doth exceedingly interrupt the sweet and precious actings of Faith For it is certain that if once the immortal soul be united to Jesus Christ by the bond of love and respect then our Faith will increase with the increase of God Our intertainment of a bosom idol is ordinarily punished with the want of the sensible intimations of his peace and of our interest in him So that sometimes his own are constrained to cry out God hath departed from mee and he answereth mee not neither by dreams nor visions 4. There is that likewise that hath influence upon it our not closing absolutely with Jesus Christ but upon conditions and suppositions We make not an absolute and blank resignation of our selves over unto Christ to hold fast the Covenant notwith standing hee should dispense both bitter and sad things to us But wee conceive that Christs Covenant with believers is like thaâ— Covenant that God made with Noah thaâ— there should bee summer and winter seedâ— time and harvest night and day unto Christian. A Christian must have his nighâ— as well as his day hee must once sowe iâ—â— tears before hee reap in joy and hee musâ— once go forth bearing his precious seed bâ—fore hee can return bearing his sheaves in hiâ— bosome and that this hath influence upoâ— our instability may bee seen from this Thâ—â— often a Christian after his first closing witâ— Christ hee meeteth with desertion in poiâ—â— of tendernesse in point of joy and in poiâ—â— of strength so that his corruptions seeâ— now to be awaked more then formerly thâ— hee wants those seeming injoyments of him which formerly he had And that much of â—is softnesse of heart hath now evanished which is clear somewhat from Heb. 10. 32. That after they were enlightened they ondured great fight of afflictions For the word that â—â— there rendered afflictions signifieth inward â—roubles through the motions of sinne as well as outward afflictions Gal. 5. 24. And God useth to dispense this way to his own â—ot only to take trial of the sincerity of our â—losing with him but to make our faith â—ore stedfast and sure And no doubt if we â—ose not absolutely with Christ when â—nder these temptations and trials we will â—eject our confidence as a delusion and supâ—ose it to bee but a morning dream thereâ—ore it were a noble and divine practice of a â—hristian to close with Christ without reâ—ervation seeing hee doth dispence nothing â—â—t that which may tend to our advantage â—nd we would say to such as are under these â—emptations that if yee endeavour to resist â—â—em it is the most compendious and excelâ—â—nt way to make your hearts which now â—â—e dying as a stone to bee as a watered Garâ—â—n and as springs of water whose waters fail â—â—t and to make you strong as a Lion so that 〈◊〉 temptation can rouse you up but you all bee enabled to tread upon the high places the earth and to sing songs of triumph over â—â—ur Idols 5. There is this likewise which hath inâ—â—ence on it or building of our faith more â—â—on sense then upon Christ or his Word and therefore it is that Faith is so unconstant and changeable as the Moon we not knowing what such a thing meaneth To hope against hope and to bee strong in faith giving glory to God And we would onely say unto you that erect your confidence upon so sandy a foundation that when the storm and wind of tentation shall blow That house shall fall to the ground As likewise building of your faith upon sense doth abate much of your joy and much of your precious esteem of Jesus Christ it being faith exercising it self upon an invisible object that maketh the Christian to rejoyce with joy unspeakable and full of glory 1 Peâ— 1. 8. 6. There is this last that hath influence upon it even our sloathfulnesse in the exercise of our spiritual duties by which Faith should bee entertained Faith is a tender grace and a plant that must not be ruffled buâ— nourished through the sap of other precious graces but wee grow remisse in ouâ— spiritual duties and do turn our selves upoâ— the bed of security as the door upon thâ— hinges And doth not our drowsinesse cloath us with rags and make us fall into a deep sleep while as if wee were diligent Oâ— souls should bee made fat and rich Yea slothfulnesse doth not only impede assurancâ— in this that it hindereth the divine communications of his love and respect by which assurance may bee keeped in life Cant. 5. 2 But also it maketh our poverty come on us an armed man and our want as one that travelleth And withall it letteth loose thâ— chain by which our corruptions are tyed and maketh them to lift up their head by which our assurance is much darkned and impared and our hope is much converted into diffidence and dispair And we would only say this it is the diligent Christian that is the believing Christian and it is the believing Christian that is the diligent Christian there being such a sweet reciprocation betwixt these two precious graces that they die and live together Now thirdly we shall shut up our discourse with this in pointing out a little what are those things that do obstruct a Christians closing with Christ and believing in his precious Name I. We conceive that this wofull evil doth â—pring and rise from that fundamentall ignoâ—ance of this truth that there is a God as â—â— clear from Heb. 11. 6. where that is reâ—uired as a qualification of a Comet That he â—hould believe that God is And assuredly â—ill once this precious truth be imprinted â—pon our souls as with a pen of iron and â—oint of a diamond we will look upon the â—ospel as an Uâ—opian fancy and a deluding â—otion to teach unstable souls who know â—ot the way to attain unto real blessednesse â—nd truly it is a fault in many that they â—egin to dispute their being in Christ before â—hey know there is a Christ and to dispute â—heir interest in him before they believe his â—eing and that there is such a one as is calâ—â—d Christ. II. Our coming unto Christ is obstructed from the want of the real and spiritual convictions of our desperate and lost estate without Jesus Christ and that our unspeakable misery is the want of him which is clear from Ier. 2. 31. We are Lords we will come no more to thee And it is evident from Rev. 3. 16 18. That such a delusion as this doth overtake many that they can reign as Kings without Jesus Christ and that they can build their happinesse and establish their eternal felicity upon another foundation But O that we could once win to this to believe what we are without Christ and to believe what we shall be in the enjoyment of him with the one eye to descend and look upon these deep draughts that the mystery of iniquity hath imprinted upon your immortal souls and withall to reflect upon the wages
of sin which is death and be constrained to cry out Wo is me for I am undone And with the other eye to ascend and look to that help that is laid upon One that iâ— mighty and to make use of the righteousnesse of a crucified Saviour that so what we want in our selves we may get it abundantly made up in him III. There is this likewise that obstructeth our closing with Christ our too much addictednesse to the pleasures and carnal delights of a passing world which is cleaâ— from Luk. 14. 18 19 20 21 22. Matth. 22 5 6. where these that were invited to comâ— to the feast of this Gospel they do makâ— their apologie and with one consent do refuse it some pretending an impossibility tâ— come and some pretending an unavoidable inconveniency in coming And O! What a rediculous thing is that poor complement that these deluded sinners used to Christ I pray you have us excused And is it not the world the great plea and argoment that they make use of When they will not come and make use of Christ IV. There is this lastly which doth obstruct ones coming to Christ their unwillingness to be denyed to their own righteousness Which is clear from Rom. 10. 23. And wee conceive if once these two were believed which are the great Tropicks out of which all these arguments may be brought to perswade you to imbrace Christ to wit the infinite excellency of His person on whom we are to believe and the infinite losse that these do sustain who shall be eternally rejected of him We might be persuaded to entertain a divine abstractednesse and holy retirement from all things that are here below and to pitch our desires alone upon him who is the everlasting wonder of Angels and the glory of the higher House O did we once suppose the unspeakable happinesse of these whose Faith is now advanced unto everlasting felicity and fruition and hath entered into that eternal possession of the promises might we not he constrained to cry out It is good for us once to be there Christ weepeth to us in the Law but we do not lament and he pypeth to us in the Gospel but we do not dance He is willing to draw us with the cords of men and with the bonds of love and yet we will not have him to reign over us May not Angels laugh at our folly that wee should so undervalue this Prince of love and should contemn him who is holden in so high esteem and reverence in these two great Assemblies that are above of Angels and of the spirits of just men made perfect Christ hath now given us the first and second Summonds the day is approaching when the sad and wofull summonds shall be sent against us of departing from him into these everlasting flames out of which there is no redemption and this shall be the capestone of our misery that we had once life in offer but did refuse it And though there were four gates standing open toward the north by which we might have entered into that everlasting rest yet we choosed rather to walk in the paths that lead down to death and take hold of the chambers of hell O but there are many that think the Gospel cunningly devised fables and foolishnesse they being unwilling to believe that which sense cannot comprehend nor reason reach and this is the reason why the Gospel is not imbraced but is rejected as a humane invention and as a morning dream c. SERMON II. 1 Joh. 3. 23. This is his Commandment that ye should believe on the Name of his Son Iesus Christ c. THere are three great and cardinall mysteries in the unfolding of which all a Christians time ought to be spent First There is that precious and everlasting mystery of Christs love and condiscendency which those intellectual spirits the Angels are not able fully to comprehend Secondly There is that woefull mystery of the desperate deceitfulnesse and wickednesse of the heart which no man was ever yet able fully to fathom and comprehend And thirdly there is that precious mystery of that eternal felicity and blessednesse that is purchased unto the Saints that once they shall reign with Christ not a thousand years only but throughout all the ages of everlasting and endless eternity so that there is this difference betwixt the Garden of everlasting delights that Christ hath purchased to the Saints and that first Paradise and Eden wherein man was placed There was a secret gate in the first thorow which a man that had once entered in might go out again But in this second and precious Eden there is no accesse for going out And all that is to be known of these three mysteries is much comprehended in this to know that they cannot fully be known Paul was a blessed proficient in the study of the first mystery and had almost attained to the highest Classe of knowledge and yet he is constrained to professe himself to bee ignorant of this Hence is that word Eph. 3. 19. That ye may know the love of Christ which passeth knowledge And is it not a mysterious command to desire people to know that which cannot be known The meaning whereof we conceive to be this in part that Paul pressed this upon them that they should study to know that this mystery of Christs love could not be known Ieremiah was a blessed proficient in the knowledge and study of the second mystery he had some morning and twilight discoveries of that and yet though in some measure he had fat homed that deep yet he is constrained to cry out chap. 17. vers 9. The heart is deceitful above all things and desperately wicked who can know it And indeed that which Solomon saith of Kings Prov. 25. 3. may well be said of all men in this respect The heavens for heighth and the earth for depth and the heart of man is unsearchable The Apostle Paul also was a blessed proficient in the study of the third mystery having some morning and twilight discoveries of that promised rest and was once caught up to the third heavens and yet when he is beginning to speak of it 1 Cor. 2. 9. he declareth all men to be ignorant of the knowledge of this profound mystery of mans blessednesse and cryeth out Eye hath not seen nor ear heard neither have entered into the heart of man the things which God hath prepared for them that love him And if there bee any thing further to bee known of these mysteries the grace of Faith is found worthy among all the graces of the Spirit To open the seven seals of these great deeps of God Is not the grace of Faith that whereby a Christian doth take up the invisible excellency and vertue of a dying Christ Is not Faith that precious grace by which a Christian must take up the sports and blemishes that are within himself And is not the grace of Faith that precious grace that
that can be the foundation of our â—ustification else it were to confound that precious decreet of free grace 2. There is this that we would have you all knowing That Faith is not the instrument of Justification as Justification is taken in an active sense though it is the instrument of Justification as it is taken in a passive sense and the ground of this conclusion is this because it is impossible that any action in man can be an instrument of any action in God And therefore that phrase that you have so ordinarily spoken of That Faith justifieth it is thus to be resolved That we are justified by Faith 3. There is this that we would have you knowing that betwixt a Christians closing by Faith with the righteousnesse of Jesus Christ and the justification of a sinner I say there is no natural and indispensible connexion betwixt these two but onely there is a connexion of divine appointment and of free grace though we conceive there is a natural aptitude in the grace of Faith to lay hold on the righteousnesse of Christ more then there is in any other grace of the Spirit as ye may see there is a more natural aptitude and fitnesse in the hand to receive then in any other organ of the body 4. There is this also that we would have you knowing that a Christian in his first closing with Christ Christ considered as crucified is the immediate object of his Faith and not Christ considered in his personal excellencies Hence it is often in Scripture that Christ as crucified is holden forth as the immediate object of justifying Faith as is clear Rom. 3. 5 24 25. And the ground of this assertion is this because that it is the formall object of justifying Faith which doth formally justifie the sinneâ— and on which Faith doth immediately lay hold as a ransome to satisfie justice and as a righteousnesse in which the soul dare venture to be found when it shall stand before the Judgement seat of God And certainly this is Christ as obedient to the death of the crosse And it is likewise clear that the thing which doth engage the soul to Christ is not onely because he is good in himself but because he is good to us 5. And there is this lastly that we would have you knowing That though faith doth alone justifie yet Faith doth not justifie being alone Hence is that which we have so often in Schooles Fides justificat solum licet non solitariè that Faith justifieth alone though not being alone as Iames doth speak Faith without works is dead and is of no effect Now that which secondly we shall speak to shall be this To point out to you some differences betwixt justifying Faith which is in a real Believer and temporary Faith which is in an Hypocrite and one that is destitute of that everlasting hope though he do pretend to have it And first That there is such a thing as temporary Faith is clear from Luk. 8. 13. It is said there of some That they believed for a season yea in Acts 8. 13. It is said of Simon Magus who was in the gall of bitternesse and in the bond of iniquity he believed And these in Ioh 2. 23. When they did behold the miracles they believed on Iesus Christ and yet we conceive that their faith was not sincere and so this was not saving Faith And indeed ye may see a difference betwixt these two in the very name temporary for this is such a Faith as doth not continue long with him that hath it but doth evanish and passe away for as this is certain that an hypocrite will not always call upon God Iob 27. 10. So that is also certain that a hypocrite will not alwayes believe in God I tell you that the longest time a hypocrite doth keep his Faith Iob hath set down in his 18. Chap. vers 14. Their hope saith he shall bring them to the king of terrours and then it shall be rooted out of them and their tabernacle their faith will bring them no further then the gates of death and then their faith will flee away as a dream and evanish as a vision of the night II. There is this difference likewise betwixt them That temporary Faith it closeth with Christ as a Saviour and for righteousnesse but it closeth not with Christ as a Prince and for Sanctification but justifying Faith taketh Christ as well for a Prince as it taketh him for a Saviour and if Solomon did discern who was the true Mother of the childe by that that she who would have the childe divided was not the mother of the childe so we may say that they who would divide Christ in his Offices it is an evidence that they are not among these who are actually made partakers of the Adoption of children there is somewhat of this pointed at in Ioh. 6. 66. where that which made many who were his disciples and did once believe desert him was because of the hardnesse of his command This is an hard saying who can hear it And it is certain that it is a greater difficulty for a Christian to take Christ as a Prince then as a Saviour for by that he must make an absolute resignation of himself over to Chrrst never to be reduced O when saw you such a sight of Christ that ye were constrained to cry our without a complement to him Truly I am thy servant I am thy servant O were ye never ravished with one of his eyes nor overtaken with one chain of his neck Believe me they who see him thus do believe that His commands are not grievous III. There is this difference that temporary Faith is attained unto without the exercise of the Law but justifying Faith is not attained to without some measure of the exercise of the Law this is clear Mark 4. 5. where speaking of these temporary believers it is said of them that the fruit did immediately spring up c. Are there not some it may be here who think they do believe and yet were never in any measure trembling under the discovering condemning power of the Law Is not that a mystery that one should bring forth without travelling And is not this a mystery in Christianity that one should believe before he hath found the paâ—gs of the New birth I am afraid of this that many of us have taken up our Religion at our foot for there are many who take up Religion before Religion take them up But would ye know the properties of a Christians Faith It is a begotten Faith 1 Pet. 1. 2. and not a Faith that is taken up at our pleasure And I would only say these two things to you be perswaded of this that hypocrisie may be spun with a veâ—p small threed so that the most discerning Christian cannot take up that desperate enmity that is in them How long did Iudas luâ—k under the name of a Saint even with these that
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
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
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
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