Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	direction_n	young_a	youth_n	30	3	8.0835	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34689	A practicall commentary, or an exposition with observations, reasons, and vses upon the first Epistle generall of John by ... John Cotton ...	Cotton, John, 1584-1652.; R. D. (Roger Drake), 1608-1669.; Scott, Chr. (Christopher), fl. 1655.	1658 (1658)	Wing C6452; ESTC R5113	587,691	443

commit Adultery and slay Uriah and after that to number the people Ans He may erre through infirmity as a man in a Journey he propounds no other end but to goe on but yet he goes out of the way sometimes through ignorance and carelesnesse but then when he knows it he makes the more hast to get in again so a Christian he aims at a good course even wayes but sometimes through heedlesness or ignorance he falls into by wayes but when he knows it he makes hast to recover himselfe and the cause why he goes aside is because he doth not the Will of God but his own will Vse 1 Justifie the Doctrine of the perseverance of the Saints and confutes the contrary opinion of their Apostacy for every Christian doth the Will of God now he that doth the Will of God abides for ever such make Gods Will their meat and drink and so they lead an everlasting life they feed on everlasting food Joh. 6.26 they have neer union with Christ they are such as fulfill Gods Will and therefore he will fulfil their desire Vse 2. A ground of direction to all such as would find comfort in Life and Death if you follow the lusts of the World they will not last alwayes Conscience accuseth God will judge you Eccles 11.9 Rejoyce O young man in thy youth c. so Riches endure not always nor Honour therefore though a man now pride himselfe in his youth or riches or lusts why these will not hold time will come when you shall be weary of all these but would you abide for ever why this is the way doe Gods will and then thou chusest that part which shall never be taken from thee Luke 10. two last verses Psal 125.1 2. let a man be doing Gods Will he shall never dye there is no man but would have his Estate confirmed to perpetuity from age to age why all the lusts of the World continue but for a while but would you turne all to perpetuity be doing Gods Will and then you shall abide for ever so would you heal all the fleeting unstablenesse of our spirits sometimes you are much inlarged sometimes as much straitned sometimes you have vigour of Spirit and sometimes you are dull and quite out of frame what is the reason all this is because thou art out of the way and therefore the Star hath left thee as it did the Wise men when they went out of the way to Bethlehem to goe to Jerusalem even so when thou art in the way to Bethlehem to seek Ch●ist and give up thy selfe to such courses as leads to him why all this while the comfortable power of the Spirit shall goe with thee but when thou consultest with flesh and blood to satisfie any lust of the World the Star will leave thee till thou come into the way again so if you walke in the even wayes of God you shall find your selves always enlarged though sometimes more sometimes less yet alwayes so much as is sufficient for your present condition Vse 3 Of consolation to every obedient Christian that breaks off from his own will and sets himself with all his power to doe Gods Will and is grieved when he doth any thing against it why this is your comfort that is an everlasting way which leads to eternity He that doth the Will of God shall never see Death that is with fear or danger nay he shall stand as a Mountaine that shall not be shaken which is a great blessing for a poor Christian Obj. May not mountains be shaken and removed are they not shaken by Earthquakes so may not Christians be shaken and removed are they not tossed up and down in the World and never in a setled condition Ans Mountains may be shaken and removed Isa 54.10.11 and Christians may be tossed in their outward Estate but yet though Mountains remove and hills be shaken yet Gods loving kindnesse shall never depart from them Now from the scope the Apostle aims at observe thus much Doct. The disproportion that is betwixt the World and the lusts thereof and the Children of God that doe his Will ought to weane them all from the love of the World and the lusts thereof John 6.27 Labour not for the meat that perisheth as who should say this meat is corruptible and you corruptible but that meat I give you is eternall and will nourish eternall life in you Quest Wherein stands the disproportion between the World and the lusts thereof and those that doe Gods Will 1 The World and the lusts thereof are transitory and fading neither continue at a stay nor last long but all perish But he that doth Gods Will the more he doth it the more he is strengthned and confirmed and supported to everlasting life 2 The World it selfe and all the things thereof are ordinarily bodily and sensuall and not heavenly take all the frame of the Creatures they are bodily things and all the comforts of them tends to sensuall life What will it profit a man to win the whole World and loose his own soul implying a man may have all the World and yet loose his own soul it never feeds a spirituall heavenly life but there is a spirituall eternall bread that feeds to everlasting life it is not for a body to nourish a spirit nor earthly things heavenly not can a transitory thing feed everlasting life Q. 1. Why should this disproportion wean us from the love of the World and the lusts thereof what is the ground 1 From the vanity that is found in all these things they are bodily and transitory it is impossible they should nourish heavenly and permanent life therefore godly men should withdraw their affections from them inordinately Isa 55.2 why doe you lay out your money for that which satisfieth not and for that which is not bread why doe you spend cost and pains about that which is not bread which will never satisfie your souls but your souls in the midst of them may be as Pharaohs lean Kine hungry and empty of grace void of good things Reas 2. From the corruption these things will put upon our spirits if we set our love and lust on them it will be as a running Issue which will empty us of all goodnesse either they will draw us from comming to the Ordinances I have married a wife and cannot come or secondly they will fill our hearts with cares when we come Ezek. 33. ult or else after we are gone they will choak the Word of God so that they draw away our hearts from spirituall food 2 There is a power in them to assimilate us to themselves what we feed on we are like unto feed on wild meats you will be wild men feed on grosse meats your spirits will be more grosse and dull feed on light meats your spirits will be more quick and agill so if a man feed on the World glut himself with the World he can relish nothing but the

loving spirits are full of fears and terrours as Jo●● 4 So Heman and Paul compla●● 2 Cor. 7.5 that 〈…〉 without and terrours within if such glorious Saints may be fea●●st will you say they were unfound Answ There may be found such fears even in Gods Saints that have ●●perience of his love 〈◊〉 and the world experience of their love 〈◊〉 consider what kind 〈…〉 it is the fears differ much from 〈…〉 of unfound hearts First The fears of the godly spring not so 〈◊〉 from the expectation of death and hell as from some inwa●● trouble for want of Gods favour Psal 80.3 4. Turn us again 〈…〉 thy 〈◊〉 to shine and we shall be saved it s for want of the 〈…〉 that they so grieve otherwise we read not of the fears 〈…〉 judgement now here is a great difference 〈…〉 of love mixt with 〈◊〉 fears 〈◊〉 it s the love of God they 〈…〉 the contrary 〈…〉 is not so much affected for the way 〈…〉 for the sence 〈…〉 and judgement and expectation 〈…〉 Secondly to the 〈…〉 there is 〈…〉 ma●● 〈◊〉 support 〈…〉 thought within ●e 〈…〉 heart he hath no 〈…〉 wrath 〈◊〉 mixt with 〈…〉 but sus●● 〈…〉 for 〈…〉 Thirdly ●●here 〈…〉 the effect 〈…〉 from God as 〈…〉 from 〈…〉 other means 〈…〉 ●tresse sometimes 〈…〉 sometimes he 〈…〉 as run to an 〈…〉 science falls to 〈…〉 But the fear of 〈…〉 use 〈◊〉 right me 〈…〉 his 〈◊〉 came 〈…〉 exceedingly What 〈…〉 he to Wiches ●●●●laters No 〈◊〉 himselfe to seek the Lord 〈…〉 him for help 2 Chron. 20.3 So 〈…〉 seem very 〈…〉 will throw themselves into his armes they run to the horns of 〈…〉 these if they 〈◊〉 ●●erish will the 〈◊〉 and indeed the heart 〈…〉 found in love then when it 〈…〉 and it argues the 〈…〉 cleave to him when we see 〈…〉 Obj. May we not find many 〈…〉 defie death and judge●● 〈…〉 no more afraid of hell then if it were a ●●le Answ True there are such ●●terous spirits the●●either 〈…〉 man are not afraid of hell and ye● 〈◊〉 from any 〈…〉 differs from the boldnesse of Christians For 〈…〉 First It s without root Secondly Without fruit whereas the true 〈…〉 Christians proceeds from faith in Christ Eph. 3.12 Rom. 5.1 2 3. 〈…〉 from searednesse and benummednesse of conscience 〈…〉 such neither fear God nor 〈◊〉 whereas the boldnesse 〈…〉 them reverence God and fear sin the more Thirdly Their fearle●nesse is fruitlesse th●y are not more fruitfull by it but more licentious and such men ordinarily at death are desperately licentious then halter or dagger or any thing to rid them out of the horrour of conscience Vse ● May teach all them that will be possest with a spirit of boldnesse and confidence let them maintain sound hearted live to their brethren and indeed there is no 〈◊〉 that befalls Gods servants ●ut it proceeds either from bemudding themselves with the world or else for want of love to their brethren As a wi●● when her husband hath been long abroad and her heart hath gone after her lovers his coming is the lesse welcome she could 〈◊〉 his comming defer'd so when we have let our hearts run loose from God and our brethren why then our hearts grow full of doubts and fears gladly could we desire that God would defer his coming and respite us a little that we might recover our selves before we go hence and be no more seen therefore as you will finde your hearts comfortable and unmoveable at death and judgement when the Mountain quake and the Seas roar would you then be chearfull grow up in love to God acquaint your selves with him let your desires be toward ● him and withall joyn the love of your brethren or else his coming will be uncomfortable Even as children when their Parents have been abroad and they have fallen out and fought and hurt one another 〈…〉 their Fathers coming which otherwise would have been 〈…〉 if you fall out with your brethren and stain their good names and wrong them you still finde your hearts afraid of Gods coming and would gladly have God to defer it a while It 's a direction therefore to all the sons of men how to be prepared for death and judgement it is not building Hospitals that will fit you for it but this is the best way love God and love your brethren and you cannot dye uncomfortably No man dies more fearfully then a contentious or covetous man a wrangling contentious man never dies with peace and comfort if therefore thou findest an heart afraid of death and judgement if thou wouldst help this labour to cleanse out all enmity and want of love Vse 2. Of consolation to such as finde their hearts fearful and uncomfortable and yet find their hearts sound in love to God and their brethren why consider if there be not an evill root of bitternesse in you and if thou findest thy heart free from envy and wrath and hatred then consider what good offices thou dost labour not only to be sincere but to 〈◊〉 up to fruitfulness and if God give you to see that your fear is rather for want of his favour then for hell and wrath this is not the fear of hypocrites Isa 33.14 but proceds from want of experience Vse 3. It is a ground of much comfort to those that are either fearlesse of death and judgement or sound in love if thou findest thy fearlesnesse arise from longing after God and making thee more fruitful Why it s an evidence that thou art sound-hearted in love And again if thou findest a loving heart why thou hast a just ground of fearlesse boldnesse soundnesse of love and boldnesse goe hand in hand And how should we labour for that grace that will help us against all fears and doubts Wee have formerly heard of the torment of feare and the hypocrisie of fear Now the third thing is the remedy of this feare But perfect love casteth out feare Doct. 3. True hearted love to God casteth out all feare of evill from the hand of God So that though at first the conscience of a young Christian be fearful of the wrath of God and judgement yet as love grows so feare is casting out Perfect love casts out feare he means not without imperfection For we know but in part and love but in part but he speaks of love without hypocrisie and dissimulation True-hearted love fears no evill from the hand of God Now this love casts out feare Not as soon as ever it comes into the soule but by little and little as a man that goes to cleanse a pit he cannot do it presently but he is casting it out till it be all cleansed Fear is a deep pit compared to the sinking into deep mire now love comes to cast out this fear but it 's not done the first hour but by little and little it will get rid of all fear it doth not cast out the fear of God for the more we love him the more we

of much encouragement to all that see their Brethren sin a sin not unto death to pray for them be it a sin of covetousnesse nay be it a sin of frowardnesse which is of a deep nature yet the Lord promiseth to hear us for them Isa 57.17 18. Motives 1. The Lord will be angry with you if you neglect it Is it nothing for you to see your Brethren be under the burthen of sin 2. It will encrease your comfort if you pray heartily for them God will return all your calamities Job 42. 3. None can help but God therefore pray to him 4. This is a mavellous benefit that thy prayers shall be an instrument to raise the dead to life Obj. Many pray for their Brethren yet full short of giving them life What say you to Abrahams prayer for Ishmael Gen. 17.18 and Samuels for Saul 1 Sam. 15.11 31. 16.1 Ans 1. It would be considered whether he be a Brother thou prayest for Abraham prayed for such a one as was neither yet gracious nor belonged to the election of grace as is likely for that is prerequired Samuel prayed for Saul but God tells him he had rejected him 2. Consider whether you use the other means that God requires in your places David no doubt prayed for his Sons yet he neglected other means as it s said of Adonijah that his Father never displeased him at any time saying Why hast thou done so 1 Kings 1.6 3. A man may pray but it may be without faith or fervency for that 's required James 5.17 If we be wanting in none of these God will make good undoubtedly that which he hath here promised Verse 16. latter part There is a sin unto death c. These words contain an exception from his former direction that in case we see our Brother sin a sin unto death I doe not say he shall pray for it There is therefore a sin unto death Indeed every sin is mortall no sin veniall Rom. 6.23 There is no sin but deserves death but yet there is a sin unto death that is there 〈◊〉 no ordinary sin but may be forgiven that therefore is a sin unto death that not onely deserves death but doth certainly and inevitably procure death Doct. There is a sin that not onely in it selfe is deadly but that irre●●●rably procures everlasting death Mat. 12.31 32. Mark 3.22 What is this sin unto death Two thing concur to the composition of it 1. Illumination in the minde 2. Malice in the heart The Apostle joyns them together Heb. 10.26 If they sin wilfully maliciously after they have received the knowledge of the truth which is called inlightning Heb. 6.4 then there remains no more sacrifice for sin First Such a knowledge of the truth is required as comes from the illumination of the holy Ghost when he is clearly let to see the truth of Gods Word and the goodnesse of his grace if after this they sin wilfully there is no more hope of mercy Secondly There is malice in this sin that is included when it s called the sin against the holy Ghost Mat. 12.31 32. which partly expresseth the object against which they sin which is the Spirit of grace and the manner it is done with spight and malice against the know truth That malice concurs to it its evident Heb. 10.29 they are said to despight the Spirit of God now this is not onely contempt and despising but its joyned likewise with malice and scorn That it is unpardonable our Saviour testifies Mat. 12.32 Mark 3.22 Heb. 6.4 5 6. Why is this sin so unpardonable 1. From the mighty strong power of Satan in such a man because it s ever committed when seven worse then himselfe worse then the former have entred in after the knowledge of the truth and reformation of many things Luke 11.24 to 27. When a man hath been so inlightened and convinced that he hath cast out many sinfull lusts if he shall make way for Satan again by voluntary and wilfull commission of sins then Satan enters with seven other spirit worse then before 2. Some yeeld a reason from the order of the Persons in the Trinity If we sin against the Father the Son may intercede for us if we sin against the Son the holy Ghost may intercede for us but if we sin against the holy Ghost there is no other Person to intercede for us but I rest not in that for it is certain this sin trespasseth against all the three Persons 3. From the nature of this sin It s not a sin of ignorance for want of knowledge not a sin of infirmity nor is it onely a sin of presumption for that may proceed from boldnesse rather then malice but a sin of malice far worse than any of those He that despised Moses Law dyed without mercy under two or three witnesses that is that sinned presumptuously and out of boldnesse for sins of ignorance and infirmity there were sacrifices ordained in the Law but if a man sinned wilfully he dyed without mercy though his sin were never so small as gathering of sticks now therefore if there was no pardon for such a sin of presumption How much sorer punishment is he worthy of that tramples under foot the blood of the covenant and doth despight to Spirit of grace 4 From the glory of Gods grace It 's the glory of grace that it extends to the pardoning and healing of all sins besides no sin of ihnorance or infirmity but grace can heal the most presumptuous it can humble but if a man man maliciously despise the Spirit of grace God that is most jealous of the glory of his grace will never have it abused by them Vse 1. Of refutation of some ancient tenets about this sin The Schoolmen say it is one of those siv sins as Aquinas reckons them up either despair or presumption or opposing the known truth or envying the graces of others or obstinate purpose in sin or finall impenitency but many of those may be found in those whom God afterwards receives to mercy There hath been found despair even in Gods owne servants Psal 31 22. And as for presumption Nathan chargeth David that had despised the commandement of the Lord. And that was a sin of presumption Num 16.30 31. for oppugning the known truth Herod put John in prison and to death Darius cast Daniel into the Lyons den both against their conscience and yet neither of them sinned against the holy Ghost because they were both sorry for it Afa put the Prophet in prison For envying the graces of others it was found in Joshua Num. 11.28.29 For obstinate purpose in sin it s found in every one that sins presumptuously 2 Sam. 24.1 to 4. For finall impenitency that it is not the sin against the holy Ghost because St. John then would not have given order not to pray for them for finall impenitency cannot be discerned till death and so St. Johns direction had been but frivolous St.