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
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
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
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
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
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
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
to be a great griefe vnto him And because of this we doutlesse want much of that testimony of his faith which he would haue giuen vs if he had had the liberty of his speech The godly speeches vnderstood in his sicknesse But yet some few things he vttered now and then which were vnderstood as that a certaine Minister which was with him all the time of his sicknesse had done him much good which when the Minister heard hee entreated him to render the whole praise thereof vnto God alone who blesseth the weake endeuours of his seruants in the ministery for the good of his people Which thing hee also did as appeared by the present motion of his hands and eies Againe hee said that God accepteth the heart and the desires thereof And when he was told that his words which were imperfect to vs were perfect to God and that God vnderstood what hee did desire he answered yea and gaue vs such tokens as he was able that hee knew so much Further he said God giueth vs some refreshing and reioycing that we may be able to passe thorow expressing as I conceiue the comfort of his owne soule which God gaue him in his extremitie And his last speech that I vnderstood was this that wee are lesse than nothing before him 22. Hee was desirous of praier in his sicknesse In all his sicknesse from the first morning thereof for he was taken in the night hee was very willing and desirous to haue praiers duely and often vnto the Lord. Sometimes he himselfe would call for the performance of this duty Hee desired vs to pray vnto God for him and with him He died of â—n Apoplexie On August 24. 1622. And when the motion was made vnto him while his sense continued with him if it were deferred but neuer so little for any cause whatsoeuer he himselfe would hasten it saying When when as he was able I am not able to speake al which of so worthy a man might truly be spoken And in that which I haue spoken you are not to vnderstand me as though I went about to maintaine that he had no infirmities or that he neuer failed in any particulars for alas Iames 3.2 in many things wee offend all And highly is that man to bee commended whose generall course is such as I haue now set downe although he faile through infirmity in many particulars And the things considered and weighed in the ballance of charity which haue beene spoken wee may be bold to conclude according to the iudgement of charity that hee is in the number of those Saints whose death in this place the Holy Ghost pronounceth precious in the sight of the Lord. Now what remaineth but first that those whom he hath left behinde him who in his life time were the neerest and dearest vnto him doe set before their eies so godly a patterne and striue by all meanes to resemble him to the vtmost It was Elishaes request when Elijah was taken from him that a double portion of his spirit might bee vpon him 2 King 2.9 Aske said Elijah what I shall doe for thee before I bee taken away from thee And Elisha said I pray thee let a double portion of thy spirit be vpon me And when Dauid had giuen order and Solomon was made king Dauids seruants as saith the text came to blesse their Lord king Dauid saying 1 King 1.47 God make the name of Solomon better than thy name and make his throne greater than thy throne And the king bowed himselfe vpon the bed shewing his good acceptance of his seruants words Euen so wish I that the vertues of the deceased may bee doubled vpon the liuing And I beseech them all by the mercies of God that the remembrance of the things which as I was able in respect of mine owne knowledge I haue now rehearsed and of all other good things which they haue knowne and seene to bee in him farre better than my selfe may be so imprinted in their hearts that they may neuer be forgotten but that in the whole course of their life they may imitate and follow them and adde more thereunto that as they inherit his lands and goods so they may inherit his reputation and good report and that with much more honour and greater fame than hee did enioy it himselfe Finally it resteth that both they and wee all which remaine aliue and are left behinde him doe humbly beseech the Lord to sanctifie vs wholly and to grant vs that the life which wee now liue in the flesh wee may liue by the faith of the Sonne of God that whensoeuer God shall call vs our death may bee precious and we may sleepe in Iesus and sleeping in him wee may be brought with him and be glorified with him by the full fruition of God himselfe the chiefest good To which most gracious and most glorious God the Father the Sonne and the Holy Ghost be all praise honour and glory both now and for euermore Amen Amen FINIS Erratum CHristian reader at page 11. line 26. for Psal read Psalmes And the rest is well and truly printed from the beginning to the end Giue all the glory to God