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BALAAM'S WISH, Numb. XXIII. Vers. 10 The latter Part.BALAAM'S WISH, Numb. XXIII. Vers. 10 The latter Part.
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Let me Dye the Death of the Righteous, and let my last end be like his. Let me Die the Death of the Righteous, and let my last end be like his.
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THis Chapter (with the foregoing and following) conteyneth the History of Balaam's Journey, Sacrifices, and Parables; and in this Narrative there are two things wonderful and extraordinary recorded, by the Man of God Moses; the one whereby the passion, the other whereby the covetousnes of Balaam the false Prophet was rebuked and restrained:
THis Chapter (with the foregoing and following) Containeth the History of Balaam's Journey, Sacrifices, and Parables; and in this Narrative there Are two things wondered and extraordinary recorded, by the Man of God Moses; the one whereby the passion, the other whereby the covetousness of balaam the false Prophet was rebuked and restrained:
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first his passion was restrained by Gods putting words into the mouth of his Ass, the dumb Ass, speaking with mans voyce, rebuked the madnes of the Prophet:
First his passion was restrained by God's putting words into the Mouth of his Ass, the dumb Ass, speaking with men voice, rebuked the madness of the Prophet:
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anger had put the man besides himself, so the Greek word there used signifies, and so it is in all other persons;
anger had put the man beside himself, so the Greek word there used signifies, and so it is in all other Persons;
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though Balaam were a wise man, yet when his passion was up, his reason was down;
though balaam were a wise man, yet when his passion was up, his reason was down;
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Anger is that feaver of the soul, that makes the tongue talk idly, 'tis a short fury, it puts the mind into a rage; Anger is that fever of the soul, that makes the tongue talk idly, it's a short fury, it puts the mind into a rage;
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you may see how he frets and fumes, and chafes and storms and as wise as he was, had need to be admonished by an Ass, 2ly. His coveteousness was rebuked by Gods putting words into his own mouth;
you may see how he frets and fumes, and chafes and storms and as wise as he was, had need to be admonished by an Ass, 2ly. His covetousness was rebuked by God's putting words into his own Mouth;
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and this was as great a wonder as the former, for though at first with some kind of maiden blushes and shamefac'd modesty he excused himself from the work,
and this was as great a wonder as the former, for though At First with Some kind of maiden Blushes and shamefaced modesty he excused himself from the work,
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yet he loved the wages of unrighteousness, in so much that in the 11 Verse of the Epistle of Jude he is called (in the original) the Balaam of Reward, a man who had no other soul but gain;
yet he loved the wages of unrighteousness, in so much that in the 11 Verse of the Epistle of U^de he is called (in the original) the balaam of Reward, a man who had no other soul but gain;
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so that he being such a person, it was a great wonder God should so over-rule him as to make his tongue speak that which his heart did least love;
so that he being such a person, it was a great wonder God should so overrule him as to make his tongue speak that which his heart did least love;
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thus the preparations of the heart are in man, and the answer of the tongue is from the Lord, So in that speech of Caiphas we read of, T'is expedient saith he that one man should dye for the people; thus the preparations of the heart Are in man, and the answer of the tongue is from the Lord, So in that speech of Caiaphas we read of, it is expedient Says he that one man should die for the people;
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and this said he not of himself, but being High Priest that year, he Prophecied that Jesus should dye for that Nation &c. and so here, the Lord put a word into Balaam's mouth saying return unto Balak and thus thou shalt speak: and this said he not of himself, but being High Priest that year, he Prophesied that jesus should die for that nation etc. and so Here, the Lord put a word into Balaam's Mouth saying return unto Balak and thus thou shalt speak:
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behold how the Lord limits him and tyes him up, to speak not his own words but the Lords: behold how the Lord Limits him and ties him up, to speak not his own words but the lords:
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Against the inclination of his coveteous heart his tongue must speak:
Against the inclination of his covetous heart his tongue must speak:
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usually out of the abundance of the heart the mouth speaketh, but here it was not so,
usually out of the abundance of the heart the Mouth speaks, but Here it was not so,
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but from the irresistible hand of God that was upon him, his mouth spake, the Lord thy God would not hearken unto Balaam, but the Lord they God turned the curse into a blessing because the Lord thy God loved thee;
but from the irresistible hand of God that was upon him, his Mouth spoke, the Lord thy God would not harken unto balaam, but the Lord they God turned the curse into a blessing Because the Lord thy God loved thee;
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God would not hearken to Balaam, but made Balaam hearken unto God, and so tipp his tongue with blessings,God would not harken to balaam, but made balaam harken unto God, and so Tipp his tongue with blessings,
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though he had a poisoned and envenomed heart, Saul went to Damascus to perseeute, and God converted him to be a Preacher;
though he had a poisoned and envenomed heart, Saul went to Damascus to perseeute, and God converted him to be a Preacher;
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and Balaam went to curse, and God changed his words into a blessing; in the former God changed the heart.
and balaam went to curse, and God changed his words into a blessing; in the former God changed the heart.
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the latter God over-ruled the tongue. The latter of these, the speeches and parables of Balaam. is the context;
the latter God overruled the tongue. The latter of these, the Speeches and parables of balaam. is the context;
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which is the first of his four parables;
which is the First of his four parables;
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and indeed when we read this parable, we may well say, who could have expected so sweet a breath, from so foul a stomack, such heavenly notes, from so hellish an instrument,
and indeed when we read this parable, we may well say, who could have expected so sweet a breath, from so foul a stomach, such heavenly notes, from so hellish an Instrument,
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surely this is the finger of God;
surely this is the finger of God;
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And you may learn by the way, from Gods over-ruling this Prophet, That God can deal with them, that deal with the Devil;
And you may Learn by the Way, from God's overruling this Prophet, That God can deal with them, that deal with the devil;
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they which are most studyed in the black Arts of Hell, must forget the language of that infernal pit,
they which Are most studied in the black Arts of Hell, must forget the language of that infernal pit,
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and speak the dialect of Heaven, when God will have them; this is the Lords doing and it is marvellous in our eyes.
and speak the dialect of Heaven, when God will have them; this is the lords doing and it is marvellous in our eyes.
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The text is the NONLATINALPHABET the last conclusion and winding up the first parable of Balaam, shewing the blessed estate of Israel, by his desiring no other condition for himself hereafter than that which they were to enjoy;
The text is the the last conclusion and winding up the First parable of balaam, showing the blessed estate of Israel, by his desiring no other condition for himself hereafter than that which they were to enjoy;
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but enough for the contexture, or weaving together of the text with the other parts of this History.
but enough for the contexture, or weaving together of the text with the other parts of this History.
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In the words themselves, observe, 1. Somethings generally and secretly implyed. 2 Somethings particularly and openly expressed.
In the words themselves, observe, 1. Somethings generally and secretly employed. 2 Somethings particularly and openly expressed.
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1 Somethings implyed, which are Two; First That all those that are pertakers of humanity are subject to mortality:
1 Somethings employed, which Are Two; First That all those that Are partakers of humanity Are Subject to mortality:
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the common law of death is of an imperial and impartial nature;
the Common law of death is of an imperial and impartial nature;
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it layes hold on all without exception, all without distinction, bad and good, righteous and unrighteous;
it lays hold on all without exception, all without distinction, bad and good, righteous and unrighteous;
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this Balaam lays down as a foundation that the righteous shall dye, there is a death even to the righteous.
this balaam lays down as a Foundation that the righteous shall die, there is a death even to the righteous.
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Even they that are freed from the sting of death are not delivered from the stroak of death:
Even they that Are freed from the sting of death Are not Delivered from the stroke of death:
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they which are freed by it, are not free from it; our life (like the race of the two Disciples) is towards the sepulcher;
they which Are freed by it, Are not free from it; our life (like the raze of the two Disciples) is towards the sepulcher;
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as soon as we come out of the grave of the womb we hasten to the womb of the grave:
as soon as we come out of the grave of the womb we hasten to the womb of the grave:
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we leave the place where we received life to enter into that where we shall find death;
we leave the place where we received life to enter into that where we shall find death;
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there will be a morning in which we shall not live till evening, or an evening in which we shall not live till morning:
there will be a morning in which we shall not live till evening, or an evening in which we shall not live till morning:
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this is true of all in generall so as to except none, in particular: the righteous not exempted;
this is true of all in general so as to except none, in particular: the righteous not exempted;
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nay we read the first man that ever dyed was righteous Abel: the best (at that time) that lived, was the first that dyed. 2ly. This is implyed, that there is a great difference between the nature and consequents of death to the righteous and to the sinner, there is not only a holy difference before death but a happy difference after death;
nay we read the First man that ever died was righteous Abel: the best (At that time) that lived, was the First that died. 2ly. This is employed, that there is a great difference between the nature and consequents of death to the righteous and to the sinner, there is not only a holy difference before death but a happy difference After death;
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Therefore saith he, let my last end be like his.
Therefore Says he, let my last end be like his.
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And indeed this is a very notable testimony of the immortality the soul, and of future recompences from the mouth of a false Prophet, these words shew, that he held there was a reward after death to the just;
And indeed this is a very notable testimony of the immortality the soul, and of future recompenses from the Mouth of a false Prophet, these words show, that he held there was a reward After death to the just;
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else why should he here desire to be in their state. Else why should he Here desire to be in their state.
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Man ceaseth not to be at death, but his soul survives the body, so that he insinuates thus much, that though the righteous dye as well as the wicked,
Man ceases not to be At death, but his soul survives the body, so that he insinuates thus much, that though the righteous die as well as the wicked,
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yet the wicked dye not so well as the righteous: the righteous are taken away from sinne, the wicked in their sinne;
yet the wicked die not so well as the righteous: the righteous Are taken away from sin, the wicked in their sin;
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as to death it self there is no differenee, but in their death there is a difference;
as to death it self there is no differenee, but in their death there is a difference;
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therefore, as the Apostle in a like case.
Therefore, as the Apostle in a like case.
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They doe it to obteyn a corruptible Crown but we an incorruptible, so they dye to be damned, we to be saved. They do it to obtain a corruptible Crown but we an incorruptible, so they die to be damned, we to be saved.
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Secondly here is something expressed, and so the words are a passionate, wish, consisting of 2 parts, the concomitant security, and the consequent felicity of a righteous mans death.
Secondly Here is something expressed, and so the words Are a passionate, wish, consisting of 2 parts, the concomitant security, and the consequent felicity of a righteous men death.
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First he wisheth the concomitant security in death;
First he wishes the concomitant security in death;
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Let me dye the death of the righteous, or as it is in the primitive language Let my soul dye the Death of the upright. Let me die the death of the righteous, or as it is in the primitive language Let my soul die the Death of the upright.
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(Let my soul dye) the meaning of the dying of the soul is the parting of the soul from the body: (Let my soul die) the meaning of the dying of the soul is the parting of the soul from the body:
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the phrase doth not import the dying of the rational soul, (which is incorruptible) but the removing of it out of the mansion of the body,
the phrase does not import the dying of the rational soul, (which is incorruptible) but the removing of it out of the mansion of the body,
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when it is translated by death.
when it is translated by death.
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(The death of the righteous) the word Yashar is used in opposition to that which is warp'd bent, or crooked, Let my soul dye the Death of them that are upright and straight in their principles and practices, (The death of the righteous) the word Yashar is used in opposition to that which is warped bent, or crooked, Let my soul die the Death of them that Are upright and straight in their principles and practices,
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and from this root it is you read that Israel is called Jesurun, because of the sincerity and uprightness that should be in them:
and from this root it is you read that Israel is called Jeshurun, Because of the sincerity and uprightness that should be in them:
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an Israelite indeed is one in whom is no guile; such whose Lives are straight their Death is safe: an Israelite indeed is one in whom is no guile; such whose Lives Are straight their Death is safe:
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though they are tossed upon the waves, yet they are brought into a good and safe harbour by death.
though they Are tossed upon the waves, yet they Are brought into a good and safe harbour by death.
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Death is the end of all humane misery, and the beginning of all divine good to the upright;
Death is the end of all humane misery, and the beginning of all divine good to the upright;
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the Sepulchre is a sanctuary, and death it self a city of refuge to them; therefore, Let me dye the Death of the righteous:
the Sepulchre is a sanctuary, and death it self a City of refuge to them; Therefore, Let me die the Death of the righteous:
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for that death which to others is the King of Terrors, to the upright is the King of Salem, that is of peace:
for that death which to Others is the King of Terrors, to the upright is the King of Salem, that is of peace:
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the same red sea which was a grave to the Egyptians, was a place through which the Israelites passed with safety,
the same read sea which was a grave to the egyptians, was a place through which the Israelites passed with safety,
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and the same death which conveys the wicked to the belly of hell, carries the godly into the bosom of Abraham.
and the same death which conveys the wicked to the belly of hell, carries the godly into the bosom of Abraham.
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Secondly he wisheth consequent felicity after death, Let my last end be like his:
Secondly he wishes consequent felicity After death, Let my last end be like his:
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last end, the word used in the Hebrew denotes sometimes posterity, and let my posterity be like unto his, and to this the Septuagint had an eye, when they render the words, let my seed become as the seed of these: last end, the word used in the Hebrew denotes sometime posterity, and let my posterity be like unto his, and to this the septuagint had an eye, when they render the words, let my seed become as the seed of these:
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so Balaam in the former part of the wish, desires, happyness for himself, in the latter, for his Children: this exposition is not contrary to the Hebrew, nor to be contemned:
so balaam in the former part of the wish, Desires, happiness for himself, in the latter, for his Children: this exposition is not contrary to the Hebrew, nor to be contemned:
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yet above seven times seventy translators may be produced, who here leave the seventy interpreters, and turn the word as we, Extremum, the last end, the Arrears, or after Payment: and the meaning is, the Saints of God have not their portion in this world;
yet above seven times seventy translators may be produced, who Here leave the seventy Interpreters, and turn the word as we, Extremum, the last end, the Arrears, or After Payment: and the meaning is, the Saints of God have not their portion in this world;
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they have only a pension, there's a great deal of Arrears the people of God shall receive at their death.
they have only a pension, there's a great deal of Arrears the people of God shall receive At their death.
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So the same Hebrew word is used the end of that man is peace, the last end, the Arrears of that man.
So the same Hebrew word is used the end of that man is peace, the last end, the Arrears of that man.
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So there is no Reward to the evill man, he hath nothing to come in the other world,So there is no Reward to the evil man, he hath nothing to come in the other world,
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but what he hath he hath here, but to the righteous there is an End, the best is behind: So Junius upon this place.
but what he hath he hath Here, but to the righteous there is an End, the best is behind: So Junius upon this place.
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O that after my passage out of this life, I might obteyn the happines that is laid up for these upright ones:Oh that After my passage out of this life, I might obtain the happiness that is laid up for these upright ones:
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so that of Solomon, the wicked is driven away in his wickednes but the righteous hath hope in his death, the meaning of the place may be, either the righteous hath hope in the wicked mans death, that is, that things will be better when the wicked dye:
so that of Solomon, the wicked is driven away in his wickedness but the righteous hath hope in his death, the meaning of the place may be, either the righteous hath hope in the wicked men death, that is, that things will be better when the wicked die:
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or else he hath hope in his own death, because there is a reward to the righteous.
or Else he hath hope in his own death, Because there is a reward to the righteous.
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And indeed the happines of the upright is not a flower that grows in the garden of this world, the gold which enriches them is not fetched from natures mine: And indeed the happiness of the upright is not a flower that grows in the garden of this world, the gold which Enriches them is not fetched from nature's mine:
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it is at their last end they have their recompence:
it is At their last end they have their recompense:
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so the Iews note from that of the Psalmist, the Iust shall flourrish like the palm tree:
so the Iews note from that of the Psalmist, the Just shall flourrish like the palm tree:
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the palm tree being a tall strait tree cast's its shade a great way off, from the body of the tree; so say they: the palm tree being a tall strait tree cast's its shade a great Way off, from the body of the tree; so say they:
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the giving of reward to the just is a great way off, even in the world to come:
the giving of reward to the just is a great Way off, even in the world to come:
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whatever is on this side eternity is fleeting and perishing, it cannot be of any great moment because it is but for a moment, that is of no great value, that is but of a smal continuance:
whatever is on this side eternity is fleeting and perishing, it cannot be of any great moment Because it is but for a moment, that is of no great valve, that is but of a small Continuance:
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therefore such a reward will not content a righteous man;
Therefore such a reward will not content a righteous man;
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the Preacher when he speaks of profit or gain uses a word in the Hebrew NONLATINALPHABET that imports something which remains or abides, to teach that that which abides not is no true gain or profit:
the Preacher when he speaks of profit or gain uses a word in the Hebrew that imports something which remains or abides, to teach that that which abides not is no true gain or profit:
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now because the upright find not this here, they stay for reward till their last end,
now Because the upright find not this Here, they stay for reward till their last end,
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But enough for the unfoulding the text,
But enough for the unfolding the text,
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Now considering together the Wish, the Person wishing and the successe of his wishing, we may gather this proposition worthy our observation.
Now considering together the Wish, the Person wishing and the success of his wishing, we may gather this proposition worthy our observation.
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To dye the Death and have the last end of the upright, may be the Wish and desire of such, To die the Death and have the last end of the upright, may be the Wish and desire of such,
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as for their wickednes shall never obteyn it. as for their wickedness shall never obtain it.
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You see Balaam a false Prophet, a Conjurer, one that dealt with the Divel, a reprobate, one that is now fewel for unquentchable flames, to burn upon to all eternity;
You see balaam a false Prophet, a Conjurer, one that dealt with the devil, a Reprobate, one that is now fuel for unquentchable flames, to burn upon to all eternity;
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wished he might dye the Death of the upright. Such being guilty of damnable hypocrisy may go loaden with all their wishes to hell:
wished he might die the Death of the upright. Such being guilty of damnable hypocrisy may go loaded with all their wishes to hell:
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t'is an expression of a learned (in this no) Papist, that hell is full of good wishers but all the good workers they go to heaven: It is an expression of a learned (in this no) Papist, that hell is full of good wishers but all the good workers they go to heaven:
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The Scripture is full to this purpose, such were they that said, Lord Lord open to us,
The Scripture is full to this purpose, such were they that said, Lord Lord open to us,
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yet, depart from me ye workers of Iniquity; yet, depart from me you workers of Iniquity;
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such are all they whose works and wishes contradict one another, or whose works run not paralel with their wishes.
such Are all they whose works and wishes contradict one Another, or whose works run not parallel with their wishes.
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Now such persons though they never so earnestly desire yet shall never obtein the death of the righteous:
Now such Persons though they never so earnestly desire yet shall never obtain the death of the righteous:
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and truly as the great God doth not judge acding to our wishes, but our works, so neither wise men;
and truly as the great God does not judge acding to our wishes, but our works, so neither wise men;
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our endeavours are the pulse by which we may learn the state and constitution of our wishes;
our endeavours Are the pulse by which we may Learn the state and constitution of our wishes;
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though there be but one pulse that runs through the whole body, yet the Physitian feels it at the hand,
though there be but one pulse that runs through the Whole body, yet the physician feels it At the hand,
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and so at the hand in our works we are chiefly to try wither our wishes are true and effectual.
and so At the hand in our works we Are chiefly to try wither our wishes Are true and effectual.
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Now to explain this, there are 2 things would be looked into, First why is the death and last end of the righteous desired by the wicked? Secondly how comes it to passe that they do not obteyn it though they do desire it.
Now to explain this, there Are 2 things would be looked into, First why is the death and last end of the righteous desired by the wicked? Secondly how comes it to pass that they do not obtain it though they do desire it.
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For the first of these, why is the death and last end of the righteous desired by the wicked? To answer this, it proceedeth from the conviction of the happines that the godly enjoy in and after death;
For the First of these, why is the death and last end of the righteous desired by the wicked? To answer this, it Proceedeth from the conviction of the happiness that the godly enjoy in and After death;
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that death finds and leaveth them in a good estate and lets them in to a better.
that death finds and Leaveth them in a good estate and lets them in to a better.
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This is that that is rivited in the natures of all men, they believe it is a great deal better with the godly at their death then it is with the ungodly:
This is that that is rivited in the nature's of all men, they believe it is a great deal better with the godly At their death then it is with the ungodly:
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there is in the worst of men a spark of conscience, by the light of which they may read that its more safe to be in the estate of good men when death comes,
there is in the worst of men a spark of conscience, by the Light of which they may read that its more safe to be in the estate of good men when death comes,
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then in that of the wicked.
then in that of the wicked.
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Conscience is a practical Preacher in the bosomes of men that much presses and applyes this doctrine,
Conscience is a practical Preacher in the bosoms of men that much presses and Applies this Doctrine,
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if men did hearken to its instructions.
if men did harken to its instructions.
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We need go no further to school, than into our own hearts where this lesson is abundantly taught, conscience being the school Mistriss:
We need go no further to school, than into our own hearts where this Lesson is abundantly taught, conscience being the school Mistress:
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which made that Atheist (when he was asked which he liked best, the licentious loose lives of the profane,
which made that Atheist (when he was asked which he liked best, the licentious lose lives of the profane,
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or the strict holy lives of the godly) to answer cum illis mallem vivere, cum his mori, I had rather live with those, and dye with these:
or the strict holy lives of the godly) to answer cum illis Mallem vivere, cum his Mori, I had rather live with those, and die with these:
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he had sayd better, I would chose to live with them, which I would be willing to dye with.
he had said better, I would chosen to live with them, which I would be willing to die with.
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The godly then are in and by death made happy in the very apprehensions of the wicked.
The godly then Are in and by death made happy in the very apprehensions of the wicked.
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In the following of which truth, let us consider, First the happy condition of the Saints in and by death positively, 2ly. relatively.
In the following of which truth, let us Consider, First the happy condition of the Saints in and by death positively, 2ly. relatively.
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First positively, now there are three things wicked men are convinced of, that makes a godly mans death so much to be preferred and desired,
First positively, now there Are three things wicked men Are convinced of, that makes a godly men death so much to be preferred and desired,
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First a total cessation from suffering, and therefore it is called a rest, there remaineth a rest to the people of God, a Sabbatisme, a keeping of a Sabbath;
First a total cessation from suffering, and Therefore it is called a rest, there remains a rest to the people of God, a Sabbatism, a keeping of a Sabbath;
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death unto the Godly is a full stop and period to all the miseries of the present world:
death unto the Godly is a full stop and Period to all the misery's of the present world:
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after their painful walk there is a perfect rest: in this world we labour for rest, in that, we rest from all our labours.
After their painful walk there is a perfect rest: in this world we labour for rest, in that, we rest from all our labours.
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We were made by God and can never be happy till we are with God, we came out of his hands and can neuer rest till wee are in his bosom;
We were made by God and can never be happy till we Are with God, we Come out of his hands and can never rest till we Are in his bosom;
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there is a sweet calm from the storms of the world, a blessed silence from the clamous of the world;
there is a sweet Cam from the storms of the world, a blessed silence from the clamous of the world;
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an absence of all evil, Sorrow shall depart and sighing flee away, saith the Prophet,
an absence of all evil, Sorrow shall depart and sighing flee away, Says the Prophet,
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and tears shall be wiped away, God (my friends) cannot so much as afflict a godly man in the other world.
and tears shall be wiped away, God (my Friends) cannot so much as afflict a godly man in the other world.
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I will speak a great word, that God that can do all things, cannot do this thing,
I will speak a great word, that God that can do all things, cannot do this thing,
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as he cannot destroy his People in this life, so he cannot so much as aflict them in the other.
as he cannot destroy his People in this life, so he cannot so much as afflict them in the other.
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It is much with Gods people as with the stones that built the Temple, they were hewed and squared at the Quarry-side before they were brought to it,
It is much with God's people as with the stones that built the Temple, they were hewed and squared At the Quarry-side before they were brought to it,
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and there was no noise of Axes and Hammers in the Temple, So there is no disturbance in the Kingdom of God,
and there was no noise of Axes and Hammers in the Temple, So there is no disturbance in the Kingdom of God,
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but a perfect rest after our painful walking, Now this being upon the hearts of all men to know there is such a rest, the wickedest of men cannot but desire it.
but a perfect rest After our painful walking, Now this being upon the hearts of all men to know there is such a rest, the wickedest of men cannot but desire it.
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Secondly, at the death of a righteous man he obtaynes a perfect degree of sanctity, a consummation of holiness, you know the greatest perfection we can here attaine unto, is this,
Secondly, At the death of a righteous man he obtains a perfect degree of sanctity, a consummation of holiness, you know the greatest perfection we can Here attain unto, is this,
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an humble acknowledgment of the imperfections we have, and endeavouring after the perfection we want; but now, though there be never so much imperfection in our state of grace here,
an humble acknowledgment of the imperfections we have, and endeavouring After the perfection we want; but now, though there be never so much imperfection in our state of grace Here,
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yet the death of the body is the death of the body of death, the funeral of all our corruptions.
yet the death of the body is the death of the body of death, the funeral of all our corruptions.
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This exprerience teacheth, that whilst the soul dwels in the body, sinne will dwell in the soul, the Saints may cast it down but they cannot cast it out, they may hinder it from having a throne in their hearts,
This exprerience Teaches, that while the soul dwells in the body, sin will dwell in the soul, the Saints may cast it down but they cannot cast it out, they may hinder it from having a throne in their hearts,
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but they cannot hinder it from having a room there;
but they cannot hinder it from having a room there;
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doe what they can there is no full seperation between sinne and the soul, before a Seperation between the body and the soul, there it is that that which is imperfect shall be done away, as it is with a man that hath been under a long fit of sicknesse,
do what they can there is no full separation between sin and the soul, before a Separation between the body and the soul, there it is that that which is imperfect shall be done away, as it is with a man that hath been under a long fit of sickness,
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though he be truly recovered from his disease, yet he is a long while before he can come to his full strength, (before he pick up his crummes) so its with the Saints here;
though he be truly recovered from his disease, yet he is a long while before he can come to his full strength, (before he pick up his crumbs) so its with the Saints Here;
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though they are delivered from sicknesse of sin that it shall not be to death, yet not from sins of weaknesse until death.
though they Are Delivered from sickness of since that it shall not be to death, yet not from Sins of weakness until death.
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Or as it is with one that hath layn a long time in prison, though he be now really set at large,
Or as it is with one that hath lain a long time in prison, though he be now really Set At large,
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yet he may go limping all his dayes by the hurt he received from thelrons when he was in prison,
yet he may go limping all his days by the hurt he received from thelrons when he was in prison,
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so Gods people have so many corruptions as to make them go halting to their very graves.
so God's people have so many corruptions as to make them go halting to their very graves.
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in the new man there is enough of the old man to make them continually greive and mourne whilst they are here;
in the new man there is enough of the old man to make them continually grieve and mourn while they Are Here;
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and God suffers this, that his people may depend more upon justifying grace, and be quickned to look more after sanctifying grace,
and God suffers this, that his people may depend more upon justifying grace, and be quickened to look more After sanctifying grace,
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and be longing after consummating grace,
and be longing After consummating grace,
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Thirdly there is this in the death of a righteous man, that it is to him an immediate passage to heaven, 1 It is a passage, it is that which brings us to a happy journeys end;
Thirdly there is this in the death of a righteous man, that it is to him an immediate passage to heaven, 1 It is a passage, it is that which brings us to a happy journeys end;
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death is the ship that waft's us over to the shoar of a blessed eternity, 'tis that boat that is sent to bring us to the landing stairs of our fathers house.
death is the ship that waft's us over to the shore of a blessed eternity, it's that boat that is sent to bring us to the landing stairs of our Father's house.
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Much like Abrahams servant that went to fetch Rebecca to be married to the son of the promise; Much like Abrahams servant that went to fetch Rebecca to be married to the son of the promise;
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when they enquired at the mouth of the damsel, shee willingly and presently gives her consent to go with him.
when they inquired At the Mouth of the damsel, she willingly and presently gives her consent to go with him.
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So when death comes with his pale horse for a Saint of God, he willingly gets up behind him;
So when death comes with his pale horse for a Saint of God, he willingly gets up behind him;
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or (as one) death is like the waggons, Joseph sent to his father Jacob out of Egypt;
or (as one) death is like the wagons, Joseph sent to his father Jacob out of Egypt;
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when he saw the waggons t'is said the good Old-mans heart revived within him, and he cryed out Is Joseph my son yet alive, I will go down and see him before I dye, so when the Saints see the waggons of death, their hearts revive, Jesus is alive, I will go to Jesus.
when he saw the wagons It is said the good Old man's heart revived within him, and he cried out Is Joseph my son yet alive, I will go down and see him before I die, so when the Saints see the wagons of death, their hearts revive, jesus is alive, I will go to jesus.
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2 And as it is a passage, so an immediate passage, that is, there is no such thing as a Purgatory, any place between Earth and Heaven where they are lodged, as soon as Lazarus was dead he was directly carried from dives his gate to Abrahams bosom:
2 And as it is a passage, so an immediate passage, that is, there is no such thing as a Purgatory, any place between Earth and Heaven where they Are lodged, as soon as Lazarus was dead he was directly carried from dives his gate to Abrahams bosom:
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as soon as the penitent thief was dead he was carried from the crosse on which he was crucifyed, to the Kingdom where he is glorified;
as soon as the penitent thief was dead he was carried from the cross on which he was Crucified, to the Kingdom where he is glorified;
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This day thou shalt be with me in Paradice, As soon as the soul is breathed out of the body, it is with God; This day thou shalt be with me in Paradise, As soon as the soul is breathed out of the body, it is with God;
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there is no temporal punishment held forth in the Scripture after this life, and therefore there is no Purgatory.
there is no temporal punishment held forth in the Scripture After this life, and Therefore there is no Purgatory.
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Purgatory derogates from the blood of Christ, which purgeth us from all iniquity:
Purgatory derogates from the blood of christ, which Purgeth us from all iniquity:
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If there be any such thing as Purgatory, (as the Papists dream) you must say one of these two things. If there be any such thing as Purgatory, (as the Papists dream) you must say one of these two things.
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Either Christs blood doth not cleanse from all sins, or not perfectly from some sins; but both these are false, therefore it follows there is no such thing.
Either Christ blood does not cleanse from all Sins, or not perfectly from Some Sins; but both these Are false, Therefore it follows there is no such thing.
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Yea what would become of those that shall be alive at the day of Judgement,
Yea what would become of those that shall be alive At the day of Judgement,
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surely they will have as much need of Purgatory as others, before they get to Heaven.
surely they will have as much need of Purgatory as Others, before they get to Heaven.
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Besides, our Lord Christ bare all that misery and punishment which the Elect were else to have suffered, Beside, our Lord christ bore all that misery and punishment which the Elect were Else to have suffered,
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but he never bore the dolours of Purgatory, therefore its evident they are but feigned sorrows,
but he never boar the dolours of Purgatory, Therefore its evident they Are but feigned sorrows,
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and not to be dreaded by Believers. 3. Its an immediate passage to HEAVEN; it lets the Godly into the Kingdom of glorious bliss;
and not to be dreaded by Believers. 3. Its an immediate passage to HEAVEN; it lets the Godly into the Kingdom of glorious bliss;
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it is janitor coelorum, the Porter that opens Heavens gate to the Saints, that they may enter into the joy of their Lord:
it is janitor Coelorum, the Porter that Opens Heavens gate to the Saints, that they may enter into the joy of their Lord:
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a joy so great, that it cannot all enter into them, therefore they are said to enter into it:
a joy so great, that it cannot all enter into them, Therefore they Are said to enter into it:
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a joy so great, that nothing shall be found in it but what is desirable, and nothing can be desired in it but is shall be found.
a joy so great, that nothing shall be found in it but what is desirable, and nothing can be desired in it but is shall be found.
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I may say of Heaven, the portion of the Godly, what was said by the Queen of the South, when she arrived at Solomons Court:
I may say of Heaven, the portion of the Godly, what was said by the Queen of the South, when she arrived At Solomons Court:
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when she saw the magnificence of his Palace, the Liveries of his Servants, the state of his Attendance, there was no more Spirit left in her,
when she saw the magnificence of his Palace, the Liveries of his Servants, the state of his Attendance, there was no more Spirit left in her,
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but she breaks forth, the one half was not told me in my own Country;
but she breaks forth, the one half was not told me in my own Country;
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thus when the righteous come to Heaven, when they behold the Palace of Eternity bespangled with Sun-beams of light and glory,
thus when the righteous come to Heaven, when they behold the Palace of Eternity bespangled with Sunbeams of Light and glory,
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when they view the Robes of Immortality, when they see ten thousands that stand at Gods Throne,
when they view the Robes of Immortality, when they see ten thousands that stand At God's Throne,
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and ten thousand times ten thousands that Minister before him, they shall burst out into admiration,
and ten thousand times ten thousands that Minister before him, they shall burst out into admiration,
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and come to us Ministers saying, in the other life you did not tell us the half of the glory now revealed in and to us:
and come to us Ministers saying, in the other life you did not tell us the half of the glory now revealed in and to us:
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indeed if every word we speak were a tongue, and every thought we think an heart,
indeed if every word we speak were a tongue, and every Thought we think an heart,
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yet we should not be able to speak or think how great that glory shall be:
yet we should not be able to speak or think how great that glory shall be:
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I shall therefore spend no more time on this, but only put you in mind of the good old saying, Let others study how great the glory is,
I shall Therefore spend no more time on this, but only put you in mind of the good old saying, Let Others study how great the glory is,
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but let us study how we may best obtain, and be fittest to enjoy it. but let us study how we may best obtain, and be Fittest to enjoy it.
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But then Secondly, as we may consider the death of a righteous man absolutety, so comparatively;
But then Secondly, as we may Consider the death of a righteous man absolutety, so comparatively;
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compare the death of the righteous, with the death of any sort of person you can name,
compare the death of the righteous, with the death of any sort of person you can name,
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and you shall see the death of a righteous man is to be preferr'd, and that by the light of a wicked mans own reason. To instance in particulars;
and you shall see the death of a righteous man is to be preferred, and that by the Light of a wicked men own reason. To instance in particulars;
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First, compare the death of the righteous, with the death of the Infant;
First, compare the death of the righteous, with the death of the Infant;
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there are some persons that having considered the sin, misery, and vanity of this present life, have said, That the best thing in the world is not to be born,
there Are Some Persons that having considered the since, misery, and vanity of this present life, have said, That the best thing in the world is not to be born,
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and the next best thing is to dye as soon as we are born; and truly the World is like a stormy Ocean, or flame of Fire;and the next best thing is to die as soon as we Are born; and truly the World is like a stormy Ocean, or flame of Fire;
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now if you were to go over a tempestuous Sea, you would not say your passage was too short;
now if you were to go over a tempestuous Sea, you would not say your passage was too short;
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so if a man was to run through a flame, he would not stand lingring, but make what hast he could, and the sooner through the better: so if a man was to run through a flame, he would not stand lingering, but make what haste he could, and the sooner through the better:
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it is never too soon to dye, but rather alwayes late to leave a miserable sinfull, for a happy sinless life.
it is never too soon to die, but rather always late to leave a miserable sinful, for a happy sinless life.
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Besides, the shorter our lives, the easier our account we are to give to God;
Beside, the shorter our lives, the Easier our account we Are to give to God;
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so that if some were to dye, they would choose to dye the death of the Infant.
so that if Some were to die, they would choose to die the death of the Infant.
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But alas, though our Infancy be the best time to dye in, because the Soul is not stained with actual sin,
But alas, though our Infancy be the best time to die in, Because the Soul is not stained with actual since,
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yet our Infancy is a state of Death;
yet our Infancy is a state of Death;
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we were born Enemies to God, Children of Hell, Children of wrath by nature, and so obnoxious to Gods displeasure,
we were born Enemies to God, Children of Hell, Children of wrath by nature, and so obnoxious to God's displeasure,
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and to be Children under his wrath, which to endure is intollerable, and to avoid is impossible.
and to be Children under his wrath, which to endure is intolerable, and to avoid is impossible.
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The best of us all was born with a poysoned and infected nature, we brought enough with us into the World to ruine us;
The best of us all was born with a poisoned and infected nature, we brought enough with us into the World to ruin us;
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if we should dye in our most innocent estate, yet we are depraved by evil, and destitute of good;
if we should die in our most innocent estate, yet we Are depraved by evil, and destitute of good;
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there is enough of the Old man in the youngest babe to damn it;
there is enough of the Old man in the youngest babe to damn it;
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when you behold the prophaness of the World, and see the profligate Impieties, Drunkeness, Adultery, Murders,
when you behold the profaneness of the World, and see the profligate Impieties, drunkenness, Adultery, Murders,
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and other sins that are committed;
and other Sins that Are committed;
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when you hear the cursed and damned Oathes, those dreadfull imprecations of flagitious men, the nature of an harmless Infant is the seed-plot of all this;
when you hear the cursed and damned Oaths, those dreadful imprecations of flagitious men, the nature of an harmless Infant is the seed-plot of all this;
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so that a poor innocent babes death, is more dangerous than the death of the righteous;
so that a poor innocent babes death, is more dangerous than the death of the righteous;
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we may hope well of such babes, but we may believe better of the righteous. Secondly, compare the death of the righteous, with the death of a Patient; we may hope well of such babes, but we may believe better of the righteous. Secondly, compare the death of the righteous, with the death of a Patient;
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some persons you know they are often choosing in their discourses what kind of death to dye,
Some Persons you know they Are often choosing in their discourses what kind of death to die,
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whether a sudden and violent death, or a death by the hand of a long sickness;
whither a sudden and violent death, or a death by the hand of a long sickness;
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many persons would choose this latter, because, say they, they have time to repent, time for others to pray for them,
many Persons would choose this latter, Because, say they, they have time to Repent, time for Others to pray for them,
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and have warning by the languishing condition they are in:
and have warning by the languishing condition they Are in:
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But alas consider, God may take this latter time to judge thee in, because thou tookest not thy former time to seek him in;
But alas Consider, God may take this latter time to judge thee in, Because thou tookest not thy former time to seek him in;
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he that has promised life to the penitent, has not promised repentance to every one that is under a long sickness.
he that has promised life to the penitent, has not promised Repentance to every one that is under a long sickness.
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'Tis true, thy warnings are a mercy, but better it is to dye the death of the righteous, though thou shouldest dye suddenly:
It's true, thy Warnings Are a mercy, but better it is to die the death of the righteous, though thou Shouldst die suddenly:
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If thou art righteous, thou art habitually prepared;
If thou art righteous, thou art habitually prepared;
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but if thou hadst never so long sickness, it would be very uncertain whether that would contribute to thy preparation or not.
but if thou Hadst never so long sickness, it would be very uncertain whither that would contribute to thy preparation or not.
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I have often thought a Minister could not have a better time to speak to,
I have often Thought a Minister could not have a better time to speak to,
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and work upon a people, then when they are sick, but I find the quite contrary,
and work upon a people, then when they Are sick, but I find the quite contrary,
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and that they that have neglected the things of their peace in the time of their health,
and that they that have neglected the things of their peace in the time of their health,
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though they have had a great deal of time to prepare themselves, when exercised with a lingring sickness,
though they have had a great deal of time to prepare themselves, when exercised with a lingering sickness,
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yet they have not improv'd it: Therefore trust not too much to that.
yet they have not improved it: Therefore trust not too much to that.
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Christians, If a man have many strong and able Beasts, and he should take the burthen off from these,
Christians, If a man have many strong and able Beasts, and he should take the burden off from these,
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and should have but one pittifull creature, that was lame and scarce able to go,
and should have but one pitiful creature, that was lame and scarce able to go,
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and should lay it upon this, would you not think this a strange man? Thus it is with many men.
and should lay it upon this, would you not think this a strange man? Thus it is with many men.
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O! the many strong and lusty dayes men have, and yet lay the whole burthen of their repenting and turning unto God, upon the few languishing dayes of sickness;
OH! the many strong and lusty days men have, and yet lay the Whole burden of their repenting and turning unto God, upon the few languishing days of sickness;
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but this I may say, those that forget holiness till sickness, seldom remember it in sickness;
but this I may say, those that forget holiness till sickness, seldom Remember it in sickness;
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we see in such sicknesses usually, when the Physicians have done, the Divine begins; a most dreadfull delusion:
we see in such Sicknesses usually, when the Physicians have done, the Divine begins; a most dreadful delusion:
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Men desire a lingring sickness, but the Devil knows there is not one of ten thousand lets his sin live long with him,
Men desire a lingering sickness, but the devil knows there is not one of ten thousand lets his since live long with him,
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but his repentance dyeth with him; remember as God did not love a blind Sacrifice, so not a sick Sacrifice.
but his Repentance Dies with him; Remember as God did not love a blind Sacrifice, so not a sick Sacrifice.
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Thirdly, compare the death of the righteous, with the death of the Honourable;
Thirdly, compare the death of the righteous, with the death of the Honourable;
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If many a man were to choose what death he would dye, he would dye the death of a King,
If many a man were to choose what death he would die, he would die the death of a King,
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or some Great Person, that he might be magnificently entombed, and make posterity to know his renown:
or Some Great Person, that he might be magnificently entombed, and make posterity to know his renown:
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But alas, Gods Tribunal and the Grave are no respecters of persons;
But alas, God's Tribunal and the Grave Are no respecters of Persons;
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there is no difference between the Peasant and the Prince, the Leather and the Velvet Coat, the Canvass Suit and the Tunick and Vest, the Presbyter and the Prelate,
there is no difference between the Peasant and the Prince, the Leather and the Velvet Coat, the Canvas Suit and the Tunic and Vest, the Presbyter and the Prelate,
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even then the Kings of the Earth, are but Kings of Earth;
even then the Kings of the Earth, Are but Kings of Earth;
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you know when Trees grow in a Wood all together, we can say there stands an Oak,
you know when Trees grow in a Wood all together, we can say there Stands an Oak,
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and there an Elme, and there a Cedar, and there a Shrub, but when these Trees are burnt and turned into ashes, which of you can say, this is the ashes of such a Tree, or such a Tree.
and there an Elm, and there a Cedar, and there a Shrub, but when these Trees Are burned and turned into Ashes, which of you can say, this is the Ashes of such a Tree, or such a Tree.
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Death is that great Leveller that maketh all persons equal:
Death is that great Leveller that makes all Persons equal:
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In the mowing of a Field, though some grass be higher, and some flowers bigger than others,
In the mowing of a Field, though Some grass be higher, and Some flowers bigger than Others,
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yet when they are mowed they lye all flat upon the ground;
yet when they Are mowed they lie all flat upon the ground;
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an Earthen Pot though never so great, is as subject to be broken as a little one.
an Earthen Pot though never so great, is as Subject to be broken as a little one.
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'Tis a very remarkable observation the Jews have of David, in his life time he is seldom mentioned in Scripture without some preface of Honour,
It's a very remarkable observation the jews have of David, in his life time he is seldom mentioned in Scripture without Some preface of Honour,
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as King David, my Lord the King, &c. and so he is about forty times called King David, and my Lord the King David, in one Chapter;
as King David, my Lord the King, etc. and so he is about forty times called King David, and my Lord the King David, in one Chapter;
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but now see what an alteration there is in the first verse of the next Chapter, When the dayes of David drew nigh that he should dye;
but now see what an alteration there is in the First verse of the next Chapter, When the days of David drew High that he should die;
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He that was my Lord the King so often a little before, now he comes to dye is plain David; so that you see death maketh all equal.
He that was my Lord the King so often a little before, now he comes to die is plain David; so that you see death makes all equal.
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Do you then desire to dye the death of a Great man!
Do you then desire to die the death of a Great man!
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Surely it is not so good as to dye in the fear of the great God:
Surely it is not so good as to die in the Fear of the great God:
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and therefore Hezekiah a potent and noble Prince, when he had a message of death, pleads not, Remember Lord that I have been a King, that I have worn the Crown,
and Therefore Hezekiah a potent and noble Prince, when he had a message of death, pleads not, remember Lord that I have been a King, that I have worn the Crown,
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and swayed the Scepter, but Remember Lord that I have walked before thee in truth, with a perfect heart,
and swayed the Sceptre, but remember Lord that I have walked before thee in truth, with a perfect heart,
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and have done that which is right in thy sight: and have done that which is right in thy sighed:
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its a poor thing in death to have been saluted, Your Lordship, and Your Ladyship, Your Honour, and Your Grace, Your Highness, and Your Majesty at every word,
its a poor thing in death to have been saluted, Your Lordship, and Your Ladyship, Your Honour, and Your Grace, Your Highness, and Your Majesty At every word,
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if we cannot see our selves to be the persons whom the King of Heaven delights to honour.
if we cannot see our selves to be the Persons whom the King of Heaven delights to honour.
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Fourthly, another had rather dye the death of the Wealthy;
Fourthly, Another had rather die the death of the Wealthy;
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many persons we see in the World, they toyle, and labour, and sweat, and if you ask them the reason, it must needs be this, that they might leave something behind them when they dye.
many Persons we see in the World, they toil, and labour, and sweat, and if you ask them the reason, it must needs be this, that they might leave something behind them when they die.
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Christians, that is not our own, which we cannot carry with us into another World;
Christians, that is not our own, which we cannot carry with us into Another World;
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the rich man in this respect is like a poor man, that is invited to a great mans Table;
the rich man in this respect is like a poor man, that is invited to a great men Table;
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whilst he is there, he makes use of the Plate, and Silver Spoons, and other things,
while he is there, he makes use of the Plate, and Silver Spoons, and other things,
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but he must pocket up none of these, but leave them behind him when he goes thence;
but he must pocket up none of these, but leave them behind him when he Goes thence;
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so God gives him a great many things here to use, but he must leave them all at death.
so God gives him a great many things Here to use, but he must leave them all At death.
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Or just as it is with Travellers, who make use of the movables of an Inne for that night they lodge there,
Or just as it is with Travellers, who make use of the movables of an Inn for that night they lodge there,
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but the next morning they leave them, and go onward in their journey;
but the next morning they leave them, and go onward in their journey;
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They spend their dayes in wealth and in a moment they go down to the grave: They spend their days in wealth and in a moment they go down to the grave:
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Who would not choose to dye the death of the righteous, rather than of Nabal, or the rich man in the Gospel? What a vain thing is man to desire to dye rich? To leave a portion of Goods behind him,
Who would not choose to die the death of the righteous, rather than of Nabal, or the rich man in the Gospel? What a vain thing is man to desire to die rich? To leave a portion of Goods behind him,
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and not to have a good portion in Heaven? Surely the wealth and accommodations of the World, do not make any person the more fit or willing to dye.
and not to have a good portion in Heaven? Surely the wealth and accommodations of the World, do not make any person the more fit or willing to die.
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I remember a story, that when the Duke of Venice shewed Charles the 5th. at Venice his Earthly Paradice, stately Palace, Gardens, Riches, Furniture, Plate and Jewels, and asked the Emperor what he thought of them;
I Remember a story, that when the Duke of Venice showed Charles the 5th. At Venice his Earthly Paradise, stately Palace, Gardens, Riches, Furniture, Plate and Jewels, and asked the Emperor what he Thought of them;
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he doth in a most Christian manner make no other answer but this, These are the things that make men unwilling to dye:
he does in a most Christian manner make no other answer but this, These Are the things that make men unwilling to die:
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Another shewing a private Christian the like sight, expecting to be admired for it, drew this speech from the Christian;
another showing a private Christian the like sighed, expecting to be admired for it, drew this speech from the Christian;
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Sir, you had need make sure of heaven, or else you will be a great loser when you dye. Sir, you had need make sure of heaven, or Else you will be a great loser when you die.
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He that has set his heart on these things while he possesses them, they will go to his heart when he is torn from them, he will be unwilling to dye.
He that has Set his heart on these things while he Possesses them, they will go to his heart when he is torn from them, he will be unwilling to die.
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Fifthly, let us compare the death of the righteous, with the death of the Valiant; some would choose this:
Fifthly, let us compare the death of the righteous, with the death of the Valiant; Some would choose this:
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what large renown have many that have dyed upon the place, in an engagement against the Enemies of their Country? How doth their fame shine in History,
what large renown have many that have died upon the place, in an engagement against the Enemies of their Country? How does their fame shine in History,
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and the Chronicles of Nations embalm their Names to posterity? Such as that glorious King of Sweden Gustavus Adolphus, Killed but not Conquered;
and the Chronicles of nations embalm their Names to posterity? Such as that glorious King of Sweden Gustavus Adolphus, Killed but not Conquered;
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and that noble Captain Consalvo, who being counselled to retire a little backwards from the Enemy, made this answer, That he had rather at that time get a span of ground forwards,
and that noble Captain Consalvo, who being counseled to retire a little backwards from the Enemy, made this answer, That he had rather At that time get a span of ground forward,
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though he were sure to find his grave there, then retreat a few yards to lengthen out his life a hundred years. though he were sure to find his grave there, then retreat a few yards to lengthen out his life a hundred Years.
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But though this may seem to be a brave and noble thing to dye so,
But though this may seem to be a brave and noble thing to die so,
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yet how poor comfort is it to their souls, if they be not Souldiers of the Lamb, called, chosen,
yet how poor Comfort is it to their Souls, if they be not Soldiers of the Lamb, called, chosen,
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and faithfull? What does it avail them to be praised where they are not,
and faithful? What does it avail them to be praised where they Are not,
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and be tormented where they are? All their courage and resolution, all their valour and magnanimity, what is it to their Salvation without grace and piety? They are laudable Virtues, but not saving Graces:and be tormented where they Are? All their courage and resolution, all their valour and magnanimity, what is it to their Salvation without grace and piety? They Are laudable Virtues, but not Saving Graces:
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'Tis true, it is very honourable for a man to dye for his Country, but let me dye the death of the righteous.
It's true, it is very honourable for a man to die for his Country, but let me die the death of the righteous.
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Sixthly, let us compare the death of the righteous, with the death of the Learned;
Sixthly, let us compare the death of the righteous, with the death of the Learned;
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if some men were to choose what death they would dye, they would choose to dye the death of a Philosopher; when they have read of Seneca, Plato, Socrates, and others, with how much constancy and courage they looked death in the face, they think it brave to dye like one of these;
if Some men were to choose what death they would die, they would choose to die the death of a Philosopher; when they have read of Senecca, Plato, Socrates, and Others, with how much constancy and courage they looked death in the face, they think it brave to die like one of these;
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but one spark of Grace is a better Lanthorn to lead you to happiness, than all the reason and wisdom those men had;
but one spark of Grace is a better Lantern to led you to happiness, than all the reason and Wisdom those men had;
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they were wise to admiration, and yet not wise to salvation. It was the speech of St. Austin in his time, Ʋnlearned men arise and snatch Heaven away,
they were wise to admiration, and yet not wise to salvation. It was the speech of Saint Austin in his time, Ʋnlearned men arise and snatch Heaven away,
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whilst we with all our Learning go loaden to Hell. while we with all our Learning go loaded to Hell.
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Therefore what will it profit to dye the death of the Learned? I tell you, Solomons repentance was better to dye with, than all Solomons wisdom;
Therefore what will it profit to die the death of the Learned? I tell you, Solomons Repentance was better to die with, than all Solomons Wisdom;
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Learning is a poor cordial to a dying man; Scholarship is a rare Ornament, but a miserable Comforter, when you come to dye;
Learning is a poor cordial to a dying man; Scholarship is a rare Ornament, but a miserable Comforter, when you come to die;
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a good Handmaid to Godliness, but a bad supplyer of the place of it when Godliness is wanting:
a good Handmaid to Godliness, but a bad supplyer of the place of it when Godliness is wanting:
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Therefore what will it profit a man to dye the death of the greatest Philosopher that ever was, if that be all.
Therefore what will it profit a man to die the death of the greatest Philosopher that ever was, if that be all.
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Seventhly, another it may be would choose to dye the death of the Antient;
Seventhly, Another it may be would choose to die the death of the Ancient;
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some say, if they might choose what death they would dye, they would wish to dye in a good old age, to spin out the thread of their lives to a great length,
Some say, if they might choose what death they would die, they would wish to die in a good old age, to spin out the thread of their lives to a great length,
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and to go away at last like a Lamp for want of oyl;
and to go away At last like a Lamp for want of oil;
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gradually to spend the radical moisture of the body, and then without pain to yield unto nature:
gradually to spend the radical moisture of the body, and then without pain to yield unto nature:
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But unless you dye the death of the righteous, the longer your death is deferred, the greater will be the misery that will be inflicted;
But unless you die the death of the righteous, the longer your death is deferred, the greater will be the misery that will be inflicted;
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the longer a sinner lives, the more wrath he layes up for himself;
the longer a sinner lives, the more wrath he lays up for himself;
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and therefore excellent is that expression of the Apostle, According to thy hardness and impenitent heart thou treasurest up wrath against the day of wrath:
and Therefore excellent is that expression of the Apostle, According to thy hardness and impenitent heart thou treasurest up wrath against the day of wrath:
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What is the meaning of the phrase? 'Tis just like a covetous Miser that is making of a hoard, he is every day adding something to it till it come to a great sum:
What is the meaning of the phrase? It's just like a covetous Miser that is making of a hoard, he is every day adding something to it till it come to a great sum:
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So thou treasurest up wrath; the longer God continues thee, the greater the wrath will be at last which thou must suffer.
So thou treasurest up wrath; the longer God continues thee, the greater the wrath will be At last which thou must suffer.
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Or as a man that every day is carrying a stick to a pile of wood, with which at last he is to be burned;
Or as a man that every day is carrying a stick to a pile of wood, with which At last he is to be burned;
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the longer he lives the greater the pile, and the more formidable the fire will be:
the longer he lives the greater the pile, and the more formidable the fire will be:
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the longer God forbears thee, the more interest thou must pay: he will be thy sorer enemy, because he was no sooner thine enemy.
the longer God forbears thee, the more Interest thou must pay: he will be thy Sorer enemy, Because he was no sooner thine enemy.
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If thou livest to be an Old man, and not a Babe in Christ, thy case is most dreadfull:
If thou Livest to be an Old man, and not a Babe in christ, thy case is most dreadful:
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Old age in it self is not desirable; an Old man is an animated grave, a Sepulchre with a little life in it;
Old age in it self is not desirable; an Old man is an animated grave, a Sepulchre with a little life in it;
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it is the refuge and anvil for diseases to meet in and beat upon; and therefore they are called evil dayes in which there is no pleasure.
it is the refuge and anvil for diseases to meet in and beatrice upon; and Therefore they Are called evil days in which there is no pleasure.
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'Tis true, the hoary head (when nature has snowed Gray hairs upon a man) is a Crown of Glory, but it is no Crown to thee, It's true, the hoary head (when nature has snowed Grey hairs upon a man) is a Crown of Glory, but it is no Crown to thee,
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unless found in the way of righteousness:
unless found in the Way of righteousness:
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Therefore the Text is thus read in the Holy tongue, The hoary head is a Crown of Glory, (of ornament,
Therefore the Text is thus read in the Holy tongue, The hoary head is a Crown of Glory, (of ornament,
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or comeliness) in the way of righteousness let it be found, or it shall be found; it is either to be understood as a promise,
or comeliness) in the Way of righteousness let it be found, or it shall be found; it is either to be understood as a promise,
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thus, in the way of righteousness the Crown of Glory shall be found by the hoary head;
thus, in the Way of righteousness the Crown of Glory shall be found by the hoary head;
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or as a command, thus, that the Gray head may be a becoming ornament to the antient, let it be found in the way of righteousness;
or as a command, thus, that the Grey head may be a becoming ornament to the ancient, let it be found in the Way of righteousness;
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it is necessary it should be found in that way.
it is necessary it should be found in that Way.
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What do Old men that are not good so long in the World? What is the advantage they get? Surely only this, They live to see more evil,
What do Old men that Are not good so long in the World? What is the advantage they get? Surely only this, They live to see more evil,
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and to do more evil, and to deserve more evil than others do, that is all the happiness of an Old man that is not gracious;and to do more evil, and to deserve more evil than Others do, that is all the happiness of an Old man that is not gracious;
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for it is not the venerable face that will commend to God, nor the snowy head of the Antient, that will make way for him before the Ancient of dayes,
for it is not the venerable face that will commend to God, nor the snowy head of the Ancient, that will make Way for him before the Ancient of days,
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but to dye the death of the righteous. To name one more, Eightly, compare the death of the righteous, with the death of the Martyrs;
but to die the death of the righteous. To name one more, Eighth, compare the death of the righteous, with the death of the Martyrs;
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all that dye for such, are not saved, but all that dye righteous they are saved;
all that die for such, Are not saved, but all that die righteous they Are saved;
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there are many persons that may give their bodies to be burned, and yet their souls shall burn in Hell;
there Are many Persons that may give their bodies to be burned, and yet their Souls shall burn in Hell;
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many persons that may be Martyrs in our account, who are but Malefactors in the account of God:
many Persons that may be Martyrs in our account, who Are but Malefactors in the account of God:
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If we dye the death of a Martyr, and not of a Godly one, it will be no profit;
If we die the death of a Martyr, and not of a Godly one, it will be no profit;
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for it is not the death, nor the cause only, but the heart that makes a Martyr.
for it is not the death, nor the cause only, but the heart that makes a Martyr.
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Three things make a Martyr; there must not only be suffering, but a good cause to suffer in,
Three things make a Martyr; there must not only be suffering, but a good cause to suffer in,
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and a good conscience to suffer with;
and a good conscience to suffer with;
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some Martyrs that seemed nothing else to us, may really be nothing less, when as no righteous persons, but they are happy:
Some Martyrs that seemed nothing Else to us, may really be nothing less, when as no righteous Persons, but they Are happy:
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There are some persons that may seem to us, to dye for the Lord, and yet do not dye in the Lord; but all upright men dye in the Lord, and therefore you see,
There Are Some Persons that may seem to us, to die for the Lord, and yet do not die in the Lord; but all upright men die in the Lord, and Therefore you see,
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if we make the comparison here, the death of the righteous is much to be preferred:
if we make the comparison Here, the death of the righteous is much to be preferred:
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And thus you have the first thing, the reasons why wicked men when they come to dye, desire to dye the death,
And thus you have the First thing, the Reasons why wicked men when they come to die, desire to die the death,
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and have the last end of the righteous. and have the last end of the righteous.
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The second thing is, How it comes to pass that though they desire it, yet they do not obtain it.
The second thing is, How it comes to pass that though they desire it, yet they do not obtain it.
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I would not speak now concerning the sins of wicked men, by which they forfeit this desired happiness;
I would not speak now Concerning the Sins of wicked men, by which they forfeit this desired happiness;
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if a man should never so much desire health, and yet go immediately and drink off a cup of poison, death would be his portion before health:
if a man should never so much desire health, and yet go immediately and drink off a cup of poison, death would be his portion before health:
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if a Water-man should never so much desire to be at Westminster, and yet row towards London-bridge, his desires would be but in vain:
if a Waterman should never so much desire to be At Westminster, and yet row towards London bridge, his Desires would be but in vain:
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Thus it is with sinfull men, they contradict their desires in their pratices, therefore their desires further them nothing in the way to happiness, their practices carry them faster to Hell,
Thus it is with sinful men, they contradict their Desires in their pratices, Therefore their Desires further them nothing in the Way to happiness, their practices carry them faster to Hell,
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than their desires can to Heaven.
than their Desires can to Heaven.
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But if you ask me, Why do those that desire it not obtain it? My answer is, Because they do but desire it;
But if you ask me, Why do those that desire it not obtain it? My answer is, Because they do but desire it;
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they have nothing but faint velleities, which is too sloathfull full a way to get these great things by;
they have nothing but faint Voluntaries, which is too slothful full a Way to get these great things by;
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there are many means conscientiously to be used, that this last end of the upright may be enjoyed:
there Are many means conscientiously to be used, that this last end of the upright may be enjoyed:
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the Lepers in the Gospel were cured not sitting still, but walking, as they went they were cleansed:
the Lepers in the Gospel were cured not sitting still, but walking, as they went they were cleansed:
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we must be up and doing: we must be at the charges and expences, not only of many an earnest wish,
we must be up and doing: we must be At the charges and expenses, not only of many an earnest wish,
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but of many a salt tear, and many a bitter sigh, and many a deep groan,
but of many a salt tear, and many a bitter sighs, and many a deep groan,
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and many a hard pull before we can obtain this blessing:
and many a hard pull before we can obtain this blessing:
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an happy estate in death, and a glorious life after it, are commodities not to be had at so cheap a rate, as for a wish:
an happy estate in death, and a glorious life After it, Are commodities not to be had At so cheap a rate, as for a wish:
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we can gain but a little of the Earth, though we take a great deal of pains for it;
we can gain but a little of the Earth, though we take a great deal of pains for it;
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and do we think to obtain Heaven with no pains? It was the saying of an antient Rabbin, If thou canst obtain but a little of this World which thou pursuest so much,
and do we think to obtain Heaven with no pains? It was the saying of an ancient Rabbin, If thou Canst obtain but a little of this World which thou pursuest so much,
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how canst thou look for any thing of the other World which thou followest not at all? We must then be working as well as wishing;how Canst thou look for any thing of the other World which thou followest not At all? We must then be working as well as wishing;
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therefore 'tis said, Let us lift up our hearts with our hands to God in the Heavens; Therefore it's said, Let us lift up our hearts with our hands to God in the Heavens;
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our hearts, in praying and wishing, our hands, in acting and doing:our hearts, in praying and wishing, our hands, in acting and doing:
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We ought to support our praying with our working, and our working with our praying, both these should go together;
We ought to support our praying with our working, and our working with our praying, both these should go together;
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we must be as well in the operative way, as in the optative mood. I remember the Fable of the Country man, whose Cart stuck fast in the mire;
we must be as well in the operative Way, as in the optative mood. I Remember the Fable of the Country man, whose Cart stuck fast in the mire;
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he falls a praying to Jupiter to help it out, but doth nothing else;
he falls a praying to Jupiter to help it out, but does nothing Else;
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and Jupiter bids him set his shoulder to the wheel, and then cry to Jupiter: so we must set our hands to the work,
and Jupiter bids him Set his shoulder to the wheel, and then cry to Jupiter: so we must Set our hands to the work,
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and then desire to dye the death of the righteous.
and then desire to die the death of the righteous.
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Solomons advice is good, if thou shalt cry after knowledge, and liftest up thy voice for understanding, Solomons Advice is good, if thou shalt cry After knowledge, and liftest up thy voice for understanding,
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if thou shall seek for her as for silver, and search for her as for hid treasure, &c. not only cry and lift up the voice, but seek and search: so the Apostle counsels, to seek the things that are above, as well as to mind the things that are above: if thou shall seek for her as for silver, and search for her as for hid treasure, etc. not only cry and lift up the voice, but seek and search: so the Apostle Counsels, to seek the things that Are above, as well as to mind the things that Are above:
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hence the Church prayeth in the Psalm, God be mercifull to us, and bless us, and cause his face to shine upon us;
hence the Church Prayeth in the Psalm, God be merciful to us, and bless us, and cause his face to shine upon us;
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the Hebrew is, NONLATINALPHABET and cause his face to shine with us; that is, his grace to accompany our endeavours:
the Hebrew is, and cause his face to shine with us; that is, his grace to accompany our endeavours:
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Gods grace is to be desired, and mans endeavour not to be spared. Now this may be summed up in a few words;
God's grace is to be desired, and men endeavour not to be spared. Now this may be summed up in a few words;
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here are the two reasons why they do not obtain, though they do desire. First, They neglect the active obedience of a righteous life;
Here Are the two Reasons why they do not obtain, though they do desire. First, They neglect the active Obedience of a righteous life;
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they neglect the performance of those duties that lead to this end;
they neglect the performance of those duties that led to this end;
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Obedience though it be not the cause of Heaven, yet it is the cawsey to it;
obedience though it be not the cause of Heaven, yet it is the causeway to it;
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though it doth not merit, yet it is the means; when our wishes go without duty, then they are lame and out of joynt;
though it does not merit, yet it is the means; when our wishes go without duty, then they Are lame and out of joint;
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there must be Faith, Repentance, Holiness, Ordinances, Obedience to the commands of God, &c. 'tis by these we please God:
there must be Faith, Repentance, Holiness, Ordinances, obedience to the commands of God, etc. it's by these we please God:
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Its said of the Ninivites, and God saw their works that they turned from their evil way;
Its said of the Ninevites, and God saw their works that they turned from their evil Way;
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the Prophet saith not, and God saw their Sackcloth and their Fasting, but their works, that they turned from their evil way. the Prophet Says not, and God saw their sackcloth and their Fasting, but their works, that they turned from their evil Way.
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Remember this, He that made you without your assistance, will not save you without your obedience;
remember this, He that made you without your assistance, will not save you without your Obedience;
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and this obedience is to be universal, not only to the easier duties, but to the more difficult:
and this Obedience is to be universal, not only to the Easier duties, but to the more difficult:
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Some are easie, as to believe we must be saved by an imputed righteousness, to trust to another when we see our own imperfection, these we are easily perswaded to;
some Are easy, as to believe we must be saved by an imputed righteousness, to trust to Another when we see our own imperfection, these we Are Easily persuaded to;
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but then to love our enemies, to mortifie our corruptions, to pull out our right eye,
but then to love our enemies, to mortify our corruptions, to pull out our right eye,
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and cut off our right hand, these are hard sayings;and Cut off our right hand, these Are hard sayings;
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men will not go to the cost of universal active obedience, and therefore wish and wish, and do not obtain.
men will not go to the cost of universal active Obedience, and Therefore wish and wish, and do not obtain.
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Secondly, they decline the passive obedience of a righteous life, and that makes them miscarry;
Secondly, they decline the passive Obedience of a righteous life, and that makes them miscarry;
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they would be willing to be saved by the Cross of Christ, bit they are not willing to bear the Cross of Christ;
they would be willing to be saved by the Cross of christ, bit they Are not willing to bear the Cross of christ;
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they would be willing to follow Christ to his Kingdom, but they would not follow him to his Cross;
they would be willing to follow christ to his Kingdom, but they would not follow him to his Cross;
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they would follow him into the Garden of pleasure, but not to Golgotha the place of Souls;
they would follow him into the Garden of pleasure, but not to Golgotha the place of Souls;
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they would be willing to eat bread with Christ at his Table, but are loath to pledge him in his bitter Cup;
they would be willing to eat bred with christ At his Table, but Are loath to pledge him in his bitter Cup;
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they would be glorified with his Glory, but not be baptized with his Baptism:
they would be glorified with his Glory, but not be baptised with his Baptism:
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There's the great reason men do not attain Heaven, they would be willing to dye the death of the righteous, but are unwilling to dye the death for righteousness sake.
There's the great reason men do not attain Heaven, they would be willing to die the death of the righteous, but Are unwilling to die the death for righteousness sake.
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Alas! (Christians) the Lord Jesus Christ will be your head, but it is a head under a Crown of Thorns;
Alas! (Christians) the Lord jesus christ will be your head, but it is a head under a Crown of Thorns;
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God will be your God, as he was to Moses, but he will appear to you in the burning Bush;
God will be your God, as he was to Moses, but he will appear to you in the burning Bush;
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we must first enter into the sorrow of our Lord, before we can enter into the joy of our Lord;
we must First enter into the sorrow of our Lord, before we can enter into the joy of our Lord;
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there are first those groans that are unutterable, and then those joyes that are unspeakable:
there Are First those groans that Are unutterable, and then those Joys that Are unspeakable:
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He that hath not learned the lesson of the Cross, has not learned his A. B. C. in Religion: He that hath not learned the Lesson of the Cross, has not learned his A. B. C. in Religion:
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The Scriptures teach, first a suffering with Christ, and then a reigning with him:
The Scriptures teach, First a suffering with christ, and then a reigning with him:
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Now there are few persons willing to suffer, and therefore it is that so few get to Heaven.
Now there Are few Persons willing to suffer, and Therefore it is that so few get to Heaven.
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Few think themselves to be graced (as they in the Acts. ) when they are disgraced;
Few think themselves to be graced (as they in the Acts.) when they Are disgraced;
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few that count themselves dignified, when they are villified for Christ;
few that count themselves dignified, when they Are vilified for christ;
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few that are convinced, that though they lose all for Christ, yet they shall lose nothing by him;
few that Are convinced, that though they loose all for christ, yet they shall loose nothing by him;
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nay, that though they lose all for him, yet they may find it all again, and more in him;
nay, that though they loose all for him, yet they may find it all again, and more in him;
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few that are like the antient Christians, that were glad they had any thing to lose for Jesus Christ;
few that Are like the ancient Christians, that were glad they had any thing to loose for jesus christ;
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thus should it be with us all: we must neither neglect the active, nor decline the passive obedience of a righteous life,
thus should it be with us all: we must neither neglect the active, nor decline the passive Obedience of a righteous life,
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if we would dye the death of the upright, and have our last end like his.
if we would die the death of the upright, and have our last end like his.
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Thus I have answered the two Questions; let me now conclude in a few inferences from the premisses.
Thus I have answered the two Questions; let me now conclude in a few inferences from the premises.
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And first, this shews us the wisdom and happiness of those that make choyce of a righteous life;
And First, this shows us the Wisdom and happiness of those that make choice of a righteous life;
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'Tis the best wisdom, because they only take the right way to ensure a blessed death;It's the best Wisdom, Because they only take the right Way to ensure a blessed death;
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they have a prospect into futurity, they consider what is coming, and therefore provide for it.
they have a prospect into futurity, they Consider what is coming, and Therefore provide for it.
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And 'tis their great happiness, because they make sure of a heavenly reward after death;
And it's their great happiness, Because they make sure of a heavenly reward After death;
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therefore how strangely do we argue, when we see a Worldling dandled upon the knees of prosperity? we are prone to think,.
Therefore how strangely do we argue, when we see a Worldling dandled upon the knees of Prosperity? we Are prove to think,.
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surely this is one of the Favourites of Heaven, the darling of providence, surely God loveth that man, he makes him so great and rich;
surely this is one of the Favourites of Heaven, the darling of providence, surely God loves that man, he makes him so great and rich;
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and on the other hand, when we see the righteous afflicted in this World, reproached, threatned, impoverished, imprisoned, banished, martyred, we are apt to judge,
and on the other hand, when we see the righteous afflicted in this World, reproached, threatened, impoverished, imprisoned, banished, martyred, we Are apt to judge,
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surely this is not a person that God loves;
surely this is not a person that God loves;
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but it must be the end that must be regarded, and then it will appear who is the happy man;
but it must be the end that must be regarded, and then it will appear who is the happy man;
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mark the perfect man, and behold the upright, for the end of that man is Peace; mark the perfect man, and behold the upright, for the end of that man is Peace;
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the happiness of life is to be esteemed of by the end and issue of it:
the happiness of life is to be esteemed of by the end and issue of it:
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though the righteous mans way be affliction, yet his end is peace; that is, an absence of all evil, and the presence of all good:
though the righteous men Way be affliction, yet his end is peace; that is, an absence of all evil, and the presence of all good:
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the Hebrew word for Peace, comes from a root which denotes perfection; his end is perfection of happiness:
the Hebrew word for Peace, comes from a root which denotes perfection; his end is perfection of happiness:
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hence the Rabbin tells us, that the Holy blessed God finds not any vessel that will contain enough of blessing for Israel, but the vessel of Peace, according to that of the Psalmist, the Lord shall bless his people with Peace:
hence the Rabbin tells us, that the Holy blessed God finds not any vessel that will contain enough of blessing for Israel, but the vessel of Peace, according to that of the Psalmist, the Lord shall bless his people with Peace:
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indeed this is ALL, therefore Balaam himfelf, though a wretch and a reprobate, wished himself no more happiness,
indeed this is ALL, Therefore balaam himself, though a wretch and a Reprobate, wished himself not more happiness,
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then the righteous should enjoy at death, and in the other life.
then the righteous should enjoy At death, and in the other life.
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If an unskilfull man should go to an exquisite Limner, and see him draw the rude draught of a Picture, he would wonder what he intended;
If an unskilful man should go to an exquisite Limner, and see him draw the rude draught of a Picture, he would wonder what he intended;
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but if he would but stay till he had set to his ultimam manum, his last hand,
but if he would but stay till he had Set to his ultimam manum, his last hand,
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and finished the piece, he would see it to be excellent:
and finished the piece, he would see it to be excellent:
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Thus it is with foolish men, they look upon the rude draught of a Godly mans condition in this World, and misjudge it;
Thus it is with foolish men, they look upon the rude draught of a Godly men condition in this World, and misjudge it;
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but if they had but patience to suspend their judgement till God had finished it, they would find it excellent; and worthy to be desired.
but if they had but patience to suspend their judgement till God had finished it, they would find it excellent; and worthy to be desired.
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If a man had been present with God at his first dayes creation, when God began to make the World,
If a man had been present with God At his First days creation, when God began to make the World,
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when in the tohu vabohu, in the indigested Chaos, all things lay disorderly and confusedly jumbled together, fire and water, cold and heat, light and darkness, dry and moist, if a man had seen this, he would have wondered, what will the wise God make of this piece of confusion;
when in the tohu vabohu, in the indigested Chaos, all things lay disorderly and confusedly jumbled together, fire and water, cold and heat, Light and darkness, dry and moist, if a man had seen this, he would have wondered, what will the wise God make of this piece of confusion;
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but if this man had staid till the end of the sixth day, he would have said with God, Behold all is very good.
but if this man had stayed till the end of the sixth day, he would have said with God, Behold all is very good.
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Thus he that looks upon the troubled estate of the righteous, may wonder what God intends with them;
Thus he that looks upon the troubled estate of the righteous, may wonder what God intends with them;
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but stay to the end, and you will see their condition blessed:
but stay to the end, and you will see their condition blessed:
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wicked men look no further then just before them, to receive their good things in this life;
wicked men look no further then just before them, to receive their good things in this life;
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but you know there are many persons that may be coached to Hell, when others may be whipped to Heaven;
but you know there Are many Persons that may be coached to Hell, when Others may be whipped to Heaven;
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nay many if they were not kept short of the things of the Earth, would come short of the joyes of Heaven.
nay many if they were not kept short of the things of the Earth, would come short of the Joys of Heaven.
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Doth any person think the Malefactor happy, because he may ride in a gilded Coach to the Gallows? Or the Child to be unhappy,
Does any person think the Malefactor happy, Because he may ride in a gilded Coach to the Gallows? Or the Child to be unhappy,
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because the Father takes the rod and corrects him? I remember one of the Popish Writers compareth the righteous,
Because the Father Takes the rod and corrects him? I Remember one of the Popish Writers compareth the righteous,
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and the wicked, to the Hens and Hawks that are kept in Great mens houses;
and the wicked, to the Hens and Hawks that Are kept in Great men's houses;
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you know whilst the Hen is alive, she is not suffered to come into the house,
you know while the Hen is alive, she is not suffered to come into the house,
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but to scrape upon the Dunghill, and get her living there; but when the Hen is killed, she is served in to the Masters table:
but to scrape upon the Dunghill, and get her living there; but when the Hen is killed, she is served in to the Masters table:
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whereas the Hawk whilst alive is kept in the house with great attendance, but when 'tis dead, 'tis good for nothing,
whereas the Hawk while alive is kept in the house with great attendance, but when it's dead, it's good for nothing,
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but thrown out upon the Dunghill.
but thrown out upon the Dunghill.
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So here the wicked have it may be a great deal of provision, but when they dye there is no more use of them,
So Here the wicked have it may be a great deal of provision, but when they die there is no more use of them,
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when as the Godly are preferred: Now I appeal to you which of these is the happiest estate;
when as the Godly Are preferred: Now I appeal to you which of these is the Happiest estate;
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surely that is the best that is the best at last; none would be so mad as to desire first his happiness, and then his misery:
surely that is the best that is the best At last; none would be so mad as to desire First his happiness, and then his misery:
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which would you choose of these two, either to go through a pleasant Gallery, where are all sorts of Pictures, variety of sweet smells,
which would you choose of these two, either to go through a pleasant Gallery, where Are all sorts of Pictures, variety of sweet smells,
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and all manner of delights, to run through this into a flaming fire; or to run through a flaming fire, to come into a place of liberty, peace,
and all manner of delights, to run through this into a flaming fire; or to run through a flaming fire, to come into a place of liberty, peace,
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and comfort? See then the wisdom and happiness of those that make choice of a righteous life.
and Comfort? See then the Wisdom and happiness of those that make choice of a righteous life.
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Secondly, we learn hence the necessity of looking about us, whether our endeavours are suitable to our wishes, or else (as you see) for all your wishes to dye the death of the righteous, you may dye the death of the reprobate.
Secondly, we Learn hence the necessity of looking about us, whither our endeavours Are suitable to our wishes, or Else (as you see) for all your wishes to die the death of the righteous, you may die the death of the Reprobate.
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Pray think of it, the time will certainly come, and may suddenly come, when nothing but the life of the righteous will yield you comfort;
Pray think of it, the time will Certainly come, and may suddenly come, when nothing but the life of the righteous will yield you Comfort;
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the Physicians they have left thee, the Minister he is to come, (but alas it is too late to send for him,
the Physicians they have left thee, the Minister he is to come, (but alas it is too late to send for him,
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for thou art not capable of receiving any instruction) thy reasonable soul, thy precious soul, thy immortal soul sits trembling upon the threshold of thy lips, to take its flight into another World;
for thou art not capable of receiving any instruction) thy reasonable soul, thy precious soul, thy immortal soul sits trembling upon the threshold of thy lips, to take its flight into Another World;
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go backward into this life you cannot, stay here you may not, go forward into another World you dare not.
go backward into this life you cannot, stay Here you may not, go forward into Another World you Dare not.
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Now this is the time, and if have not lived the life of the righteous, what a dreadfull estate are you in then?
Now this is the time, and if have not lived the life of the righteous, what a dreadful estate Are you in then?
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The soul of a man at death, is like a Prince beaten from one strong Hold into another;
The soul of a man At death, is like a Prince beaten from one strong Hold into Another;
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the soul is first made to fly out of the lower parts of the body, the legs and thighs,
the soul is First made to fly out of the lower parts of the body, the legs and thighs,
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and then comes into the upper parts of the body;
and then comes into the upper parts of the body;
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but the disease besiegeth it there, and then it flyes to the heart, (its last refuge) and cannot hold out long there.
but the disease besiegeth it there, and then it flies to the heart, (its last refuge) and cannot hold out long there.
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Upon this account it concerns us greatly, to ask every one himself, How have I lead my life? Where are my Graces? What have I been doing nothing but wishing for Heaven,
Upon this account it concerns us greatly, to ask every one himself, How have I led my life? Where Are my Graces? What have I been doing nothing but wishing for Heaven,
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and not labouring for it? O consider how much you should be awakened and allarum'd by this!
and not labouring for it? O Consider how much you should be awakened and allarumed by this!
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you ought to deal honestly with your selves; it is high time to bestir your selves, you are upon the borders of Eternity;
you ought to deal honestly with your selves; it is high time to Bestir your selves, you Are upon the borders of Eternity;
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none of you but desire to dye the death of the righteous, O labour that your endeavours may be answerable:
none of you but desire to die the death of the righteous, Oh labour that your endeavours may be answerable:
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If there was but one of you that had been wishing and not endeavouring, and so like to be excluded out of bliss, it might greatly startle you all who this might be:
If there was but one of you that had been wishing and not endeavouring, and so like to be excluded out of bliss, it might greatly startle you all who this might be:
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When Christ told his Disciples, one of them should betray him, they come and say every one, Lord is it I? and when we tell you there are a great many in the World, that do not endeavour,
When christ told his Disciples, one of them should betray him, they come and say every one, Lord is it I? and when we tell you there Are a great many in the World, that do not endeavour,
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but only wish to be saved, and for this are in danger to be damned, methinks you should every one say, Lord is it not I? If there was but one man in the whole World that was to be damned, it might awaken us all,
but only wish to be saved, and for this Are in danger to be damned, methinks you should every one say, Lord is it not I? If there was but one man in the Whole World that was to be damned, it might awaken us all,
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lest any of us should be that one man:
lest any of us should be that one man:
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As if an Army was drawn into a Field, and a voice should come from Heaven, that a Dart should strike one man of that Company dead,
As if an Army was drawn into a Field, and a voice should come from Heaven, that a Dart should strike one man of that Company dead,
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and not tell the man, would not every one have cause to be afraid? So have we cause to entertain an holy fear and jealousie,
and not tell the man, would not every one have cause to be afraid? So have we cause to entertain an holy Fear and jealousy,
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lest we should be of the number of such as shall fall short of the Glory of God.
lest we should be of the number of such as shall fallen short of the Glory of God.
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Thirdly, we learn hence the duty of adding working to our wishing, in order to our arrival at the death of the righteous;
Thirdly, we Learn hence the duty of adding working to our wishing, in order to our arrival At the death of the righteous;
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and this we are to endeavour both seriously, and seasonably: 1. seriously; Give diligence to make your calling and election sure;
and this we Are to endeavour both seriously, and seasonably: 1. seriously; Give diligence to make your calling and election sure;
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Abound in the work of the Lord; Whatever thy hand findeth to do, do it with thy might: Abound in the work of the Lord; Whatever thy hand finds to do, do it with thy might:
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Be in good earnest for thy precious and immortal soul. And then 2ly. do it seasonably; because thou art so uncertain of the continuance of a natural life,
Be in good earnest for thy precious and immortal soul. And then 2ly. do it seasonably; Because thou art so uncertain of the Continuance of a natural life,
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therefore be speedy in respect of a spiritual life. We should make hast and not delay to keep Gods Commandments:
Therefore be speedy in respect of a spiritual life. We should make haste and not Delay to keep God's commandments:
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there may be cases wherein its not only lawfull, but laudable for him that believeth to make hast;
there may be cases wherein its not only lawful, but laudable for him that Believeth to make haste;
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such a case is this of our souls, in which expedition is highly commendable:
such a case is this of our Souls, in which expedition is highly commendable:
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'Tis observed of Solomon, that he was but seven years in building the House of God, and thirteen in building his own:
It's observed of Solomon, that he was but seven Years in building the House of God, and thirteen in building his own:
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R. Shelomoh Yarchi writes of it, that the Scripture speaks it to his praise, that he was so quick in Gods, R. Solomon Yarchi writes of it, that the Scripture speaks it to his praise, that he was so quick in God's,
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and so slow in his own work.
and so slow in his own work.
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It is much with us in respect of our lives, as with men that are sailing in a Ship before the wind,
It is much with us in respect of our lives, as with men that Are sailing in a Ship before the wind,
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whether they sit or lye, work or be idle, walk or stand still, whatsoever they do,
whither they fit or lie, work or be idle, walk or stand still, whatsoever they do,
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yet the Ship is going forward towards the Port it is bound for:
yet the Ship is going forward towards the Port it is bound for:
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So it is here, whether we repent or do not repent, pray or neglect to pray, believe or do not believe, be holy or remain unholy, our lives wear away apace:
So it is Here, whither we Repent or do not Repent, pray or neglect to pray, believe or do not believe, be holy or remain unholy, our lives wear away apace:
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Therefore we had need look about us, and to quicken our pace in the path of Godliness.
Therefore we had need look about us, and to quicken our pace in the path of Godliness.
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Men complain of the shortness of their lives, and yet live as if their lives were too long;
Men complain of the shortness of their lives, and yet live as if their lives were too long;
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O methinks there is enough in the death and last end of the righteous, to perswade you to the way of the upright!
Oh methinks there is enough in the death and last end of the righteous, to persuade you to the Way of the upright!
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Be therefore adding working to your wishing; remember that of Paul, Be not deceived, God is not mocked;
Be Therefore adding working to your wishing; Remember that of Paul, Be not deceived, God is not mocked;
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according as a man soweth, so shall he also reap: He that sowes to the flesh, shall of the flesh reap corruption;
according as a man Soweth, so shall he also reap: He that sows to the Flesh, shall of the Flesh reap corruption;
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but he that soweth to the spirit, shall of the spirit reap life everlasting. but he that Soweth to the Spirit, shall of the Spirit reap life everlasting.
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The meaning of the Apostle is plainly this, that there is a consonancy betwixt a mans life and death;
The meaning of the Apostle is plainly this, that there is a consonancy betwixt a men life and death;
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such as his sowing is, such shall his reaping be.
such as his sowing is, such shall his reaping be.
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Lastly, to conclude the whole, this may be the comfort of such as do live the life, as well as desire to dye the death of the upright;
Lastly, to conclude the Whole, this may be the Comfort of such as do live the life, as well as desire to die the death of the upright;
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that choose the former part, as well as the latter end of the righteous;
that choose the former part, as well as the latter end of the righteous;
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for as the wicked go from a temporal life to an eternal death, so the righteous go from a temporal death to an eternal life;
for as the wicked go from a temporal life to an Eternal death, so the righteous go from a temporal death to an Eternal life;
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their death is both precious to God, and advantageous to temselves:
their death is both precious to God, and advantageous to temselves:
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The righteous may welcome death, for death to a righteous man, though it parts two near friends, Soul and Body,
The righteous may welcome death, for death to a righteous man, though it parts two near Friends, Soul and Body,
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yet it unites two better friends, the Soul and its Saviour to all Eternity.
yet it unites two better Friends, the Soul and its Saviour to all Eternity.
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The Scripture records concerning Moses, in the last Chapter of Deuteronomy, that Moses the servant of the Lord dyed according to the word of the Lord;
The Scripture records Concerning Moses, in the last Chapter of Deuteronomy, that Moses the servant of the Lord died according to the word of the Lord;
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the words in the Hebrew are, Moses dyed upon the mouth of the Lord: The meaning is, say the Jews, Moses dyed kissing of God;
the words in the Hebrew Are, Moses died upon the Mouth of the Lord: The meaning is, say the jews, Moses died kissing of God;
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surely so it is with the Saints of God, their Father gives them a kiss, and so layes them down in the bed of the Grave;
surely so it is with the Saints of God, their Father gives them a kiss, and so lays them down in the Bed of the Grave;
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therefore they that have lived righteously, may at death smile themselves into a corpse;
Therefore they that have lived righteously, may At death smile themselves into a corpse;
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for the body of a Godly man goes to his Lords bed, and his soul to his Lords bosom;
for the body of a Godly man Goes to his lords Bed, and his soul to his lords bosom;
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the Grave is perfumed for his body, and Heaven prepared for his soul.
the Grave is perfumed for his body, and Heaven prepared for his soul.
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I may say of righteousness as Solomon, (in a case not much differing) when thou goest it shall lead thee,
I may say of righteousness as Solomon, (in a case not much differing) when thou goest it shall led thee,
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when thou sleepest it shall keep thee, and when thou awakest it shall talk with thee; when thou Sleepest it shall keep thee, and when thou awakest it shall talk with thee;
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that is, (according to the Gloss of the Rabbinical Interpreters) when thou goest it shall lead thee, viz. in thy passage through this World;
that is, (according to the Gloss of the Rabbinical Interpreters) when thou goest it shall led thee, viz. in thy passage through this World;
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when thou sleepest it shall keep thee, viz. when thou lyest down in the Grave;when thou Sleepest it shall keep thee, viz. when thou liest down in the Grave;
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and when thou awakest it shall talk with thee, viz. when thou art awakened at the glorious Resurrection.
and when thou awakest it shall talk with thee, viz. when thou art awakened At the glorious Resurrection.
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Well then, (all ye that are upright in heart and life) I bring you glad tydings of great joy;
Well then, (all you that Are upright in heart and life) I bring you glad tidings of great joy;
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Verily there is a reward for the righteous, and it shall be well with them that fear God, that fear before him: Verily there is a reward for the righteous, and it shall be well with them that Fear God, that Fear before him:
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it shall be so well, that none of you shall desire to have it better;
it shall be so well, that none of you shall desire to have it better;
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while the languid wishes of the wicked betray them to the pit of Perdition, your holy and earnest endeavours shall deliver you into the Mansion of Glory;
while the languid wishes of the wicked betray them to the pit of Perdition, your holy and earnest endeavours shall deliver you into the Mansion of Glory;
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your labour shall not be in vain in the Lord: God is too good to suffer himself to be overcome in love; your labour shall not be in vain in the Lord: God is too good to suffer himself to be overcome in love;
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it shall never be said, there is more love in man to righteousness, than there is love in God to the righteous. it shall never be said, there is more love in man to righteousness, than there is love in God to the righteous.
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Therefore comfort your selves with these words, for you shall in this World certainly obtain a comfortable dissolution,
Therefore Comfort your selves with these words, for you shall in this World Certainly obtain a comfortable dissolution,
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and in the other World a joyfull Resurrection;
and in the other World a joyful Resurrection;
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You shall dye the death of the righteous, and like unto his shall be your last END.
You shall die the death of the righteous, and like unto his shall be your last END.
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