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
Essentia●ly
.
Secondly
,
this
word
is
vsed
Essentially
,
to
note
God
Almighty
,
one
God
in
essence
:
as
in
this
speech
of
Isaiah
,
The
Lord
Iehouah
is
my
strength
and
my
song
.
Isai.
12.2
.
&
26.4
.
And
againe
;
Trust
yee
in
the
Lord
for
euer
:
for
in
the
Lord
Iehouah
is
euerlasting
strength
.
In
this
sense
it
is
taken
,
in
these
words
of
Dauid
;
Precious
in
the
sight
of
the
Lord
is
the
death
of
his
Saints
.
The
death
.
Vnderstand
by
death
here
,
The
death
.
the
death
of
the
body
,
or
temporall
death
,
which
is
a
priuation
of
the
life
of
the
body
,
by
meanes
of
the
locall
separating
of
the
soule
from
it
for
a
time
.
Against
the
Vbiquitaries
.
I
would
haue
this
word
well
marked
,
that
I
say
,
by
meanes
of
the
locall
separating
of
the
soule
from
the
body
.
For
hereupon
the
death
of
Christ
confuteth
the
Vbiquitaries
,
which
hold
that
his
body
is
euery
where
present
.
But
if
Christ
died
truly
;
if
his
death
that
he
dyed
vpon
the
crosse
were
a
true
bodily
death
,
then
his
body
is
not
euery
where
:
because
if
it
were
euery
where
,
and
if
it
had
beene
euery
where
,
at
that
time
when
it
hung
vpon
the
crosse
,
then
his
soule
could
not
had
beene
locally
separated
from
his
body
:
but
his
soule
was
locally
separated
from
his
body
,
or
else
he
dyed
not
truly
;
therefore
the
body
of
Christ
,
nor
yet
his
soule
was
not
euery
where
then
.
And
as
it
was
then
,
so
is
it
now
;
for
his
body
is
the
same
which
then
it
was
,
and
hath
the
same
proprieties
which
then
it
had
.
And
if
his
body
,
nor
yet
his
soule
,
Of
his
Saints
.
were
not
euery
where
then
,
neither
be
they
euery
where
now
.
It
followeth
.
Of
his
Saints
.
The
Hebrew
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Lachasidau
;
which
is
as
much
to
say
,
as
Of
his
deerely
beloued
ones
;
or
,
of
his
tender
hearted
,
meeke
,
and
mercifull
ones
;
or
,
of
them
of
whom
he
hath
pittie
,
and
on
whom
he
hath
mercy
.
For
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Chasid
,
importeth
such
as
to
whom
God
sheweth
mercy
,
and
so
are
made
also
to
trust
and
rely
vpon
his
mercy
and
goodnesse
,
and
to
shew
themselues
pittifull
,
mercifull
,
and
godly
in
their
conuersations
.
It
occurres
much
oftner
in
the
booke
of
the
Psalmes
,
than
in
all
the
rest
of
the
Bible
.
Most
commonly
it
is
translated
by
the
Septuagint
in
their
Greeke
translation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
n
=
"
a
"
Deut.
33.8
.
2
Sam.
22.26
.
2
Chron.
6.41
.
Psal.
4.3
.
&
12.1
.
&
16.10
.
&
18.25
.
&
30.4
.
&
31.23
.
&
31.6
.
&
37.28
.
&
50.5
.
&
52.9
&c.
;
holy
;
once
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
n
=
"
b
"
Psal.
89.19
.
,
a
Sonne
;
once
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
n
=
"
c
"
Mic.
7.2
.
,
venerable
,
or
religious
;
and
once
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
n
=
"
d
"
Pro.
2.8
.
;
reuerencing
.
In
our
English
Bibles
also
of
the
new
translation
,
I
finde
it
diuers
waies
translated
.
Most
commonly
,
Saints
n
=
"
e
"
2
Chron.
6.41
.
Ps.
30.4
.
&
31.23
.
&
37.28
.
&
50.5
.
&
52.9
.
&
79
2.
&
85.8
.
&
97.10
.
&
132.9
,
16.
&
145.10
.
&
148.14
.
&
149.1
,
5
,
9.
Pro.
2.8
.
;
sometimes
,
holy
n
=
"
f
"
Deut.
33.8
.
Psal.
16.10
.
&
86.2
.
&
89.19
.
&
145.17
.
;
thrice
,
godly
n
=
"
g
"
Psa.
4.3
.
&
12.1
.
&
32.6
.
;
twice
,
mercifull
n
=
"
h
"
2
Sam.
22.26
.
Psal.
18.25
.
;
and
once
,
the
good
man
n
=
"
i
"
Mic.
7
2.
Out
of
which
I
gather
that
by
Saints
in
this
place
,
are
meant
Gods
Elect
and
beloued
children
,
effectually
called
,
iustified
,
and
sanctified
;
people
that
are
holy
,
righteous
,
sober
,
and
godly
.
Thus
haue
I
gone
thorow
with
the
words
of
the
text
,
taking
word
by
word
.
Now
let
vs
gather
into
one
summe
,
the
totall
of
the
things
which
haue
beene
deliuered
touching
the
meaning
thereof
.
Precious
,
that
is
to
say
,
of
great
esteeme
,
very
profitable
and
honourable
,
in
the
sight
of
the
Lord
,
that
is
to
say
,
in
the
iudgement
of
the
Lord
,
and
in
his
account
,
is
the
death
,
that
is
,
the
bodily
death
,
of
his
Saints
,
that
is
to
say
,
of
his
elect
,
whom
he
hath
called
and
sanctified
,
and
to
whom
he
hath
vouchsafed
his
speciall
fauour
,
and
the
grace
to
liue
soberly
,
righteously
,
and
godlily
in
this
present
world
,
denying
vngodlinesse
and
worldly
lusts
.
Thus
haue
I
done
with
the
first
thing
touching
the
meaning
of
the
words
.
The
second
followeth
,
touching
the
parts
of
the
Text.
The
parts
of
the
Text.
THis
Text
hath
two
parts
:
First
,
a
proposition
or
theme
;
secondly
,
an
argument
of
confirmation
,
or
a
proofe
thereof
.
The
proposition
is
this
,
that
the
death
of
the
Saints
is
precious
;
precious
is
the
death
of
his
Saints
.
The
proofe
is
in
these
words
;
in
the
sight
of
the
Lord
.
In
the
proposition
there
be
two
things
to
be
considered
;
First
,
the
subiect
or
antecedent
;
Secondly
,
the
attribute
or
consequent
.
The
subiect
containes
the
matter
whereof
the
speech
is
;
in
these
words
of
the
text
;
The
death
of
the
Saints
.
The
attribute
shewes
what
is
spoken
of
this
matter
,
in
these
words
;
is
precious
.
And
thus
haue
I
done
with
the
second
branch
of
my
promise
.
The
third
remaineth
,
which
is
concerning
the
instructions
that
arise
from
this
Text
,
which
I
will
propound
vnto
you
according
to
the
order
of
the
parts
,
as
now
yee
haue
heard
them
.
The
Instructions
.
FIrst
then
I
haue
to
begin
with
the
proposition
,
and
namely
with
the
subiect
or
antecedent
thereof
,
in
these
words
of
the
text
,
the
death
of
the
Saints
.
Neither
let
any
man
maruell
,
that
I
beginne
with
the
last
words
of
the
text
first
.
The
learned
doe
see
the
reason
for
it
.
For
the
parts
are
inuerted
in
the
order
of
the
text
.
The
proofe
being
inserted
betweene
the
consequent
and
the
antecedent
;
and
both
the
consequent
and
the
proofe
being
set
before
the
antecedent
.
But
let
the
inuerted
parts
be
placed
in
order
,
and
the
text
stands
thus
:
The
death
of
his
Saints
,
or
,
the
death
of
the
Saints
is
precious
in
the
sight
of
the
Lord
.
In
this
order
the
parts
doe
plainly
appeare
;
and
this
order
must
I
follow
.
To
proceede
then
with
the
subiect
,
the
death
of
the
Saints
:
first
note
this
,
that
in
the
Scripture
there
is
a
twofold
death
attributed
to
the
Saints
;
the
one
spirituall
,
and
the
other
,
bodily
.
The
spirituall
death
attributed
to
the
Saints
.
The
spirituall
death
attributed
to
the
Saints
is
likewise
double
,
one
before
their
calling
,
most
miserable
and
wofull
;
another
after
their
calling
,
most
blessed
and
comfortable
.
Before
their
calling
they
are
dead
in
sinnes
and
trespasses
.
Ephes.
2.1
,
4
,
5.
As
the
Apostle
saith
,
And
you
hath
he
quickened
who
were
dead
in
trespasses
and
sinnes
.
And
againe
a
little
after
;
But
God
who
is
rich
in
mercy
,
for
his
great
loue
wherewith
he
loued
vs
,
Euen
when
we
were
dead
in
sinnes
,
hath
quickened
vs
together
with
Christ
.
What
death
in
sinne
,
or
spirituall
death
is
.
This
spirituall
death
is
a
priuation
of
communion
and
fellowship
with
God
,
and
of
the
grace
of
God
quickening
vs
together
with
Christ
:
and
is
incident
to
the
elect
together
with
the
reprobate
before
their
calling
.
Three
branches
of
spirituall
death
in
the
Saints
.
But
after
their
calling
they
haue
experience
in
themselues
of
another
manner
of
spirituall
death
,
of
which
there
be
these
three
branches
;
first
,
vpon
the
right
vnderstanding
of
the
doctrine
of
the
Law
to
be
brought
to
see
and
feele
that
they
are
dead
and
most
wretched
,
1.
A
death
at
the
comming
of
the
commandement
.
and
that
there
is
nothing
in
themselues
,
saue
matter
of
death
and
eternall
damnation
,
by
reason
of
their
sinnes
;
and
so
they
are
stirred
vp
to
seeke
succour
elsewhere
.
Thus
Paul
died
;
as
he
saith
;
But
when
the
commandement
came
,
Rom.
7.9
.
sinne
reuiued
,
and
I
died
.
That
is
to
say
,
when
I
had
the
right
vnderstanding
of
the
commandement
of
God
,
and
had
considered
well
of
it
,
sinne
did
rage
and
trouble
my
minde
,
which
had
lyen
still
before
,
and
by
reason
of
my
sinne
,
I
saw
nothing
in
my selfe
,
but
matter
of
death
and
damnation
,
and
so
I
was
driuen
to
seeke
helpe
in
Iesus
Christ
,
that
my
soule
might
be
saued
.
Secondly
,
the
Saints
are
dead
to
the
Law
;
2.
A
death
vnto
the
Law
.
Gal.
2.19
.
as
the
Apostle
saith
;
For
I
through
the
Law
,
am
dead
to
the
Law
,
that
I
might
liue
vnto
God
.
The
meaning
is
;
they
are
freed
from
the
dominion
of
the
Law
:
and
that
by
meanes
of
the
Law
it selfe
,
which
accuseth
,
terrifieth
,
and
condemneth
them
,
and
thereby
occasioneth
or
vrgeth
them
to
flie
vnto
Christ
,
which
is
the
cause
of
this
death
.
And
they
are
dead
to
the
Law
,
that
is
to
say
,
they
are
free
from
the
dominion
of
the
Law
in
foure
respects
.
First
,
in
respect
of
that
most
rigorous
and
seuere
exacting
of
most
perfect
obedience
to
be
performed
in
this
life
for
the
obtaining
of
life
eternall
.
Act.
15.10
.
Rom.
6.14
,
15.
and
7.6
.
Secondly
,
in
respect
of
the
curse
and
damnatory
sentence
of
the
Law
for
the
breach
therof
,
because
Christ
being
become
a
surety
for
vs
,
hath
fulfilled
that
exact
righteousnes
of
the
Law
for
vs
,
and
performed
that
obedience
for
vs
,
and
for
vs
hath
vndergone
&
borne
,
yea
and
ouercome
the
curse
and
punishment
.
Thirdly
,
in
respect
of
the
power
of
the
Law
,
Rom.
7.8
.
whereby
as
an
occasion
it
prouoketh
&
stirreth
vp
the
corruption
of
the
hart
in
the
vnregenerat
.
Fourthly
,
in
respect
of
the
obseruation
of
the
iudgements
and
ceremonies
of
the
Law
,
that
is
,
Act.
15.
1
Cor.
9.1
,
19.
2
Cor.
3.17
.
Heb.
9.10
.
Iohn
1.17
.
of
the
Iudiciall
and
Ceremoniall
Law
,
to
wit
,
so
farre
,
as
they
properly
pertained
only
to
the
policy
of
Moses
,
and
the
rutorship
of
the
ancient
people
and
Church
of
God
:
such
as
be
the
lawes
concerning
sacrifices
,
and
the
whole
outward
worship
prescribed
by
Moses
.
But
such
lawes
amongst
them
as
belong
to
the
Law
of
Nature
,
and
haue
alwaies
bound
all
Nations
of
the
world
,
there
is
no
death
to
them
,
nor
no
freeing
therefrom
.
3.
A
death
vnto
sin
and
the
world
.
Thirdly
,
there
is
a
spirituall
death
which
the
Saints
feele
in
themselues
,
by
which
they
die
to
sinne
and
to
the
world
,
that
is
to
say
,
by
which
they
more
and
more
bid
sinne
farewell
,
1
Cor.
15.31
.
Gal.
6.14
.
and
seuer
themselues
from
the
men
of
this
world
,
as
much
as
possibly
they
can
,
by
faith
and
repentance
.
This
is
a
blessed
death
springing
from
the
death
of
Christ
,
by
a
vertue
and
power
deriued
therefrom
for
the
beating
downe
and
killing
of
the
strength
of
sinne
in
vs
that
be
his
members
.
For
that
same
diuine
power
,
which
supported
his
manhood
so
that
he
sunke
not
,
when
hee
stood
charged
with
our
sinnes
,
and
died
for
vs
,
and
we
in
him
;
euen
that
same
diuine
power
worketh
in
all
his
members
for
the
mortifying
of
sinne
through
his
death
.
From
whence
it
commeth
that
euery
true
beleeuer
dieth
more
and
more
to
sinne
continually
.
And
this
now
cannot
but
be
a
most
precious
death
in
the
sight
of
God
,
being
an
effect
of
the
death
of
his
Sonne
,
of
whom
hee
saith
;
This
is
my
beloued
Sonne
in
whom
I
am
well
pleased
:
and
in
whom
he
was
(
as
the
Apostle
beares
witnesse
)
reconciling
the
world
vnto
himselfe
,
Matth.
3.17
.
2
Cor.
5.19
.
not
imputing
their
trespasses
vnto
them
.
But
neuerthelesse
it
is
not
that
death
,
which
Dauid
here
meanes
.
We
must
therefore
consider
that
other
kinde
of
death
,
which
according
to
the
Scripture
the
Saints
be
subiect
vnto
,
Bodily
death
attributed
to
the
Saints
.
and
that
is
the
death
of
the
bodie
;
of
which
I
said
,
that
it
is
a
priuation
of
the
life
of
the
bodie
,
by
meanes
of
the
locall
separating
of
the
soule
from
the
body
fora
time
.
This
death
of
the
bodie
(
as
I
conceiue
)
is
the
death
which
Dauid
doth
especially
meane
in
this
place
.
The
death
of
his
Saints
.
FIrst
,
this
very
mentioning
of
the
death
of
the
Saints
,
doth
imply
this
much
,
which
I
note
for
the
instruction
of
some
ignorant
and
vnlearned
people
,
that
liue
among
vs
,
whom
I
desire
well
to
marke
it
,
and
to
learne
from
this
Sermon
,
that
Doctr.
1
Doct.
Some
be
Saints
in
this
life
:
And
namely
all
Gods
people
,
euen
all
that
be
saued
,
Gods
people
be
all
Saints
before
they
die
.
be
Saints
before
their
death
.
This
very
speech
,
the
death
of
his
Saints
,
implieth
thus
much
.
And
it
is
according
to
our
Creed
,
in
the
ninth
article
whereof
,
we
confesse
that
we
beleeue
the
Communion
of
the
Saints
;
which
is
not
only
to
be
vnderstood
of
the
Saints
in
heauen
,
but
also
of
the
Saints
vpon
earch
.
And
thus
the
Epistles
of
Paul
,
for
diuers
of
them
,
are
directed
to
the
Saints
.
As
the
Epistle
to
the
Ephesians
;
To
the
Saints
which
are
at
Ephesus
.
Ephes.
1.1
.
Philip.
1.1
.
Col.
1.2
.
And
the
Epistle
to
the
Philippians
;
To
all
the
Saints
in
Christ
Iesus
which
are
at
Philippi
.
And
likewise
the
Epistle
to
the
Colossians
;
To
the
Saints
and
faithfull
brethren
in
Christ
,
which
are
at
Colosse
.
In
all
which
places
are
vnderstood
by
the
Saints
,
Gods
faithfull
seruants
then
aliue
vpon
the
earth
.
And
as
it
was
then
,
so
is
it
now
.
Psal.
30.4
.
and
31.23
.
and
34.9
and
37.28
.
and
50.5
.
and
52.9
.
and
79.2
.
and
85
8.
and
89.7
.
and
97.10
.
and
13
29
,
16.
and
145.10
and
148.14
.
and
149.1
,
5
,
9.
Psal.
16.3
.
Act.
9.13
.
As
many
faithfull
seruants
as
God
hath
amongst
mankind
throughout
the
world
,
so
many
Saints
there
be
liuing
at
this
day
vpon
the
earth
.
And
in
this
sense
the
word
Saints
,
is
taken
aboue
a
dozen
times
in
the
booke
of
the
Psal.
In
one
place
whereof
expresse
mention
is
made
of
the
Saints
on
earth
.
In
the
sixteenth
Psalme
at
the
third
verse
,
be
these
words
:
But
to
the
Saints
that
are
in
the
earth
.
And
in
the
Acts
of
the
Apostles
;
Ananias
saith
:
Lord
I
haue
heard
by
many
of
this
man
,
how
much
euill
he
hath
done
to
thy
Saints
at
Ierusalem
.
And
Paul
himselfe
in
the
presence
of
Agrippa
declaring
his
life
from
his
child-hood
,
hath
these
very
words
;
Act.
26.10
.
And
many
of
the
Saints
did
I
shut
vp
in
prison
.
Which
cannot
possibly
be
taken
otherwise
,
then
of
some
that
then
were
aliue
vpon
the
earth
.
And
thus
Aaron
,
while
hee
liued
,
and
was
enuied
of
some
,
is
called
the
Saint
of
the
Lord
:
They
enuied
Moses
also
in
the
Campe
,
Psal.
106.16
.
and
Aaron
the
Saint
of
the
Lord
.
So
that
it
is
certaine
,
and
as
cleare
as
the
sun-shine
,
that
there
bee
Saints
in
this
world
.
If
it
were
not
so
,
there
were
no
holy
Catholike
Church
for
vs
to
beleeue
according
to
our
Creed
:
nor
any
one
man
nor
woman
liuing
at
this
day
vpon
the
face
of
the
earth
,
that
were
the
true
childe
of
God
.
Question
.
Who
then
bee
the
Saints
now
aliue
vpon
the
earth
?
Answer
.
Answer
.
Lambert
in
his
Paradoxes
.
cap.
2.
Parad.
31
,
&
36.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mac.
hom.
17.
Why
Gods
children
on
earth
be
called
Saints
.
Lambert
shall
tell
thee
:
They
bee
Saints
,
(
saith
he
)
that
be
translated
from
profane
or
worldly
things
,
to
godly
and
spirituall
things
,
and
made
holy
and
consecrated
vnto
God
.
And
againe
;
All
true
faithfull
people
be
Saints
.
Otherwise
thus
:
Euerie
man
and
woman
that
is
effectually
called
,
and
regenerated
by
the
Holy
Ghost
,
to
liue
iustly
and
holily
;
euerie
such
is
a
Saint
.
And
such
bee
called
Saints
,
not
to
note
an
absolute
perfection
in
them
:
But
first
,
because
they
haue
Christs
holinesse
imputed
vnto
them
through
faith
.
For
the
holinesse
of
Christ
,
that
is
to
say
,
that
integritie
and
puritie
which
Christ
had
from
the
first
moment
of
his
conception
,
and
kept
also
in
all
his
thoughts
,
words
,
and
deeds
,
yea
euen
in
his
desires
,
and
thorowout
his
whole
life
,
euen
vnto
his
last
end
in
the
death
of
the
crosse
,
is
part
of
that
righteousnesse
which
is
imputed
vnto
vs
,
by
which
wee
are
iustified
.
In
this
sense
the
Apostle
saith
:
1
Cor.
2.30
.
But
of
him
are
yee
in
Christ
Iesus
,
who
of
God
is
made
vnto
vs
wisdome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
.
Secondly
,
because
they
haue
inherent
holines
wrought
by
the
Spirit
in
all
the
powers
of
their
soule
,
and
in
euery
part
and
member
of
their
body
.
For
sanctification
is
entire
,
and
thorowout
the
whole
man
;
according
to
the
Apostles
prayer
:
1
Thess.
5.23
.
And
the
verie
God
of
peace
sanctifie
you
wholly
:
and
I
pray
God
your
whole
spirit
,
and
soule
,
and
body
be
preserued
blamelesse
vnto
the
comming
of
our
Lord
Iesus
Christ
.
There
is
no
part
nor
power
of
body
or
soule
,
but
feeles
the
vertue
of
Gods
Spirit
purging
away
corruption
,
and
fastening
impressions
of
holy
qualities
.
It
may
bee
this
power
of
Gods
sanctifying
Spirit
appeares
not
alike
euidently
in
euery
part
,
yet
hath
euery
particle
his
seasoning
with
sanctitie
.
Thirdly
,
because
in
imitation
of
the
holinesse
of
God
,
according
to
his
Commandement
:
1
Pet.
1.16
.
Bee
yee
holy
,
for
I
am
holy
:
they
labour
to
expresse
holinesse
,
both
in
their
thoughts
before
God
,
and
in
their
words
and
deeds
before
God
and
men
.
Because
it
is
written
;
Heb.
12.14
.
Follow
peace
with
all
men
,
and
holinesse
,
without
which
no
man
shall
see
the
Lord
.
Fourthly
,
to
distinguish
them
from
all
the
world
of
the
vngodly
,
which
bee
termed
in
Scripture
;
Gal.
1.4
.
This
present
euill
world
,
and
be
said
all
of
them
to
lie
in
wickednesse
,
in
these
words
of
S.
Iohn
:
Wee
know
that
wee
are
of
God
,
1
Iohn
5.19
.
and
the
whole
world
lieth
in
wickednesse
.
Thus
yee
see
who
in
the
world
be
Saints
,
and
why
they
be
so
called
,
being
yet
aliue
vpon
the
earth
.
Vse
1
The
Vse
.
This
serues
to
condemne
that
ignorant
sort
,
that
all
this
while
in
the
cleare
light
of
the
Gospell
,
To
condemne
their
ignorance
,
that
thinke
there
be
no
Saints
vpon
earth
.
haue
not
learned
thus
much
,
that
there
be
Saints
vpon
earth
.
Nay
(
as
it
seemes
)
some
lie
so
plunged
in
this
gulfe
of
ignorance
,
that
not
only
they
doe
not
know
that
there
bee
Saints
vpon
earth
,
but
that
they
dare
breake
out
and
say
,
that
they
will
neuer
beleeue
it
:
I
will
neuer
beleeue
(
said
one
)
that
any
be
Saints
vpon
earth
.
Oh
gracelesse
speech
I
Oh
damnable
ignorance
!
I
wish
all
you
that
heare
this
,
be
better
instructed
in
this
point
.
But
marke
what
I
say
;
I
speake
it
to
thee
,
that
art
of
the
minde
that
there
bee
no
Saints
vpon
earth
.
Thou
thine
owne
selfe
art
either
a
Saint
or
a
Deuill
.
And
if
thou
be
no
Saint
,
thou
hast
no
faith
in
Christ
.
For
none
that
hath
faith
in
Christ
,
but
he
is
a
Saint
.
Againe
,
marke
this
,
if
thou
bee
not
a
Saint
vpon
earth
before
thou
doest
die
,
thou
shalt
neuer
bee
a
Saint
in
heauen
after
thou
art
dead
.
And
therefore
,
if
thou
wilt
neuer
beleeue
that
any
bee
Saints
vpon
earth
,
I
will
neuer
beleeue
that
euer
thou
shalt
bee
a
Saint
in
heauen
.
For
death
doth
sanctifie
none
.
Neither
will
God
make
any
one
a
Saint
in
the
kingdome
of
heauen
,
which
was
not
before
his
death
made
a
Saint
vpon
earth
.
Consider
of
it
,
and
receiue
instruction
.
The
death
of
his
Saints
.
THere
bee
two
or
three
things
more
to
bee
noted
in
these
words
;
The
death
of
his
Saints
:
whereof
one
ariseth
as
the
former
point
from
the
very
mentioning
of
the
Saints
death
,
The
best
●re
subiect
to
death
.
Heb
9.27
.
and
11.13
.
Z●●●
.
●
.
5
.
and
that
is
this
,
that
Doct.
2
Doct.
The
best
men
are
liable
to
bodily
death
.
The
holiest
Saints
that
liue
in
the
world
must
make
this
account
,
that
they
shall
one
day
die
.
The
Apostle
maketh
no
exception
,
when
hee
saith
to
the
Hebrewes
;
It
is
appointed
vnto
men
once
to
die
.
And
of
certaine
of
the
Saints
he
saith
;
These
all
died
in
faith
.
And
Zechariah
saith
;
Your
fathers
,
where
are
they
?
And
the
Prophets
,
doe
they
live
f●r
euer
?
Death
is
the
way
of
all
the
earth
,
as
Ioshua
and
Dauid
said
,
when
they
were
ready
to
die
.
And
behold
,
this
day
I
am
going
the
way
of
all
the
earth
n
=
"
a
"
Iosh
23.14
.
.
And
Dauid
:
I
goe
the
way
of
all
the
earth
n
=
"
b
"
1
King
.
2.2
.
.
Adam
n
=
"
c
"
Gen.
5.5
.
,
Sheth
n
=
"
d
"
Gen.
5.8
.
,
Enosh
n
=
"
e
"
Gen.
5.11
.
,
Cainan
n
=
"
f
"
Gen.
5.14
.
,
Mahalaleel
n
=
"
g
"
Gen.
5.17
.
,
Iared
n
=
"
h
"
Gen.
5.20
.
,
Methushelah
n
=
"
i
"
Gen.
5.27
.
,
Lamech
n
=
"
k
"
Gen.
5.31
.
,
Noah
n
=
"
l
"
Gen.
9.29
.
;
though
their
liues
were
long
;
for
they
liued
all
of
them
many
hundreds
of
yeeres
;
yet
they
are
dead
and
gone
.
Likewise
Abraham
n
=
"
m
"
Gen.
25.8
.
and
Sarah
n
=
"
n
"
Gen.
23.2
.
,
Isaac
n
=
"
o
"
Gen.
35.29
.
,
and
Rebekah
n
=
"
p
"
Gen.
49.31
.
,
Iacob
n
=
"
q
"
Gen.
49.33
.
and
Rachel
n
=
"
r
"
Gen.
35.19
.
,
Iob
n
=
"
s
"
Iob
42.17
.
,
Dauid
n
=
"
t
"
1
King
.
2.10
.
,
Solomon
n
=
"
u
"
1
King
.
11.43
.
,
Hezekiah
n
=
"
*
"
2
King
.
20.21
.
,
Iosiah
n
=
"
x
"
2
Chro.
35.24
.
,
Samuel
n
=
"
y
"
1
Sam.
25.1
.
,
and
the
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
husband
after
the
death
of
the
first
.
Rom.
7.2
,
3
,
4.
Ninthly
,
that
they
which
liue
,
should
not
henceforth
liue
to
themselues
,
but
vnto
him
which
died
for
them
,
1
Cor.
5.15
.
and
rose
againe
.
Tenthly
,
that
we
might
know
the
loue
of
Christ
vnto
vs
,
1
Ioh.
3.16
.
and
publish
it
vnto
others
.
Eleuenthly
,
that
whether
we
wake
or
sleepe
,
we
should
liue
together
with
him
.
1
Thess.
5.10
.
Twelfthly
,
that
we
should
not
doubt
to
lay
downe
our
liues
for
his
sake
,
1
Ioh.
3.16
.
and
the
brethren
.
Thirteenthly
,
that
he
might
abolish
sinne
.
Fourteenthly
,
that
he
might
abolish
death
,
Rom.
6.10
.
the
wages
of
sinne
.
These
bee
the
ends
of
the
death
of
Christ
,
2
Tim.
1.10
.
but
the
discharging
of
the
Saints
from
bodily
death
is
none
of
them
.
Obiection
.
But
if
among
the
ends
of
Christs
death
this
be
reckoned
for
one
,
that
he
might
abolish
death
,
it
seemeth
then
that
the
Saints
should
not
die
.
For
what
is
it
to
abolish
death
,
if
it
be
not
quite
to
take
it
away
,
that
it
should
not
bee
at
all
?
How
death
is
abolished
.
Answ.
If
ye
vnderstand
it
of
death
eternall
,
which
is
the
second
death
,
it
is
quite
taken
away
in
respect
of
Gods
elect
:
according
to
that
speech
of
our
Sauiour
Christ
;
Iohn
11.26
.
Whosoeuer
liueth
and
beleeueth
in
mee
,
shall
neuer
die
.
The
second
death
hath
no
power
on
the
Saints
.
As
saith
Saint
Iohn
;
Reu.
20.6
.
Blessed
and
holy
is
hee
that
hath
part
in
the
first
resurrection
:
on
such
the
second
death
hath
no
power
.
But
if
ye
referre
it
to
the
first
death
,
to
wit
,
the
death
of
the
body
,
the
sting
of
it
is
taken
away
,
so
that
it
is
no
more
a
curse
for
the
sinnes
which
wee
haue
committed
;
nay
it
is
turned
into
a
blessing
,
and
made
a
ioyfull
passage
and
entrance
into
heauen
.
But
if
yee
apply
it
to
the
death
of
the
soule
,
which
is
another
kinde
,
or
another
branch
of
the
first
death
,
that
also
is
vanquished
&
ouercome
,
and
we
recouer
out
of
it
,
when
we
are
spiritually
quickned
with
the
life
of
grace
,
1
Cor.
4.11
.
Ephes.
4.18
.
called
by
S.
Paul
,
the
life
of
Iesus
,
the
life
of
God
;
and
it
is
also
called
the
life
of
the
spirit
.
And
though
this
death
hang
about
vs
,
as
long
as
we
are
in
this
tabernacle
,
Rom.
8.23
.
Rom.
7.24
.
and
make
vs
groane
within
our selues
,
and
crie
out
with
the
Apostle
;
O
wretched
man
that
I
am
:
who
shall
deliuer
mee
from
the
body
of
this
death
?
Yet
it
cannot
hurt
vs
;
and
it
daily
abateth
as
the
life
of
grace
increaseth
.
And
when
our
change
is
come
,
we
shall
be
fully
and
for
euer
discharged
from
it
.
For
death
is
vanquished
,
but
the
time
is
not
yet
come
,
that
it
must
be
vtterly
destroyed
.
For
the
Apostle
hath
taught
vs
,
that
it
is
the
last
enemie
that
shall
be
destroyed
;
1
Cor.
15.26
.
The
last
enemie
(
saith
he
)
that
shall
be
destroied
,
is
death
.
It
is
captiuated
,
and
brought
vnder
the
power
of
Christ
the
Conquerour
,
and
comfort
your selues
,
euery
kinde
of
death
shall
be
fully
destroyed
,
and
quite
abolished
in
the
due
time
.
Reason
2
Secondly
,
the
Saints
must
die
the
death
of
the
body
:
because
it
is
an
infirmity
,
which
we
are
forced
to
endure
in
this
nature
.
Now
Christ
hath
not
suffered
to
free
vs
from
any
infirmity
to
which
our
bodies
are
made
subiect
without
sinne
,
but
to
take
away
the
venome
of
it
,
and
to
sanctifie
it
vnto
vs
:
that
that
which
at
first
came
by
meanes
of
sin
,
and
in
it selfe
is
a
curse
for
sin
,
&
the
wages
thereof
,
may
be
turned
into
a
blessed
meanes
to
further
our
happinesse
.
And
thus
also
we
are
weary
,
and
hunger
,
and
thirst
,
and
feele
paines
many
and
manifold
,
although
Christ
also
hath
suffered
all
this
for
vs
.
Conceiue
it
then
,
that
in
respect
of
the
Saints
,
death
is
abolished
both
the
first
and
second
,
of
the
soule
and
the
body
,
as
it
is
the
wages
of
sinne
,
(
for
what
haue
we
to
doe
with
the
wages
of
the
workes
,
which
we
doe
not
attend
?
)
but
yet
we
must
still
suffer
it
,
as
it
is
an
infirmity
to
which
our
bodies
are
made
subiect
,
and
we
must
passe
thorow
it
,
as
it
is
the
way
and
gate
into
that
glorious
life
in
the
kingdome
of
heauen
.
Reason
3
Thirdly
,
the
Saints
must
die
,
that
the
discerning
of
the
elect
from
the
reprobate
,
may
bee
reserued
vnto
the
last
day
,
the
day
of
iudgement
.
According
to
the
words
of
the
Prophet
Malachi
;
Mal.
3.18
.
Then
shall
yee
returne
and
discerne
betweene
the
righteous
and
the
wicked
,
betweene
him
that
serueth
God
,
and
him
that
serueth
him
not
.
Now
if
onely
the
reprobates
,
wicked
men
and
hypocrites
,
did
die
,
and
the
elect
not
die
,
then
might
it
bee
discerned
who
were
elected
and
truly
sanctified
,
before
that
day
come
.
Reason
4
Fourthly
,
that
it
may
appeare
no
vaine
word
which
God
spake
to
Adam
,
saying
;
Gen.
3.19
.
In
the
sweat
of
thy
face
shalt
thou
eat
thy
bread
till
thou
returne
vnto
the
ground
:
for
out
of
it
wast
thou
taken
,
for
dust
thou
art
,
and
vnto
dust
shalt
thou
returne
.
Reason
5
Fiftly
,
that
by
tasting
of
bodily
death
,
they
may
feele
Gods
mercy
the
sweeter
in
freeing
of
them
from
death
eternall
,
which
they
had
likewise
deserued
,
and
learne
to
set
the
more
store
by
the
riches
of
his
mercy
,
and
accept
it
the
better
,
and
be
prouoked
to
seeke
it
,
and
also
receiue
it
,
with
the
earnester
desire
and
the
greater
thankfulnesse
.
To
that
end
are
wee
forced
to
passe
thorow
the
death
of
the
body
.
And
indeed
let
vs
consider
well
the
pride
of
our
owne
nature
,
the
false
ouerweening
and
vaine
selfe-trust
wherewith
we
be
puffed
vp
,
how
stubborne
we
be
against
the
Lord
,
and
at
how
low
a
rate
we
prise
his
goodnesse
,
and
wee
shall
finde
,
that
to
doe
vs
good
and
to
bring
vs
to
life
,
he
must
be
faine
to
make
vs
passe
thorow
the
gates
of
death
.
And
why
?
To
keepe
vs
in
awe
and
humble
vs
,
to
make
vs
to
know
our selues
,
and
how
rich
he
is
in
mercy
,
in
his
dealing
with
vs
;
to
the
intent
we
may
yeeld
the
more
honour
and
reuerence
to
our
onely
wise
,
immortall
and
good
God
.
And
may
say
euery
one
of
vs
,
alas
,
I
might
iustly
haue
beene
sunken
before
this
day
to
the
bottome
of
hell
,
and
if
God
were
not
wondrous
mercifull
,
what
is
due
to
my
whole
life
for
my
manifold
sinnes
?
I
haue
deserued
to
die
not
only
the
death
of
the
body
,
but
the
second
death
,
euen
the
death
of
soule
and
body
eternally
.
Thus
you
see
how
it
is
good
for
the
Saints
to
be
kept
in
awe
,
and
taught
humilitie
,
by
being
appointed
to
die
.
Reason
6
Sixtly
,
that
they
may
be
made
partakers
of
the
glorious
resurrection
at
the
end
of
the
world
.
For
,
to
borrow
a
similitude
from
the
Apostles
words
:
1
Cor.
15.36
.
as
the
corne
which
is
sowen
is
not
quickened
except
it
die
:
so
is
it
with
vs
;
wee
cannot
partake
of
the
resurrection
of
the
iust
,
except
we
die
.
For
they
that
remaine
aliue
at
the
comming
of
the
Lord
,
shall
not
die
to
attaine
vnto
the
resurrection
;
1
Cor.
15.51
.
1
Thess.
4.15
,
16
,
17.
but
they
shall
all
bee
changed
,
and
bee
hindmost
in
the
company
that
shall
meet
the
Lord
in
the
aire
.
Vse
1
The
Vse
.
First
then
,
is
it
true
?
are
the
Saints
subiect
to
death
?
We
must
ponder
vpon
this
,
that
we
are
subiect
to
death
.
Let
vs
ponder
vpon
it
,
that
we
deserue
such
an
vnhappy
condition
.
And
that
were
it
not
for
Gods
mercy
vnto
vs
in
Christ
,
contrary
to
that
which
we
haue
deserued
,
we
must
all
die
and
be
damned
for
euermore
.
Let
vs
thinke
vpon
it
.
Neither
let
any
thinke
it
strange
,
because
Christ
hath
died
for
vs
,
and
rose
againe
,
and
are
dead
with
Christ
,
and
risen
againe
with
him
,
and
when
as
our
sinnes
are
forgiuen
and
quite
done
away
,
which
brought
death
vpon
vs
,
that
yet
neuertheles
God
will
not
release
vs
,
but
make
vs
drinke
of
deaths
cup.
For
although
we
ought
to
be
glad
of
it
,
because
God
proceedeth
&
dealeth
in
such
wise
,
that
we
be
nothing
hindred
thereby
,
but
that
we
may
come
boldly
vnto
the
throne
of
grace
,
and
call
vpon
him
quietly
and
without
distraction
,
and
at
the
houre
of
death
may
commend
our
soules
into
his
hands
,
and
pray
for
the
glorious
resurrection
of
our
bodies
,
and
(
as
it
were
)
cast
our selues
into
his
fatherly
lap
;
although
I
say
,
we
ought
to
be
glad
of
this
;
yet
is
it
good
for
vs
to
haue
some
feeling
of
the
miserie
,
into
which
we
haue
plunged
our selues
,
not
only
to
humble
vs
,
and
that
we
should
set
the
more
store
by
his
mercie
,
as
I
said
before
,
but
to
make
vs
iudge
our selues
,
that
we
be
not
iudged
of
the
Lord
,
and
to
make
vs
by
faith
to
lay
the
faster
hold
vpon
his
gracious
promises
,
and
the
more
carefully
to
serue
him
with
such
reuerence
and
feare
,
as
is
requisite
for
vs
.
Vse
2
Secondly
,
this
consideration
that
wee
are
subiect
vnto
death
,
should
rouze
vs
out
of
sinne
,
Awake
from
sinne
and
leaue
it
.
and
make
vs
shunne
it
,
and
hate
the
verie
motions
of
it
.
For
sinne
is
the
cause
of
all
our
miserie
and
mortalitie
.
As
the
Prophet
Ieremiah
saith
in
his
Lamentations
;
Wherefore
doth
man
complaine
,
Lam.
3.39
.
a
man
for
the
punishment
of
his
sinnes
?
Intimating
that
man
by
his
sinnes
doth
bring
punishments
vpon
himselfe
.
And
the
Apostle
Paul
saith
;
Rom.
5.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mac.
Hom.
11.
Iude
23.
Mic.
3.1
,
2.
Amos
5.14
,
15.
As
by
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
:
and
so
death
passed
vpon
all
men
,
for
that
all
haue
sinned
.
Hee
makes
sinne
,
ye
see
,
the
cause
of
all
mens
mortalitie
.
Wherefore
shun
sinne
,
and
as
the
Apostle
Iude
saith
;
Hate
euen
the
garment
spotted
by
the
flesh
.
And
be
not
like
those
heads
of
Iacob
,
and
Princes
of
the
house
of
Israel
,
of
whom
Micah
saith
,
that
they
hate
the
good
,
and
loue
the
euill
.
Be
not
like
to
them
;
but
as
Amos
saith
:
Seeke
good
,
and
not
euill
.
And
againe
;
Hate
the
euill
,
and
loue
the
good
.
For
say
,
wee
must
die
,
and
cannot
auoid
it
,
whatsoeuer
wee
doe
;
yet
take
away
sinne
,
and
the
sting
of
death
is
gone
.
For
,
as
the
Apostle
saith
:
The
sting
of
death
is
sinne
.
1
Cor.
15.56
.
Let
sinne
therefore
be
away
,
and
death
when
it
comes
shall
doe
vs
no
hurt
;
nay
,
it
shall
be
aduantage
and
gaine
vnto
vs
,
as
the
same
Apostle
saith
:
Phil.
1.21
.
For
to
me
to
liue
is
Christ
,
and
to
die
is
gaine
.
This
therefore
should
rouze
vs
,
and
driue
vs
from
sinne
.
Tell
mee
,
who
but
a
mad
man
,
would
giue
aduantage
to
his
vtter
enemie
,
whereby
to
spoile
him
?
Now
death
is
this
enemie
,
and
our
sinne
is
the
adu●tage
.
If
we
liue
in
sinne
,
wee
giue
death
the
adu●●●age
to
,
kill
vs
eternally
:
but
if
we
coufesse
and
forsake
our
sins
,
death
hath
no
aduantage
against
vs
,
and
come
when
it
will
,
it
shall
doe
vs
no
hurt
.
I
beseech
you
consider
of
it
,
and
turne
from
sinne
,
from
couetousnesse
,
pride
,
and
from
whatsoeuer
God
forbiddeth
.
Vse
3
Thirdly
,
are
the
Saints
subiect
to
death
?
Then
are
they
after
a
sort
subiect
to
that
which
is
the
chiefest
curse
that
is
fallen
vpon
mankinde
.
Good
and
bad
subiect
to
death
,
and
the
li●e
afflictions
:
but
with
great
difference
.
For
death
is
the
chiefest
curse
,
and
containeth
vnder
it
all
the
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
dea●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
incertiuo
.
and
be
alwayes
in
a
readinesse
,
that
whensoeuer
death
comes
,
it
doe
not
take
vs
vnprouided
.
There
is
nothing
more
certaine
,
than
that
death
will
come
:
nor
nothing
more
vncertaine
,
than
at
what
time
it
will
come
.
By
experience
we
see
it
true
:
To
day
a
man
,
to
morrow
none
.
It
behoueth
vs
therefore
to
bee
prouided
at
all
times
.
Wee
see
as
young
,
as
healthie
,
as
strong
,
as
rich
,
as
noble
,
and
religious
,
Aequa
lege
necessitas
sortitur
ir
sign●●
&
imos
.
Hor.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mac.
Hom.
4.
Iob
14.5
.
as
any
of
vs
all
,
are
taken
away
before
our
eyes
.
And
we
cannot
alwayes
liue
here
.
Wee
must
goe
the
way
that
this
our
brother
,
and
many
thousands
more
,
haue
gone
before
vs
.
And
how
soone
,
or
whose
turne
may
be
the
next
,
we
doe
not
know
.
Our
dayes
are
determined
,
the
number
of
our
moneths
are
with
the
Lord
,
hee
hath
appointed
our
bounds
that
we
cannot
passe
.
And
hee
that
tarrieth
longest
,
Iames
4.14
.
shall
not
be
long
behinde
.
For
what
is
our
life
?
It
is
euen
a
vapour
that
appeareth
for
a
little
time
,
and
then
vanisheth
away
.
Bee
wee
therefore
ready
to
depart
at
all
times
when
the
Lord
shall
call
vs
.
Foure
thin●s
to
be
done
to
be
alwayes
ready
for
death
.
And
that
we
may
bee
alwayes
ready
;
first
,
let
our
houses
bee
set
in
order
,
and
euerie
mans
last
will
written
,
if
hee
meane
to
make
any
,
that
whensoeuer
the
Lord
shall
call
vs
,
nothing
may
trouble
vs
that
way
.
Secondly
,
let
vs
bee
continually
doing
the
will
of
our
heauenly
Father
.
That
whensoeuer
hee
shall
come
,
Matth.
24.46
.
he
may
finde
vs
so
doing
.
Blessed
is
that
seruant
,
whom
his
Lord
when
he
commeth
,
shall
finde
so
doing
.
Thirdly
,
by
liuing
in
continuall
expectance
of
death
,
not
flattering
our selues
with
a
vaine
hope
of
long
life
,
like
the
rich
man
in
the
Gospell
,
Luke
12.18
,
9.
which
built
him
greater
barnes
,
perswading
himselfe
,
that
hee
should
liue
many
yeeres
about
,
at
his
owne
ease
and
content
:
but
making
account
that
euerie
day
,
nay
euerie
houre
,
may
be
our
last
houre
,
and
the
houre
of
our
death
.
Fourthly
,
by
furnishing
our selues
with
sundry
Christian
resolutions
and
meditations
;
Six
godly
meditations
against
death
.
as
namely
with
these
,
and
such
like
.
First
,
that
it
is
better
,
and
more
acceptable
to
God
,
to
offer
that
for
a
free
will
offering
vnto
God
,
I
meane
our
soule
and
spirit
,
which
otherwise
we
are
bound
to
restore
,
as
a
thing
that
is
due
,
and
shall
bee
compelled
to
restore
when
the
time
is
come
,
and
doe
what
wee
can
.
Eccles.
8.8
.
For
there
is
no
man
that
hath
power
ouer
the
spirit
to
retaine
the
spirit
,
neither
hath
he
power
in
the
day
of
death
:
and
there
is
no
discharge
in
that
warre
,
neither
shall
wickednesse
deliuer
them
that
are
giuen
to
it
.
And
indeed
what
win
the
stubborne
fort
,
by
their
desirousnesse
of
life
,
and
loathnesse
to
die
,
but
this
,
to
bee
ouercome
by
force
,
when
they
haue
struggled
and
striuen
,
as
if
they
would
sight
against
God
,
and
resist
his
will
?
Secondly
,
that
as
God
hath
set
vs
here
,
so
he
ought
also
to
haue
the
authority
to
take
vs
away
againe
when
he
listeth
himselfe
.
Thirdly
,
that
euery
child
of
God
ought
to
be
alwaies
willing
to
goe
whithersoeuer
God
calleth
him
:
Cum
accersitionis
propriae
dies
venerit
,
incunctanter
&
libenter
ad
Dominum
ipso
vocante
veniamus
.
Cyp.
de
Mortal
.
sect.
17.
and
whensoeuer
God
giueth
him
any
token
that
he
will
take
him
out
of
the
world
,
it
behooueth
him
alwaies
to
haue
one
foot
onward
in
the
way
;
as
if
he
should
say
,
loe
here
I
am
,
Lord
,
I
am
ready
to
answer
thy
call
,
and
to
come
vnto
thee
.
Fourthly
,
that
this
world
is
but
a
pilgrimage
,
and
that
we
must
hold
on
to
passe
apace
thorow
it
,
to
come
to
our
inheritance
which
is
in
heauen
.
This
minde
was
in
those
of
the
ancient
Patriarkes
of
whom
the
Apostle
saith
,
that
they
confessed
that
they
were
strangers
and
pilgrims
on
the
earth
.
Heb.
11.13
.
Fiftly
,
that
in
as
much
as
Christ
Iesus
is
our
head
,
he
will
draw
vs
vp
to
himselfe
into
the
glory
whereinto
he
himselfe
is
entred
already
,
that
we
may
bee
with
him
,
Ioh.
17.24
.
where
he
is
,
to
behold
his
glory
which
the
Father
hath
giuen
him
:
so
we
keepe
fast
hold
of
him
by
a
true
and
liuely
faith
,
and
be
not
separated
from
him
by
growing
weary
of
well
doing
,
nor
by
embracing
this
present
world
,
nor
yet
by
continuance
in
sinne
.
Sixtly
,
that
the
Saints
of
God
which
haue
liued
in
times
past
,
seeing
their
death
to
approach
,
haue
not
resisted
it
nor
beene
dismaied
,
but
haue
put
themselues
into
the
hands
of
God
,
and
haue
prepared
themselues
willingly
to
die
.
As
Iacob
,
Gen.
49.33
.
when
he
had
made
an
end
of
commanding
his
sonnes
,
gathered
vp
his
feet
into
the
bed
,
and
yeelded
vp
the
ghost
.
And
Moses
,
Deut.
32.48
,
49
,
50.
&
34.1
,
7.
when
God
sent
him
vp
into
the
mountaine
Abarim
,
vnto
mount
Nebo
,
and
told
him
that
he
should
die
there
,
repined
not
,
but
shewed
all
obedience
,
and
prepared
himselfe
vnto
it
,
when
hee
saw
it
was
Gods
will
that
it
should
bee
so
.
And
Pauls
time
drawing
neere
,
he
speakes
of
himselfe
,
as
if
when
he
were
executed
,
he
should
be
offered
vp
in
sacrifice
vnto
God
.
For
I
am
now
ready
to
be
offered
,
2
Tim.
4.6
.
and
the
time
of
my
departure
is
at
hand
.
And
before
that
,
when
Agabus
the
Prophet
had
shewed
the
danger
that
hee
should
be
in
,
if
he
went
vp
to
Ierusalem
,
and
both
they
of
his
owne
company
,
and
the
men
of
that
place
,
that
is
of
Cesarea
,
had
besought
him
earnestly
not
to
goe
vp
,
he
was
much
troubled
with
their
teares
,
and
with
the
adoe
which
they
made
about
him
,
but
nothing
at
all
with
his
owne
afflictions
and
death
.
For
he
made
them
this
answer
,
Acts
21.13
.
What
meane
ye
to
weepe
and
to
breake
mine
heart
?
For
I
am
ready
not
to
be
bound
only
,
but
also
to
die
at
Ierusalem
for
the
Name
of
the
Lord
Iesus
.
I
should
be
long
to
speake
of
Aaron
,
of
Samuel
,
of
Dauid
,
and
of
a
great
number
of
faithfull
Martyrs
.
Yet
I
cannot
omit
the
example
of
Christ
,
which
is
the
chiefest
of
all
,
who
after
he
had
drunke
of
the
cup
of
his
fathers
wrath
,
the
bitterest
cup
that
euer
man
drunke
of
before
his
departure
,
commended
his
soule
into
his
Fathers
hands
,
Luke
23.46
.
and
gaue
vp
the
ghost
.
These
examples
we
must
beare
in
minde
,
and
ponder
vpon
them
,
to
learne
thereby
,
that
whensoeuer
God
shall
call
vs
out
of
this
world
,
we
may
not
sticke
to
goe
willingly
vnto
him
.
On
the
one
side
is
misery
,
on
the
other
a
Crowne
;
on
the
one
side
a
pilgrimage
,
on
the
other
our
saluation
;
and
death
is
betweene
.
Shall
we
be
afraid
of
death
?
There
is
no
cause
.
For
its
sting
is
gone
,
and
when
we
haue
passed
thorow
it
,
there
shall
be
an
end
of
our
misery
,
and
we
shall
haue
the
crowne
of
righteousnesse
:
our
pilgrimage
shall
cease
,
and
we
shall
receiue
the
end
of
our
faith
,
the
saluation
of
our
soules
.
These
meditations
and
resolutions
,
and
other
such
like
,
being
well
digested
and
setled
in
our
soules
,
will
make
vs
euermore
ready
and
well
disposed
to
depart
out
of
this
life
,
whensoeuer
God
sheweth
vs
that
our
houre
is
come
.
The
death
of
his
Saints
.
A
Further
thing
that
is
worth
the
noting
in
these
words
of
the
text
,
The
death
of
his
Saints
,
is
touching
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
agimu●
.
Cant.
1.4
.
not
of
themselues
,
but
through
the
grace
of
the
Spirit
,
which
first
moueth
and
stirreth
them
.
For
the
ability
to
moue
to
any
thing
pleasing
to
God
,
is
meerely
from
his
grace
.
Vse
1
The
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
sanctified
,
Heb.
10.29
.
Yet
were
they
sanctified
.
True
.
But
how
were
they
sanctified
?
By
the
bloud
of
the
Couenant
,
saith
the
Apostle
;
that
is
,
not
by
the
effectuall
and
gracious
working
of
the
Spirit
creating
in
them
,
as
in
the
elect
,
conuerted
soules
,
that
new
quality
of
holinesse
,
whereby
they
can
in
some
measure
truly
hate
their
owne
sinnes
,
with
a
firme
purpose
to
leaue
them
;
and
can
loue
Gods
law
,
with
a
resolution
to
performe
it
in
some
good
measure
:
not
so
;
but
sacramentally
only
.
And
so
many
a
reprobate
may
bee
sanctified
,
that
is
to
say
,
he
may
be
baptised
.
Nay
more
,
he
may
be
outwardly
reformed
,
and
haue
some
inward
good
things
,
as
ioy
in
hearing
of
the
word
,
and
he
may
be
sanctified
in
the
charitable
opinion
of
others
,
yea
and
in
his
owne
conceit
and
perswasion
;
and
yet
all
the
while
want
that
peculiar
worke
of
the
spirit
of
God
,
of
which
I
spake
euen
now
,
and
so
be
destitute
of
the
substance
and
truth
of
the
grace
of
sanctification
.
For
this
he
can
neuer
haue
,
make
what
shew
he
will
:
It
is
the
portion
of
Gods
elect
:
it
is
part
of
his
childrens
bread
;
he
will
not
take
it
and
cast
it
vnto
dogs
.
It
is
a
holy
thing
,
not
fit
for
dogs
,
and
a
pearle
of
more
worth
than
to
be
cast
before
swine
.
Vse
4
Fourthly
,
considering
that
the
Saints
be
the
Lords
after
a
peculiar
manner
,
It
is
a
singular
comfort
to
be
truly
sanctified
.
what
a
comfort
is
it
to
bee
truly
sanctified
?
He
that
is
such
a
one
may
build
vpon
it
,
that
God
will
protect
him
,
and
that
he
shall
be
saued
.
For
as
Solomon
saith
;
Pro.
2.8
.
He
preserueth
the
way
of
his
Saints
.
And
Iude
saith
;
Iude
1.
to
them
that
are
sanctified
by
God
the
Father
,
and
preserued
in
Iesus
Christ
,
to
wit
,
to
life
eternall
,
and
called
.
Deut.
33.3
.
And
Moses
saith
;
All
his
Saints
are
in
thy
hand
.
Which
is
more
for
their
safety
,
than
if
they
had
all
the
castles
and
bulwarks
of
the
world
to
defend
and
saue
them
.
For
we
know
what
Christ
saith
:
No
man
is
able
to
plucke
them
out
of
my
Fathers
hand
.
Iohn
10.29
.
So
that
it
is
a
maruellous
comfort
to
be
truly
sanctified
.
Such
may
haue
enemies
both
many
,
and
mighty
,
by
whom
they
may
looke
to
be
fiercely
assaulted
,
but
no
multitudes
nor
power
can
preuaile
against
them
.
And
albeit
they
seeme
often
to
be
ouerthrowne
with
the
wrongs
which
they
suffer
,
as
some
are
stript
of
their
possessions
,
others
are
imprisoned
,
others
are
banished
,
others
are
tormented
,
others
are
killed
;
yet
they
are
still
the
Lords
.
And
this
that
they
are
so
dealt
with
,
commeth
not
to
passe
through
the
might
of
their
aduersaries
,
but
by
the
will
of
God
;
neither
doth
he
suffer
it
to
satisfie
their
foes
,
but
to
encrease
their
owne
happinesse
.
2
Cor.
4.17
.
For
our
light
affliction
which
is
but
for
a
moment
,
worketh
for
vs
a
farre
more
exceeding
and
eternall
waight
of
glory
.
And
besides
,
in
all
their
afflictions
he
careth
for
them
,
and
doth
them
good
.
Question
.
Six
markes
of
sanctification
.
But
how
shall
I
know
that
I
am
truly
sanctified
?
Answer
.
First
,
by
a
perfect
,
that
is
to
say
,
a
sincere
and
true
hatred
of
euery
sinne
,
whatsoeuer
gaine
or
pleasure
it
may
seeme
to
bring
with
it
,
and
by
the
practise
of
all
holy
duties
,
though
our
credit
,
peace
,
wealth
,
and
all
that
we
haue
must
goe
to
wracke
for
it
,
yea
&
our
life
it selfe
be
endangered
thereby
.
For
a
man
truly
sanctified
will
forgoe
life
and
all
,
rather
than
obedience
to
Gods
Commandements
.
How
can
I
doe
this
great
wickednesse
,
Gen.
39.9
.
and
sinne
against
God
?
said
Ioseph
.
Secondly
,
by
the
ground
of
our
hatred
of
sinne
,
and
practise
of
vertue
,
if
it
be
not
our
owne
credit
amongst
good
men
,
nor
any
other
by-respects
,
but
the
will
and
Commandement
of
God
.
Thirdly
,
by
the
right
end
proposed
,
we
hating
sinne
,
euen
in
the
secretest
closet
of
our
soule
,
and
purging
it
from
the
flesh
and
spirit
;
and
perfecting
holinesse
in
the
feare
of
God
,
that
now
and
alwaies
Christ
may
be
magnified
and
God
be
glorified
in
vs
.
Fourthly
,
by
the
meanes
by
which
sanctification
was
wrought
.
That
is
to
say
,
if
we
haue
attained
to
sanctification
by
the
effectuall
working
of
the
Spirit
,
and
the
doctrine
of
the
word
.
For
these
bee
the
meanes
,
by
which
God
doth
sanctifie
vs
.
And
for
this
,
sanctification
is
called
,
2
Thess.
2.13
.
Iohn
17.17
.
the
sanctification
of
the
Spirit
.
And
our
Sauiour
saith
;
Sanctifie
them
through
thy
truth
:
thy
word
is
truth
.
Fiftly
,
by
the
extent
of
it
.
For
true
sanctification
spreads
ouer
the
whole
man
;
1
Thess.
5.23
.
it
is
wrought
in
the
whole
spirit
and
soule
and
body
.
Sixtly
,
by
the
continuance
and
growth
of
it
.
For
true
sanctification
after
it
is
once
wrought
,
continues
for
euer
,
and
growes
more
and
more
by
the
selfe-same
meanes
by
which
it
was
first
wrought
,
vntill
it
come
to
perfection
.
The
death
of
his
Saints
.
LAstly
from
these
words
,
in
that
the
deare
children
of
God
,
whose
dignity
is
great
,
and
farre
beyond
the
highest
dignitie
,
that
this
world
affoords
;
in
that
these
are
expressed
vnder
this
title
of
Saints
,
I
gather
,
that
Doct.
4
Doct.
The
very
title
of
a
Saint
is
full
of
honour
and
dignity
.
The
title
of
a
Saint
is
honourable
.
The
Scripture
,
yee
see
,
when
it
makes
mention
of
the
best
,
and
of
such
as
the
world
is
not
worthy
of
,
expresseth
them
here
,
and
many
times
elsewhere
,
by
the
title
of
Saints
.
2
Chron.
6.41
.
Let
thy
Saints
reioyce
in
goodnesse
,
said
Solomon
in
his
praier
.
Vse
1
The
Vse
.
First
the
hearing
of
this
must
teach
the
Saints
to
walke
in
holinesse
.
Walke
in
holinesse
.
1
Pet.
1.15
,
16.
According
to
S.
Peters
exhortation
:
But
as
he
which
hath
called
you
is
holy
,
so
bee
ye
holy
in
all
mann●r
of
conuersation
.
Because
it
is
written
,
Be
ye
holy
,
Ephes.
5.2
,
3.
for
I
am
holy
.
And
S.
Paul
saith
thus
;
walke
in
loue
,
as
Christ
also
hath
loued
vs
,
and
hath
giuen
himselfe
for
vs
,
an
offering
and
a
sacrifice
to
God
for
a
sweet
smelling
sauour
:
But
fornication
and
all
vncleannesse
,
or
couetousnesse
,
let
it
not
bee
once
named
among
you
,
as
becommeth
Saints
.
Here
is
the
ground
of
his
exhortation
,
that
hauing
receiued
so
great
mercy
and
grace
as
to
bee
made
Saints
,
wee
are
to
walke
as
is
fitting
for
the
Saints
of
God
.
And
it
should
bee
a
shame
that
any
professing
themselues
Saints
,
should
be
found
vnholy
in
their
conuersation
.
Vse
2
Secondly
,
considering
this
,
is
it
not
a
strange
thing
,
that
any
liuing
in
the
Church
,
Against
them
that
reproach
others
with
th●●●
holinesse
,
and
make
a
mocke
at
the
title
of
a
Saint
.
hearing
the
Gospell
,
and
knowing
their
Creed
,
should
be
so
strangely
blinded
,
and
so
desperately
wicked
,
as
to
scoffe
at
the
endeuour
and
practise
of
sanctitie
,
and
reproach
others
with
their
holinesse
;
saying
,
You
are
one
of
these
holy
folke
;
nay
,
so
gracelesse
and
ignorant
as
to
turne
this
very
title
into
matter
of
reproach
,
saying
;
You
are
one
of
the
Saints
,
you
know
your
place
in
heauen
already
.
But
doest
thou
know
thy selfe
?
Canst
thou
tell
me
what
thou
art
thy selfe
,
thou
that
after
this
fashion
doest
make
a
scorne
of
other
mens
holinesse
,
and
of
the
blessed
title
of
a
Saint
?
I
must
tell
thee
plainly
,
that
both
thou
and
all
others
that
make
a
scoffe
at
holinesse
,
and
that
scorne
the
title
of
a
Saint
,
yee
are
none
of
Gods
children
,
yee
are
vnholy
Atheists
,
and
very
Deuils
incarnate
.
Consider
well
of
it
,
and
pray
God
to
enlighten
you
,
and
turned
our
hearts
.
And
as
for
the
children
of
God
,
Foure
comforts
against
reproaches
for
holinesse
.
they
haue
many
good
meditations
to
comfort
themselues
with
against
these
kinde
of
reproches
:
and
namely
these
.
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
dea●●
vnto
the
Lord
.
For
they
are
his
friends
,
they
are
his
people
,
they
are
his
seruants
,
his
children
,
his
spouse
,
yea
,
as
the
tenderest
members
of
his
body
vnto
him
.
For
as
saith
the
Prophet
Zechariah
;
Zech.
2.8
.
Hee
that
toucheth
you
,
toucheth
the
apple
of
his
eye
.
And
so
long
as
the
Lord
doth
acknowledge
them
for
some
of
his
,
and
doth
account
them
so
neere
and
deare
vnto
himselfe
,
they
need
not
greatly
cure
for
any
reproaches
of
men
.
For
his
fauour
is
enough
to
counteruaile
all
.
So
that
as
Elkanah
said
to
Hannah
,
comforting
her
against
her
barrennesse
;
Am
not
I
better
to
thee
,
1
Sam.
1.
●
.
than
ten
sonnes
?
So
may
euerie
one
of
vs
say
,
of
the
fauour
of
God
,
when
all
men
reproach
vs
,
and
none
care
for
vs
;
Is
not
the
fauour
of
God
better
to
vs
,
than
all
the
kindnesse
and
fauour
of
the
men
of
this
world
?
And
thus
may
wee
comfort
our selues
against
all
manner
of
reproaches
for
holinesse
sake
.
Thus
farre
of
the
subiect
of
the
proposition
.
Now
the
Consequent
followeth
,
in
these
words
;
is
precious
.
Precious
is
the
death
of
his
Saints
.
Or
more
plainly
:
The
death
of
his
Saints
is
precious
.
WHat
meanes
this
;
The
death
of
his
Saints
is
precious
?
For
this
may
seeme
a
Paradox
,
and
beyond
the
credit
of
all
men
,
that
the
death
or
any
should
come
to
be
precious
,
seeing
death
came
by
sinne
,
and
is
a
common
looking-glasse
,
and
record
vnto
vs
of
Gods
curse
,
not
vpon
one
or
two
folkes
,
but
vpon
all
mankinde
.
Answer
.
The
meaning
is
,
that
the
death
of
the
Saints
is
of
great
esteeme
and
honourable
in
Gods
account
,
and
very
profitable
for
themselues
.
But
not
in
it selfe
,
but
by
accident
only
:
that
which
in
it selfe
is
the
wages
of
sinne
and
a
curse
,
being
by
the
grace
of
God
and
the
death
of
Christ
turned
cleane
about
,
and
made
an
excellent
blessing
.
Remember
it
then
,
that
Doct.
5
Doct.
The
death
of
the
Saints
is
a
matter
of
great
price
.
It
is
much
set
by
in
the
sight
of
the
Lord
:
The
Saints
death
is
precious
.
Mors
Sanctorum
est
finis
&
meta
laborum
,
consummatio
victoriae
,
carina
vitae
,
&
perfectae
eternaequē
securitatis
ingressio
.
Bern.
and
in
regard
of
themselues
it
is
truly
precious
,
as
being
the
end
of
their
labours
,
the
consumination
of
their
victorie
,
the
gate
of
life
,
and
an
entrance
into
most
perfect
securitie
.
Wee
haue
a
world
of
meditations
to
cleare
the
truth
of
this
.
Reason
1
For
first
the
Lord
affirmes
it
,
who
is
truth
it selfe
,
and
cannot
lie
,
that
precious
is
the
death
of
his
Saints
.
And
how
can
it
bee
otherwise
,
seeing
they
die
vnto
the
Lord
,
and
sleepe
in
Iesus
,
as
the
Scripture
speakes
?
Reason
2
Secondly
,
Rom.
14.8
.
1
Thess.
4.14
,
16.
by
death
they
are
more
neerely
vnited
to
their
soueraigne
and
chiefest
good
,
euen
to
God
Almightie
.
For
the
further
off
that
any
is
from
sinne
,
so
much
the
neerer
he
is
ioyned
to
God
,
that
pure
,
and
perpetuall
,
and
immortall
good
,
to
cleaue
fast
vnto
him
,
and
to
bee
alwayes
with
him
,
whose
of-spring
he
is
;
as
the
Apostle
saith
;
For
we
are
also
his
of-spring
.
Acts
17.28
.
Reason
3
Thirdly
,
because
by
death
they
are
gathered
to
the
ancient
Patriarkes
,
to
the
holy
Prophets
,
and
Apostles
,
to
the
assembly
of
the
Saints
,
to
their
owne
deare
parents
,
children
,
brethren
,
sisters
,
kinsfolke
,
and
friends
,
which
are
gone
to
heauen
before
them
:
and
which
is
more
than
all
this
,
to
Iesus
Christ
their
Redeemer
,
into
the
house
of
their
heauenly
Father
,
in
which
he
hath
prepared
a
placefor
vs
;
Heb.
6.20
.
and
10.20
.
into
heauen
whither
the
forerunner
is
for
vs
entred
,
euen
Iesus
Christ
:
by
a
new
and
liuing
way
which
he
hath
consecrated
for
vs
through
the
vaile
,
that
is
to
say
,
his
flesh
.
And
whither
he
is
gone
before
,
that
we
might
follow
him
,
whensoeuer
he
shall
please
to
call
vs
.
Reason
4
Fourthly
,
because
it
puts
an
end
to
all
the
cares
,
sorrowes
,
teares
and
miseries
,
to
which
all
are
subiect
in
this
life
.
For
this
cause
death
is
preferred
before
life
,
and
the
condition
of
the
dead
,
before
the
condition
of
the
liuing
,
Eccles.
4.1
,
2.
in
Ecclesiastes
,
where
Solomon
saith
;
So
I
returned
and
considered
all
the
oppressions
that
are
done
vnder
the
Sunne
;
and
behold
the
teares
of
such
as
were
oppressed
,
and
they
had
no
comforter
;
and
on
the
side
of
their
oppressors
there
was
power
,
but
they
had
no
comforter
.
Wherefore
I
praised
the
dead
which
are
already
dead
,
more
than
the
liuing
which
are
yet
aliue
.
Death
takes
vs
away
from
their
enuie
that
now
liue
,
and
sets
vs
free
from
all
feare
of
them
,
which
are
yet
to
come
.
Reason
5
Fiftly
,
because
it
looseth
the
Saints
from
the
bonds
of
temptations
,
and
the
snares
of
sinne
,
and
sendeth
them
into
true
libertie
.
As
long
as
the
soule
continueth
in
the
body
,
the
bonds
of
temptations
hang
as
fetters
about
it
,
and
bring
it
into
captiuitie
to
the
law
of
sinne
,
neither
can
it
get
free
from
these
bonds
and
shackles
:
but
when
it
departeth
from
the
body
,
it
is
loosed
from
the
bonds
of
temptations
,
and
goeth
into
a
blessed
and
heauenly
freedome
.
To
this
effect
saith
Paul
;
Rom.
6.6
.
He
that
is
dead
,
is
freed
from
sinne
.
After
death
the
temptations
cease
,
which
all
the
life
time
did
tye
the
soule
,
and
leade
it
into
captiuitie
to
the
law
of
sinne
.
So
that
now
there
is
no
such
tying
,
nor
leading
captiue
of
the
Saints
,
but
an
enioying
of
perfect
freedome
for
euermore
.
Reason
6
Sixthly
,
because
it
taketh
away
the
Saints
out
of
this
present
euill
world
;
in
which
if
they
haue
outward
peace
,
(
which
is
also
sickle
and
vncertaine
)
yet
they
shall
be
sure
to
haue
bodily
paine
and
vexation
of
spirit
.
For
that
sentence
cannot
be
reuoked
;
Iob
14.22
.
But
his
flesh
vpon
him
shall
haue
paine
,
and
his
soule
within
him
shall
mourne
.
This
is
the
lot
of
the
liuing
;
neither
can
we
be
freed
from
it
vntill
death
come
.
And
a
thousand
things
there
be
to
disquiet
and
grieue
our
mindes
,
but
nothing
more
than
the
risenesse
of
sinne
.
For
as
the
filthy
conuersation
of
the
wicked
Sodomites
vexed
Lot
;
as
Peter
witnesseth
,
saying
;
2
Pet.
2.7
,
8.
That
righteous
man
dwelling
among
them
,
in
seeing
and
hearing
vexed
his
righteous
soule
from
day
to
day
with
their
vnlawfull
deedes
:
So
the
Saints
at
this
day
cannot
choose
but
be
vexed
in
seeing
and
hearing
so
many
enormous
vices
to
be
daily
committed
.
Such
renting
of
God
in
peeces
by
fearefull
oathes
,
such
cursing
and
lying
,
such
excessiue
drinking
and
drunkennesse
,
such
breaking
of
the
Sabbath
,
such
deuices
and
slanders
to
disgrace
Gods
children
,
and
to
hinder
the
free
passage
of
the
Gospell
,
with
a
thousand
enormities
more
,
make
euery
Christian
heart
ake
,
and
fill
it
full
of
vexation
from
day
to
day
.
From
this
also
death
frees
vs
.
Reason
7
Seuenthly
,
because
it
puts
an
end
to
the
most
dangerous
combat
in
the
world
,
which
we
are
forced
to
endure
as
long
as
we
liue
here
,
and
in
which
we
must
either
suffer
blowes
,
I
meane
,
the
buffetings
of
Satan
,
or
else
fall
,
one
of
the
two
.
What
doe
we
alwaies
in
this
life
,
but
fight
continually
against
principalities
,
against
powers
,
against
the
rulers
of
the
darknesse
of
this
world
,
against
Spirituall
wickednesse
in
high
places
?
Besides
,
we
haue
combating
with
couetousnesse
,
with
inordinate
lusts
,
with
angrinesse
,
with
vaineglory
.
Our
minde
is
enclosed
and
beset
round
about
with
the
assaults
of
Satan
,
and
with
manifold
temptations
:
and
these
come
so
thicke
one
vpon
the
necke
of
another
,
that
it
can
scarce
meet
with
euery
one
of
them
;
and
them
that
it
doth
meet
with
,
it
is
hard
to
resist
almost
any
one
of
them
.
If
couetousnesse
be
subdued
,
lust
ariseth
;
if
lust
be
mastered
,
vaineglory
stirres
;
if
vaineglory
be
vanquished
,
angrinesse
comes
in
place
;
pride
swelleth
,
enuie
vrgeth
,
and
heat
of
spirit
breakes
forth
and
makes
discord
.
The
world
also
,
and
our
owne
flesh
make
many
assaults
vpon
vs
,
and
much
annoy
vs
.
Of
all
this
and
a
great
deale
more
doth
death
make
an
end
.
And
what
shall
I
say
more
?
For
the
time
would
faile
me
to
produce
all
the
meditations
that
make
for
this
purpose
.
And
that
which
hath
beene
said
doth
abundantly
proue
,
that
the
death
of
the
Saints
,
as
the
Psalmist
here
saith
,
is
precious
.
Obiection
.
It
by
the
preciousnesse
of
the
Saints
death
is
not
visible
.
But
some
may
thinke
that
all
this
is
but
words
,
and
that
he
sees
no
such
matter
in
the
death
of
the
Saints
,
but
that
they
die
as
other
men
doe
;
If
their
death
be
so
precious
,
why
doth
it
not
appeare
so
?
Answer
.
Their
death
is
precious
,
but
yet
it
doth
not
appeare
so
;
first
,
because
it
is
no
treasure
of
this
world
,
but
an
heauenly
treasure
.
I
say
,
the
preciousnesse
of
the
Saints
death
is
an
heauenly
treasure
,
and
therefore
hid
from
the
sight
of
carnal
eies
in
that
treasurie
of
the
Lords
,
in
Iesus
Christ
,
by
whose
death
it
is
made
precious
.
Secondly
,
notwithstanding
it
appeare
not
,
yet
we
haue
a
most
sure
word
for
it
,
euen
the
word
of
the
Lord
that
cannot
lie
,
witnessing
that
it
is
so
.
And
that
is
better
for
vs
than
if
it
did
appeare
.
For
our
eies
might
deceiue
vs
,
as
theirs
that
tooke
Christ
for
a
spirit
,
and
our
iudgements
are
dimme
and
not
able
to
iudge
in
such
matters
,
but
Gods
word
cannot
deceiue
vs
,
but
put
vs
out
of
doubt
in
the
matter
.
Thirdly
,
the
time
is
not
yet
come
that
it
must
appeare
:
but
it
will
come
,
and
then
it
shall
be
manifest
to
the
whole
world
,
that
it
hath
beene
so
.
Fourthly
,
though
it
appeare
not
to
mortall
eyes
,
yet
we
see
it
by
faith
.
Our
eies
are
no
iudges
in
this
case
,
and
the
world
is
worse
than
our
eies
.
For
the
glory
is
not
earthly
,
nor
knowne
to
the
men
of
this
world
,
whereof
we
speake
,
but
the
treasure
is
spirituall
,
and
of
the
spirituall
man
it
is
discerned
.
Know
thy selfe
,
that
by
faith
thou
art
Christs
,
and
he
thine
,
that
he
died
for
thee
,
and
thou
liuest
by
him
,
that
thou
art
a
member
of
his
body
,
of
his
flesh
,
and
of
his
bones
,
and
whatsoeuer
is
his
,
is
thine
:
haue
this
faith
,
and
now
come
and
see
,
and
thou
shalt
see
all
the
rubies
,
and
precious
things
in
the
world
,
lesse
precious
than
the
death
of
such
a
man
as
thou
art
.
Thy
faith
if
it
could
comprehend
more
assurance
of
the
preciousnesse
of
the
Sunne
,
yet
shouldest
thou
see
the
preciousnesse
of
it
,
aboue
all
thy
thoughts
.
For
who
can
comprehend
how
precious
that
is
,
which
is
prcious
in
Gods
sight
?
Vse
1
The
Vse
.
First
,
we
behold
in
this
the
great
goodnesse
of
God
,
See
Gods
goodnesse
in
changing
euill
to
good
,
to
his
children
.
Rom.
8.28
.
who
changeth
euill
into
good
vnto
his
faithfull
seruants
;
that
it
may
be
euery
way
,
and
for
euer
true
,
which
the
Apostle
saith
;
We
know
that
all
things
worke
together
for
good
,
to
them
that
loue
God
,
to
them
who
are
the
called
according
to
his
purpose
.
All
things
in
generall
,
euen
those
that
seeme
most
to
hinder
our
felicitie
,
are
made
of
God
to
serue
as
helpes
and
furtherances
thereof
.
When
it
commeth
to
death
,
in
which
is
some
token
of
Gods
wrath
,
death
is
turned
to
our
gaine
and
profit
,
so
that
we
haue
cause
to
reioice
in
all
respects
;
and
to
hearken
to
the
Apostle
,
when
he
saith
;
All
things
are
yours
,
1
Cor.
3.21
,
22.
whether
Paul
,
or
Apollo
,
or
Cephas
,
or
the
world
,
or
life
,
or
death
,
or
things
present
,
or
things
to
come
,
all
are
yours
:
that
is
,
all
are
for
your
good
.
Vse
2
Secondly
,
by
that
which
hath
beene
said
it
is
also
apparant
,
that
there
is
a
great
difference
betweene
the
bodily
death
of
the
godly
,
&
of
the
vngodly
.
There
is
great
difference
betweene
the
death
of
the
godly
and
the
vngodly
.
This
appeares
many
waies
.
For
the
godly
die
in
the
Lord
;
the
vngodly
die
in
their
sins
.
The
godly
haue
their
death
turned
into
a
blessing
:
the
death
of
the
vngodly
remaineth
stil
a
curse
.
To
the
godly
to
die
is
gaine
:
Phil.
1.21
.
to
the
vngodly
to
die
is
losse
;
for
they
lose
the
comforts
which
now
they
enioy
,
&
the
kingdome
of
heauen
,
which
they
hoped
for
.
The
death
of
the
godly
is
a
passage
into
life
:
Iohn
5.24
.
the
death
of
the
vngodly
is
a
passage
to
damnation
.
The
godly
being
dead
doe
liue
to
God
:
Luke
16.22
,
23.
the
vngodly
doe
die
eternally
.
The
soules
of
the
godly
when
they
depart
from
the
body
,
be
carried
by
the
Angels
into
heauen
:
the
soules
of
the
vngodly
goe
to
torment
in
hell
.
Isa.
57.2
.
The
death
of
the
godly
is
the
end
of
their
misery
;
for
when
they
die
,
they
enter
into
peace
and
rest
:
the
death
of
the
vngodly
is
the
beginning
of
their
torment
,
and
euerlasting
paine
.
The
death
of
the
godly
is
precious
:
Mors
peccatorum
mala
,
pejor
,
pessima
:
sed
bonorum
mors
bona
,
melior
,
optima
.
●e●n
.
Mors
justi
est
bona
propter
requi●m
:
melior
propter
nouitatem
:
optima
propter
securitatem
.
Idem
.
the
death
of
the
vngodly
is
most
vile
and
shamefull
.
To
be
short
,
the
death
of
the
vngodly
,
as
Bernard
saith
,
is
bad
,
worser
,
worst
of
all
,
but
the
death
of
the
godly
is
good
,
better
,
best
of
all
.
Good
,
by
reason
of
the
rest
that
it
bringeth
with
it
:
Better
,
because
it
renueth
vs
;
Best
of
all
,
because
it
putteth
vs
out
of
danger
,
and
secureth
vs
for
euer
.
Vse
3
Thirdly
,
considering
the
preciousnesse
of
the
death
of
the
Saints
,
let
euery
man
boast
himselfe
as
he
will
,
some
of
their
Parents
and
noble
progenitors
,
Reioice
in
this
,
that
thou
art
a
Saint
.
some
of
riches
,
some
of
horses
,
some
of
one
thing
,
some
of
another
;
and
let
the
prophane
of
the
world
make
a
scoffe
at
holinesse
,
and
abhorre
to
the
death
the
very
name
of
a
Saint
,
and
let
them
hinder
the
meanes
of
holinesse
,
as
much
as
they
can
,
speaking
euill
of
the
waies
of
the
Lord
;
this
let
others
doe
.
Yet
thou
,
if
thou
wilt
attaine
vnto
such
a
death
as
is
precious
in
Gods
sight
,
which
onely
is
comfortable
,
and
a
passage
into
life
,
doe
thou
:
boast
thy selfe
of
a
sanctified
heart
;
yea
glory
of
this
,
that
thou
art
a
Saint
;
and
further
the
meanes
of
holinesse
to
the
vtmost
of
thy
power
,
as
the
faithfull
preaching
of
the
word
,
the
priuate
reading
of
the
Scriptures
,
the
repeating
and
conferring
of
Sermons
,
and
the
like
.
Vse
.
4
Fourthly
,
considering
as
the
Psalmist
saith
that
the
Saints
death
is
precious
,
Judge
aright
of
the
Saints
.
wee
learne
to
bee
of
another
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
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
,
Encour●gement
to
serue
God
and
trust
1
in
him
.
should
both
embolden
vs
,
(
come
what
will
come
)
to
goe
on
in
his
seruice
,
not
being
dismaied
with
any
crosses
or
afflictions
;
and
also
make
vs
to
trust
stedfastly
in
him
,
yea
euen
then
,
when
we
can
discerne
no
tokens
of
his
fauour
vnto
vs
.
For
of
this
wee
are
certaine
,
that
if
we
walke
in
holinesse
,
howsoeuer
it
bee
with
vs
all
our
life
long
,
that
God
watcheth
ouer
vs
,
and
our
death
when
it
comes
,
shall
be
precious
in
his
sight
.
And
this
we
haue
further
for
our
comfort
in
this
case
,
that
we
shall
not
die
,
when
the
vngodly
would
haue
vs
die
,
but
at
that
time
which
God
hath
set
.
For
as
Dauid
saith
,
so
we
may
euery
one
say
,
My
times
are
in
thy
hand
.
Psal.
31.15
.
and
41.5
.
The
vngodly
may
say
by
vs
,
as
they
did
by
him
;
when
shall
hee
die
,
and
his
name
perish
?
But
neuerthelesse
,
wee
shall
runne
out
our
race
,
and
come
to
that
period
which
God
hath
appointed
for
vs
.
Thus
farre
of
the
Proposition
.
Now
remaineth
the
Proofe
thereof
,
in
these
words
of
the
Text
;
In
the
sight
of
the
Lord
.
In
the
sight
of
the
Lord
.
DAVID
proues
the
death
of
the
Saints
to
bee
precious
by
an
argument
,
not
fetched
from
the
consideration
of
the
thing
it selfe
,
but
taken
from
without
it
,
to
wit
,
from
the
testimony
and
authority
of
God
,
in
these
words
;
In
the
sight
of
the
Lord
:
as
if
he
should
say
;
can
it
chuse
but
bee
precious
,
which
the
Lord
himselfe
approueth
,
and
highly
esteemeth
of
?
It
is
not
possible
.
For
hee
best
knowes
to
distinguish
betweene
good
and
euill
,
betweene
precious
and
vile
.
Wherefore
if
in
his
iudgement
any
thing
be
precious
,
it
must
needs
be
true
,
that
it
is
precious
indeed
.
Put
the
question
then
;
How
commeth
it
to
passe
,
and
how
might
wee
be
sure
,
that
the
death
of
the
Saints
is
precious
?
And
the
answer
is
giuen
:
because
it
pleaseth
God
to
account
it
so
.
Precious
in
the
sight
of
the
Lord
is
the
death
of
his
Saints
.
It
is
not
long
of
the
Saints
,
but
of
Gods
meere
goodnesse
and
mercy
vnto
them
.
And
because
that
he
of
his
goodnesse
doth
so
account
of
it
,
therefore
it
is
precious
,
and
not
for
any
worthinesse
or
desert
of
their
owne
.
Neither
is
this
preciousnesse
of
the
death
of
the
Saints
supposed
and
imaginary
,
but
reall
and
true
:
the
Saints
death
is
truly
and
really
precious
.
For
although
man
may
bee
deceiued
,
and
erre
in
his
iudgement
,
yet
it
is
otherwise
with
God
.
It
is
true
of
man
that
in
the
errour
of
his
iudgement
,
hee
may
take
a
thing
to
be
precious
,
and
say
,
that
it
is
so
,
when
there
is
no
such
matter
,
onely
because
he
doth
imagine
and
conceit
with
himselfe
that
such
a
thing
is
precious
:
but
God
cannot
be
so
deceiued
.
But
whatsoeuer
he
iudgeth
and
pronounceth
precious
,
it
is
truly
and
indeed
precious
,
and
it
cannot
be
otherwise
.
And
thus
it
comes
about
that
the
Saints
death
is
precious
,
and
vpon
this
ground
wee
are
certaine
of
it
.
It
is
precious
,
and
wee
know
it
,
because
the
most
wise
God
doth
account
and
pronounce
it
to
be
precious
in
his
sight
.
Thus
ye
see
the
summe
of
the
confirmation
.
To
gather
profit
thereby
,
we
must
consider
two
things
;
first
,
what
manner
of
argument
this
is
:
secondly
,
the
application
thereof
to
the
matter
in
hand
.
There
be
two
kindes
of
proofes
,
the
one
called
artificiall
,
the
other
inartificiall
.
Artificiall
proofes
are
such
as
are
fetched
one
way
or
other
,
Artificiall
proofes
.
from
the
consideration
of
the
theme
or
matter
it selfe
which
is
proued
,
and
of
their
owne
force
or
nature
are
able
to
proue
or
disapproue
.
This
proofe
of
Dauids
in
this
place
is
no
such
.
Inartificiall
proofes
are
such
as
are
fetched
from
authority
,
Inartificiall
proofes
.
either
diuine
or
not
diuine
.
Such
a
proofe
is
this
that
Dauid
here
brings
,
fetched
from
the
authority
of
God
.
Now
this
kinde
of
prouing
of
a
matter
by
the
authority
of
God
,
howsoeuer
it
neuer
touch
the
nature
of
that
which
is
proued
,
neither
explicateth
nor
illustrateth
it
,
yet
it
begetteth
in
the
minde
the
greatest
credit
and
beleefe
to
the
matter
that
may
bee
.
For
no
argument
can
be
deuised
so
forcible
to
procure
faith
and
credit
to
a
matter
,
as
this
that
is
drawne
from
the
authority
of
God
.
Deus
per
se
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
God
is
simply
to
bee
beleeued
for
himselfe
,
and
to
doubt
of
that
which
he
affirmes
,
is
great
impiety
.
In
this
respect
therefore
this
testimony
serues
for
this
vse
;
for
the
strengthening
of
our
faith
touching
the
preciousnesse
of
the
Saints
death
.
That
wee
should
not
doubt
nor
stagger
through
vnbeleefe
,
but
bee
fully
perswaded
,
that
the
death
of
the
Saints
is
precious
.
Comfort
ouer
the
death
of
a
Saint
.
How
full
of
comfort
is
this
,
to
know
vpon
a
sure
ground
,
and
beyond
all
exception
,
euen
from
the
expresse
testimony
of
the
Lord
God
of
truth
,
that
the
Saints
death
is
precious
,
and
that
it
is
so
in
his
sight
,
howsoeuer
the
world
doe
iudge
of
it
?
Can
any
thing
be
more
comfortable
to
a
Christian
soule
,
to
cease
the
mourning
thereof
for
the
death
of
a
Saint
,
and
deare
childe
of
God
?
Let
it
sinke
into
your
hearts
,
and
comfort
your selues
with
this
meditation
.
There
is
,
I
confesse
,
iust
cause
of
mourning
for
the
death
of
the
Saints
.
But
where
finde
we
this
cause
?
Is
it
in
themselues
?
Their
life
was
holy
,
their
course
is
finished
,
their
death
is
precious
,
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
,
reueren●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
of
all
towards
his
latter
end
.
And
this
I
dare
auouch
,
that
the
Saints
of
the
Lord
can
be
discerned
by
no
one
signe
better
,
than
by
a
due
respect
to
the
Ministers
of
the
Word
.
For
our
Sauiour
saith
;
He
that
receiueth
whomsoeuer
I
send
,
John
13.20
.
Luke
10.16
.
receiueth
me
;
and
hee
that
despiseth
you
,
despiseth
me
.
As
he
that
despiseth
a
Minister
in
respect
of
his
calling
,
and
faithfull
paines
in
his
Ministery
,
doth
euidently
bewray
himselfe
neither
to
haue
any
grace
nor
yet
to
desire
any
,
because
the
grace
which
either
he
hath
or
can
desire
,
ordinarily
is
attained
by
the
Ministery
,
as
I
could
shew
at
large
;
so
hee
that
loueth
and
reuerenceth
a
Minister
for
his
workes
sake
,
(
as
this
worthy
man
did
)
he
doth
shew
that
he
hath
found
the
ministery
of
the
Word
to
be
the
power
of
God
to
his
saluation
.
5.
A
louer
of
the
Saints
.
He
honoured
the
Saints
,
and
made
much
of
them
that
were
truly
religious
:
but
vile
and
naughtie
persons
in
whom
was
no
religion
nor
knowledge
of
God
,
were
odious
in
his
sight
,
and
their
fond
delights
,
and
vaine
mirth
and
pastime
were
a
vexation
to
his
heart
.
Which
is
one
good
note
of
a
childe
of
God
;
as
the
Holy
Ghost
doth
witnesse
,
saying
:
that
he
shall
abide
in
Gods
Tabernacle
,
Psal.
15.1
,
4.
and
shall
dwell
in
his
holy
hill
;
In
whose
eyes
a
vile
person
is
contemned
;
but
he
honoureth
them
that
feare
the
Lord
.
6.
A
man
gracious
in
his
talke
.
He
delighted
much
to
conferre
of
points
of
Religion
,
and
of
the
present
estate
,
and
duties
of
a
true
Christian
.
And
in
his
conferences
hee
would
often
complaine
of
the
rifenesse
of
sinne
,
of
the
negligence
and
bad
doings
of
diuers
in
the
Ministery
,
of
the
omitting
of
the
due
execution
of
iustice
for
sundry
ordinary
offences
,
of
the
corruption
of
his
owne
flesh
,
and
of
his
owne
vntowardnesse
and
dulnesse
in
Gods
seruice
;
and
inueigh
seriously
and
to
good
purpose
against
excessiue
drinking
,
and
other
vices
of
the
times
.
7.
Patient
vnder
the
Crosse
.
He
was
patient
vnder
the
crosse
,
of
which
he
hath
had
much
and
long
experience
,
more
waies
then
one
.
For
it
pleased
the
Lord
to
exercise
him
certain
yeeres
before
his
death
,
with
diuers
temptations
both
inwardly
and
outwardly
:
in
all
which
hee
abode
constant
,
submitting
himselfe
quietly
to
the
will
of
God
,
making
vse
of
all
to
the
glory
of
his
name
,
and
being
so
farre
from
being
discouraged
,
that
his
zeale
,
his
loue
of
the
truth
,
his
patience
,
and
other
vertues
encreased
still
to
his
dying
day
.
8.
Sober
,
and
graue
.
He
was
a
sober
,
graue
,
discreet
,
frugall
,
temperate
,
and
chaste
man
.
Hee
contented
himselfe
with
plaine
apparrell
,
and
neither
affected
costlinesse
,
nor
new
fashions
therein
.
He
went
alwaies
plainer
,
and
a
great
deale
more
meane
,
than
many
others
,
which
in
estate
were
farre
inferiour
to
himselfe
.
9.
Without
ambition
.
He
was
not
ambitious
.
He
coueted
no
titles
of
honour
,
nor
places
of
publike
seruice
:
but
wondred
at
others
,
what
they
saw
therein
,
to
couet
and
desire
the
same
;
and
contented
himselfe
with
his
owne
estate
.
10.
Not
high
minded
.
He
was
nothing
high
minded
,
but
made
himselfe
equall
to
them
of
the
lower
sort
;
according
to
the
Apostles
rule
:
Rom.
12.16
.
Be
of
the
same
minde
one
towards
another
.
Minde
not
high
things
,
but
condescend
to
men
of
low
estate
.
11.
A
louing
husband
.
He
shewed
alwaies
great
loue
and
fidelitie
to
his
wife
.
He
was
a
very
carefull
father
for
the
godly
liuing
and
well-doing
of
his
children
.
12.
A
carefull
father
.
13.
A
vertuous
master
.
He
banished
from
among
his
seruants
many
horrible
vices
(
which
as
they
be
vsuall
now
adaies
in
great
Families
,
so
no
doubt
they
will
pull
downe
the
fearefull
iudgements
of
God
vpon
them
)
I
meane
,
swearing
and
swaggering
,
and
such
other
enormities
;
and
he
so
gouerned
,
admonished
,
and
ordered
them
,
that
some
haue
departed
out
of
his
house
,
more
godly
,
sober
,
frugall
,
and
honester
men
,
than
they
were
before
they
came
vnto
him
.
14.
A
perf●rmer
●●nsel
●●f
good
duties
at
home
.
He
performed
himselfe
the
ordinary
duties
of
Religion
in
his
house
at
home
,
if
no
Preacher
were
present
.
15.
Prouident
in
his
busin●sses
.
Hee
was
wise
and
prouident
in
managing
his
affaires
,
and
left
none
of
his
bu●inesses
at
six
and
seuen
,
but
was
a
carefull
ouerseer
of
all
himselfe
.
16.
Bountifull
to
the
poore
.
Hee
was
plentifull
in
releeuing
his
poore
neighbours
;
a
peaceable
liuer
,
and
one
that
put
vp
a
great
number
of
trespasses
.
17.
Peaceable
.
18.
Able
and
willing
to
giue
good
aduice
.
He
afforded
his
counsell
willingly
for
their
best
direction
that
stood
in
need
of
it
,
and
especially
for
the
good
estate
of
the
place
and
Parish
in
which
he
liued
;
vnto
the
people
whereof
,
and
to
many
others
,
he
bare
good
affection
.
Neither
did
he
manifest
his
affection
in
word
and
tongue
onely
,
but
by
shewing
himselfe
forward
in
any
good
cause
for
their
instruction
and
profit
any
manner
of
way
.
The
truth
whereof
,
if
we
did
not
sufficiently
see
,
whilest
wee
enioyed
him
:
I
doub●
we
shall
too
well
feele
,
by
wanting
of
him
now
he
is
gone
.
19.
No
nouice
in
vertue
.
Neither
was
hee
a
nouice
in
the
practise
of
any
of
these
things
,
but
a
well
experienced
souldier
of
many
yeeres
standing
.
20.
Constant
to
the
end
in
well-doing
.
And
vnto
all
this
was
added
constancie
and
perseuerance
vnto
the
end
.
His
well-doing
was
not
by
fits
,
nor
for
a
while
only
,
as
it
hath
proued
by
some
,
but
till
the
end
of
his
daies
.
Witnesse
his
bountie
and
liberall
contribution
to
haue
the
Word
often
preached
.
Neither
was
hee
weary
of
that
which
hee
did
.
Nay
he
was
so
farre
from
being
weary
,
that
notwithstanding
both
the
death
of
one
of
them
that
ioyned
with
him
,
and
that
the
vnfaithfulnesse
of
some
,
which
haue
fallen
from
their
word
,
had
caused
him
to
be
at
more
charge
,
than
at
the
first
he
had
thought
of
;
yet
of
his
owne
accord
hee
charged
himselfe
somewhat
further
,
than
his
owne
compartners
in
that
businesse
did
know
of
.
And
being
motioned
to
some
course
,
whereby
to
be
discharged
from
all
,
he
spake
no
word
to
approue
of
it
,
but
all
to
the
contrary
.
Then
it
being
signified
vnto
him
,
that
some
further
course
must
be
taken
,
and
what
was
expected
,
his
answer
was
,
that
it
was
as
little
as
could
be
.
August
.
5.1622
.
And
all
this
,
not
long
before
his
last
sicknesse
.
By
which
it
appeares
how
his
minde
was
setled
not
to
faint
in
well
doing
,
but
to
continue
to
the
end
.
21.
Mindfull
to
set
his
house
in
order
before
his
sicknesse
.
Hee
was
taken
in
the
night
with
a
dead
palsie
in
halfe
his
body
:
on
August
.
15.
1622.
Before
his
last
sicknesse
he
had
made
his
will
and
set
his
house
in
order
.
But
in
the
time
of
that
sicknesse
,
which
was
about
the
space
of
nine
daies
,
hee
had
but
little
vse
of
his
speech
;
neither
was
he
able
to
expresse
himselfe
in
diuers
things
to
the
vnderstanding
of
his
friends
,
which
appeared
by
certaine
tokens
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
●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
.