The blessednesse of the death of these that die in the Lord and more especially in ane evil time excellently discoursed in seven very searching but sweet sermons on Revel. 14, v. 13 : wherein several weighty cases relating to death in genereal and to dieing in Lord in particular are succinctly, solidly and satisfieingly handled / by James Durham.
we have therefor thought it meit to speak a word of them beyond what we can easilie reach in the lecture, they including a truth so verie concerning to us even the right way of dieing and the happines that follows them that die in the Lord;
we have Therefore Thought it meit to speak a word of them beyond what we can Easily reach in the lecture, they including a truth so very Concerning to us even the right Way of dying and the happiness that follows them that die in the Lord;
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That we may a litle open up the meaning of the words we would consider that this verse sett down by way of transition coupleth the two last parts of the chapter togither;
That we may a little open up the meaning of the words we would Consider that this verse Set down by Way of transition Coupleth the two last parts of the chapter together;
for when Iohn hath spoken of the warneing and advertisement given to the world by the Ministers of the Gospell, ere he come to denunce Judgment for despysing of the preached Gospell, these sweet words are interjected by a voice from heaven, writte sayes he, blessed are the dead which die in the Lord &c. The scope of them then is this, since there wer sad and doolfull dayes coming and Judgments wer like to be verie universall after Gods beginning to reckon for despysing of the Gospell, that he may both sett out the greatnesse and terriblenesse of the Judgments and comfort the Godlie against them, the Lord bids Iohn writte downe this, that none who die in him neids to be affrayed of them;
for when John hath spoken of the warning and advertisement given to the world by the Ministers of the Gospel, ere he come to denounce Judgement for despising of the preached Gospel, these sweet words Are interjected by a voice from heaven, written Says he, blessed Are the dead which die in the Lord etc. The scope of them then is this, since there were sad and doolfull days coming and Judgments were like to be very universal After God's beginning to reckon for despising of the Gospel, that he may both Set out the greatness and terribleness of the Judgments and Comfort the Godly against them, the Lord bids John written down this, that none who die in him neids to be afraid of them;
There are 4 things considerable in this verse, 1. A preface, I heard avoice from heaven, saying unto me writte, importing the weightinesse of the matter and commission,
There Are 4 things considerable in this verse, 1. A preface, I herd avoice from heaven, saying unto me written, importing the weightiness of the matter and commission,
for it is sent from heaven to Iohn and he is bidden writte it, its a heavenly message sent by Christ to his Church and even to his Church in these tymes and dayes wherein we live. 2. A plaine maxime, conclusion,
for it is sent from heaven to John and he is bidden written it, its a heavenly message sent by christ to his Church and even to his Church in these times and days wherein we live. 2. A plain maxim, conclusion,
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or generall doctrine laid downe as a most certaine truth, writte sayeth he, blessed are the dead which die in the Lord, registrat and record this sayeth Christ, it hes beene and shall be a most infalliblie certaine truth to the end of the world, let never so many confusions come and let Kingdomes be turned upside down, they are blessed that die in me. 3. There is a qualification of this truth not denying the universalitie of it,
or general Doctrine laid down as a most certain truth, written Saith he, blessed Are the dead which die in the Lord, registrate and record this Saith christ, it hes been and shall be a most infallibly certain truth to the end of the world, let never so many confusions come and let Kingdoms be turned upside down, they Are blessed that die in me. 3. There is a qualification of this truth not denying the universality of it,
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We cannot so expone these words as if the meaning of them wer, that from the tyme of their death they are blessed who die in the Lord though that be a truth, 1. Because it agries not with the scope, these words being a diversion relateing to this time,
We cannot so expone these words as if the meaning of them were, that from the time of their death they Are blessed who die in the Lord though that be a truth, 1. Because it agries not with the scope, these words being a diversion relating to this time,
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and intended for a peculiar comfort to the Godlie against the evils of Judgment coming in this tyme. 2. Because it will not agrie with the particle here used, from hence-forth or now, (as it is in the originall) to expone it so,
and intended for a peculiar Comfort to the Godly against the evils of Judgement coming in this time. 2. Because it will not agrie with the particle Here used, from henceforth or now, (as it is in the original) to expone it so,
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for then it would have beene said, from thenceforth, that is from their death forward; but it is from henceforth, that is now in this sad time that is coming;
for then it would have been said, from thenceforth, that is from their death forward; but it is from henceforth, that is now in this sad time that is coming;
and if any should ask what shall be the singular happinesse that these shall have who after this time shall die in the Lord? The answer may be drawen from the reason that is subjoined, which is the 4 thing in the text, that they may rest from their Labors and their works doe follow them;
and if any should ask what shall be the singular happiness that these shall have who After this time shall die in the Lord? The answer may be drawn from the reason that is subjoined, which is the 4 thing in the text, that they may rest from their Labors and their works do follow them;
and they doe all agrie to the scope. 1. They are freed from much tossing toill and trouble that the surviving godly would be involved in who should have a hard & toilsome life of it under the coming judgments (for the scope is to sett out the greatnesse of the approching judgments);
and they do all agrie to the scope. 1. They Are freed from much tossing toill and trouble that the surviving godly would be involved in who should have a hard & toilsome life of it under the coming Judgments (for the scope is to Set out the greatness of the approaching Judgments);
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and they are happy that are taken away from the evil to come, as Solomon sayes Eccles 4: 2. I praised the dead which are alreadie dead, more then the living which are alive, meaning they are freed from these troubles vanities & vexations that the living wer waited with;
and they Are happy that Are taken away from the evil to come, as Solomon Says Eccles 4: 2. I praised the dead which Are already dead, more then the living which Are alive, meaning they Are freed from these Troubles vanities & vexations that the living were waited with;
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they are (as if the Spirit had said) freed from a toilsome and troublesome world, more so now and at this time then at other times. 2. They are happie in this respect that now when the Gospell is brocken out, they die with more confidence, being freed from the fear of purgatorie, being cleir in the matter of their salvation,
they Are (as if the Spirit had said) freed from a toilsome and troublesome world, more so now and At this time then At other times. 2. They Are happy in this respect that now when the Gospel is brocken out, they die with more confidence, being freed from the Fear of purgatory, being cleir in the matter of their salvation,
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yet he rewards them according to their works, so proportioning his proceeding with them as nothing shall be found to have been done by them for him for nought;
yet he rewards them according to their works, so proportioning his proceeding with them as nothing shall be found to have been done by them for him for nought;
and this is a speciall part of their happinesse, that they shall be freed from the anxietie that the darknesse of these superstitious times keeped men under being now cleired by the light of the Gospell. 3. Compareing this with vers. 11. they are blessed that die now in the Lord after life and immortality are brought to light by the Gospell,
and this is a special part of their happiness, that they shall be freed from the anxiety that the darkness of these superstitious times keeped men under being now cleired by the Light of the Gospel. 3. Comparing this with vers. 11. they Are blessed that die now in the Lord After life and immortality Are brought to Light by the Gospel,
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now when the light is come are they not blessed who die in the Lord and are freed from that which they would have mett with if they had not lived and died in him but in darknesse and ignorance of him? And so the words say, that when the Gospell breaketh forth men must resolve to live and die in Christ,
now when the Light is come Are they not blessed who die in the Lord and Are freed from that which they would have met with if they had not lived and died in him but in darkness and ignorance of him? And so the words say, that when the Gospel breaks forth men must resolve to live and die in christ,
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though death be common to all, and that is to die in the Lord, 3. That there is a peculiar effect or advantage to them that die with this qualification,
though death be Common to all, and that is to die in the Lord, 3. That there is a peculiar Effect or advantage to them that die with this qualification,
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The generall doctrine is plaine and it greatly concerns everie one to take notice of it, it wer good that this text wer ingraven in deep & legible characters on our hearts that we may learn to reckon blessednesse not so much from our life as from our living and dieing jointly togither;
The general Doctrine is plain and it greatly concerns every one to take notice of it, it were good that this text were engraven in deep & legible characters on our hearts that we may Learn to reckon blessedness not so much from our life as from our living and dying jointly together;
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and if this indispensiblie requisit qualification be in it, it intitles us to this blessednesse, O! therefore let these plaine words and the necessity of the doctrine speak home to you.
and if this Indispensibly requisite qualification be in it, it entitles us to this blessedness, OH! Therefore let these plain words and the necessity of the Doctrine speak home to you.
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and we wish it needed no proof, however see 1. Heb. 9: 27. Its appointed to men once to die and Rom. 5. where it is said, that death hath passed upon all men and that death reignes over all men, vers.
and we wish it needed no proof, however see 1. Hebrew 9: 27. Its appointed to men once to die and Rom. 5. where it is said, that death hath passed upon all men and that death reigns over all men, vers.
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and where sin is as the cause death must be as the effect, yea 3. it may be confirmed from neir 6000 years experience, wherein none that have been borne thrughout all generations but they have died;
and where since is as the cause death must be as the Effect, yea 3. it may be confirmed from neir 6000 Years experience, wherein none that have been born throughout all generations but they have died;
we speak not of these extraordinar examples of Enoch & Elias who wer particularly and singularly by the soverainge dominion of God exempted from death,
we speak not of these extraordinary Examples of Enoch & Elias who were particularly and singularly by the Sovereign dominion of God exempted from death,
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Gods ordinary way of dealing with menis that which we are called to look to, its eneugh that they ▪ have putt off mortality and putt on immortalitie though we know not the manner and way;
God's ordinary Way of dealing with men's that which we Are called to look to, its eneugh that they ▪ have put off mortality and put on immortality though we know not the manner and Way;
but look on the race of mankynd and ye will find that these who lived longest died at last as Adam, Enos, Cainan, Mahalaleel, Iared, Gen. 5. and Methuselah who though he lived nyne Hundreth Sixty and nyne years yet died,
but look on the raze of mankind and you will find that these who lived longest died At last as Adam, Enos, Cainan, Mahalaleel, Jarred, Gen. 5. and Methuselah who though he lived nyne Hundredth Sixty and nyne Years yet died,
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there is no man that hath power to keep his soul in his body, there is no dimission or forloffe in that war, no way to escape death, the profanest man that putts death furthest off from him shall not shift it;
there is no man that hath power to keep his soul in his body, there is no dimission or forloffe in that war, no Way to escape death, the profanest man that putts death furthest off from him shall not shift it;
and seeing he takes it forgranted & all generations have proved the truth of it, we shall insist no further on the proof of it but come to the use. Use I.
and seeing he Takes it forgranted & all generations have proved the truth of it, we shall insist no further on the proof of it but come to the use. Use I.
alace we take generall truths ordinarlie for granted, but as for any sutable use or application of them in our practice we live for most part as if they wer untruthes;
alace we take general truths ordinarily for granted, but as for any suitable use or application of them in our practice we live for most part as if they were untruths;
let me therefor pose you in sober sadnesse, how often doe ye think seriously of dying? When laid ye your reckoning solidly for it? When descended ye into your hearts to see how it would be with you at death? how often have you made your testament this way to say so? and when tooke ye your leive and fare-well of the things of a world and laid them some way by, on this consideration that death will make a finall seperation betwixt you and them? Take these two or three evidences that ye doe not indeed mind death and mortalitie. 1. The stupid securitie we generallie live under and our great unwatchfullnesse sayeth plainly that we doe not really mind death,
let me Therefore pose you in Sobrium sadness, how often do you think seriously of dying? When laid you your reckoning solidly for it? When descended you into your hearts to see how it would be with you At death? how often have you made your Testament this Way to say so? and when took you your leave and farewell of the things of a world and laid them Some Way by, on this consideration that death will make a final separation betwixt you and them? Take these two or three evidences that you do not indeed mind death and mortality. 1. The stupid security we generally live under and our great unwatchfullnesse Saith plainly that we do not really mind death,
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and live as if there wer not a life eternall, and as these of the old world did who eated and drank and never, to say so, once altered their pace? Ah! Is it not so with the most part now? Death lights like a falcon out of the air on the most part of men unawar,
and live as if there were not a life Eternal, and as these of the old world did who eated and drank and never, to say so, once altered their pace? Ah! Is it not so with the most part now? Death lights like a falcon out of the air on the most part of men unaware,
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because this generall truth is not practically beleived, there could not be such deep and senslesse security if there wer serious thoughts and reall beleif of dying. 2. The great earthly mindednesse and unsatiable coveting and lusting after the things of the world as if men wer perpetually to abyd with them, clearly and convinceingly speak out this, beleive me, serious thoughts of dieing would much wean and estrange from these things;
Because this general truth is not practically believed, there could not be such deep and senseless security if there were serious thoughts and real belief of dying. 2. The great earthly Mindedness and unsatiable coveting and lusting After the things of the world as if men were perpetually to abyd with them, clearly and convincingly speak out this, believe me, serious thoughts of dying would much wean and estrange from these things;
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as that poor rich man in the Gospell did who brutishly said to his soul, soul take thee rest for thou hast much goods laid up for many years eat and drink & be mirry;
as that poor rich man in the Gospel did who brutishly said to his soul, soul take thee rest for thou hast much goods laid up for many Years eat and drink & be mirry;
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if men wer on their wing looking for death, sure they would not thus glutt themselves with these wordlie emptie things, hugely disproportioned objects for satisfieing the vast appetite of ane immortal soul which by its constitution is elevated to the capacitie of an happinesse of a higher and more excellent nature then these things can possiblie amount unto;
if men were on their wing looking for death, sure they would not thus glut themselves with these wordly empty things, hugely disproportioned objects for satisfying the vast appetite of ane immortal soul which by its constitution is elevated to the capacity of an happiness of a higher and more excellent nature then these things can possibly amount unto;
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and let the thoughts of death come in to bound and moderat your eager and inordinat persute of the world. 3. The great and intollerable pryd and loftinesse of men and women is a demonstration of this,
and let the thoughts of death come in to bound and moderate your eager and inordinate persute of the world. 3. The great and intolerable pryd and loftiness of men and women is a demonstration of this,
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and that your breath is in your nostriles, it would make you humble in your walking with God and in your converseing one with another. 4. Litle preparation for dieing and for the life to come,
and that your breath is in your nostriles, it would make you humble in your walking with God and in your conversing one with Another. 4. Little preparation for dying and for the life to come,
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if there wer no more sayes plainly and undenyablie that ye lay not death seriously to heart, which if ye did ye would be seeking more to lay up treasures in heaven and to be flitting (to say so) your affections thither and towards things above and to be casting your anchor within the vaile.
if there were no more Says plainly and undeniably that you lay not death seriously to heart, which if you did the would be seeking more to lay up treasures in heaven and to be flitting (to say so) your affections thither and towards things above and to be casting your anchor within the veil.
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Use 2. In opposition to the former securitie and stupid unconcernednesse let me beseech you to mind this more seriously which is so certaine & to take more paines to the prepareing of yourselves for it, eternitie is long O vastlie and incomprehensiblie long, heaven and hell are matters of great unspeakablie great moment and consequence,
Use 2. In opposition to the former security and stupid unconcernedness let me beseech you to mind this more seriously which is so certain & to take more pains to the preparing of yourselves for it, eternity is long Oh vastly and incomprehensibly long, heaven and hell Are matters of great unspeakably great moment and consequence,
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and to put over the secureing of your eternall state till the tyme of sicknesse & death, ye know not if ever ye shall gett advertisement by any l• … inthened disease;
and to put over the securing of your Eternal state till the time of sickness & death, you know not if ever you shall get advertisement by any l• … inthened disease;
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and yet a litle folding of the hands to sleep, whereby the fool is slaine, consider 1. that it will not be bare wis• … as that will make you die well, Balaam had many such wishes to die the death of the righteous and yet was nothing the better of them, spend not your dayes idlie, triffle not away your tyme unprofitablie,
and yet a little folding of the hands to sleep, whereby the fool is slain, Consider 1. that it will not be bore wis• … as that will make you die well, balaam had many such wishes to die the death of the righteous and yet was nothing the better of them, spend not your days idly, trifle not away your time unprofitably,
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seek therefore to be found in a watchfull and praying frame, blest is that servant who when his master comes is found in that postour waiting for the coming of his Lord and readie to open to him immediatly (or at the verie first knock) as it is, Luke 12. vers. 36. O! Strangely Emphatick word!
seek Therefore to be found in a watchful and praying frame, blessed is that servant who when his master comes is found in that postour waiting for the coming of his Lord and ready to open to him immediately (or At the very First knock) as it is, Lycia 12. vers. 36. OH! Strangely Emphatic word!
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many will goe to hell no doubt who will seek to enter into heaven and yet will not be able, a sort of whinging and youlling at death may be in verie godlesse and Atheisticall persons,
many will go to hell no doubt who will seek to enter into heaven and yet will not be able, a sort of whinging and youlling At death may be in very godless and Atheistical Persons,
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O! How would they to the life preach this point? Bewar of dallieing and putting off the time, many that are there did ye hear them speak would readily say.
OH! How would they to the life preach this point? Beware of dallying and putting off the time, many that Are there did you hear them speak would readily say.
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but if the word of God doe not affect you, nor work you up to the serious consideration of this though one should rise from the dead and preach to you, it would not affect you to any advantage. 3. Consider that the longer ye be of thinking on death it will be the terribler when it comes, serious and suteable thoughts of death before hand would doe much to mitigat the terrour of it,
but if the word of God do not affect you, nor work you up to the serious consideration of this though one should rise from the dead and preach to you, it would not affect you to any advantage. 3. Consider that the longer you be of thinking on death it will be the terribler when it comes, serious and suitable thoughts of death before hand would do much to mitigate the terror of it,
but when death comes violently and suddenly on you and finds you setled and sitten downe in the world and will needs have you loosed and raised it is in that case indeed as the King of terrors, whereas if ye wer dieing daylie and by converseing with death came to have experience as it wer of litle deathes before hand, that would make death itself when it should come much more easie,
but when death comes violently and suddenly on you and finds you settled and sitten down in the world and will needs have you loosed and raised it is in that case indeed as the King of terrors, whereas if you were dying daily and by conversing with death Come to have experience as it were of little deaths before hand, that would make death itself when it should come much more easy,
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if especially ye wer dieing to your lusts and Idoles, mortified to the world and to the things that are in it, death should have in that case but litle to doe when it came;
if especially you were dying to your Lustiest and Idols, mortified to the world and to the things that Are in it, death should have in that case but little to do when it Come;
for it will not tryst nor treat, but suddenly and inexorablie seperat you and them. 4. Consider the longer ye be a begining to mind your eternall state and to think seriously of dieing ye will have the more to doe when death comes;
for it will not tryst nor Treat, but suddenly and inexorably separate you and them. 4. Consider the longer you be a beginning to mind your Eternal state and to think seriously of dying you will have the more to do when death comes;
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what's in the bargane or bussinesse then? O what is in it? It's not ten or tuentie thousand years happines or miserie but ane eternitie of happines or miserie in the greatest measure and highest degree that can be imagined;
what's in the bargain or business then? O what is in it? It's not ten or tuentie thousand Years happiness or misery but ane eternity of happiness or misery in the greatest measure and highest degree that can be imagined;
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Now before I close this Sermon let me speak a word to what it is to die in the Lord, which is holden forth as the great and necessarie qualification of them that die with well grounded confidence and warantablie expect happinesse;
Now before I close this Sermon let me speak a word to what it is to die in the Lord, which is held forth as the great and necessary qualification of them that die with well grounded confidence and warantablie expect happiness;
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and there are three Scripture-phrases that conduce verie much to the opening up of it. 1. It implyes a being in Christ as that word is, 2 Cor. 5: 17. If any man be in Christ be is a new creature, this holds out union with him by faith,
and there Are three Scripture-phrases that conduce very much to the opening up of it. 1. It Implies a being in christ as that word is, 2 Cor. 5: 17. If any man be in christ be is a new creature, this holds out Union with him by faith,
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this living in Christ or by the faith of Christ expresseth and holdeth forth a new nature and life in the acts of life in bringing forth the fruits of the Spirit,
this living in christ or by the faith of christ Expresses and holds forth a new nature and life in the acts of life in bringing forth the fruits of the Spirit,
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1. a flieing to Christ a fresh and of new for refuge, as it is Philip. 3. vers. 9. A seeking to be found in him, leaping as it wer out of ourselves and betakeing ourselves to him as our ship to sail in thrugh death to life, renunceing our own righteousnesse of new and closeing with his,
1. a flying to christ a fresh and of new for refuge, as it is Philip. 3. vers. 9. A seeking to be found in him, leaping as it were out of ourselves and betaking ourselves to him as our ship to sail in through death to life, renunceing our own righteousness of new and closing with his,
yea and renunceing the verie acts of our faith as they are acts. 2, It takes in a giving of credit to Christ for bearing us thrugh death, acquiesceing in,
yea and renunceing the very acts of our faith as they Are acts. 2, It Takes in a giving of credit to christ for bearing us through death, acquiescing in,
and resting on him on that ground, sticking closse by our gripes of him, being well content and satisfied to adventure to goe thorow death in his hand,
and resting on him on that ground, sticking close by our gripes of him, being well content and satisfied to adventure to go thorough death in his hand,
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Lord I am content to take shipping, as it wer, in Christ & in that bottome to saile throw the gulfe of death when thou will. 3. It taketh in a humble quieting and satisfieing of ourselves on this ground, not only delyting ourselves in him as alsufficient,
Lord I am content to take shipping, as it were, in christ & in that bottom to sail throw the gulf of death when thou will. 3. It Takes in a humble quieting and satisfying of ourselves on this ground, not only delighting ourselves in him as All-sufficient,
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something of all these last three we will find holden forth in these called the last words of David his swan-like song when he is goeing to die, 2 Sam. 23. vers. 5. Although my house be not so with God,
something of all these last three we will find held forth in these called the last words of David his swanlike song when he is going to die, 2 Sam. 23. vers. 5. Although my house be not so with God,
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here is the first step his betakeing of himselfe and flieing for his life to the grace of God in Christ holden out in the covenant. 2. He goes forward and concredits himselfe to and contents himselfe in this covenant calling it a well ordered and sure covenant, able & sufficient to doe his turne, O! its a tight veshell that cannot have a leck,
Here is the First step his betaking of himself and flying for his life to the grace of God in christ held out in the Covenant. 2. He Goes forward and concredits himself to and contents himself in this Covenant calling it a well ordered and sure Covenant, able & sufficient to do his turn, OH! its a tied veshell that cannot have a leck,
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as if he had said, I may sail thrugh death in it safely & not fear. 3. There is his delyting and satisf• … eing himselfe in it, his acquiesceing in it, this is all my salvation and all my desyre its all my heart can wish, its mensura voti, the verie outmost measure of my wishes, I need no more & I desy• … e no more.
as if he had said, I may sail through death in it safely & not Fear. 3. There is his delighting and satisf• … eing himself in it, his acquiescing in it, this is all my salvation and all my desire its all my heart can wish, its Mensura voti, the very outmost measure of my wishes, I need no more & I desy• … e no more.
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Now when we speak of dieing in the Lord we would have you to take all these three steppes togither. 1. Studie to be in him, there is no possible dieing in him without being in him, any that would be happie by dieing in him would by all meanes accept of the offer of the Gospell, flee to Christ for refuge & close with him by faith,
Now when we speak of dying in the Lord we would have you to take all these three steps together. 1. Study to be in him, there is no possible dying in him without being in him, any that would be happy by dying in him would by all means accept of the offer of the Gospel, flee to christ for refuge & close with him by faith,
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O! Make it sure that thou hast given him a soul to save, and acquiesce in him as thy saviour. 2. Live by faith in him, there is none that can expect to die in Christ that never seriously sought to live in him, make it manifest that ye live in him by haveing another sort of life then brutish men still in their naturall state have;
OH! Make it sure that thou hast given him a soul to save, and acquiesce in him as thy Saviour. 2. Live by faith in him, there is none that can expect to die in christ that never seriously sought to live in him, make it manifest that you live in him by having Another sort of life then brutish men still in their natural state have;
sicknesse, smiteing with Judgments and death have not readily been more frequent, & if ever there was a time when folke wer called to beleive and lay to heart such a doctrine this is the time;
sickness, smiting with Judgments and death have not readily been more frequent, & if ever there was a time when folk were called to believe and lay to heart such a Doctrine this is the time;
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and as the Lord bidds Iohn write these words, so we bid you read them & think often on them, blessed are the dead, that die in the Lord, from henceforth saith the Spirit, that they may rest from their labours and their works doe follow them.
and as the Lord bids John write these words, so we bid you read them & think often on them, blessed Are the dead, that die in the Lord, from henceforth Says the Spirit, that they may rest from their labours and their works do follow them.
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but leaves them eternallie miserable. 2. That when some glances of happinesse and wherein it consists are gotten they grosslie mistake the way to come by it;
but leaves them eternally miserable. 2. That when Some glances of happiness and wherein it consists Are got they grossly mistake the Way to come by it;
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these words give a notable description of true blessednesse, and a clear direction towards the way how to come at it, they shew plainly where it lyeth, let the blind and prejudicat world esteem of it as they will, blessed are the dead which die in the Lord, that is only true blessednesse which the dead in the Lord injoy,
these words give a notable description of true blessedness, and a clear direction towards the Way how to come At it, they show plainly where it lies, let the blind and prejudicate world esteem of it as they will, blessed Are the dead which die in the Lord, that is only true blessedness which the dead in the Lord enjoy,
a voice from heaven asserts it to Iohn, and the Spirit adds a confirmation of it, yea sayes the Spirit, who is the Spirit of Christ and the Spirit of truth;
a voice from heaven asserts it to John, and the Spirit adds a confirmation of it, yea sayes the Spirit, who is the Spirit of christ and the Spirit of truth;
we shall ere we proceed further in a word or two cleir these things in the doctrine which are also in the words. 1. What this blessednesse is? It is spoken of here as that which is singularly so, its the only happie condition that can be truly thought of in all the world, its even to be fullie and compleitly blessed. 2. What is the necessary qualification of these persons who are pronunced to be blessed? Its not these that die,
we shall ere we proceed further in a word or two cleir these things in the Doctrine which Are also in the words. 1. What this blessedness is? It is spoken of Here as that which is singularly so, its the only happy condition that can be truly Thought of in all the world, its even to be Fully and compleitly blessed. 2. What is the necessary qualification of these Persons who Are pronounced to be blessed? Its not these that die,
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and for cleiring of this beside what we said the last day we shall now adde, that there are two sorts of dieing spoken of in Scripture. 1. There is a dieing in sin, if ye beleive not in me, ye shall die in your sinnes, sayes Christ to the Jewes Iohn 8. vers. 24. and this implyes two things. 1. Ye shall die under the guilt of your sinnes,
and for cleiring of this beside what we said the last day we shall now add, that there Are two sorts of dying spoken of in Scripture. 1. There is a dying in since, if you believe not in me, you shall die in your Sins, Says christ to the Jews John 8. vers. 24. and this Implies two things. 1. You shall die under the guilt of your Sins,
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& after death. 2. Ye shall die in a sinfull estate in opposition to repentance for sin, ye shall slip away and be removed in that sinfull condition, ye shall depart and goe off the world in that sinfull state, O sad & sorrowfull departure!
& After death. 2. You shall die in a sinful estate in opposition to Repentance for since, you shall slip away and be removed in that sinful condition, you shall depart and go off the world in that sinful state, Oh sad & sorrowful departure!
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2. There is a dieing in the Lord and this implyes two things also just opposit to dieing in sin. 1. That persons in the sense of their sin have betaken themselves to Christ and are freed from the guilt of sin by faith in him and are cloathed with his righteousnesse or with a right and title to it. 2. It implyeth a breaking off of the course of sin,
2. There is a dying in the Lord and this Implies two things also just opposite to dying in since. 1. That Persons in the sense of their since have betaken themselves to christ and Are freed from the guilt of since by faith in him and Are clothed with his righteousness or with a right and title to it. 2. It Implies a breaking off of the course of since,
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and the bringing forth the fruits of a new nature and life, by a livlie faith in Christ in whom as the true vine they are as so many branches grafted abyding in him and bringing forth fruit to him that his father may be glorified and they manifested to be his disciples Iohn 15. Who as they have union with him by faith,
and the bringing forth the fruits of a new nature and life, by a lively faith in christ in whom as the true vine they Are as so many branches grafted abiding in him and bringing forth fruit to him that his father may be glorified and they manifested to be his Disciples John 15. Who as they have Union with him by faith,
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In prosecuting the doctrine I shall, 1. Cleir the truth of this, that they are blessed, exceedingly blessed and only blessed who are dead or shall die in the Lord. 2. I shall offer two or three reasons proveing that this blessednesse is peculiar to them and not to any other. 3. I shall speak a litle to the use and improvement of it.
In prosecuting the Doctrine I shall, 1. Cleir the truth of this, that they Are blessed, exceedingly blessed and only blessed who Are dead or shall die in the Lord. 2. I shall offer two or three Reasons proving that this blessedness is peculiar to them and not to any other. 3. I shall speak a little to the use and improvement of it.
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For cleiring of the first, that they are exceedingly blessed that are dead or shall die in the Lord, we need to doe no more but to describe happinesse or blessednesse,
For cleiring of the First, that they Are exceedingly blessed that Are dead or shall die in the Lord, we need to do no more but to describe happiness or blessedness,
O! Sirs look not on this as a storie or some airy notion, but as that which is a great realitie, a thing which some of our Christian acquaintance dead in the Lord doe now enjoy,
OH! Sirs look not on this as a story or Some airy notion, but as that which is a great reality, a thing which Some of our Christian acquaintance dead in the Lord do now enjoy,
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there are two things necessarie to, and constitutive of, true blessednesse or happinesse, 1. Ane absolute freedome from all evil, from every thing that troubles or may be the cause of trouble,
there Are two things necessary to, and constitutive of, true blessedness or happiness, 1. Ane absolute freedom from all evil, from every thing that Troubles or may be the cause of trouble,
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and from any sinfull blameable or unsuteable defect or want, for happinesse cannot consist or stand with any thing of that kind. 2. A concurrence of all the good things that are necessarie to compleit blessednesse or happinesse, both which are injoyed by all these that die in the Lord and by them only.
and from any sinful blameable or unsuitable defect or want, for happiness cannot consist or stand with any thing of that kind. 2. A concurrence of all the good things that Are necessary to compleit blessedness or happiness, both which Are enjoyed by all these that die in the Lord and by them only.
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For the first part of it they that die in• … he Lord are perfectlie freed from all evil, which holds true whither we look to it more generallie or with more particular respect to the scope;
For the First part of it they that die in• … he Lord Are perfectly freed from all evil, which holds true whither we look to it more generally or with more particular respect to the scope;
to descend into the particular consideration of this blessednesse would not be easie, let us only therefore look on some generall heads to clear it so farr forth as concerns t• … e present point. 1. They have freedome from all sin that is the fountaine of all evils;
to descend into the particular consideration of this blessedness would not be easy, let us only Therefore look on Some general Heads to clear it so Far forth as concerns t• … e present point. 1. They have freedom from all since that is the fountain of all evils;
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the Spirits of just men are made perfect, before the throne no flesh or blood as corrupt is permitted to enter in there, no rebellion in the law of the members against the law of the mind is there, no remainder of the evil heart of unbeleife in drawing a back from the living God,
the Spirits of just men Are made perfect, before the throne no Flesh or blood as corrupt is permitted to enter in there, no rebellion in the law of the members against the law of the mind is there, no remainder of the evil heart of unbelief in drawing a back from the living God,
for there is not day and night, but constant day in that life, then O! Then is that petition so often putt up to him in his peoples prayers, thy will be done as it is in heaven, fulfilled, there is then a most perfect doeing of is will, there his servants serve him, in such Spiritually noble state as he was never • … erved by them on earth;
for there is not day and night, but constant day in that life, then OH! Then is that petition so often put up to him in his peoples Prayers, thy will be done as it is in heaven, fulfilled, there is then a most perfect doing of is will, there his Servants serve him, in such Spiritually noble state as he was never • … erved by them on earth;
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this light, vain and unstable heart shall then be established and even fixed as ane immoveable pillar in the temple of God, the loosnesse of a wavering gauding and wandring mind shall then be 〈 ◊ 〉 and for ever removed,
this Light, vain and unstable heart shall then be established and even fixed as ane immoveable pillar in the temple of God, the looseness of a wavering gauding and wandering mind shall then be 〈 ◊ 〉 and for ever removed,
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and the thoughts of it so strongly stayed in the contemplation of that most blessed object that they shall not for so much as one moment be diverted, there will not then be any the least inclination to,
and the thoughts of it so strongly stayed in the contemplation of that most blessed Object that they shall not for so much as one moment be diverted, there will not then be any the least inclination to,
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nor capacitie of a diversion ▪ O! What would some give (wer it to be bought) for this part of happinesse? even to be fully and finally delivered from a body of death and from the many si• … ull pranks of it,
nor capacity of a diversion ▪ OH! What would Some give (were it to be bought) for this part of happiness? even to be Fully and finally Delivered from a body of death and from the many si• … ull pranks of it,
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and the dangerous precipices it drives them upon? 2. They have perfect freedome from all tentations to sin, there doeth not in that most clear and serene upper region breath the least air of tentation, there is no tentation to sin from without as there is no inclination to sin from within and consequentlie there is a full freedome from all fear of hazard and danger o• … sinning, no unclean thing comes within the gates of the new Ierusalem; sin and death & the devil being cast into the lake;
and the dangerous precipices it drives them upon? 2. They have perfect freedom from all tentations to since, there doth not in that most clear and serene upper region breath the least air of tentation, there is no tentation to sin from without as there is no inclination to sin from within and consequently there is a full freedom from all Fear of hazard and danger o• … sinning, no unclean thing comes within the gates of the new Ierusalem; since and death & the Devil being cast into the lake;
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there is no evil example there, but on the contrary if there wer any need of stirring up, strengthening and encouradging one of another, its there eminently;
there is no evil Exampl there, but on the contrary if there were any need of stirring up, strengthening and encouradging one of Another, its there eminently;
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there is withall there a holie freedome from the difficultie that is in watching here, which though it be a requisit usefull and necessarie dutie in sojourning saints yet it hath with it a painfullnesse and fear, from which the dead in the Lord even triumphing saints are perfectly freed. 3. They are freed from all challenges for sin, they have there no troublesome nor disquieting exercise of conscience, the immediat enjoyment of Gods companie so quiets and satisfieth them, that nothing can disquiet them;
there is withal there a holy freedom from the difficulty that is in watching Here, which though it be a requisite useful and necessary duty in sojourning Saints yet it hath with it a painfullnesse and Fear, from which the dead in the Lord even triumphing Saints Are perfectly freed. 3. They Are freed from all challenges for since, they have there no troublesome nor disquieting exercise of conscience, the immediate enjoyment of God's company so quiets and Satisfieth them, that nothing can disquiet them;
there they are under no desertion nor fear of desertion, and these are often two sad exercises to the godly here, the challenges of their conscience for sin,
there they Are under no desertion nor Fear of desertion, and these Are often two sad exercises to the godly Here, the challenges of their conscience for since,
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there is moreover no lukewarme nor any lyfelesse Spirituall condition there, but a condition alwayes fresh, livlie and at the verie best, they are continually praising in the sense of the love of God overflowing them in duty:
there is moreover no lukewarm nor any Lifeless Spiritual condition there, but a condition always fresh, lively and At the very best, they Are continually praising in the sense of the love of God overflowing them in duty:
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But 4. they are freed from all the effects of sin, there is no curse, no wrath, no sicknesse of body, no anxietie of mind there, no terror nor apprehension of indignation;
But 4. they Are freed from all the effects of since, there is no curse, no wrath, no sickness of body, no anxiety of mind there, no terror nor apprehension of Indignation;
they are also freed from all the tossings and troubles that are here in this lower world, there are no confinings nor fynings, no sequestrations nor forefaultures or hazard of loseing estates, no quarterings of souldiers to discompose the quiet and tranquillitie of families there, which some would think a peice of happinesse to be quyt of;
they Are also freed from all the tossings and Troubles that Are Here in this lower world, there Are no confinings nor fynings, no sequestrations nor forefaultures or hazard of losing estates, no quarterings of Soldiers to discompose the quiet and tranquillity of families there, which Some would think a piece of happiness to be quit of;
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but a most comely and compleit union and holie harmonie in the praising of God, there is no darkenesse of mind there, the understanding being perfectly enlightened, no disorder in the affections,
but a most comely and compleit Union and holy harmony in the praising of God, there is no darkness of mind there, the understanding being perfectly enlightened, no disorder in the affections,
but a most exact regularity, no preversenesse nor backwardnesse in the will, but a most thorrow complyance in all things with the will of God, all within the man sweetly conspiring in a holie harmonie & in a due subordination to the head;
but a most exact regularity, no preversenesse nor backwardness in the will, but a most thorrow compliance in all things with the will of God, all within the man sweetly conspiring in a holy harmony & in a due subordination to the head;
but they being fullie acquainted with the infinitly wise proceedings of God, there is nothing that can marr their happinesse, suppose they knew all these overturnings confusions and distractions that make us sad here below;
but they being Fully acquainted with the infinitely wise proceedings of God, there is nothing that can mar their happiness, suppose they knew all these overturnings confusions and distractions that make us sad Here below;
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As to the other halfe of their happinesse (and O! That ye knew and beleived what the happinesse is which they have that are now before the throne) we said in generall that there is in it a concurrence of all good things necessarie for makeing of them compleitly happie;
As to the other half of their happiness (and OH! That you knew and believed what the happiness is which they have that Are now before the throne) we said in general that there is in it a concurrence of all good things necessary for making of them compleitly happy;
for we could not, we dought not fullie and immediatlie enjoy God in the estate wherein we now are. 3ly. It requires full measures and degrees of enjoying God. 4ly.
for we could not, we dought not Fully and immediately enjoy God in the estate wherein we now Are. 3ly. It requires full measures and Degrees of enjoying God. 4ly.
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It requires a perpetuall and eternall enjoying of him, and all thir concurr, as I said, to compleit the happinesse of them that die in the Lord. 1. They doe fullie injoy God the cheife good, look where Abraham is there are they, he is in the Kingdome of his father,
It requires a perpetual and Eternal enjoying of him, and all their concur, as I said, to compleit the happiness of them that die in the Lord. 1. They do Fully enjoy God the chief good, look where Abraham is there Are they, he is in the Kingdom of his father,
hence it is that Christ speaking of blessednesse to his disciples he tells them that they shall sitt with Abraham Isaac and Iacob in the Kingdome of heaven, Matth. 8. vers. 11. they have places among them that stand by, Zech. 3. vers. 7. they see his face and are therefor happie, blessed are the pure in heart for they shall see God, Matth. 5. vers. 8. when we speak of enjoying God, it is far very far above and beyond what we can expresse;
hence it is that christ speaking of blessedness to his Disciples he tells them that they shall sit with Abraham Isaac and Iacob in the Kingdom of heaven, Matthew 8. vers. 11. they have places among them that stand by, Zechariah 3. vers. 7. they see his face and Are Therefore happy, blessed Are the pure in heart for they shall see God, Matthew 5. vers. 8. when we speak of enjoying God, it is Far very Far above and beyond what we can express;
but the infinit and alsufficient God, it must be a pure heavenly and excellent delight that flowes from the enjoyment of God with whom is the fountaine of life. 2ly. They are made meet and suteable to enjoy him in a full measure and in a high degrie;
but the infinite and All-sufficient God, it must be a pure heavenly and excellent delight that flows from the enjoyment of God with whom is the fountain of life. 2ly. They Are made meet and suitable to enjoy him in a full measure and in a high degrie;
if we would imagine man's understanding to be inlarged to conceive of God, and the inlargement of it to be verie far beyond that which we can now Imagine or conceive, it shall ▪ be thus dilated and filled;
if we would imagine Man's understanding to be enlarged to conceive of God, and the enlargement of it to be very Far beyond that which we can now Imagine or conceive, it shall ▪ be thus dilated and filled;
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as Christ assures his disciples, Ioh. 14. vers. 20. At that day ye shall know that I am in the father, the affections shall then be made capacious to receave & shall be filled and satisfied with delight in the enjoyment of that clearlie and distinctly known object;
as christ assures his Disciples, John 14. vers. 20. At that day you shall know that I am in the father, the affections shall then be made capacious to receive & shall be filled and satisfied with delight in the enjoyment of that clearly and distinctly known Object;
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and if ye could suteablie conceive what condition David, Paul, and some that have gone a few years or moneths since into that blessed rest are in, it would make you long to die in the Lord,
and if you could suitably conceive what condition David, Paul, and Some that have gone a few Years or months since into that blessed rest Are in, it would make you long to die in the Lord,
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so they shall enjoy him in a full measure and degrie actually, there is no more desyred nor desyreable, it is full glorie and full joy, none can imagine or wish more, it being a thing to which there can be no accession made according to the capacitie that they are put into;
so they shall enjoy him in a full measure and degrie actually, there is no more desired nor desyreable, it is full glory and full joy, none can imagine or wish more, it being a thing to which there can be no accession made according to the capacity that they Are put into;
and they have all this not in bare notions but most reallie and in ane incomprehensible way (to us now at least incomprehensible) communicated to them. 4ly.
and they have all this not in bore notions but most really and in ane incomprehensible Way (to us now At least incomprehensible) communicated to them. 4ly.
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This enjoying of God is perpetuall and eternall, for ever & ever without interruption or intermission, its not only a full but ane everlasting joy and glorie, sorrow and sighing shall then for ever flee away,
This enjoying of God is perpetual and Eternal, for ever & ever without interruption or intermission, its not only a full but ane everlasting joy and glory, sorrow and sighing shall then for ever flee away,
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and everlasting joy shall be upon their heads for evermore, the croune is ane eternall and immarcessible one even a croune of life that is perpetually floorishing;
and everlasting joy shall be upon their Heads for evermore, the crown is ane Eternal and Immarcessible one even a crown of life that is perpetually flourishing;
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yet all that we have said falls hugely short of, and as to our manner of expressing it, unworthie to be compared with the happinesse of them that die in the Lord;
yet all that we have said falls hugely short of, and as to our manner of expressing it, unworthy to be compared with the happiness of them that die in the Lord;
The next thing I proposed to speak a word or two to, is the reasons why blessednesse is peculiar only to them that die in the Lord and not to any others;
The next thing I proposed to speak a word or two to, is the Reasons why blessedness is peculiar only to them that die in the Lord and not to any Others;
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and therefor they and they only are freed from the curse by beleiving in him, Iohn 3: 36. He that beleiveth on him is not condemned but hath everlasting life,
and Therefore they and they only Are freed from the curse by believing in him, John 3: 36. He that Believeth on him is not condemned but hath everlasting life,
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but they that beleive not have the bond still standing over their heads, and they for their debt undischarged shall be hailed before the Judge and cast in prison where they must lye till they pay the utmost farthing which will never be done.
but they that believe not have the bound still standing over their Heads, and they for their debt undischarged shall be hailed before the Judge and cast in prison where they must lie till they pay the utmost farthing which will never be done.
and consequently they only have right to heaven and eternall life, to as many as receaved him he gave power to become the sonnes of God, that is, to as many as beleived on his name, Joh. 1. 12. And if sonnes then heirs and joint heirs with Christ, Rom. 8: 17. If we be not sonnes then are we not heirs.
and consequently they only have right to heaven and Eternal life, to as many as received him he gave power to become the Sons of God, that is, to as many as believed on his name, John 1. 12. And if Sons then Heirs and joint Heirs with christ, Rom. 8: 17. If we be not Sons then Are we not Heirs.
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3. Because only they that live and die in Christ are new creatures, if any man be in Christ he is a new creature, 2 Cor 5. vers. 17. And in Christ Iesus nothing availls but a new creature, Gal. 6: 15. Except a man be borne againe he cannot enter into the Kingdome of heaven, John 3. vers. 3. And there being none borne againe but they that are in Christ,
3. Because only they that live and die in christ Are new creatures, if any man be in christ he is a new creature, 2 Cor 5. vers. 17. And in christ Iesus nothing availls but a new creature, Gal. 6: 15. Except a man be born again he cannot enter into the Kingdom of heaven, John 3. vers. 3. And there being none born again but they that Are in christ,
We come now in the 3d place according to the method proposed to speak to the uses of this doctrine, which must needs have many uses being such a high point as holds forth the right way and the only way to true blessednesse.
We come now in the 3d place according to the method proposed to speak to the uses of this Doctrine, which must needs have many uses being such a high point as holds forth the right Way and the only Way to true blessedness.
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seeing happinesse and such a happiness depends on it, & only on it, then sure folkes should be exceedingly concerned to walk by this midle, of dieing in him as they would meet with happinesse at the end.
seeing happiness and such a happiness depends on it, & only on it, then sure folks should be exceedingly concerned to walk by this middle, of dying in him as they would meet with happiness At the end.
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for how can they possiblie have peace that know not whither they shall goe to heaven or hell? 2. If comfort in any thing or all things be of concernment,
for how can they possibly have peace that know not whither they shall go to heaven or hell? 2. If Comfort in any thing or all things be of concernment,
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then this is of concernment, for how can men's sleep, meat, drink, apparrell, or any thing they enjoy be comfortable to them if they know not that they are in him and shall die in him? This one word may marr all their mirth and happinesse, that they that are not in him shall die miserablie and so lo• … e all other comforts. 3. If it be of concernment to have boldnesse and confidence to god-wards at death, this is of concernment;
then this is of concernment, for how can men's sleep, meat, drink, apparel, or any thing they enjoy be comfortable to them if they know not that they Are in him and shall die in him? This one word may mar all their mirth and happiness, that they that Are not in him shall die miserably and so lo• … e all other comforts. 3. If it be of concernment to have boldness and confidence to godwards At death, this is of concernment;
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for if death sadlie surprize men how can they have peace, confidence or boldnesse since they are not in him? All the world cannot buy nor purchasse a quiet and good conscience to them. 4. If we think heaven or happinesse to be of concernment,
for if death sadly surprise men how can they have peace, confidence or boldness since they Are not in him? All the world cannot buy nor purchase a quiet and good conscience to them. 4. If we think heaven or happiness to be of concernment,
and therefor let me in the name of the Lord lay it upon you, by all suteable means to endeavour to bear it upon your verie hearts to have your peace with God made in time, that die when ye will, it may be made sure that it shall be in him;
and Therefore let me in the name of the Lord lay it upon you, by all suitable means to endeavour to bear it upon your very hearts to have your peace with God made in time, that die when you will, it may be made sure that it shall be in him;
and knowes any of you when it will come? Are any sure to gett time or grace then to make peace with God when seiknesse and death comes? Are there not many striken wish hardnesse, sensless• … esse and conscience benuming stupiditie at their death? Remember therefor that death is coming and studie to have this much in your eye.
and knows any of you when it will come? are any sure to get time or grace then to make peace with God when seiknesse and death comes? are there not many stricken wish hardness, sensless• … esse and conscience benuming stupidity At their death? remember Therefore that death is coming and study to have this much in your eye.
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To prosecute this use a litle and to reprove the great stupiditie that the most part live in as i• … they cared not how they die, (for how live many grosslie prophane and Atheisticall men,
To prosecute this use a little and to reprove the great stupidity that the most part live in as i• … they cared not how they die, (for how live many grossly profane and Atheistical men,
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as i• … they wer to die like beasts? And now many presumptuous hypocrites are there, that think it a veri• … easie matter to die, yea that it is nothing;
as i• … they were to die like beasts? And now many presumptuous Hypocrites Are there, that think it a veri• … easy matter to die, yea that it is nothing;
and how many are there who have frequent fears and convictions especially at death, who yet never come this length to make it sure on good grounds that their sinnes are laid on Christ,
and how many Are there who have frequent fears and convictions especially At death, who yet never come this length to make it sure on good grounds that their Sins Are laid on christ,
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and to make it their great bussinesse to have their corruption mortified by his grace that they may die in him? And how many are there that have some good in them w• … o are verie lasie and carelesse and who in a manner let death come as it will?) We shall seeing it is of such mightie concernment) presse it on you by a familiar laying before you some things that are verie ordinarie to men and women at death ▪ we look a• … ace upon death 〈 ◊ 〉 off,
and to make it their great business to have their corruption mortified by his grace that they may die in him? And how many Are there that have Some good in them w• … oh Are very lazy and careless and who in a manner let death come as it will?) We shall seeing it is of such mighty concernment) press it on you by a familiar laying before you Some things that Are very ordinary to men and women At death ▪ we look a• … ace upon death 〈 ◊ 〉 off,
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there are four cases or conditions that we most ordinarlie meet with in the pluralitie of them that die. 1 We find some senslesse and stupid without any fear of God or regaird to their souls, they lived a stupid life without all fear and aw of the majestie of God,
there Are four cases or conditions that we most ordinarily meet with in the plurality of them that die. 1 We find Some senseless and stupid without any Fear of God or regard to their Souls, they lived a stupid life without all Fear and awe of the majesty of God,
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yet they will confidently averre that they be e• … ved all their dayes, and will not quyt their deluding hopes that all shall be well with them now at death;
yet they will confidently aver that they be e• … ved all their days, and will not quit their deluding hope's that all shall be well with them now At death;
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and the strong apprehensions they have of wrath quite overturnes their confidence and hope, the just recompence of living in a doubtfull and doubting condition without serious seeking after thorrow clearnesse;
and the strong apprehensions they have of wrath quite overturns their confidence and hope, the just recompense of living in a doubtful and doubting condition without serious seeking After thorrow clearness;
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because they have been good neighbours, and lived harmlesslie, they wer not grossly prophane, they wer not drunkards, swe• … rers, sabbath-breakers nor extortioners &c. But civil and honest, faithfull and just in their deallings and their callings, they had prayer in their families and in secreet, they waited on ordinances &c. And at death they confirme themselves from these grounds that all shall be well;
Because they have been good neighbours, and lived harmlessly, they were not grossly profane, they were not drunkards, swe• … rers, Sabbath breakers nor extortioners etc. But civil and honest, faithful and just in their dealings and their callings, they had prayer in their families and in secret, they waited on ordinances etc. And At death they confirm themselves from these grounds that all shall be well;
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such selfe-justifiers are brought in by the Lord Luke 13. saying Lord we have eaten and drunken in thy presence &c whom yet he boasts away from him;
such selfe-justifiers Are brought in by the Lord Lycia 13. saying Lord we have eaten and drunken in thy presence etc. whom yet he boasts away from him;
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see how the proud and selfe-justifieing Pharasie on such grounds as these is sent away unjustified Luke 18. folkes habituating themselves to these grounds of confidence in their life-time makes them stick stiffly to them at their death,
see how the proud and Self-justifying Pharisee on such grounds as these is sent away unjustified Lycia 18. folks habituating themselves to these grounds of confidence in their lifetime makes them stick stiffly to them At their death,
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1. Think how ye will answer the challenges that death will readilie bring alonge with it and urge you for a satisfieing answer unto, where there hath been a negligent life there will be many challenges,
1. Think how you will answer the challenges that death will readily bring along with it and urge you for a satisfying answer unto, where there hath been a negligent life there will be many challenges,
how wilt thou answer that? When conscience begins to reflect and look back and to aske how is all? Is the house out of order thrugh thy negligence? Tell me man what is the reason thou made not thy peace with God sure before this time? Didest thou shuffle by such and such a dutie when thou wast called to it and when it was pressed on thee? Why didst thou forbear to mortifie such and such a lust? Consider, O • … Consider how ye will answer such a challenge when ye will not dar to adventure on death ▪ and yet will not be able to put it off, O secure Atheists and contemners of Godlinesse consider in time what ye will say to this. 2. Another challenge will be this, the conscience will say thou hast been bussied in following after some vaine Iust, bussie about the bigging of a house, about the gathering of some gear or riches, about makeing conqueist of such a peice of land &c. Now what will all these advantage thee? And what profite hast thou of all these things whereof thou art now ashamed? Why didest thou sett thine eyes on,
how wilt thou answer that? When conscience begins to reflect and look back and to ask how is all? Is the house out of order through thy negligence? Tell me man what is the reason thou made not thy peace with God sure before this time? Didst thou shuffle by such and such a duty when thou wast called to it and when it was pressed on thee? Why didst thou forbear to mortify such and such a lust? Consider, Oh • … Consider how you will answer such a challenge when you will not dar to adventure on death ▪ and yet will not be able to put it off, Oh secure Atheists and contemners of Godliness Consider in time what you will say to this. 2. another challenge will be this, the conscience will say thou hast been bussied in following After Some vain Just, bussy about the bigging of a house, about the gathering of Some gear or riches, about making conquest of such a piece of land etc. Now what will all these advantage thee? And what profit hast thou of all these things whereof thou art now ashamed? Why didst thou Set thine eyes on,
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why bestowed thou so much labour and spent so much time and pains on that which cannot satisfie, on that which is not? What good will they then doe to thee? It shall be said to thee, fool this night thy soul shall be taken from thee and then whose shall these things be;
why bestowed thou so much labour and spent so much time and pains on that which cannot satisfy, on that which is not? What good will they then do to thee? It shall be said to thee, fool this night thy soul shall be taken from thee and then whose shall these things be;
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what advantage is there or can there possiblie be in gaining the wholl world if thou lose thy own soul? And O! What grounds of such challenges are there in this generation? A thing which when death comes will stick to and gnaw in the consciences of many of you that hear me this day,
what advantage is there or can there possibly be in gaining the wholl world if thou loose thy own soul? And OH! What grounds of such challenges Are there in this generation? A thing which when death comes will stick to and gnaw in the Consciences of many of you that hear me this day,
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when ye shall looke back and ask yourselves what have we been doeing in this our day? And the conscience will answer and say, ye wer vainlie discoursing or tipling or vaiging and wandering thorrow the feilds bussied in doeing nothing or worse then nothing,
when you shall look back and ask yourselves what have we been doing in this our day? And the conscience will answer and say, you were vainly discoursing or tippling or vaiging and wandering thorrow the fields bussied in doing nothing or Worse then nothing,
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and in secreet, but when the conscience lookes back and sees that all hath been but formall and hypocriticall work, that they knew not what communion with God was, they knew not neither cared to know whither their persons wer accepted and their prayers heard, they studied not experimentally to be acquainted with the life & power of godlinesse, O! How sad will this be? And how will it all be gote answered? A 5th challenge will be abuseing of many means of grace, of many mercies and favours, such as Sabbaths, Sermons, Conferences &c. that ye lived not under heathnish or Antichristian darknesse,
and in secret, but when the conscience looks back and sees that all hath been but formal and hypocritical work, that they knew not what communion with God was, they knew not neither cared to know whither their Persons were accepted and their Prayers herd, they studied not experimentally to be acquainted with the life & power of godliness, OH! How sad will this be? And how will it all be goat answered? A 5th challenge will be abusing of many means of grace, of many Mercies and favours, such as Sabbaths, Sermons, Conferences etc. that you lived not under Heathenish or Antichristian darkness,
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but where the pure light of the Gospell shined clearly, that ye might have known the right way and would not, that ye might have made use of such ane Instrument, of such a Sermon, of such fellowship, of such a book &c. And it would have been better with you,
but where the pure Light of the Gospel shined clearly, that you might have known the right Way and would not, that you might have made use of such ane Instrument, of such a Sermon, of such fellowship, of such a book etc. And it would have been better with you,
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and what can ye now answer for all? There are many in Glasgow and else where, that will meet with this challenge if not with Gods Judgment for the sinnes whereon it is founded;
and what can you now answer for all? There Are many in Glasgow and Else where, that will meet with this challenge if not with God's Judgement for the Sins whereon it is founded;
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for assuredly death will bring alonge with it many moe and many other challenges then most have now while they live and are in health, they will prick & byt in ane other manner then quicklie transient lighter touches of convictions doe now.
for assuredly death will bring along with it many more and many other challenges then most have now while they live and Are in health, they will prick & bit in ane other manner then quickly Transient lighter touches of convictions do now.
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the 1. is a tentation to fretting against Gods dispensation in removeing and calling away a person at such a time and under such circumstances, which fretting floweth from a unwillingnesse to die;
the 1. is a tentation to fretting against God's Dispensation in removing and calling away a person At such a time and under such Circumstances, which fretting flows from a unwillingness to die;
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O! As enimitie will be ready to burst out in being angrie at Gods chopping by death at the man in the midst of such a designe and project or before he gott such a bargane ended, such a purchasse made,
OH! As enmity will be ready to burst out in being angry At God's chopping by death At the man in the midst of such a Design and project or before he got such a bargain ended, such a purchase made,
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or such a child provyded for &c. And if the devil prevail by this tentation to fretting and repining at divine disposall, it will marr the fruit of any thing that might be then expected,
or such a child provided for etc. And if the Devil prevail by this tentation to fretting and repining At divine disposal, it will mar the fruit of any thing that might be then expected,
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and will further estrange you from God that ye cannot come neir him, and yet O! How ryfe is such a tentation? Studie to walk therefore in a sweet plyablenesse and readinesse to die,
and will further estrange you from God that you cannot come neir him, and yet OH! How rife is such a tentation? Study to walk Therefore in a sweet plyablenesse and readiness to die,
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for if ye goe on following one designe after another, and one wordlie bussinesse after another without this studie, ye will be taken unawarse suddenly surprised in the midst of them as many are,
for if you go on following one Design After Another, and one wordly business After Another without this study, you will be taken unawarse suddenly surprised in the midst of them as many Are,
and be in eminent hazard of being prevailled over by this tentation to fretting and grudging at deaths arreasting though by the great and righteous Judge his order.
and be in eminent hazard of being prevailed over by this tentation to fretting and grudging At death's arreasting though by the great and righteous Judge his order.
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A 2d tentation is to Atheisme, for as folke have lived in Atheisme, so the devil assaults them by tentations to Atheisme at their death, to make them despyse death and desperatly to harden themselves against it,
A 2d tentation is to Atheism, for as folk have lived in Atheism, so the Devil assaults them by tentations to Atheism At their death, to make them despise death and desperately to harden themselves against it,
but will ye that way outface the wrath of God and dar to laugh in takeing the cup of his indignation in your hands? It is true, I grant it is a peece of Gods dreadfull justice that these who have not stood in aw of him in their life, should die Judicially hardened,
but will you that Way outface the wrath of God and dar to laugh in taking the cup of his Indignation in your hands? It is true, I grant it is a piece of God's dreadful Justice that these who have not stood in awe of him in their life, should die Judicially hardened,
A 3d tentation is to presumption and hypocrisie, which prevaills especially with civil and formall professours, that dought never abyd to be evened to hell,
A 3d tentation is to presumption and hypocrisy, which prevaills especially with civil and formal professors, that dought never abyd to be evened to hell,
but seek to be sincere, to be reallie that which ye seem to be, and when ever a challenge comes for this, rather entertaine it and make some good use of it then shake it off,
but seek to be sincere, to be really that which you seem to be, and when ever a challenge comes for this, rather entertain it and make Some good use of it then shake it off,
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A 4th tentation is to conceit of selfe-righteousnesse, and which even some holie men at their death have been more troubled with then any other tentation,
A 4th tentation is to conceit of selfrighteousness, and which even Some holy men At their death have been more troubled with then any other tentation,
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so readily it cleaves to them at death, such will be readie to say, I thank God I keeped the Church, I was never heard with my neighbours, I dealt truely and Justly with all men, it was Gods goodnesse to me, I was aye on the right side, I read, prayed, keeped the Sabbath &c. These are good in themselves I grant,
so readily it cleaves to them At death, such will be ready to say, I thank God I keeped the Church, I was never herd with my neighbours, I dealt truly and Justly with all men, it was God's Goodness to me, I was aye on the right side, I read, prayed, keeped the Sabbath etc. These Are good in themselves I grant,
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and now tyme is gone the doore is shutt • … e will not hear you, this may thrugh grace be answered and it would not be strengthened by refuseing the offer of Gods grace even then, especially if God call thick, to say so,
and now time is gone the door is shut • … e will not hear you, this may through grace be answered and it would not be strengthened by refusing the offer of God's grace even then, especially if God call thick, to say so,
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1. What will ye then think of the world, of all its pleasures, gaines and honours? In health and prosperitie men have big and high thoughts of this and that vanitie, project and designe ▪ but what will ye think of all outward prosperitie,
1. What will you then think of the world, of all its pleasures, gains and honours? In health and Prosperity men have big and high thoughts of this and that vanity, project and Design ▪ but what will you think of all outward Prosperity,
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and of barnes full of corne, of cellars full of wyne, and of houses full of wealth and ric• … es, of high places, honours, credit and repute in the world when death comes to summond you to leave them all? The mind will not feed upon them then, the glorie and splendor of them will then grow dim and dark, they will then lose their blossome and flowr, the teast and sweet relish of them will then quite evanish;
and of Barns full of corn, of cellars full of wine, and of houses full of wealth and ric• … es, of high places, honours, credit and repute in the world when death comes to summoned you to leave them all? The mind will not feed upon them then, the glory and splendour of them will then grow dim and dark, they will then loose their blossom and flower, the teast and sweet relish of them will then quite evanish;
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hath not the experience of many men who did sweem in pleasures and abound in wealth and honour, verified the truth of this? Have they not found all then to be but vanitie and vexation of Spirit,
hath not the experience of many men who did sweem in pleasures and abound in wealth and honour, verified the truth of this? Have they not found all then to be but vanity and vexation of Spirit,
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and have they not some times proclamed them to be so? Yea even it may be before death when under some great paine or sicknesse or some quick and sharpe challenge of conscience;
and have they not Some times proclaimed them to be so? Yea even it may be before death when under Some great pain or sickness or Some quick and sharp challenge of conscience;
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all the man's riches, pleasures, and honours could not then ease his mind. 2. What will be your thoughts of the cheiffest grounds ye have to build your peace on now? Ye can presume now and have no doubt of your Salvation,
all the Man's riches, pleasures, and honours could not then ease his mind. 2. What will be your thoughts of the cheiffest grounds you have to built your peace on now? You can presume now and have no doubt of your Salvation,
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but at death your grounds will be narrowly sifted, and in sted of a solid assurance, ye will scarce get a harleing thought of it, to say so, in sted of faith ye will readilie have doubting,
but At death your grounds will be narrowly sifted, and in stead of a solid assurance, you will scarce get a harleing Thought of it, to say so, in stead of faith you will readily have doubting,
and death comes to sit downe on your eye lids, when the eyes and ears begin to fail and eternitie stares you in the face (for I suppose the persons to have still the exercise of their Judgment) what will be your thoughts then? may we not Imagine the thoughts of many will be like these of the poor Heathen Emperour Hadrian, who bespoke his dislodging soul thus, O poor soul whither art thou goeing? And think with yourselves what ye would give for a Sabbath then,
and death comes to fit down on your eye lids, when the eyes and ears begin to fail and eternity stares you in the face (for I suppose the Persons to have still the exercise of their Judgement) what will be your thoughts then? may we not Imagine the thoughts of many will be like these of the poor Heathen Emperor Hadriani, who bespoke his dislodging soul thus, Oh poor soul whither art thou going? And think with yourselves what you would give for a Sabbath then,
and also of paine and sicknesse, and faine would ye stay but ye may not, the soul must goe and not one houres delay will be granted, what think ye would ye give then,
and also of pain and sickness, and feign would you stay but you may not, the soul must go and not one hours Delay will be granted, what think you would you give then,
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and at that hour to be suffered to come back againe, and stay a while here? and yet that hour is not far off from many of you, from some not a year, from othersome it may be not a Moneth yea possiblie not a week. 4. What think ye will be the condition of the soul when it goes out and dislodgeth from the bodie,
and At that hour to be suffered to come back again, and stay a while Here? and yet that hour is not Far off from many of you, from Some not a year, from Othersome it may be not a Monn yea possibly not a Week. 4. What think you will be the condition of the soul when it Goes out and dislodgeth from the body,
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and when the sentence shall be passed, and when Legions of Devils shall harle and drag the soul away to hell the place of Torment that was thinking to goe to heaven;
and when the sentence shall be passed, and when Legions of Devils shall harle and drag the soul away to hell the place of Torment that was thinking to go to heaven;
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what think ye will be the thoughts of such a soul that in the persons lifetime would have disdained & stormed to hear a Minister or any other eiven it to hell,
what think you will be the thoughts of such a soul that in the Persons lifetime would have disdained & stormed to hear a Minister or any other eiven it to hell,
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or that few or none at all are in hazard of being there eternally? If ye will deny neither but grant both, doe not then think ye, all they infinitly wrong themselves who securely drive over their time and think not seriously on their dieing in the Lord? which is the scope of all:
or that few or none At all Are in hazard of being there eternally? If you will deny neither but grant both, do not then think you, all they infinitely wrong themselves who securely drive over their time and think not seriously on their dying in the Lord? which is the scope of all:
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Lastlie, is it not think ye of your unspeakablie great concernment to think seriously on your living and dieing in the Lord before death come? Let me but put this one question to you;
Lastly, is it not think you of your unspeakably great concernment to think seriously on your living and dying in the Lord before death come? Let me but put this one question to you;
what will be the thoughts of many in Hell, who have gotten fair warning of this ere it come? many of you if grace prevent not will then remember better on this preaching then you will doe a day or two hence, ye may reject and beat back a word now,
what will be the thoughts of many in Hell, who have got fair warning of this ere it come? many of you if grace prevent not will then Remember better on this preaching then you will do a day or two hence, you may reject and beatrice back a word now,
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but ye will not gett it beat back then, but it will take hold of you, it will gall and torment you, the Prophets doe not live for ever, sayes the Prophet Zacharie Chap. 1. but the Word of the Lord will live for ever, it will take hold of them that despised it, it will take them by the throat,
but you will not get it beatrice back then, but it will take hold of you, it will Gall and torment you, the prophets do not live for ever, Says the Prophet Zacharias Chap. 1. but the Word of the Lord will live for ever, it will take hold of them that despised it, it will take them by the throat,
and therefore these four things that are called mans last things, Death, Iudgment, Heaven and Hell, have been so frequently recommended to Christians as the most constant subjects of their Meditation;
and Therefore these four things that Are called men last things, Death, Judgement, Heaven and Hell, have been so frequently recommended to Christians as the most constant subject's of their Meditation;
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and obtest you to count it of concernment even of the greatest concernment unto you, it is to you Men and Women that we speak and not to walls, to timber and stones, sleep not neither let your minds vaig and wander,
and obtest you to count it of concernment even of the greatest concernment unto you, it is to you Men and Women that we speak and not to walls, to timber and stones, sleep not neither let your minds vaig and wander,
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Its looked on as a rare thing in the spreading of the Gospel after the reigne of Antichrist to find People dieing in the Lord, he is a rare so a happie man that dies in him.
Its looked on as a rare thing in the spreading of the Gospel After the Reign of Antichrist to find People dying in the Lord, he is a rare so a happy man that die in him.
For the first, that there are many that die not in Christ, it appears from Matth. 7. vers. 22. and from Luke 13. vers, 24. These three will confirme it aboundantly;
For the First, that there Are many that die not in christ, it appears from Matthew 7. vers. 22. and from Lycia 13. vers, 24. These three will confirm it abundantly;
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1. the plaine words of Scripture where Christ speaketh of Heaven as having, for coming to it, a narrow way & a strait gate so that few enter in thereat,
1. the plain words of Scripture where christ speaks of Heaven as having, for coming to it, a narrow Way & a strait gate so that few enter in thereat,
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and when he speaks of the day of Judgment, he sayes, many shall come to him in that day and say, Lord, Lord, open to us, to whom he will say depart from me I never knew you,
and when he speaks of the day of Judgement, he Says, many shall come to him in that day and say, Lord, Lord, open to us, to whom he will say depart from me I never knew you,
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yea even of such as preached in his name, and yet say of them that they die not in Christ. 2. If ye will look to the ordinary connexion that is betwixt mens living and dieing, ye will find that the way of the most part of men declares plainly that they die not in the Lord;
yea even of such as preached in his name, and yet say of them that they die not in christ. 2. If you will look to the ordinary connexion that is betwixt men's living and dying, you will find that the Way of the most part of men declares plainly that they die not in the Lord;
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but that they must be sometime in him before they can die in him, and that they must live and put forth some acts and breathings of a spiritual life, of the life of Faith in him,
but that they must be sometime in him before they can die in him, and that they must live and put forth Some acts and breathings of a spiritual life, of the life of Faith in him,
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And if this being and living in Christ must preceid dieing in him, if ye compare it with the most part of your lives, Ah! how sad a prognostick gives it, of what is like to be your way of dieing? How many are there of you that live still in black nature and wer never borne againe? If I could classe the lives of the most part I would essay it. 1. How many are living like Atheists not calling upon God at all, casting off fear and restraining Prayer before him? And as these live so they die for the most part either securely or desperatly. 2. How many live in formalitie and never knew what it was to mortifie the Flesh,
And if this being and living in christ must precede dying in him, if you compare it with the most part of your lives, Ah! how sad a prognostic gives it, of what is like to be your Way of dying? How many Are there of you that live still in black nature and were never born again? If I could class the lives of the most part I would essay it. 1. How many Are living like Atheists not calling upon God At all, casting off Fear and restraining Prayer before him? And as these live so they die for the most part either securely or desperately. 2. How many live in formality and never knew what it was to mortify the Flesh,
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except a man be borne againe he cannot enter into the Kingdome of Heaven, this is a large and great classe and takes in all that live and die as they wer borne,
except a man be born again he cannot enter into the Kingdom of Heaven, this is a large and great class and Takes in all that live and die as they were born,
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and seek not after another life then that which they brought with them into the World. 3. How many are there that have some outward fairding and paint and yet have no realitie of Religion within? Whereby they mock God and dissemble with Men:
and seek not After Another life then that which they brought with them into the World. 3. How many Are there that have Some outward fairding and paint and yet have no reality of Religion within? Whereby they mock God and dissemble with Men:
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and against this sort of men he denounceth many woes. 4. Are there not many that live without Faith in Christ? Without which they cannot possiblie please God neither living nor dieing,
and against this sort of men he Denounceth many woes. 4. are there not many that live without Faith in christ? Without which they cannot possibly please God neither living nor dying,
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all which proves aboundantly the truth of the thing, and that there is but too good ground to think that there are manie, verie manie who die not in Christ.
all which Proves abundantly the truth of the thing, and that there is but too good ground to think that there Are many, very many who die not in christ.
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O! how many die securely, stupidly and (as we said before) senselesly, and are no more affected with the thoughts of the immortalitie of their souls then if they had none at all? How many die presumptously confident? how many found their faith of dieing well on wrong grounds? how many die doubtinglie not knowing what shall become of them? And how many die desperatly? So that (alace) there are but few among us that close their eyes like dieing Persons in Christ;
OH! how many die securely, stupidly and (as we said before) senselessly, and Are no more affected with the thoughts of the immortality of their Souls then if they had none At all? How many die presumptuously confident? how many found their faith of dying well on wrong grounds? how many die doubtingly not knowing what shall become of them? And how many die desperately? So that (alace) there Are but few among us that close their eyes like dying Persons in christ;
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As for the second branch of the Doctrine, to witt, that these who die out of Christ in their sinnes, die in exceeding great miserie, It is also very clear,
As for the second branch of the Doctrine, to wit, that these who die out of christ in their Sins, die in exceeding great misery, It is also very clear,
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for as the happinesse of them that die in Christ is unexpressiblie great, so the miserie and unhappinesse of them that die not in him is also inexpressible,
for as the happiness of them that die in christ is unexpressibly great, so the misery and unhappiness of them that die not in him is also inexpressible,
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and that is, from the fellowship of God who is the chief good, from converseing with the Lamb, glorious Angels and Saints, they shall not have one Saint in all their Companie, there is not nor shall be the least evidence of the love of God among all the thousands in Hell, not one drop of cold water to coole the tongue of any of them who are tormented in these fiames, they have Iudgment without the least mixture of mercy, Iam. 1. 13. and that for ever without intermission;
and that is, from the fellowship of God who is the chief good, from conversing with the Lamb, glorious Angels and Saints, they shall not have one Saint in all their Company, there is not nor shall be the least evidence of the love of God among all the thousands in Hell, not one drop of cold water to cool the tongue of any of them who Are tormented in these fiames, they have Judgement without the least mixture of mercy, Iam. 1. 13. and that for ever without intermission;
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yea or but for some millions of thousands of years, as poor Spira said, that it would have been a comfort to him if Hell had been but for twentie thousand years; but it is for ever.
yea or but for Some millions of thousands of Years, as poor Spira said, that it would have been a Comfort to him if Hell had been but for twentie thousand Years; but it is for ever.
And 2. If we look to the other part of it, they are in this hopelesse condition under the greatest miserie drinking for ever of the Wyne of the wrath of God without mixture in the cup of his indignation, which shall be both their meat and their drink;
And 2. If we look to the other part of it, they Are in this hopeless condition under the greatest misery drinking for ever of the Wine of the wrath of God without mixture in the cup of his Indignation, which shall be both their meat and their drink;
if it be of great concernment to get heaven and to escape hell, to be 〈 ◊ 〉 Gods companie and not in the devills for ever, to have love and not hatred to God for ever,
if it be of great concernment to get heaven and to escape hell, to be 〈 ◊ 〉 God's company and not in the Devils for ever, to have love and not hatred to God for ever,
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and yet are utterly carelesse to have this most concerning question clearly, distinctly, convincingly, and satisfieingly answered, whither they shall die in the Lord? Certainly there are many of you when your souls shall dislodge that will find yourselves exceedingly mistaken in this matter;
and yet Are utterly careless to have this most Concerning question clearly, distinctly, convincingly, and satisfieingly answered, whither they shall die in the Lord? Certainly there Are many of you when your Souls shall dislodge that will find yourselves exceedingly mistaken in this matter;
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and unconcerned, that what ever is spoken of the life to come and of the necessitie of making your peace with God thrugh Jesus Christ, it is as if it wer spoken to so many stocks or stones as to any suteable effect it hath upon you,
and unconcerned, that what ever is spoken of the life to come and of the necessity of making your peace with God through jesus christ, it is as if it were spoken to so many stocks or stones as to any suitable Effect it hath upon you,
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for who of many of you quit their prophannesse, formalitie, hypocrisie, and securitie? Who thrugh grace mends any thing faultie and amisse? Or setts more timeously and seriously about the learning of this great lesson of dieing in the Lord? The supine, lasie,
for who of many of you quit their profaneness, formality, hypocrisy, and security? Who through grace mends any thing faulty and amiss? Or sets more timeously and seriously about the learning of this great Lesson of dying in the Lord? The supine, lazy,
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and so few choise the other way of living to him and of dieing in him? To insist longe and at large in answering of this question would lead us to give reasons why men shun and decline the studie of holinesse and will be prophane,
and so few choice the other Way of living to him and of dying in him? To insist long and At large in answering of this question would led us to give Reasons why men shun and decline the study of holiness and will be profane,
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because the faith of these generall truths that there is a heaven and a hell, a life eternall and a Judgment to come, is scarcely receaved by the multitude of the hearers of the Gospell,
Because the faith of these general truths that there is a heaven and a hell, a life Eternal and a Judgement to come, is scarcely received by the multitude of the hearers of the Gospel,
yea the very faith of their own dieing in particular (though they know they will die and though experience may teach them the same daylie) sincks not into their hearts;
yea the very faith of their own dying in particular (though they know they will die and though experience may teach them the same daily) sinks not into their hearts;
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and that they shall be put into ane eternallie unchangeable condition after death? And if this be not indeed beleived then to allude to the Apostles words 1 Cor. 15. our preaching is in vaine and your faith is but vaine;
and that they shall be put into ane eternally unchangeable condition After death? And if this be not indeed believed then to allude to the Apostles words 1 Cor. 15. our preaching is in vain and your faith is but vain;
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most people are like to these spoken of in the dayes of Noah, Math. 24. eating and drinking, marying and giving in mariage, suffering one day to come and another to goe till death come and surprise them er they be awar,
most people Are like to these spoken of in the days of Noah, Math. 24. eating and drinking, marrying and giving in marriage, suffering one day to come and Another to go till death come and surprise them er they be aware,
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if men wer seriously thinking on death and Judgment and a particular reckoning with God and wer reallie beleiving these things, is it possible they would thus delyt themselves in their sinfull lusts and pleasures and have their affections so glued to a present world? No certainly, the thoughts of death and Judgment would putt gall and wormewood in these things and imbitter them.
if men were seriously thinking on death and Judgement and a particular reckoning with God and were really believing these things, is it possible they would thus delyt themselves in their sinful Lustiest and pleasures and have their affections so glued to a present world? No Certainly, the thoughts of death and Judgement would put Gall and wormwood in these things and embitter them.
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A 2d reason may be drawn from peoples grosse mistakes about the right way of dieing, they take dieing in the Lord to be quite another thing then indeed it is,
A 2d reason may be drawn from peoples gross mistakes about the right Way of dying, they take dying in the Lord to be quite Another thing then indeed it is,
and here we shall touch on two or three things which we conceave many take for dieing in the Lord wherein yet they are exceedingly mistaken. 1. They think if they can die without any publick scandal or known sin ▪ or without challenges,
and Here we shall touch on two or three things which we conceive many take for dying in the Lord wherein yet they Are exceedingly mistaken. 1. They think if they can die without any public scandal or known since ▪ or without challenges,
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and if they can gett their presumptuous conceit and good opinion of themselves keept up to their grave (as if it were eneugh to say Lord Lord open to us) and if they can goe away calmly and quietly like these spoken of, Psal. 73. vers. 4. Who have no bands in their death;
and if they can get their presumptuous conceit and good opinion of themselves kept up to their grave (as if it were eneugh to say Lord Lord open to us) and if they can go away calmly and quietly like these spoken of, Psalm 73. vers. 4. Who have no bans in their death;
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that then they are well eneugh and die well, but this is a great mistake. 2. They trow they die well if they die with a sort of hope that it shall be well with them,
that then they Are well eneugh and die well, but this is a great mistake. 2. They trow they die well if they die with a sort of hope that it shall be well with them,
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but rather as it wer alleadge that he is mistaken and they are not the men, what? Have we not eaten and drunken in thy presence, have we not heard thee preach in our streets, have we not been at many preachings and communions? We have alwayes had a good hope towards God and why should we now fear death? O! The strong presumption that some die with? And this is another great mistake. 3. Some think if they can die after some prayers and convictions and that which they think to be repentance, all will be well, these things indeed if they wer reall, wer good;
but rather as it were allege that he is mistaken and they Are not the men, what? Have we not eaten and drunken in thy presence, have we not herd thee preach in our streets, have we not been At many preachings and communions? We have always had a good hope towards God and why should we now Fear death? OH! The strong presumption that Some die with? And this is Another great mistake. 3. some think if they can die After Some Prayers and convictions and that which they think to be Repentance, all will be well, these things indeed if they were real, were good;
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but how many play the hypocritegregiously in them? There are not a few that fancy they have the grace of repentance because they have some sadnesse for sin,
but how many play the hypocritegregiously in them? There Are not a few that fancy they have the grace of Repentance Because they have Some sadness for since,
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but they never seriously endeavour to bring them to practice, they seek not to have their practice answerable to their light, they in effect make a prisoner of their light, by putting a guard of corrupt affections about it;
but they never seriously endeavour to bring them to practice, they seek not to have their practice answerable to their Light, they in Effect make a prisoner of their Light, by putting a guard of corrupt affections about it;
Ah! is it not thus with the most part, who if they get such a sicknesse put by or such a crosse dispensation over, they think that Christ will byd a while longer,
Ah! is it not thus with the most part, who if they get such a sickness put by or such a cross Dispensation over, they think that christ will bid a while longer,
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for dieing in the Lord, whereas when it is neglected, souls are keeped still securely sleeping and accounts lye over uncleared and unadjusted, they neither distinctly know their danger nor their need of the remedie;
for dying in the Lord, whereas when it is neglected, Souls Are keeped still securely sleeping and accounts lie over uncleared and unadjusted, they neither distinctly know their danger nor their need of the remedy;
As ever ye would attaine to this happinesse and eshew this miserie whereof ye have been hearing, take I say, such a way of living as death may find you in him.
As ever you would attain to this happiness and eschew this misery whereof you have been hearing, take I say, such a Way of living as death may find you in him.
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1. A dieing willinglie and chearfullie, not goeing to death as to a prison, but as through a trance to a palace, Its a dieing as old Simeon died, Luke 2, Now (saith he) lettest thou thy servant depart in peace for myne eyes have seen thy Salvation;
1. A dying willingly and cheerfully, not going to death as to a prison, but as through a trance to a palace, Its a dying as old Simeon died, Lycia 2, Now (Says he) Lettest thou thy servant depart in peace for mine eyes have seen thy Salvation;
as being best of all, 2. It is a dieing with holie confidence and boldnesse, not with fear and terrour or anxietie, doubtfullie disputing what will become of them,
as being best of all, 2. It is a dying with holy confidence and boldness, not with Fear and terror or anxiety, doubtfully disputing what will become of them,
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We know, saith the Apostle, 2 Cor. 5. v. 1, 2. if the earthlie house of this tabernacle be dissolved, we have a building of God ane house not made with hands eternal in the Heavens;
We know, Says the Apostle, 2 Cor. 5. v. 1, 2. if the earthly house of this tabernacle be dissolved, we have a building of God ane house not made with hands Eternal in the Heavens;
to die in Christ makes a man to sett himselfe boldlie against death and all its terrors. 3. Its a dieing not only with peace and quietnesse but with complacency and satisfaction,
to die in christ makes a man to Set himself boldly against death and all its terrors. 3. Its a dying not only with peace and quietness but with complacency and satisfaction,
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and even so that if the soul had its wish it desyres no more, the man does not frett nor complaine that he is taken from a good and plentiful estate, from a fine and commodious dwelling, from friends & relations, from honour and repute in the world &c. but he dies with contentment being fullie satisfied with his right and tolooke to the fair inheritance above, this we may see in David, who sweetly sayes & sings, 2 Sam. 23. 5. This is all my salvation and all my desyre,
and even so that if the soul had its wish it Desires no more, the man does not fret nor complain that he is taken from a good and plentiful estate, from a fine and commodious Dwelling, from Friends & relations, from honour and repute in the world etc. but he die with contentment being Fully satisfied with his right and tolooke to the fair inheritance above, this we may see in David, who sweetly Says & sings, 2 Sam. 23. 5. This is all my salvation and all my desire,
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for its not a counterfit willingnesse, nor a natural boldnesse or manlinesse of Spirit, nor a carnallie secure peace and quietnesse flowing from senselessnes,
for its not a counterfeit willingness, nor a natural boldness or manliness of Spirit, nor a carnally secure peace and quietness flowing from senselessnes,
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but such willingnesse, boldnesse, & quietnesse as come and flow from these 3 pregnant grounds: 1. From peace with God through Jesus Christ, the soul having reallie fled for refuge to Jesus Christ and committed it selfe to him;
but such willingness, boldness, & quietness as come and flow from these 3 pregnant grounds: 1. From peace with God through jesus christ, the soul having really fled for refuge to jesus christ and committed it self to him;
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faith sayes, that is a good, sure, thorow, and everlasting bargane, & so the man rests on it and hath peace. 2, From a good conscience giving a good testimonie, which is ane excellent ground to come before Gods Judgment with;
faith Says, that is a good, sure, thorough, and everlasting bargain, & so the man rests on it and hath peace. 2, From a good conscience giving a good testimony, which is ane excellent ground to come before God's Judgement with;
but many failings and so many challenges, yet he hath a good conscience in respect of its being sprinkled with the blood of Jesus, thrugh whom all his failings and transgressions are pardoned, which also takes in a good conscience of sincere endeavour to studie holinesse.
but many failings and so many challenges, yet he hath a good conscience in respect of its being sprinkled with the blood of jesus, through whom all his failings and transgressions Are pardoned, which also Takes in a good conscience of sincere endeavour to study holiness.
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and it conduceth much to the beleivers confidence and comfort, to have some present actings of faith in a distinct way on Christ and on the Covenant of grace.
and it conduceth much to the believers confidence and Comfort, to have Some present actings of faith in a distinct Way on christ and on the Covenant of grace.
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and in the strength of grace endeavour to live by, without which ye cannot with well grounded confidence promise to yourselves these comforts at death,
and in the strength of grace endeavour to live by, without which you cannot with well grounded confidence promise to yourselves these comforts At death,
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and to esteime of it, but Balaam who had a most miserable exit, and made a verie wretched end, came that length, Numb. 24. and yet this is a great part of many folks Religion,
and to esteime of it, but balaam who had a most miserable exit, and made a very wretched end, Come that length, Numb. 24. and yet this is a great part of many folks Religion,
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and to be good friends with God, as we use to speake, there are none so gracelesse but seeing that they must needs leave the world, would rather be in Heaven then in Hell,
and to be good Friends with God, as we use to speak, there Are none so graceless but seeing that they must needs leave the world, would rather be in Heaven then in Hell,
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halfeing of holinesse is no holinesse, to be almost a Christian will not make a Christian indeed, there is a necessitie of being a Christian altogither;
halfing of holiness is no holiness, to be almost a Christian will not make a Christian indeed, there is a necessity of being a Christian altogether;
Nor 5. Is it to die with a perswasion in our own mind, but ill grounded, that we are in him and that all shall be well, manie take themselves to be well and in a good and safe condition,
Nor 5. Is it to die with a persuasion in our own mind, but ill grounded, that we Are in him and that all shall be well, many take themselves to be well and in a good and safe condition,
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and ye shall take them in several directions, but we will not now in the close of this discourse enter on the particulars, onlie take this word in the general;
and you shall take them in several directions, but we will not now in the close of this discourse enter on the particulars, only take this word in the general;
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1. That they have their peace made with God thrugh faith in Christ, and that they see well they be not living with a standing quar• … el betwixt God and them,
1. That they have their peace made with God through faith in christ, and that they see well they be not living with a standing quar• … el betwixt God and them,
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3. That they be exercised to keep a good conscience in all things, and alwayes towards God and towards men, Its impossible in ane ordinary way to die well except folkes endeavour seriously and singly to keep a good conscience along their life,
3. That they be exercised to keep a good conscience in all things, and always towards God and towards men, Its impossible in ane ordinary Way to die well except folks endeavour seriously and singly to keep a good conscience along their life,
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All these three are put togither by the Apostle Peter, 2 Pet. 1. v. 5. He wills them to whom he writes, to adde to their faith the exercises of the other graces of the Spirit, then, v. 10. he exhorts them to give diligence to make their calling and election sure;
All these three Are put together by the Apostle Peter, 2 Pet. 1. v. 5. He wills them to whom he writes, to add to their faith the exercises of the other graces of the Spirit, then, v. 10. he exhorts them to give diligence to make their calling and election sure;
and then by so doeing, he assures that ane entrance shall be ministred to them to the everlasting Kingdome, which is as if he had said, by fastening your faith on Christ, by the exercise of grace,
and then by so doing, he assures that ane Entrance shall be ministered to them to the everlasting Kingdom, which is as if he had said, by fastening your faith on christ, by the exercise of grace,
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If there wer no more spoken but these three words, to be in Christ by faith, to live in him by the exercise of faith and other graces, keeping a good conscience towards God and men,
If there were no more spoken but these three words, to be in christ by faith, to live in him by the exercise of faith and other graces, keeping a good conscience towards God and men,
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And therefor seeing what followes concernes your practice, and is the maine and most material use of this great doctrine, let one and other hearken diligently and give ear to what we are to say from God on this important subject, with a serious purpose and resolution to practise,
And Therefore seeing what follows concerns your practice, and is the main and most material use of this great Doctrine, let one and other harken diligently and give ear to what we Are to say from God on this important Subject, with a serious purpose and resolution to practise,
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We 〈 ◊ 〉 last occasion at ane use of exhortation, commending to you the right way of living so as when death comes, ye may have some well grounded hope of dieing in the Lord;
We 〈 ◊ 〉 last occasion At ane use of exhortation, commending to you the right Way of living so as when death comes, you may have Some well grounded hope of dying in the Lord;
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and we shew it was to have solid faith and cleirnesse of Interest in Christ, cheirfulnesse and comfort, quietnesse and satisfaction in dieing, a most desyreable and comfortable condition when we enter the lists with death,
and we show it was to have solid faith and cleirnesse of Interest in christ, cheirfulnesse and Comfort, quietness and satisfaction in dying, a most desyreable and comfortable condition when we enter the lists with death,
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We come secondly, to some directions that are so many steps in the way to the attaining of this comfortable end of dieing in the Lord, we entred on them in General,
We come secondly, to Some directions that Are so many steps in the Way to the attaining of this comfortable end of dying in the Lord, we entered on them in General,
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To proceed then more particularlie to these directions, how to live as ye may die well, wherein if we should be large and say all that might be said to this purpose, it would lead us to speake of all the duties of holinesse,
To proceed then more particularly to these directions, how to live as you may die well, wherein if we should be large and say all that might be said to this purpose, it would led us to speak of all the duties of holiness,
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The first direction is, seek to establish yourselves in the faith of these general truths that concerne your dieing, especially to be established and confirmed in the faith of death, judgment and eternitie, wherein it will be either well or ill with you for evermore;
The First direction is, seek to establish yourselves in the faith of these general truths that concern your dying, especially to be established and confirmed in the faith of death, judgement and eternity, wherein it will be either well or ill with you for evermore;
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but by meditation to draw them downe to particular application to yourselves, that ye will die, that after death ye will come to Judgment and be eternallie happie or miserable;
but by meditation to draw them down to particular application to yourselves, that you will die, that After death you will come to Judgement and be eternally happy or miserable;
Therefor ye would be established in the faith of these generals, and endeavour to draw death and judgment neir to you, you would persue them closse in your meditation;
Therefore you would be established in the faith of these generals, and endeavour to draw death and judgement neir to you, you would pursue them close in your meditation;
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But the truth is, the most part never think seriously on death, and because they desire not another life then the present, they shun to think of death;
But the truth is, the most part never think seriously on death, and Because they desire not Another life then the present, they shun to think of death;
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I commend the necessitie of this to you from the great aversenesse that your carnal hearts and humours have from the serious and stayed thoughts of it, I pose you that are given to pleasure, can ye indure to think on dieing? And you that are glutting and surffetting yourselves with the world, Dow ye abyd to think on that word, Thou fool this night thy soul shall be taken from thee,
I commend the necessity of this to you from the great averseness that your carnal hearts and humours have from the serious and stayed thoughts of it, I pose you that Are given to pleasure, can you endure to think on dying? And you that Are glutting and surfeiting yourselves with the world, Dow you abyd to think on that word, Thou fool this night thy soul shall be taken from thee,
that word of Iob is meet to be caried along with you, I know thou wilt bring me unto death, though the good man was mistaken in thinking he would die at that time,
that word of Job is meet to be carried along with you, I know thou wilt bring me unto death, though the good man was mistaken in thinking he would die At that time,
how few of us would be found to mind it, though it be of everlasting concernment? Ah! how few hours are taken to think upon it? if ye were to come before men or ane humane court with a cause that much concerned you in the world,
how few of us would be found to mind it, though it be of everlasting concernment? Ah! how few hours Are taken to think upon it? if you were to come before men or ane humane court with a cause that much concerned you in the world,
how would ye think of it before hand, and think of it againe? and yet the most momentuous of these are but verie triffles, being compared with this great cause and case of conscience,
how would you think of it before hand, and think of it again? and yet the most momentous of these Are but very trifles, being compared with this great cause and case of conscience,
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The second direction is, that though all duties of holinesse be requisit, yet there are some particular duties that ye would in a special manner make conscience of (without neglecting any other called ▪ for dutie) as having a special influence on preparation for dieing,
The second direction is, that though all duties of holiness be requisite, yet there Are Some particular duties that you would in a special manner make conscience of (without neglecting any other called ▪ for duty) as having a special influence on preparation for dying,
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without having ever endeavoured to fitt their accompts with God, let be to have them discharged. 2. The exercise of repentance (which is alace• … a rare thing even among Christians in these dayes) is a special dutie to be gone about in order to our dieing in Christ, that when we see ourselves wrong in anie thing (as manie wrongs may be easilie found in the forementioned search) we lett them not lye over,
without having ever endeavoured to fit their accounts with God, let be to have them discharged. 2. The exercise of Repentance (which is alace• … a rare thing even among Christians in these days) is a special duty to be gone about in order to our dying in christ, that when we see ourselves wrong in any thing (as many wrongs may be Easily found in the forementioned search) we let them not lie over,
however they that would die in the Lord, would studie to be found much in the exercise of this grace (we doe here indifferently designe these, duties or graces, ) for if repentance be called for when the Kingdome of Heaven is neir,
however they that would die in the Lord, would study to be found much in the exercise of this grace (we do Here indifferently Design these, duties or graces,) for if Repentance be called for when the Kingdom of Heaven is neir,
when we are to meet with him at death. 3. A third dutie, is the exercise of mortification, it is a painfull but a profitable dutie, to be crucified to the world, to die to our lusts and carnal delights;
when we Are to meet with him At death. 3. A third duty, is the exercise of mortification, it is a painful but a profitable duty, to be Crucified to the world, to die to our Lustiest and carnal delights;
and as it were, weids it out of the heart, that which puts you to mortifie your distempers and passions of invye, anger, pryd, inordinat desyres &c. And to seek to have your affections heavenlie, which notablie fits for dieing in the Lord.
and as it were, weids it out of the heart, that which puts you to mortify your distempers and passion of invye, anger, pryd, inordinate Desires etc. And to seek to have your affections heavenly, which notably fits for dying in the Lord.
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A 4. dutie that would be carefullie practised, is sobrietie, let your moderation, sayeth the Apostle, be known to all men, the Lord is at hand, mortification lookes much to things in themselves sinful and unlawful, I say much,
A 4. duty that would be carefully practised, is sobriety, let your moderation, Saith the Apostle, be known to all men, the Lord is At hand, mortification looks much to things in themselves sinful and unlawful, I say much,
though I will not say onlie, and sobrietie looks to things lawful in themselves, wherein insobrietie is the bain and plague of manie, who being so glued to the things of a world,
though I will not say only, and sobriety looks to things lawful in themselves, wherein insobriety is the bain and plague of many, who being so glued to the things of a world,
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and to these delyts and pleasures which are lawful in themselves, and whereof a moderat use is allowed, that they are entangled and fettered with them and made as unfitt for dieing, by their insobrietie in them,
and to these delyts and pleasures which Are lawful in themselves, and whereof a moderate use is allowed, that they Are entangled and fettered with them and made as unfit for dying, by their insobriety in them,
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and to the married wife, unfitt them for dieing, therefor the Apostle exhorts Christians, 1 Pet. 1. To gird up the loins of their mind, to be sober 〈 ◊ 〉 hope to the end;
and to the married wife, unfit them for dying, Therefore the Apostle exhorts Christians, 1 Pet. 1. To gird up the loins of their mind, to be Sobrium 〈 ◊ 〉 hope to the end;
but sobrietie fitts him for his work and makes the way easie to him, makes him well content with his house or place and station and with whatever is his condition and lot in the world, it suffers not his affections to be entangled with them, it makes him so to use this world as not abuseing it;
but sobriety fitts him for his work and makes the Way easy to him, makes him well content with his house or place and station and with whatever is his condition and lot in the world, it suffers not his affections to be entangled with them, it makes him so to use this world as not abusing it;
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As the Apostle exhorts, 1 Cor. 7. to have a sort of sanctified denyednesse to a lawful use of the creature-comforts, that the heart be not glutted and surffetted with them, from which, our blessed Lord Jesus doeth most powerfully diswade, Luke 21. v. 34. where he sayes, Take head least at anie time your hearts be overcharged with surffetting and drunkennesse and the cares of this life,
As the Apostle exhorts, 1 Cor. 7. to have a sort of sanctified denyednesse to a lawful use of the Creature comforts, that the heart be not glutted and surffetted with them, from which, our blessed Lord jesus doth most powerfully dissuade, Lycia 21. v. 34. where he Says, Take head lest At any time your hearts be overcharged with surfeiting and Drunkenness and the Cares of this life,
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where he plainlie insinuats (which is strange and little beleived and considered) that there is ane overcharge by cares about the things of this life lawful in themselves,
where he plainly insinuats (which is strange and little believed and considered) that there is ane overcharge by Cares about the things of this life lawful in themselves,
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therefore he bids the porter watch, and would have all standing with their Armour on them in a watchfull posture, waiting for their Lords coming that he come not on them unawarse;
Therefore he bids the porter watch, and would have all standing with their Armour on them in a watchful posture, waiting for their lords coming that he come not on them unawarse;
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It may be objected or queried here, is it possible that a beleiver can alwayes actually remember Christs coming and carie the thoughts of death along with him? Answ. It is in this dutie as in others,
It may be objected or queried Here, is it possible that a believer can always actually Remember Christ coming and carry the thoughts of death along with him? Answer It is in this duty as in Others,
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as when it is said doe all to the Glorie of God, it is not so to be understood as if we could actuallie mind it all-alonge in everie thing we doe, our minds being but finit,
as when it is said do all to the Glory of God, it is not so to be understood as if we could actually mind it all-alonge in every thing we do, our minds being but finit,
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but as there is a habituall minding of the glorie of God, so there is a habituall minding of Christs appearance, which implyes these three things. 1. That when in cold blood (to say so) and at ourselves, we resolve to wait for,
but as there is a habitual minding of the glory of God, so there is a habitual minding of Christ appearance, which Implies these three things. 1. That when in cold blood (to say so) and At ourselves, we resolve to wait for,
and accordingly to be sweyed with the aw of his appearing. 3. That in our ordinary walk, we be often reviveing the thoughts of Christs appearing, putting ourselves often in mind of this rule,
and accordingly to be swayed with the awe of his appearing. 3. That in our ordinary walk, we be often reviving the thoughts of Christ appearing, putting ourselves often in mind of this Rule,
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nor if it wer spoken by a voice from heaven that they would presently die, or that Christ wer presently to appear, for then they would leave many actions undone,
nor if it were spoken by a voice from heaven that they would presently die, or that christ were presently to appear, for then they would leave many actions undone,
or at, nothing, we will think shame of when he appears, and in all things alwayes to keep a good conscience, a conscience void of offence towards God and towards man.
or At, nothing, we will think shame of when he appears, and in all things always to keep a good conscience, a conscience void of offence towards God and towards man.
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A fourth direction is this, these that would die in the Lord would be timeously acquainting themselves with the crosse of Christ and not seeking after a pampered life,
A fourth direction is this, these that would die in the Lord would be timeously acquainting themselves with the cross of christ and not seeking After a pampered life,
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but 1. they would carie along a resolution to fold to crosses when they come. 2. When they come, they would neither with sinful anxietie, seek to shun them,
but 1. they would carry along a resolution to fold to Crosses when they come. 2. When they come, they would neither with sinful anxiety, seek to shun them,
Hence Solomon sayes, that it is better to be in the house of 〈 ◊ 〉 then in the house of feasting, Eccles. 7. v. 2. there is a greater good to be had there nor in the house where there is banquetting, revelling, and carrousing;
Hence Solomon Says, that it is better to be in the house of 〈 ◊ 〉 then in the house of feasting, Eccles. 7. v. 2. there is a greater good to be had there nor in the house where there is banqueting, reveling, and carousing;
as it wer, bitts of death or litle deaths and peices of the curse, as well as death itselfe is (though by the death of Christ they are turned into blessings to beleivers) and if we be habituat to these litle deaths, there will be a much easier yeilding to the great ▪ death,
as it were, bitts of death or little death's and Pieces of the curse, as well as death itself is (though by the death of christ they Are turned into blessings to believers) and if we be habituat to these little death's, there will be a much Easier yielding to the great ▪ death,
A fifth direction is, that we studie to die dayly, and it is drawn from the Apostles words, 1 Cor. 15 31. I protest by your rejoyceing, which I have in Christ Iesus our Lord, I die daily;
A fifth direction is, that we study to die daily, and it is drawn from the Apostles words, 1 Cor. 15 31. I protest by your rejoicing, which I have in christ Iesus our Lord, I die daily;
We would follow the same way and be frequentlie putting ourselves before Gods barr, and considering how we will answer deaths call, bowing our stubborne humour that it may not be found untractable at death, doeing that everie day that we would be found doeing when death comes, studieing to have all things in that order that we would desyre to have them in then,
We would follow the same Way and be frequently putting ourselves before God's bar, and considering how we will answer death's call, bowing our stubborn humour that it may not be found untractable At death, doing that every day that we would be found doing when death comes, studying to have all things in that order that we would desire to have them in then,
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This ordinarly is one of the main challenges that meets folkes at death, that they have suspended the practice of manie things they wer convinced of, that they have shifted, delayed,
This ordinarily is one of the main challenges that meets folks At death, that they have suspended the practice of many things they were convinced of, that they have shifted, delayed,
that they have not reformed such faults as they wer convinced of &c. it is commonly said of lawes, that we had need of one law to make other good lawes be put in execution,
that they have not reformed such Faults as they were convinced of etc. it is commonly said of laws, that we had need of one law to make other good laws be put in execution,
and so have we need of some one direction to help us to make other directions practicable, according to that word, Eccles. 9: 10. Whatsoever thy hand findeth to doe, doe it with all thy might,
and so have we need of Some one direction to help us to make other directions practicable, according to that word, Eccles. 9: 10. Whatsoever thy hand finds to do, do it with all thy might,
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therefore what ever the light of the word, and of our conscience well informed thereby, cleirs to be dutie we would be serious and diligent in the doeing of it,
Therefore what ever the Light of the word, and of our conscience well informed thereby, cleirs to be duty we would be serious and diligent in the doing of it,
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and when it is so to what purpose are all directions, for what use serve they? Are they not, think ye, uselesse unlesse they be put in practice? Therefor put not by this as a thing of litle concernment;
and when it is so to what purpose Are all directions, for what use serve they? are they not, think you, useless unless they be put in practice? Therefore put not by this as a thing of little concernment;
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The first objection will probablie be this, if none die well but such as be-take themselves to such a way of living, who will or can die well? Such a life is impossible to us,
The First objection will probably be this, if none die well but such as betake themselves to such a Way of living, who will or can die well? Such a life is impossible to us,
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many when they hear such doctrine are ready to think and say as they did, Iohn. 6. Who after they had murmured at Christs discourse, said vers. 41. This is a hard saying who can bear it? We shall by this means, will they say, be restrained in our libertie, we shall thus be putt to haunt alwayes the house of mourning,
many when they hear such Doctrine Are ready to think and say as they did, John. 6. Who After they had murmured At Christ discourse, said vers. 41. This is a hard saying who can bear it? We shall by this means, will they say, be restrained in our liberty, we shall thus be put to haunt always the house of mourning,
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1. Ask them this Question, is this the truth of God, that such as would die in him must aime and endeavour to live as we have said? Is living well the way to dieing well,
1. Ask them this Question, is this the truth of God, that such as would die in him must aim and endeavour to live as we have said? Is living well the Way to dying well,
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and dieing well the gate to Glorie? If so, will it then, think ye, be a satisfieing answer to God to tell him, that though this way of living is the way chalked out by thee for dieing well,
and dying well the gate to Glory? If so, will it then, think you, be a satisfying answer to God to tell him, that though this Way of living is the Way chalked out by thee for dying well,
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yet we cannot close with it, we cannot walk in it, its so uneasie and so narrow a way? If it be Gods way will ye putt it off so? Or will ye carve out another way then God hes carved out to you? 2. Let me ask such, is not the gate strait and the way narrow that leads to heaven and eternall life? Will ye not therefor goe to heaven thrugh such a gate and way? And is not the way of living so as to die well and in the Lord the way to heaven,
yet we cannot close with it, we cannot walk in it, its so uneasy and so narrow a Way? If it be God's Way will you put it off so? Or will you carve out Another Way then God hes carved out to you? 2. Let me ask such, is not the gate strait and the Way narrow that leads to heaven and Eternal life? Will you not Therefore go to heaven through such a gate and Way? And is not the Way of living so as to die well and in the Lord the Way to heaven,
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and must it not have difficultie in it? And yet thirdly let me say to such, that this way is but difficult and uneasie to corrupt nature, to a proud and carnally delicate heart that cannot indure in the least to be disquieted in the enjoyment of its sensuall pleasures and delyts,
and must it not have difficulty in it? And yet Thirdly let me say to such, that this Way is but difficult and uneasy to corrupt nature, to a proud and carnally delicate heart that cannot endure in the least to be disquieted in the enjoyment of its sensual pleasures and delyts,
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and to a sinfull selfish humour that will not stoup to God, yet to such as love to walk in this way, all the duties are possible and the difficulties superable thrugh grace,
and to a sinful selfish humour that will not stoup to God, yet to such as love to walk in this Way, all the duties Are possible and the difficulties superable through grace,
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have not many who have lived even as we doe died well and been saved? And such will readily have the thiefe on the crosse to cast up, which would in reason speak to them for their reclaiming,
have not many who have lived even as we do died well and been saved? And such will readily have the thief on the cross to cast up, which would in reason speak to them for their reclaiming,
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and from this they profainly conclude that they may hold on their own way, and yet hope to mend and grow better at length and so to gett mercie when they die; but for answer;
and from this they profainly conclude that they may hold on their own Way, and yet hope to mend and grow better At length and so to get mercy when they die; but for answer;
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even to sin because God is mercifull, and to sin that grace may abound? Is that the end of Gods revealing his grace and mercie, to make him a minister of sin? How can ye look mercie in the face that so abuse mercie? And yet O! How ryfe is this among profain soules, to sin because God is mercifull, to abuse his grace and make him,
even to since Because God is merciful, and to since that grace may abound? Is that the end of God's revealing his grace and mercy, to make him a minister of since? How can you look mercy in the face that so abuse mercy? And yet OH! How rife is this among profain Souls, to sin Because God is merciful, to abuse his grace and make him,
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as I said, a minister of sin? Consider of it, if ye will dar to look grace and mercie in the face that have thus stumbled and brocken your necks on them.
as I said, a minister of since? Consider of it, if you will dar to look grace and mercy in the face that have thus stumbled and brocken your necks on them.
Secondly though there be some that God hath given mercy to at their death, yet how many are they who have sinned presumptously and have gotten mercie? The theife on the crosse, it is true, gott mercie,
Secondly though there be Some that God hath given mercy to At their death, yet how many Are they who have sinned presumptuously and have got mercy? The thief on the cross, it is true, gott mercy,
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and for their despiseing of it, and cannot mend it? How manie are like the rich glutton crying in the place of torment, who if they were permitted to speak to you would say, goe tell these our Brethren that they put not off time,
and for their despising of it, and cannot mend it? How many Are like the rich glutton crying in the place of torment, who if they were permitted to speak to you would say, go tell these our Brothers that they put not off time,
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Fourthlie, Who ever gott mercie to whom their sin hath not been bitter to them? And will ye continue in that which hath been so bitter to others? If ever ye gett mercie ye must come to it, thorrow the way of repentance,
Fourthly, Who ever got mercy to whom their since hath not been bitter to them? And will you continue in that which hath been so bitter to Others? If ever you get mercy you must come to it, thorrow the Way of Repentance,
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and yet as it is Psal. 50. ye (manie of you I mean) cast them behind your backs, ye will not it may be bow a knee to God in prayer when ye goe home, ye will not so much as ask yourselves what postour your soule is in for all that hath been or can be said;
and yet as it is Psalm 50. the (many of you I mean) cast them behind your backs, you will not it may be bow a knee to God in prayer when you go home, you will not so much as ask yourselves what postour your soul is in for all that hath been or can be said;
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and in order to that, on your living in him and to him that ye may have boldnesse at his appearing, otherwayes we doe seriouslie and solemnlie protest unto you in the Name of God, that you shall never see his blessed face, nor enjoy his blessed followship.
and in order to that, on your living in him and to him that you may have boldness At his appearing, otherways we do seriously and solemnly protest unto you in the Name of God, that you shall never see his blessed face, nor enjoy his blessed Fellowship.
& upon this depends Heaven & Hell & the eternal condition of your immortal soules, whither they shall be under the curse of God drinking of the cupe of his Wrath for ever,
& upon this depends Heaven & Hell & the Eternal condition of your immortal Souls, whither they shall be under the curse of God drinking of the cupe of his Wrath for ever,
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And think ye the• … e is no ods or difference betwixt these two, blessednesse and miserie? and are ye not concerned which of these two shall befall you and be your lote for ever more, are ye beasts that have no immortal soules? or are ye Heathens that never heard of the right way to Heaven and happinesse, that ye should thus walk on in the broad way that leads to Hell and destruction,
And think you the• … e is no ods or difference betwixt these two, blessedness and misery? and Are you not concerned which of these two shall befall you and be your lote for ever more, Are you beasts that have no immortal Souls? or Are you heathens that never herd of the right Way to Heaven and happiness, that you should thus walk on in the broad Way that leads to Hell and destruction,
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when the affection of relations and friends, when eternitie stareing you in the face, when the Devil the great accuser, not onlie of the brethren but of all other men, with his libels waiting on,
when the affection of relations and Friends, when eternity staring you in the face, when the devil the great accuser, not only of the brothers but of all other men, with his libels waiting on,
when the Law in its passing the sentence and curseing everie transgressor, when Christs dreadful sentence, depart from me ye cursed &c. are all to be mett with and encountered at once;
when the Law in its passing the sentence and cursing every transgressor, when Christ dreadful sentence, depart from me the cursed etc. Are all to be met with and encountered At once;
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and when withal ye shall have a multitude of challenges and tentations to enter the lists with, this will be found another sort of thing then a Journey to London, or a voiadge to Holland, France or Spaine, or to the east or west Indies; and think ye who have put by and spent all your life in vanitie, that ane hour or two,
and when withal you shall have a multitude of challenges and tentations to enter the lists with, this will be found Another sort of thing then a Journey to London, or a voiadge to Holland, France or Spain, or to the east or west Indies; and think you who have put by and spent all your life in vanity, that ane hour or two,
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or a litle time at death will be enough for prepareing you to encounter with it? O! sad and soul-ruining mistake, are there not manie poor wretched souls when death comes, who are forced to wish, Oh! if we had another lifetime to live, we would spend it better,
or a little time At death will be enough for preparing you to encounter with it? OH! sad and Soul-ruining mistake, Are there not many poor wretched Souls when death comes, who Are forced to wish, Oh! if we had Another lifetime to live, we would spend it better,
Consider fourthlie, the connexion that God hath established betwixt your dieing in the Lord and the following of these directions, betwixt holinesse and happinesse,
Consider fourthly, the connexion that God hath established betwixt your dying in the Lord and the following of these directions, betwixt holiness and happiness,
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now holinesse is not the speaking of some good words when ye come to die, otherwayes why should it be so much pressed in your life? the end of holinesse is Heaven and happinesse,
now holiness is not the speaking of Some good words when you come to die, otherways why should it be so much pressed in your life? the end of holiness is Heaven and happiness,
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if so be ye neglect holinesse and the following of these directions in your life, be affrayed of blindning, hardning, of delusion, of a reprobat mind &c, be affrayed that though ye should gett a long time before death, that yet ye may never gett grace to repent who thus delay and put it off so long;
if so be you neglect holiness and the following of these directions in your life, be afraid of blindning, hardening, of delusion, of a Reprobate mind etc., be afraid that though you should get a long time before death, that yet you may never get grace to Repent who thus Delay and put it off so long;
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if ye then would die well and prevent such plagues, live holily, or if ye care not to die miserably, goe on in your profanitie or in your presumption notwithstanding of the hazard of being thus plagued,
if you then would die well and prevent such plagues, live holily, or if you care not to die miserably, go on in your profanity or in your presumption notwithstanding of the hazard of being thus plagued,
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but we say againe, consider what spiritual Judgments ye may fall under in your delaying, ye know not but a commission may come forth from God to his word and messengers, to make your heart fatt, your eyes blind,
but we say again, Consider what spiritual Judgments you may fallen under in your delaying, you know not but a commission may come forth from God to his word and messengers, to make your heart fat, your eyes blind,
and who knows but ye may never henceforth meet with another that shall doe you good? are there not manie Judgments of this kind rained on sinners dailie? are not manie preached blind, deaff,
and who knows but you may never henceforth meet with Another that shall do you good? Are there not many Judgments of this kind reigned on Sinners daily? Are not many preached blind, Deaf,
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and hard, so that the plainest, clearest, and most home-pressed truths have no more influence on them then upon as manie stockes or stones? and whence is this I pray? Is it not from your not makeing use of the light holden forth to you from this Word of God,
and hard, so that the Plainest, Clearest, and most home-pressed truths have no more influence on them then upon as many stocks or stones? and whence is this I pray? Is it not from your not making use of the Light held forth to you from this Word of God,
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and from your resisting, stiffling, and smothering of challenges and motions of the Spirit ye have had? because of which God smites you with senselessnesse.
and from your resisting, stifling, and smothering of challenges and motions of the Spirit you have had? Because of which God smites you with senselessness.
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how manie are there, I say, of you that could not have peace and comfort at your death? If the walls of this house wer shaking, would not horrour take hold on you,
how many Are there, I say, of you that could not have peace and Comfort At your death? If the walls of this house were shaking, would not horror take hold on you,
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if ye be not found haveing your peace made with God through Jesus Christ, and walking in the way of holinesse? It will be put poor and cold comfort then, to think that you have made such ane advantagious bargaine in the world, that you have such a land-estate or so much mony, such a commodious dwellinghouse,
if you be not found having your peace made with God through jesus christ, and walking in the Way of holiness? It will be put poor and cold Comfort then, to think that you have made such ane advantageous bargain in the world, that you have such a land-estate or so much money, such a commodious dwellinghouse,
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so fine orchards or gardings, or such a well furnished shope &c. that one word will marr all that comfort, fool this night they shall require thy soul,
so fine orchards or gardings, or such a well furnished shope etc. that one word will mar all that Comfort, fool this night they shall require thy soul,
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we are affrayed that it shall be but as water spilt on the ground, and but litle further the conviction and edification of manie of us, which God onlie can prevent;
we Are afraid that it shall be but as water spilled on the ground, and but little further the conviction and edification of many of us, which God only can prevent;
The 1. is to you that are stricken deaff and dead with the spiritual Judgments of God, who no more regaird or mind your immortal soules then if ye had none at all, who live rather like beasts then like reasonable men and women,
The 1. is to you that Are stricken Deaf and dead with the spiritual Judgments of God, who no more regard or mind your immortal Souls then if you had none At all, who live rather like beasts then like reasonable men and women,
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or like pagans rather then like Christians, what through carnal joveltie and mirth in some, what thrugh prophanitie & mocking of pietie in other some, what through idlenesse in a third sort, what thrugh the earthlie mindednesse & groveling in the world that is in a fourth sort,
or like Pagans rather then like Christians, what through carnal joveltie and mirth in Some, what through profanity & mocking of piety in other Some, what through idleness in a third sort, what through the earthly Mindedness & groveling in the world that is in a fourth sort,
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and therefore yet againe as ye would eshew the evil and miserie that followes the slighting of such a warning, doe not put it easilie and lightlie by you,
and Therefore yet again as you would eschew the evil and misery that follows the slighting of such a warning, do not put it Easily and lightly by you,
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The second word shall be to you that thorrow grace have begun to provide for it and are fallen slack, remisse and negligent, O! be alarmed and roused up to diligence; Alace!
The second word shall be to you that thorrow grace have begun to provide for it and Are fallen slack, remiss and negligent, OH! be alarmed and roused up to diligence; Alace!
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but few carefullie and conscionablie studie the airt of dieing well and in the Lord, and make in anie tollerable measure as they ought, for their appearing before Christs tribunal;
but few carefully and Conscionably study the airt of dying well and in the Lord, and make in any tolerable measure as they ought, for their appearing before Christ tribunal;
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look Christians to the tract of the best of your lives, and how unsuteable it is and how short of that it should be, there is (alace!) much carnalnesse, ruggednesse,
look Christians to the tract of the best of your lives, and how unsuitable it is and how short of that it should be, there is (alace!) much carnalness, ruggedness,
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It is a wonder that anie, who have the faith of their appearing before God, should dar to play such untender pranks (to say so) and to take such unsuteable latitudes to themselves beside the rule,
It is a wonder that any, who have the faith of their appearing before God, should dar to play such untender pranks (to say so) and to take such unsuitable latitudes to themselves beside the Rule,
yet ye may and will probablie have a verie unpleasant and uncomfortable voyage not without several tempests and stormes sometimes threatning utter shipwrak,
yet you may and will probably have a very unpleasant and uncomfortable voyage not without several tempests and storms sometime threatening utter shipwrak,
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when death cometh to look you in the face, and when you begin to think of your being so near to ane appearance before God, you may be in considerable fear;
when death comes to look you in the face, and when you begin to think of your being so near to ane appearance before God, you may be in considerable Fear;
and who are brought in a surprise of providence, ere they be awar, near the border and brink of eternitie, who have but few dayes or rather houres to live and cannot promise one to themselves? A verie concerning question, (and O! That folk would studie to prevent it by minding the former directions in time) & withall a difficult question to answer solidly and cautiously;
and who Are brought in a surprise of providence, ere they be aware, near the border and brink of eternity, who have but few days or rather hours to live and cannot promise one to themselves? A very Concerning question, (and OH! That folk would study to prevent it by minding the former directions in time) & withal a difficult question to answer solidly and cautiously;
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and to each of these we shall speak a word. 1. There is one sort which are absolutlie and most sinfullie so, that never take anie paines at all to be prepared for death till it cometh upon them;
and to each of these we shall speak a word. 1. There is one sort which Are absolutely and most sinfully so, that never take any pains At all to be prepared for death till it comes upon them;
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and fall into the pit of destruction that live senselesslie and stupidlie till death come upon you, ye that never think of death till ye and it meet, what can ye expect should be spoken to you for your comfort? alwayes we shall lay downe some grounds to be made use of,
and fallen into the pit of destruction that live senselessly and stupidly till death come upon you, you that never think of death till you and it meet, what can you expect should be spoken to you for your Comfort? always we shall lay down Some grounds to be made use of,
if such have but one hour to live, they would consider 1. That repentance is then possiblie attainable, they are within trysting termes with God as long as they are in the land of the living and the sentence not past.
if such have but one hour to live, they would Consider 1. That Repentance is then possibly attainable, they Are within trysting terms with God as long as they Are in the land of the living and the sentence not past.
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Secondlie, That there is then no peace to be had with God, but in the same way it is gotten now, that is by faith in Jesus Christ, which goes along with repentance,
Secondly, That there is then no peace to be had with God, but in the same Way it is got now, that is by faith in jesus christ, which Goes along with Repentance,
Thirdlie, That though a person wer to live but one hour, somewhat of these must be, some faith, some repentance, some endeavoured clearnesse of interest, some peace, some holinesse though it wer but in the bud,
Thirdly, That though a person were to live but one hour, somewhat of these must be, Some faith, Some Repentance, Some endeavoured clearness of Interest, Some peace, Some holiness though it were but in the bud,
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as we may see in the theife on the crosse, grace wherever it comes wer it but of one houres age or standing, is grace and hath the same virtual substantial fruits,
as we may see in the thief on the cross, grace wherever it comes were it but of one hours age or standing, is grace and hath the same virtual substantial fruits,
Yet fourthlie, where short time is, there is need that there be some difference from what is ordinarie in the death of Christians of longer standing in the state of grace in pursueing of these things;
Yet fourthly, where short time is, there is need that there be Some difference from what is ordinary in the death of Christians of longer standing in the state of grace in pursuing of these things;
1. In respect of time, to goe the speedilier through them, that is, to run (as it wer) the more swiftlie and speedily thrugh repentance and selfe-examination, fleeing to Christ, and the fruits of holinesse;
1. In respect of time, to go the speedilier through them, that is, to run (as it were) the more swiftly and speedily through Repentance and self-examination, fleeing to christ, and the fruits of holiness;
If time be short these would be contracted, not that they would be slighted, but there would be endeavouring to put them some way togither, The Lord sayeth, Matth. 11. 12. The Kingdome of Heaven suffers violence,
If time be short these would be contracted, not that they would be slighted, but there would be endeavouring to put them Some Way together, The Lord Saith, Matthew 11. 12. The Kingdom of Heaven suffers violence,
if they gett not all doubts answered they would know there is ane absolute necessitie to be at Christ, which must putt them to step over these particular difficulties;
if they get not all doubts answered they would know there is ane absolute necessity to be At christ, which must put them to step over these particular difficulties;
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though repentance be in this case shorter, the humiliation would be deeper, though the challenges be shorter, the pangs would be so much the sorer, the person would be further downe in selfe-loathing and abhorring;
though Repentance be in this case shorter, the humiliation would be Deeper, though the challenges be shorter, the pangs would be so much the Sorer, the person would be further down in Self-loathing and abhorring;
regeneration and the new birth in such persons borne againe so verie late, will readilie be with greater paine and sharper pangs, with higher indignation at sin and greater hatred at their own evil wayes,
regeneration and the new birth in such Persons born again so very late, will readily be with greater pain and sharper pangs, with higher Indignation At since and greater hatred At their own evil ways,
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then if they had been sooner regenerated. 3. There would be a difference in respect of eagernesse and holie broudennesse, which would be beyond ordinarie;
then if they had been sooner regenerated. 3. There would be a difference in respect of eagerness and holy broudennesse, which would be beyond ordinary;
then they would be in a special manner alwayes restlesse till they be at a point, 4. Having thus exercised faith and repentance, they would die resolving to be the more in free graces commoun and debt,
then they would be in a special manner always restless till they be At a point, 4. Having thus exercised faith and Repentance, they would die resolving to be the more in free graces Common and debt,
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for if anie of all Adams posteritie be oblidged to God, and bound to be the verie humble slaves (if we may speak so) of most soveraignlie free grace, most certainlie these persons are most singularlie so, who have been rescued and snatched from death, hell, wrath,
for if any of all Adams posterity be obliged to God, and bound to be the very humble slaves (if we may speak so) of most sovereignly free grace, most Certainly these Persons Are most singularly so, who have been rescued and snatched from death, hell, wrath,
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And now I say againe, none that are in such a condition, nor anie of you all, have anie the least ground of encouradgment given from this doctrine, to putt off or delay faith, repentance,
And now I say again, none that Are in such a condition, nor any of you all, have any the least ground of encouradgment given from this Doctrine, to put off or Delay faith, Repentance,
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when death putts them in a flaught, as it wer, and conscience with challenges stairs them in the face, they would renew their repentance and faith in Christ,
when death putts them in a flaught, as it were, and conscience with challenges stairs them in the face, they would renew their Repentance and faith in christ,
and the fruits of holinesse, the more speedily and eaggerly, they would be the more humbled, flee the more hastily to their citie of refuge, come with a more stopt mouth before God,
and the fruits of holiness, the more speedily and eaggerly, they would be the more humbled, flee the more hastily to their City of refuge, come with a more stopped Mouth before God,
to such I would say. 1. That beleivers may die without sensible comfort and die well, for as sensible comfort is not essentially necessarie to folks justification,
to such I would say. 1. That believers may die without sensible Comfort and die well, for as sensible Comfort is not essentially necessary to folks justification,
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for as he suffers some to be the more untender in their life, and therefore makes them walk without sensible comfort to keep down their van• … and pryde,
for as he suffers Some to be the more untender in their life, and Therefore makes them walk without sensible Comfort to keep down their van• … and pride,
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and they never took shiping thus in deaths boat that had cause to fear to be drowned and cast away, He is the beleivers God and guide not onlie to death but even throw death;
and they never took shipping thus in death's boat that had cause to Fear to be drowned and cast away, He is the believers God and guide not only to death but even throw death;
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He may goe therefore through the valey of the shadow of death and fear none evil Ps. 23. We come now to add some further uses of the maine doctrine to these we made before.
He may go Therefore through the valley of the shadow of death and Fear none evil Ps. 23. We come now to add Some further uses of the main Doctrine to these we made before.
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There are, ye see, two parts of this use, 1. (To begin with the last) If happinesse be the portion of them that die in the Lord, what needs Beleivers, who have clearnesse of Interest and well grounded hope to die in the Lord, fear the afflictions or be much troubled with the ups and downs of a present life? Though they meet with contempt, reproach, povertie, disgrace, imprisonment, fineing, confineing, exile, manie challenges &c. These have ane end, death will put a period and close to them all;
There Are, you see, two parts of this use, 1. (To begin with the last) If happiness be the portion of them that die in the Lord, what needs Believers, who have clearness of Interest and well grounded hope to die in the Lord, Fear the afflictions or be much troubled with the ups and downs of a present life? Though they meet with contempt, reproach, poverty, disgrace, imprisonment, fining, confining, exile, many challenges etc. These have ane end, death will put a Period and close to them all;
Secondly, seeing happinesse followes after death, lay not much weight on the comforts of this life, what comfort or satisfaction can ye have in them at death? And seeing they can yeeld you no solid satisfaction then, are ye not farr wide,
Secondly, seeing happiness follows After death, lay not much weight on the comforts of this life, what Comfort or satisfaction can you have in them At death? And seeing they can yield you no solid satisfaction then, Are you not Far wide,
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1. It calls for a willingnesse as well as a readinesse to die when ever God calls you believers to it. 2. It serves to condemne a general unwillingnesse to die,
1. It calls for a willingness as well as a readiness to die when ever God calls you believers to it. 2. It serves to condemn a general unwillingness to die,
and it argues stronglie that either folk are out of the way, or not thrugh and clear as to their being in the way; Therefor reflect on your condition;
and it argues strongly that either folk Are out of the Way, or not through and clear as to their being in the Way; Therefore reflect on your condition;
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what if God should call any of you this night, are ye willing to die? I beleive there is not one amongst many that could heartilie say it, there is scarce one among many,
what if God should call any of you this night, Are you willing to die? I believe there is not one among many that could heartily say it, there is scarce one among many,
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1. Litle faith of this truth that they are happie who die in the Lord, otherwayes it could not be but if it wer solidly beleived, folk would be more willing to die and to be with Christ,
1. Little faith of this truth that they Are happy who die in the Lord, otherways it could not be but if it were solidly believed, folk would be more willing to die and to be with christ,
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and fertile land to be inhabited in such a place of the world, many would repair thither for makeing a good fortune (as ye use to call it) in this life,
and fertile land to be inhabited in such a place of the world, many would repair thither for making a good fortune (as you use to call it) in this life,
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yet its not beleived, and therefor few are willing or desyrous to goe through death to enjoy it, very few are like Paul, who desyred to be dissolved and be with Christ which was best of all, weaknesse of faith makes want of willingnesse to die.
yet its not believed, and Therefore few Are willing or desirous to go through death to enjoy it, very few Are like Paul, who desired to be dissolved and be with christ which was best of all, weakness of faith makes want of willingness to die.
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For the first of these, to witt, If all willingnesse or desyre to die be good? To cleir it we would distinguish and put a difference betwixt these two, a sinful and a commendable willingnesse.
For the First of these, to wit, If all willingness or desire to die be good? To cleir it we would distinguish and put a difference betwixt these two, a sinful and a commendable willingness.
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and are affrayed that God be dishonoured thrugh their fainting or other miscariages, or when they see it goeing ill with Gods People and his publick work,
and Are afraid that God be dishonoured through their fainting or other miscarriages, or when they see it going ill with God's People and his public work,
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they look upon themselves as uselesse and would faine be away, So Eljah 1 Kings 19. prayes, Lord take away my life, because they had slaine his Prophets, digged down his Altars and he only was left,
they look upon themselves as useless and would feign be away, So Eljah 1 Kings 19. prays, Lord take away my life, Because they had slain his prophets, dug down his Altars and he only was left,
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and that matters wer not so ill as he trowed, for he had reserved seven Thousand who had not bowed the knee to Baal; Thus some eminent godly men in ane evil time, will readily wish to be away, they dow not endure to be alwayes fighting, striving,
and that matters were not so ill as he trowed, for he had reserved seven Thousand who had not bowed the knee to Baal; Thus Some eminent godly men in ane evil time, will readily wish to be away, they dow not endure to be always fighting, striving,
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And yet sometimes it is not so much the case of the publick, as fear of being straitned or disappointed in some one or other particular of their own, that is the great ground of their fainting and wishing to be gone,
And yet sometime it is not so much the case of the public, as Fear of being straitened or disappointed in Some one or other particular of their own, that is the great ground of their fainting and wishing to be gone,
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either some slip or miscariage in themselves, or some affront put on them by others, which makes them think they will doe no more good (though it may be such a thing hath come sinfullie from others),
either Some slip or miscarriage in themselves, or Some affront put on them by Others, which makes them think they will do no more good (though it may be such a thing hath come sinfully from Others),
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and he is so headstrong that when the Lord asks him, does thou well to be angrie Ionah? He answers pettishly, I doe well to be angrie even unto the death;
and he is so headstrong that when the Lord asks him, does thou well to be angry Jonah? He answers pettishly, I do well to be angry even unto the death;
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For the 2d, The commendable willingnesse, I shall shew you what it is by four or five propperties that it hath. 1. Right willingnesse to die is content to die in prosperitie,
For the 2d, The commendable willingness, I shall show you what it is by four or five properties that it hath. 1. Right willingness to die is content to die in Prosperity,
and in prosperitie, as I said, to be content to leave the world and all that is in it ▪ when God calls by death, is a great matter. 2ly, right willingnesse hath this proppertie, that it flowes not so much from a desyre to be quyte of the troubles of the world,
and in Prosperity, as I said, to be content to leave the world and all that is in it ▪ when God calls by death, is a great matter. 2ly, right willingness hath this property, that it flows not so much from a desire to be quite of the Troubles of the world,
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but because they long to be with Jesus Christ, Wee (sayeth the Apostle 2. Cor. 5. v. 4.) that are in this Tabernacle doe groan being burthened, and what is the ground? not that we would be uncloathed but cloathed upon;
but Because they long to be with jesus christ, we (Saith the Apostle 2. Cor. 5. v. 4.) that Are in this Tabernacle do groan being burdened, and what is the ground? not that we would be Unclothed but clothed upon;
it is that which swayes mainly in the right desyre of death or willingnesse to die. 3. Right willingnesse to die hath much desyre and endeavour after communion with Christ here,
it is that which sways mainly in the right desire of death or willingness to die. 3. Right willingness to die hath much desire and endeavour After communion with christ Here,
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and never to be interrupted communion with him in the next life, it seeks to make it up by pressing much after the neerest communion with him in this life;
and never to be interrupted communion with him in the next life, it seeks to make it up by pressing much After the nearest communion with him in this life;
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and O! what paines are they at to keep communion with God? and how doe they labour alonge all their conversation so to behave, that no obstruction from them may be laid in the way of their so much longed ▪ for fellowship with him;
and OH! what pains Are they At to keep communion with God? and how do they labour along all their Conversation so to behave, that no obstruction from them may be laid in the Way of their so much longed ▪ for fellowship with him;
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and by him and other such godlie persons in his time, was the Temple frequented night and day. 4ly, That is right willingnesse to die that is not by fitts,
and by him and other such godly Persons in his time, was the Temple frequented night and day. 4ly, That is right willingness to die that is not by fitts,
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The 2d Question is, if even beleivers may be unwilling to die? And if this be warrantable? I answer, They may be sometimes unwilling to die and that not unwarrantably;
The 2d Question is, if even believers may be unwilling to die? And if this be warrantable? I answer, They may be sometime unwilling to die and that not unwarrantably;
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For the first, Beleivers may be unwilling to die from a sinful unpreparednesse to die, they may have a loathnesse to look death in the face throw the conscience of some,
For the First, Believers may be unwilling to die from a sinful unpreparedness to die, they may have a loathness to look death in the face throw the conscience of Some,
beside that there is in all naturallie ane aversnesse from dieing, beleivers may have sometimes their own carnal designes that may make them unwilling, but this is sinful;
beside that there is in all naturally ane averseness from dying, believers may have sometime their own carnal designs that may make them unwilling, but this is sinful;
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for where there is a good conscience sprinckled with Christs blood, solid faith, and clearnesse about our peace with God, in so far they will make willingnesse to die.
for where there is a good conscience sprinkled with Christ blood, solid faith, and clearness about our peace with God, in so Far they will make willingness to die.
But 2ly, There is ane approven unwillingnesse that some-times hath been in the Saints, as in David and Hezekiah, which is rather asweet submission to live,
But 2ly, There is ane approven unwillingness that sometimes hath been in the Saints, as in David and Hezekiah, which is rather asweet submission to live,
but there are two reasons that the Saints have gone on, by which they have been induced to this, that made them approven in their unwillingnesse to die. 1. The great stroak and influence that their removeal might have had on the work of God,
but there Are two Reasons that the Saints have gone on, by which they have been induced to this, that made them approven in their unwillingness to die. 1. The great stroke and influence that their removal might have had on the work of God,
A 3d Use is, which hath also two branches, 1. Learne from this Doctrine to try and Judge what true blessednesse is, it is even to die in the Lord. 2. Learne to cast at that as ane unhappie thing, which conduceth not to this end of dieing in the Lord.
A 3d Use is, which hath also two branches, 1. Learn from this Doctrine to try and Judge what true blessedness is, it is even to die in the Lord. 2. Learn to cast At that as ane unhappy thing, which conduceth not to this end of dying in the Lord.
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Its not they that conquer, and overturne, and transferr Kingdomes, that obtaine many victories, and have great successe in their atcheivments and undertakeings, that are blessed;
Its not they that conquer, and overturn, and transfer Kingdoms, that obtain many victories, and have great success in their Achievements and undertakings, that Are blessed;
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And 2ly, Lay all the things ye can Imagine in this world in the ballance with this, they cannot possibly weigh equally with it, let be down weigh it and what followes it;
And 2ly, Lay all the things you can Imagine in this world in the balance with this, they cannot possibly weigh equally with it, let be down weigh it and what follows it;
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There is nothing so forcible to presse the studie of holinesse. 2. Nothing so forcible to scarr from prophanity, which are the great scope of all preaching:
There is nothing so forcible to press the study of holiness. 2. Nothing so forcible to scarr from profanity, which Are the great scope of all preaching:
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because dieing well, and living well are knitt togither, and nothing can more demonstrat the absolute necessity of holinesse, without which none shall see the Lord;
Because dying well, and living well Are knit together, and nothing can more demonstrate the absolute necessity of holiness, without which none shall see the Lord;
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or of lawful temporal delyts immoderatly often used, and suppose that ye could come by your very hearts desyre and wish in them, what will they all advantage you when death comes? to have so many thousands or hundred thousands of merks, to have so much land or so many houses, will doe you no good at death;
or of lawful temporal delyts immoderately often used, and suppose that you could come by your very hearts desire and wish in them, what will they all advantage you when death comes? to have so many thousands or hundred thousands of marks, to have so much land or so many houses, will do you no good At death;
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what will it advantage you to spend your time in pleasure, in the lusts of the flesh, in tipling and drunkennesse? And ye that are swelled with prid and ambition,
what will it advantage you to spend your time in pleasure, in the Lustiest of the Flesh, in tippling and Drunkenness? And you that Are swelled with pride and ambition,
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and when the wormes must be a covering to you? Its even a wonder (if ought of this kind could be a wonder to our carnal and profaine hearts) considering the necessity of dieing and of dieing in the Lord to all that would die well and happily, with the faith and conviction that we generally professe to have of them, that we think so litle seriously of death,
and when the worms must be a covering to you? Its even a wonder (if ought of this kind could be a wonder to our carnal and profaine hearts) considering the necessity of dying and of dying in the Lord to all that would die well and happily, with the faith and conviction that we generally profess to have of them, that we think so little seriously of death,
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and ere many years goe by? Certainly your life will not be eternall, and who knows but your time may be shorter then ye dreame of? The grave may be as soone filled with you that are younger, healthfuller,
and ere many Years go by? Certainly your life will not be Eternal, and who knows but your time may be shorter then you dream of? The grave may be as soon filled with you that Are younger, healthfuller,
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when your peace is not made sure with God? Its a most remarkable and alarming word that is spoken to you by the Spirit of God, Eccles. 11. 9. Rejoice O young man in thy youth,
when your peace is not made sure with God? Its a most remarkable and alarming word that is spoken to you by the Spirit of God, Eccles. 11. 9. Rejoice Oh young man in thy youth,
but know that for all these things God will bring thee into Iudgment: Ye may goe on, if you will at your perril, slighting all warneings and admonitions,
but know that for all these things God will bring thee into Judgement: You may go on, if you will At your peril, slighting all Warnings and admonitions,
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and see if there be not reason for your takeing the exhortation that followes, Remember now thy creator in the dayes of thy youth &c. Eccles. 12. 1. and to spend some more time in thinking of, and prepareing for death;
and see if there be not reason for your taking the exhortation that follows, remember now thy creator in the days of thy youth etc. Eccles. 12. 1. and to spend Some more time in thinking of, and preparing for death;
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and for all seasons of the Year, and who can manage their estates very well and put all things in good order for themselves and for their children, to make them a convenient life in the world,
and for all seasons of the Year, and who can manage their estates very well and put all things in good order for themselves and for their children, to make them a convenient life in the world,
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but for the matters of God and their own soules are starke fools the veriest fools in the world? Many like Martha (who though a good woman was neverthelesse much prevailed over by this distemper,
but for the matters of God and their own Souls Are stark Fools the veriest Fools in the world? Many like Martha (who though a good woman was nevertheless much prevailed over by this distemper,
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and not allow so much as one hour of all the week to think seriously on their soules and of death? I appeal to your own consciences if this be reasonable and a practice worthie of rational men having immortal soules capable of eternal happinesse and miserie? And if your time be not spent on these things which are but vanity,
and not allow so much as one hour of all the Week to think seriously on their Souls and of death? I appeal to your own Consciences if this be reasonable and a practice worthy of rational men having immortal Souls capable of Eternal happiness and misery? And if your time be not spent on these things which Are but vanity,
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and which at death will doe you no good nor profite you, and concerning which you will then be made to cry, What profite have we of these things whereof we are now ashamed? 3ly, To such as are frequent in their attendance on publick ordinances,
and which At death will do you no good nor profit you, and Concerning which you will then be made to cry, What profit have we of these things whereof we Are now ashamed? 3ly, To such as Are frequent in their attendance on public ordinances,
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O! think yet upon your hazard, for that is the first spring of makeing readie for the remedie, O! seek grace to examine yourselves, to beleive in Christ, to repent,
OH! think yet upon your hazard, for that is the First spring of making ready for the remedy, OH! seek grace to examine yourselves, to believe in christ, to Repent,
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Its really both strange and wonderful how it comes to passe that ye can so often hear and yet give no obedience to what ye hear, doe ye or can ye think that it is religion enough to hear? Hath not the Scripture said, James 1. That it is not the hearer,
Its really both strange and wondered how it comes to pass that you can so often hear and yet give no Obedience to what you hear, do you or can you think that it is Religion enough to hear? Hath not the Scripture said, James 1. That it is not the hearer,
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and not hearers only deceaving your own soules, or (as the word is) deludeing and playing the Sophist with your own soules. 4ly, To them that have greater parts and abilities,
and not hearers only deceiving your own Souls, or (as the word is) deluding and playing the Sophist with your own Souls. 4ly, To them that have greater parts and abilities,
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and who know from the word what is right and what is wrong, what is duty and what is sin ▪ and yet are so very litle in the practice of these directions in order to their preparation for death;
and who know from the word what is right and what is wrong, what is duty and what is since ▪ and yet Are so very little in the practice of these directions in order to their preparation for death;
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and yet should so dallie with their light and conviction and not endeavour to make them practicable. 5ly, To them that are aged and have their one foot as it wer in the grave, who are neir fifty or sixty,
and yet should so dally with their Light and conviction and not endeavour to make them practicable. 5ly, To them that Are aged and have their one foot as it were in the grave, who Are neir fifty or sixty,
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and yet how many of you will be miserable, not only here but also eternally hereafter ere ye betake yourselves to the way of holinesse? If ye wer wise,
and yet how many of you will be miserable, not only Here but also eternally hereafter ere you betake yourselves to the Way of holiness? If you were wise,
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as ye ought to be, ye would blesse God that ever this Gospel came among you and was preached to the poor, which hath happinesse and everlasting riches in the bosome of it to all that will embrace it:
as you ought to be, you would bless God that ever this Gospel Come among you and was preached to the poor, which hath happiness and everlasting riches in the bosom of it to all that will embrace it:
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Finally, I must say this word to them that have some acquaintance with God, and some conviction of the fecklessnesse and great deficience of their endeavours in prepareing for death,
Finally, I must say this word to them that have Some acquaintance with God, and Some conviction of the fecklessnesse and great deficience of their endeavours in preparing for death,
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for their both humbleing and further upstirring to diligence, that there is amongst us both litle rouseing of ourselves, litle hastening to the comeing of the day of God, litle goeing out to meet ' the bridegroome; Alace!
for their both humbling and further upstirring to diligence, that there is among us both little rousing of ourselves, little hastening to the coming of the day of God, little going out to meet ' the bridegroom; Alace!
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The way that we gather what we are to say is by considering the Spirits purpose and designe in this place, which comes in very remarkably, haveing no particular dependance (as would seem) on the former words, nor connexion with what followes;
The Way that we gather what we Are to say is by considering the Spirits purpose and Design in this place, which comes in very remarkably, having no particular dependence (as would seem) on the former words, nor connexion with what follows;
what can be the reasone that betwixt the denunciation of Judgment before, and the Prophecies of Judgment that follow, there is such ane interruption & breaking off from the series of the Historie made? I heard a voice saying to me, write, blessed are the dead which die in the Lord, from henceforth,
what can be the reason that betwixt the denunciation of Judgement before, and the Prophecies of Judgement that follow, there is such ane interruption & breaking off from the series of the History made? I herd a voice saying to me, write, blessed Are the dead which die in the Lord, from henceforth,
We shall offer these two reasons that point especially at the scope of the Spirit of God and are insinuated in the words, that will be the grounds of two doctrines;
We shall offer these two Reasons that point especially At the scope of the Spirit of God and Are insinuated in the words, that will be the grounds of two doctrines;
so that whither we looke to Judgments to come on enemies, or to tryals and tentations his own people are to meet with, this is cast in seasonably as a practical lessone plaine in itselfe, & profitable to them.
so that whither we look to Judgments to come on enemies, or to trials and tentations his own people Are to meet with, this is cast in seasonably as a practical lessone plain in itself, & profitable to them.
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A 2d reason is, that God by such a word, when death should be frequent & trouble & confusion should grow, may comfort and encourage his people, that death may not be bitter nor terrible to them since the Lord putts this motto, to say so, on mens dieing in him in the darkest and sadest times, that they are blessed.
A 2d reason is, that God by such a word, when death should be frequent & trouble & confusion should grow, may Comfort and encourage his people, that death may not be bitter nor terrible to them since the Lord putts this motto, to say so, on men's dying in him in the Darkest and Saddest times, that they Are blessed.
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These two being the scope, the one to prepare them for dieing, and the other to comfort them against dieing, they yeeld us these two useful points of doctrine, the first whereof we shall speak to at this time, which is this.
These two being the scope, the one to prepare them for dying, and the other to Comfort them against dying, they yield us these two useful points of Doctrine, the First whereof we shall speak to At this time, which is this.
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Doct. 1, That death and the happinesse of them that die in the Lord, is a suteable and profitable subject of the meditation of Gods people, especially in times of difficulty and trouble;
Doct. 1, That death and the happiness of them that die in the Lord, is a suitable and profitable Subject of the meditation of God's people, especially in times of difficulty and trouble;
no doubt to stirr up Gods people that have this book to read, when they come to this memorable passage, to think and consider of it the m• … re seriously:
no doubt to stir up God's people that have this book to read, when they come to this memorable passage, to think and Consider of it the m• … re seriously:
To clear the doctrine more generally a litle, we will find that these who have been most holy, have been most frequent in the thoughts and meditation of death,
To clear the Doctrine more generally a little, we will find that these who have been most holy, have been most frequent in the thoughts and meditation of death,
and Moses, So teach us to number our dayes, that we may apply our hearts to wisedome, Ps. 90. (the numbering of our dayes, is this, serious thinking and meditating on approaching death) We may here also look on the example of our blessed Lord Jesus Christ, Luke. 9. 31. who speakes at his transfiguration on the mount with Moses and Elias of his deceasse ▪ which he was to accomplish at Ierusalem;
and Moses, So teach us to number our days, that we may apply our hearts to Wisdom, Ps. 90. (the numbering of our days, is this, serious thinking and meditating on approaching death) We may Here also look on the Exampl of our blessed Lord jesus christ, Luke. 9. 31. who speaks At his transfiguration on the mount with Moses and Elias of his decease ▪ which he was to accomplish At Ierusalem;
1. What is meant, when we say that death is a suteable subject of meditation? 2. What profite or advantage comes to the people of God by it? 3. Why doe we say it is especially profitable and advantagious to be thought upon in ane evil time?
1. What is meant, when we say that death is a suitable Subject of meditation? 2. What profit or advantage comes to the people of God by it? 3. Why do we say it is especially profitable and advantageous to be Thought upon in ane evil time?
For the first, when we speak of death as a suteable subject of meditation, It is not to be strictly taken as contradistinguished from other things that preceed, accompany, and follow death;
For the First, when we speak of death as a suitable Subject of meditation, It is not to be strictly taken as contradistinguished from other things that precede, accompany, and follow death;
When we speak of the meditation of death, we take in all that accompanies it, the paine and outward deseases whereby men are made unable to doe any profitable work in their generation,
When we speak of the meditation of death, we take in all that Accompanies it, the pain and outward diseases whereby men Are made unable to do any profitable work in their generation,
as also all the challenges, convictions, tentations, terrours, and anxieties that accompanie death, and the estimation of things that we see dieing men to have;
as also all the challenges, convictions, tentations, terrors, and anxieties that accompany death, and the estimation of things that we see dying men to have;
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All these would be taken in as a part of this meditation. 3ly, When we speak of meditating on death, we mean not that it would be meditated on, only as it is a natural thing after the fall of man,
All these would be taken in as a part of this meditation. 3ly, When we speak of meditating on death, we mean not that it would be meditated on, only as it is a natural thing After the fallen of man,
and happy or the entrie to happinesse to another. 4ly, When we speak of thinking on death we would take in the effects and consequents of death, our appearing before God, Judgment,
and happy or the entry to happiness to Another. 4ly, When we speak of thinking on death we would take in the effects and consequents of death, our appearing before God, Judgement,
The entring into an unchangeable estate of well or ill being, meeting with a sentence that is irrevocable, the eternal happinesse of them that die in Christ, the eternal miserie of them that die in sin, perfection of Joy,
The entering into an unchangeable estate of well or ill being, meeting with a sentence that is irrevocable, the Eternal happiness of them that die in christ, the Eternal misery of them that die in since, perfection of Joy,
And when we speak of meditation on death, we say its a suteable subject to be thinking often and frequently on all thir, not only at more solemne and sett times,
And when we speak of meditation on death, we say its a suitable Subject to be thinking often and frequently on all their, not only At more solemn and Set times,
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yet it being so frequently spoken of in Scripture and so profitable to beleivers, we shall speak a litle to some advantages that will commend the expedience of the duty,
yet it being so frequently spoken of in Scripture and so profitable to believers, we shall speak a little to Some advantages that will commend the expedience of the duty,
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whereas that man can speak of death boldly and advisedly that hath been acquainting himselfe with it before hand. 2ly, There is nothing that readily doeth more heighten the estimation of God and of Christ then the thoughts of death, the thoughts of it brings folks closser and neerer to his barr,
whereas that man can speak of death boldly and advisedly that hath been acquainting himself with it before hand. 2ly, There is nothing that readily doth more heighten the estimation of God and of christ then the thoughts of death, the thoughts of it brings folks closer and nearer to his bar,
when men put the evil day far away, as no doubt a root of reverence and respect to God, is serious meditation on death. 3ly, More particularly, look to beleivers converseing with others that have grace,
when men put the evil day Far away, as no doubt a root of Reverence and respect to God, is serious meditation on death. 3ly, More particularly, look to believers conversing with Others that have grace,
and halfe an houres discourse togither with the impression of it on us, thrugh Gods blessing, would edifie and profite us mutually, more then many dayes meeting without it could doe. 4ly, In reference to a mans selfe: 1. More generally, meditation on death is a most quieting and Spirit-sobering thing, it stayes the mind, it diverts from vanities,
and half an hours discourse together with the impression of it on us, through God's blessing, would edify and profit us mutually, more then many days meeting without it could do. 4ly, In Referente to a men self: 1. More generally, meditation on death is a most quieting and Spirit-sobering thing, it stays the mind, it diverts from vanities,
but wer we more in meditation of death, this frame might be more constant and lasting. 2ly, More particularly 1. It contributs, thrugh Gods blessing, to rectifie a mans Judgment that by orriginal sin is darkened,
but were we more in meditation of death, this frame might be more constant and lasting. 2ly, More particularly 1. It contributes, through God's blessing, to rectify a men Judgement that by Original since is darkened,
men while they are in health and without these thoughts, will not quite ane inch of their will, they will rather wound their conscience then their credit;
men while they Are in health and without these thoughts, will not quite ane inch of their will, they will rather wound their conscience then their credit;
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therefore Moses joines these two togither, thinking on death and the applying of the heart to wisedome, Psal. 90. when folkes think not on death, they are cumbered with many things, they r• … ne to cisternes and turne their back on the fountaine;
Therefore Moses joins these two together, thinking on death and the applying of the heart to Wisdom, Psalm 90. when folks think not on death, they Are cumbered with many things, they r• … ne to cisterns and turn their back on the fountain;
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so it ordereth the affectiones and rules the passions, therefore when Solomon is speaking to the young man who will be tyed with no bands, he Ironically bids him rejoice and laugh on,
so it Ordereth the affectiones and rules the passion, Therefore when Solomon is speaking to the young man who will be tied with no bans, he Ironically bids him rejoice and laugh on,
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but withall wills him to remember that for all these things he will come to Judgment, the meditation of Death and Judgment would say of laughter thou art mad,
but withal wills him to Remember that for all these things he will come to Judgement, the meditation of Death and Judgement would say of laughter thou art mad,
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meditation on death is a notable bridle to lightnesse. 3ly, If we will yet look more particularly forward, Its exceeding profitable to advance mortification, to bring us out of the entanglements of a world,
meditation on death is a notable bridle to lightness. 3ly, If we will yet look more particularly forward, Its exceeding profitable to advance mortification, to bring us out of the entanglements of a world,
conscience would in that case speak and say, what if thou die drunken or with the cup in thy hand? this meditation makes a man care litle for the world, riches, pleasures, and honour;
conscience would in that case speak and say, what if thou die drunken or with the cup in thy hand? this meditation makes a man care little for the world, riches, pleasures, and honour;
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it would make all to grow very unsavoury, in a word, it mortifies these three which are the worlds trinity, pride, covetousnesse, carnal lusts. 1. It mortifies pryd,
it would make all to grow very unsavoury, in a word, it Mortifies these three which Are the world's trinity, pride, covetousness, carnal Lustiest. 1. It Mortifies pryd,
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how many when death approaches are forced to say, they have cumbered themselves with the world and it hes beguiled them. 3. It mortifies carnal pleasures,
how many when death Approaches Are forced to say, they have cumbered themselves with the world and it hes beguiled them. 3. It Mortifies carnal pleasures,
for what can vaine fleshly lusts doe to men that are dieing? For as merrie as they are now, say these thoughts, they must appear within a litle before God in Judgment,
for what can vain fleshly Lustiest do to men that Are dying? For as merry as they Are now, say these thoughts, they must appear within a little before God in Judgement,
they make themselves for death by repentance, prayer, and the offering of sacrifices even these Heathens in the Ship with Ionah; And if meditation on death put profaine men to the forme of Religion,
they make themselves for death by Repentance, prayer, and the offering of Sacrifices even these heathens in the Ship with Jonah; And if meditation on death put profaine men to the Form of Religion,
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how much more will it put beleivers to be serious and spiritual, in the exercise of these duties and in the practice of Religion? And if God give them time and seriousnesse at dieing, their prayers will be more feckful and fervent at that time then before. 5. It is exceeding profitable to work kindly submission to crosse-dispensations,
how much more will it put believers to be serious and spiritual, in the exercise of these duties and in the practice of Religion? And if God give them time and seriousness At dying, their Prayers will be more feckful and fervent At that time then before. 5. It is exceeding profitable to work kindly submission to cross-dispensations,
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for the fore faulture of his estate or to have his house brunt, or his land wasted? He knows death will put ane end to all these things. 6. As it fitts for all duties and restraines from all vices,
for the before faulture of his estate or to have his house brunt, or his land wasted? He knows death will put ane end to all these things. 6. As it fitts for all duties and restrains from all vices,
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as it is to others who have never made it the subject of their meditation? And what wonder is it to see many either mightily terrified or very stupid at death,
as it is to Others who have never made it the Subject of their meditation? And what wonder is it to see many either mightily terrified or very stupid At death,
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if the tentation say, man spare or save thyselse, the soul that is thinking on death will say, I may soone losse my good conscience by yeilding to such a thing for preservation of selfe,
if the tentation say, man spare or save thyselse, the soul that is thinking on death will say, I may soon loss my good conscience by yielding to such a thing for preservation of self,
meditation on death mitigats these, It sayes that these things, or any other thing the Godly can suffer, are not eternal, It sweetneth our greife, it diverts the mind from carnal thoughts to that which is more profitable, it easeth the mind,
meditation on death mitigates these, It Says that these things, or any other thing the Godly can suffer, Are not Eternal, It sweeteneth our grief, it diverts the mind from carnal thoughts to that which is more profitable, it eases the mind,
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oftentimes there is not a seasone for things here, but at death there is a season for every thing, all sentences that have been wrongously past here will be reduced there, the consideration of this stayes his heart and comforts him.
oftentimes there is not a season for things Here, but At death there is a season for every thing, all sentences that have been wrongously passed Here will be reduced there, the consideration of this stays his heart and comforts him.
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and yet it is frequently called for there, and if in any generation, then in this, wherein there is so much confusion, turneing of things up syde downe, and reilling to and fro;
and yet it is frequently called for there, and if in any generation, then in this, wherein there is so much confusion, turning of things up side down, and reilling to and from;
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And (as we shew before) we think that this text relats to this time of the World, the time of Gods beginning to execute his Judgments on Antichrist before the full harvest and vintage come;
And (as we show before) we think that this text relates to this time of the World, the time of God's beginning to execute his Judgments on Antichrist before the full harvest and vintage come;
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and therefor we would speak to this use a litle more particularly, because its very usefull and a notable mean to make you goe profitably about the practice of all that we have spoken to this purpose;
and Therefore we would speak to this use a little more particularly, Because its very useful and a notable mean to make you go profitably about the practice of all that we have spoken to this purpose;
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And our first direction or rule shall be this, be particular in your meditation, let it not be abstracted from yourselfe in particular, Its not enough to take it for granted that death is common to all;
And our First direction or Rule shall be this, be particular in your meditation, let it not be abstracted from yourself in particular, Its not enough to take it for granted that death is Common to all;
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So does Iob, cap. 30. 23. I I know that thou shalt bring me to death, and so does David, Ps. 39. Lord teach me to know mine end and the number of my dayes, how frail I am;
So does Job, cap. 30. 23. I I know that thou shalt bring me to death, and so does David, Ps. 39. Lord teach me to know mine end and the number of my days, how frail I am;
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and what will be the effects and consequents of death to you, when ye must with these same eyes and none other for you behold and face your Judge. 2ly, Cast a reflexe look on yourselves and your own way in meditation,
and what will be the effects and consequents of death to you, when you must with these same eyes and none other for you behold and face your Judge. 2ly, Cast a reflex look on yourselves and your own Way in meditation,
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when ye look to that way that prepares one to die well, look back and see if such a preparation be in you, consider how your way sutes with that which the Scripture holds out to be the way,
when you look to that Way that prepares one to die well, look back and see if such a preparation be in you, Consider how your Way suits with that which the Scripture holds out to be the Way,
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for then he should not have had a good answer to his judge, & that if he had done otherwayes, it would have marred his boldnesse. 3ly, Labour to have your affections moved in your meditation on death;
for then he should not have had a good answer to his judge, & that if he had done otherways, it would have marred his boldness. 3ly, Labour to have your affections moved in your meditation on death;
and Psal. 63. My soul shall be filled as with marrow and fattnesse; there is something like this in meditating on death, it affects the heart with terrour,
and Psalm 63. My soul shall be filled as with marrow and fattnesse; there is something like this in meditating on death, it affects the heart with terror,
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the meditation that is without affecting of the heart, is like the chewing of meat that is presently spitt out againe and not swallowed down and digested;
the meditation that is without affecting of the heart, is like the chewing of meat that is presently spit out again and not swallowed down and digested;
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Such, I say, is all our preaching, hearing, speaking, and thinking of death, when they doe not affect the heart. 4ly, Study to be practical in your meditation, that is, to have it tending to some profitable use in your practice as its end;
Such, I say, is all our preaching, hearing, speaking, and thinking of death, when they do not affect the heart. 4ly, Study to be practical in your meditation, that is, to have it tending to Some profitable use in your practice as its end;
when ye have found out some thing spiritually profitable, resolutly to goe about it and all the meanes to attaine it. 5ly and lastly, Seek to be much in prayer to God,
when you have found out Some thing spiritually profitable, resolutely to go about it and all the means to attain it. 5ly and lastly, Seek to be much in prayer to God,
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and in dependance on him for direction in this particular, goe about meditation on death as a duty commanded by God, with prayer to him and with dependance on him for his assistance and his blessing on it, many look not on the meditation of death in particular as a peculiar duty,
and in dependence on him for direction in this particular, go about meditation on death as a duty commanded by God, with prayer to him and with dependence on him for his assistance and his blessing on it, many look not on the meditation of death in particular as a peculiar duty,
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1. That ye should look upon it as required of God, and as being useful and profitable as well as any other duty: 2ly, That ye should goe about it as in his presence, ordinarly folk take a greater latitude in meditation then in prayer,
1. That you should look upon it as required of God, and as being useful and profitable as well as any other duty: 2ly, That you should go about it as in his presence, ordinarily folk take a greater latitude in meditation then in prayer,
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but ye would remember and consider that he is witnesse to your meditation as well as to your prayers, that he is the great subject of it, that it is laid on by his command, that su• … eable meditation is and must be wrought by his Spirit,
but you would Remember and Consider that he is witness to your meditation as well as to your Prayers, that he is the great Subject of it, that it is laid on by his command, that su• … eable meditation is and must be wrought by his Spirit,
and betake yourselves to it of set purpose, and even now and then when possibly ye might have some other thing to doe that is not necessary for the time;
and betake yourselves to it of Set purpose, and even now and then when possibly you might have Some other thing to do that is not necessary for the time;
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therefore David Prayes, Psal. 39. Lord teach me to know mine end, &c. and indeed, more frequent and habitual exercise and practise of it, would, thrugh Gods blessing, make it more easy.
Therefore David Prays, Psalm 39. Lord teach me to know mine end, etc. and indeed, more frequent and habitual exercise and practice of it, would, through God's blessing, make it more easy.
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For the 2d, Because there is difficulty in this duty as we have just now hinted, we shall therefore propose or point at a few things that may be helps to it;
For the 2d, Because there is difficulty in this duty as we have just now hinted, we shall Therefore propose or point At a few things that may be helps to it;
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There is nothing we have moe motives to, nor moe memorandums of to say so) then of this, take then these helps. 1. Consider seriously the frequent deaths and burials among you every day, whereof ye are wittnesses and at which ye are present,
There is nothing we have more motives to, nor more memoranda of to say so) then of this, take then these helps. 1. Consider seriously the frequent death's and burials among you every day, whereof you Are Witnesses and At which you Are present,
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and possibly of several younger, healthier, and stronger then yourselves, and of whom it might have been thought not many dayes since, they would have outlived you:
and possibly of several younger, healthier, and Stronger then yourselves, and of whom it might have been Thought not many days since, they would have outlived you:
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Therefore Solomon sayes, Better is the day of death then of ones birth, and he gives the reason, for the living will lay it to heart, that is, the living should lay it to heart. 2ly, Look unto,
Therefore Solomon Says, Better is the day of death then of ones birth, and he gives the reason, for the living will lay it to heart, that is, the living should lay it to heart. 2ly, Look unto,
for these cry to you every day as that man was cryed unto by one whom he appointed to cry at his doore every morneing, thou art mortal. 3ly, Consider the extraordinary events that befal many men and women, some are suddenly stricken downe with palfies, some fall downe and never rise, some goe abroad and never returne, some are stricken with fury and madnesse;
for these cry to you every day as that man was cried unto by one whom he appointed to cry At his door every morning, thou art Mortal. 3ly, Consider the extraordinary events that befall many men and women, Some Are suddenly stricken down with palsies, Some fallen down and never rise, Some go abroad and never return, Some Are stricken with fury and madness;
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be often reading of the death of the Saints, many are rather taken up with reading vaine Romances or Stories, that are unprofitable in comparison of this;
be often reading of the death of the Saints, many Are rather taken up with reading vain Romances or Stories, that Are unprofitable in comparison of this;
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and others are, it may be, taken up with mysterious, dark, doubtful, and litle edifieing questions and debats. 5ly, We commend to you to think seriously upon the names that death getts in Scripture,
and Others Are, it may be, taken up with mysterious, dark, doubtful, and little edifying questions and debates. 5ly, We commend to you to think seriously upon the names that death gets in Scripture,
and the comparisons whereby it is there holden forth, for there ar not many things that we can readily mention or meet with, which may not serve to put us in mind of dieing;
and the comparisons whereby it is there held forth, for there Are not many things that we can readily mention or meet with, which may not serve to put us in mind of dying;
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doe men put off their cloathes? Death is compared to that, 2 Cor. 5. doe we lye downe in our beds to take rest? Death is also compared to that Isay 57. vers. 2. where the Prophet speaking of the righteous, sayeth.
do men put off their clothes? Death is compared to that, 2 Cor. 5. doe we lie down in our Beds to take rest? Death is also compared to that Saiah 57. vers. 2. where the Prophet speaking of the righteous, Saith.
So to the same purpose death is compared to a sleep, one generation goes and another comes and every one sleeps their sleep Psal. 76. v. 5. would ye but reflect when ye are goeing to bed and consider what postour ye are lyeing downe in,
So to the same purpose death is compared to a sleep, one generation Goes and Another comes and every one sleeps their sleep Psalm 76. v. 5. would you but reflect when you Are going to Bed and Consider what postour you Are lying down in,
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but it must at least should put us in mind of death that is fast comeing? Yea, can we so much as breath (which is one of the most ordinary things) but it must or at least might put us in mind of death? Thou takest away their breath, they die and returne to their dust, sayes the Psalmist, Psal. 104. 29. If there wer but a stop put to this continual breathing of ours,
but it must At least should put us in mind of death that is fast coming? Yea, can we so much as breath (which is one of the most ordinary things) but it must or At least might put us in mind of death? Thou Takest away their breath, they die and return to their dust, Says the Psalmist, Psalm 104. 29. If there were but a stop put to this continual breathing of ours,
then our life should be quickly found to be but as a vapour that goes up and returnes not againe, that appeareth but for a litle time and then vanisheth away,
then our life should be quickly found to be but as a vapour that Goes up and returns not again, that appears but for a little time and then Vanishes away,
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Alwayes we leave it on you not only as a duty, but as a very profitable duty, to meditate more on death and to make use of these and the like means to help you to it,
Always we leave it on you not only as a duty, but as a very profitable duty, to meditate more on death and to make use of these and the like means to help you to it,
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A 2d Use is for reproofe and conviction, and O! what ground of reproof and challenge does it bring along with it? Wer this the very time of our goeing to die,
A 2d Use is for reproof and conviction, and OH! what ground of reproof and challenge does it bring along with it? Were this the very time of our going to die,
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and of our appearance before our judge, how many of us can say, we have made conscience of thinking on our last end? So that the Lord may expostulat with us,
and of our appearance before our judge, how many of us can say, we have made conscience of thinking on our last end? So that the Lord may expostulate with us,
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as he did with his people of old, Deut. 32. as with a foolish people and unwise, O! that they wer wise, O! that they understood this, that they would consider their latter end;
as he did with his people of old, Deuteronomy 32. as with a foolish people and unwise, OH! that they were wise, OH! that they understood this, that they would Consider their latter end;
and we fear, which is yet worse and more sad, that it may be said of many, that they doe not resolve to ranke and place it amongst their duties? But if ye will not be prevailed with, to make it and mind it as your duty, be assured it shall be your sin and ye shall have it for your challenge;
and we Fear, which is yet Worse and more sad, that it may be said of many, that they do not resolve to rank and place it among their duties? But if you will not be prevailed with, to make it and mind it as your duty, be assured it shall be your since and you shall have it for your challenge;
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What? Have ye not the command of God enjoyning it? Hath not the Saints practiseing of it so much, some weight with you? The plainnesse of the duty will make your guilt the greater and you the more inexcusable in your neglecting it;
What? Have you not the command of God enjoining it? Hath not the Saints practising of it so much, Some weight with you? The plainness of the duty will make your guilt the greater and you the more inexcusable in your neglecting it;
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or rather of desperatnesse indeed, some will endeavour to brave it out against death and to bear downe the terror of it) the true Christian only thrugh faith in Christ is a victor over even over this enemie death: The scope of these words as we shew, is, that the Lord knowing how in these calamities & troubles that wer comeing, death would be frequent,
or rather of desperateness indeed, Some will endeavour to brave it out against death and to bear down the terror of it) the true Christian only through faith in christ is a victor over even over this enemy death: The scope of these words as we show, is, that the Lord knowing how in these calamities & Troubles that were coming, death would be frequent,
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and knowing withal how tempting this would be unto them, he premits this seasonable and sweet word of comfort, Blessed are the dead, which die in the Lord, &c. as if he had said, let not beleivers in Christ think much of death, it will not marr their happinesse but shall rather further and hasten it:
and knowing withal how tempting this would be unto them, he premits this seasonable and sweet word of Comfort, Blessed Are the dead, which die in the Lord, etc. as if he had said, let not believers in christ think much of death, it will not mar their happiness but shall rather further and hasten it:
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there is nothing in death that needs to fear him, the Word of God hath given him notable grounds of comfort and encouragment to bear him through it most heartsomely,
there is nothing in death that needs to Fear him, the Word of God hath given him notable grounds of Comfort and encouragement to bear him through it most heartsomely,
and therefore hes allowed him grounds of strong consolation. 2. That the beleiver who hath these grounds, should make use of them to bear him chearfully and comfortably thrugh death;
and Therefore hes allowed him grounds of strong consolation. 2. That the believer who hath these grounds, should make use of them to bear him cheerfully and comfortably through death;
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then looke up and lift up your heads for the day of your redemption draweth nigh, beside many other commands t• … at are frequent in the Scriptures to this purpose;
then look up and lift up your Heads for the day of your redemption draws High, beside many other commands t• … At Are frequent in the Scriptures to this purpose;
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and how heartily does he welcome the thoughts of it? Philip. 1: 21. To clear the doctrine a litle, we shall speake somewhat to these two things. 1 What are the things that ordinarly make death terrible. 2. What are the grounds of comfort and refreshing,
and how heartily does he welcome the thoughts of it? Philip. 1: 21. To clear the Doctrine a little, we shall speak somewhat to these two things. 1 What Are the things that ordinarily make death terrible. 2. What Are the grounds of Comfort and refreshing,
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but to them that beleive in him, and take his own way to this blessed end of dieing in him, to all them and to them only, is death comfortable and refreshing, and to none others.
but to them that believe in him, and take his own Way to this blessed end of dying in him, to all them and to them only, is death comfortable and refreshing, and to none Others.
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But 1. As to these things that make death terrible and so much to be feared, they are especially these five. 1. There is something natural in death that makes it terrible,
But 1. As to these things that make death terrible and so much to be feared, they Are especially these five. 1. There is something natural in death that makes it terrible,
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and the strength of sin is the Law, because the Law curseth every one that continues not in all things that are written in it to doe them, Gal. 3. 10. So that by this meanes death hath dominion over all,
and the strength of since is the Law, Because the Law Curseth every one that continues not in all things that Are written in it to do them, Gal. 3. 10. So that by this means death hath dominion over all,
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and sometimes some other circumstances concurre to make it terrible, as namely, that it comes at such a time, very surpriseingly, that it comes by such a sort of sicknesse that it may be is loathsome and somewhat thought shame of, that it trysts the person in such a place and among such a company,
and sometime Some other Circumstances concur to make it terrible, as namely, that it comes At such a time, very surpriseingly, that it comes by such a sort of sickness that it may be is loathsome and somewhat Thought shame of, that it trysts the person in such a place and among such a company,
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the man that now is a dieing never died before, and none can tell him to the full and to the life what and how great a thing it is to lay downe his life;
the man that now is a dying never died before, and none can tell him to the full and to the life what and how great a thing it is to lay down his life;
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It is then no wonder that folkes scar and be very fearful to adventure on a voyage, whereof none can give them a particular and exact account as having sailed it before them,
It is then no wonder that folks scar and be very fearful to adventure on a voyage, whereof none can give them a particular and exact account as having sailed it before them,
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and with which they themselves have never been acquainted, and which hath such terrible effects, especially where faith in Christ is wanting. 5ly, That which accompanies and followes death makes it terrible,
and with which they themselves have never been acquainted, and which hath such terrible effects, especially where faith in christ is wanting. 5ly, That which Accompanies and follows death makes it terrible,
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Nay if you will consider men as men, much more as having some light of the Gospel, ye would think it matter of admiration, that the serious thoughts of what followeth after death, doeth not putt them quite beside themselves,
Nay if you will Consider men as men, much more as having Some Light of the Gospel, you would think it matter of admiration, that the serious thoughts of what follows After death, doth not put them quite beside themselves,
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In the 2d place, If ye look to the allowance that beleivers have, and to their grounds of comfort against these things that are terrible in death, ye will see them to be far greater and stronger then they are terrible;
In the 2d place, If you look to the allowance that believers have, and to their grounds of Comfort against these things that Are terrible in death, you will see them to be Far greater and Stronger then they Are terrible;
For clearing whereof, Consider, 1. The grounds of the beleivers peace and comfort in dieing. 2. The fruits that flow from these grounds, which are exceeding refreshing and encouradging,
For clearing whereof, Consider, 1. The grounds of the believers peace and Comfort in dying. 2. The fruits that flow from these grounds, which Are exceeding refreshing and encouradging,
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and which ye would carefully gather and lay up against the time of dieing, and take such a way of living as ye may have right to them when ye come to die.
and which you would carefully gather and lay up against the time of dying, and take such a Way of living as you may have right to them when you come to die.
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First then for the grounds of beleivers peace and comfort, consider these, 1. Gods over-ruleing providence in the least circumstance that concernes a beleivers death, Precious in the sight of the Lord is the death of his Saints, Psal. 116. v. 15. He lookes to their death as a matter of special concernment, the time, the sicknesse, the kind of death, whither a violent or natural, a lingring or sudden death, are all determined & concluded with him.
First then for the grounds of believers peace and Comfort, Consider these, 1. God's overruling providence in the least circumstance that concerns a believers death, Precious in the sighed of the Lord is the death of his Saints, Psalm 116. v. 15. He looks to their death as a matter of special concernment, the time, the sickness, the kind of death, whither a violent or natural, a lingering or sudden death, Are all determined & concluded with him.
I said, sayes David, thou art my God, my times are in thy hand, deliver me from the hand of mine enemies, Psal. 31. 15. his interest in God sweetneth all to him,
I said, Says David, thou art my God, my times Are in thy hand, deliver me from the hand of mine enemies, Psalm 31. 15. his Interest in God sweeteneth all to him,
but in Gods. 2ly, Consider our Lord Jesus his special commission in reference to death as he is Mediator, whom God hath furnished with all power in Heaven and Earth;
but in God's 2ly, Consider our Lord jesus his special commission in Referente to death as he is Mediator, whom God hath furnished with all power in Heaven and Earth;
Gal. 3. 13. Blotting out the hand-writing of ordinances that was against us, and that was contrary to us, taking it out of the way and nailing it to his crosse,
Gal. 3. 13. Blotting out the handwriting of ordinances that was against us, and that was contrary to us, taking it out of the Way and nailing it to his cross,
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and haveing spoiled principalities and powers, he made a shew of them openly triumphing over them in it, Col. 2: 14, 15. his death is our victory over death, he disarmed the Devil by his dieing,
and having spoiled principalities and Powers, he made a show of them openly triumphing over them in it, Col. 2: 14, 15. his death is our victory over death, he disarmed the devil by his dying,
He by lyeing in the grave hath sweetned it to beleivers, so that they need not fear to lye where he lay. 2. His resurrection compleats the consolation, it shewes that death is his captive, that it prevailed not over him,
He by lying in the grave hath sweetened it to believers, so that they need not Fear to lie where he lay. 2. His resurrection completes the consolation, it shows that death is his captive, that it prevailed not over him,
so that beleivers may sweetly sing, O death where is thy sting? O grave where is thy victory? Thanks be to God who hath given us the victory, th• … ugh Christs resurrection, he having satisfied for them and in their roome;
so that believers may sweetly sing, Oh death where is thy sting? O grave where is thy victory? Thanks be to God who hath given us the victory, th• … ugh Christ resurrection, he having satisfied for them and in their room;
this is the ground of the Apostles triumph, Rom. 8. 33. Who shall lay any thing to the charge of Gods elect? It is God that justifies, who shall condemne? It is Christ that died,
this is the ground of the Apostles triumph, Rom. 8. 33. Who shall lay any thing to the charge of God's elect? It is God that Justifies, who shall condemn? It is christ that died,
this is the fundation of a beleivers comfort, considering that Christ died to prevent all right in any party or person to challenge or implead him. 3. His intercession yet further compleats the consolation,
this is the Foundation of a believers Comfort, considering that christ died to prevent all right in any party or person to challenge or implead him. 3. His Intercession yet further completes the consolation,
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but the benefits of his purchase are made forth-comeing for him, according to his prayer, John 17. 24. (& he is the same now in Heaven that he was on earth) where he sayeth, Father, I will that these whom thou hast given me be with me where I am, that they may behold my glory:
but the benefits of his purchase Are made forthcoming for him, according to his prayer, John 17. 24. (& he is the same now in Heaven that he was on earth) where he Saith, Father, I will that these whom thou hast given me be with me where I am, that they may behold my glory:
and possibly his senses fail and are gone, and the prayers of others can be but litle refreshing, that even then he is reached by the benefite of Christs intercession.
and possibly his Senses fail and Are gone, and the Prayers of Others can be but little refreshing, that even then he is reached by the benefit of Christ Intercession.
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even in and through death, when David 2 Sam. 23: 5. is about to comfort himselfe against death (which seems to be his scope in these words) he draws his comfort from this ground, that God hath made with him ane everlasting Covenant, ordered in all things and sure:
even in and through death, when David 2 Sam. 23: 5. is about to Comfort himself against death (which seems to be his scope in these words) he draws his Comfort from this ground, that God hath made with him ane everlasting Covenant, ordered in all things and sure:
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The love of God getts the victory, and gives the beleiver the victory over all not only in life but in death, it being of infinitly broad extent and of everlasting duration. 2. His Faithfulnesse in this Covenant is plighted to the beleiver, which death takes not away,
The love of God gets the victory, and gives the believer the victory over all not only in life but in death, it being of infinitely broad extent and of everlasting duration. 2. His Faithfulness in this Covenant is plighted to the believer, which death Takes not away,
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but as he is faithful in keeping Covenant to him while he is alive, so is he at death, which is the prefixed terme for makeing all the promises of the Covenant fully forthcomeing,
but as he is faithful in keeping Covenant to him while he is alive, so is he At death, which is the prefixed term for making all the promises of the Covenant Fully forthcoming,
therefore its said to be ordered in all things, the promises of grace and mercy in the Covenant, are not only to give pardon here alonge the beleivers life,
Therefore its said to be ordered in all things, the promises of grace and mercy in the Covenant, Are not only to give pardon Here along the believers life,
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yet is it comfortable to beleivers against death, Henceforth is laid up for me, sai• … h the Apostle, 2 Tim. 4. 8. a crowne of righteousnesse, which God the righteous judge shall give to me at that day:
yet is it comfortable to believers against death, Henceforth is laid up for me, sai• … h the Apostle, 2 Tim. 4. 8. a crown of righteousness, which God the righteous judge shall give to me At that day:
For it is just with God to give to beleivers what Christ hath bought and purchased at so dear a rate for them, to give them comfort who have betaken themselves to him for it;
For it is just with God to give to believers what christ hath bought and purchased At so dear a rate for them, to give them Comfort who have betaken themselves to him for it;
for though he gives nothing to beleivers on the accompt of their merit, yet there is a su• … eablenesse and proportionablenesse by which he walks towards them,
for though he gives nothing to believers on the account of their merit, yet there is a su• … eablenesse and proportionableness by which he walks towards them,
and without all doubt Christ hath merited these great things for them, which God in Justice is oblidged to him to bestow on them The 5th and last propperty, is the Power of God, which is engadged for the keeping beleivers to salvation, 1 Pet. 1: 5. he hath spoken the word and he can and will make it good,
and without all doubt christ hath merited these great things for them, which God in justice is obliged to him to bestow on them The 5th and last property, is the Power of God, which is engaged for the keeping believers to salvation, 1 Pet. 1: 5. he hath spoken the word and he can and will make it good,
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and there is nothing wherein his power shines forth more conspicuously, then in their supportance and through-bearing in their death, when tentations are readily strongest.
and there is nothing wherein his power shines forth more conspicuously, then in their supportance and through-bearing in their death, when tentations Are readily Strongest.
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And now since God in his providence, Christ in his death, resurrection, intercession, and administration of his offices, Gods Covenant and all his propperties, with the work of his Spirit, are all ingadged for the beleiver;
And now since God in his providence, christ in his death, resurrection, Intercession, and administration of his Offices, God's Covenant and all his properties, with the work of his Spirit, Are all engaged for the believer;
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for convoying their soules to the bosome of Abraham, Luk. 16. for if Angels be ministring Spirits to page and wait on them in their life, they are much more so at their death;
for convoying their Souls to the bosom of Abraham, Luk. 16. for if Angels be ministering Spirits to page and wait on them in their life, they Are much more so At their death;
and the Holy Spirit, yet its exceeding comfortable when neither Minister nor Friend can comfort, that they have glorious Angels to be with them for ever, to convoy them to Heaven, which is by them accounted ane honourable peice of service. 2. The present happinesse wherewith the soul is possessed on the back of death, (for its immediatly caried as I said, to the bosome of Abraham, or rather to the bosome of Jesus Christ) Take a word of it in these two (which we spoke to more largely before,) 1. They have a perfect freedome from all ills of this life, no sin, no challenge, no accusation, no crosse, no difficulty, no weight, all • … ears are wiped from their eyes, sorrow and sighing flee away, they have absolute freedome from all the disquietnesse that is here: 2. They are brought to the possession of their hope, they are brought to the immediat injoyment of God and of Christ as man visible, they are furnished with all desyreable perfections, nothing is now in part, all is perfect, they are perfect in knowledge, they have a clear resolution to all their doubts anent things which we disput long about here with much contention,
and the Holy Spirit, yet its exceeding comfortable when neither Minister nor Friend can Comfort, that they have glorious Angels to be with them for ever, to convoy them to Heaven, which is by them accounted ane honourable piece of service. 2. The present happiness wherewith the soul is possessed on the back of death, (for its immediately carried as I said, to the bosom of Abraham, or rather to the bosom of jesus christ) Take a word of it in these two (which we spoke to more largely before,) 1. They have a perfect freedom from all ills of this life, no since, no challenge, no accusation, no cross, no difficulty, no weight, all • … ears Are wiped from their eyes, sorrow and sighing flee away, they have absolute freedom from all the disquietness that is Here: 2. They Are brought to the possession of their hope, they Are brought to the immediate enjoyment of God and of christ as man visible, they Are furnished with all desyreable perfections, nothing is now in part, all is perfect, they Are perfect in knowledge, they have a clear resolution to all their doubts anent things which we dispute long about Here with much contention,
There is ane admission to all the priviledges of Heaven, a place given among them that stand by, a sitting on Thrones with Abraham, Isaac, Iacob ▪ M• … ses, Samuel, David, and with the rest of the Prophets;
There is ane admission to all the privileges of Heaven, a place given among them that stand by, a sitting on Thrones with Abraham, Isaac, Iacob ▪ M• … ses, Samuel, David, and with the rest of the prophets;
and how eminently, aboundantly, and superexcellently all the vaine and evanishing shaddowes and shews here away are made up, by what is most real, solid, substantial, satisfieing, and abiding there.
and how eminently, abundantly, and superexcellently all the vain and evanishing shadows and shows Here away Are made up, by what is most real, solid, substantial, satisfying, and abiding there.
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so (sayeth faith resting on the word of promise) shall the bodies of the godly and these that lye downe mortal rise immortal, having agility and aptitude to follow the Lamb whithersoever he goes;
so (Saith faith resting on the word of promise) shall the bodies of the godly and these that lie down Mortal rise immortal, having agility and aptitude to follow the Lamb whithersoever he Goes;
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these bodies that wer sown in cor• … uption & dishonour, and which after a while lyeing in the ground become very loathsome, shall be raised in incorruption and glory,
these bodies that were sown in cor• … uption & dishonour, and which After a while lying in the ground become very loathsome, shall be raised in incorruption and glory,
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as you may see at greater length in these excellently sweet and comfortable words of the Apostle, 1 Cor. 15. wherein not only he clears the great truth of the resurrection,
as you may see At greater length in these excellently sweet and comfortable words of the Apostle, 1 Cor. 15. wherein not only he clears the great truth of the resurrection,
but also shewes what grounds of comfort himselfe and other beleivers had against death in it. 4ly and lastly, Consider what will be the souls and the bodies case when that desyreable day of the resurrection comes,
but also shows what grounds of Comfort himself and other believers had against death in it. 4ly and lastly, Consider what will be the Souls and the bodies case when that desyreable day of the resurrection comes,
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when these two old intimats shall meet togither, and as it wer renew their acquaintance againe in much better condition then they parted, there will be no more a wrestling thenceforth betwixt flesh and spirit,
when these two old intimates shall meet together, and as it were renew their acquaintance again in much better condition then they parted, there will be no more a wrestling thenceforth betwixt Flesh and Spirit,
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and serving of God, and in ane unit and joint satisfaction in God and in being with God for evermore, for we shall be for ever wi• … h the Lord, saith the Apostle, 1 Thess. 4. Wherefore, sayeth he, comfort one another with these words;
and serving of God, and in ane unit and joint satisfaction in God and in being with God for evermore, for we shall be for ever wi• … h the Lord, Says the Apostle, 1 Thess 4. Wherefore, Saith he, Comfort one Another with these words;
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and seeing such sweet and passing-excellent fruits flow from these grounds, and since there is such a begun good at death that hath no end, may they not be very quiet in their life and at their death,
and seeing such sweet and passing-excellent fruits flow from these grounds, and since there is such a begun good At death that hath no end, may they not be very quiet in their life and At their death,
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and be exceedingly comforted, whatever be the time, the place, or manner, that God in his wisedome shall think fitt to call them by death out of this present evil world?
and be exceedingly comforted, whatever be the time, the place, or manner, that God in his Wisdom shall think fit to call them by death out of this present evil world?
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But 2ly, There are two uses we would speak a litle more particularly to, the first whereof, is to exhort you to that which is the summe of all we have spoken to you from these words,
But 2ly, There Are two uses we would speak a little more particularly to, the First whereof, is to exhort you to that which is the sum of all we have spoken to you from these words,
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even to study to live so as ye may die in Christ, which death, hath so many and so strong grounds of consolation waiting it, that all the world cannot possibly parallel or equal them;
even to study to live so as you may die in christ, which death, hath so many and so strong grounds of consolation waiting it, that all the world cannot possibly parallel or equal them;
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and to the makeing of your calling and election sure, this is sufficient, that these things have such comforts at death and against it, which are the most uncontravertibly sure, stable, and lasting grounds of comfort;
and to the making of your calling and election sure, this is sufficient, that these things have such comforts At death and against it, which Are the most uncontravertibly sure, stable, and lasting grounds of Comfort;
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and of laws transgressed thereby, to speak and passe sentence against the beleiver in Christ, there is mighty and mervelous ground of comfort for him against them all here, he may appear and appeal and confidently say, there are moe with me then against me;
and of laws transgressed thereby, to speak and pass sentence against the believer in christ, there is mighty and mervelous ground of Comfort for him against them all Here, he may appear and appeal and confidently say, there Are more with me then against me;
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death to him wants its sting, and • … in its strength, and he may stop over the bound-rode (to say so) and border of time into eternity, with a song of praise and triumph in his mouth,
death to him Wants its sting, and • … in its strength, and he may stop over the bound-rode (to say so) and border of time into eternity, with a song of praise and triumph in his Mouth,
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I shall propose but one consideration to inforce this upon you, and its this, that way of living and dieing hath with it ane alteration of the nature of all things;
I shall propose but one consideration to enforce this upon you, and its this, that Way of living and dying hath with it ane alteration of the nature of all things;
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when a man is ane enemy to God, all things are accursed to him, but when he is befreinded to God and in good termes with him, all things are blessed to him,
when a man is ane enemy to God, all things Are accursed to him, but when he is befriended to God and in good terms with him, all things Are blessed to him,
ye have nothing to doe with any the least of all these consolations, and therefore in the name of the Lord ye are inhibited and discharged to medle with them;
you have nothing to do with any the least of all these consolations, and Therefore in the name of the Lord you Are inhibited and discharged to meddle with them;
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Angels shall separat you from them, and the sentence of the judge shall separat you from him and them with that doolful, depart from me, ye workers of iniquity;
Angels shall separate you from them, and the sentence of the judge shall separate you from him and them with that doolful, depart from me, you workers of iniquity;
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and that sentence will be as terrible to you as the godlies sentence will be comfortable to them, Come ye blessed of my Father &c. Take notice of this all ye that think ye would faine die well, (and no mervel,
and that sentence will be as terrible to you as the Godlies sentence will be comfortable to them, Come you blessed of my Father etc. Take notice of this all you that think you would feign die well, (and no mervel,
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when all t• … is doctrine is summed up, it will draw your happinesse on this very hinge and bring it to this issue, whither ye will indeed in the Lords strength se• … t yourselves to live so as ye may die in Christ,
when all t• … is Doctrine is summed up, it will draw your happiness on this very hinge and bring it to this issue, whither you will indeed in the lords strength se• … tO yourselves to live so as you may die in christ,
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but it shall not be so with the godly, it shall have no dominion over them as it hath over the wicked that die in their sinnes and out of Christ, death and the curse make a morsal,
but it shall not be so with the godly, it shall have no dominion over them as it hath over the wicked that die in their Sins and out of christ, death and the curse make a morsal,
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and this is to live by faith in the Sone of God, and to live Christ-like, to live so as Christ may live in you and ye may live in him, that the truth and the straitnesse of your union with him may be evident and apparent by the fruits of it;
and this is to live by faith in the Soon of God, and to live Christlike, to live so as christ may live in you and you may live in him, that the truth and the straitness of your Union with him may be evident and apparent by the fruits of it;
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for the mouth of the Lord hath spoken it, and will make it good, Blessed are they which die in the Lord, he hath pronounced blessednesse on such, in death and after death;
for the Mouth of the Lord hath spoken it, and will make it good, Blessed Are they which die in the Lord, he hath pronounced blessedness on such, in death and After death;
we must say to you, and dar not but say to you, and the Lord will ratifie and confirme it, that ye have nothing to doe with these comforts of his people,
we must say to you, and dar not but say to you, and the Lord will ratify and confirm it, that you have nothing to do with these comforts of his people,
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And though poor wretches, ye now live in carnal mirth and jollity, yet your laughter and joy, your singing and dancing, shall by and by be turned into mourning, into weeping, wailing,
And though poor wretches, you now live in carnal mirth and jollity, yet your laughter and joy, your singing and dancing, shall by and by be turned into mourning, into weeping, wailing,
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Is there not then, O! is there not great, vastly great difference betwixt dieing in sin and dieing in Christ? And all this depends on your way of living,
Is there not then, OH! is there not great, vastly great difference betwixt dying in since and dying in christ? And all this depends on your Way of living,
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and of your living in him and to him, as ye would not to your eternal prejudice and losse, be found mistaking or not duely considering these things that belonge to your peace, till this your day be over and gone,
and of your living in him and to him, as you would not to your Eternal prejudice and loss, be found mistaking or not duly considering these things that belong to your peace, till this your day be over and gone,
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so to live that ye may have the well-grounded hope of dying in Christ, since blessed and only blessed are they who die in the Lord, who rest from their lábours and whose works follow them.
so to live that you may have the well-grounded hope of dying in christ, since blessed and only blessed Are they who die in the Lord, who rest from their lábours and whose works follow them.
