of this Great Salvation O fire hail snow vapors stormy winds and tempests praise Him who is the Author of this Great Salvation All the tribes of the earth praise him who is the Author of this Great Salvation Our own soul praise him who is the Author of this Great Salvation and all that is within us blesse him who is the Author of this Great Salvation O who would not praise Him who is the Author of this Great Salvation Are there any here that will refuse to commend him O think upon him and let not this be a day of slighting him Now where are your hearts at this time I will tell you where many of your hearts are they are thinking upon the world but I am sure there are not many of them thinking upon this Great Salvation Now what resolution mind ye to go away with to day Oh have ye no resolution beyond what ye had when ye came hither to day Are there any here who have this resolution To whom shall we go but to him who is the Author of this Great Salvation who alone hath the words of eternal life Even the Lord breath it upon you Or is this your resolution that through Christs strength forsake him who will ye will never forsake him Or have ye this resolution That ye will esteem more highly of the Great Salvation then ever ye did O that the Lord may keep these in the imaginations of the thoughts of your hearts for ever But as for you who have no resolutions to imbrace this Great-Salvation O wherewith shall I commend it unto you Do not your own necessities commend it But if nothing can perswade you to come away and imbrace it then this place shall be a heap of witnesses against you For it hath heard all the words of the Law which he hath spoken unto you Josh. 24. Oh cast your eyes upon these pillars of the house and stones in the walls I take them as so many witnesses that they may speak and testifie against you in the great day of the Lord if ye neglect this Great Salvation to day Therefore as ye go away be thinking upon it and whether or not ye minde to imbrace it now while you may have it This day I have set life and death before you I have set before you both the Great Salvation and the great damnation And O that ye had understanding in all these things that yâ—â— being wise might be provocked at last to imbrace this Great Salvation the which we do yet again intreat you to think upon Is not heaven looking upon you at this time to see what ye will do with this great offeâ— of Salvation which I have this day from the Lord presented unto you Now â—â— Him that can perswade you to imbrace thiâ— Great Salvation this Gospel Redemption this blessed mystery into which the Angel desire to pry to Him Who can bring yoâ— back from the pit and can enlighten you witâ— the light of the living To Him who hath thâ— keyeâ— of your prison Who can open and none can shut and can shut and none can open To Him who hath all power in Heaven and in Earth communicate to Him who can deliver you from the power of the Grave and can set you free from all your enemies wee desire to give praise Amen SERMON II. Heb. 2. 3. How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him THere are two great and most ordinary complaints in these dayes 1. There are many who complain that their Estates and Persons are in bondage and that they are sold for slaves to the hands of strangers But O that wee could also turn over the complaint to this that our souls are in bondage and that we are yet in the gall of bitternesse and in the bond of iniquity that so we might be provoked to long for the Great Salvation that is in our offer 2. There are many complaining and not without much cause that there is now such a tolleration of Errours But O will thou complain also of this that within thy heart there is a tolleration of lusts is there noâ— an act of tolleration concluded within thy breast that the devil and all his company may reign in thee at pleasure Oh have ye not need of Great Salvation Shall I tell you that Christ is couâ—ting you to imbrace it and that he putteth on all his most glorious robes and manifesteth himself unto you as a suiter making offer of himself and of his Great Salvation O tell me have ye seen him Or do ye think to see him this day What robes had he on There are five glorious Robes wherewith he cloaths himself when he condescendeth to manifest himself to his people First He cometh to his own with the garments of Salvation according to that word Zech. 9. verse 9. Rejoyce O daughter of Sion greatly shout O daughter of Ierusalem foâ— behold thy King cometh unto thee he is just and having Salvation ay your King is come here to day and will you not fall in love with him when he is cloathed with the garments of Salvation can ye ever have a more conqueâ—ing sight of Christ then when he is cloathed with such an excellent Robe and offering you Salvation Secondly He appeareth to his own sometimes in garmenes dyed in blood according to that word Isa 6. 3. verse 1 2. Who is this that cometh up from Edom with dyed garments in bloud as one that treadeth the wine fat And now I say to thee that will not look to Christ when he appears in the garments of Salvation have ye a heart to refuse him that have fought such a combaâ—e for you who hath trode the wine-presse alone and hath stained all His garments with the bloud of his enemies oâ— is there any here who dare refuse this Salvation when they see how he treadeâ—h his enemies in anger and trampleth them in his fury and thus sprinkleth their bloud upon his garments O tremble at this sight and seek quarter from him in time or he shall dy his garments with the blood of thy immortall soul. Thirdly Christ appeareth unto his own being cloathed with these humble Robes of condescendency when he came in the simititude of sinfull flesh O what a sight waâ— that to behold the Prince of Heavâ—n clâ—athâ—d with our nature What a sight was that to bâ— hold him that was cloathed with light as with a garment to be cloathed with our infirmities yet he condescended to cloath himself thus that we might have accesse unto Him and be partakeâ—â— of His gifts O can we refuse Him when love hath thus pressed him to put on the beggar weed that he might say to worms yâ— are my brethren and my sisters Fouâ—thly Christ somtimes manifesteth Himself being cloathed with the garments of beauty and ravishing Majesty such was the sight that the
is called a Great Salvation in respect of the many difficulties and oppositions which ly in the way of bringing it about What great impediments suppose ye lay in Christs way before he could accomplish and bring about this Great Salvation Was not the Justice of God to be satisfied Was he not to die and be made like unto one of us Was he not toâ—ly in the grave And was he not to bear the toâ—ments of hell before this Great-Salvatioâ— could be accomplished and brought to passe 〈◊〉 There were such impediments in the way oâ— bringing about this Great Salvation that â—â— all the Angels in Heaven had been set to the work they had been all crushed under 〈◊〉 had it been but that one great impedimentâ— to satisfie the Iustice and pacifie the wraâ—â—â— of God even that was a passe through which none could go but the eternal Son of God It was so guarded that none durst adventure to enter it much lesse could any win through it save he only who was mighty to save III. Thirdly It is called a Great Salvation in respect of that high estimation which the Saints have of it O what an high estimation have the Saints of this Gospel Salvation There is no mercy which they think comparable to this all other mercies are but little Zoars in comparison of this great Mercy and Gospel Salvation IV. Fourthly It is called a Great Salvation in respect of these noble effects which this Salvation bringeth about and producethâ— Some of the great effects of the Gospel David hath cleared Psal. 19. 7 8 9 10. Is not this â— great effect of this Gospel Salvation to â—ring us out of nature into an estate of grace And that is an effect of this Great Salvation â—s not this a great effect to make us who were enemies become friends And that is â—â— effect of this Great Salvation Is not this â— great effect to make us who were moving â—â— the way to hell move in the way to heaâ—â—n And that is an effect of this Great Salvation Is not this a great effect to make us who were far off to be now made near And â—â—t that is an effect of this Great Salvation And is not this a great effect to make us who were darknesse become light in the Lord and â—â—at is the great effect of this Gospel Salvation Yea I may say time would fail me to tell â—f all the great effects of this Great Salvation â—ut O will yee come and see and that will â—est resolve the question unto you what the â—ble effects of this Great Salvation are V. Fifthly It is called a Great Salvation 〈◊〉 respect of the great advantages which â—oth redound to the person who imbraceth 〈◊〉 First Is not Heaven a noble advantage â—â—d that is the gain which attendeth the â—â—bracers of this Great Salvation Secondly 〈◊〉 not Jesus Christ a notable advantage â—â—d yet hee is the advantage which attendeth â—â— imbracers of this Great Salvation â—â—irdly Is not eternall communion with â—â—d a notable advantage And that advantage attendeth the imbracers of this Great â—â—vation Fourthly Is not eternal liberation from the body of death a great advantage and that attendeth the imbracers oâ— this Great Salvation Fifthly Is not eternall singing in the enjoyment of God a greaâ— advantage and that attendeth the imbracerâ— of this Salvation Sixthly Is not eternal seeing of God as he is a great and noble advantage And yet this as all the former attendeth the imbracers of this Great Salvation Yeâ— would ye be rich O then imbrace thiâ— Great Salvation Would ye be honourable Come and imbrace this Great Salvation Would ye be eternally happy O then comâ— and partake of this Great Salvation VI. Sixthly It is called a Great Salvatioâ— in respect of all other Salvations that eveâ— were accomplished There was never a salvation or victory obtained by any General 〈◊〉 Captain unto a Land or People that coulâ— have the name of Great Salvation in compâ—rison of this VII Seventhly It is called a Great-Salvation in respect of the authority of it Wâ— have spoken of the greatnesse as to the mâ—ritorious cause of it and how great things doth effectuate and also in respect of tâ—â— authority of it it is a Great-Salvatioâ— Would ye know who is the Author of thâ— Great-Salvation It is Christ Heb. 5. 9. 〈◊〉 became the Author of eternal Salvation to 〈◊〉 them that obey him And must not this Salvation be suitable to him who is the Author it This is one of the most noble and irraâ—â—ant beams of the Majesty of the Son of Gâ—â— the Mediator that he is the Author of 〈◊〉 Great Salvation VIII Eighthly It is called a Great Salvation in respect of the continuance and duration of it It is not a salvation which is but 〈◊〉 a day but it is an eternal Salvation Heb. 〈◊〉 12. He obtained eternal redemption for us Now the second thing whereunto we shall â—peak for clearing of the words is this viz. How it is said That Christ was the first â—reacher of this eternal Salvation We do â—ot think that the words are thus to be understood that the Gospel and this Great Salvation was never preached before Christ came â—â— the flesh but we think the meaning of the â—ords may be one of these three if not all â—f them I. First That all the preaching of this Great Salvation under the Law did come â—ery far short in the point of fulnesse in â—omparison of Christs preaching of it Thereâ—ore is Christ said to be the first Preacher of his Great Salvation As if he had said I â—now Adam he preached of this Great Salvation and Enoch he preached of this Great Salvation And the twelve Patriarchs they â—reached of this Great Salvation And all â—he Prophets who went before Christ and 〈◊〉 now in heaven they preached of this Great Salvation But all their preaching deâ—erved not the name of preaching in compaâ—ison of Christs for Never man spake as he â—pake Thus Christ was the first great preachâ—r of this Great Salvation II. Secondly This may be the meaning â—f it that Christ was the first Preacher of â—â—is Great Salvation in respect of his clear way of preaching of it for hee was the first Preacher of it without Types and Shadows hee was the first Preacher of it clearly and fully with so much demonstration and power of the Spirit III. Thirdly The meaning of this that Christ was the first Preacher of this Great Salvation may relate to his appearing to Adam in Paradise when he became the first and great Preacher of this Salvation wheâ— hee did speak that word unto him The Seeâ— of the Woman shall tread down the head of the Serpent The first glorious preaching of thiâ— Great Salvation was when Christ preached iâ— to Adam in Paradise And that was the firsâ— and glorious morning of this blessed Gospel Now we shall speak a little to the first oâ— these six things which we have observed froâ— the
in that prison who can comfort thee But many dreadfull alaces shalt thou then both cry and hear if thou imbrace not this Great Salvation IV. Fourthly Let this provoke you noâ— to slight the Great Salvation that ye will get it for a very look O ye within this house to day ye will get this Great Salvation for one look Isa. 45. 22. Look unto me and bâ— saved all the ends of the earth For a very look ye will get this Great salvation and do yâ—â— ever think to get Heaven at a lower rate V. The fifth Consideration to provoke you not to slight this Great Salvation and more is this There is not one of you whâ— is a slighter of it but your slighting it shall increase your immortall bonds Man or Woman be who thou wilt when thou art slighting this Great Salvation thou art but plaâ—ing a cord wherewith to bind thy soul eternally in these unquenchable flames Isa. 2â— 22. Be ye not mockers lest your bonds be maâ— strong I say therefore unto you old meâ— mock not lest your bonds be made strong oâ— women near unto your graves mock not lâ—â— your bonds be made strong Young men be 〈◊〉 not mockers lest your bonds be made strongâ— Young women who are in the flower of yoâ—â— time mock not lest your bonds be made strong But now alas will there for all this â—eâ— person here to day who will be a mockers this Great Salvation VI. The sixth Consideration to provoke you not to slight this Great Salvation aâ—â— more is this Ye know not but that yoâ—â— dayes may be near a close I say ye knoâ— not but the day of the preaching of this Great Salvation may be near unto a close Whâ— knowest thou O man or woman but tâ—â— shall be the last Sermon that ever thou shalt â—ear concerning this Great Salvation And yet for all this shall we be sent away without one consent to imbrace or receive it O will ye be perswaded to look to Christ and so to take him VII The seventh consideration to provoke you not to slight the Great Salvation is this that there is a five fold Salvation comprehended under this Great Salvation I. The first is this come and partake of this Great Salvation and thou shalt have Salvation from thy idols and hereby I do proclaim liberty this day unto captives I am sent forth this day with the keyes of your prison house to open your prison doors unto you if ye will imbrace this Great Salvation I say unto you O ye prisoners come forth and shew your selves for the keyes of your prison house are with us to open your prison doors unto you therefore O come forth and embrace this Great Salvation Will there be any shall I think here that will refuse to come forth O go forth and slee from the land of your captivity and from the house of your bondage II. Thou shalt have Salvation from thy darknesse and from thy ignorance I say unto you who understand no more of God then the stones in the wall I command you to come forth and partake yet of this Great Salvation and unto you shall light arise even the Day Spring from on high shall visit you III. If ye will come and partake of this Great Salvation ye shall have deliverance from all your fears Dost thou fear that thou shalt be poor Come and partake of this Great Salvation and thou shalt be delivered from it Art thou afraid of hell Come and partake of this Great Salvation and thou shalt be delivered from that fear Art thou afraid at the wrath of God Then come â— say and partake of this Great Salvation and thou shalt have redemption from that and alâ— thy fears With him is plenteous redemption and hee can make thee quiet from the fear oâ— evil IV. If thou wilt come and partake of this Salvation thou shalt have deliverance from all thy anxieties and from all thy cares yâ—â— are now carefull and anxious about many things Come and partake of this Great Salvation and it will make you carefull but only for the one thing necessary V. If yee will come and embrace the Great Salvation offered unto you this day yee shall be helped before yee go hence to sing that song O death where is thy sting O grave where is thy victory Now O will ye come and imbrace this Great Salvation And yee shall bâ— more then conquerours thorow Christ who loveâ—â— you Are there therefore any here to day that would have victory over the devil and over their own hearts Then come and embrace this Great Salvation and then your victory iâ— certain But now to presse home this Great Salvation upon you a little further there are ninâ— sorts of persons who are invited to come and partake of this Great Salvation offered this day And I charge you answer to your names when ye are called and delay not to come I. First I invite and call here to day all who are willing to come and embrace this Great Salvation Now are there any of â—ou here to day who are called willing â—hen I invite you to come and imbrace this Great Salvation Rev. 22. 17. Whosoever will â—et him come But oh are there none here 〈◊〉 day who are named willing I intreat â—on if there be any do not deny your name â—â—t come when you are called and embrace this Great Salvation II. Secondly These persons who thirst â—â—r it are invited to come and partake of â—â—â—s Great Salvation Rev. 22. 17. Let him â—â—t is a thirst come Now if there be any â—ere who are named thirsty let them come and partake of this Salvation and they shall â—e satisfied III. Thirdly Are there any money-lesse â—â—lk here to day Let them come and partake of this Great Salvation Are there no money-lesse folk here to day I mean not that money or coin in your purses but want â—â—e money That is want ye righteousnesse â—hen I pray you come and partake of this Great Salvation I say are ye so poor that â—e have nothing but the fear of hell Then I â—ay you come If there be any here who have nothing to commend them to Christ but necessity I say unto all such O come come â—â—me and partake of this Great Salvation IV. Fourthly These persons are invited â—o come and I wish there were many such who are weary But Oh! are there none here to day who are called weary Are yâ—â— not weary in pursuit of yours If there be any such here to day I say unto you O weary folk come come come and partake of this Great Salvation and of this excellent Gospel Redemption that was purchased at so dear 〈◊〉 rate V. Fifthly These who are heavy loadened are invited to come and I think all of you may answer to this name are ye heavy loadenâ—â— O then come But are there none here who are heavy loaden with sin with misery and estrangement from God If there be any
blest beâ— He that is the Author of this Great Salvation and blesâ— be hee that gets any of the ends of the cord of the Great Salvation that we sink not under the wrath and fury of the Lord Come and imbrace this Great Salvation and again I say come and imbrace it for what can yee have if yee want it and what can yâ—â— want if yee have it I shall say no more but close with that word Isa. 62. vers 21 Behold the Lord hath proclaimed to the end of the world to those that are far off What hath hee proclaimed Say yee to the daughter of Sion behold thy Salvation cometh behold it cometh I say to you that are the ends of the world Salvation is brought near unto you Stout hearted and far from righteousnesse the Great Salvation is brought near unto you and will you send it away O consider what ye are doing And to him that can perswade you to imbrace the Great Salvation we desire to give praise A SERMON Concerning DEATH Psal. 89. 48. What man is he that liveth and shall not see death c. IT is very hard to determine where all that are here shall be within thirty years for even ere that time come many if not all of us who are here â—all have taken up our eternall lodging â—nd whether we shall take it up in the eternity of joy or the eternity of pain is also hard to determine onely this one thing I am sure of that all of us shall shortly hee gone And ere long the shadows of death shall bee sitting upon our eye lids and our eye strings shall begin to break Therefore I would the more seriously inquire at you what would ye think if death were approaching this night unto you Think yee that Jesus Christ is gone up to prepare a place for you even for you Surely I think wee are all near to eternity and there are some hearing mee to day whom I defy the whole world to assure that ever they shall hear another Sermon Therefore I intreat you all to hear this preaching as if it were the last preaching that ever yee should hear and O that weâ— could speak it as if were the last Sermon that ever wee would preach unto you Believe me death is another thing then we take it to bâ—t Oh what will many of us do in the day of our visitation when desolation shall come from a far where will we flee for rest and where will we leave our glory Old rich men where will ye flee when death assaults you Old poor men where will ye flee when death assaults you Old women where will ye flee when death assaults you Young women where will yee flee when death assaults you It was an ancient observation of David Psal. 39. 5. that God had made his dayeâ— as an hand breadth which either may relate to the four fold estate of man viz hiâ— infancy his child-hood his man-hood and his old age O it may relate to the four-fold time of his life viz. his morning his forenoon his afternoon and his evening yet all our lifetime is but a day And O think ye not that our day is near unto a close Now before that I begin to speak any thing from the words I shall speak a few things to these two questions which I conceive may not altogether be unprofitable Quest. 1. Whether is it lawfull for any to desire to die and to return unto their long and endlesse home whether it be lawfull for one to cry out O time time flee away and all my shadows let them be gone that so long eternity may come Answ. I say it is lawfull in some cases for one to desire to die for it was Pauls desire Philip. 1. 23. I am in a strait betwixt two having a desire to depart and to be with Christ which is far better And 2 Cor. 5. 2. We groaâ—â—arnestly desiring to be cloathed with our house which is from heaven I long greatly till the twentieth one year of my age come when my minority shall be overpast that I may be entered heir to that matchlesse inheritance But to clear in what cases it is lawfull to desire to die 1. I say it is lawfull to desire to die when it floweth from a desire of uninterupted fellowship and communion with Christ and conjunction with him this is clear 2 Cor. 5 6. Knowing that while we are present in the body we are absent from the Lord. Therefore vers 8. We are willing rather to be absent from the body and to be present with the Lord. Also it is clear Philip. 1. 23. I am in a strait betwixt two having a desire to depart and to be with Christ which is far bettter It was his great end to have neat and unmixed communion with Christ. What aileth you Paul might one have said may ye not be content to stay a while here Nay saith Paul I desire to be gone and to be with Christ Wast thou never with him here Paul 〈◊〉 have been with him saith he but what is all my being with him here in comparison of my being with him above While I am present in the body I am but absent from the Lord. Therefore I will never be at rest saith he get what I will untill I get Christ untill I get these naked and immediate imbracements of that noble Plant of renowâ— the flour of the stalk of Iesse who is the light of the higher house the eternal admiration of Angels II. It is lawfull to desire to die when it floweth from the excellencies of heaven and from a desire to partake of these excellenâ— things that are there this is clear 2 Cor. 5. 4 We groan being burdened or as the word is We groan as they who are pressed under a heavy burden that we may be cloathed upon c What aileth you to groan so Paul O saith he I groan that mortality may be swalloweâ— up of life III. It is lawfull to desire to die when it floweth from a desire to be freed from the body of death and from these â—entations that assault us and from these oppressions whereunto we are subject by it Doubtlesse Paul desired to die on this account when he cryed out Rom. 7. 24. O wretched man that I am who shall deliver me from the body of this death He longeth greatly for the day Wherein hee should be made white like the wings of a dove covered with silver whose feathers are of yellow gold O saith Paul I am as one impatient till I be above where I shall be cloathed with these excellent and cleanly robes The righteousnesse of Christ. Oh saith Paul I think every day as a year till I be possessed of that Kingdom where Sathan cannot tempt and the creature cannot yeeld and where I shall be free from all my sears of sinning Now in all these respects who would not desire to die But to guard all these I would give you these
four Cautions 1. Caution Your desires to die should not be peremptory but yee should desire to die with submission to the will of God so that although he would fill up fifteen years more to your life yee should be content to live it out 2. Caution When your desires are hasty and off hand suspect them for some when they meer with an outward crosse without all deliberation will cry our O to be gone O that I were dead But your desires to die should be deliberate but not hasty or rash 3. Caution It is not lawful to desire to die because of personal affliction Many when they meet with bitter afflictions will cry out O to be gone They long for death even upon that account such were Iobs desires Iob 20. 21 22. and chap. 6. ver 7. 8. O that I might have my request even that it would please God to destroy me c. This desire was very unlawfull 4. Caution It is not lawfull to desire to die when thy predominant idol is taken away from thee yet such was Ionahs desire chap. 4. 23. Ionah thought his credit and reputation which was his idol was gone and could never be regained therefore he wished to die But I would say this to you that some will have ten desires for death when they have not one desire for heaven And what moveth Christians to be so desirous to die It is not so much because of their hope as because of their anxiety it is not so much because of their confidence as because of their impatience But I say unto you when your desires of death are not accompanied with desires of heaven suspect them 2. I would say this that there are some who will have ten desires for death when they will not have one for the death of the body of death But it were good for thee who are such to be desiring the death of the body of death then should thou be in a more suitable â—rame to desire to die 3. Some will have hearty desires to die and yeâ— when death cometh they will be as unwilling to die as any It hath been observed that some who have much desired to die when death came have cryed out O spare a little that I may recover strength c. 4. There is a great difference between a desire to die and death it self It is an easie thing to desire to die but it is a very great business to meet with death and to look it in the face when it cometh We think death ere it come near to us to be but childrens play but when we meet with it it maketh us change our thoughts For it is a great businesse to die Quest. 2. Is it lawfull for a Christian to desire to live when he is summoned to die Answ. In some cases it is lawfull for a Christian to desire to live even when he is summoned to die which is clear from the practice of David Psal. 39. 13. where he prayeth That the Lord would spare him a little It is also clear from the practice of good Hezekiah Isa. 38. 3. when he was commanded to set his house in order for he should die and not live he cryeth forth Remember now O Lord how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight and Hezekiah wept sore Or as the word in the Original he wept with great weeping But to guard this take these two Cautions Caution 1. Thy desires to live when thou are summoned to die should not be peremptory but with submission to the will of God that if it bee his pleasure to remove thee presently out of time thou should bee content to die Caution 2. Thy desires to live should have gracious principles and also a very gracious end as is most clear from David Psal. 39. 13. where hee saith O spare a little that I may recover my strength before I go from hence and bee no more his desire to live was thâ—â— hee might have more victory over his Idols as if hee had said my desire to live is that I may have strength to wrestle with and overcome my Idols and without all controversie Hezekiahs desire was a most precious and well grounded desire However I would say this unto thee that thou shouldest examine thy desires to live as much if not more as thy desires to die for wee are ready to shun death if wee could but hee is that universall King unto whom all of us must be subject ere long Now in the words which are read unto you there are these six things which may be clearly observed from them I. First That it is a most clear and infallible truth â—at all persons shall once see death as is 〈◊〉 in these words Who is hee that liveth an shall not see death II. Seconâ—â—â— That this truth that wee shall once see death is not much believed or thought upon by many therefore it is that the Psalmist doubleth the Assertion Who is he that liveth and shall not see death Shall he deliver his soul that is his life from the hand that is from the power of the grave III. Thirdly That sometimes a Christian may win to the solide Faith of this truth that once he must die this the Psalmist wan unto as it is also clear in that word who Who is he that liveth and shall not see death IV Fourthly That the certainty of this that once we shall die should be still keeped in our minde therefore that note of attention Selah is put to it as if he had said take heed that there is none living that shall noâ— die V. Fifthly That howbeit some persons put the evil day far away as if they were not to see death yet is the day coming when they shall see death and death shall take them by the hand VI. Sixthly We shall take notice of this from the context that the Christian who is much in minding the brevity of his life will believe the certainty of his death the Psalmist was speaking of the shortnesse of his life in the preceeding verse and in this verse he speaketh of the certainty of death Now as for the first of these things observed viz. That it is certain and most sure that we must all once die I hope there are none of you here who will deny it although I confesse few of you beleeveth it yet said the woman of Tekâ—ah 2 Sam. 14. We must all die and be like water spilt upon the ground that cannot be gathered up again c. God doth not accept the person of any and Iob 30. 32. I know thou wilt bring me to death and to the house appointed for all living And it is very clear Eccles. 8. 8. There is no man that hath power over the spirit to retain the Spirit neither hath he any power in the day of death and there is no discharge in that War neither shall wickednesse deliver
Therefore study by all means to think often upon it and make ready for it For believe me death is a very big word for it will once make you stand with horrour in your souls if your peace be not made up with God I know not a more dreadfull dispensation then death and a guilty conscience meeting together The second thing that I shall speak unto from this first observation viz. That it is a most certain and infallible truth and all persons shall once see death shall be to give you some considerations for pressing you to prepare for death I. The first consideration is this That to die well and in the Lord is a most difficult work therefore I intreat you prepare for death It is a difficult work to communicate aright it is a difficult work to pray aright and it is a difficult work to conâ—er aright But I must tell you it is a more difficult work to die aright then any of these It is true it is more difficult to communicate aright then to pray aright yet it is much more difficult to die aright then to communicate aright For it is a most difficult work to die in the Lord. Death will put the most accurate Christian that is here to a wonderfull search and therefore I will tell you nine things that death will try in thee 1. Death will try both the reality and strength of thy Faith It may be easie for thee to keep up Faith under many difficulties but death shall put thy Faith to the greatest stresse that ever it did meet with Yea know this that the Faith of the strongest Believer may get and ordinarily doth get a set at death the like whereof it never got before therefore prepare for death 2. Death will try thy love to God some persons pretend much love to him but death will propose this question to such a person Lovest thou him more then these Lovest thou him more then thy wife More then thy house More then thy friends But your unwillingnesse to die giveth us much ground to fear that many have little love to Christ but much to the world and so dare not answer the question Lord thou knowest I love thee 3. Death will try thine enjoyments some of you may be ready to think that ye met with many enjoyments so that ye might reckon as you think to fourty enjoyments and sweet out lettings but beware that death bring them not down to twenty I have known some who thought they had met fourty times with God but when death came it made them take down the count to the half therefore seeing death will try the reality of thine enjoyments O prepare for it 4. Death will try thy patience Thou may seem to have much patience now but when death cometh and thou art put to die it will put thy patience to a great tryall therefore prepare fore it 5. Death will try the reality of thy duties yea even these duties wherein thou had most satisfaction as thy communicating aright in such a place thou hopest that is sure thy reading the Scripture at such a time aright thou hopest that is sure thou prayed at such a time aright and hopest that is sure thou meditated in such a place aright and hopest that is sure But believe me death may make thee change thy thoughts for there are some persons who have communicated and prayed c. as right as any in this generation who for all that will not find six duties wherein they can find satisfaction at death Therefore our need is great to prepare for it 6. Death will exceedingly try thy sincerity when it cometh An hypocrite may go all alongs his whole way undiscovered yet death may bring him to light and make it appear what man he it 7. Death will discover unto thee many hid and secret sins of which thou never had a thought before yea albeit thou thought these had been forgotten death will let thee see them standing between thee and the light of his countenance 8. Death will accurately try thy Mortification Some think they have come a great length in Mortification but believe me death will try it and put it to the touch-stone 9. Death will try thy hope whether it bee real or not I shall onely say this that all the other graces must low their sails to Faith and so it is Faith must carry us thorow being that last triumphing grace which must fit the field for us when all the other graces will faint and ly by It is Faith that must enter us fairly within the borders of eternity It is Faith must gainstand all the temptations of death yea all the other graces must as it were stand by and see Faith strike the last stroak in this war II. The second consideration to presse you to mind death is this that yee are to die but once O labour to do that well which yee are to do but once and the wrong doing of which can never bee helped If yee pray not aright ye may get that mended if yee meditate not aright yee may get that mended and if ye communicate not aright ye may get that also mended but alas if ye die not aright there is no mending of that Therefore O prepare for death that ye may die well seeing ye are to die but once III. The third consideration to presse you to mind death is this That they are pronounced blessed who die in the Lord Rev. 14. 13. Blessed are the dead which die in the Lord O let that provoke you to prepare for death that so you may die in the Lord that is the only way to make you eternally happy I confesse it is a question difficult to determine whether it be more difficult to die well or to live well I shall not answer it but rather desire you to study both IV. The fourth consideration to presse you to prepare for death is this viz. That though thou put all thy work by thy hand before death yet shalt thou finde that death shall have work enough for it self yea as much as thou shalt get done It will then be much for thee to win to patience it will be much for thee to win to the sight of thy Justification and it will then be much for thee to win to assurance O then is it not needfull for thee to put all thy work by thy hand before thy latter end come Wherefore I may say to you as Moses said in his Song Deut. 32. 29. O that they were wise that they understood this that they would consider their latter end O that ye had this piece of divine wisdome I pray you consider that sad word Lament 1. 9. She remembereth not her last end And what of it Therefore she came down wonderfully So will the down coming of many in this generation be wonderfull who consider not their last end V. The fifth Consideration for pressing you to prepare for death is this viz. That their
labour shall end but their works shall not be forgotten as is clear from that forecited place Revel 14. 13. They rest from their labours and their works follow them and is not that a glorious advantage VI. The sixth consideration to presse you to prepare for death is this viz. That death may come upon you ere ye be awar ye know not but death may surprise you this night before you go home to your houses and therefore let that presse you to study a constant preparation for death VII The seventh Consideration to presse you to prepare for death is this viz. That as death leaveth you so will judgement find you If death shall leave you strangers to Christ ye shall appear before his judgement seat strangers unto him Therefore I intreat you all to prepare for it I think that noble practice of Paul exceeding worthy of imitation 1 Cor. 15. 13. I die dayly which I think doth comprehend these three things 1. That Paul had death alwayes in his sight 2. It comprehendeth this that he endeavoured to keep such a frame as that every moment he should be ready to die so that whensoever death should put the summonds in his hand he should be content to answer 3. It comprehendeth this that he laboured to lay aside and remove all things out of the way that might detain him from laying down his tabernacle O saith Paul I labour so to clear my self of all hinderances as that when ever I shall be summoned to remove out of time I may willingly lay down my life Thus Paul desired alwayes to have his Latter Will clear Therefore I would ask you this question viz. when did you make your last testament I think it were suitable for us to be renewing our latter will every day for in so doing Paul made an excellent testament the better of which none that died since have made 2 Tim. 4. 7 8. I have fought a good fight I have finished my course I have keeped the faith These are very sweet articles and then he addeth Henceforth there is laid up for me a crown of righteousnesse which the Lord the righteous Iudge shall give me at that day And think ye not that very sweet And he would leave some thing unto you in Christs Name viz. And not for me only but for all them that wait for his appearance Now I come to the third thing proposed viz. To give you some directions for helping you to prepare for death Direct 1. I intreat you be much in preparation for death every day for it is even a preparation for heaven to be taking a sight of your grave and latter end every day Direct 2. I intreat you he much in these duties First In Self examination that your compts may be clear with God for many a ragged compt will we have when death and we shall meet Secondly Be much in the exercise of Repentance that so ye may have every fault of corruption in you mourned for before death and you meet Thirdly Be much in the exercise of Faith making your calling and election sure Fourthly Be much in the exercise of Mortification and that will help you to keep a loose grip not only of the world but also of your other idols And if ye be much in these ye shall undoubtedly be prepared for death Direct 3. Be much in minding the excellent things of heaven A Christian that would be prepared for death would have all his thoughts and conversation there I think it would be an excellent help in preparation for death to take a sight of the Crown every day Direct 4. Labour alwayes to keep a good conscience void of offence towards God and men 〈◊〉 I say labour to keep thy conscience clear and that shall be a continual feast unto thee Direct 5. Slight not thy known duty do not crucify any conviction neither break any resolution put these three together and that will exceedingly help you to prepare for death I say see that ye adventure not to slight any known duty see that ye adventure not to crucifie any conviction and see that ye adventure not to break your resolutions Now we come to the second thing which we observed from the words viz. That this truth that we shall once see death is not much believed by many of us And to make this appear we shall only give some Evidences unto you to prove that we are not as yet prepared for death I. Evidence Doth not the unspeakable stupidity that have overtaken many say that we are not a people prepared for death Alas many of us would find our selves in a most stupid temper if we were presently to die for many of us are no more moved with the threatnings and terrouts of God then if they did not belong unto us and this saith we are not as yet prepared for death II. Evidence That we are not prepared for death is our pursuing so much after the vain and passing delights of a present world Many of us Rise up early and go late to bed at night and eateth the bread of sorrow all the day and loading themselves with thick clay And I am sure that such a person being night and day taken up with the world is not prepared for death I remember a word recorded of such a wretched one who was exceedingly rich said he I would give so many thousands of money if death would give me but one day yet he got it not And O how suddenly will death surprise many of you as it did him III. Evidence which speaketh forth our unpreparednesse for death is our impatience under every petty crosse that we meet with for the prepared Christian will be patient under very sharp crosses IV. Evidence That we are not prepared is our not endeavouring to live within sight of our interest in God Oh if wee were prepared for death durst we live in so much uncertainty of our interest in God and of our assurance of heaven V. Evidence Some of us can let our Idols ly in our brest six years without repentance and will never study to mortifie them nor to repent for them and surely such are not prepared for death Now I intreat you seriously to minde what hath been said And that yee may the more seriously think upon it I will tell you some materiall challenges that your consciences at death will present unto you therefore take heed that yee may know how yee will answer I. Challenge Is the slighting of much precious Time and sinning away the precious offers of Grace O what will yee answer to that Challenge when Death shall present it to you Death will say or rather thine own Conscience at Death what ailed thee to sin away so many hours without either Praying Reading or Meditatingâ— Now have yee any thing to answer when Death shall present this Challenge to you I intreat you premeditaâ—e what ye will say I intreat you prevent death by presenting it first seriously to
your selves II. Challenge That Death will present unto you will be for the killing of many precious Convictions which we have had What will each of you answer at death when your conscience proposeth this challenge to you thou met with such a challenge at such a time and went home and crucified it when at another time thou met with another challenge and went home and crucified it These challenges will be laid home to thy door therefore think on them III. Challenge Death will charge you for a formal hypocriticall way of going about duties I say your Conscience will then tell you that ye went to such a Communion with a selfish end and aâ— another time ye prayed hyporritically and formally and what will ye have to answer when ye meet with these challenges I confesse I know not what ye can answer to these but I charge you be thinking what ye will answer for it may be that these convictions shall ly on your consciences that even this day ye have heard two searching Sermons and did meet with some convictions but made no good use of them yea and â—â— may be ye did sleep all the time O what will ye answer when it will be said to you ye went to such a Sermon and sleeped all the time and ye went to such a Communion but had no other end before your eyes but to be seen of men I intreat you consider presently what ye will answer to these IV. Challenge Will be for your breaking of many precious resolutions It will be said to some of you that at the Communion in this place ye took on vowes and did break them I am sure ye cannot question the justice of this challenge therefore see what ye will answer V. Challenge Ye slighted many precious offers of the Gospel O men and women in this city what will ye answer to this I was often exhorted to take Christ and yet would never take him What will Conscience say to that when death shall table it before you I tell you what ye must then answer O cursed I that ever refused Christ in the Gospel and ye shall then be confounded because this is your sin Believe me there was never an offer of this everlasting Gospel and of Christ in it made unto you that shall not at death before or after be brought to your remembrance and O how sad and doleful will it be to you when Christ shall open the book where your sins are written and begin with the sin of slighting the Great Salvation thus I invited you when you were twelve years old and ye would not come I invited you when ye were thirty years old and ye would not come I invited you when sixty years old and ye would not come What will ye answer to this Have ye any thing to say Or must ye not stand speechlesse before your Judge when he shall put home this challenge unto you therefore think seriously upon it how ye will answer to it VI. Challenge will be for your sinning oftentimes against Light and O how sad and painfull a challenge will that be at the day of Death when it will be said thou sinned with a witnesse in thy bosome that thou wast doing wrong thy Conscience will say oftentimes did I tell thee this is sinfull yet wouldest thou not abstain from it And what will ye answer from this VII Challenge Oftentimes ye sinned upon every small temptations and what will ye answer to that Must ye not then confesse it and say O how often have I deserted Christ and imbraced my idols upon a small temdtation Now I intreat you be thinking what ye will answer to these seven most material Challenges which certainly shall be presented to you at death I assure you ye must either answer all your challenges in Christ else ye will not get them well answered Therefore I would exhort you to imbrace the Gospel and Christ in it that so let death propose never so many challenges unto you ye may answer them all as David did viz. God hath made with me an everlasting Covenant and that will answer all your challenges though my house be not so with God yet I have the everlasting Covenant to build my salvation upon Now to presse you to make use of Christ I shall give you these four Considerations Consideration 1. If ye imbrace not Christ now Death will be very unpleasant to you O what else can comfort thee when going through the region of the shadow of Death but this I am Christs I am Christs is there any other thing can comfort thee in that day but only this I am Christs and He is mine Consideration 2. If ye imbrace not Christ and the Great Salvation now It will be an hundred to one if ever ye get time or libertie to do it when ye are going to die For although many delay their closing with Christ till death yet scarcely one of a hundred getteth favour to grip Christ at death therefore think on it for ye will not get your mind so composed at death as ye imagine nor all things done as ye suppose therefore now imbrace the Great Salvation Consideration 3. If ye delay your closing with Christ till death seise upon you ye shall never be able to make up that losse For will the dead rise and praise God Or shall any come from the land of forgetfulnesse to take hold upon a crucified Saviour Therefor O will ye take him for your Salvation Consideration 4. If ye will take Christ now he shall be your guide When ye are going through the valley and shadow of death And O how blessed is the person that can sing that word Psal. 48. 14. This is my God he will be my guide even unto death If ye can sing that pleasant song O how may ye be comforted when your eye strings shall begin to break O how happy is hee who can say Though I walk through the shadow of death yet will I fear no ill 〈◊〉 I know that the Lord is with mee Now this is the acceptable day and the year of salvation therefore do not delay but imbrace Christ lest death surprise you ere yee be aware and so the acceptable day be lost But unto these who think they may delay till death I say surely there are many damned atheists in hell that sometime did think as yee think I will make all wrongs right when death and I shall meet I hope that three dayes repentance will satisfie for all my wrongs for I am sure there are many in hell who did never get three dayes to think upon their former wayes Therefore O come come and imbrace Christ presently Now are yee all perswaded of this truth that yee shall once see death Then study a tender walking for believe me there are many of us who shall go thorow death with many bruised bones because of untender walking before God We know it is not the multitude of words can perswade you to imbrace Christ for many of you never minded the thing but believe mee death will pâ—each these things to you in a more terrible manner then wee can do at this time Therefore I say â—o each of you O prepare to meet thy God for if death finde you in an estranged estate from God I defy the Angels in Heaven to free you out of that estate And the day is coming wherein thou shalt cry out O slighter of the Great Salvation that I am I would give ten thousand worlds for one Sermon again that I once heard wherein Christ was freely offered to me when thou shalt bee tormented without hope of remedy Therefore While it is to day harden not your hearts for your late wishes shall not bee granted when yee are gone if yee make not haste O therefore Haste haste in time and come out from the land of your captivity and from the house of your bondage and take Christ for your Redeemer the guide of your youth and old age Now unto him who can lead you thorow all these steps betwixt you and heaven be eternal praise Amen FINIS
bond and yoke of our iniquities and hath given to us that unweariable easie and portable yoke of his Commandements among which this is â—ne That wee should believe on him Spotlesse Christ was made sin for us that sinful we might be made the righteousnesse of God in him And is not this the condemnation of the world that we will not believe in him that wee will not delight ourselves in loving of Him And I would say this to you that though you should weep the one half of your dayes and pray the other half yet if ye want this noble grace of Faith Your righteâ—usnesse shall be but like a menstruous cloath and filthy rags before him for what is prayâ—ng without believing but a taking of His â—lessed Name in vain What is our conferâ—ing upon the most divine and precious Truths of God without believing Is it not â— lying to the holy Ghost and a flattering of God with our mouth And we would have you knowing this that there is a sweet harmony that is now madeup betwixt Moses and Christ betwixt the Law and the Gospel The Law bringeth us to Christ as a Saviour and Christ bringeth us back again â—o the Law to be a rule of our walk to which we must subject our selves So then would ye know the compend of a Christianâ— walk It is a sweet travelling betwixt mount Sinai and mount Sion betwixt Moses and Christ betwixt the Law and the Gospel And we conceive that the more deep that the exercise of the Law be in a Christians conscience before his closing with Christ there is so much the more precious and excellent advantages waiting for him I. There is this advantage that waiteth on the deep exercise of the Law that it is the way to win to much establishment in the Faith when once we begin to close with Christ. O Christians would ye know that which maketh the superstructure and building of grace to be within you as a bowing wall and as a tottering fence So that oftentimes yâ— are in hazard to raze the foundation it is this Yee were not under the exercise of the Law before your believing in Jesus Christ. There are some who do not abide three dayes at mount Sinai and these shall not dwelâ— many dayes at mount Sion II. There is this advantage that waiteth on the deep exercise of the Law it maketh Christ precious to a mans soul. What is that which filleth the soul of a Christianâ— with many high and excellent thoughts of Christ Is it not this to have the Law registrating our Band and putting us as we use to speak to the horn that is to have the Law cursing us and using the sentence of condemnation against us That which maketh us have such low and undervaluing thoughts of precious Christ is because the most part of us are not acquainted with the deep and serious exercise of the Law that is a mystery to the most part of Christians practice Ye know that there were four streams which went out from the Paradise of God into which man was first placed And so we may say that there are four golden streams by which lost and destroyed man is brought back again to this Eden and Paradise of everlasting delights First there is the precious stream of Christs righteousnesse by which we must be justified And secondly There is that stream of his Sanctification by which we must be purified Thirdly There is that stream of the Wisedom of Christ by which we must be conducted through this wildernesse wherein we have lost our way And fourthly There is that stream of Christs Redemption by which we must be delivered from the power of our enemies and must turn the Battel in the gate It is by the Redemption of Christ that we shall once sing that triumphant song O Death where is thy sting O Grave where is thy victory O but all these streams will be sweat and refreshing to a soul that is hotly pursued by the Law So long as we see not the uglinesse of our leprosie in the glasse of the Law we have our own Abana and Parphar that we think may do our turn but when once our case is truly laid open to us then will we be content to wash our selves in Iordan seven times III. There is this advantage that waiteth on the deep exercise of the Law that it maketh a Christian live constantly under the impression of the sinfulnesse of sin What is it that maketh sin exceeding sinfull to a Christian Is it not this He hath been fourty dayes in Moses School And we conceive that the ground why such fools as we make a mock of sin is because we know not what it is to be under the power of his wrath and the apprehensions of the indignation of God But now to come to that which we intend to speak of We told you at the first occasion that we spake upon these words that there were many excellent things concerning the grace of Faith holden forth in them The first thing which was holden forth concerning this radicall grace of Faith was the infinite advantage that redoundeth to a Christian through the exercise of Faith and giving obedience to this command which we cleared to be holden forth not onely from the scope but also from the nature of this command And now to speak a little to the point we shall propose these considerations that may abundantly shew how advantagious â— thing this excellent grace of Faith is I. The first Consideration that speaketh it is this That Faith maketh Christ precious to a soul according to that word 1 Pet. 2. 7. To you that believe Christ is precious And we would have you knowing this that Faith maketh Christ more precious to a soul nor sense or any other thing can make him And first Faith maketh Christ more precious nor sense because the estimation which the grace of Faith hath of Christ it is builded upon the excellency of his Person but the estimation of sense it is builded upon the excellency of his actings so that because he is such to them therefore they love and esteem him But that Heroick grace of Faith it taketh up the excellency of Christs person and that maketh him precious to them Secondly Faith makes Christ more precious then sense because sense looketh to that love which Christ manifesteth in his Face and in his Hands and in his Feet but Faith looketh to that love which is in his heart Sense will cry forth Who is like to thee whose countenance is like Lebanon excellent as the Cedar whose hands are as gold rings set with Beryl and whose legs are like pillars of Marble set in sokets of Gold Sense will look to the smylings of Christ and will wonder it will look to his dispensations and actings and will be constrained to cry out Who is like unto thee But the grace of Faith solaceth it self in the Fountain from whence all these springs and sweet inundations of
upbraideth then because of their unbelief and then that danger followeth to wit hardnesse of heart this is clear also from Act. 19. 9. Where these two sister devils are conjoyned and locked together unbelief and hardnesse of heart because it is unbelief indeed that hindereth all the graces by which the grace of tendernesse must be maintained V. There is this disadvantage in the sin of unbelief that it is big with childe of apostacy from God and of defection from him according to that word Heb. 3. 12. Beware lest there be in any of you an evil heart of unbelief and there the fruit of it to depart from the living God And certainly it is no wonder that unbelief travel in birth till that cursed childe of Apostacy be brought forth not onely because of this that an unbelieveâ— loseth the thoughts of the excellency of Christ but also because he increaseth in his thoughts of love towards his idols for Christ doth decrease in those who misbelieve and their idols do increase in their love and in their desires and in their estimation VI. There is this sixth disadvantage in the sin of unbelief it hindereth the communication of many signall workings and tokens of the love and favour of the most High according to that sad word that is in Mat. 13. 58. at the close He could not do many mighty works there because of their unbelief Unbelief as it were laid a restraint on Christ that he could not effectuaâ—e these things which he was willing to perform And to shut up our discourse at this time I would only adde these two aggravations which may somewhat enforce what we have spoken I say there are these two aggravations in the sin of unbelief even in his own who have a right and also his call to believe 1. That after Christ hath given most sensible discoveries of himself Wherein yee have seen him as it were face to face yet wee will not believe this is clear from Ioh. 6. 36. Though ye have seen me saith Christ yet yee do not believe in me There is not a manifestation of Christs presence but it is a witnesse against you because of your unbelief Would ye heat the voice of sense that is rectified It is this believe on the Son of God Secondly That notwithstanding of the signal demonstrations of the power of Christ yet though it were the mortifying of some lust and idol within them yet they will not believe but upon new temptations will doubt of his love to them Christ preacheth faith by his Word He preacheth faith by His fufferings He preacheth faith by his dispensations He preacheth faith by his promises he preacheth faith by his rods and if these five instruments will not ingage your hearts to believe what can move them Do not his two wounds in his precious hands preach out this point of Faith believe him Doth not that hole opened in his side preach this Doctrine That we should believe in him And these two wounds that he received in his precious feet do they not preach this That we should believe on a crucified Saviour And we would only say this that sometime it is the case of his own that after the convictions of this that it is their duty to believe and also after some desires to close with Christ yet they find inability to close with him Is it not certain that to will to believe is sometime present with you but how to perform ye know not And I would have a Christian making this foursold use of such a dispensation as that which is most ordinarily when convictions of our duty to believe and some desires to close with Christ is not followed with actual performances 1. To study to have your convictions more deeply rooted within you for it doth sometimes follow that resolutions and minâ—s to believe are not blest with actual believing because the conviction of our duty to believe is not deeply imprinted upon your conscience 2. Be convinced of that desperate enimity and that mystery of iniquity that is within you that yee can have some will to do without ability to perform Wee confesse it is not an ordinary disease in these days to have such a contrariety betwixt a Christians will and his practice our will for the most part being no better then our practice But sometime it is which may make you cry forth O wretched man that I am who shall deliver me from this body of death 3. That ye would be much in the imploying of Christ that as hee hath given you to will so also hee might make you to do Christ is about to convince his own in such a dispensation as that That faith is the gift of God Faith is so noble a grace that it cannot be spinned out from our resolutions nor from our endeavours Faith is such a divine plant as the Fathers right hand must plant in our souls 4. Let it convince you of the excellency of the grace of Faith for the difficulty of attaining to any thing may speak out the excellency of that thing there is no sin but it may be easily win at There is an easinesse and facility to overtake the paths of our idols but the graces of the Spirit are so excellent things that wee must fight before we attain them And you who are strangers to Christ Iesus and have never known what â—t is to close with him wee would request you in Christs Name to be reconciled to him What know ye O men or rather Atheists but this shall bee the last summonds that yee shall get to believe And that because yee disobey this precious summonds there shall be one presented to you that yee cannot sit I remember of one man who looking upon many thousands that were under his command weeped over them when he considered how that within a few years all these should be laid in their graves and should be in eternity O but it were much of our concernment to bee trying our selves how it is with us We are not afraid that it is a breach of charity to wish that but one of each ten that are within these doors were heirs of the grace of life and had the solide and spiritual expectation of heaven I think if Christ were to come presently to speak to us hee might not onely say to each twelve that are here One of you shall betray me but wee are afraid that hee would say to each twelve that are here Eleven of you shall betray mee and but one only shall passe free O doth it not concern you to enquire where ye shall rest at night when the long shadows of the everlasting evening shall be stretched out upon you I think there are some that are so settled upon their lies that if they were one day in hell and saw all the torments that are there and were brought from it the next day to live on earth they would not repent And more there are some that take them up
one day to see the joyes of heaven and bring them back again they would â—ot pursue after these blessed and everlasting â—njoyments O is not Christ much undervaâ—ued by us But I must tell you this One wo â— past but behold another wo is fast coming O â—he sâ—reighing of these spirits that are enterâ—d into their everlasting prison-house out of which there is no redemption What shall â—e your choise when Christ shall come in the â—louds I am perswaded there are many â—o whom at that day this Doctrine would be â—avishing viz. That there were not a death â—hat there were not a God and that there were â—ot an eternity Oh! will yee believe That â—he sword of the Iustice of God is bathed in heaâ—en and shall come down to make a sacrifice â—ot in the land of Idumea nor in the land of Bozra but hee is to make a sacrifice among his â—eople who seemed to make a Covenant with â—im by sacrifice Ah ah shall we say that â—f that argument were used to many that within fourty dayes they should bee at their â—ong and everlasting home they would yet â—pend thirty nine of these days in taking pleaâ—ure upon their lusts I am perswaded of â—his that there are many who think that the â—ay betwixt heaven and earth is but one days â—ourney they think they can believe in one day and triumph at night But O! it shall â—e a short triumphing that such believers as â—hese shall have Therefore O study to close with a crucified Saviour rest on him by faith delight your selves in him with love and let your souls be longing for the day when your â—oice shall bee heard in heaven and O how â—weet shall it be sung Arise arise arise my love my dove my fair one and come away foâ— behold your winter is past your everlasting summer is come and the time of the singing of birds is near When Christ shall come over these mountains of Bether hee shall cry Behold I come and the soul shall sweetly answer Come Blessed Lord Iesus Come O what a life shall it be that with these two arms yee should eternally incircle Christ and hold him in your arms or rather be incircled by him Wait fâ—â— him for he shall come and his reward is with him and he shall once take home the wearied travellers of hope SERMON IV. 1 Joh. 3. 23. This is his Commandment that ye should believe on the Name of his Son Iesus Christ c. THere are two great and excellent gifts which God in the depth of his boundlesse love hath bestowed on his own First There is that infinit gift and royal donation his own beloved Son Jesus Christ which is called The gift of God Ioh. 4 10. And secondly There is that excellent gift of the grace of Faith which God hath bestowed upon his own which is also called The gift of God Ephes. 2. 8. Faith is the gift of God And is it not certain that these two gracious gifts ought to ingage ouâ— souls and hearts much unto him Infiniâ—e Majesty could give no gift greater nor his Sâ—â— and infinite poverty could receive no â—â—her gift so suitable as Christ It was the most noble gift that heaven could give and it is the greatest advantage for earth to receive it And wee could wish that the most part of the study and practice of men that is spent in pursuit after these low and transient vanities might bee once taken up in that precious pursuit after Christ. We could wish that all the questions and debates of the time were turned over into that soul concerning question What shall we do to be saved And that all the questions controversies and contentions of the time were turned over into that divine contention and heavenly debate Who should be most for Christ who should be most for exalting of the noble and excellent plant of â—enown and that all our judgings and searchings of other mens practices and estate might â—e turned over into that useful search â—ro â—rove and examine our selves whether we be in â—he faith or not And I would ask you this question what are your thoughts concernâ—ng precious Christ seeing he is that noble â—bject of Faith We would only have you â—aking along these things by which Christ may be much commended to your hearts First There was never any that with the â—yes of Faith did behold the maâ—ehlesse beauâ—y and transcendent worth of that crucified â—aviour that returned his enemy There is â—oul conquering vertue in the face of Christ â—nd there is a heart captivating and overâ—oming power in the beauâ—y of Jesus Christ. â—his first sight that ever persecuting Saul got of Christ it brought him unto an endlessâ— captivity of love Secondly There is thâ— that we would say of precious Christ whicâ— may engage our souls unto Him that for alâ— the wrongs Believers do to Christ yet hatâ— He never an evil word of them to His Fattheâ— but commends them which is clear froâ— that of Ioh. 17. 6. where Christ doth conâ—mend the Disciples to the Father for thâ— grace of obedience They have keeped thâ— Word and for the grace of Faith verse 8 They have believed that thou didst send me and yet were not the Disciples most defectiâ—â— in obedience both in this That they did noâ—â— take up their crosse and follow Christ and alâ—â— in that they did not adhere to Him in thâ— day that He was brought to Cajaphas hall and were they not most defective in the graâ—â— of Faith as is clear from Matth. 17. 17. aâ—â— likewise from Ioh. 14. 1. He is pressing theâ— to believe in Him and yet He doth commeâ—â— them to the Father as most perfect in thâ— things Thirdly There is this that wâ— would lastly say of Him who is the noble oâ— ject of Faith look to the eminent depthâ— Christs condescendency and then ye will provoked to love Him Was it not infiâ—â—â—â— love that made Christ to ly three dayes in tâ—â— grave that we might be through all the agâ— of Eternity with Him Was it not in fâ—â—â—â— condescendency that made His precious he wear a crown of thorns that we migâ—â— eternally wear a crown of Glory Was not infinite condescendency that made Chrâ—â—â— wear a purple robe that so we might wâ—â— that precious robe of the righteousnesse of â—he Saints And was it not matchlesse condescendency that Christ who knew no sin was made sin for us and like unto us that so we might become like unto him and be made the righteousnesse of God in Him But to come to that which we intend mainâ—y to speak upon at this time which is that â—econd thing that we proposed to speak of â—rom these words and that is concerning the excellency of this grace of Faith which we cleared was holden out in that that faith was called his commandment which is so â—alled by way of eminency and excellency There are many things in Scripture which may sweetly point out the
your closing with Christ and of your coming out of Egypt and we may allude unto that command if not more then allude unto it in Dent. 16. 1. Observe the month of Abib and keep the passeover unto the Lord thy God For in the moneth of Abib the Lord thy God brought thee out of the land of Egypt And secondly We would have you much in marking these experiences which have increased your Faith and which have strengthned your love and which have made you mortifie your idols These are experiences especially to be marked 2. Faith is keeped in exercise and we win to the lively assurance of our interest in God which we would presse upon you by being much in the exercise of secret prayer O but many loveth much to pray when abroad who never loved to pray when alone And that is a desperate sign of hypocrisie according to that Matth. 6. 5. It is said of hypocrites They love to pray standing in the Synagogues and in the corner of the street s that they might be seen of men But it is never said of these persons that they love to pray alone onely they loved to pray in Synagogues but it is secret and retired prayer by which Faith must be keeped in exercise 3. And there is this likewise that we would presse upon you that ye would be much in studying communion and fellowship with God that so your Faith may be keeped in life And O what a blessed life were it each day to be taken up to the top of the mount Pisga and there to behold that promised land to get a refreshfull sight of the Crown every morning which might make us walk with joy all alongs that day The heart oâ— a Christian ought to be in heaven his conversation ought to be there his eyes ought to be there And I know not what of a Christian ought to be out of heaven even before his going there save his lumpish â—abernacle of clay which cannot inherite incorruption till he be made incorruptible And I shall say no more but this many of us are readiâ—â— to betray him with a kisse and crucifie him afresh then to keep communion with him but wo eternally be to him by whom the Son oâ— man is betrayed and that doth crucifie Christ afresh it were better that a milstone were hanged about his neck and he were cast into thâ— depth of the sea I remember an expressioâ— of a man not two dayes ago who upoâ— his death bed being asked by one what hâ— was doing did most stupidly though mosâ— truly reply That he was fighting with Christ and I think that the most part of us if he prevent us not shall die fighting with Christ. But know and be perswaded that he is too sore a party for us to fight with He will once tread you in the wine presse of his fury and he shall return with dyed garments from treading such of you as would not imbrace him He shall destroy you with all his heart Therefore be instructed lest his soul be disjoynted from you as that word in Ier. 6. 8. And lest your soul eternally be separted from him Be instructed I say to close with him by â—aith Now to him who can make you to do so we desire to give praise In the two Sermons next following you have the rest of these sweet Purposes which the worthy Author Preached upon the same Text Never before Printed SERMON V. 1 Joh. 3. 23. This is his Commandment that ye should believe on the Name of his Son Iesus Christ c. THere are two great rocks upon which a Christian doth ordinarily dash iâ— his way and motion toward his rest 1. The rock of presumption and carnal confidence so that when Christ dandleth them upon his knees and satisfieth them with the breasts of his consolations and maketh their cup to overflow then they cry out My mountain standeth strong I shall never be moved And 2. The rock of misbelief and discouragement So that when he hideth his face and turneth back the face of his Throne theâ— they cry out Our hope and our strength is perished from the Lord we know not what iâ— is to bear our enjoyments by humility noâ— our crosses by patience and submission â—â— but misbelief and jealousie are bad interpre ters of dark dispensations they know noâ— what it is to read these mysterious character of divine Providence except they be writâ—â—â— in the legible characters of sense misbelieâ—â— is big with childe of twins and is travelliâ—â— till it bring forth apostacy and security anâ— no doubt he is a blessed Christian that haâ—â— overcome that woful idol of miâ—belief anâ— doth walk by that Royal Law of the Worâ— and not by that changeable rule of dispensatâ— on s We conceive that there are three greâ—â— Idols and Dagons of a Christian that hindereâ—â— him from putting a blank in Christs hand concerning his guiding to heaven there is pride self-indulgence and security Do we not covet to be more excellent then our neighbour Do we not love to travell to heaven through a valley of Roses And doe we not ambitiously desire to walk toward Sion sleeping rather then weeping as we go Are there not some words that we would have taken out of the Bible That is sad divinity to flesh and bloud Through many tribulations must we enter into the Kingdome of Heaven we love not to be changed from vessel to vessel that so our scent may be taken from us There are three great enemies of Christ Misbelief Hypocrisie and Profanity Misbelief is a bloudy sin hypocrisie is a silent sin profanity is a crying sin Those are mother evils and I shall give you these differences betwixt them Misbelief crucifieth Christ under the vail of humility hypocrisie crucifieth Christ under the vail of love and profanity putteth him to open shame Misbelief denyeth the love and power of God hypocrisie denieth the omnisciency of God â—nd profanity denyeth the justice of God Misbelief is a sin that looketh after inherent â—ighteousnesse hypocrisie is a sin that lookâ—th after external holinesse onely and proâ—anity is a sin that looketh after heaven without holinesse making connexion between â—hese things that God hath alwayes sepaâ—ate and separating these things which he â—ath alwayes put together So that their faith shall once prove a delusion and flie away as a dream in the night But let us study this excellent grace of true and saving Faith which shall be a precious remedy against all those Christ-destroying and soul-destroying evils But now to come to that which we did propose thirdly to be spoken of from the words which was the sweetnesse of this grace of Faith no doubt it is a pleasant command and it maketh all commands pleasant it is that which casteth a divine lustre upon the most hard sayings of Christ and maketh the Christian to cry forth God hath spoken in his holinesse I will rejoyce Wee need not stand long to clear that Faith
Oâ— are there not many of us that are in a golden dream that suppose we are eating but when we awake our soul is empty whose faith is a metaphysick notion that hath no foundation but mans apprehension and this shall never bear us through the gates of death nor convey us in into eternity of joy 2. May not this presse you to follow after assurance that it is the compendious way to sweeten all your crosses As is clear from Hab. 3. 17 18. where the convictions of this made Habbakuk to rejoyce in the God of his salvation Though the fig tree did not bear fruit and the labour of the olive did fail and there were no sweetnesse to be found in the vine and from Heb. 10. 34. where they took joyâ—ully the spoiling of their goods knowing within themselves that they had a better and an enduring substance This is indeed that tree which if wee cast into the waters of Marah they will presently become sweet for it is not below the child of hope to be much anxious about these things that he meets with here when he sincerely knoweth that Commandement shall come forth Lift up your head for the day of your eternal redemption draweth near even the day when all the rivers of his sorrow shall sweetly run into the ocean of everlasting delighâ—s 3. A Christian that is much in assurance he is much in communion and fellowship with God as is clear from the Song 1. 13 14. and Song 2. 3. where when once she cometh to that to be perswaded that Christ was her beloved then she sat down under his shaddow and his fruit was pleasant â—nto her taste for the assured Christian doth taste of these crums that â—all from that higher Table and no doubt these that have tasted of that old wine will not straight way desire the new because the old is better And then 4. It is the way to keep you from Apostacy and making defection from God Faith is that grace that will make you continue with Christ in all his tentations as is clear from 2 Pet. 1. 10. where this is set down as a fruit of making our calling and election sure that if we no these things we shall never fail Faith makes a Christian to live a dependent life for would you know the motto of a Christian It is this self diffidence and Christ dependence as is clear from that word in the Song 8. 5. that while we are walking through this wildernesse we are leaning upon our welbeloved 5. This assurance will help a Christian to overcome many tentations There are four sorts of tentations that assâ—ult the Christian there are temptations of desire temptations of love temptations of hope and temptations of anxiety all which a Christian through this noble grace of Assurance may sweetly overcome he that hath once made Christ his own what can he desire but him As Psal. 27. 4. One thing have I desired of the Lord What can he love more then Christ or love beside Christ all his love being drowned as it were in that Oâ—ean of his excellencies and a sweet complacency found in the enjoyment of him And as to hope will not assurance make a Christian 〈◊〉 forth Now Lord what wait I for my hope is in thee And when the heart is anxious doth not assurance make a Christian content to bear the indignation of the Lord and patiently submit unto the crosse since there is a sweet connexion betwixt his crosse and his Crown Rom. 8. 35 36. If he suffer with him he shall also reign with him And lastly There is this argument to presse you to assurance that it sweemeth the thoughts of death it maketh death unto a Christian not the king of terrours but the king of desires and it is upon these grounds that assurance maketh death refreshfull unto a Christian. 1. He knoweth that it is the funerall of all his miseries and the birth-day of all his blessed and eternal enjoyments 2. That it is the Coronation day of a Christian and-the day when he shall have that Marriage betwixt Christ and him sweetly solemnized And that when he is to step that last step hee knoweth that death will make him change his place but not his company And O that we could once win unto this to seal that conclusion without presumption My beloved is mine and I am his We might without presumption sing one of the songs of Sion even while we are in this strange land and taking Christ in our arms might sweetly cry forth Now lettest thou thy servant depart in peace for my eyes have seen thy salvation Comfort your selves in this that all your clouds shall once passe away and that that truth shall once come to passe which was confirmed by the oath of an Angel with his hand lifted up towards Heaven That time shall be no more Time shall once sweetly die out in eternity and ye may be looking after new heavens and a new earth wherein dwelleth righteousnesse O long to be with him for Christ longeth to have you with him SERMON VI. 1 Joh. 3. 23. This is his Commandment that ye should believe on the Name of his Son Iesus Christ c. THere are three most precious and cardinal graces which a Christian oughâ— mainly to pursue There is that exalting grace of Faith that comforting gracâ— of Hope and that aspiring grace of Love and if once a Christian did take up that heavenly difference that is between those sister-graces hee might be provoked to move after them most swiftly as the chariots of Aminadab And there is this difference between those graces Faith is a sober and silent grace Hope is a patient and submissive grace Love is an ambitions and impatient grace Faith cryeth out O my soul be silent unto God Hope cryeth out I will wait patiently for the Lord untill the vision shall speak but Love it cryeth out How long art thou a coming and it is waiting to hear the sound of his feet coming over the mountains of separation That is the Motto of Hope Quod defertur non aufertur that which is delayed saith Hope is not altogether taken away and made void and that may be the divine embleme of the grace of Love It is sight infolding desire in its armes and it is desire cloathed with wings â—reading upon delay and impediments There is this second difference between these graces the grace of Faith it embraceth the truth of the promises the grace of Hope it embraceth the goodnesse of the thing that is promised but that exalting grace of Love it embraceth the Promiser Faith cryeth out Hath hee spoken it Hee will also do it Hope â—ryeth out Good is the Word of the Lord be â—â— unto thy servant according to thy promise And Love it cryeth out in a higher note As is the apple tree amongst the trees of the â—ood so is my well-beloved amongst the sons â—hirdly There is that difference between â—hese graces Faith it
say one word also to you who are strangers from God and arâ— destitute of the grace of Christ and will noâ— by faith close with this excellent Object There is a fourfold crown that once shall bâ— put upon your heads but do not misinterpret the vision There is a difference betwixâ— the Butler and the Baker ye may prophesiâ— good things to your self but there is a crowâ— of death which ye shall once have put upoâ— your heads ye shall be alwayes dying anâ— never able to die there is a crown of sorrow that ye shall have put upon your head when ye shall eternally sigh forth that lamentation O to be anihilat and reduced unto nothing when the reduction of you into nothing would be a heaven when ye shall bâ— tormented in those everlasting flames Anâ— I would say this by the way ye will be alâ— miserable comfortlesse one to another therâ— will be no ground of consolation that ye shalâ— reap for the community of your sorrow shall increase the degrees of that sorrow And there is another crown also that ye shalâ— put on and that is a crown of sin instead oâ— that crown of righteousnesse would you knoâ— your exercise O ye that are predestinate uâ— to these everlasting pains Would ye knoâ— your exercise It is this ye shall eternally blaspheme and curse the God that made you I am perswaded of this that the terrours of hell will afflict you more and doth then that of the sinning perpetually in hell Ye would think nothing many of you to be in hell if there were no pain there for the exercise of sin it will be your delight and life but be perswaded of it that when your conscience is awakened the exercise of sinning shall exceedingly aggreage your pain And there is this crown lastly that ye shall put on and that is the crown of shame The Prophet Isaiah maketh mention of a crown of pride but ye that have put on that crown of pride ye shall once put on that crown of everlasting confusion and shame when ye shall not be able to lift up your eyes to him whom ye have peirced I would fain desire you to know what will be your exercise at these three dayes what will be your exercise when death shall be summonding you to remove and ye shall first be entered heirs unto these everlasting pains I am perswaded ye will reflect much Will ye not reflect upon many Sermons that ye have heard wherein ye have been invited to partake of the sweet offers of Salvation I remember of one that upon his death bed cryed forth A world for time a world for one inch of time one that perhaps did hold his head high and no doubt was greater than the greatest here his Crown could not purchase on inch of time but dying with this Call time again call time again that petition was denyed and so it shall be I fear to the most part that are here I think it was a pretty Hieroglyphâ—ck of the Egyptians they painted Time with three heaâ—s The first head that painted out time that was past Was a greedy Wolfe gaping which importeth this That our time past was mispent and there was nothing left but like a Wolfe to gape for it again And there was that second head of a roaring Lyon round which import the time prâ—sent and for this end was so painted that people might lay hold upon their present opportunities otherwise it would be the matter of their ruine and of their eternall undoing And there was that last head which was of a deceitfull Dog fawning which signified that people they â—eceive themselves with the time to come thinking they will be religious at their deaâ—h and that they will overcome at their death but this is â—â—attery no better then the fawning of a mad Dog I think wee may learn much of this even to be provoked to lay hold upon ouâ— golâ—â—n opportunities that wee sell not â—ur time but that wee buy it There are two thiâ—â—gs that a Christian must not sell that is sell not the truth but buy it and sell not your time but buy it I am perswaded of this that one moment of time is worth ten thousand worlds if improven And I would ask you what advantage shall yee have of all things that yee have â—oâ—mented your selves about when time shall be no more I suppose indeed this is an ordinary evil amongst the people of this age of which we have our own share and proportion There are many that envy Godlinesse and the Godly The excellent ones that are in the earth that think it a pleasure to vent their malice against such I know that ordinary practice it is older by a thousand years then themselves that they persecure Godlinesse under the name of hypocrisie They call Godliness hypocrisie and upon that account they begin and speak maliciously against it onely â— would ask you this question What will â—e say in that day when Christ will ask that question at you that Gideon asked at Zeba â—od Zalmuna who are these that ye killed with your tongue Most it not be answered Every one did resemble the person of a King â— will ye not believe will ye not close with Christ I know it is ordinary that we run â—pon these two extreams Sometimes we â—o not believe the threatnings of the Law â—nd sometimes we will not believe the proâ—ises of the Gospel But I would only deâ—e to know what if it had been so orderâ—â— in the infinite wisdome of God that all â—â—e letters of this Book should have been â—â—earnings what should have been our lot â—â—all the promises should have been sâ—raped â—t of it But certainly this must be your â—t all â—he promises of the Book of this Coâ—nant shall be taken from you and all the â—â—ses thereof shall be a flying roll that shall â—â—er within your houses and shall there â—â—â—rnally remain Know this O ye that are â—â—emies to Christ know it and think upon it Every battel of the warriour is with confused noise and with garments rolled in blood But that war that Christ shall have against the hypocrites in Zion and those that are ignorant of him and will not close with him it shall be with fewell of fire and eternal iâ—dignation O what will be your thoughâ—â— suppose you when Christ shall come wiâ—â— that two edged sword of the â—ury of thâ— Lord to enter to fight with you It iâ—â—â— delightsome exercise Oh that ye were nâ—â— almost but altogether perswaded to be Christians and that once Christ might conqâ—â— you with that two edged sword that proceedeth out of his mouth that so ye might subject your selves to Him and make Him tâ—â— object of your Faith Now to Him thâ—â— hath engraven upon His vesture and on 〈◊〉 thigh that He is the King of kings and 〈◊〉 Lord of lords we desire to give praise A SERMON Concerning the Great-Salvation Heb. 2. 3. How shall we escape
there will be some of Gallio's disposition here to day that will care for none of these things Yea there are many here who will not give a fig for this rich offer of the Great Salvation But I say cursed be that person who puts on Gallio's temper to day that will care for none of these things 2. I fear there will be many of Pilat's humor here to day who will say they find nothing against the man yet will cry forth Take him and crucifie him They find no fault with Christ and yet will be conâ—ent that he be crucified Now can ye say any thing against Christ who is the Author of this Great Salvation Produce your strong arguments are there any here who have any thing to say against Him I am here to answer in His Name I hope there â—s not one here who hath any thing to say against the Author of this Great Salvation And why then do ye not take Him See unto your selves that there be none of Pilats humor here to day that will cry out Yee find nothing in Christ why he should not be received and yet will bee content that hee bee crucified 3. There will bee many of the Jews humor here to day who cry forth Away with Christ away with Christ and give me Barrabas But oh what a hellish word is that Away with spotlesse Christ away with transcendenâ— Christ and give us the world Now are there any here who will be so gross slighters of this Great Salvation Will ye slight this Great Salvation and imbrace your idols which shalâ— once prove a crown of thorns unto you 4. There will bee some of Felix humor found here to day that will say O Christ gâ— away at this time and I will hear thee at a mosâ— convenient season But I say unto you whâ— will not hear mee to day nor imbrace thâ—â— Great Salvation I shall defy all the Ministeâ—â— in Scotland to assure you that ye shall get another offer if ye send me away to day Therâ— is not one that can or dare engage that thâ— Great Salvation shall bee in your offer and more Therefore I say let none of Felâ—â— temper be here to day that will say They wiâ—â— hear Christ at a more convenient season 5. There will bee some of Balaams temper to day who will desire To die the deatâ— of the righteous and to have their last 〈◊〉 like his yet they desire not to live the liâ—â— of the righteous But I say unto you ye shaâ—â— never die the death of the righteous if ye live not the life of the righteous 6. There will bee some of you here to day who I hope at least will bee of Agripa's humour that will say Thou hast almost perswaded me to be a Christian I say unto thee O wilt thou quickly out with that word almost and put in that word altogether and say O precious Christ Thou hast altogether perswaded me to be a Christian However if thou come no greater length I intreat thee come this length that so thou may cry out I am almost perswaded to imbrace Christ the Great Salvation and may be ere long ye will come further 7. There will bee some of Iudas temper here to day Who will betray Christ for thirty pieces of silver Yea some would sell Christ Heaven their idols and all for lesse then thirty pieces of silver 8. I think there will be many of Esaus proâ—ane temper here to day Who will sell their birth-right for a messe of pottage Now will ye enquire at your selves am I the person that will give my birth-right for a messe of pottage Doth my heart say I will sell my birth-right because I am hungered and ready to die what will it profit me Give mee a messe of pottage and I will quite my birth-right I know it there are not a few such here to â—ay Therefore I intreat you enquire at your selves what is your humour Oh shall the Great Salvation that yee have slighted â—o long bee slighted this day also and shall there bee none to imbrace it Oh inquire and stand inlaw lest the wrath of the most High pursue you Now I shall give you these seven considerations which may provoke you not to slight but imbrace this Great Salvation 1. The first Consideration That the not imbracing of this Great Salvation is one of the greatest acts of folly that can be Ier. 8 9. They have rejected the word of the Lord and immediatly is subjoyned And what wisedom is in them And so Solomon doth assure you they cannot be wise who neglect this Great Salvation Prov. 1. 7. Fools despise wisedom and instruction Therefore may not I say unto you be who ye will though ye were the greatest heads of wit in all this place ye are but stark fools as long as ye neglect this But would ye be wise indeed and wise unto eternal life then I intreat you come and imbrace this Great Salvation II. The second Consideration to provoke you not to slight the Great Salvation is this that the ruine and destruction of the slighters of it is most certain and infallible Ier. 11. 11. Where speaking of slighting the Covenant which is indeed this same Great Salvation there is a therefore put to the threatning Therefore thus saith the Lord I will bring evil upon them which they shall not be able to escape I defy you all who are the slighters of this Great Salvation to finde a back door when justice shall pursue you For there is nâ— door to escape if ye imbrace not this Great Salvation But the earth will disclose your iniquity and heaven will declare your sin III. Thirdly Let this Consideration provoke you not to slight this Great Salvation that Christ is exceeding serious and earnest that ye would imbrace it And I think that Isa. 28. 23. speaketh out his exceeding seriousnesse where four times hee beggeth of his hearers that they would give ear and hear his voice saying Give ear and hear my voice â—earken and hear my speech What needeth all these exhortations But that Christ is most serious that they would imbrace the Great Salvation And O that there were a person here to day as serious to the bargain as Christ is But be who yee will that slight this Great Salvation believe me the day is coming wherein ye shall cry out alas for my slighting of it Wilt thou therefore think presently with thy self O thou slighter of this Great Salvation what wilt thou say of thy slighting of it when the devil shall be leading thee in thorow these dark gates of hell O slighter of the Gospel how many alaces wilt thou cry when thou shalt be passing thorow these dark gates into thy everlasting prison Wilt thou not then cry out O me slighter of the everlasting Salvation whither am I now going Alas now for my slighting the Gospel And as thou passest thorow thou shalt meet with numbers of miserable comforters There is not one
those that are given to it It is also clear Heb. 9. 27. It is appointed unto all men once to die So it is most clear that we must die I remember of one Philip King of Macedonia who had one substitute for this very end to cry at his Chamber door every morning Memento mori Memento mori Memento mori Remember thou art to die and it is reported to have been the practice of the Nobles of Greece and in the day wherein their Emperour was Crowned that they presented a Marblestone unto him and he was inquired after what fashion he would have his Tomb stone made which practices speak forth this unto us that although these were most destitute of light of the Scriptures yet were very mindfull of death Believe me death may surprise us before we be aware for it is most certain that we must die but there is nothing more uncertain then the way how and the time when we shall die Death will surprise some as it did Abel in the open field Gen. 4. 8 Death will surprise some as it did Eglon in his parlour Iudg. 3. 21. And death will surprise some as it did Saul and Ionathan in the flight 1 Sam. 31. Now in speaking to this point I shall first speak a little to these advantages which attend those that live within continuall sight of death Secondly I shall give you some Considerations to presse you to prepare for death Thirdly I shall give you some Directions to help you to prepare for Death And then we shall proceed unto the second point of doctrine which we observed from the Text and shall speak a few things from it unto you and so come unto a close for this time First then we conceive there are these seven advantages which attend those who live within the continual â—ight of this truth that they must die I. First The Faith of approaching death will make a soul exceeding diligent in duty this was our blessed Lords divinity Ioh. 9. 4. I must work the work of him that sent me while it is day The night cometh when no man can work That is death is approaching therefore I must work It is clear also 2 Pet. 1. 12. compared with vers 14. In the 12. vers Peter is exceeding diligencâ— in his duty and the ground of his diligence is in the 14. vers Knowing that shortly I must put off this my tabernacle c. Yea it is even the Epicures argument Let us eat and drink for to morrow we shall die and should not the Christian much more cry out Let mee watch and pray for to morrow I may die I say if the Epicures did make use of this notion to make them vigorous in the pursuit of their pleasures O how much more should a Christian improve iâ— for making him vigorous in the pursuit of his duty Therefore I say unto you all O bee diligent for your night is drawing near O Christians and expectants of heaven are ye not afraid lest yee be nighted before ye have walked the half of your journey For if yee bee nighted on your journey to heaven before ye come to the end of your race there is no retiring place whereunto yee may turn aside to lodge therefore O work work work while it is day for behold death is approaching and then shall we all bee called to an account II. The Faith of approaching death will make a Christian exceeding active in duty hee will not only bee diligent but also exceeding serious and zealous in the exercise of his duty This is clear from that notable exhortation Eccles. 9. 10. Whatsoever thy hand findeth to do do it with thy might and the reason is For there is no work nor device nor knowledge nor wisdom in the grave whether thou goest Wherefore O bee active while yee are alive for ye shall never work any more after ye are dead and if ye leave but one work undone there is no doing of it after death There is no work saith Solomon in the grave therefore O be active III. The faith of this Truth that we must all die will help a Christian to be exceeding mortified to the things of a present world Oh covetous men and women would ye shake hands with cold death but once every morning I should defy you to pursue the world so much as ye do Paul was much in the meditation of his change which made him 2 Cor. 4. 18. to overlook these things that are temporary while we look not saith he to the things that are seen which are temporal but to the things which are not seen which are eternal therefore chap. 5. 1. Knowing that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens Therefore in this we groan earnestly desiring to be cloathed upon with our house which is from heaven What aileth you Paul might one have said may ye not take a look of the world no saith he For I know that if this earthly house of this tabernacle were dissolved I have a house with God not made with hands but eternal in the heavens That is I know that ere long the pins of my tabernacle will be loosed and it will fall down about my ears therefore I must look for another dwelling house And 1 Cor. 7. 24. The fashions of this world passe away Therefore â—aith he vers 32. I would have you without carefulnesse caring how to please the Lord. And Phil. 4. 5. Let your moderation be known to all men The Lord is at hand As if he had said Death is approaching and at hand therefore I intreat you be sober But I think many of us will be found like Saul hid among the stuffe that is we will be lying amongst the middest of the pleasures of this passing world But I say unto thee who are such an one that death will break the strings of thy harp and thy musick will quickly cease O but death will make thee have a low esteem of the world O blessed is the person who hath these thoughts of the world all along his way which he shall have of it at death Have not the most cursed wretches been forced to cry forth Oh I would give ten thousand worlds for Christ Have not some persons who have had the Moon upon their head and that have made their belly their god being forced to cry forth at death O cursed person that I am that ever made the world my god Alas that I contented my self with the world Therefore I say unto thee who art such an one O stay thy pursuit after the world for death is approaching that will cause all thy worldly comforts evanish IV. When a Christian believeth this Truth that he must die it will be an exceeding great â—estraint to keep him from sinning as is clear Iob 31. 13. compared with vers 14. where Iob reckoning over many good deeds done by himself saith What
then shall I do when God riseth up and when he visiteth what shall I answer him As if he had said Sirs mistake me not I am not boasting much of my self for I could not have done otherwise else what should I do when God riseth up How could I answer to God if I had done otherwise I think it were a notable practice for each of you when temptations begin to assault you to say O temptation what will I answer to God when he riseth up to reprove me if I should yeeld unto thee Likewise Eccles 11. 9. Where Solomon disswading young men to pursue after vanity bringeth this as a reason Know thou that for all these things God will bring thee to judgement Therefore I say unto thee who art often tempted to sin let 〈◊〉 and reckoning with God be still in thy sight and I defy thee then to imbrace half so many temptations as now thou dost I intreat you to answer all your temptations with that word What shall I do when he riseth up And what shall I answer when he visiteth me V. When a Christian liveth within the sight of this Truth that he shall once see death it shall make him exceeding patient under every crosse wherewith he meeteth Such a Christian will hardly meet with a crosse but he will quiet himself with this Death will put me beyond this crosse this is but a cloud that will quickly passe away And for this cause did Divid so composedly put up that desire Psal. 39 4. Lord make me to know my end and the measure of my dayes He was sure that the knowledge of his end would put him in a sober and patient frame VI. The sixth advantage is this The faith of approaching death will teach the the person that hath it to study saving wisedome This is clear Psal. 90. 12. Where David putteth up this request So teach us to number our dayes that we may apply our hearts unto wisdome As if he had said I will never think my self wise till I know that blessed peece of Arithmetick How to number my dayes I would desire every one of you all to think with your self every morning when ye arise now I am a day nearer unto eternity then I was before and at the end of every hour now I am an hour nearer unto eternity then I was before I say think often yea alwayes thus I was never so near my death as I am now For oh are we not all nearer to eternity to day then we were yesterday VII The seventh advantage attending the faith of approaching Death is this That it will make a Christian very carefull in preparing for Death It is impossible for one to believe really that Death is approaching and not to prepare for it Say what ye will if ye be not carefull in preparing for death ye have not the solide faith of this truth that ye shall die Believe me it is not every one that thinketh he believeth this truth that believeth it indeed And O how dreadfull is it for an unprepared man to meet with death He desireth not to die yea he would give a world for his life but die must he whether he will or not for death will not be requested to spare a little when he cometh And therefore I say unto you all Set your house in order for ye shall surely die Old men and women set your house in order for surely ye must die Young men and women set your house in order for to morrow ye may die and be cut off in the flower of your age Think not that there are any who can sell time for I say ye shall never get time sold unto you Alas I fear the most part of persons that dieth now death findeth them at unawars for indeed the persons that die among us when we come to visit them we may give you a sad account of them for we think they are comprehended under these four sorts 1. First When we go to visit some persons on their death bed they are like unto Nabal their heart is dying and sinking like unto a stone within them they are no more affected with death then if it were a fancy alas for the great stupidity that hath overtaken many therefore I intreat you delay not your repentance till death left the Lord take away your wit so that ye cannot then repent for your senslesnesse and stupid frame of spirit 2. A second sort we find in a presumptuous frame saying they have had a good hope all their dayes and they will not quite it now they will go down to the grave with their hope in their right hand or rather they will go down to the grave with a lie in their right hand they live in a presumptuous frame and they die in the same delusion For when we tell them that by all probability they are going down to hell they answer God forbid I was all my time a very honest man or woman But I love not that confession for there are many such honest men and women in hell this day 3. The third sort we find having some convictions that they have been playing the fool all their dayes but we can get them no further I shall only say to such to go down to the grâ—ve with convictions in their breast not making use of Christ is to go down to hell 〈◊〉 a caâ—â—â—e in their hand to let them see the way and truly the greater part that die die in this manner 4. Fourthly There are some whom we find in a self righteous frame trusting upon the Covenant of Works and their own merits and trusting by these to go to heaven yet neglecting the offer of Christs righteousnesse But alas we find not one of a thousand in this frame I desire to be dissolved and be with Christ that 's best of all And scarce do we find any in such a frame O wretched man that I am who shall deliver me from the body of this death Therefore I say unto you all who are here O will ye mind death before it take hold on you Oh mind your work now for ye will find that death shall be work enough for it self though ye leave no work till then VIII The eight advantage that attendeth the Christian believing this truth that once he must die is this death will not be so terrible to him as it is unto many when it cometh What think ye maketh death a king of terrours What maketh many to shake like the leaf of a tree when they are summoned to appear before Gods Tribunal It is even because of this they have not been thinking on death before it came so as to prepare for it and I fear many in this place may be feared for death and that when it cometh to them they will say unto death at Ahab said to Elijah Hast thou found me O mine enemy Surely â—â—ath will take you and bring you to the judgement seat of Christ