BEfore I say any thing of the occa­sion of this our meeting, let vs first consider this present Text, and the instructions thereof: Precious in the sight of the Lord is the death of his Saints.

It is a matter of great conse­quence, and a ground of no small comfort, to vnderstand aright, what to hold of the death of the Saints. For to the vngodly it seemes a very jest and a laughing sport. 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. And to the godly themselues, it seemes fearefull and miserable for the present time.

Now touching this matter, the sentence of the Holy Ghost is propounded vnto vs, in the words which yee haue heard, to this effect: That it is precious in Gods sight. Precious in the sight of the Lord is the death of his Saints.

In handling this Text, both for helpe of memory, and plainenesse sake, I will obserue this method; first, declare the meaning of the words. Secondly, shew the parts thereof. And lastly, handle the seuerall instructions from thence arising.

In giuing the meaning of the words, I will follow the order of the Text, 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.

Precious. Precious.] The originall word is [...] jakar, which the Septuagint translate most commonly [...] n="a" 1 Sam. 3.1. 2 Sam. 12.30. 1 King. 5.17. and 7.9, 10, 11. and [...] n="b" Iob 28.10. Psal. 72.14. Prou. 20.15. Isai. 43.4., which signifie precious; once [...] n="c" Zach. 11.13., approued; once [...] n="d" Ezek. 28.13., profitable, good, or commodious; and once [...] n="e" Prou. 1.13. of great price and worth. In our English Bibles of the new Translation, it is rendred most commonly, precious n="f" 1 Sam. 3.1. and 26.21. Prou. 3.15. and 6.26. and 12.27. and 20.15. and 24.4.; sometimes, costly n="g" 1 King. 5.17. and 7.9, 10, 11.; once, noble n="h" Ezra 4.10.; once, better n="i" Eccles 9.18.; and once, goodly n="k" Zach. 11.13. In the sight.. Neither can I but remember what one hath noted, saying; Dicitur autem pretiosum, quod ra­rum, & non omnibus obuium est; that is to say, That thing is called precious, which is rare, and not to be met with of all. Out of this I gather, that Precious in this place is as much to say, as of great esteeme, an excellent thing, exceeding profitable, good and honourable.

In the sight; [...] begnene. The Hebrew signifieth, in the eyes. Properly the Eye is that member of the bo­die, whose faculty is to see lightsome things, and to direct our way. 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; for properly God hath no such members.The eyes of God.

1 The Eyes of God doe signifie, either first, the good will and fauour of Godn="l" Psal. 17.8. and 33.18. & 34.15. 1 Pet. 3.12.; as in that speech of the Psalmist: The eyes of the Lord are vpon the righteous: And of Iob n="m" Iob 36.7.; He withdraweth not his eyes from the righteous. 2 Or second­ly, the prouidence of Godn="n" 2 Chro. 16.9.; 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. 3 Or thirdly, [Page 3]the knowledge of God, that so wee might vnderstand that God is not ignorant of any thing, but knoweth all things, both secret and apparant; past, present, and to come, as perfectly and throughly, as if he looked vpon them, and saw them with his eyes. Thus Solomon saith: The eyes of the Lord are in euery place, Prou. 15.3. beholding the euill and the good. 4 Or else finally, the iudgement and account of God touching any thing whatsoeuer, as in this place, touching the death of the Saints.

The sight of God.But according to our English Translation, not any member, but one of the outward senses, is here attributed to God, to wit, the sight; for it is said, In the sight of the Lord: but the meaning is all one. For the sight of God hauing any of his owne workes for the obiect, signifieth his iudgement, account, and approuing of the thing. As God is said to haue seene the light, that it was good,Gen. 1.4. that is to say, to haue iudged, accounted, and approued it to be good. 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;Hebr. 4.13. Neither is there any creature that is not manifest in his sight: but all things are naked and opened vnto the eyes of him with whom we haue to doe. And so it is said of the Kings of Israel and Iudah, that such a one did right, and such a one did euill in the sight of the Lord. And thus we reade, that the An­gell of God, to wit, Iesus Christ, spake vnto Iacob in a dreame, saying; I haue seene all that Laban doth vnto thee. Gen. 31.12. Exod. 3.7. Prou. 15.3. And when the Lord said, I haue surely seene the affliction of my people which are in Egypt. In this sense also the eyes of the Lord are said to be in euery place, beholding the euill and the good. In this text which I haue now in hand, these words, in the sight, be as much to say, as in the iudgement, esteeme, and account of the Lord.

LORD in great letters. Of the LORD. Yee finde (if yee marke it) the word LORD, written in this place, and in many places else in the Bibles of the new Translation, in capitall or great letters: and likewise the word GOD, diuers times so [Page 4]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. Except in a few places, where the English of Adonai, the LORD, is so written: as namely in the places quoted in the mar­gentn="a" Gen. 18.27. Num. 14.17. Deu. 10.17. Iosh. 7.8. Iudg. 13.8.2 King. 4.28.. And likewise of Adon, the LORD, once in Ma­lachi n="b" Mal. 3.1.. 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 n="c" Ier. 51.19. Printed Anno 1613. in 8. The names of God.. And this might happen either through the Scribe, or the Printers fault.

The names of God in the Scripture be diuers, whereof some signifie the proprieties of his essence; as the Al­mightie, the most High, the Holy one. And others the ve­ry essence it selfe: and these in the Hebrew text be three, Iehouah, Iah, Ehjeh; and may be rendred in English; God, the Lord, I Am, or, the Lord, the Lord, I Am. Here he is named Iehouah, by the first of these three. 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; That men may know that thou, Psal. 83.18. whose Name alone is Ieho­uah: art the most High ouer all the earth.

What Iehouah sig­nifies.It signifieth three things; first, that God hath his be­ing of himselfen="d" Reu. 1.4. and 16.5.: Secondly, that all creatures haue their being from himn="e" Act. 17.28. Rom. 11.36.: Thirdly, that he causeth all things to come to passe, according to his owne meaning, whether he promise or threaten. For this cause he addeth so of­ten this speech; And they shall know that I am Iehouah, or, that I am the Lord, to his promisesn="g" Ezek. 29.21. and 34.30., and threat­ningsn="h" Ezek. 7.27. and 12.15, 16. and 15.7. and 20.26. Iehouah vsed per­sonally, Psal. 110.1. See also Psal. 2.2..

It is vsed two waies, either Personally, or Essenti­ally.

First, Personally, to note one or two of the Persons of the blessed Trinitie, as the Father, in this speech; The Lord, in the originall, Iehouah, that is, the Father said vnto my Lord, that is, vnto the Sonne, Sit thou at my right hand: vntill I make thine enemies thy foot-stoole. It notes [Page 5] the Sonne, when Moses saith; And the Lord, in Hebrew,Gen. 18.1. Ieheuah, appeared vnto him, in the plaines of Mamre. And it notes the Holy Ghost, in these words of Isaiah; Holy, Isai. 6.3, 5. holy, holy, is the Lord of hostes. And againe, for mine eyes haue seene the King, the Lord of hostes. 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; Well spake the Holy Ghost by Esaias the Prophet, Act. 28.25. vnto our Fa­thers. And in this same place of the Prophet Isaiah, it notes also the Sonne. As appeares by comparing it with that place in Saint Iohn, where he saith;Iohn 12.41. These things said Esaias, when he saw his glory, and spake of him. 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; Then the Lord, that is, the Sonne,Gen. 19.24. 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,Zech. 3.2. said vn­to Satan; The Lord, that is, the Father, rebuke thee, O Sa­tan, 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.

Iehouah vsed Es­sentia [...]ly.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. Isai. 12.2. & 26.4. And againe; Trust yee in the Lord for euer: for in the Lord Ie­houah is euerlasting strength. In this sense it is taken, in these words of Dauid; Precious in the sight of the Lord is the death of his Saints.

The death. Vnderstand by death here,The death. 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.

Against the Vbi­quitaries.I would haue this word well marked, that I say, by meanes of the locall separating of the soule from the body. [Page 6]For hereupon the death of Christ confuteth the Vbiqui­taries, which hold that his body is euery where present. But if Christ died truly; if his death that he dyed vpon the crosse were a true bodily death, then his body is not euery where: because if it were euery where, and if it had beene euery where, at that time when it hung vp­on the crosse, 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; there­fore the body of Christ, nor yet his soule was not euery where then. And as it was then, so is it now; for his bo­dy is the same which then it was, and hath the same pro­prieties which then it had. And if his body, nor yet his soule,Of his Saints. were not euery where then, neither be they euery where now. It followeth.

Of his Saints. The Hebrew word is [...] Lacha­sidau; which is as much to say, as Of his deerely beloued ones; or, of his tender hearted, meeke, and mercifull ones; or, of them of whom he hath pittie, and on whom he hath mercy. For the Hebrew word [...] Chasid, importeth such as to whom God sheweth mercy, and so are made also to trust and rely vpon his mercy and goodnesse, and to shew themselues pittifull, mercifull, and godly in their conuersations. It occurres much oftner in the booke of the Psalmes, than in all the rest of the Bible. Most commonly it is translated by the Septuagint in their Greeke translation, [...] n="a" Deut. 33.8. 2 Sam. 22.26. 2 Chron. 6.41. Psal. 4.3. & 12.1. & 16.10. & 18.25. & 30.4. & 31.23. & 31.6. & 37.28. & 50.5. & 52.9. &c.; holy; once [...] n="b" Psal. 89.19., a Sonne; once [...] n="c" Mic. 7.2., venerable, or religious; and once [...] n="d" Pro. 2.8.; reuerencing. In our English Bibles also of the new translation, I finde it diuers waies translated. Most com­monly, Saints n="e" 2 Chron. 6.41. Ps. 30.4. & 31.23. & 37.28. & 50.5. & 52.9. & 79 2. & 85.8. & 97.10. & 132.9, 16. & 145.10. & 148.14. & 149.1, 5, 9. Pro. 2.8.; sometimes, holy n="f" Deut. 33.8. Psal. 16.10. & 86.2. & 89.19. & 145.17.; thrice, godly n="g" Psa. 4.3. & 12.1. & 32.6.; twice, mercifull n="h" 2 Sam. 22.26. Psal. 18.25.; and once, the good man n="i" Mic. 7 2. Out of which I ga­ther that by Saints in this place, are meant Gods Elect and beloued children, effectually called, iustified, and sanctified; people that are holy, righteous, sober, and godly.

Thus haue I gone thorow with the words of the text, taking word by word. Now let vs gather into one [Page 7]summe, the totall of the things which haue beene deli­uered touching the meaning thereof.

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, and in his account, is the death, that is, the bodily death, of his Saints, that is to say, of his elect, whom he hath called and sanctifi­ed, and to whom he hath vouchsafed his speciall fauour, and the grace to liue soberly, righteously, 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. The second followeth, touching the parts of the Text.

The parts of the Text.

THis Text hath two parts: First, a proposition or theme; secondly, an argument of confirmation, or a proofe thereof. The proposition is this, that the death of the Saints is precious; precious is the death of his Saints. The proofe is in these words; in the sight of the Lord.

In the proposition there be two things to be considered; First, the subiect or antecedent; Secondly, the attribute or consequent.

The subiect containes the matter whereof the speech is; in these words of the text; The death of the Saints.

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 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, as now yee haue heard them.

The Instructions.

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. Nei­ther let any man maruell, that I beginne with the last words of the text first. The learned doe see the rea­son for it. For the parts are inuerted in the order of the text. The proofe being inserted betweene the con­sequent and the antecedent; and both the consequent and the proofe being set before the antecedent. But let the inuerted parts be placed in order, and the text stands thus: The death of his Saints, or, the death of the Saints is precious in the sight of the Lord. In this order the parts doe plainly appeare; and this order must I follow.

To proceede then with the subiect, the death of the Saints: first note this, that in the Scripture there is a twofold death attributed to the Saints; the one spirituall, and the other, bodily.

The spirituall death attributed to the Saints. The spirituall death attributed to the Saints is likewise double, one before their calling, most miserable and wo­full; another after their calling, most blessed and com­fortable.

Before their calling they are dead in sinnes and tres­passes.Ephes. 2.1, 4, 5. As the Apostle saith, And you hath he quickened who were dead in trespasses and sinnes. And againe a little after; 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. What death in sinne, or spiritu­all death is. This spirituall death is a priuation of communion and fellowship with God, and of the grace of God quickening vs together with Christ: and is incident to the elect together with the re­probate before their calling.

Three branches of spirituall death in the Saints.But after their calling they haue experience in them­selues of another manner of spirituall death, of which there be these three branches; first, vpon the right vnder­standing [Page 9]of the doctrine of the Law to be brought to see and feele that they are dead and most wretched,1. A death at the comming of the commandement. and that there is nothing in themselues, saue matter of death and eternall damnation, by reason of their sinnes; and so they are stirred vp to seeke succour elsewhere. Thus Paul died; as he saith; But when the commandement came, Rom. 7.9. sinne reui­ued, and I died. That is to say, when I had the right vn­derstanding of the commandement of God, and had con­sidered well of it, sinne did rage and trouble my minde, which had lyen still before, and by reason of my sinne, I saw nothing in my selfe, but matter of death and damna­tion, and so I was driuen to seeke helpe in Iesus Christ, that my soule might be saued.

Secondly, the Saints are dead to the Law;2. A death vnto the Law. Gal. 2.19. as the Apo­stle saith; For I through the Law, am dead to the Law, that I might liue vnto God. The meaning is; they are freed from the dominion of the Law: and that by meanes of the Law it selfe, which accuseth, terrifieth, and condem­neth them, and thereby occasioneth or vrgeth them to flie vnto Christ, which is the cause of this death. And they are dead to the Law, that is to say, they are free from the dominion of the Law in foure respects. 1 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.Act. 15.10. Rom. 6.14, 15. and 7.6. 2 Secondly, in respect of the curse and dam­natory sentence of the Law for the breach therof, because Christ being become a surety for vs, hath fulfilled that ex­act righteousnes of the Law for vs, and performed that o­bedience for vs, and for vs hath vndergone & borne, yea and ouercome the curse and punishment. 3 Thirdly, in re­spect of the power of the Law,Rom. 7.8. whereby as an occasion it prouoketh & stirreth vp the corruption of the hart in the vnregenerat. 4 Fourthly, in respect of the obseruation of the iudgements and ceremonies of the Law, that is,Act. 15. 1 Cor. 9.1, 19. 2 Cor. 3.17. Heb. 9.10. Iohn 1.17. of the Iu­diciall and Ceremoniall Law, to wit, so farre, as they pro­perly pertained only to the policy of Moses, and the ru­torship [Page 10]of the ancient people and Church of God: 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, and haue alwaies bound all Nations of the world, there is no death to them, nor no freeing therefrom.

3. A death vnto sin and the world.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,1 Cor. 15.31. Gal. 6.14. and seuer themselues from the men of this world, as much as possibly they can, by faith and repen­tance.

This is a blessed death springing from the death of Christ, by a vertue and power deriued therefrom for the beating downe and killing of the strength of sinne in vs that be his members. For that same diuine power, which supported his manhood so that he sunke not, when hee stood charged with our sinnes, and died for vs, and we in him; euen that same diuine power worketh in all his members for the mortifying of sinne through his death. From whence it commeth that euery true beleeuer dieth more and more to sinne continually. 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; This is my beloued Sonne in whom I am well pleased: and in whom he was (as the Apostle beares witnesse) recon­ciling the world vnto himselfe, Matth. 3.17. 2 Cor. 5.19. not imputing their trespasses vnto them. But neuerthelesse it is not that death, which Dauid here meanes.

We must therefore consider that other kinde of death, which according to the Scripture the Saints be subiect vnto,Bodily death attri­buted to the Saints. and that is the death of the bodie; 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.

This death of the bodie (as I conceiue) is the death which Dauid doth especially meane in this place.

The death of his Saints.

FIrst, this very mentioning of the death of the Saints, doth imply this much, which I note for the instruction of some ignorant and vnlearned people, that liue among vs, whom I desire well to marke it, and to learne from this Sermon, that

Doctr. 1 Doct. Some be Saints in this life: And namely all Gods people, euen all that be saued,Gods people be all Saints before they die. be Saints before their death. This very speech, the death of his Saints, implieth thus much. And it is according to our Creed, in the ninth article whereof, we confesse that we beleeue the Commu­nion of the Saints; which is not only to be vnderstood of the Saints in heauen, but also of the Saints vpon earch. 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. Ephes. 1.1. Philip. 1.1. Col. 1.2. And the Epistle to the Philippians; To all the Saints in Christ Iesus which are at Philippi. And likewise the Epistle to the Colossians; To the Saints and faithfull brethren in Christ, which are at Co­losse. In all which places are vnderstood by the Saints, Gods faithfull seruants then aliue vpon the earth. And as it was then, so is it now.Psal. 30.4. and 31.23. and 34.9 and 37.28. and 50.5. and 52.9. and 79.2. and 85 8. and 89.7. and 97.10. and 13 29, 16. and 145.10 and 148.14. and 149.1, 5, 9. Psal. 16.3. Act. 9.13. As many faithfull seruants as God hath amongst mankind throughout the world, so many Saints there be liuing at this day vpon the earth. 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. In the six­teenth Psalme at the third verse, be these words: But to the Saints that are in the earth. And in the Acts of the Apo­stles; Ananias saith: Lord I haue heard by many of this man, how much euill he hath done to thy Saints at Ierusalem. And Paul himselfe in the presence of Agrippa declaring his life from his child-hood, hath these very words;Act. 26.10. And many of the Saints did I shut vp in prison. Which cannot possibly be taken otherwise, then of some that then were [Page 12]aliue vpon the earth. And thus Aaron, while hee liued, and was enuied of some, is called the Saint of the Lord: They enuied Moses also in the Campe, Psal. 106.16. and Aaron the Saint of the Lord. So that it is certaine, and as cleare as the sun­shine, that there bee Saints in this world. If it were not so, there were no holy Catholike Church for vs to be­leeue according to our Creed: nor any one man nor wo­man liuing at this day vpon the face of the earth, that were the true childe of God.

Question. Who then bee the Saints now aliue vpon the earth?

Answer. Answer. Lambert in his Pa­radoxes. cap. 2. Parad. 31, & 36. [...]. Mac. hom. 17. Why Gods children on earth be called Saints. Lambert shall tell thee: They bee Saints, (saith he) that be translated from profane or worldly things, to godly and spirituall things, and made holy and consecrated vnto God. And againe; All true faithfull people be Saints. Otherwise thus: Euerie man and woman that is effectu­ally called, and regenerated by the Holy Ghost, to liue iustly and holily; euerie such is a Saint. And such bee called Saints, not to note an absolute perfection in them: 1 But first, because they haue Christs holinesse imputed vnto them through faith. For the holinesse of Christ, that is to say, that integritie and puritie which Christ had from the first moment of his conception, and kept also in all his thoughts, words, and deeds, yea euen in his de­sires, 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. In this sense the Apostle saith:1 Cor. 2.30. But of him are yee in Christ Iesus, who of God is made vnto vs wisdome, and righteous­nesse, and sanctification, and redemption.

2 Secondly, because they haue inherent holines wrought by the Spirit in all the powers of their soule, and in euery part and member of their body. For sanctification is en­tire, and thorowout the whole man; according to the Apostles prayer:1 Thess. 5.23. And the verie God of peace sanctifie you wholly: and I pray God your whole spirit, and soule, and bo­dy be preserued blamelesse vnto the comming of our Lord Ie­sus [Page 13]Christ. There is no part nor power of body or soule, but feeles the vertue of Gods Spirit purging away cor­ruption, and fastening impressions of holy qualities. It may bee this power of Gods sanctifying Spirit appeares not alike euidently in euery part, yet hath euery particle his seasoning with sanctitie.

3 Thirdly, because in imitation of the holinesse of God, according to his Commandement:1 Pet. 1.16. Bee yee holy, for I am holy: 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;Heb. 12.14. Follow peace with all men, and holinesse, without which no man shall see the Lord.

4 Fourthly, to distinguish them from all the world of the vngodly, which bee termed in Scripture;Gal. 1.4. 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, 1 Iohn 5.19. and the whole world lieth in wickednesse. Thus yee see who in the world be Saints, and why they be so called, being yet aliue vpon the earth.

Vse 1 The Ʋse. This serues to condemne that ignorant sort, that all this while in the cleare light of the Gospell,To condemne their ignorance, that thinke there be no Saints vpon earth. haue not learned thus much, that there be Saints vpon earth. 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, 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. 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; I speake it to thee, that art of the minde that there bee no Saints vpon earth. Thou thine owne selfe art either a Saint or a Deuill. And if thou be no Saint, thou hast no faith in Christ. For none that hath faith in Christ, but he is a Saint. 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. And therefore, if thou wilt neuer beleeue that any bee Saints vpon earth, I [Page 14]will neuer beleeue that euer thou shalt bee a Saint in hea­uen. For death doth sanctifie none. Neither will God make any one a Saint in the kingdome of heauen, which was not before his death made a Saint vpon earth. 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: whereof one ariseth as the former point from the very mentioning of the Saints death,The best [...]re subiect to death. Heb 9.27. and 11.13. Z [...]. [...].5. and that is this, that

Doct. 2 Doct. The best men are liable to bodily death. The holiest Saints that liue in the world must make this ac­count, that they shall one day die. The Apostle maketh no exception, when hee saith to the Hebrewes; It is ap­pointed vnto men once to die. And of certaine of the Saints he saith; These all died in faith. And Zechariah saith; Your fathers, where are they? And the Prophets, doe they live f [...]r euer? Death is the way of all the earth, as Ioshua and Dauid said, when they were ready to die. And be­hold, this day I am going the way of all the earth n="a" Iosh 23.14.. And Dauid: I goe the way of all the earth n="b" 1 King. 2.2.. Adam n="c" Gen. 5.5., Sheth n="d" Gen. 5.8., Enosh n="e" Gen. 5.11., Cainan n="f" Gen. 5.14., Mahalaleel n="g" Gen. 5.17., Iared n="h" Gen. 5.20., Methushelah n="i" Gen. 5.27., Lamech n="k" Gen. 5.31., Noah n="l" Gen. 9.29.; though their liues were long; for they liued all of them many hundreds of yeeres; yet they are dead and gone. Likewise Abraham n="m" Gen. 25.8. and Sarah n="n" Gen. 23.2., Isaac n="o" Gen. 35.29., and Rebekah n="p" Gen. 49.31., Iacob n="q" Gen. 49.33. and Rachel n="r" Gen. 35.19., Iob n="s" Iob 42.17., Dauid n="t" 1 King. 2.10., Solomon n="u" 1 King. 11.43., Hezekiah n="*" 2 King. 20.21., Iosiah n="x" 2 Chro. 35.24., Samuel n="y" 1 Sam. 25.1., and the Pro­phetsn="z" Ioh. 8.53. are dead. All these were Saints, yet they haue tasted of deaths cup, with many thousands more.

Question. But why should the Saints die, seeing Christ hath died for them?

Answer. It is true that Christ hath died for them: yet they must die. Reason 1 First, because there is no such end of Christs death,The ends of Christs death. as the freeing of the Saints from bodily death. For these be the ends of Christs death.

1 First, to proue the truth of his manhood.

2 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.

3 Thirdly, to sanctifie our death, and to take away the sting thereof, that we should not doubt, but with comfort commend, and surrender vp our soules into the hands of God, whensoeuer he doth call vs.

4 Fourthly, to ratifie the eternall Testament and Coue­nant of grace.Heb. 9.15, 16, 17.

5 Fifthly, that through death he might destroy him that had the power of death, that is,Heb. 2.14. the Deuill.

6 Sixthly, to deliuer vs from the feare of death.

7 Seuenthly, that we also might die to sinne,Heb. 2.15. and sinne might not reigne in vs.

8 Eighthly,Rom. 6.11, 12. that wee should be Christs being married to him, as a wife to a second husband after the death of the first.Rom. 7.2, 3, 4.

9 Ninthly, that they which liue, should not henceforth liue to themselues, but vnto him which died for them,1 Cor. 5.15. and rose againe.

10 Tenthly, that we might know the loue of Christ vnto vs,1 Ioh. 3.16. and publish it vnto others.

11 Eleuenthly, that whether we wake or sleepe, we should liue together with him.1 Thess. 5.10.

12 Twelfthly, that we should not doubt to lay downe our liues for his sake,1 Ioh. 3.16. and the brethren.

13 Thirteenthly, that he might abolish sinne.

14 Fourteenthly, that he might abolish death,Rom. 6.10. the wages of sinne.

These bee the ends of the death of Christ,2 Tim. 1.10. but the dis­charging of the Saints from bodily death is none of them.

Obiection. 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. For what is it to abolish death, if it be not quite to take it away, that it should not bee at all?

How death is abo­lished. Answ. If ye vnderstand it of death eternall, which is the second death, it is quite taken away in respect of Gods elect: according to that speech of our Sauiour Christ;Iohn 11.26. Whosoeuer liueth and beleeueth in mee, shall neuer die. The second death hath no power on the Saints. As saith Saint Iohn; Reu. 20.6. Blessed and holy is hee that hath part in the first resurrection: on such the second death hath no power. But if ye referre it to the first death, to wit, the death of the body, the sting of it is taken away, so that it is no more a curse for the sinnes which wee haue committed; nay it is turned into a blessing, and made a ioyfull pas­sage and entrance into heauen. But if yee apply it to the death of the soule, which is another kinde, or another branch of the first death, that also is vanquished & ouer­come, and we recouer out of it, when we are spiritually quickned with the life of grace,1 Cor. 4.11. Ephes. 4.18. called by S. Paul, the life of Iesus, the life of God; and it is also called the life of the spirit. And though this death hang about vs, as long as we are in this tabernacle,Rom. 8.23. Rom. 7.24. and make vs groane within our selues, and crie out with the Apostle; O wretched man that I am: who shall deliuer mee from the body of this death? Yet it cannot hurt vs; and it daily abateth as the life of grace increaseth. And when our change is come, we shall be fully and for euer discharged from it. For death is vanquished, but the time is not yet come, that it must be vtterly destroyed. For the Apostle hath taught vs, that it is the last enemie that shall be destroyed;1 Cor. 15.26. The last ene­mie (saith he) that shall be destroied, is death. It is capti­uated, and brought vnder the power of Christ the Con­querour, and comfort your selues, euery kinde of death shall be fully destroyed, and quite abolished in the due time.

Reason 2 Secondly, the Saints must die the death of the body: because it is an infirmity, which we are forced to endure in this nature. Now Christ hath not suffered to free vs from any infirmity to which our bodies are made subiect without sinne, but to take away the venome of it, and to [Page 17]sanctifie it vnto vs: that that which at first came by meanes of sin, and in it selfe is a curse for sin, & the wages thereof, may be turned into a blessed meanes to further our happinesse. And thus also we are weary, and hun­ger, and thirst, and feele paines many and manifold, 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, 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 an infirmity to which our bodies are made subiect, and we must passe tho­row it, as it is the way and gate into that glorious life in the kingdome of heauen.

Reason 3 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. According to the words of the Prophet Malachi; Mal. 3.18. Then shall yee returne and dis­cerne betweene the righteous and the wicked, betweene him that serueth God, and him that serueth him not. Now if onely the reprobates, wicked men and hypocrites, did die, and the elect not die, then might it bee discerned who were elected and truly sanctified, before that day come.

Reason 4 Fourthly, that it may appeare no vaine word which God spake to Adam, saying;Gen. 3.19. In the sweat of thy face shalt thou eat thy bread till thou returne vnto the ground: for out of it wast thou taken, for dust thou art, and vnto dust shalt thou returne.

Reason 5 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, and learne to set the more store by the riches of his mercy, and accept it the better, and be prouoked to seeke it, and also receiue it, with the earnester desire and the greater thankful­nesse. To that end are wee forced to passe thorow the death of the body. And indeed let vs consider well the [Page 18]pride of our owne nature, the false ouerweening and vaine selfe-trust wherewith we be puffed vp, how stub­borne we be against the Lord, and at how low a rate we prise his goodnesse, 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 why? To keepe vs in awe and humble vs, to make vs to know our selues, and how rich he is in mercy, in his dealing with vs; to the intent we may yeeld the more honour and reuerence to our onely wise, immortall and good God. And may say euery one of vs, alas, I might iustly haue beene sunken before this day to the bottome of hell, 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, 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, and taught humilitie, by being appointed to die.

Reason 6 Sixtly, that they may be made partakers of the glori­ous resurrection at the end of the world. For, to bor­row a similitude from the Apostles words:1 Cor. 15.36. as the corne which is sowen is not quickened except it die: so is it with vs; wee cannot partake of the resurrection of the iust, except we die. For they that remaine aliue at the comming of the Lord, shall not die to attaine vnto the resurrection;1 Cor. 15.51. 1 Thess. 4.15, 16, 17. but they shall all bee changed, and bee hindmost in the company that shall meet the Lord in the aire.

Vse 1 The Vse. First then, is it true? are the Saints subiect to death?We must ponder vp­on this, that we are subiect to death. Let vs ponder vpon it, that we deserue such an vnhappy condition. 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. Neither let any thinke it strange, because Christ hath died for vs, and rose againe, and are dead with Christ, and risen againe with him, and when as our sinnes are forgiuen and quite done away, [Page 19]which brought death vpon vs, that yet neuertheles God will not release vs, but make vs drinke of deaths cup. For although we ought to be glad of it, because God procee­deth & dealeth in such wise, that we be nothing hindred thereby, but that we may come boldly vnto the throne of grace, and call vpon him quietly and without distra­ction, and at the houre of death may commend our soules into his hands, and pray for the glorious resurrection of our bodies, and (as it were) cast our selues into his father­ly lap; although I say, we ought to be glad of this; 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, 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 to make vs by faith to lay the faster hold vpon his gracious promises, and the more carefully to serue him with such reuerence and feare, as is requisite for vs.

Vse 2 Secondly, this consideration that wee are subiect vnto death, should rouze vs out of sinne,Awake from sinne and leaue it. and make vs shunne it, and hate the verie motions of it. For sinne is the cause of all our miserie and mortalitie. As the Prophet Iere­miah saith in his Lamentations; Wherefore doth man com­plaine, Lam. 3.39. a man for the punishment of his sinnes? Intimating that man by his sinnes doth bring punishments vpon himselfe. And the Apostle Paul saith;Rom. 5.12. [...]. Mac. Hom. 11. Iude 23. Mic. 3.1, 2. Amos 5.14, 15. 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. Hee makes sinne, ye see, the cause of all mens mortalitie. Wherefore shun sinne, and as the Apostle Iude saith; Hate euen the garment spotted by the flesh. 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; Hate the euill, and loue the good. For say, wee must die, and cannot auoid it, whatsoeuer wee doe; yet take away sinne, and the sting of death is gone. For, [Page 20]as the Apostle saith: The sting of death is sinne. 1 Cor. 15.56. Let sinne therefore be away, and death when it comes shall doe vs no hurt; nay, it shall be aduantage and gaine vnto vs, as the same Apostle saith:Phil. 1.21. For to me to liue is Christ, and to die is gaine. This therefore should rouze vs, and driue vs from sinne. Tell mee, who but a mad man, would giue aduantage to his vtter enemie, whereby to spoile him? Now death is this enemie, and our sinne is the adu [...] ­tage. If we liue in sinne, wee giue death the adu [...]age to, kill vs eternally: 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. I beseech you consider of it, and turne from sinne, from couetousnesse, pride, and from whatsoeuer God forbiddeth.

Vse 3 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.Good and bad sub­iect to death, and the li [...]e afflictions: but with great dif­ference. For death is the chiefest curse, and containeth vnder it all the cursesn="a" Gen. 2.17. that be fallen vpon mankinde. Howbeit this vnderstand, that the Saints bee not subiect to death as it is a curse, but as it is sanctified, and become an entrance into life. And as they are subiect to death, so are they subiect likewise to all o­ther miseries that this life affords: to hunger, nakednesse, imprisonment, sorrow, hatred, slanders, and manifold persecutions and temptations. So that the Saints cannot bee discerned by their outward state. But neuerthelesse, betweene the same afflictions and manner of death fal­ling vpon the Saints and vpon the vngodly there is great difference: because the one are in Christ the fountaine of all goodnesse and blessednesse, by whom all curses are quite taken away; according to the words of the Apo­stle;Gal. 3.13. Christ hath redeemed vs from the curse of the Law, being made a curse for vs: for it is written, cursed is euerie one that hangeth on a tree. But the others, to wit, the vn­godly, are our of Christ, and therefore vnder the curse. Remember it then, that howsoeuer the same affliction and dea [...]h may befall to the good and the bad, yet there is [Page 21]such a change made by meanes of Christ, that they are farre vnlike vnto the one and the other. When Ioah had slaine Abner, Dauid lamenting ouer him, spake these words; Died Abner as a foole dieth? So wee may say,2 Sam. 3.33. Died Lazarus as the rich glutton died? or die the Saints as the vngodly doe die? yea, it is most certaine; as it happeneth to the vngodly, so it happeneth to the Saints: euen one thing befalleth them all: they all goe vnto one place, all are of the dust, and all returne to dust againe. But loe what followes; the Saints die to liue, but the vn­godly die eternally. In the death of the Saints God is not their enemie, but in the death of the vngodly God is their enemie. The Saints death hath no sting, but the death of the vngodly hath a most venomous sting. 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, and not to seeke our felicitie in this pre­sent life. For here haue we no continuing citie, but wee seeke one to come. And there is no bodily miserie,Heb. 13.14. euen vnto the death, that the vilest miscreants be subiect vnto, but the best that breathe are subiect to the same.

Vse 4 Fourthly, can it not bee auoided, but that the Saints also must die? then must we prepare,Prepare and be al­wayes ready for death. Certa stat omnibus mortis sententia, hora autemnihil incertiuo. and be alwayes in a readinesse, that whensoeuer death comes, it doe not take vs vnprouided. There is nothing more certaine, than that death will come: nor nothing more vncertaine, than at what time it will come. By experience we see it true: To day a man, to morrow none. It behoueth vs there­fore to bee prouided at all times. Wee see as young, as healthie, as strong, as rich, as noble, and religious,Aequa lege necessi­tas sortitur ir sign [...] & imos. Hor. [...]. Mac. Hom. 4. Iob 14.5. as any of vs all, are taken away before our eyes. And we cannot alwayes liue here. Wee must goe the way that this our brother, and many thousands more, haue gone before vs. And how soone, or whose turne may be the next, we doe not know. Our dayes are determined, the number of our moneths are with the Lord, hee hath appointed our [Page 22]bounds that we cannot passe. And hee that tarrieth lon­gest,Iames 4.14. shall not be long behinde. For what is our life? It is euen a vapour that appeareth for a little time, and then vanisheth away. Bee wee therefore ready to depart at all times when the Lord shall call vs.Foure thin [...]s to be done to be alwayes ready for death. And that we may bee alwayes ready; 1 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. 2 Secondly, let vs bee continually doing the will of our heauenly Father. That whensoeuer hee shall come,Matth. 24.46. he may finde vs so doing. Blessed is that ser­uant, whom his Lord when he commeth, shall finde so doing. 3 Thirdly, by liuing in continuall expectance of death, not flattering our selues with a vaine hope of long life, like the rich man in the Gospell,Luke 12.18, 9. which built him greater barnes, perswading himselfe, that hee should liue many yeeres about, at his owne ease and content: but making account that euerie day, nay euerie houre, may be our last houre, and the houre of our death. 4 Fourthly, by furni­shing our selues with sundry Christian resolutions and meditations;Six godly meditati­ons against death. as namely with these, and such like.

1 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, as a thing that is due, and shall bee compelled to restore when the time is come, and doe what wee can.Eccles. 8.8. For there is no man that hath power ouer the spirit to retaine the spirit, neither hath he power in the day of death: and there is no discharge in that warre, neither shall wickednesse deliuer them that are giuen to it. And indeed what win the stub­borne fort, by their desirousnesse of life, and loathnesse to die, but this, to bee ouercome by force, when they haue struggled and striuen, as if they would sight against God, and resist his will?

2 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.

3 Thirdly, that euery child of God ought to be alwaies willing to goe whithersoeuer God calleth him:Cum accersitionis propriae dies vene­rit, incunctanter & libenter ad Domi­num ipso vocante veniamus. Cyp. de Mortal. sect. 17. 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; as if he should say, loe here I am, Lord, I am ready to answer thy call, and to come vnto thee.

4 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. 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. Heb. 11.13.

5 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,Ioh. 17.24. where he is, to behold his glory which the Father hath giuen him: 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, nor by embracing this present world, nor yet by continuance in sinne.

6 Sixtly, that the Saints of God which haue liued in times past, seeing their death to approach, haue not re­sisted it nor beene dismaied, but haue put themselues into the hands of God, and haue prepared themselues willingly to die. As Iacob, Gen. 49.33. when he had made an end of commanding his sonnes, gathered vp his feet into the bed, and yeelded vp the ghost. And Moses, Deut. 32.48, 49, 50. & 34.1, 7. when God sent him vp into the mountaine Abarim, vnto mount Nebo, and told him that he should die there, repined not, but shewed all obedience, and prepared himselfe vnto it, when hee saw it was Gods will that it should bee so. And Pauls time drawing neere, he speakes of himselfe, as if when he were executed, he should be offered vp in sacrifice vnto God. For I am now ready to be offered, 2 Tim. 4.6. and the time of my departure is at hand. And before that, when Agabus the Prophet had shewed the danger that hee [Page 24]should be in, 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, and with the adoe which they made about him, but nothing at all with his owne afflictions and death. For he made them this answer,Acts 21.13. What meane ye to weepe and to breake mine heart? For I am ready not to be bound only, but also to die at Ieru­salem for the Name of the Lord Iesus. I should be long to speake of Aaron, of Samuel, of Dauid, and of a great number of faithfull Martyrs. 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,Luke 23.46. and gaue vp the ghost. 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. 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. Shall we be afraid of death? There is no cause. For its sting is gone, and when we haue passed thorow it, there shall be an end of our misery, and we shall haue the crowne of righteousnesse: our pilgrimage shall cease, and we shall receiue the end of our faith, the saluation of our soules.

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.

A Further thing that is worth the noting in these words of the text, The death of his Saints, is tou­ching [Page 25]the most happy estate of the children of God, in that they are called HIS Saints. The death of HIS Saints. Remember from hence, that

Doct. 3 Doct. The Saints are the Lords. And they are not on­ly the Lords as all men are, but after a peculiar manner.The Saints are pe­culiarly the Lords. Deut. 32.9. 1 Pet. 2.9. Exod. 19.5. They are the portion of the Lord, and the lot of his in­heritance, a peculiar people, and to vse Moses words; they are a peculiar treasure vnto him aboue all people: for all the earth is his. So that they may with much comfort thinke of the Apostles speech:Rom. 14.8. Whether we liue therefore or die, we are the Lords.

Question.In six respects. How are they the Lords after a peculiar manner?

Answer. In diuers respects. 1 First, in regard of their election. For as the Apostle saith:Ephes. 1.4. 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.

2 Secondly, in regard of their calling: according to these words; vnto the Church of God which is at Corinth, 1 Cor. 1.2. to them that are sanctified in Christ Iesus, called to be Saints. As many as are called, are not therefore called of God, be­cause they are Saints: but therefore they are Saints, be­cause they are called of his grace. In this respect there­fore the Saints are the Lords.

3 Thirdly, in regard of their iustification: because the holinesse of Christ is imputed vnto them to iustification, as I haue touched before,Page 12. by which they are made holy in the sight of God.

4 Fourthly, in regard of their sanctification, which for the beginning, continuance, encrease, and accomplish­ment of it, is wholly of God. As the Apostle saith:1 Thess. 5.23. And the very God of peace sanctifie you wholly, that is, thorow­out, in your whole soule and body.

5 Fiftly, in regard of redemption: because he hath re­deemed and deliuered vs out of the hands of our ene­mies,Luke 1.74, 75. to serue him without feare, in holinesse and righ­teousnesse [Page 26]before him all the daies of our life. To this effect saith Paul: 1 Cor. 6.20. Ye are bought with a price.

6 Sixtly, in regard of their owne deuoting and addi­cting of themselues to doe his will.Psal. 119.38. As Dauid saith; Sta­blish thy word vnto thy seruant: who is deuoted to thy feare. And this the Saints doe,Acti agimu [...]. Cant. 1.4. not of themselues, but through the grace of the Spirit, which first moueth and stirreth them. For the ability to moue to any thing pleasing to God, is meerely from his grace.

Vse 1 The Ʋse. First, ye see then, if we be of the number of the Saints,Yee Saints, study to please the Lord, and serue him. that is to say, of Gods faithfull seruants, how many waies God hath a peculiar title vnto vs; or ra­ther, in how many respects we are peculiarly obliged aboue all the men of the world, vnto the Lord: to wit, in respect of our election, vocation, iustification, sancti­fication, redemption, and the willing addicting of our selues through his grace vnto his seruice. What remai­neth then, but that we study in all things to please the Lord, and obey his Commandements? As the Apostle saith:Col. 1.10. That ye might walke worthy of the Lord vnto all pleasing, being fruitfull in euery good worke, and increasing in the knowledge of God. 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. We must not breake out into blasphemous oathes, cursed speaking, drunkennesse, riot, stealing, ly­ing, and other filthinesse of life, as many doe; but thinking how good the Lord is, and hath beene vnto vs, wee must walke worthy of his Mercy. 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, nay farre before vs in many respects. And there­fore we must worship him better than they doe, and [Page]yeeld him that honour which a great number will not yeeld him. Where others will not stoupe, there we must stoupe: and his doctrine which they refuse and will not receiue, we must receiue it with meekenesse, and be obe­dient thereunto. For as the earth rendereth to the hus­bandman the fruit of his paines bestowed vpon it: so we must render to the Lord the fruit of his manifold mercies bestowed vpon vs, and that is repentance, a re­nouncing of all vngodlinesse, and a liuing soberly, and righteously and godly in this present world.

Vse 2 Secondly, it being so that the Saints be the Lords af­ter so peculiar a manner,Affect the Saints company, and to be of their number. Psal. 16.2, 3. and 119.63. See also Ps. 101.6. it should moue vs to affect the company of the Saints. As Dauid did, saying; My good­nesse extendeth not to thee: But to the Saints, that are in the earth, and to the excellent, in whom is all my delight. And againe; I am a companion of all them that feare thee: and of them that keepe thy precepts. And as we desire the company of the Saints,Pro. 1.15. and 23.20. 1 Cor. 5.9, 10, 11. 2 Thess. 3.14. so should we loath and eschew the society of Atheists, drunkards, fornicators, swea­rers, and all wicked and vngodly persons. Neither is it enough to affect the Saints company, but we must striue and labour to be some of their number. Iudas the trai­tor got little in the sight of God by conuersing with Christ and his holy Apostles, being himselfe a deuill. 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.Mat. 24.40, 41. Luk. 17.34, 35, 36. For when the Lord shall come, the Saints shall be taken, and we shall be left.

Ʋse 3 Thirdly, this considered, that the Saints be the Lords, and that after so peculiar a manner as no men else,No reprobate can be truly sanctified. it must needs follow, that neuer a reprobate can be sancti­fied. They may make a shew and profession of holi­nesse, but the truth and rooted soundnesse thereof, they can neuer haue. 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, Heb. 10.29. [Page]Yet were they sanctified. True. 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, 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; and can loue Gods law, with a reso­lution to performe it in some good measure: not so; but sacramentally only. And so many a reprobate may bee sanctified, that is to say, he may be baptised. Nay more, he may be outwardly reformed, and haue some inward good things, as ioy in hearing of the word, and he may be sanctified in the charitable opinion of others, yea and in his owne conceit and perswasion; and yet all the while want that peculiar worke of the spirit of God, of which I spake euen now, 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: 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 a holy thing, not fit for dogs, and a pearle of more worth than to be cast before swine.

Vse 4 Fourthly, considering that the Saints be the Lords after a peculiar manner,It is a singular com­fort to be truly san­ctified. what a comfort is it to bee truly sanctified? He that is such a one may build vpon it, that God will protect him, and that he shall be saued. For as Solomon saith;Pro. 2.8. He preserueth the way of his Saints. And Iude saith;Iude 1. to them that are sanctified by God the Father, and preserued in Iesus Christ, to wit, to life eternall, and called. Deut. 33.3. And Moses saith; All his Saints are in thy hand. Which is more for their safety, than if they had all the castles and bulwarks of the world to defend and saue them. For we know what Christ saith: No man is able to plucke them out of my Fathers hand. Iohn 10.29. So that it is a mar­uellous comfort to be truly sanctified. Such may haue enemies both many, and mighty, by whom they may looke to be fiercely assaulted, but no multitudes nor [Page 29]power can preuaile against them. 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; yet they are still the Lords. And this that they are so dealt with, commeth not to passe through the might of their aduersaries, but by the will of God; neither doth he suffer it to satisfie their foes, but to en­crease their owne happinesse.2 Cor. 4.17. For our light affliction which is but for a moment, worketh for vs a farre more exceeding and eternall waight of glory. And besides, in all their affli­ctions he careth for them, and doth them good.

Question.Six markes of san­ctification. But how shall I know that I am truly san­ctified?

Answer. 1 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, and by the practise of all holy duties, though our credit, peace, wealth, and all that we haue must goe to wracke for it, yea & our life it selfe be endangered thereby. For a man truly sanctified will for­goe life and all, rather than obedience to Gods Com­mandements. How can I doe this great wickednesse, Gen. 39.9. and sinne against God? said Ioseph.

2 Secondly, by the ground of our hatred of sinne, and practise of vertue, if it be not our owne credit amongst good men, nor any other by-respects, but the will and Commandement of God.

3 Thirdly, by the right end proposed, we hating sinne, euen in the secretest closet of our soule, and purging it from the flesh and spirit; and perfecting holinesse in the feare of God, that now and alwaies Christ may be mag­nified and God be glorified in vs.

4 Fourthly, by the meanes by which sanctification was wrought. That is to say, if we haue attained to sanctifi­cation by the effectuall working of the Spirit, and the doctrine of the word. For these bee the meanes, by which God doth sanctifie vs. And for this, sanctifica­tion [Page 30]is called,2 Thess. 2.13. Iohn 17.17. the sanctification of the Spirit. And our Sauiour saith; Sanctifie them through thy truth: thy word is truth.

5 Fiftly, by the extent of it. For true sanctification spreads ouer the whole man;1 Thess. 5.23. it is wrought in the whole spirit and soule and body.

6 Sixtly, by the continuance and growth of it. 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.

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; in that these are expressed vnder this title of Saints, I gather, that

Doct. 4 Doct. The very title of a Saint is full of honour and dignity.The title of a Saint is honourable. The Scripture, yee see, when it makes menti­on of the best, and of such as the world is not worthy of, expresseth them here, and many times elsewhere, by the title of Saints.2 Chron. 6.41. Let thy Saints reioyce in goodnesse, said So­lomon in his praier.

Vse 1 The Vse. First the hearing of this must teach the Saints to walke in holinesse.Walke in holinesse. 1 Pet. 1.15, 16. According to S. Peters ex­hortation: But as he which hath called you is holy, so bee ye holy in all mann [...]r of conuersation. Because it is written, Be ye holy, Ephes. 5.2, 3. for I am holy. And S. Paul saith thus; 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: But fornication and all vncleannesse, or couetous­nesse, let it not bee once named among you, as becommeth Saints. 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. And it should bee a shame that any professing [Page 31]themselues Saints, should be found vnholy in their con­uersation.

Vse 2 Secondly, considering this, is it not a strange thing, that any liuing in the Church,Against them that reproach others with th [...] holi­nesse, and make a mocke at the title of a Saint. hearing the Gospell, and knowing their Creed, should be so strangely blinded, and so desperately wicked, as to scoffe at the endeuour and practise of sanctitie, and reproach others with their holi­nesse; saying, You are one of these holy folke; nay, so gracelesse and ignorant as to turne this very title into matter of reproach, saying; You are one of the Saints, you know your place in heauen already. 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, 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 that scorne the title of a Saint, yee are none of Gods children, yee are vnholy Atheists, and very Deuils incarnate. Consider well of it, and pray God to enlighten you, and turned our hearts.

And as for the children of God,Foure comforts a­gainst reproaches for holinesse. they haue many good meditations to comfort themselues with against these kinde of reproches: and namely these.

1 First, that it is a great honour to bee of the number of the Lords Saints. 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, so must they not be ashamed to professe themselues, his Saints, which is their glorie. They must suffer none, neither by repro­ches, nor any other way, to take this crowne from them. For the state of a Saint is not such a state, that they need to be ashamed of it.

2 Secondly, that the Lord calleth them to be his Saints, and maketh his promise with them to preserue and keepe them. And faithfull is hee that calleth them,1 Thess. 5.24. who al­so will doe it. Hee will neuer leaue them, nor forsake them.

3 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. Their holinesse is the cause which enra­geth the vngodly.Eccles. 4.4. As Solomon saith: Againe, I conside­red all trauell, and euery right worke, that for this a man is enuied of his neighbour: this also is vanitie, and vexation of spirit. But God will arise and maintaine his owne cause, and auenge all their wrongs,2 Sam. 10.7. &c. no otherwise than Dauid did the indignities of his seruants vpon Hanun the sonne of Nahash, the King of the children of Ammon.

4 Fourthly, that when vngodly men doe stout them with their sanctitie and holinesse, that they are neere and dea [...] vnto the Lord. For they are his friends, they are his people, they are his seruants, his children, his spouse, yea, as the tenderest members of his body vnto him. For as saith the Prophet Zechariah; Zech. 2.8. Hee that toucheth you, toucheth the apple of his eye. And so long as the Lord doth acknowledge them for some of his, and doth ac­count them so neere and deare vnto himselfe, they need not greatly cure for any reproaches of men. For his fa­uour is enough to counteruaile all. So that as Elkanah said to Hannah, comforting her against her barrennesse; Am not I better to thee, 1 Sam. 1. [...]. than ten sonnes? So may euerie one of vs say, of the fauour of God, when all men re­proach vs, and none care for vs; 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.

Thus farre of the subiect of the proposition. Now the Consequent followeth, in these words; is precious.

Precious is the death of his Saints. Or more plainly: The death of his Saints is precious.

WHat meanes this; 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, and is a com­mon looking-glasse, and record vnto vs of Gods curse, not vpon one or two folkes, but vpon all mankinde.

Answer. The meaning is, that the death of the Saints is of great esteeme and honourable in Gods account, and very profitable for themselues. But not in it selfe, but by accident only: 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

Doct. 5 Doct. The death of the Saints is a matter of great price. It is much set by in the sight of the Lord:The Saints death is precious. Mors Sanctorum est finis & meta laborum, consum­matio victoriae, ca­rina vitae, & per­fectae eternaequē securitatis ingressio. Bern. 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 an entrance into most perfect securitie.

Wee haue a world of meditations to cleare the truth of this. Reason 1 For first the Lord affirmes it, who is truth it selfe, and cannot lie, that precious is the death of his Saints. And how can it bee otherwise, seeing they die vnto the Lord, and sleepe in Iesus, as the Scripture speakes?

Reason 2 Secondly,Rom. 14.8. 1 Thess. 4.14, 16. by death they are more neerely vnited to their soueraigne and chiefest good, euen to God Almigh­tie. For the further off that any is from sinne, so much the neerer he is ioyned to God, that pure, 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; For we are also his of-spring. Acts 17.28.

Reason 3 Thirdly, because by death they are gathered to the ancient Patriarkes, to the holy Prophets, and Apostles, [Page 34]to the assembly of the Saints, to their owne deare pa­rents, children, brethren, sisters, kinsfolke, and friends, which are gone to heauen before them: 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;Heb. 6.20. and 10.20. into heauen whither the fore­runner is for vs entred, euen Iesus Christ: by a new and liuing way which he hath consecrated for vs through the vaile, that is to say, his flesh. And whi­ther he is gone before, that we might follow him, whensoeuer he shall please to call vs.

Reason 4 Fourthly, because it puts an end to all the cares, sor­rowes, teares and miseries, to which all are subiect in this life. For this cause death is preferred before life, and the condition of the dead, before the condition of the liuing,Eccles. 4.1, 2. in Ecclesiastes, where Solomon saith; 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; and on the side of their oppressors there was power, but they had no comforter. Wherefore I praised the dead which are already dead, more than the liuing which are yet aliue. Death takes vs away from their enuie that now liue, and sets vs free from all feare of them, which are yet to come.

Reason 5 Fiftly, because it looseth the Saints from the bonds of temptations, and the snares of sinne, and sendeth them into true libertie. As long as the soule continu­eth in the body, the bonds of temptations hang as fetters about it, and bring it into captiuitie to the law of sinne, neither can it get free from these bonds and shackles: but when it departeth from the body, it is loosed from the bonds of temptations, and goeth into a blessed and heauenly freedome. To this effect saith Paul; Rom. 6.6. He that is dead, is freed from sinne. After death the temptations cease, which all the life time did tye the soule, and leade it into captiuitie to the law of sinne. So that now there is no such tying, nor leading captiue [Page 35]of the Saints, but an enioying of perfect freedome for euermore.

Reason 6 Sixthly, because it taketh away the Saints out of this present euill world; 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. For that sen­tence cannot be reuoked;Iob 14.22. But his flesh vpon him shall haue paine, and his soule within him shall mourne. This is the lot of the liuing; neither can we be freed from it vntill death come. And a thousand things there be to disquiet and grieue our mindes, but nothing more than the risenesse of sinne. For as the filthy conuersation of the wicked Sodo­mites vexed Lot; as Peter witnesseth, saying;2 Pet. 2.7, 8. That righ­teous man dwelling among them, in seeing and hearing vexed his righteous soule from day to day with their vnlawfull deedes: So the Saints at this day cannot choose but be vexed in seeing and hearing so many enormous vices to be daily committed. Such renting of God in 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, and to hinder the free passage of the Gospell, with a thousand enormities more, make euery Christian heart ake, and fill it full of vexation from day to day. From this also death frees vs.

Reason 7 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, and in which we must ei­ther suffer blowes, I meane, the buffetings of Satan, or else fall, one of the two. 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. Our minde is enclosed and beset round about with the assaults of Sa­tan, and with manifold temptations: and these come so [Page 36]thicke one vpon the necke of another, that it can scarce meet with euery one of them; and them that it doth meet with, it is hard to resist almost any one of them. If couetousnesse be subdued, lust ariseth; if lust be maste­red, vaineglory stirres; if vaineglory be vanquished, angrinesse comes in place; pride swelleth, enuie vrgeth, and heat of spirit breakes forth and makes discord. 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.

And what shall I say more? For the time would faile me to produce all the meditations that make for this pur­pose. And that which hath beene said doth abundantly proue, that the death of the Saints, as the Psalmist here saith, is precious.

Obiection.It by the precious­nesse of the Saints death is not visible. But some may thinke that all this is but words, and that he sees no such matter in the death of the Saints, but that they die as other men doe; If their death be so precious, why doth it not appeare so?

1 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. 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.

2 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. And that is better for vs than if it did appeare. 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, but Gods word cannot deceiue vs, but put vs out of doubt in the matter.

3 Thirdly, the time is not yet come that it must appeare: but it will come, and then it shall be manifest to the whole world, that it hath beene so.

4 Fourthly, though it appeare not to mortall eyes, yet [Page 37]we see it by faith. Our eies are no iudges in this case, and the world is worse than our eies. For the glory is not earthly, nor knowne to the men of this world, whereof we speake, but the treasure is spirituall, and of the spiri­tuall man it is discerned. Know thy selfe, that by faith thou art Christs, and he thine, that he died for thee, and thou liuest by him, that thou art a member of his body, of his flesh, 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 precious things in the world, lesse precious than the death of such a man as thou art. 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. For who can comprehend how precious that is, which is prcious in Gods sight?

Vse 1 The Ʋse. First, we behold in this the great goodnesse of God,See Gods goodnesse in changing euill to good, to his chil­dren. Rom. 8.28. who changeth euill into good vnto his faithfull seruants; that it may be euery way, and for euer true, which the Apostle saith; We know that all things worke to­gether for good, to them that loue God, to them who are the called according to his purpose. All things in generall, euen those that seeme most to hinder our felicitie, are made of God to serue as helpes and furtherances thereof. When it commeth to death, in which is some token of Gods wrath, death is turned to our gaine and profit, so that we haue cause to reioice in all respects; and to hearken to the Apostle, when he saith; All things are yours, 1 Cor. 3.21, 22. whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours: that is, all are for your good.

Vse 2 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.There is great dif­ference betweene the death of the godly and the vn­godly. This appeares many waies. For the godly die in the Lord; the vngodly die in their sins. The godly haue their death turned into a bles­sing: the death of the vngodly remaineth stil a curse. To the [Page 38]godly to die is gaine:Phil. 1.21. to the vngodly to die is losse; for they lose the comforts which now they enioy, & the king­dome of heauen, which they hoped for. The death of the godly is a passage into life:Iohn 5.24. the death of the vngodly is a passage to damnation. The godly being dead doe liue to God:Luke 16.22, 23. the vngodly doe die eternally. The soules of the godly when they depart from the body, be carried by the Angels into heauen: the soules of the vn­godly goe to torment in hell.Isa. 57.2. The death of the godly is the end of their misery; for when they die, they enter in­to peace and rest: the death of the vngodly is the begin­ning of their torment, and euerlasting paine. The death of the godly is precious:Mors peccatorum mala, pejor, pessima: sed bonorum mors bona, melior, opti­ma. [...]e [...]n. Mors ju­sti est bona propter requi [...]m: melior propter nouitatem: optima propter se­curitatem. Idem. the death of the vngodly is most vile and shamefull. To be short, the death of the vn­godly, as Bernard saith, is bad, worser, worst of all, but the death of the godly is good, better, best of all. Good, by rea­son of the rest that it bringeth with it: Better, because it re­nueth vs; Best of all, because it putteth vs out of danger, and secureth vs for euer.

Vse 3 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,Reioice in this, that thou art a Saint. some of riches, some of horses, some of one thing, some of ano­ther; 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 them hinder the meanes of holinesse, as much as they can, speaking euill of the waies of the Lord; this let others doe. Yet thou, if thou wilt attaine vnto such a death as is precious in Gods sight, which onely is comfortable, and a passage into life, doe thou: boast thy selfe of a sanctified heart; yea glory of this, that thou art a Saint; 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.

Vse. 4 Fourthly, considering as the Psalmist saith that the Saints death is precious,Judge aright of the Saints. wee learne to bee of another [Page 39]iudgement than the world is of concerning the Saints vpon earth. The Saints zeale in religion, and integrity of life is oftentimes such, that it causeth men to neglect them, yea to maligne them, yea to cry our vpon them; peraduenture also to persecute, imprison, and put them to death: 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. Therefore wee should count them happy, and be of the minde to adioyne our selues to their com­pany, and become like them which are so little regarded, and so hardly thought of for their holinesse sake.

Vse 5 Fiftly, this also is for the comfort of the Saints of God against the persecutions of vngodly men.Comfort against cruell persecutions. 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.Rom. 8.28. All things shall worke together for the best to thee that louest God. It is not possible for man to alter this. Looke vpon thy death, that is precious and gainefull. They can doe nothing vnto thee, but that which in the end shall make for thy good. Looke further also throughout the bounds and compasse of the whole heauen and earth, and with pure eies, euen with the eies of faith thou seest excellent things; 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, and the glory of God is before thine eies,2 Cor. 3.18 and with open face thou beholdest it as in a glasse.

Vse. 6 Sixtly, heere is comfort for the Saints against the feare of death approaching. Build vpon this,Comfort against the feare of death. if thou beest a Saint, thy death shall be precious. There is no euill in it that thou needest to feare. 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 if thou belee­uest [Page 40]that Iesus died and rose againe:1 Thess. 4.14. so assure thy selfe, that thee also, and all them which sleepe in Iesus will God bring with him.

Ʋse 7 Seuenthly, to conclude; this point is a good ground of comfort to the friends of the dead.Comfort to the friends of him that died a Saint. Died he a Saint? nay liued he a Saint? for if he liued a Saint, there is no question of his death, but he died a Saint. For hee can­not die euilly,Non potest malè mori, qui bene vix­crit. August. who hath liued well. The disease may be such, that either the speech may be hindered, or else idle, and accompanied with some vnseemely motions and ge­stures, which none must be dismaied at, but take in good part euen in this regard,Cuivis quod cui­quam. because we our selues may be in the like case. I say not therefore, died hee a Saint? but that euery ones comfort may be the fuller; liued hee a Saint? For we must not thinke so much of the manner of the death,Non mola mors pu­tanda est, quam bo­na vita praecesserit. August. as of the tenour of the life. Neither must we thinke that death to bee euill, before which there hath gone an holy life. So then heere is the comfort. Hath he liued a Saint, and is he dead? He is blessed in heauen. Why mourne ye? weepe not for him, his death is pre­cious. Weepe for your selues.

Foure comforts for them that mourne ouer the dead.And yet weepe not excessiuely, but remember; 1 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. 2 Secondly, that he shall in a glorified body be restored vnto you, and ioyned with you in the next life. 3 Thirdly, that it goeth well with him that is deliuered from so many perils and mischiefes, as the Lord hath foretold should fall out in this last age. 4 Lastly, that he is well prouided for before the Lord, and in farre better case than we that be aliue.

Precious is the death of his Saints.

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

Doct. 6 Doct. The Saints are neuer neglected of their louing God, neither doth death befall them without his speci­all prouidence.God regards his Saints both in life and death. If in their life time they meet with cala­mities, so that they mourne, hee regards their teares: which made Dauid pray saying:Psal. 56.8. 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. His Angell in their life time encampeth round about them: and when they die, they are caried by the Angels,Psal. 34.7. as Lazarus was, into Abrahams bosome, that is to say,Luke 16.22. into the place of blisse, where Abraham now is, with the rest of Gods elect which be departed this life. 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. What time he will haue them to liue, so long they shall liue; as he will haue them to bee tried with sundry afflictions, so are they euery one tried; and when his time is come, that he will haue them to die, then and not before, they shall depart this life. And (which is most comfortable) when that day comes, hee will draw neere vnto them, 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.

Vse 1 The Ʋse. Now then beloued, see what a gracious God the Saints haue in heauen. It is most true,Take notice of Gods goodnesse to his Saints. and too too commonly seene, that generally amongst men, the Saints of all others are least regarded: but with the Lord of heauen there is none regarded with any speciall fa­uour, but onely the Saints: and these hee respects after a speciall manner; as the Psalmist faith: Behold, Psal. 33.18. & 34.15. the eye of the Lord is vpon them that feare him: vpon them that hope in his mercie. Many parents are very carefull for the welfare of their children: but no parents care can be com­pared with the care which God hath of his Saints. For notwithstanding the greatest care of the best parents in the world, yet some things they shall see to befall their children, which they cannot doe to, and which they [Page 42]were not able for their liues to preuent: but in respect of the Lord, there is no such thing can befall his Saints: 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.

Vse 2 Secondly, this serues to banish from the heart of euery good man,To banish distracti­ons. all distracting thoughts, whether concerning maintenance, bodily safety, protection from dangers, or whatsoeuer thing else, and to make vs cheere vp our selues, & learne that good lesson which Dauid gi­ueth vs,Psal. 55.22. saying; Cast thy burden vpon the Lord, and he shall sustaine thee: he shall neuer suffer the righteous to be moued. Behold and know, that the Lord careth for the righ­teous, and sendeth foorth his holy Angels, which are all ministring spirits,Heb. 1.14. Ps. 42.11. & 43.5. to minister for them, who shall be heires of saluation. Dost thou beleeue this? then let not thy soule be disquieted within thee, but hope in God: Be doing good, and fulfill thy duty in that place which God hath set thee. He will surely blesse thee, and keepe no good thing from thee, and at the last thy death shall be precious. For God himselfe will haue the whole ordering of it, both for the time, the manner, the place, and euery way else.

Vse 3 Thirdly, this also is comfortable for them that mourne for the death of any that liued in the feare of God.Comfort ouer the Saints death. Consider this speech well: Precious in the sight of the Lord is the death of his Saints. 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. It is the portion of bloudy and deceitfull men not to liue out halfe their daies:Psal. 55.23. Iob 5.26. but it is otherwise with good men, as Eliphaz saith; Thou shalt come to thy graue in a full age, like as a shocke of corne commeth in, in his season. Oh then, thinke, when thy Christian friend is taken from thee, that he died not by chance, he died not be­fore [Page 43]his time: but his time was come and God hath 1296 sent him to his graue in his season, yea euen in that time, when it was best for him, and most for the comfort and saluation of his soule. 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. It will not be long ere thou shalt goe the way, which thy louing friend, thy guide and thy comfort, is gone before thee. For death is the way of all the earth.

Vse 4 Fourthly, this meditation that the Saints are neuer neglected, neither in life nor death, of their louing God,Encour [...]gement to serue God and trust 1 in him. should both embolden vs, (come what will come) to goe on in his seruice, not being dismaied with any cros­ses or afflictions; 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 our death when it comes, shall be precious in his sight. And this we haue further for our comfort in this case, that we shall not die, when the vngodly would haue vs die, but at that time which God hath set. For as Dauid saith, so we may euery one say, My times are in thy hand. Psal. 31.15. and 41.5. The vn­godly may say by vs, as they did by him; when shall hee die, and his name perish? But neuerthelesse, wee shall runne out our race, and come to that period which God hath appointed for vs.

Thus farre of the Proposition. Now remaineth the Proofe thereof, in these words of the Text; In the sight of the Lord.

In the sight of the Lord.

DAVID proues the death of the Saints to bee pre­cious by an argument, not fetched from the consi­deration of the thing it selfe, but taken from without [Page 44]it, to wit, from the testimony and authority of God, in these words; In the sight of the Lord: as if he should say; can it chuse but bee precious, which the Lord himselfe approueth, and highly esteemeth of? It is not possible. For hee best knowes to distinguish betweene good and euill, betweene precious and vile. Wherefore if in his iudgement any thing be precious, it must needs be true, that it is precious indeed.

Put the question then; How commeth it to passe, and how might wee be sure, that the death of the Saints is precious?

And the answer is giuen: because it pleaseth God to account it so. Precious in the sight of the Lord is the death of his Saints. It is not long of the Saints, but of Gods meere goodnesse and mercy vnto them. And because that he of his goodnesse doth so account of it, therefore it is precious, and not for any worthinesse or desert of their owne. Neither is this preciousnesse of the death of the Saints supposed and imaginary, but reall and true: the Saints death is truly and really precious. For al­though man may bee deceiued, and erre in his iudge­ment, yet it is otherwise with God. It is true of man that in the errour of his iudgement, hee may take a thing to be precious, 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: but God cannot be so deceiued. But whatsoeuer he iudgeth and pronoun­ceth precious, it is truly and indeed precious, and it can­not be otherwise. And thus it comes about that the Saints death is precious, and vpon this ground wee are certaine of it. It is precious, and wee know it, because the most wise God doth account and pronounce it to be precious in his sight. Thus ye see the summe of the confirmation.

To gather profit thereby, we must consider two things; first, what manner of argument this is: secondly, the ap­plication thereof to the matter in hand.

There be two kindes of proofes, the one called arti­ficiall, the other inartificiall.

Artificiall proofes are such as are fetched one way or o­ther,Artificiall proofes. from the consideration of the theme or matter it selfe which is proued, and of their owne force or nature are able to proue or disapproue. This proofe of Dauids in this place is no such.

Inartificiall proofes are such as are fetched from au­thority,Inartificiall proofes. either diuine or not diuine. Such a proofe is this that Dauid here brings, fetched from the authority of God.

Now this kinde of prouing of a matter by the autho­rity of God, howsoeuer it neuer touch the nature of that which is proued, neither explicateth nor illustrateth it, yet it begetteth in the minde the greatest credit and be­leefe to the matter that may bee. For no argument can be deuised so forcible to procure faith and credit to a matter, as this that is drawne from the authority of God.Deus per se est [...]. For God is simply to bee beleeued for himselfe, and to doubt of that which he affirmes, is great impiety.

In this respect therefore this testimony serues for this vse; for the strengthening of our faith touching the pre­ciousnesse of the Saints death. That wee should not doubt nor stagger through vnbeleefe, but bee fully per­swaded, that the death of the Saints is precious.

Comfort ouer the death of a Saint.How full of comfort is this, to know vpon a sure ground, and beyond all exception, euen from the ex­presse testimony of the Lord God of truth, that the Saints death is precious, 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 deare childe of God? Let it sinke into your hearts, and com­fort your selues with this meditation. There is, I confesse, iust cause of mourning for the death of the Saints. But where finde we this cause? Is it in themselues? Their life was holy, their course is finished, their death is pre­cious, [Page 46]their body is at rest, their soule is in heauen, their memoriall is blessed, they shall arise to glory, and bee with Christ in heauen for euermore.The true cause of mourning for the Saints death. In respect of them­selues there is no cause of mourning. But in respect of vs that remaine aliue, there bee many causes. For when any of the Saints die, we see that all of vs bee enclosed within the curse of God, because of Adams sinne; and seeing that, it behooueth vs to feele what we haue deser­ued, and bee ashamed of ourselues, and bee touched with the feare of Gods vengeance, and bee so wounded therewith, as it may prouoke vs to sorrow, because of our sinnes, which we haue committed. 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, an intercessor to God, a louing friend, and a shining starre. If it were a thing possible, it were best for vs to keepe such men still with vs, but for them it is farre better to depart hence, and to bee with Christ. 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, 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. But yet so let vs mourne,Comfort. that withall wee remember to keepe a measure in our mourning, 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 doe them a great deale of good.

In the sight of the Lord.

COncerning the application of this proofe to the present matter; in as much as Dauid affirmes the Saints death to be precious vpon this ground, because it is so in Gods sight, that is to say, because God doth so esteeme it; Out of this I gather, that.

Doct. 7 Doct. The right iudgement of matters is to iudge of them as God doth.To iudge aright, we must iudge of things as God doth. They are precious and good that hee approues of, but they are vile and naught, which he dis­approues.

Vse 1 The Vse. First, how much doth this condemne the peo­ple of our age? For is not this the nature of the most,Against following only the iudgement of the world. that they neuer regard what account God makes of a thing, 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. 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: and they be so blinde and obstinate, that whatso­euer is taught them, they will neither see nor learne, nor at no hand admit any other iudgement of matters, than that which they haue receiued from this wicked world. But let them looke to it; they that now follow the world, and build so wholly vpon the likings of the multitude, shall hereafter perish with the world. 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; than now to agree with this present euill world, and in the life to come to partake of her plagues!

Vse 2 Secondly, this serues excellently to direct vs to iudge aright of matters.To shew vs the rule of iudging aright. We must not presently like and com­mend a thing, because men generally doe like it: nor we must not presently condemne that, which most men doe dislike. For as our Sauiour saith:Luke 16.15. That which is highly [Page 48]esteemed among men, is abomination in the sight of God. As namely, the counterfeit holinesse of the Pharisies. So then there be some things that God abhorres, which men highly esteeme of. And thinke the like on the contrary, that there be some things againe, which men despise, which God highly esteemes of, as holinesse, puritie, in­stancie in preaching the Word in season, out of season, powerfull applying of the doctrine, and such like. Now therefore if we will iudge aright, wee must learne what things be approued with God, and make account of them; and what things he disapproues, and dislike and condemne them; and neuer regard the iudgements of men to the contrary.

Vse 3 Thirdly, is the right iudgement of things to iudge of them as God doth?See that thy iudge­ment of matters do agree with Gods. Then if we beleeue this, 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; and accordingly will we giue dili­gence not only in vsing the meanes whereby to haue our iudgements to agree with Gods iudgement, but also in learning what things be in esteeme with him, that wee also may haue the same in like esteeme with vs: and esteeme all other things, which hee esteemeth not, as drosse and dung, howsoeuer the same be in esteeme with the world.

Vse 4 Fourthly, this truth serueth for the comfort of the children of God,Comfort against contempt and dis­credit for iudging of matters as God doth. against the contempt and losse of cre­dit in the world, for making much of some things which God esteemeth, but the world regardeth not, and for set­ting light by some other things, which God esteemeth not, but yet the world doth admire and highly commend them. Thus it often 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, and for not regarding that [Page 49]which they admire. But be not discouraged. For as long as thy iudgement doth agree with the iudgement of God, and theirs doth not, thy iudgement is better than theirs. And as much contempt and losse of credit as thou bringest vpon thy selfe by this meanes with the world: so much honour and good credit thou winnest with all them that doe truly feare God. And the time will come, when thy iudgement shall be approued, and theirs reiected. Consider of it, and take comfort.