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
A Curse become a Blessing OR A SERMON PREACHED IN the Parish Church of S. John the Baptist in the I le of Thannet in the County of KENT at the Funerall of that vertuous and worthy Gentleman Mr. PAVL CLEYBROOKE Esquire By WILLIAM STONE Preacher of Gods Word on Tuesday September 17. 1622. REVEL 14.13 Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their workes doe follow them LONDON Printed by Iohn Haviland for William Sheffard and are to be sold at his shop at the entring in of Popes-head Alley out of Lombard street 1623. TO THE WORSHIPFVLL AND VERTVOVS GENTLEWOman Mistris MARY CLEYBROOKE Grace and Peace WEre there nothing else to proue that the death of the righteous that is of euery beleeuing and repentant sinner is a most excellent blessing of God euen this were sufficient that it is pretious in Gods sight For what can befall to the deare children of God which is an excellent blessing of his vnto them if that for one bee not such a blessing of which he saith that it is pretious in his sight Of all terrible things death seemes most terrible but it is not so indeed to them that be in Christ to whom many things happen more bitter and heauy than death it selfe This Sermon being a little enlarged beyond that which was deliuered in the latter points of the text I present vnto you to whom of right it belongs It is all that I am able to offer vnto you in token of my thankfulnesse for the loue and kindnesses both of the dead and of the liuing Accept it I beseech you reade it at your leisure and I pray God to blesse this little mite that it may both further your present comfort and the saluation of your soule Your Worships in the Lord WILLIAM STONE TO THE READER CHristian Reader thou hast here in few words the definitiue sentence of the Holy Ghost touching the death of the Saints that Precious in the sight of the Lord is the death of his Saints From which after the exposition and diuision of the Text is obserued first that there be Saints vpon earth Secondly that these same Saints be liable to bodily death Thirdly that they be the Lords and that after a speciall manner And fourthly that their death is precious which being further confirmed by the iudgement of the Lord is both comfortable to them that mourne and directs euery one how to iudge aright of all things and euents Pray reade meditate and practise and the Lord giue the increase December 5. 1622. Farewell W. S. A FVNERALL SERMON PSALME 116.15 Precious in the sight of the Lord is the death of his Saints BEfore I say any thing of the occasion of this our meeting let 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 The Eyes of God doe signifie either first the good will and fauour of God n = l Psal 17.8 and 33.18 34.15 1 Pet. 3.12 as in that speech of the Psalmist The eyes of the Lord are vpon the righteous And of Iob n = m Iob 36.7 He withdraweth not his eyes from the righteous Or secondly the prouidence of God n = 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 Or thirdly 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 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 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 margent n = 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 himselfe n = d Reu. 1.4 and 16.5 Secondly that all creatures haue their being from him n = 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 promises n = g Ezek. 29.21 and 34.30 and threatnings n = 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 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 Essentiaâ—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 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
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
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 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 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 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 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 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 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 before him all the daies of our life To this effect saith Paul 1 Cor. 6.20 Ye are bought with a price 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 agimuâ— 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 Vse 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 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 Vse 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
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
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 Vse 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 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 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 Encourâ—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 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
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 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 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 THE OCCASION OF this meeting NOw as touching the occasion of this our meeting this first I say that that which the Holy Ghost doth here teach vs to hold of the death of the Saints in generall Christian charitie doth binde vs to conceiue concerning our worthy brother departed in the faith of Christ For if the death of Gods Saints be precious in his sight and our assured hope be that he was one of his Saints why should wee not conceiue assured hope that his death was precious and that his soule is blessed Now that charitie bindeth vs thus to conceiue of him I will make it manifest For besides that there is no euidence to the contrary and charitie euermore iudgeth the best wee haue also sufficient euidence wherupon to conclude according to the iudgement of charitie that he liued and died a Saint I say according to the iudgement of charitie For as the iudgement of certaintie belongeth vnto the Lord so the iudgement of charitie belongeth vnto vs that serue the Lord. Let vs therefore take a briefe view of such fruits according to which alone being charitably interpreted true charitie doth iudge I say of such fruits and signes as haue appeared both in the time of his health and also in the time of his sicknesse vntill his death First then Mr. Cleybrooke was 1. A zealous professor of the true Faith to beginne with his Religion he was neither Popish nor Schismaticall nor any way factious neither was he a Neuter or Nullifidian which is too common a vice but a professed Protestant and an open Professour of the true faith of Christ Neither was he a cold or lukewarme professour as many are who haue no care of Religion but a forward and zealous one one that had his Fathers name written in his forehead Reuel 14.1 as the faithfull are described in the Reuelation For hee would make it appeare vpon euery iust occasion of what Religion hee was and without feare of any man maintaine the truth and such points of euery mans dutie as belong thereunto Neither could hee endure to heare it trodden vnder foot nor any to bee spoken against for maintaining thereof 2. A great reuerencer of Gods Name He did so feare that glorious and fearefull name of the Lord his God that he stucke to put the paper in which he saw any of the titles of the blessed Trinitie written to any dishonourable vse 3. A diligent frequenter of religious Exercises He was a diligent frequenter of the holy Exercises of Religion and a furtherer thereof by his trauell credit money and other waies and a constant Communicant according to the order of the place from moneth to moneth Yea and when he was not able to trauell a foot to the Church he vsed helpes that he might not be absent And as he did himselfe so he caused his houshold to doe So that he and his houshold became an example of frequenting their Church and often receiuing of the Communion 4. A true friend to faithfull Preachers He loued reuerenâ—ed and fauoured any faithfull Ministers and Preachers of Gods word And whereas double diligence in preaching is a cause why many cannot brooke the Preacher this was one special thing which drew his affection vnto him He loued Preachers for labouring painfully in the Word and Doctrine According to the Apostles rule 1 Thess 5.13 and to esteeme them very highly in loue for their workes sake As touching my selfe I doe with thankfulnesse acknowledge the greatnesse of his loue manifested towards mee diuers waies and most