hope 't is a sin encouraging hope and 't is a soul-damning hope all this notwithstanding they will hold it the Devil hath begotten such a blind fancy in them that notwithstanding they go on in sin yet they bless themselves and say I shall have peace God is merciful and I do not fear but to fare as well as the precisest of them all and this hope may be so fine a spun thred that it may be drawn out to the very dying hour yea but then it breaks Prov. 11.7 When a wicked man dyes his expectation perisheth and the hope of unjust men is cut off as one sayes on that place perhaps he might even dye in strong hopes of heaven but his hope and breath failed him together 't is the righteous hath hope in his death Prov. 14.32 the other might have it to his death but not in his death then farewel that as one sayes the wicked hopes breathing but the godly hopes expiring Iob. 27.8 What is the hope of the Hypocrite (a) improbidum 〈◊〉 〈◊〉 justus etiam cum expirat sperat though he hath gained when God takes away his soul what is it why it is a vain nothing he would not let it go while he lived but now he dyes it must go many times the poor wretch if a little awakened shewes you that his hope is departed before himself departs by his dolourous out-cryes sick bed shrikes and despairing speeches but however beyond death no wicked mans hope can hold it no his hopes are all lost They lose all their peace by dying but had ever the wicked man peace God sayes There is no peace to the wicked Esa 48.22 I mean that quiet that they had in their breasts by their tame submission to Satan as their Soveraign and from their sleepiness or deadness of their consciences that they stirred not to their trouble and disquieting this is now gone and changed for horrors stings of conscience and teeth meeting bites of the never dying worm they have hitherto been men very quiet all at peace devil at peace never troubled them consciences at peace seldome had an angry word from them as fine consciences for the wicked mans tooth as were in the world for they might do what they would lye swear be drunk they would seldome braul or say why do you so this was brave indeed yes if it would hold but it will not sure Now that a dying hour is come How is it now what all quiet still no no now the dog is awakened and it will bark now the Lyon is roused and will roar every flash is fire and every word a Scorpions sting oh conscience conscience it was long before thou spakest but now thou doest 't is death to hear thee oh could you speak with the poor heart an hour after death and ask now what peace man put that question to him is it peace Jehu is it peace is all quiet still you will find the case much altered lo here the mans peace and quiet 't is all gone all lost Then They change their comforts such as they had impure and mixt but better then none at all for pure torments those pleasures and delights which they did enjoy they are all lost and what but bitter pain succeeds them Luk. 16.25 Son remember thou in thy life time hadst thy good things hadst them but gone now as 't is said of Babylon Rev. 18.14 The fruits that thy soul lusted after they are departed from thee all things which were dainty and goodly they are departed from thee and thou shalt find them no more at all the man had riches but they are gone gay clothes full tables cups running over but all lost Laban and his bags Nabal and â—is flocks they are parted Belshazzar and his Boules Herod and his Harlots they are now asunder all lost A great Lord shewing to a friend his great House and pleasant Gardens his friend said to him Sir you had need make sure of Heaven or else when you dye you will be a very great loser all these comforts they are all lost They change their wicked companions which were sometime the desire and delight of their soules for the company of Devils and damned spirits Go from me ye cursed into everlasting fire prepared for the Devil and his Angels there be their companions now as the Devil said to Saul this day shalt thou he with me time was when they would not be for Saints society I warrant ye they now would if they might but now they shall not no there is a left hand company for them these roaring boyes shall have roaring companions In a word they change whatever happiness they stood possest of for completion perfection and perpetuity of misery wicked men gain by dying oh poor hearts pessima mors peccatoris the death of a wicked man is a most dreadful thing as one sayes (a) Mala in mundi amissione pejor in carnis separatione pessima in vermis ignisque contritione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is bad in the loss of all their worldly good things 't is worse in Soul and body parting and worst of all in the worm and fire that followes it all you prophane wretches what happiness ye look for take it before your death as indeed you do crying Let us eat and drink to morrow we dye come fetch Wine we will fill our selves with strong drink and to morrow shall be as this day and much more abundant Esa 56.12 or as they are notably deciphered Wisedome 2.5 6 7 8 9. Our time is a shadow that passeth away and after our end there is no returning come on therefore let us enjoy the good things that are present let us speedily use the creatures let us fill our selves with costly wine and oyntments let no flower of the spring pass by us let us crown our selves with rose buds before they be withered let none of us go without his part of voluptuousness for this is our portion what gallant fellowes if this would hold but as our Saviour sald to Judas what thou doest do quickly so say I to you make hast make hast for if death comes all 's gone oh sad is the death of wicked and prophane wretches they are losers great losers And that 's the first Use Again Vse 2 Learn hence the reason of that great difference between the righteous and the wicked in their entertainments of death the one meets it with resolution holy confidence cheerfulness the other with fear trembling and astonishment the reason is the one knows he shall gain by it but the other as well he may dreads a loss tell the Saint of dying you do not put paleness into his cheeks When Modestus Lieftenant to Julian that Apostate and persecuting Emperour told Basil of grievous things as he thought confiscation of goods and banishment and death the good man answered presently all these are nothing for confiscation of goods I have nothing but a few
but this as you would not have your Sun set in a Cloud I mean Dye uncheerfully for your selves as you would not sadden the hearts of your surviving Godly friends as you would not bring up an evil report upon the Protestant Faith which you profess which teacheth Christians that assurance of Salvation may be had as you would not open the mouths of the wicked to cast dirt upon holyness when they see the professours of it go to death with Reluctancies as you would prevent all this make Religion your great business that so when your dying hours come your Souls may be full of sweet peace and comfort live as strangers in this world and persons belonging to another that you may be willing and ready to remove and go home when God shall send for you which that you may be shall be the earnest Desire and Prayer of him who is Your Soul Friend and Servant in CHRIST Chr. Scott From My Study in Milton Hamlet this 3d January 1672. Philippians 1.21 Latter part of the Verse And to dye gain The whole verse runs thus For me to live is Christ and to dye gain THe Particle causal for which stands in the front of the verse bids us to look back to something that went before to make the sense perfect and some Expositors lead us a good way back for the cohaerence of the words But I shall not go any farther then the words immediately preceding wherein the Apostle had declared his willingness either for life or death so Christ might in either be glorified by him And now as a reason of that profession or resolution he comes in with these words For me to live is Christ and to dye gain In the whole Verse observe these two parts 1. The Christians duty in these words To me to live is Christ. 2. The Christians priveledge in the last words and to dye gain Or thus 1. Here is the believers aim and scope while he lives and that is Christ either 1. The glory of Christ or 2. The enjoyment of Christ. 2. It is blessedness when he dyes he that liveth with Christ or unto Christ while he lived he can't be a loser when he dyes many have lost for Christ but never any lost by Christ no sooner or later living or dying Christ will make up all his losses to such a one to dye is gain Or yet again if you please I shall resolve the words into three general parts thus and there rest 1. You have a great and gracious priveledge and that is gain by dying t is not the lott of all to have death an advantage and therefore I call it a priveledge and a great one 2 You have the Apostles confidence of it in particular to himself in this particle me to me to dye is gain as he sayes 2 Tim. 4.8 there is layd up for me a Crown so to me to dye is gain it would be little advantage to know that others shall gain by dying except I can affirm it of my self to me to dye is gain 3. You have this probation as I may so call it of his right to this priveledge that it was not a thread-bare hope as the confidence of most is in these words to me to live is Christ and if to me to live be Christ then to me to dye must be gain to me to live is Christ and to dye gain There is nothing of difficulty in the words only I confess I meet with various readings of them amongst Expositers though no very great or material difference as for example Beza reads the words thus Mihi enim est Christus in vita in morte lucrum Christ is to me gain both in life and in death and sayes that as in the former words v. 20. so in these which are a reason of them Christ is the (a) Christus est utriusque membri subjectum subject of each part and gain the praedicate thus Christ is my gain in life and Christ is my gain in death Gualt to the same purpose to me in life and death Christ is gain that is sayes he (b) Haec est vita mea si Christum videam glorificari c. this is my life If I may but see Christ glorified whether I live or whether I dye Tremellius reads the words thus (d) Vita mea Christus si moriar lucrum est mihi Christ is my life and if I dye my gain Piscator reads it wholly according to the vulgar Translation the words saies he are ratio distributionis propositae a reason of the distribution foregoing and that is plain by the particle causal for and saies 't is as if the Apostle had said Christ shall be glorified in my body if I live for to me to live is Christ that is all the actions of my life and sufferings of it too do and shall tend to his glory but if otherwise that I dye and be killed for his sake even my death also shall not only redound to his glory but to my own gain and advantage Zanch. his gloss the same with this in effect which reading soever you follow the doctrine that I shall lay down will naturally flow from the Text. I intend onely to speak to the latter part of the verse namely to these words and to dye gain and there are two points that I might commend unto you from the same the first more general which is this Doctr. 1 Even those that are most dear to Christ must yet dye a natural death good or bad if sons of Adams the Statutum est is gone forth they cannot be exempted 't is appointed to man once to dye Man that is every man indefinite propositions are aequivolent to universal 't is true in respect of deaths consequences the Saints have advantage of the wicked as I hope to your comfort and their awakening to make good but in respect of deaths passage they are equally sharers Eccles 2.16 how dyeth the wise man even as the fool But that is not the point intended again 2dly the Doctrine I intend is this Doct. 2 All those that belong to Christ they gain by dying all such to whom to live is Christ to them to dye shall be gain if you please take it thus Doctr. The Saints of God whenever or however they dye they still change for the better they gain by their change those that have made Christ their aim the glory of Christ living to him the enjoyment of Christ he living in them to all these death shall be a gain Believers gain by dying that 's the point I have to make good How full are the Scriptures of pertinent testimonies for the asserting of this comfortable truth Isa 57.1 The righteous perisheth How perisheth God forbid their is terrour in that expression the words following are a correction a sweetning of that seemingly bitter expression t is a good perishing they are taken away from the evil to come enter into peace rest
according to their worth but the precious sons of Sion yet esteemed as earthen pitchers where they have been hated and hooted at Behold I and the children whom thou hast given me are for signes and wonders Esa 8.18 they shall go now where they are known honour'd priz'd shining forth in the glory of their Father As a Kings Son and Heir to a Crown travelling in a strange countrey under a disguise no more set by then an ordinary man but coming home to his Fathers Court there he is honoured why thus will it fare with the Saints if once death be sent for them and in that respect gain by dying in reference to the place they change for And lastly they change a valley of tears and waters of Marah for a place that knowes not what a tear means how often is it the voice of a Saint while be lives here my tears have been my meat day and night you know what the Psalmist sayes Psal 126.5 They that sow in tears c. and he that goeth forth weeping intimating that our seed time is very watery what is this world but a Bochim a place of weeping to have a gracious heart and not wet cheeks are almost inconsistent so many occasions of weeping meet the Saints withall that they can't long keep dry eyes tears for offending God tears for present and frequent losses of their beloved tears for the sins of others whereby God is dishonoured Rivers of tears gush out of mine eyes because they keep not thy Law Psal 119.136 tears for the sufferings and oppressions of the Church and people of God By the waters of Babylon we sate down and wept when wee remembred Sion Psal 137.1 Some occasion or other still furnishing them with matter of new and fresh sorrows yea but now comes death and that carryes them from this weeping countrey and sets them in a place where tears and sorrows are not known Rev. 21.4 God shall wipe away all tears there shall be no more death nor sorrow nor crying nor pain Oh what a change is here And thus you see that in all these particulars believers gain by dying in the change of their place Then secondly as they better themselves by dying in respect of the place so also in respect of their estate and condition in this respect also Death makes them great gainers and this I shall hold out unto you in these five particulars They change labour and travel for rest and peace what is a mans life while here but labour sorrow and sweat All things are full of labour Eccles 1.8 God sent no man hither to be idle this life is for working if he will have his hands full though but of earth it shall be with travel and vexation of spirit Eccles 4.6 Yea sore travel hath God given to the sons of men to be exercised therewith Eccles 1.13 wouldst thou have blessings temporal or wouldst thou have blessings spiritual neither will come with sitting still the man in pursuite of the former he is up early a bed late and eats the bread of carefulness and the Christian that pursues the latter he carryes them not with a few yawning wishing no he must digg and delve for these too if thou cryest after knowledge If thou seekest her as silver and searchest for her as for hidden treasures Prov. 2.3 4. Would he have salvation Phil. 2.12 Luke 13.24 2 Pet. 1.10 Luke 12.19 Matth. 8.11 he must work for it work out your salvation strive to enter in at the strait gate give diligence to make your calling and election sure what blessings soever you look at t is the diligent hand that maketh rich and while life lasteth mans labour and travel will not end to be sure not the Saints whoever take their ease they must not their work is too great to sit down and sing the fools requiem Soul take thyne ease Yea but now death finishes all their labour and travel and puts them to rest though they could not have a sitting time on earth yet now they shall sit down with Abraham and Isaac and Jacob in the kingdome of God Rev. 14.13 Blessed are the dead which dye in the Lord they rest from their labours and Heb. 4.4 there remains a rest for the people of God though they have it not here they shall have it it remains for them what ever travel or trouble awaites their life their end is peace Psal 37.37 Mark the upright man behold the just the end of that man is peace if once death comes then they rest bodies rest and souls rest bodyes rest Isa 57.2 They enter into peace and rest in their beds yea and souls rest too if Abrahams bosome be a resting place Well that 's the first thing I think you 'l call this a gain by dying their condition is much bettered from labour and travel to rest and peace but then They change corruption and mortality for incorruption and immortality Heb. 2.15 1 Cor. 15.53 This corruptible must put on incorruption and this mortal must put on immortality while here they are alwayes in fear of death which is a bondage as the Apostle calls it at least in expectation of it yea but then mortality shall be swallowed up of life and no more dying fears 1 Cor. 15.54 When this corruption shall have put on incorruption and this mortal shall have put on immortality then shall be brought to pass that saying which is written death is swallowed up in victory while here what crazy bodyes do we carry about us alwayes a dying and drawing on yea but when we come above they shall have impotentiam moriendi be under an impossibility of dying though as the learned observe not absolutam naturalem for so God only immortal he only hath an absolute and natural impossibility of dying but ex gratia doni by the free gift and good pleasure of God our bodies put under an impossibility of dying any more and in this respect better with us then it should have been had we stood with Adam in his innocency for then our bodyes had had only (a) Potâ—ntiam non moriendi er Hypoth si a conditional power of not dying but now a certain impossibility of dying any more Now will not our estate be much bettered till we have once got this dying work over we have cause every moment and in every corner where we come to look for him bed and board at home and abroad nescis quo loco c. (b) Nâ—scis quo loco mors te expectat 90 omni locuto mortem expectes thou knowest not where death will look for thee therefore every where look thou for it sometimes its approach is so suddain that the same day yea hour finds thee in the ruff and leaves a cold and breathless carcass (c) Quem dies vidit veniens superbum hunc dies vidit fugienâ— jatentem this same death watching us every where t is our trouble but when once
old books and tattered clothes and for banishment I count the whole earth mine and for death that will but hasten me to God to whom I live and with whom I would fain be he could not daunt him with dying tydings yea but now tell the other of death and you trouble him you put him into Belshazzars fits when he saw the hand writing upon the wall Dan. 5.6 His countenance was changed his thoughts troubled him Luk. 2.29 Phi. 1.23 2 Cor. 5.8 the joynts of his loins were loosed and his knees smote one against another the Saints of God are brought in in Scripture as men rather desirous of then dreading a dissolution Lord now let thy servant depart said good Simeon I desire to be dissolved and to be with Christ said the Apostle Paul We are willing rather to be absent from the body and present with the Lord Looking for and hastening to the coming of Christ not dreading it 2 Pet. 3.12 Rev. 22.20 2 Tim. 4.8 1 Cor. 1.7 fearing and flying it and the whole troop of Saints are brought in crying come Lord Jesus yea they are said to love the appearing of Christ and to wait for him from Heaven yea but now are wicked men thus affected towards death no and can ye blame them they should be mad if they were death hath too ghastly a countenance for them to look at with such an eye there is nothing to them so dreadful in all the world as death Now if you would know the reason of this the Doctrine contains it the Saints know they shall gain by it but not so the wicked man Obj. But I have here an objection to answer methinks I heare some say but are the Saints thus affected to death and do wicked men dye thus trembling we often see the contrary as to both the Saint fearful and the wicked daring in point of death for answer to this as to both thus and first for the gracious heart Sol. 'T is possible a pretious Saint of God to meet death with some reluctancy and that from a double cause 1. First they consist of two principles flesh and spirit imperfectly sanctified now the flesh may prevail and so far a natural fear of death surprize for the present but let the spiritual and sanctified part prevail and so far death's fear abated there is a mixture of unbelif with faith so much unbelief so much unwillingness but so much faith so much desire and the more faith the less fear or 2. There may be a certain unpreparedness at present in a souls apprehension for death and that may cause some unwillingness apprehending some unfitness evidences not so clear assurance clouded O spare me a little that I may recoâ—er my strength before I go hence and be no more seen as a Spouse that is to marry an Husband she would be prepared for his coming and though she may exceedingly desire his coming yet because things not so ready as she would have them perhaps she may not so desire his coming at that present so the gracious heart not but that he looks at death as gain not because he would not be with Christ with whom he accounts it best being but perhaps would be more fitted for his presence which he hopes to be if God spare him but still with a sweet and holy submission to the Lords good will and pleasure Obj. Yea but then for wicked men do not we often see them go to death without any such car and affrightment no such terrours upon their spirits as you speak of Now to this I Answer First 't is possible they may be ignorant of death and its consequences dye like fooles and beasts without regard to what followes thinking when dead there is an end of them say not such are scarce to be found among Christians for I l'e tell you the ignorance of thousands is most lamentable and dreadful Or Perhaps they deceive themselves with vain hopes if it shall be well with them and God will be gracious to them the Hipocrite along time deceived others and 't is just with God he should at last deceive himself their hope may last till death it self gnawes it asunder (a) O quam multi cum hac spe ad aeternos labores bella desendunt Eph. 4. as one sayes many goe down to Hell with a vain hope of Heaven Or 3. Perhaps they are dead before they dye the Apostle speaks of some that are past feeling feared they are senseless and not awakened Nabal like their hearts dead as a stone as one sayes Many go down to Hell waking not till they feel those flames about their ears could you speak with any or all these but an hour after death they would sing another song Now you must know 19. 1 Sam. 25.38 when we speak of death being so terrible to sinners we speak of sinners with their eyes opened their consciences a little enlightned and awakened and to these the tydings of death are killing I warrant you they cannot look it in the face with their own faces smiling and truly you cannot blame them for what should make a wicked man willing to dyer first at the best they are uncertain what shall become of them as Aristotle when ready to dy cryed out I dye doubtfully and whither I shall go I know not (b) Dubius morior quo vadam nescio and Adrian the Emperour animula vagula c. quos nunc abibis in locos oh my poor soul what places art thou now going into why what then can make them willing is it to be rid of some pain they feel nay then they are well helpt up no no they may often in a rage call for death as they do but when it comes to they dare not dye and you cannot blame them 't is only the Saint of Christ dares dye and the reason why the one welcomes the other dread deaths approach 't is the Saint believes a gain the other dreads a loss by a dying time And that 's a second Use Vse 3 Again thirdly do Gods Saints gain by dying let it be for comfort and support to all Gods number what a soul-comforting point is this to all you whose faces are heaven-ward to you to live is Christ why then to dye shall be gain And there is a threefold account whereupon you may bottome comfort from this honey truth as First here is comfort against your own death how may this kill in every good heart the fear of dying doest thou upon thy receiving the sentence of death in thy self shrink and give back for shame remember thy self thou'lt get by it I tell thee Friend it comes for no harm but good to thee It was a worthy Speech that Artabanus gave Xerxes that mighty Emperour of Persia who viewing his huge Army of at least a thousand thousand Men drinking up Rivers as they went and commanding Hils and Seas to give way unto them he fell a weeping because it came
into his mind that within an hundred years not one of that goodly Company would be found alive to whom he answered thus I would quoth he that were the worst for we endure more sorrow by retaining life neither is there any one of these or of all men living besides so happy upon Earth that he does not often cast in his mind how much more pleasure there is in dying then there is in living I am sure the Saints of God may truly say so dost weep to think of death I tell thee my friend thou wilt get more by dying then ever thou shall get by living I have read of Trophonius and Agamedes (a) Venerantes Deum petieâ—unt mercedem operis laboris sui nihil certi sed quod ess toptinum homini who having built a Temple to Apollo as they were worshipping god in the same they beg'd a reward of their labour and pains and they would not ask any certain or particular good thing but only asked quod optimum esset homini that which should be best for man and sayes the Author presently upon the request mortui sunt reperti they were both found dead beloved for Gods Saints it were the greatest good indeed I desire sayes the Apostle to be dissolved and to be with Christ which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multo magis melius much more better or best of bests Phill. 1.23 and that 's the first branch of your comfort namely against your own death 2. Then Secondly here is matter of comfort and support against the loss of your godly relations 't is true 't is hard to flesh and blood to part with near and dear relations and not to express immoderate sorrow truly but that we are inconsiderate at such a time if we would set their gain against our loss it would be matter of great support I am not against the sending our gracious friends to the graves with tears and grief next to tears for Gods dishonour and the Churches sufferings I know no better use tears can be put to then to lament the departures hence of good men and good women to let the world know its great loss by their removal wither related to us or not and if nature somewhat exceed for relation sake I think it either no offence or very pardonable I plead not against our sorrowing but excess of it as (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naturales irrreprehensibiles Turbari lonum est sed non perturbari i. e. nimiopere turbari Maerori succumubere animum despondere one sayes these passions of grief and sorrow they are natural and unreproveable but when they break their bounds and become inordinate then sinful therefore Bernard distinguisheth between turbationem perturbationem 't is good sayes he to be troubled but not over-troubled when we give way to the excessive breaking out of those passions sitting down and sinking in our sorrowes and leâ—ting our greifs so swallow us up that with Rachel we refuse to be comforted this I condemn and would strengthen you against I pray thee friend what is the cause of those thy excessive greifs at the departure of thy gracious friends is it thy own loss or their loss thy own be quiet man he that took away one might have taken away more nay all had he pleased is it their loss nay there thou art mistaken they have lost nothing but every way gained Oh could our dead husbands dead wives dead Parents dead friends I mean dead in Christ that have changed a poor earthly Tabernacle for a Princely Pallace Sorrows for Joyes Earth for Heaven Travel for Rest behold us here lying in tears for them they would say to us as sometimes Christ to the daughters of Jerusalem weep not for us but for your selves we are well never so well nay till now never well oh the gain that the Saints have by death may bear up the spirits of their dearest friends at their parting with them that 's a second branch of comfort 3. And lastly here is comfort against all deaths Harbingers your Crosses Afflictions Persecutions and tryals that on this side Heaven you meet withall all changes and chances all troubles and losses wherewith this life is laden from the womb to the tomb from the Cradle to the Grave man is born to trouble as the sparks flye upward and if the Saints should scape them that were strange indeed I hope while you live in your enemies countrey you do not expect it but be of good chear none of them all can harm thee how prove you that Sir why thus if the King of terrours cannot harm thee none of his petty underlings shall do it if death be thy gain these shall not be thy loss run therefore your race though afflicted with hope and patience thou mayest say of the worst of troubles or troublers as he of that Tyrant He may kill me but he cannot hurt me It was a bâ—ave speech of Damindas when some told him now Phillip was broke into their Country they were afraid of suffering grievious things (b) O Semi vir inquit quid nobis poterit acerbe accidere qui mortem contemnimus O you half spirited men what need we fear suffering who have learned to despise even death it self why so here death shall be your advantage therefore none of these shall be your prejudice that 's a third Use then Vse 4 4. Fourthly and lastly I have only a word of Exhortation and Councell wherewith I wil shut up all that 's too fold 1. To all that hear me and my Councell to you is as ever you expect to have death do you a kindness so look you be found of this Saints number of this same poor scorned company of Saints believe it those be they that can hold up their heads in death when others have cause to tremble and look ruefully these be they shall get by death when others shall loose all and whatever your opinion of them be now you 'l wish to be of them one day I know not that ever I met with that man that would not have dyed a Saint though he lived a very Devil then with Baalam Oh that my Soul might dye the death of the Righteous and my last end be like His but don't cozen your selves holiness in Life hope in Death and happiness of death follow each other If not of this number as sure as the Lord lives death will not pleasure you but ruine you That 's the first 2. To the Saints themselves and my councell is that you would endeavour after a full assurance that your death shall be thus benefiâ—â—â—â— to you to know in your selves as the Apostle speaks Heb. 10.34 not only by Guess Conjecture or Hear-say but be able to say as the Apostle here to me to dye is gain without which you 'l never be able to dye like your selves but timerously and doubtfully which though we cannot say but may be sometime the case of