have been earnest with you and with whom I have been earnest for you that the match may be really made up between you which being effected my labour is recompensed my Errand is accomplished my Desire is satisfied my Joy is fulfilled And now that I have this unexpected opportunity of making publick some hints only of some of the choice desires of my Soul to you and to the Lord for you Know ye therefore that they are such as these First That none of you all who are taught and do believe and profess the absolute necessity of Regeneration in order to eternal Salvation rest satisfied in your Spiritual conditions Mat. 18.3 2 Cor. 13.5 Gal. 6.15 Rom. 8.9 10. without some hopeful evidences that you are born again and truly converted that ye are in the Faith new creatures in Christ Jesus And that Christ is in you and abideth in you And that you have the Spirit of Christ Oh! rest not in uncertainties about your Spiritual and Eternal Felicities as you would not about your Temporal but give all diligence to make your Calling and Election sure 2 Pet. 1.10 Secondly Look that you make good the ground you have got through Grace against the World the Flesh and the Devil by a dayly progress in both the parts of Sanctification viz. Mortification and Vivification And beware that you be not again entangled and overcome 2 Pet. 2.20 and so your last end be worse than your beginning Luk. 9.62 Having put your hand to the Plough look not back much less be ye of them that draw back unto perdition But be ye of them that believe Heb. 10.39 to the saving of the Soul And need I bid you beware of Popery Rev. 13.3 Iniquitas sed mistica pietatis fidelitatis nomine palliata 1 Cor. 10.12 which is the most Catholick Apostacy the Mystery of Iniquity yet palliated with the name only of Piety Antiquity Universality c. yea I say Let him that thinketh he standeth take heed lest he fall as too many have done It 's operative and strong though but a Delusion and a Lie yea it is the Energy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 2.9 11. or strong working of Satan through the just judgment of God with all deceivableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved Popish Seducers are subtile Artists that have †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sleight of me * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cunning crafâ—iness and †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.14 2 Pet. 2.19 the method of Errour or Deâ—usion The Ignorant and Sensual are in greatest jeopardie they promise others liberty whilst themselves are the servants of corruption The prime piece of their Worship is palpable Idolatry the whole complex of their common Devotion is Will. worship Superstition and Formality One would think that no serious Professors of Christianity were in any peril of Popery yet Quakers are an Artificial â—roduct of it though they know it not Love God the Gespel and your Souls better than the World and your Bellies Phil. 3.18 19. and you are out of the danger of it Thirdly Phil. 1.10 See to it that ye be sincere Converts sincere Saints that your Faith Love Repentance Obedience c. be sincere For if you be sincere you shall persevere But Hypocrifie will end in Apostasie What is sound is strong and invincible what is sound is special and not common Grace Though common Grace may make a great show cast a great blaze yet like the Comet it consumes of it self till it be extinguished 1 Joh. 3.9 Mat. 13.31 32. True Grace is the Seed of God and though it be little and weak yet its nature is to grow in stature and strength or though it may decay yet it cannot die For its the life of God a Well of living water springing up unto Eternal Life But let its Counterfeit †i. e. comon grace which resembles it so much in all things make you the ofâ—ner and exacter in the use of the Touchstone Fourthly Let your Communion with the Father and with his Son Jesus Christ be frequent and full Omit no opportunities nor means thereof Redeem time from your worldly affairs for converse with your God in the Duties of his more solemn Service Knowing that the Holiness Comfort and Happiness of your lives consists in such communion Use and improve the means for the end Read hear pray confer and meditate much And be loth to leave any duty till you attain some sensible enjoyment of his Grace and Love And till your hearts be warmed your graces excited your Affections engaged and your Souls even make you like the Chariots of Aminadab Cant. 6.12 And prize and treasure up your experiences of this kind Neh. 8.10 Retain a lively sense of Divine impressions upon your spirits And let the joy of the Lord be your strength Zech. 10.12 to walk up and down in his Name And lament your loss when you came off from your Duties without success Take heed of Formality in them Fifthly And you that are heads of Families Take heed to your Families over which the Holy Ghost even in your private Capacities hath also made you Overseers That you should watch for their Souls as they that must give account that ye may do it with joy and not with grief Deal particularly and closely with them about the estates of their Souls Labour to convince them of their exceeding sinfulness and misery by Nature And that they are under the Law and so under the wrath and curse of God while they continue therein That they are utterly blind lame deaf Isa 35.5 6 dumb and dead spiritually and under the power of Satan immediatly That their natural Light is spiritual Darkness their sweet is bitter their good is evil Their Moral Civil and Religious works are all Sins in Gods sight Prom. 8.8 for being in the flesh they cannot please God in any thing but displease him altogether though they please themselves and others never so much That they are liable to all Judgments Temporal and to Death and Damnation Eternal every moment Yet all this notwithstanding They are to be persuaded That the Lord Jesus Christ the eternal Son of God is become an All-sufficient Saviour of all men even the worst of Sinners That he hath purchased Salvation for them offers Salvation to them and is willing to enter into a Covenant of Salvation with them if they will but accept him and be ruled by him according to the terms of the Gospel That he hath redeemed them and will justifie them freely Pardon them fully Sanctifie them throughly Adopt them graciously Keep them powerfully and save them gloriously That he hath confirmed his Covenant of Salvation with his Oath and with the Seals of his Blood Spirit and Sacraments That he hath ever been mindful of it
Aug. 23. 1672. I am Sir Yours The other Letter is as followeth Dear Friend I Am very sensible of your great Loss yet did 〈◊〉 hope that you had been comforted over our Dead But by your last I find that the â—ound bleeds afresh I shall desire the Father 〈◊〉 Mercies and the God of all Consolations to Apport your Spirit to make you to hear of Joy and Gladness and restore comfort to you and 〈◊〉 your Mourners But Sir Though Affection commands yet â—e Word of Faith forbids excessive Mourning â—e pray that God's Will may be done and we â—â—ght to be quiet and to praise God when it is â—â—ne knowing that God doth every thing in â—â—fection of Wisdome and this present sad â—â—pensation God only wise sees best for you â—â—d doubtless it shall work for your good In â—our Afflictions Christ is afflicted and though â—â—n feel the burden heavy yet He bears the â—â—aviest end of the Cross and hath bid you to â—â—sider Him that endured the Cross lest â—ou be weary and faint in your mind Haply â—ur Heart was too much let out to that your â—â—lovâ—d and God would not have his Childrens â—ections set on things below himself Though â—thers fail and are gone yet Jesus Christ is the 〈◊〉 yesterday to day and for ever The Lords hand is not shortned that it cannot help and comfort Though the C stern be empty yet thâ— Fountain is full O go and take of that fully heap Jesus Christ and rejoyce in the God 〈◊〉 your Salvation and rise up from your dead lest your over-grieving displease God World Sorrow causeth death and therefore turn you into the right channel and sorrow after a god sort Knowing that as Sufferings abound shall Consolations abound much more in aâ—â— through Jesus Christ and since you have soâ—â— in Tears expect a performance of that Promiâ— That you shall reap in joy God told Abrahas Gen. 15.1 That he was his Shield and â— exceeding great Reward And Abraham said v. 2. Lord God what wilt thou give me sein go Childless A good man observes on thâ— place The weakness of Gods Children even Dear ones and Chief ones if things answer â—â— their Desires they are a little impatient aâ— think less of many Mercies that both they haâ— and are promised after to have because thâ— want some one thing that they would glad have and enjoy So was Abraham for want oâ— Child as if he should have said What is thou promisest seing this is wanting I have Issue This is a great corruption in us and must beware for if God were not merciful was the way to rob us of all to think light any for the want of some Blessing God of stones raise up Children and out of the Lions dead carkass give honey and I hope he will sanctifie and sweeten his rod that you shall say It was good that I was afflicted and find that of very faithfulness He hath caused you to be troubled As you feel the Cross of Christ so see the ranity of the Creature and the All-sufficiency of thy Creator God blessed for ever and happy you shall experimentally find that Christ â—â— all in all and cry out with that Martyr None â—â— Christ None but Christ Light is sown for the righteous and Joy for the upright in heart A wet Seed-time may have a good Harvest The Husbandman waits for the precious fruit of the â—arth So do you for the fruit and benefit of this Affliction It is good that a man should both â—ope and quietly wait for the Salvation of the Lord. The Lord waits that he may be graâ—â—ous to you and will be exalted that he may have Mercy on you Blessed are all they that wait â—â— him Isai 30.18 The Lord fill you with all Joy and Peace in elieving and with all the Graces and Comforts of his Holy Spirit I am Sir Your very affectionate Friend Sept. 14. 1672. A Letter written to Mr. Rich. Wilson of Crosfield after the Death of his deart and onely Daughter upon the receipt of a Letter of Complaint from him for long Absence after promise of Presence My very Dear and Beloved Son in the Faith through our well-beloved Saviour Grace Mercy and Peace be to thee from God our Father and from Christ Jesus our Lord. THe receipt of yours upon the 20th instand hath occasioned this return I will readily acknowledge my too long yet necessitated absence in Body from you but I can really say and certainly assure you that I have been present in Spirit with you sorrowing for you and sympathising with you in your present Suffering And though I have not had one opportunity given for speaking with you at your earthly house yet several opportunities granted for speaking for you at our heavenly Habitation Silent it true I have also been as to speaking by Peâ—â— and Paper to you yet not mute as to Prayer and Intercessions to God for you on your be half That you may wisely weight seriouslâ— consider and spiritually improve the preseâ—â— perplexing Providence in so sad a stroke for your Souls profit that you may partake of more of the Holiness of God and that you may drink deeper and more refreshing and Soul-satisfying draughts of Comfort in the Fountain than you did ever before in the Stream which is now dried up And whereas you hint that you apprehended I had serious purposes of giving you a Visit at such a Season you hit the nail o' th â—ead you mist not the mark neither were you â—istaken in your apprehensions but very right a your Judgment For what I purposed and then promised which was with a condition I did really intend to perform at the time appointed but the Lord by intervening Providenâ—â—s prevented I may therefore say as the Apostle Paul in the like case about his Promise to come to the Church of Corinth 2 Cor. 1.17 When I was thus minded did I use lightness â—â— did I mind those things that I minded according to the flesh as men do that rashly promise any thing and change their purpose at every turning of an hand that with me should be Yea and Nay that I should say and unsay and be diverse and inconstant to my self and words No but my words towards you were not yea and nay and for all possible endeavours to answer your expectations at the time prefixed they were not wanting but other more publick and weighty employments called louder for my then attendance on them and private concerns must give place to publick and particular to general I doubt not but your desires of my personal presence have been very ardent and earnest and my endeavours assure your self to satisfie and fulfil your desires have been every way suitably answerable and correspondent thereunto yet the Lord hitherto by his Providence hath hindered our meeting and communien what his mind and design herein is whether because of your too much depending upon instruments at present or of your too much shghting
are but a weak man and I am persuaded that another Winter will set my Mother hard to it And as for you my Grand mother it will not be long till you will be with me Therefore make ready and settle your Concerments in the world assoon as you can that you may not be toyled in the world and then table your selves with Mr. Nicholson Then she calling to mind that Mr. Nicholson was sent for asked If he was come But he being gone upon a Visit of the like nature three Messengers were sent for him before he came which made her think the time exceeding long for his coming and often prayed and desired others to pray that she might live to see his face his precious face that had been so Instrumental for the good of her Soul Then she cried again This Death is hard to abide Pray pray that my Passage may be easy Then she called to their man Andrew saying Where is that Promise I even I will blot one thine iniquities for my Names sake and will not remember thy Sins Then he turned to the place Isa 43.25 And many a time did she go over these words I even I am he that blotteth out thy transgressions for my names sake and will not remember thy Sins Then pausing a little said Here will I rest for I have nothing else to rely upon but Christ in a Promise As for all my best Duties that ever I performed in all my life I quit them all as Physicians of no value and do freely cast my self at the feet of Christ And if I perish I 'le perish there This was unspeakable satisfaction to her Father that now those Sermons that sometimes with difficulty she had heard and those Duties she had performed and which had cost her many a Tear should now be all disowned by her as to Justification when she was going to look grim Death in the Face And this her father affirms of his own knowledg she was of such a broken frame of Spirit that seldom or never did she come from her private Retirements but with red Eyes and watery Cheeks And sometime upon particular occasion he hath joyned with her in Prayer when she would have poured out her Soul in such a melting frame of Spirit Heavenly language and powerful Arguments as would have caused him to have groaned in his Spirit and blessed the Lord for those eminent Endowments of Gifts and Graces he had endued her withal Presently she cries again Oh my Father this Death is hard to abide Pray pray that my Passage may be easie Then suddenly with much ardency of Spirit with Hands and Eyes lift up to Heaven said Lord Jesus put forth thine Arm and take me by the Hand and say Come up hither Then she enquiring again for Mr. Nicholson she was told he was not come She prayed again That if the Lord will she might live to see him Then beholding her Father she said How comes it that my Father is without a Cap Then she called for one and sat up and opened it with her own hands and then put it upon his Head who said It was the last that ever his dear would put him on Then she desired to be remembred to all her natural Relations leaving a word of Exhorto them all namely That they should come off from the world and make sure of Christ Then she desired to be remembred to all Christian Friends and named some of them saying Oh the Society of the Saints the Society of the Saints Were I to live again I would more highly value the Society of the Saints the least of Saints Then she asked her Father What day it was He told her Friday Then she said It will not be long till I shall be in Eternity of Felicity and I shall be interred upon the Lords day Then she asked If she might give them out her Grave-dress Which being referred to her liberty she called for her Desk and sat up and opened it with her own hand and laid aside her Shift and the rest of her Cloaths that she would carry with her to her Grave being all plain She desired her Aunt to put her Fore-headcloath low upon her Brow Then perceiving that this enflamed her Fatherwith Sorrow with the rest of her Relations she said Father Whether shall the Saints know one another in Heaven Who then gave her that satisfaction he could on the Affirmative and further called to mind that Mr. Bolton in his Joys of Heaven doth positively affirm the same by many Arguments as first That all Knowledg is desirable but to know one another in Heaven is most desireable 1 Corin 13.12 But then shall I know even as I am known Secondly The Disciples in the Transfiguration knew Moses and Elias whom they never saw before Ergo we shall know one another in Heaven with many more Arguments to that purpose which were so satisfactory to her that â—he blessed the Lord for that knowledg especially that she should know her dear Father again in Heaven She further enquired Whether the Sins of Saints should come into the Judgment of Discussion at the great Day of the Lord She then remembring Mr. Brooks in his Apples of Gold did speak fully to it and desired it might be read to her which accordingly was done And when she heard it she then blessed the Lord saying whom he loves once he loves to the end A Friend coming in and asking her how she did she said She was taking flight into another world Pray pray that my Passage may be easu Then said Come Lord Jesus take me to thy self hold me fast in thine Arms and let me not go Then she enquired again for Mr. Nicholson who presently came and after Salutation he fell down before the Lord to beg Mercy for her Soul After Prayer was done she desired that the Room might be spared that she might have a little private Converse with him He spent about half an hour with her which as he after told was mostly about some Doubts she had about the strength of her Corruptions and want of Assurance In the close of their Discourse she was still of that mind that she would die He told her others were fitter to judg in that Case than she And asked her how she knew it She then said She felt that that he did not feel So in the close of the Day she fell into a hoâ— Feaver and was violently in it for a season Dâ—ring which time the Tempter waited his opportunity knowing well he had but a little time tâ— do his work in so that through his Temptations and the violency of the Feaver for a smaâ—â— time she was under a damp Then in the close of the Evening the Doctoâ— came again who gave her some things that presently did loosen her Flegm and not looâ— after she fell upon a sweet sleep as the Doctoâ— and Mr. Wilkinson and others that sat with her said it was about two Hours she
Love and League with Christ and for ever to be united to Christ and for ever be one with Christ And I thought the reading of these and other Motives did more and more engage my heart to Christ And then I considered That though I had made Conscience before of committing the least Sin that I knew to be a Sin yet I had not given up my self to the Lord in that serious manner that I ought to have done for I was too vain as I now see both in my Thoughts Words and Actions and went on securely and did not at all question my Estate and Condition nor did I see any thing of the evil of mine own heart till the Lord was pleased to discover it to me And when I did endeavour to set my self to any Duty or to have my Meditations upon any thing that was good then I found the starting up of Sin in my Heart and a woful Aversness and Backwardness in my heart to any thing that was good And though I was sensible of something that was my Duty to do which as I thought I would have willingly done yet when I came to it it seemed burdensome to me Afterwards I read Mr. Shepheards Sincere Convert by which the Lord was pleased to let me see from whence all that backwardness in my heart did spring the cause of which was that Original Sin that I brought into the world with me And then it was the grief of my heart that I could not be humbled for that Sin as I ought to be And it did the more grieve me in that I had known it before by Questions that my Father had asked me about it and yet it did but swim in my brain I did not think that it was mine own Case in particular nor did I apply it to mine own Heart wherefore I did mourn because I could not mourn enough for and under such an oppressing evil as this was to me Whereupon the Lord gave me in these supporting Scriptures Isai 53.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Mat. 11.28 Come unto me all ye that are weary and heavy laden and I will give you Rest Then I thought these were very sweet Scriptures but I had something to object against my self that they did not belong unto me because I felt not the weight and burden of Sin in that degree and measure as I ought Though I was sensible of Sin lying upon me yet I thought Sin as Sin was not so real a burthen to me as it ought to have been And therefore I concluded that I had no Right to such Promises but put them often away from me till it pleased the Lord to set home that other Scripture upon my heart Mat. 12.20 A bruised reed shall he not break and smoaking slax shall he not quench till he send forth judgment unto Victory And providentially reciting Mr. Love's Different Degrees of Grace I found that same place opened sweetly which told me to my encouragement That though there was much smoak of Infirmity yet if there was but the least breathings of Grace the Lord would not quench it but breath upon it and increase it And that he would not despise the Day of small things And by these things I was much encouraged and refreshed After that hearing Mr. Nicholson upon Math. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven From which was observed That it is not a bare naked and â—mpty Profession of Religion though never so â—ealously maintained that is sufficient to save any â—an In his Discourse upon this point he came â— shew how easie a thing it was to mistake about a â—od Profession and a bad one First From the nearness of their resemblance â—â—ch to other The lamps of the five foolish Virgins were like to the lamps of the five wise Virgins Secondly By comparing our selves at present â—â—th what we had been before a man may be â—â—other Creature and yet not a new Creature Thirdly We may mistake by comparing our â—â—ves with others that are worse in appearance â—â—an our selves Fourthly By some superficial Touches and â—â—ward Flashes of Conscience a man may proâ—â—â— from Conviction as well as from Conversion By the hearing of this I was again discouraged â—â—d brought again to fear that all this time I â—â—d but been under some superficial Touches upon â—â— Affections and I thought my Profession was â—â— good or at least I might be mistaken about 〈◊〉 because it was an easie thing to mistake it But â—â—erwards he came to distinguish betwixt a good â—â—fession and a bad and shewed First That a true Profession of Religion it â—aies respects Christ as the Fountain and â—â—der of it Secondly It leads to Christ as the mark and end of it Thirdly It ariseth from such a principle â—â— Grace within as puts down the Creature in it own eyes but lifts up Christ and his Grace Fourthly It is alwaies attended with an high valuation of Christ Fifthly It maketh much of Christ in the worâ— of times Christ's Cross is as really dear as hâ—â— Crown But on the other hand A false Profession of Christ springs from self directs â—â— self exalts self and doth but make a stalking horse of Christ at best These things through the Blessing of God tenâ—â— much to my Satisfaction and Comfort for by thâ—â— marks I thought I could truly say That 〈◊〉 sired to go to Christ as my Fountain and Feedâ—â— and could do no further than I had Christ to be 〈◊〉 fountain feeder And I thought I could truly sâ— that I desired the end of my life might be the Glâ—â— of Christ But after this through my Corruption Weaknesses these things did slide out of my miâ—â— Then Fears began to arise again That all â—â— not right with me finding especially the aversâ—â— of my heart to the performance of every Duty 〈◊〉 the wonted evils that were in my heart remainâ—â— And many Fears possessed my Soul that all 〈◊〉 depart from me again and it proved so Tâ—â— Scripture being often upon my Spirit If thou 〈◊〉 gâ—ard Iniquity in thine heart the Lord will not â—â—ear thy Prayer Whereupon I concluded that â—here was nothing but Iniquity in my heart and so 〈◊〉 would give over Praying And I did give it â—ver for many Days except at some single times â—nd then I found not the Presence of God as â—eretofore and so found it to be but liveless Duty â—â—at I performed And thus continuing for some â—â—me in the neglect of Duty and my Heart growing vain and light yet not considering from â—hence I was fallen all this while But after a while I began to consider that I â—â—d suffered woful decays in my Affections and â—â— thought I would endeavour to get my heart into â—â— better frame against another
if so I may be thought â—â— any measure fit for such a Communion A brief Narrative of the occasional Discourse and memorable Passages that Mary Wilson expressed a little before her Death ON Tuesday July 23. She began to be not Well yet not very Sick but was in a weet frame of Spirit and much in her private Retirements with God But on the Lords Day â—â— night when her Father came home from the Exercise she began to be much worse And upon his going to her and asking her how she â—id She replied O my dear Father I feel â—undance of Coldness and Deadness upon my eart to every Duty which makes me to mourn 〈◊〉 my spirit that I have not had so sweet Conâ—â—erse with my God as I was wont to have with such more melting language to that purpose Whereupon he took occasion to offer her what â—e Lord was pleased to give in unto him for â—er satisfaction viz. That at such a time she â—as an incompetent Judg of her self because her â—stemper was enough then for her to grapple withal â—t then pleased the All-gracious God to give her Comfort and she earnestly with much arâ—ency of spirit implored the Lord for his Divine Assistance to carry her through that Dâ—stemper so as she might be fit either to live oâ—dye On Munday she passed on still in a very sweet frame not seemingly sick On Tuesday about two of the Clock she begun to be very sick and said Father I would entreat you to be found in the use of means for me for if this that lies in my Breast cannot be remeved I cannot long subsist Whereupon with trembling heart he went for a Doctor and before he could return the Lord had opened he Mouth and given her the Tongue of the Learned so that her Lips uttered many divine Sentences which is well hoped will never be forgotten of them that heard her In the Evening she seeing their Man-servanâ— Andrew called him to come to her and shaked hands with him for she well knowing him to be zealously affected desired him to pray for her saying I have a cold Heart of miâ—â— own and many a frozen duty I have performed I desire you to pray for me and pray that â—â— Passage may be easie And further she said unto him What have you seen by me have not I been proud and haughty and have not I taken notice of many thingh that a gracious humble Heart would have passeâ— over To which he replied That if God should have marked his Iniquities he might have see much more in him than ever he saw in her Then she rose up and fetched Mr. Brooke's Apples of Gold And when she came to read these Motives to move Young ones to be good petimes she kissed the Book many a time For those Motives had been sweetly useful to her in the work of her Conversion and now much more in her Dying Condition Then she began to speak about her Temptations she had at her first closing with Christ How Satan would have persuaded her to have rested in Civil Education being from a Child never addicted to any Vice But the Lord was then graciously pleased to let me see said she that there was more in the Power of Godliness than civil Education when once I had experience of Christ's Love to my Soul Though now I have suffered some Coldness to come upon it But if I live I will watch over this cold Heart of mine and if I do return I pray you all to watch over me For Mr. Nicholson lately told us when he â—aught from John 5. latter part of the 14 v. Behold thou art made whole Sin no more lest a worse thing come unto thee It was observed that Christ's Salvation was intended that after-sinning might be prevented Oh that we could all take heed of after-sinning To that purpose she spent a considerable time in exhorting all aboutâ—er to improve their time This was spoken and pressed with so much Earnestness and Seriousness as was exceeding taking upon the hearts of all those that heard her still ending with much Self-abasement desiring some about her if she should recover to watch over her The next Day two of their Maids coming into the Room She called them to her and kissed them and said Be good Lasses I have been in the School of Christ and have learned many things And if I live through Christ's strength I will teach you Soon after her Father came to her and asked her how she did She then told him She was travelling for another world And further said My dear Father If ever I have offended you in all my life I pray you for give me His sorrowful heart being almost overwhelmed with grief he told her She rarely offended him in all her Life nor could he say he had any just cause to give her a Reproof For if sometimes which yet was very seldom occasion of both were given through infirmity not wilfully her ready and right sence thereof ministred such satisfaction as easily removed the offence and prevented the Reproof Judge then what deep Impression their parting must needs have She then seeing him filled with anguish of heart and not able to discourse with her which I am confident did lose many Divine things he might have had had he been able to have kept up Discourse with her said My dear Father as for you and my dear Mother my Life might be desireable and if it were the Will of the Lord I could be willing to live that I might pay that Debt I owe to you But what God will have done is best of all and that I freely submit to Then pausing a while she said I bless the Lord that will presently deliver me from two great fears in seeing my Father and my Mother dye On Thursday Night She got little or no Rest For the Silver cord was loosed and the golden Bowl was almost broken And on Friday Morning her Father being gone but a little from her She sent for him with speed At whose first coming she chearfully said My Dear Father Let now who will be heir of Cross-field For I am going to be an Heir with Jesus Christ She then taking notice of the sad impression it had upon him said Father Give me up freely He then told her he had fallen down before the Lord that morning and given her up to him whether to live or dy But my Father said she I pray you go again and mind the Lord of that Covenant between you and him But she again taking notice of his â—nability to answer her because of Anguish of heart said My Dear Father Why can you not give me up freely Abraham had but one Son and he was the Seed of the Promise for it was said in him should all Nations be blessed and yet how freely could he offer him up My Dear Father give me up freely and Jesus Christ will be more to you than many Children Father said she you
Therefore we must necessarily understand it 〈◊〉 his Coming to the particular Day of Judgment to judg every Person when he dieth At least it cannot but be included herein The words offer two Points of Doctrine fairly to our Consideration Doct. 1. That it is the great concern of all Men that would be saved to make ready against the coming of Christ Doct. 2. That the uncertain time of Christ's certain coming should make all men to prepare and get ready for his coming The first Doctrine is that which we shall mainly insist upon as suiting the present sad occasion and the condition of all our Souls For the prosecution whereof three things shall be done First I shall shew you what it is to make ready against the coming of Christ or wherein this readiness doth consist Secondly Why it is the great concern of all that would be saved to make ready for the coming of Christ Thirdly Make Application of the Point First What it is to be ready against the coming of Christ or Wherein this Readiness doth consist I know that men generally think â—t no great business to get ready for Christ's â—oming Some think it is easily done And others think it is already done And a Third think that it matters not whether it be done or not for Mercy will save them whether they be ready or not But let all these consider That there is a Twofold Readiness that all must be found in that look for Salvation First There is a Fundamental Readiness Secondly There is an Actual Readiness First There is a Fundamental Readiness and this is also twofold First Negative Secondly Positive First There is a Negative-Fundamental Readiness and this lieth in putting off concerning the former conversation the old man which is corrupt according to the deceitful Lusts Ephes 4.22 The Scripture phraseth it several waies as To deny all ungodliness and worldly Lusts Tit. 2.12 former part To put away the evil of your doings To cease to do evil Isa 1.16 17. To lay aside every weight and that Sin which doth so easily beset us Heb. 12.1 To pluck out the right Eye and cast it from us to cut off the right hand and cast it from us Mat. 5.29 30. And many more such Phrases are to be found scattered up and down the Scriptures But these may suffice to teach us thus much That all that must be done before any man can be fundamentally prepared to meet the Lord Jesus I know there are many men in the world that make Gods Mercy the only pillow to bolstâ—â— themselves up in their wickedness that think they shall have peace though they add Drunkenness to Thirst that is Though they make provision for the flesh to fulfil it in the Lusts of it But let such know That if ever they be saved they must look to this Negative-fundamental Readiness that is Cast away all their Iniquities for bear to walk in the forbidden path of Sin for the Scripture assureth us That such as walk in crooked paths shall be led forth with the Workers of Iniquity that is They shall be â—ed to the place of Execution with such ungodly Sinners Psal 125.5 Secondly There is a Positive-fundamental Readiness which lyeth in being born again Joh. 3.3 Verily verily I say unto thee Except a man be born again be cannot see the Kingdom of God The Scripture also phraseth this several waies as To put on the new man which of to God is created in Righteousness and true Hosiness Ephes 4.24 To be renewed in the Spirit of our mind Ephes 4.23 To be born of the Water and of the Spirit Joh. 3.5 To be begotten again 1 Pet. 1.3 Jam. 1.18 To be â—onverted Math. 18.3 To repent Luk. 13.3 â— Act. 2.38 and 3.19 To believe in the Lord Jesus Act. 16.31 To be a new Creature 2 Cor. â— 17 To learn to do well Isa 1.17 To rash and make clean Isa 1.16 To make you a â—ew heart and a new spirit Ezek. 18.31 To â—â—ve godly righteously and soberly in this present â—vil world Tit. 2.12 And several other waies his Positive-fundamental Readiness is expressed in the Scriptures But I have given you these to let you see that all this you must be and do before you can be said to be ready to meet the Lord Jesus What ever the mad doting world dreameth of yet must men be brought to see That if ever they inherit Eternal Life they must go thorow this Regeneration-work They must become new Creatures and all old things must be done away and all things must become new Look to this all you that talk of Heaven and say you are marching up through the wilderness of this World to the eternal good Land of Canaan If you be deceived herein you are undone eternally Secondly There is an Actual Readiness that all must endeavour after that expect Salvation and this consisteth in these Seven Particulars First This Actual Readiness lyeth in the exercise of that Grace that is already wrought iâ— the heart of any man and this supposeth a fundamental or habitual Readiness of which we have but now spoken If once the Habit 〈◊〉 Grace be infused and seated in the Soul there must be the acting of it which is the drawing oâ— it forth into exercise If a man hath Faith hâ—â— must live by Faith if he hath the root of Holiness within him it must blossom and bud There is no Actual fitness for meeting of the Lord Jesus where there is no exerting and putting forth of the acts of Grace Luk. 12.35 Let â—our loins be girded about and your lights burning and ye your selves like unto men that wait for their Lord v. 36. where it is implied That â—hose Souls are not in a fit posture for Christ's â—oming that have not their loins girded and their lights burning that is That are not actually applying themselves to the exercise of Grace or trimming their lamps as the Phrase is Mat. 25.6 7. Believe it Christian Thou art â—ot actually ready to meet the Lord Jesus if thou â—rt not living by Faith and labouring to keep live the breathings of the Holy Ghost in thy â—oul The Apostle Peter sheweth us what Posture men should be in that are looking for salvation by Jesus Christ they should be actually bent to the acting of Grace 1 Pet. 1.13 â—herefore gird up the loins of your mind be sober and hope to the end for the Grace that is to be â—rought unto you at the Revelation of Jesus â—hrist Secondly This Actual Readiness lies in makâ—ng new Additions of Grace to that Grace that â— already received To be coming forward in â—oliness and increasing with the increase of God To sit down with the Grace that thou â—ast already received is to remain under great â—efects and gross Neglects which is nothing â—se but plain and down-right actual Unpreparedness to meet the Lord Jesus The Scriptures tell us of Additions of Grace to be made to out Grace not only additions of Grace
and they wouâ—â— whatever they pretend to the contrary petitâ—â— for a Respite like the poor man in the Faâ—â— that wished for Death when he was overbuy thened with his sticks but when Death aâ— peared the man gets up with his Burden and away goeth he Poor men whatever they think or pretend they would find their Affections lime-twig'd with something or other that they cannot yet be ready to meet the Lord Jesus â— Sixthly There is this also in Actual Readiness to meet the Lord Jesus and that is To have the Affections elevated and upon the wing â—o meet the Lord Jesus The Affections are truly â—aid to be Alae Animae The wings of the Soul for they are the wings that carry the Soul after as desired Object Now when the Soul is â—eady to take its Flight to meet the Lord Jesus and mounteth upwards to meet him in the â—ay as if it would prevent Christ of the pains to â—â—me and fetch it this is Actual Readiness with â—â— Accent or Preparedness in summo gradu in â—e highest degree that man is capable of to â—eet the Lord Jesus We read of Elijah's â—cending to Heaven in a fiery Chariot so when â—e Soul hath its Affections like so many fiery â—hariots to carry it swistly on to meet the Lord â—sus here is Readiness indeed So we find â— Paul thus setting forth his desire to be with thrist Phil. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a â—hement hot and flagrant Affection to be with â—hrist which is best of all Seventhly To be Actually ready for the Coming of the Lord Jesus Is to have a suitable â—ame and temper of Spirit for a Dying Hour Thou art not prepared to meet Christ till thou art prepared to die Now I will shew you when a man is of a suitable frame of Spirit for a dying hour and take it in these Four Particulars First When a man is freely willing to bâ— disposed of by God this is a suitable frame 〈◊〉 Spirit for a Dying Hour When God sender his Messenger Death to summon a man to appear before the Lord and the man then is able to say Good is the Will of the Lord concerning me and let him do with me as seemeth good in hâ— sight Here is a man of a suitable frame of Spirit for a Dying Hour and consequently ready in a good degree to meet the Lord Jesus Thus the Man Christ Jesus shewed his readineâ— for dying in this suitable frame when he said Not my Will but thine be done Mat. 26.39 43. And good old Eli 1 Sam. 3.18 It is the Lord let him do what seemeth him good And Daviâ— 2 Sam. 15.26 Behold here am I let him dâ—â— me as seemeth good unto him Secondly When a man can take complacence in God's so disposing of him this is to be of suitable frame of spirit for a Dying hour Thâ—â— is as I may say the highest pitch in this spiritual frame When a man cometh to this length as to take pleasure in God's taking him off bâ—â— Death this is to rise high in this Heavenâ— frame This I grant is rarely attained unto by those that are come up to some considerable legrees of Assurance that they are already passed from death to life Thus we find it was with Paul and those Saints of whom he speaketh 2 Cor. 5.1 We know saith he that if our earthly house of this Tabernacle were dissolved â—e have a building of God an house not made with hands eternal in the Heavens here is his and their Assurance Now mark what followeth For in this we groan earnestly desiring to be â—â—athed upon with our house which is from Heaven Paul and the rest of these Saints with him â—ere so straitned in the Body as that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summo amore complectentes emâ—acing with the greatest delight as an hungry â—an his food or a naked man his cloaths their â—use which they were waiting for from Heaven â—ut how were they to come to be cloathed upon â—ith their house from above No other way ordinarily but by being uncloathed of the â—uses of their Bodies But could they be â—eased to have their cloathing of Flesh stript off â—em Not simply as such for this was against â—e Law of Nature which is for the preservation â—â— it self but yet as the Bodies uncloathing was â—e way and means to bring them to be cloathed â—â—th Immortality so they could take pleasure â—â—d delight in it This is no more than what â—â—ul hath elsewhere expressed Phil. 1.23 Having desire to depart and to be with Christ which is far better The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here translated to depart signifieth properly to be dissolved or to have the cords of Nature loosened the bands between the Soul and Body untied Now St. Paul saith It is his desire or as thâ— word is his fervent desire to be dissolved No that he simply took pleasure in the dissolution 〈◊〉 his compositum or union between his Soul and Body but as his dissolution would be the waâ— to bring him to Christ which he so much longeâ— for so he took pleasure or as Beza expound it contended in his desire to be dissolved So those Martyrs we read of in Heb. 11.39 would not accept of deliverance though theâ— were tortured or as the word is stretched form upon the Rack that they might obtain a beâ—â—â— Resurrection They would not thank their Adversaries for saving their lives or be beholden to them for their sparing mercy but rathâ—â— took pleasure in so cruel a Death as ordered 〈◊〉 them by the Almighty that they might obtain better Resurrection It is said of Aaron thâ—â— he received a commandment from the Lord 〈◊〉 die in Mount Hor Numb 33.38 But hâ—â— did he die Did he take complacency in thâ—â— disposal of the Almighty Yes as appeared from Numb 20.23 24 25 26 27 28. where 〈◊〉 is said That Moses stripped Aaron of his Garments not against the will of Aaron but with the free consent of Aaron as appeareth by 〈◊〉 freeness and readiness without the least reluctancy intimated to go with Moses unto Mount Hor to die there Aaron as far as we can gather any thing from the letter of the Text made no more of dying than a man doth of putting off his cloaths to go to Bed or of having them taken off that he may go to his rest which ordinarily is an act of complacency and delight to a man after his weariness and toilsome labour The same may be gathered from Moses himself Deut. 32.48 49 50. with Deut. 34.5 compared which is in excellent frame of Spirit for a Dying-hour Thirdly When a man can hang loose from and freely part with all his worldly comforts and enjoyments this is an excellent frame of Spirit for a Dying hour For a man to set his earthly comforts at his back and have only Heaven before his face this is a blessed temper of Spirit It is said of
Death which is our burthen and which we groan under Rom. 7.24 She shall sin no more nor sorrow no more nor die no more though she be dissolved yet she is with Christ which is best of all she is perfectly holy and perfectly happy where she shall rest from her labours and her works shall follow her Râ—vel 14.13 There are three things that make Men and Women count themselves happy here below To have a good estate to have it in a good place and to have it by good Neighbours now all these three she and every one that dies in the Lord do eminently enjoy First Their Heavenly inheritance is exceeding great 2 Cor. 4.17 Eye hath not seen nor Ear heard the like 1 Cor. 2.4 1 Pet. 1.4 Secondly 'T is in a good place Heaven 2 Cor. 5.1 which is an House and City made for them and builded by God and therefore must needs be good Heb. 11.10 Thirdly 'T is by good Neighbours God Christ the Holy Spirit Angels and Just Men made perfect Adam had a good inheritance and in a good place but he had an evil Neighbour of the Devil that troubled him and marr'd all but there are no ill Neighbours in Heaven whether she is gone and therefore perfectly happy You must not understand this as if I asserted that I had an absolute certainty and assurance of her happy state for its God's Prerogative alone to know certainly who are his 2 Tim. 2.19 and therefore Grace is called the hidden man of the heart we cannot certainly know the good state of another 1. Because there is not any thing in Religion which can be exprest to another which may not flow from an Hypocritical as well as a sound and sincere Heart 2dly Peter was deceived in Simon Magus and calls Sylvanus a faithful Brother as he supposes 1 Pet. 5.12 Yet first the Scriptures speak of such marks of Grace whereby we may know that others belong to Christ John 13.35 whereby Christians are made manifest to others 1 Corin 11.19 and declared to be the Epistle of Christ 2 Cor. 3.2 3. Secondly There is such a sympathy and conformable working of God's Spirit in the Saints and their hearts answer eachâ— other as Face answers Face in a glass that they are but as one Soul Acts 4.31 yet this amounts not to an absolute but to a charitative at most but to a moral certainty so far as its possible for a man to perceive the gracious estate of another such a certainty yea as great a certainty as is attainable by the forementioned ways from whence it comes touching her happy state â—hath been no stranger to me nor to your self â—either and therefore sith your loss is not comparable to her gain sorrow not immoderatly look through your loss and see her gain beyond it and sorrow not as if you were without hope For if you should this first would â—ewray your ignorance of the blessed estate of God's Children after this life Secondly Such Sorrow is rather for hopeless Heathens than for Christians for Egyptians than for Israelites or â—osephs Gen. 50 3-7 or for Davids when â—hey fear that their Absoloms are dead in an unâ—â—generate estate Thirdly Her Death is no â—bolishing of Nature but a Sleep for a time and Resurrection and an awaking time to eternal Life to be satisfied with Gods likeness is certain wherefore comfort your self with these things â—ll these you have in 1 Thos 4.13 14 c. Psal 17. last Secondly Though your Loss be great yet his may lessen it and give some allay to it that it â— but a loss of her bodily presence for a time you have not lost your Friend but sent her a little before you praemittimus non amittimus saith one he is still your Daughter Abraham's wife is â—alled his wife though dead eight several times â—n the 23. Gen. to note saith Mr Calvin that â—he divorce of death is such that there remains nevertheless some conjunction and there iâ— other thing than the restoring to time tâ—â— maintains and preserves the law of mutual câ—â— junction and neerness to note out saith Parus on the place that death makes not any sâ— divorce betwixt godly Couples and Friends 〈◊〉 that there remains still a blessed conjunction 〈◊〉 twixt them which is founded in the hope of happy Resurrection now is it not better have a Daughter in Heaven than upon Earth Thirdly How can you say that your Loâ—â— great When you have lost nothing that 〈◊〉 your own she was God's first and last bâ— by Creation Redemption Adoption c. 〈◊〉 was never yours only you had the loan of 〈◊〉 God lent you her so many years as she liâ—â— and now He hath call'd for her and taken his own home again And will you be troubâ—â— and grieve and sorrow because he hath senâ— and taken his own home again If a man you any thing for a while will you grieveâ—vex and take on when he sends for it or 〈◊〉 it home again or will you be troubled that was made fitter for God when he call'd foâ— by Death than when you received her 〈◊〉 God at her first breath She received oâ— natural being at her birth but after a spirâ—â— being in the new Birth God making you iâ— mental herein that she might be meet for lowship with her Father in Heaven and partaker of the inheritance of the Saints in â—â—ht Colos 1.12 And are you troubled that â—â—d call'd for his own when fitted for him â—s she so good that she was too good for God â—â—d will you aggravate and greaten your sorrow â—on this account O wonderful For a David 〈◊〉 mourn immoderatly for his Absalom who â—â—bably feared that he was gone to a place of â—â—ment was no wonder at all But for you 〈◊〉 sorrow inordinately for her that is gone to â—aven a place of Pleasure and endless Joy is â—â—y strange and gone to her Father whose â—ughter she was and is none of yours For â—re is no earthly Comfort we enjoy that is our â—â—n only lent us and we are Stewards beâ—sted with it for a while at length God calls 〈◊〉 it again when he pleaseth only Grace when â—en us is our own because its never taken from 〈◊〉 this Seed remains in us till it be perfected Glory Luke 16.12 1 John 3.4 Fourthly Consider that though she be dead â—â—o you yet living even in her body as to God 〈◊〉 before him Luke 20.38 For though death â—â—aks the union betwixt the Soul and Body 〈◊〉 it breaks not the bond of the Covenant beâ—â—een God and her the Covenant is alive â—â—ugh she be dead Matt. 22.31 32. The â—â—tion of God to Abraham was as strong when was dead as when he was alive God is not God of the dead but of the living for all the Saints are alive to him though dead as to us yet they are alive to him as their Souls are alive so their bodies are as living bodies and though rotting in their
hâ—â— Will might be done now 't is done bless God 4. There is the Love of God from whence â— ariseth for all Saints afflictions are from â—â—ve and there is the good God intendeth in it â—â—d promiseth to work by it which you are â—â—und to bless God for 5. Nay Fifthly You are bound to bless God 〈◊〉 the grief and bitterness of the Potion in the â—up also as it is a necessary and effectual furâ—erance of that Spiritual good which God in is fatherly Correction aims at So we thank â—e Physician and pay him too not because his by sick is bitter but because Health is sweet 6. You have cause also to bless God for giving our Daughter so long a Visitation to prepare â—â—r Death He might have taken her away sudâ—nly as he did Job's children when feasting likewise that she was of so sweet a temper and â—ame and of so composed a spirit in her affliction that the Lord gave her patience and comâ—â—rt that she was kept from dishonoring God in 〈◊〉 Death-Bed Distemper and that you have so â—â—od hope and great satisfaction of her eternal â—â—ppy state Oh therefore bless God give him â—â—anks you are bound so to do in every thing Thes 5.18 I shall adde some Directions â—â—d Cautions and I have done First Take heed of immoderate Mourning â—â—nd Sorrow let it not go beyond its bounds â—â—d limits It 's true we may mourn for the Dead it s not unlawful so to do Religion dâ—â— not abolish Affections but only moderates theâ—â— Grace doth not destroy Nature but only rectifies it it doth not abolish but rectifie reason deprives not of sense but teaches right use 〈◊〉 Senses proportionally kills not Affections but only orders them And the mortifying of All fections pressed in Scripture Galat. 5.24 muâ—â— be so understood that the carnality of theâ—â— only is stricken at not the Affections themselves The Corruption that hath by the Fall grow upon the Affections stands chiefly in two thing Their misapplying to unmeet objects and theâ—â— exceeding or their coming short of their duâ— measure and this is that that God's Spirit doth in senctisying them directs them 1. To theâ—â— right Objects 2. Keeps them to their jâ—â— proportion and meantime Mourn we may therefore for the deceased Abraham did so for his wife Jacob and Joseph did so for their Relations and are commended for it Iâ—'s one 〈◊〉 the dues of the Dead to be lamented at the Funerals the want of it is threatried as Curse and its a practice warranted by inâ—â—â—â— of 〈◊〉 ture by Christ himself by the Saints and by the best in all Ages And to be touched with 〈◊〉 feeling of Sorrow and Griâ—â— at the beholding 〈◊〉 Death it rather barbarous Senselesness that Fortitude of mind It 's true also that we may yea must seriously consider of such Affliâ—â—â— Providences Eccles 7.14 The contrary â—hereunto is condemned Isai 5.12 and 42. â—5 Jerem. 5.3 In special we are to take and â—y to heart Gods hand in dying persons Ecâ—â—es 7.2 3. And to be moved with sorrow 〈◊〉 houses of Mourning where the heart by being made sadder is made better more specially be death of righteous persons is to lye close upon our spirits God laies it to the charge of men â—â—at they do not consider this nor lay it to â—eart Isai 57.1 But when you sorrow and â—ourn for the dead you must see and be are that there be a good ground or rise a â—od end that it be done in right order and â—easure The ground that you may bewail the â—â—mmon curse of Mankind the defacing of the â—â—age of God through Death by Sin for mournâ—â—g for the Dead sprang from this Original â—hat they which are alive might exercise themâ—â—ves in meditating on the curse of Mankind The end that you may be made more serious and put upon Meditation and Preparation for â—â—eath And for the Order that Sin the cause 〈◊〉 it be sorrowed for first and most And for be measure that it exceed not bounds that it â—e not immoderate O take heed that you do not sorrow immoderatly think not the moniâ—â—n unnecessary for Affections are violent specially having shew of lawfulness to set them prward More frequent are the slips of Saints in things for their matter lawful than in those that are simply unlawful Conscience even of good men sets it self loose having plea of lawfulness for the action and therefore more carefâ—â— and cautious you should be lest in your sorrow you should exceed and be immoderate Noâ— Sorrow in this case is immoderate First When it 's too great as Mr. Calvâ— saies Joseph's was in Gen. 50.10 which ought not saies he to be to us instead of a Rule and that great noise and cry cannot be excused which the Inhabitants of the place hearing woâ—dered at For though the purpose of Joseph wâ—â— good in Mourning yet the excess was evil I true when the persons that dye are publick pâ—â—sons in Church or State and of very great uâ— as the Chariots and Horsmen thereof there mâ—â— be a greater Mourning for them Thus thâ— made a great Mourning for Josiah and for Sâ—phen Act. 8.2 Secondly When it 's too long for continuance a Seventy-daies Mourning is Egyptian like â—â—seph who had more cause but withal mâ—â— Grace mourned but seven days not that 〈◊〉 was less kind but more Christian-like prudeâ— Abraham mourns for Sarah even to weeping but lest he should forget his measures saith oâ—â— desires to buâ—y her out of his sight he mourâ—â— for her but exceeded not which is signified the Jews by that one Letter less than ording 〈◊〉 the Hebrew word Libcothah used for weeping Gen. 23.2 Buxtorf also gives this reason â—â—ia luctus ejus fuit moderatus because his sorrow was moderate and therefore in the next â—â—â—it's said that he stood up from before his dead there in likelihood he had sat a while on the â—â—th as was the manner of Mourners to do 〈◊〉 2.13 to take order for her Burial as haâ—ing good hopes of a glorious Resurrection â—â—hen it 's too long for continuance I say its immoderate when our Souls as Rachel's did reâ—â—e comfort Thirdly Then is your Sorrow immoderate â—â—en it doth unfit us for any Duty we owe â—â—her to God or man or our selves and thereâ—â—re take heed of immoderate sorrow and that 〈◊〉 may be kept from it consider 1. That â—â—sons sorrowing out of measure are carried â—ainst God with a blind outrage saith Mr. Calâ—â— for alwaies the excess of sorrow carries us adlong to obstinacy 2. Immoderate Sorrow saith another for losses past hopes of revery is more fullen than useful our Stomach â—ay be bewrayed by it not our Wisdome â—â— Immoderate Sorrow is the ready way to â—ocure an heavie stroke as it sared with Israel â—r their murmuring after the death of Corah c. â—ere died for that repining Fourteen Thousand and Seven Hundred Numb 16.41 45 49. â—â— It 's the way to destroy your self and to prove a