precious in his sight.
It is precious, and we know it, Because the most wise God does account and pronounce it to be precious in his sighed.
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Thus ye see the summe of the confirmation. To gather profit thereby, we must consider two things;
Thus you see the sum of the confirmation. To gather profit thereby, we must Consider two things;
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first, what manner of argument this is: secondly, the application thereof to the matter in hand.
First, what manner of argument this is: secondly, the application thereof to the matter in hand.
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There be two kindes of proofes, the one called artificiall, the other inartificiall.
There be two Kinds of proofs, the one called artificial, the other inartificial.
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Artificiall proofes are such as are fetched one way or other, from the consideration of the theme or matter it selfe which is proued, Artificial proofs Are such as Are fetched one Way or other, from the consideration of the theme or matter it self which is proved,
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and of their owne force or nature are able to proue or disapproue. This proofe of Dauids in this place is no such.
and of their own force or nature Are able to prove or disapprove. This proof of David in this place is no such.
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Inartificiall proofes are such as are fetched from authority, either diuine or not diuine. Such a proofe is this that Dauid here brings, fetched from the authority of God. Inartificial proofs Are such as Are fetched from Authority, either divine or not divine. Such a proof is this that David Here brings, fetched from the Authority of God.
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Now this kinde of prouing of a matter by the authority of God, howsoeuer it neuer touch the nature of that which is proued,
Now this kind of proving of a matter by the Authority of God, howsoever it never touch the nature of that which is proved,
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neither explicateth nor illustrateth it, yet it begetteth in the minde the greatest credit and beleefe to the matter that may bee.
neither explicateth nor illustrateth it, yet it begetteth in the mind the greatest credit and belief to the matter that may be.
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For no argument can be deuised so forcible to procure faith and credit to a matter,
For no argument can be devised so forcible to procure faith and credit to a matter,
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as this that is drawne from the authority of God.
as this that is drawn from the Authority of God.
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For God is simply to bee beleeued for himselfe, and to doubt of that which he affirmes, is great impiety. For God is simply to be believed for himself, and to doubt of that which he affirms, is great impiety.
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In this respect therefore this testimony serues for this vse; for the strengthening of our faith touching the preciousnesse of the Saints death.
In this respect Therefore this testimony serves for this use; for the strengthening of our faith touching the preciousness of the Saints death.
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That wee should not doubt nor stagger through vnbeleefe, but bee fully perswaded, that the death of the Saints is precious.
That we should not doubt nor stagger through unbelief, but be Fully persuaded, that the death of the Saints is precious.
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How full of comfort is this, to know vpon a sure ground, and beyond all exception, How full of Comfort is this, to know upon a sure ground, and beyond all exception,
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euen from the expresse testimony of the Lord God of truth, that the Saints death is precious,
even from the express testimony of the Lord God of truth, that the Saints death is precious,
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and that it is so in his sight, howsoeuer the world doe iudge of it? Can any thing be more comfortable to a Christian soule, to cease the mourning thereof for the death of a Saint,
and that it is so in his sighed, 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,
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and deare childe of God? Let it sinke into your hearts, and comfort your selues with this meditation.
and deer child of God? Let it sink into your hearts, and Comfort your selves with this meditation.
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There is, I confesse, iust cause of mourning for the death of the Saints.
There is, I confess, just cause of mourning for the death of the Saints.
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But where finde we this cause? Is it in themselues? Their life was holy, their course is finished, their death is precious, their body is at rest, their soule is in heauen, their memoriall is blessed, they shall arise to glory,
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,
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and bee with Christ in heauen for euermore. In respect of themselues there is no cause of mourning.
and be with christ in heaven for evermore. In respect of themselves there is no cause of mourning.
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But in respect of vs that remaine aliue, there bee many causes.
But in respect of us that remain alive, there be many Causes.
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For when any of the Saints die, we see that all of vs bee enclosed within the curse of God, because of Adams sinne;
For when any of the Saints die, we see that all of us be enclosed within the curse of God, Because of Adams sin;
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and seeing that, it behooueth vs to feele what we haue deserued, and bee ashamed of ourselues,
and seeing that, it behooveth us to feel what we have deserved, and be ashamed of ourselves,
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and bee touched with the feare of Gods vengeance, and bee so wounded therewith, as it may prouoke vs to sorrow,
and be touched with the Fear of God's vengeance, and be so wounded therewith, as it may provoke us to sorrow,
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because of our sinnes, which we haue committed.
Because of our Sins, which we have committed.
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Againe, when any of the Saints die, wee lose a helpe to the peace of our Sion, I meane, of our Church and Commonwealth, a helpe to the Gospell, a helpe in the house,
Again, when any of the Saints die, we loose a help to the peace of our Sion, I mean, of our Church and Commonwealth, a help to the Gospel, a help in the house,
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an intercessor to God, a louing friend, and a shining starre.
an intercessor to God, a loving friend, and a shining star.
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If it were a thing possible, it were best for vs to keepe such men still with vs,
If it were a thing possible, it were best for us to keep such men still with us,
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but for them it is farre better to depart hence, and to bee with Christ.
but for them it is Far better to depart hence, and to be with christ.
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For when such are taken from vs, our Lord chastiseth vs, and sheweth vs a signe, that (except we speedily repent) hee is minded to diminish his grace vnto vs. The taking away of the best men,
For when such Are taken from us, our Lord Chastiseth us, and shows us a Signen, that (except we speedily Repent) he is minded to diminish his grace unto us The taking away of the best men,
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and of them that doe most good in the Church, and amongst vs, is alwaies a threatning vnto vs. And ought wee not to bee grieued at the threatning and feeling of Gods displeasure? And therefore wee may iustly mourne for the death of the Saints.
and of them that do most good in the Church, and among 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.
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But yet so let vs mourne, that withall wee remember to keepe a measure in our mourning,
But yet so let us mourn, that withal we Remember to keep a measure in our mourning,
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and to pacifie our selues with this consideration, that their death is precious. And that God calls them hence to free them from a great deale of misery,
and to pacify our selves with this consideration, that their death is precious. And that God calls them hence to free them from a great deal of misery,
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and to doe them a great deale of good. In the sight of the Lord. COncerning the application of this proofe to the present matter;
and to do them a great deal of good. In the sighed of the Lord. Concerning the application of this proof to the present matter;
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in as much as Dauid affirmes the Saints death to be precious vpon this ground,
in as much as David affirms the Saints death to be precious upon this ground,
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because it is so in Gods sight, that is to say, because God doth so esteeme it;
Because it is so in God's sighed, that is to say, Because God does so esteem it;
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Out of this I gather, that. Doct. The right iudgement of matters is to iudge of them as God doth.
Out of this I gather, that. Doct. The right judgement of matters is to judge of them as God does.
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They are precious and good that hee approues of, but they are vile and naught, which he disapproues. They Are precious and good that he approves of, but they Are vile and nought, which he disapproves.
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The Vse. First, how much doth this condemne the people of our age? For is not this the nature of the most, that they neuer regard what account God makes of a thing, The Use. First, how much does this condemn the people of our age? For is not this the nature of the most, that they never regard what account God makes of a thing,
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but only, whether men doe esteeme of it or no? And if they see it in esteeme with men, is not that enough? Yea they care for no more.
but only, whither 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.
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They be so wedded to the world, that they will neuer looke whether God doe like or dislike that which they fancie, or set themselues against:
They be so wedded to the world, that they will never look whither God do like or dislike that which they fancy, or Set themselves against:
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and they be so blinde and obstinate, that whatsoeuer is taught them, they will neither see nor learne,
and they be so blind and obstinate, that whatsoever is taught them, they will neither see nor Learn,
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nor at no hand admit any other iudgement of matters, than that which they haue receiued from this wicked world.
nor At no hand admit any other judgement of matters, than that which they have received from this wicked world.
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But let them looke to it;
But let them look to it;
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they that now follow the world, and build so wholly vpon the likings of the multitude, shall hereafter perish with the world.
they that now follow the world, and built so wholly upon the likings of the multitude, shall hereafter perish with the world.
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For the friends of the world must fare as the world doth. Oh how much better were it to iudge otherwise than the world doth;
For the Friends of the world must fare as the world does. O how much better were it to judge otherwise than the world does;
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than now to agree with this present euill world, and in the life to come to partake of her plagues!
than now to agree with this present evil world, and in the life to come to partake of her plagues!
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Secondly, this serues excellently to direct vs to iudge aright of matters. We must not presently like and commend a thing, because men generally doe like it:
Secondly, this serves excellently to Direct us to judge aright of matters. We must not presently like and commend a thing, Because men generally do like it:
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nor we must not presently condemne that, which most men doe dislike. For as our Sauiour saith:
nor we must not presently condemn that, which most men do dislike. For as our Saviour Says:
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That which is highly esteemed among men, is abomination in the sight of God. As namely, the counterfeit holinesse of the Pharisies. That which is highly esteemed among men, is abomination in the sighed of God. As namely, the counterfeit holiness of the Pharisees.
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So then there be some things that God abhorres, which men highly esteeme of.
So then there be Some things that God abhors, which men highly esteem of.
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And thinke the like on the contrary, that there be some things againe, which men despise, which God highly esteemes of,
And think the like on the contrary, that there be Some things again, which men despise, which God highly esteems of,
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as holinesse, puritie, instancie in preaching the Word in season, out of season, powerfull applying of the doctrine, and such like.
as holiness, purity, instancy in preaching the Word in season, out of season, powerful applying of the Doctrine, and such like.
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Now therefore if we will iudge aright, wee must learne what things be approued with God, and make account of them;
Now Therefore if we will judge aright, we must Learn what things be approved with God, and make account of them;
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and what things he disapproues, and dislike and condemne them; and neuer regard the iudgements of men to the contrary.
and what things he disapproves, and dislike and condemn them; and never regard the Judgments of men to the contrary.
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Thirdly, is the right iudgement of things to iudge of them as God doth? Then if we beleeue this,
Thirdly, is the right judgement of things to judge of them as God does? Then if we believe this,
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as our duty is, it cannot possibly be, but that we shall make more account of the iudgement of God concerning all things, than most men doe;
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;
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and accordingly will we giue diligence not only in vsing the meanes whereby to haue our iudgements to agree with Gods iudgement,
and accordingly will we give diligence not only in using the means whereby to have our Judgments to agree with God's judgement,
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but also in learning what things be in esteeme with him, that wee also may haue the same in like esteeme with vs:
but also in learning what things be in esteem with him, that we also may have the same in like esteem with us:
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and esteeme all other things, which hee esteemeth not, as drosse and dung, howsoeuer the same be in esteeme with the world.
and esteem all other things, which he esteems not, as dross and dung, howsoever the same be in esteem with the world.
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Fourthly, this truth serueth for the comfort of the children of God, against the contempt and losse of credit in the world,
Fourthly, this truth serveth for the Comfort of the children of God, against the contempt and loss of credit in the world,
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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,
for making much of Some things which God esteems, but the world Regardeth not, and for setting Light by Some other things, which God esteems not,
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but yet the world doth admire and highly commend them.
but yet the world does admire and highly commend them.
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Thus it often commeth to passe through the peruerse iudgements of men, and their selfe-pleasing and selfe-will, that vertuous and godly people shall be lightly regarded and out of credit euen for regarding that which the most care not for,
Thus it often comes to pass through the perverse Judgments 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,
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and for not regarding that which they admire. But be not discouraged.
and for not regarding that which they admire. But be not discouraged.
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For as long as thy iudgement doth agree with the iudgement of God, and theirs doth not, thy iudgement is better than theirs.
For as long as thy judgement does agree with the judgement of God, and theirs does not, thy judgement is better than theirs.
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And as much contempt and losse of credit as thou bringest vpon thy selfe by this meanes with the world:
And as much contempt and loss of credit as thou bringest upon thy self by this means with the world:
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so much honour and good credit thou winnest with all them that doe truly feare God.
so much honour and good credit thou winnest with all them that do truly Fear God.
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And the time will come, when thy iudgement shall be approued, and theirs reiected. Consider of it, and take comfort.
And the time will come, when thy judgement shall be approved, and theirs rejected. Consider of it, and take Comfort.
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THE OCCASION OF this meeting.
THE OCCASION OF this meeting.
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NOw as touching the occasion of this our meeting, this first I say, that that which the Holy Ghost doth here teach vs to hold of the death of the Saints in generall, Christian charitie doth binde vs to conceiue concerning our worthy brother departed in the faith of Christ.
NOw as touching the occasion of this our meeting, this First I say, that that which the Holy Ghost does Here teach us to hold of the death of the Saints in general, Christian charity does bind us to conceive Concerning our worthy brother departed in the faith of christ.
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For if the death of Gods Saints be precious in his sight, and our assured hope be, that he was one of his Saints;
For if the death of God's Saints be precious in his sighed, and our assured hope be, that he was one of his Saints;
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why should wee not conceiue assured hope that his death was precious, and that his soule is blessed? Now that charitie bindeth vs thus to conceiue of him I will make it manifest.
why should we not conceive assured hope that his death was precious, and that his soul is blessed? Now that charity binds us thus to conceive of him I will make it manifest.
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For besides that there is no euidence to the contrary, and charitie euermore iudgeth the best:
For beside that there is no evidence to the contrary, and charity evermore Judgeth the best:
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wee haue also sufficient euidence, wherupon to conclude according to the iudgement of charitie, that he liued and died a Saint.
we have also sufficient evidence, whereupon to conclude according to the judgement of charity, that he lived and died a Saint.
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I say, according to the iudgement of charitie. For as the iudgement of certaintie belongeth vnto the Lord:
I say, according to the judgement of charity. For as the judgement of certainty belongeth unto the Lord:
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so the iudgement of charitie belongeth vnto vs, that serue the Lord.
so the judgement of charity belongeth unto us, that serve the Lord.
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Let vs therefore take a briefe view of such fruits (according to which alone, being charitably interpreted, true charitie doth iudge) I say of such fruits and signes as haue appeared both in the time of his health,
Let us Therefore take a brief view of such fruits (according to which alone, being charitably interpreted, true charity does judge) I say of such fruits and Signs as have appeared both in the time of his health,
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and also in the time of his sicknesse vntill his death. First then, to beginne with his Religion:
and also in the time of his sickness until his death. First then, to begin with his Religion:
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he was neither Popish nor Schismaticall, nor any way factious, neither was he a Neuter or Nullifidian, which is too common a vice,
he was neither Popish nor Schismatical, nor any Way factious, neither was he a Neuter or Nullifidian, which is too Common a vice,
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but a professed Protestant and an open Professour of the true faith of Christ.
but a professed Protestant and an open Professor of the true faith of christ.
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Neither was he a cold or lukewarme professour (as many are, who haue no care of Religion) but a forward and zealous one: one that had his Fathers name written in his forehead, as the faithfull are described in the Reuelation.
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, as the faithful Are described in the Revelation.
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For hee would make it appeare vpon euery iust occasion, of what Religion hee was,
For he would make it appear upon every just occasion, of what Religion he was,
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and without feare of any man maintaine the truth, and such points of euery mans dutie as belong thereunto.
and without Fear of any man maintain the truth, and such points of every men duty as belong thereunto.
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Neither could hee endure to heare it trodden vnder foot, nor any to bee spoken against for maintaining thereof.
Neither could he endure to hear it trodden under foot, nor any to be spoken against for maintaining thereof.
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He did so feare that glorious and fearefull name of the Lord his God, that he stucke to put the paper, in which he saw any of the titles of the blessed Trinitie written, to any dishonourable vse. 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.
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He was a diligent frequenter of the holy Exercises of Religion, and a furtherer thereof by his trauell, credit, money, and other waies; He was a diligent frequenter of the holy Exercises of Religion, and a furtherer thereof by his travel, credit, money, and other ways;
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and a constant Communicant according to the order of the place, from moneth to moneth.
and a constant Communicant according to the order of the place, from Monn to Monn.
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Yea, and when he was not able to trauell a foot to the Church, he vsed helpes that he might not be absent.
Yea, and when he was not able to travel a foot to the Church, he used helps that he might not be absent.
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And as he did himselfe, so he caused his houshold to doe.
And as he did himself, so he caused his household to do.
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So that he and his houshold became an example of frequenting their Church, and often receiuing of the Communion.
So that he and his household became an Exampl of frequenting their Church, and often receiving of the Communion.
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He loued, reueren•ed, and fauoured any faithfull Ministers and Preachers of Gods word. He loved, reueren•ed, and favoured any faithful Ministers and Preachers of God's word.
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And whereas double diligence in preaching is a cause why many cannot brooke the Preacher, this was one special thing which drew his affection vnto him.
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.
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He loued Preachers for labouring painfully in the Word and Doctrine. According to the Apostles rule;
He loved Preachers for labouring painfully in the Word and Doctrine. According to the Apostles Rule;
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and to esteeme them very highly in loue for their workes sake. and to esteem them very highly in love for their works sake.
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As touching my selfe, I doe with thankfulnesse acknowledge the greatnesse of his loue manifested towards mee diuers waies,
As touching my self, I do with thankfulness acknowledge the greatness of his love manifested towards me diverse ways,
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and most of all towards his latter end.
and most of all towards his latter end.
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And this I dare auouch, that the Saints of the Lord can be discerned by no one signe better,
And this I Dare avouch, that the Saints of the Lord can be discerned by no one Signen better,
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than by a due respect to the Ministers of the Word. For our Sauiour saith; He that receiueth whomsoeuer I send, receiueth me; and hee that despiseth you, despiseth me.
than by a due respect to the Ministers of the Word. For our Saviour Says; He that receiveth whomsoever I send, receiveth me; and he that despises you, despises me.
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As he that despiseth a Minister in respect of his calling, and faithfull paines in his Ministery, doth euidently bewray himselfe neither to haue any grace nor yet to desire any,
As he that despises a Minister in respect of his calling, and faithful pains in his Ministry, does evidently bewray himself neither to have any grace nor yet to desire any,
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because the grace which either he hath or can desire, ordinarily is attained by the Ministery,
Because the grace which either he hath or can desire, ordinarily is attained by the Ministry,
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as I could shew at large;
as I could show At large;
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so hee that loueth and reuerenceth a Minister for his workes sake, (as this worthy man did) he doth shew that he hath found the ministery of the Word to be the power of God to his saluation.
so he that loves and reverenceth a Minister for his works sake, (as this worthy man did) he does show that he hath found the Ministry of the Word to be the power of God to his salvation.
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He honoured the Saints, and made much of them that were truly religious: He honoured the Saints, and made much of them that were truly religious:
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but vile and naughtie persons in whom was no religion nor knowledge of God, were odious in his sight,
but vile and naughty Persons in whom was no Religion nor knowledge of God, were odious in his sighed,
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and their fond delights, and vaine mirth and pastime were a vexation to his heart. Which is one good note of a childe of God;
and their found delights, and vain mirth and pastime were a vexation to his heart. Which is one good note of a child of God;
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as the Holy Ghost doth witnesse, saying: that he shall abide in Gods Tabernacle, and shall dwell in his holy hill;
as the Holy Ghost does witness, saying: that he shall abide in God's Tabernacle, and shall dwell in his holy hill;
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In whose eyes a vile person is contemned; but he honoureth them that feare the Lord. In whose eyes a vile person is contemned; but he Honoureth them that Fear the Lord.
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He delighted much to conferre of points of Religion, and of the present estate, and duties of a true Christian. He delighted much to confer of points of Religion, and of the present estate, and duties of a true Christian.
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And in his conferences hee would often complaine of the rifenesse of sinne, of the negligence and bad doings of diuers in the Ministery, of the omitting of the due execution of iustice for sundry ordinary offences, of the corruption of his owne flesh,
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,
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and of his owne vntowardnesse and dulnesse in Gods seruice;
and of his own untowardness and dulness in God's service;
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and inueigh seriously and to good purpose against excessiue drinking, and other vices of the times.
and inveigh seriously and to good purpose against excessive drinking, and other vices of the times.
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He was patient vnder the crosse, of which he hath had much and long experience, more waies then one. He was patient under the cross, of which he hath had much and long experience, more ways then one.
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For it pleased the Lord to exercise him certain yeeres before his death, with diuers temptations both inwardly and outwardly:
For it pleased the Lord to exercise him certain Years before his death, with diverse temptations both inwardly and outwardly:
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in all which hee abode constant, submitting himselfe quietly to the will of God, making vse of all to the glory of his name,
in all which he Abided constant, submitting himself quietly to the will of God, making use of all to the glory of his name,
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and being so farre from being discouraged, that his zeale, his loue of the truth, his patience,
and being so Far from being discouraged, that his zeal, his love of the truth, his patience,
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and other vertues encreased still to his dying day. He was a sober, graue, discreet, frugall, temperate, and chaste man.
and other Virtues increased still to his dying day. He was a Sobrium, graven, discreet, frugal, temperate, and chaste man.
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Hee contented himselfe with plaine apparrell, and neither affected costlinesse, nor new fashions therein.
He contented himself with plain apparel, and neither affected costliness, nor new fashions therein.
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He went alwaies plainer, and a great deale more meane, than many others, which in estate were farre inferiour to himselfe. He was not ambitious.
He went always plainer, and a great deal more mean, than many Others, which in estate were Far inferior to himself. He was not ambitious.
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He coueted no titles of honour, nor places of publike seruice: but wondred at others, what they saw therein, to couet and desire the same;
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;
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(5) part (DIV2)
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878
and contented himselfe with his owne estate. He was nothing high minded, but made himselfe equall to them of the lower sort; according to the Apostles rule:
and contented himself with his own estate. He was nothing high minded, but made himself equal to them of the lower sort; according to the Apostles Rule:
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(5) part (DIV2)
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879
Be of the same minde one towards another. Minde not high things, but condescend to men of low estate. Be of the same mind one towards Another. Mind not high things, but condescend to men of low estate.
vbb pp-f dt d n1 pi p-acp n-jn. n1 xx j n2, cc-acp vvi p-acp n2 pp-f j n1.
(5) part (DIV2)
181
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880
He shewed alwaies great loue and fidelitie to his wife. He was a very carefull father for the godly liuing and well-doing of his children. He showed always great love and Fidis to his wife. He was a very careful father for the godly living and welldoing of his children.
pns31 vvd av j n1 cc n1 p-acp po31 n1. pns31 vbds dt j j n1 p-acp dt j n-vvg cc n1 pp-f po31 n2.
(5) part (DIV2)
182
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881
He banished from among his seruants many horrible vices (which as they be vsuall now adaies in great Families, He banished from among his Servants many horrible vices (which as they be usual now adais in great Families,
pns31 vvd p-acp p-acp po31 n2 d j n2 (r-crq c-acp pns32 vbb j av av p-acp j n2,
(5) part (DIV2)
184
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882
so no doubt they will pull downe the fearefull iudgements of God vpon them) I meane, swearing and swaggering, and such other enormities;
so no doubt they will pull down the fearful Judgments of God upon them) I mean, swearing and swaggering, and such other enormities;
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(5) part (DIV2)
184
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883
and he so gouerned, admonished, and ordered them, that some haue departed out of his house, more godly, sober, frugall,
and he so governed, admonished, and ordered them, that Some have departed out of his house, more godly, Sobrium, frugal,
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(5) part (DIV2)
184
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884
and honester men, than they were before they came vnto him.
and Honester men, than they were before they Come unto him.
cc jc n2, cs pns32 vbdr c-acp pns32 vvd p-acp pno31.
(5) part (DIV2)
184
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885
He performed himselfe the ordinary duties of Religion in his house at home, if no Preacher were present. He performed himself the ordinary duties of Religion in his house At home, if no Preacher were present.
pns31 vvd px31 dt j n2 pp-f n1 p-acp po31 n1 p-acp n1-an, cs dx n1 vbdr j.
(5) part (DIV2)
185
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886
Hee was wise and prouident in managing his affaires, and left none of his bu•inesses at six and seuen, He was wise and provident in managing his affairs, and left none of his bu•inesses At six and seuen,
pns31 vbds j cc j p-acp vvg po31 n2, cc vvd pix pp-f po31 n2 p-acp crd cc crd,
(5) part (DIV2)
186
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887
but was a carefull ouerseer of all himselfe. Hee was plentifull in releeuing his poore neighbours;
but was a careful overseer of all himself. He was plentiful in relieving his poor neighbours;
cc-acp vbds dt j n1 pp-f d px31. pns31 vbds j p-acp vvg po31 j n2;
(5) part (DIV2)
186
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888
a peaceable liuer, and one that put vp a great number of trespasses. He afforded his counsell willingly for their best direction that stood in need of it,
a peaceable liver, and one that put up a great number of Trespasses. He afforded his counsel willingly for their best direction that stood in need of it,
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(5) part (DIV2)
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889
and especially for the good estate of the place and Parish in which he liued; vnto the people whereof, and to many others, he bare good affection.
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.
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(5) part (DIV2)
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890
Neither did he manifest his affection in word and tongue onely, but by shewing himselfe forward in any good cause for their instruction and profit any manner of way.
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.
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(5) part (DIV2)
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891
The truth whereof, if we did not sufficiently see, whilest wee enioyed him: I doub• we shall too well feele, by wanting of him now he is gone.
The truth whereof, if we did not sufficiently see, whilst we enjoyed him: I doub• we shall too well feel, by wanting of him now he is gone.
dt n1 c-crq, cs pns12 vdd xx av-j vvi, cs pns12 vvd pno31: pns11 n1 pns12 vmb av av vvi, p-acp vvg pp-f pno31 av pns31 vbz vvn.
(5) part (DIV2)
188
Image 29
892
Neither was hee a nouice in the practise of any of these things, but a well experienced souldier of many yeeres standing. Neither was he a novice in the practice of any of these things, but a well experienced soldier of many Years standing.
d vbds pns31 dt n1 p-acp dt n1 pp-f d pp-f d n2, cc-acp dt av j-vvn n1 pp-f d n2 vvg.
(5) part (DIV2)
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893
And vnto all this was added constancie and perseuerance vnto the end. And unto all this was added constancy and perseverance unto the end.
cc p-acp d d vbds vvn n1 cc n1 p-acp dt n1.
(5) part (DIV2)
190
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894
His well-doing was not by fits, nor for a while only, as it hath proued by some,
His welldoing was not by fits, nor for a while only, as it hath proved by Some,
po31 n1 vbds xx p-acp n2, ccx p-acp dt n1 av-j, c-acp pn31 vhz vvn p-acp d,
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895
but till the end of his daies. Witnesse his bountie and liberall contribution to haue the Word often preached.
but till the end of his days. Witness his bounty and liberal contribution to have the Word often preached.
cc-acp p-acp dt n1 pp-f po31 n2. n1 po31 n1 cc j n1 pc-acp vhi dt n1 av vvd.
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896
Neither was hee weary of that which hee did.
Neither was he weary of that which he did.
av-d vbds pns31 j pp-f d r-crq pns31 vdd.
(5) part (DIV2)
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897
Nay he was so farre from being weary, that notwithstanding both the death of one of them that ioyned with him,
Nay he was so Far from being weary, that notwithstanding both the death of one of them that joined with him,
uh-x pns31 vbds av av-j p-acp vbg j, cst p-acp d dt n1 pp-f crd pp-f pno32 cst vvd p-acp pno31,
(5) part (DIV2)
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898
and that the vnfaithfulnesse of some, which haue fallen from their word, had caused him to be at more charge,
and that the unfaithfulness of Some, which have fallen from their word, had caused him to be At more charge,
cc cst dt n1 pp-f d, r-crq vhb vvn p-acp po32 n1, vhd vvn pno31 pc-acp vbi p-acp dc n1,
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190
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899
than at the first he had thought of;
than At the First he had Thought of;
cs p-acp dt ord pns31 vhd vvn pp-f;
(5) part (DIV2)
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900
yet of his owne accord hee charged himselfe somewhat further, than his owne compartners in that businesse did know of.
yet of his own accord he charged himself somewhat further, than his own compartners in that business did know of.
av pp-f po31 d n1 pns31 vvd px31 av av-j, cs po31 d n2 p-acp d n1 vdd vvi pp-f.
(5) part (DIV2)
190
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901
And being motioned to some course, whereby to be discharged from all, he spake no word to approue of it, but all to the contrary.
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.
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(5) part (DIV2)
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902
Then it being signified vnto him, that some further course must be taken, and what was expected, his answer was, that it was as little as could be.
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.
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(5) part (DIV2)
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903
And all this, not long before his last sicknesse. By which it appeares how his minde was setled not to faint in well doing, And all this, not long before his last sickness. By which it appears how his mind was settled not to faint in well doing,
cc d d, xx av-j a-acp po31 ord n1. p-acp r-crq pn31 vvz c-crq po31 n1 vbds vvn xx pc-acp vvi p-acp av vdg,
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904
but to continue to the end. Before his last sicknesse he had made his will and set his house in order.
but to continue to the end. Before his last sickness he had made his will and Set his house in order.
cc-acp pc-acp vvi p-acp dt n1. p-acp po31 ord n1 pns31 vhd vvn po31 n1 cc vvi po31 n1 p-acp n1.
(5) part (DIV2)
190
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905
But in the time of that sicknesse, which was about the space of nine daies, hee had but little vse of his speech;
But in the time of that sickness, which was about the Molle of nine days, he had but little use of his speech;
p-acp p-acp dt n1 pp-f d n1, r-crq vbds p-acp dt n1 pp-f crd n2, pns31 vhd p-acp j n1 pp-f po31 n1;
(5) part (DIV2)
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906
neither was he able to expresse himselfe in diuers things to the vnderstanding of his friends, which appeared by certaine tokens to be a great griefe vnto him.
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.
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(5) part (DIV2)
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907
And because of this, we doutlesse want much of that testimony of his faith which he would haue giuen vs,
And Because of this, we doubtless want much of that testimony of his faith which he would have given us,
cc c-acp pp-f d, pns12 av-j vvb d pp-f d n1 pp-f po31 n1 r-crq pns31 vmd vhi vvn pno12,
(5) part (DIV2)
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Image 29
908
if he had had the liberty of his speech. But yet some few things he vttered now and then which were vnderstood;
if he had had the liberty of his speech. But yet Some few things he uttered now and then which were understood;
cs pns31 vhd vhn dt n1 pp-f po31 n1. p-acp av d d n2 pns31 vvd av cc av r-crq vbdr vvn;
(5) part (DIV2)
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909
as that a certaine Minister which was with him all the time of his sicknesse, had done him much good, which when the Minister heard, hee entreated him to render the whole praise thereof vnto God alone, who blesseth the weake endeuours of his seruants in the ministery for the good of his people.
as that a certain Minister which was with him all the time of his sickness, had done him much good, which when the Minister herd, he entreated him to render the Whole praise thereof unto God alone, who Blesses the weak endeavours of his Servants in the Ministry for the good of his people.
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(5) part (DIV2)
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910
Which thing hee also did, as appeared by the present motion of his hands and eies. Againe hee said;
Which thing he also did, as appeared by the present motion of his hands and eyes. Again he said;
r-crq n1 pns31 av vdd, c-acp vvd p-acp dt j n1 pp-f po31 n2 cc n2. av pns31 vvd;
(5) part (DIV2)
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911
that God accepteth the heart, and the desires thereof. that God Accepteth the heart, and the Desires thereof.
cst np1 vvz dt n1, cc dt n2 av.
(5) part (DIV2)
191
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912
And when he was told that his words, which were imperfect to vs, were perfect to God,
And when he was told that his words, which were imperfect to us, were perfect to God,
cc c-crq pns31 vbds vvn cst po31 n2, r-crq vbdr j p-acp pno12, vbdr j p-acp np1,
(5) part (DIV2)
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913
and that God vnderstood what hee did desire;
and that God understood what he did desire;
cc cst np1 vvd r-crq pns31 vdd vvi;
(5) part (DIV2)
191
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914
he answered, yea: and gaue vs such tokens as he was able, that hee knew so much. Further he said;
he answered, yea: and gave us such tokens as he was able, that he knew so much. Further he said;
pns31 vvd, uh: cc vvd pno12 d n2 c-acp pns31 vbds j, cst pns31 vvd av av-d. av-jc pns31 vvd;
(5) part (DIV2)
191
Image 29
915
God giueth vs some refreshing and reioycing, that we may be able to passe thorow: God gives us Some refreshing and rejoicing, that we may be able to pass thorough:
np1 vvz pno12 d vvg cc vvg, cst pns12 vmb vbi j pc-acp vvi p-acp:
(5) part (DIV2)
191
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916
expressing (as I conceiue) the comfort of his owne soule, which God gaue him in his extremitie.
expressing (as I conceive) the Comfort of his own soul, which God gave him in his extremity.
vvg (c-acp pns11 vvb) dt n1 pp-f po31 d n1, r-crq np1 vvd pno31 p-acp po31 n1.
(5) part (DIV2)
191
Image 29
917
And his last speech that I vnderstood, was this, that wee are lesse than nothing before him.
And his last speech that I understood, was this, that we Are less than nothing before him.
cc po31 ord n1 cst pns11 vvd, vbds d, cst pns12 vbr av-dc cs pix p-acp pno31.
(5) part (DIV2)
191
Image 29
918
In all his sicknesse, from the first morning thereof, (for he was taken in the night) hee was very willing and desirous to haue praiers duely and often vnto the Lord. 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.
p-acp d po31 n1, p-acp dt ord n1 av, (c-acp pns31 vbds vvn p-acp dt n1) pns31 vbds av j cc j pc-acp vhi n2 av-jn cc av p-acp dt n1.
(5) part (DIV2)
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919
Sometimes he himselfe would call for the performance of this duty. Hee desired vs to pray vnto God for him and with him.
Sometime he himself would call for the performance of this duty. He desired us to pray unto God for him and with him.
av pns31 px31 vmd vvi p-acp dt n1 pp-f d n1. pns31 vvd pno12 pc-acp vvi p-acp np1 p-acp pno31 cc p-acp pno31.
(5) part (DIV2)
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920
And when the motion was made vnto him, while his sense continued with him, if it were deferred but neuer so little, And when the motion was made unto him, while his sense continued with him, if it were deferred but never so little,
cc c-crq dt n1 vbds vvn p-acp pno31, cs po31 n1 vvd p-acp pno31, cs pn31 vbdr vvn p-acp av-x av j,
(5) part (DIV2)
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921
for any cause whatsoeuer, he himselfe would hasten it; saying, When? when? as he was able.
for any cause whatsoever, he himself would hasten it; saying, When? when? as he was able.
c-acp d n1 r-crq, pns31 px31 vmd vvi pn31; vvg, c-crq? q-crq? c-acp pns31 vbds j.
(5) part (DIV2)
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Image 29
922
I am not able to speake al, which of so worthy a man might truly be spoken.
I am not able to speak all, which of so worthy a man might truly be spoken.
pns11 vbm xx j pc-acp vvi d, r-crq pp-f av j dt n1 vmd av-j vbi vvn.
(5) part (DIV2)
193
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923
And in that which I haue spoken, you are not to vnderstand me, as though I went about to maintaine, that he had no infirmities,
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,
cc p-acp d r-crq pns11 vhb vvn, pn22 vbr xx pc-acp vvi pno11, c-acp cs pns11 vvd a-acp pc-acp vvi, cst pns31 vhd dx n2,
(5) part (DIV2)
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924
or that he neuer failed in any particulars: for alas, in many things wee offend all.
or that he never failed in any particulars: for alas, in many things we offend all.
cc cst pns31 av-x vvd p-acp d n2-j: c-acp uh, p-acp d n2 pns12 vvb d.
(5) part (DIV2)
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925
And highly is that man to bee commended, whose generall course is such, as I haue now set downe,
And highly is that man to be commended, whose general course is such, as I have now Set down,
cc av-j vbz d n1 pc-acp vbi vvn, rg-crq j n1 vbz d, c-acp pns11 vhb av vvn a-acp,
(5) part (DIV2)
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926
although he faile through infirmity in many particulars.
although he fail through infirmity in many particulars.
cs pns31 vvb p-acp n1 p-acp d n2-j.
(5) part (DIV2)
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927
And the things considered, and weighed in the ballance of charity, which haue beene spoken, wee may be bold to conclude according to the iudgement of charity, that hee is in the number of those Saints whose death in this place, the Holy Ghost pronounceth precious in the sight of the Lord.
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 sighed of the Lord.
cc dt n2 vvn, cc vvn p-acp dt n1 pp-f n1, r-crq vhb vbn vvn, pns12 vmb vbi j pc-acp vvi vvg p-acp dt n1 pp-f n1, cst pns31 vbz p-acp dt n1 pp-f d n2 rg-crq n1 p-acp d n1, dt j n1 vvz j p-acp dt n1 pp-f dt n1.
(5) part (DIV2)
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928
Now what remaineth? but first that those whom he hath left behinde him, who in his life time were the neerest and dearest vnto him, doe set before their eies so godly a patterne,
Now what remains? 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,
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(5) part (DIV2)
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929
and striue by all meanes to resemble him to the vtmost.
and strive by all means to resemble him to the utmost.
cc vvi p-acp d n2 pc-acp vvi pno31 p-acp dt j.
(5) part (DIV2)
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930
It was Elishaes request when Elijah was taken from him, that a double portion of his spirit might bee vpon him.
It was Elisha's request when Elijah was taken from him, that a double portion of his Spirit might be upon him.
pn31 vbds npg1 vvb c-crq np1 vbds vvn p-acp pno31, cst dt j-jn n1 pp-f po31 n1 vmd vbi p-acp pno31.
(5) part (DIV2)
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931
Aske (said Elijah ) what I shall doe for thee, before I bee taken away from thee. Ask (said Elijah) what I shall do for thee, before I be taken away from thee.
vvb (vvd np1) r-crq pns11 vmb vdi p-acp pno21, c-acp pns11 vbb vvn av p-acp pno21.
(5) part (DIV2)
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932
And Elisha said, I pray thee, let a double portion of thy spirit be vpon me. And Elisha said, I pray thee, let a double portion of thy Spirit be upon me.
cc np1 vvd, pns11 vvb pno21, vvb dt j-jn n1 pp-f po21 n1 vbi p-acp pno11.
(5) part (DIV2)
195
Image 29
933
And when Dauid had giuen order, and Solomon was made king, Dauids seruants, (as saith the text,) came to blesse their Lord king Dauid, saying;
And when David had given order, and Solomon was made King, David Servants, (as Says the text,) Come to bless their Lord King David, saying;
cc c-crq np1 vhd vvn n1, cc np1 vbds vvn n1, npg1 n2, (c-acp vvz dt n1,) vvd pc-acp vvi po32 n1 n1 np1, vvg;
(5) part (DIV2)
195
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934
God make the name of Solomon better than thy name, and make his throne greater than thy throne. God make the name of Solomon better than thy name, and make his throne greater than thy throne.
np1 vvi dt n1 pp-f np1 av-jc cs po21 n1, cc vvi po31 n1 jc cs po21 n1.
(5) part (DIV2)
195
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935
And the king bowed himselfe vpon the bed, shewing his good acceptance of his seruants words.And the King bowed himself upon the Bed, showing his good acceptance of his Servants words.
cc dt n1 vvd px31 p-acp dt n1, vvg po31 j n1 pp-f po31 ng1 n2.
(5) part (DIV2)
195
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936
Euen so wish I, that the vertues of the deceased may bee doubled vpon the liuing.
Eve so wish I, that the Virtues of the deceased may be doubled upon the living.
np1 av vvb pns11, cst dt n2 pp-f dt j-vvn vmb vbi vvn p-acp dt n-vvg.
(5) part (DIV2)
195
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937
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 owne knowledge) I haue now rehearsed,
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,
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(5) part (DIV2)
195
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938
and of all other good things, which they haue knowne and seene to bee in him, farre better than my selfe, may be so imprinted in their hearts that they may neuer be forgotten,
and of all other good things, which they have known and seen to be in him, Far better than my self, may be so imprinted in their hearts that they may never be forgotten,
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but that in the whole course of their life they may imitate and follow them,
but that in the Whole course of their life they may imitate and follow them,
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and adde 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 hee did enioy it himselfe.
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.
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Finally it resteth, that both they and wee all, which remaine aliue, and are left behinde him, doe humbly beseech the Lord to sanctifie vs wholly,
Finally it rests, that both they and we all, which remain alive, and Are left behind him, do humbly beseech the Lord to sanctify us wholly,
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and to grant vs that the life which wee now liue in the flesh, wee may liue by the faith of the Sonne of God, that whensoeuer God shall call vs, our death may bee precious,
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,
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and we may sleepe in Iesus:
and we may sleep in Iesus:
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and sleeping in him wee may be brought with him, and be glorified with him by the full fruition of God himselfe the chiefest good:
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:
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To which most gracious and most glorious God, the Father, the Sonne, and the Holy Ghost, be all praise, honour,
To which most gracious and most glorious God, the Father, the Son, and the Holy Ghost, be all praise, honour,
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and glory, both now and for euermore. Amen. Amen. FINIS.
and glory, both now and for evermore. Amen. Amen. FINIS.
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