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 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 Common-wealth 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
husband after the death of the first Rom. 7.2 3 4. 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 Tenthly that we might know the loue of Christ vnto vs 1 Ioh. 3.16 and publish it vnto others Eleuenthly that whether we wake or sleepe we should liue together with him 1 Thess 5.10 Twelfthly that we should not doubt to lay downe our liues for his sake 1 Ioh. 3.16 and the brethren Thirteenthly that he might abolish sinne 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 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 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 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 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 aduâ—tage If we liue in sinne wee giue death the aduâ—â—â—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 liâ—e afflictions but with great difference For death is the chiefest curse and containeth vnder it all the curses n = 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 deaâ—h may befall to the good and the bad yet there is 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
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 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 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 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 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 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 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 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 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 sun-shine 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 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 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 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 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. 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 Vse 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 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 â—re subiect to death Heb 9.27 and 11.13 Zâ—â—â— â— 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 fâ—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 Prophets n = 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 First to proue the truth of his manhood 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 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. Fourthly to ratifie the eternall Testament and Couenant of grace Heb. 9.15 16 17. Fifthly that through death he might destroy him that had the power of death that is Heb. 2.14 the Deuill Sixthly to deliuer vs from the feare of death Seuenthly that we also might die to sinne Heb. 2.15 and sinne might not reigne in vs. Eighthly Rom. 6.11 12. that wee should be Christs being married to him as a wife to a second
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 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 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 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 Fourthly that when vngodly men doe stout them with their sanctitie and holinesse that they are neere and deaâ—â— 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. â— 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 eternaequeÌ„ 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 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 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 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 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 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 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 Fourthly though it appeare not to mortall eyes yet 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 Vse 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 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 â—eâ—n Mors justi est bona propter requiâ—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 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 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 Vse 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 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 Secondly that he shall in a glorified body be restored vnto you and ioyned with you in the next life 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 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