The Saints Treasury, Sermon 5
HEBR. …. v. 27. the latter end of the Verſe.
But after this the judgement.April 29. 1641.
THe ſcope of the Holy Ghoſt in this Epiſtle, is to prove the excellency of Chriſt: that he is the Meſſiah that was to come into the world; and that all the types and ſhadowes of the law pointed at him: And a ſpecial part of the Epiſtle is to ſhew the excellency of the Prieſthood of Chriſt, by preferring it above the Prieſthood of Aaron: and amongſt other regards, in this, that thoſe Prieſts did offer up ſacrifices often, but Chriſt offered himſelf but once; and this once offering of himſelf was available for ever, and needed no further offering. And this the Holy Ghoſt doth illuſtrate, by comparing the efficacy of Chriſts ſufferings, with the efficacy of what a man doth here in this world: that as the actions of men here in this world, whatever they are, whether good or evil, are available for ever; what a man doth in this life, accordingly, when he dyes he comes to be ſtated eternally: ſo the death of Chriſt it is available for ever. It is appointed for men once to dye, and then comes judgement.
By judgement here I doe not think the Holy Ghoſt intends eſpecially the judgement of the great day, (though it be true, that after death the judgement of the great day will follow, and all men muſt come to judgement; but I ſhall not ſpeak one word of the judgement of that day.) But there is another judgement that I conceive is the intent of the Holy Ghoſt here, and that is the particular judgement that paſſeth upon every ſoul immediately after death; which is the ſtateing of the ſoul in the eternal condition of it, either of happineſſe or miſery.
While men live here, their condition is not ſtated by any act of God (though in regard of his eternal purpoſe it is the ſame for ever) even the Saints themſelves would be here in much hazzard and danger about their everlaſting eſtate (in regard of themſelves, and what they have actually beſtowed upon them) were it not that the grace of God is above them; the people of God in this life, are not without many feares and doubts about their everlaſting condition; and what would many poor children of God give to be delivered from their feares, and doubts which are a grievous burthen to them, that they might never have feare or doubt more about their eternal eſtates? Well, if thou beeſt godly, in a little time it will be ſo with thee: this is the good that death will bring unto thee, that after death judgement will come to thee; that is, thou ſhalt be ſo actually ſtated in thy everlaſting condition, as to be beyond all hazard about it; thou ſhalt be beyond all feares, and doubts and temptations; thou ſhalt never feare more, never doubt more, never be tempted more, never more loſe any of the good that thou art poſſeſſed of: this is the judgement that comes to the Saints after death.
And on the other ſide, wicked men here in this world are not without their hopes and confidences that all ſhall be well with them: but after death comes judgement to them: that is (as we have it Proverbs 11, 7.) when a wicked man dieth, his hope periſheth, he is ſtated in ſuch a condition as he is never like to have hope of good more; he is paſt all hope and poſſibility of ever receiving further mercy from God: and this is the meaning of the Text on both hands, that after death comes Judgement. Whatſoever mens conditions are here in this world, though the Saints have many fears & doubts about their eſtates, yet I ſay immediately after death, they ſhall be ſo ſtated and actually poſſeſſed of happineſſe, that they ſhall never doubt more. And howſoever wicked men in this world have many hopes and confidences, and bleſſe themſelves in their way, yet immediately after death all ſhall vaniſh, for then judgement ſhall come. Job hath this expreſſion Job. 8. 14. The hope of the hypocrite is as the ſpiders web; he ſpins out of his own ſpirit a cunning web, but the beſome of death at once daſheth it all away, for immediately after death he comes to judgement.
This then is the doctrinal concluſion we are to handle out of theſe words thus opened unto you,
That the onelyonly time that men have to provide for their eternall condition, is the time of this life: if it be not done here, there is no help afterward; for after death comes judgement.
I ſhall deſire to handle this point ſo farre as it may be a ground to work upon your hearts, and to ſtirre you up in the time of your lives to make all ſure between God and your ſouls; for after death comes judgement.
This point that I am now to treat about, it is one of the moſt ſerious points that concerns the children of men: and uſually one of the firſt things that the Lord ſettles upon the hearts and conſciences of thoſe whom he converts to himſelf. For a man going on in wayes of ſin and death, to bethink himſelf, Lord where am I? what am I doing? what is like to become of me? wherefore was I borne? wherefore came I into the world? what have I to doe here? Then God anſwers, that which thou haſt to doe here, and art ſent into the world for, is to make proviſion for eternity: tis about this great buſineſſe, to make up all between God and thy ſoul, and look thou beeſt careful in it: for though thy life be ſhort and uncertaine, yet this great buſineſſe doth depend upon this ſhort and uncertaine time of thy life; and if it be neglected in this little ſpace of time I give unto thee, thou art loſt and undone for ever: for preſently after death comes judgement; and you ſhall be then ſtated ſo as there can be no alteration. It is the obſervation of the School-men, that what did befal to the Angels that ſinned, that in death befalls unto wicked men; that is, as the Angels upon the firſt act of ſin, were preſently ſtated in an irrecoverable condition; ſo wicked men when they dye are ſtated in an irrecoverable condition. It is true while we live in this world, though we are ſinful, yet our condition is to be lookt upon as better then the condition of the fallen Angels; there is not here ſuch an actuall ſtating of us: but when once death comes, a wicked man is then in the ſame condition with the devils themſelves: that is, his condition is then ſo ſtated and made as certaine and ſure, and as irrecoverable as any of the Angels that ſinned. While we preach to men, though never ſo wicked, and ungodly, becauſe an actual judgement (ſuch as the Text ſpeakes of) is not paſt upon them, we are to offer grace and mercy to them in Chriſt; but if this offer be neglected for a while; if the twine thread, the ſingle thread of thy life be once cut, then thou art gone for ever, For after death comes judgement.
In the meditation of this point, me thinks I cannot but look upon God, as beholding all the children of men in their fallen loſt ſinful and miſerable eſtate with pity and compaſſion, ſaying, poor creatures they have ſinned againſt me, and have made themſelves liable to eternal wrath, which they underſtand not, which they are not able to beare; well, a little time I will grant unto them, to ſue out their pardon, and to come in and make up their peace with me: and I will give them meanes for that end: but let them look to themſelves; for according to the improvement of the time that I now give them, ſo ſhall it be with them to all eternity: if they neglect it, they are gone for ever; mercy then ſhall doe them no good: ſo that the tenour upon which we all hold our lives, it is no other then as a malefactor condemned to dye, who hath granted to him through the favour of the Prince, a little time of reprieval, and ſome intimation withal given of a poſſibility in that time to ſue out his pardon; and according as he ſpends that time, ſo it ſhall be with him for life or death. Thus I ſay we all hold our lives, we are all condemned before the Lord: onelyonly God hath out of his infinite grace provided a way and meanes of ſalvation for the children of men, and gives us a little time (we know not how long whether two or three dayes, but as long as we live) to look about us, to provide for the making of our peace with him; and if that be neglected, all is gone, and we are undone for ever: great things then doe depend upon this uncertaine ſmall time of our lives. It is reported of Alexander, that when he went againſt any City, he did uſe to ſet up a lampe burning, and would make proclamation, that whoſoever came in while this lampe was burning, ſhould finde favour and have his life; but whoſoever ſtaid till this lampe was out, he was but a dead man, and muſt expect no mercy; brethren know that God hath ſet up a lampe, and our life is this lampe; and God proclames, Whoſoever comes in while this lampe is burning, ſhall finde mercy; but if you ſtay till the lampe be out, there is nothing but eternal miſery to be expected. Now this lampe of your lives may not onelyonly goe out upon the conſumption of the oyle, but it may be put out by accidental meanes; and if this lampe be once out, and your work not done, you are loſt for ever. We read 1 Kings 6. 7. that when Solomon was preparing the Temple, he made all things ſo ready before hand, that there was no noiſe of axe or hammer heard there: Whoſoever God intendeth for a living ſtone in the glorious Temple of Heaven, he ſquares and fits them here; there is no noyſe of repentance and ſorrow for ſin after this life; what is to be done, muſt be done here; nothing will doe it hereafter. Whatſoever thou haſt to doe, doe it with all thy might; for there is no work, nor device, nos knowledge, nor wiſdome in the grave whòther thou goeſt. Eccleſ. 9. 10. and Chapter 11. verſ. 3. In the place where the tree falleth there it lyeth. Which way thou falleſt when thou dyeſt, that way thou ſhalt lie eternally: if Godward, then God is thine for ever: if ſinward, then miſery and deſtruction is thine for ever. Eccleſ. 12, 7. Then ſhall the duſt returne to the earth as it was, and the ſpirit ſhall returne unto God who gave it. The ſouls of wicked men doe returne to God that gave them, as well as the ſouls of the godly; that is, they doe preſently returne to God to receive the ſentence of their eternal doome from him, and to be ſtated in their everlaſting condition; there is a mighty change in the ſoul, immediately after it is departed from the body, and is brought to ſtand before the glorious God, to be ſtated in its eternal condition. There are twelve houres in the day (ſayes Chriſt) wherein a man may worke, but the night comes when no man can work: John 9. 4. The time of this life is thy working time: I, but the night is coming, and then no man can work. Revel. 6. 8. And I looked, and behold a pale horſe, and his name that ſat on him was death, and hell followed him. Hell immediately followes death, where death ſurprizeth any in their natural condition, that have not finiſhed the work of making their peace with God. 2 Cor. 5. 10. We muſt all appeare before the judgement ſeat of Chriſt, to receive according to what we have done in the fleſh, whether it be good or bad. It is not according to what we doe afterwards, but according to what we have done here in the fleſh, ſo it muſt be with us for ever. There can be no repenting, no believing after this life; body and ſoul being parted, the whole man is not capable of a work of God upon it.
And beſides, immediately after death, God takes all meanes away: you ſhall never heare Sermon more, never have admonition more, never have good connſel more, never have any working of Gods ſpirit more, to draw you ſoules to Chriſt.
And not onelyonly ſo, but God then withdrawes himſelf ſo fully, in regard of all the common workes of his ſpirit, that there is a kinde of ſtating the ſoul in ſin (which yet cannot ſo properly in regard of God be ſaid to be ſin as evil,) ſo that it ſhall be impoſſible for thee to doe any thing but ſin; as the Saints though while they live here, they have many luſts and corruptions in them, yet immediately after death their ſouls are ſo fully poſſeſſed of the ſpirit, that then they cannot ſin: ſo on the contrary, though wicked men while they live here have divers common gifts of Gods ſpirit, and many reſtraints upon them; yet immediately after death, they are ſo fully ſeparated from God, and God ſo fully withdraws himſelf from them, that it is impoſſible for them to doe any thing elſe but ſin and rebell againſt God, and blaſpheme him to his face. There was in Adam in innocency a poſſibility not to have ſinned; there is in us, while we live in this world, an impoſſibility but that we ſhould ſin; but in the world to come there is in the Saints an impoſſibility that ever they ſhould ſin: and look how the impoſſibility is on the one hand with the Saints, ſo is the impoſſibility directly contrary on the other hand with the wicked: therefore the wicked muſt needs be ſtated in an everlaſting evil condition. There is no more poſſibility for the damned ſouls in hell ever to doe any thing but to blaſpheme God, then there is a poſſibility for the Saints in heaven ever to ſin againſt God.
And yet further, at the great day Chriſt gives up the kingdome to the Father, and then there will be another manner of adminiſtration then before; Chriſt will not then be exerciſed in the work of his mediatorſhip, to mediate any further for thoſe for whom he did not mediate in this life. And preſently after the ſeparation of the ſoul from the body, the ſpirit of God wholly departes from the ſoul, and the wrath of God is let out ſo fully into it, that it breaks the ſoul, and fills up every faculty of it: ſo that it is impoſſible in regard of the ſtrong current of divine wrath that carries the ſoul along with it, that ever it ſhould be exerciſed to all eternity any one moment in any thing but onelyonly in bearing of torment, and divine wrath. As the Saints ſhall be filled up with the preſence of God, and carried on with ſuch a ſtrong current of divine mercy, that it ſhall be impoſſible that their ſouls ſhould ever to all eternity be exerciſed in any other thing but in the enjoyment of God, and living to his praiſe: ſo on the quite contrary is it with the wicked: therefore after death there is a ſtating of both. I will enlarge my ſelf no further in the opening of this point, but come preſently to apply it, for this point is applicatory rather then doctrinal, and I ſhall content my ſelf with three or foure branches of application and ſo conclude.
In the firſt place, hence we may ſee what cauſe we have to bleſſe God for the continuance of our lives, eſpecially any that are here this day, that have not throughly made their peace with God, that are not upon certaine and infallible termes in this great buſineſſe of providing for their eternal eſtates. If there remaines but any doubt in thy heart concerning thy eternal condition, and if the feares of eternity have been upon thy ſpirit, thou Wilt from this point, that hath been thus briefly ſpoken to, ſee cauſe to bleſſe God with thy face up on the ground, adoring the riches of his grace that thou art alive this day? why, becauſe thy life it is the time of making up thy peace with God; it is the time of providing for thy eternal condition: if thy life be at an end, and this work not done, then all is gone, then judgement comes, and thou wilt be infallibly and unalterably ſtated in a loſt and undone condition. O therefore its well that thou art alive this day; if a man have a great buſineſſe to doe that concernes his whole eſtate, or life, and it muſt be done in a very little time, O what a favour would he count it, to have his time lengthned out, though but a little, becauſe his buſineſſe is of great weight, and he thinkes with himſelf, if I miſcarry in it, I am loſt and undone for ever: ſo all thoſe that have ever had ſerious apprehenſions of the infinite conſequence of what depends upon their lives here, they cannot but ſit downe and bleſſe God for lengthening out their lives; for the time of this life is a happy time, it is a day of grace, a day of ſalvation. O how happy would thoſe poor creatures, upon whom this judgement is paſt, that are ſtated in their eternal condition, think themſelves if they might have but one day wherein it might be ſaid, there is a poſſibility for them to make proviſion for themſelves concerning their eternal eſtate! As they were not long ſince, ſo art thou now: and therefore know how to prize thy life. O the lives of men and women (eſpecially ſuch as have not yet done that great work) are worth a thouſand thouſand worlds. I remember I have heard of a ſpeech of a great Gentleman, who being very ſick, and Phyſitians telling him that there was no way for him but death: O, ſayes he, that I might live, though it were but as a Toad! and indeed what man or woman is there that hath not got a thorough and Scripture-aſſurance of this great work that their peace is made up with God, but may upon very good ground (if ſickneſſe be upon them) deſire to live though but as a Toad, becauſe ſuch great things depend upon their lives here in this world? Brethren, doe but ſay this to your own hearts upon ſerious meditation of this that I am now ſpeaking of. What if God ſhould come now to this Congregation, and ſay to every one of you, Well, now the time that I have given you to provide for your eternal eſtate, is at an end; if you have done your work, well and good, you ſhall be ſaved and poſſeſſe eternal glory; but you muſt be caſt according to that which is now done. I feare if ſuch a meſſage ſhould come from heaven to many of us, it would make our hearts to ake within us, and we ſhould cry out, O Lord, give me a little ſpace before I goe hence and be no more ſeen: O that I might yet have a little more time. Suppoſe God had taken you away when he took away ſuch a kinſman or kinſwoman of yours, ſuch a neighbour or friend, and death had come then, and judgement had then been paſt upon you; which way doe you thinke you muſt have been caſt? cannot ſome of you remember, that if God had taken you away at ſuch a time, or when ſuch a one dyed, you were then in ſuch a caſe, that you have cauſe to think you had been certainly ſtated in a condition of eternal miſery? therefore bleſſe God that you are alive at this day, to heare of ſuch a doctrine as this is; that ſo long as you live, God gives you time to provide for your eternal eſtate. Pſalm. 78. 38. the Text ſayes, God did not ſtirre up all his anger, but called back his wrath; when ſickneſſe comes upon men and women, ſome part of Gods anger is let out; I, but if God had let out his anger but a little more, what would have become of you? you had been gone: one ſtroake more had caſt you for ever. I, but God was pleaſed to call back his anger, and did not ſtirre up all his wrath. O bleſſe God for ſparing you at ſuch a time; for certainly had you died then, your condition had been as irrecoverable as the Devells themſelves; now tis a day of grace, now you have the voyce of the Goſpel, and the glad tidings of ſalvation ſounding in your eares: but then you had been paſt the time of grace, paſt praying, and paſt repenting: now that you are not paſt this day, you are to prize your lives. And brethren know wherein conſiſts the worth of your lives, and the continuance of them; there is a horrible impudence in ſome men, they would faine have their lives lengthened, to have their luſts more ſatisfied; did God give thee thy life for this end? no, the end why thou ſhouldſt deſire to live is, that thou mayeſt have further time to make proviſion for that which is of ſuch infinite conſequence, which if it be not done, it had been better for thee to have been a Toad or Serpent, or the vileſt creature that ever lived. O that we had hearts to give God the glory of our lives, and to prize our lives aright; excellent effects would proceed from it, were our hearts wrought to theſe things.
But Secondly, If the onelyonly time that we have to provide for eternity be the time of this life, how then are thoſe to be reproved that miſpend and ſquander away this precious time of their lives about vanities, and neglect the great buſineſſe that they were ſent into the world for? If ſuch great things depend upon our lives, then the loſſe of the time of our lives is a moſt dreadful loſſe; we all ſay time is precious, and it is ſo, and the through-underſtanding and applying of this point would make us ſee time precious indeed: If there could be an extract of the quinteſſence of all the pearles in the world put into one, it would not be ſuch a precious pearle as this time of our lives, becauſe there is that depends upon it that is infinitely more worth then ten thouſand worlds; however men and women make little of their time, and play and ſport it away, yet there is no moment of thy time that thou doeſt miſpend, but for ought thou knoweſt it might be the very moment upon which thy eternal condition doth depend: thou goeſt abroad, and art merry, and jocund, and miſpendeſt thy time, and abuſeſt thy ſelf; I ſay for ought thou knoweſt that inſtant of thy ſinning might be the very moment upon which the very hinge of all thy eternall condition depends; and did we underſtand this doctrine aright, we ſhould ſee it to be an exceeding great evil and folly, to miſpend our precious time: men ordinarily live in the world as if they had nothing to doe here, but onelyonly to make proviſion for the fleſh. If a man ſhould come to the City about a buſineſſe that concernes his life, and the time he hath to doe it in were very ſhort, how induſtriouſly (doe you think) would he ſpend that time! every time the clock ſtrikes, would ſtrike to his heart; or ſuppoſe God ſhould ſend a damned ſoul that is now in hell into the world againe, and ſhould ſay thus to him, Soul, you ſhall goe and live againe in the world; and I will give you a little ſpace, you ſhall live a quarter or half a yeare; (or if it were but a monethmonth or week) and I will put you in ſuch an eſtate that there ſhall be a poſſibility for you to make your peace with me, and to deliver your ſelf from this miſery that you are under: I appeal to you, how doe you think ſuch a one would ſpend his time? now as you are perſwaded and convinced in your conſciences, how ſuch a one would ſpend his time, ſo doe you labour to ſpend your time; many would have rules to guide them in their way; why take this rule, if ſuch a thing could be, that a damned ſoul could be ſent into the world again, and be in a poſſibility of another eſtate, I ſay, What you think ſuch a one would doe, that doe you: If one ſhould come and ſay to him, what ſhall I give for your time that is granted to you? how would he contemne him? if you offer him Crownes and Kingdomes, yea all the world for his time, (be it but a week, or a day) he would ſcorne ſuch an offer, and prize one day more then a thouſand worlds. Now you have had dayes and weekes, one after another, and yet for ought you know you are liable to eternal ruine; and you know not whether you have a week or a day more before your eternal condition be ſtated upon you; O what need then have you to improve your time!
How few think of the paſſing away of their time, or that any great matter depends upon the time of their lives here in this world! you would count it a great folly and madneſſe if a man had a precious oyle that were worth a thouſand pound a pinte, and he ſhould ſet up a light with this oyle to talke or play, or doe trifling things by; what! a lampe that is ſed by ſuch oyle, that is worth thouſands! ſurely this lampe ſhould be for ſome weighty buſineſſe, and not for trifles: Know brethren, that the time of your lives is this lampe, lighted up, and fed with ſuch precious oyle: O do not ſquander it away then about trifles and vanities; for there are things of infinite concernment that you have to doe in this time of your lives; tis the great charge of Chriſt againſt Jezebel, Revel. 2. 21. And I gave her ſpace to repent of her fornication, but ſhe repented not. I remember an expreſſion of a woman that was in great diſtreſſe of conſcience; ſome came to her, and endeavouring what they could to perſwade her that there was hopes of mercy for her, ſhe lookt with a gaſtly countenance upon them, and ſaid, Call time again, call time again: as if ſhe had ſaid, if you can call time again, there may be hope for me. Certainly we doe not conſider what depends upon time; it is a good ſigne of an enlightned conſcience, to make conſcience of time: there is nothing puts a more ſerious frame into a mans ſpirit, then to know the worth of his time; ſayes one (in diſcovering the loſſe of the opportunity of time) ſuppoſe there were a company of men ſailing to ſea, and they come at laſt to a little Iſland that lies in the middeſt of the ſea many thouſand miles from any other Land, and they goe and refreſh themſelves upon the Iſland, but ſayes the Marriner, look to your ſelves, be not farre off, be within call, for I will not ſtay for any of you: the old men it may be are afraid to be too farre; but the young men truſt to their legs, and think they can make haſte; but the Mariner is gone, and they are left behinde and periſh: tis true, while we are here in this world, we are refreſhing our ſelves; but be ſure, ſayes God, you be ready when I call; and Gods call is the time of death: now God he calls, and poor creatures are not ready, and ſo they periſh eternally. O the loſſe of the time of your lives will be a dreadful loſſe one day, and it will pierce your ſouls to think that once you had a day of grace, but now you have no time; judgement is now paſt upon you, and there is no remedy. It is reported of a woman who had her houſe on fire, that ſhe was very buſie and ſpent her time about ſaying of trifles, and in the meane time had a childe in the cradle, and forgot that; and when ſhe lookt upon what ſhe had ſaved, ſhe ſaw a few trifling things, but then it came into her minde, O what is become of my childe! and imagining that her childe had been burnt (though it was ſaved) ſhe ran mad, to conſider that ſhe ſhould be ſo fooliſh, as to minde things of no concernment, and to forget her childe. Take heed it be not your caſe; you heare that time is precious, and that there are great things that concerne your ſouls and eternal condition, which you have to doe; and you ſpend your time to get eſtates, to get a little pleaſure, or honour in the world; but now, when the concluſion of all ſhall come, and you ſhall look back to ſee what you have done, and God ſhall come and call you to an account, and ſay, Well, now there is an end of your time, what have you done in this world? It may be you can ſay, Lord, I have got an eſtate, and I have led a merry and jovial life; but all this while, what haſt thou done for thy ſoul? what haſt thou done for eternity? what haſt thou done for the making up of thy peace? what haſt thou done about thoſe things that are of ſuch infinite weight and conſequence? thy heart now will be overwhelmed with this thought, O Lord, I did forget my ſoul, I had no thoughts about my eternal eſtate, I have ſpent a great deal more time in playing, then in praying; at leaſt more time in playing then I have done in praying to God in private, to make my peace with him: however it may be you can paſſe away your time merrily here, yet it will be a dreadful thing to you hereafter, when you ſhall know what was the buſineſſe of your time, and what you were borne for. I remember Bernard hath a notable expreſſion, ſpeaking of ſome calling one to another, Come let us be merry till an houre be paſt; ſayes he (ſpeaking with indignation againſt ſuch folly) What wilt thou doe thus and thus till an houre be paſt, till time be paſt! what paſſe away that which the mercy of thy Creator hath ſo farre indulged to thee as to give it thee for repentance, and to get grace and to obtaine pardon. What to paſſe away time in which thou oughteſt to be breathing after that life and bleſſedneſſe which thou haſt loſt! It becomes men that have not made up their peace with God, to ſpend their dayes in bewailing of their ſinful and miſerable condition, and not in merrineſſe and jollity, in chambering and wantonneſſe; how wilt thou wiſh one day that thy time had been ſpent rather in mourning and lamenting? ſayes Abraham to Dives, Son, remember that thou in thy life time receivedſt thy pleaſures; this life is not the life of thy ſenſual pleaſures, but to make all even between God and thy ſoul; when God is ſo gracious as to give us ſpace for ſuch great ends as he doth in this world, he expects that all the children of men ſhould ſpend their dayes in ſeeking his face, and in making up their peace with him; in prizing his mercy, in admiring and adoring the riches of his grace and goodneſſe in his Son: but where doe we finde this? what a different courſe of life is there in moſt men from what God expects? they are guilty of deſperate folly that ſquander away their precious time, ſeeing all depends upon it.
Thirdly, If after death comes judgement, certainly then when death findes any man unprepared in an eſtate of unregeneracy, that hath not made his peace with God, it muſt needes be exceeding dreadful becauſe it brings judgement, and ſtates ſuch a one in his eternal condition. Job. 18. 14. Death is called there the King of terrors; and well may it be ſo; for indeed it is the moſt dreadful thing in the world, to thoſe that underſtand the meaning of their own ſinful ſtate and condition: there is enough in this to daunt the heart of the proudeſt ſtubborneſt wretch that lives upon the earth, to conſider that now I am launching into the ocean of eternity; but God knows I have made little proviſion for it; it may be it is the ocean of the wrath of this infinite God that I am now launching into, and muſt be in for ever; certainly (except thou haſt good aſſurance of the work done between God and thy ſoul) the ſight of the infinite ocean thou art launching into immediately after death, cannot but make thee give a dreadful ſhrieke when thou ſeeſt thou art now like to miſcarry eternally; death taking an ungodly man, it is no other but the cutting aſunder of the thred upon which he hung over the pit of eternal miſery. It is the pulling up of the flood gates of Gods eternall wrath. Here when afflictions are upon men and women, Gods wrath is but onelyonly like the little droppings of water through the flood-gates; as you ſee in flood-gates, there will be ſome leakings forth of ſome drops of water onelyonly; but there is a vaſt difference between thoſe drops, and when the flood-gates are pulled up, then the ſtreames guſh out abundantly: juſt ſo is it with Gods dealings here in the world with ungodly men; it may be Gods hand is upon them in many afflictions, but theſe are but as ſome few drops of his wrath; but when death comes and findes them unprepared, then God pulls up the flood-gates, and then the ſtreames of the wrath of the almighty overflow them; death to them will be no other then the Sergeant of the Lord of hoſts to hale them to priſon: It will be a taking up of the draw-bridge, It will be to them a diſmal and dreadful Sun-ſet, that brings with it a night of eternal darkneſſe, and that will be a moſt dreadful Sun-ſet that ſhall never have day more; why, know that at death the day of grace and ſalvation ſets to thee, and an eternal night of diſmal blackneſſe and darkneſſe will be upon thee; ſo that when thou art going out of this world, and thy peace not made with God, thou muſt then bid farewel to all comforts and to whatever thou didſt enjoy. Now farewel thoſe excellent truths of God, that I have had revealed to me: I ſhall never heare ſuch gracious truths out of the mouthes of Gods miniſters more. Now farewel all my loving friends, that I rejoyced ſo much in, and all the mercy meetings that ever I have had; I ſhall never have them more. Farewel now wife, husband, children, I ſhall never ſee your faces more. Yea farewel houſe and lands, and all delights; farewel Sun and Moon and Stars, and all the world; I ſhall never ſee you againe till I ſee you all of a light fire, at the great and dreadful day of Chriſt. And now I am leaving the world and all the comforts here, and all the meanes of grace here; and O Lord, whither am I going? It was a ſpeech of Pope Adrian, when he was to dye, ſayes he, O my ſoul, my ſoul, whither art thou going? thou ſhalt never be merry more, as thou was wont to he. It is a doleful thing for a poor creature, whoſe time is at an end, not to know whither he is going; to think of former pleaſures and delights, and never to have them more. Me thinkes when I conſider the death of any ungodly man, that place in Iſaiah 10. 3. comes to my minde, And what will you doe in the day of viſitation? It is true, thou doeſt now ruffle it out in the world, and takeſt thy fill of pleaſure, and beareſt all before thee, and wilt have thy minde, and art ſtout, and ſtubborn in thy way, and ſcorneſt the truthes of God by his Miniſters: but what wilt thou doe in the day of viſitation, when the time ſhall come that puts an end unto thy dayes here? O the change that wil then be in thy ſpirit! God will then look upon thee with indignation, and ſay, O wretched creature, that haſt ſpent thy dayes in vanity, thou ſhalt continue no longer in this world; and now the wrath of the Almighty is let out upon thee; Thou art upon thy ſick bed in diſtreſſe, and conſcience now is awakened, and tortures that ſoul of thine, and tells thee, that ſuch and ſuch wickedneſſe at ſuch a time, in ſuch a company, in ſuch a chamber, thou didſt commit; and thou beginſt now to curſe thy ſelfe for thy folly, and for neglecting the day of grace and ſalvation; and now thy time is almoſt gone; well, thy ſickneſſe encreaſeth, thy paines continue, thy friends are all ſent for, and they come about thee bewailing of thee, and thou beginneſt to look gaſtly, and draweſt thy breath ſhort, and the devil waits for his prey; thy mouth falls, thy ſoul departs, and there is an end of thee; an end of all thy pride, and an end of all thy ſtoutneſſe, and an end of all thy vanity, and wickedneſſe: and this is the man that hath not made God his portion: mercy hath had her time, but thou haſt neglected it, and now thou art gone for ever, We ſpeak much of the mercy of God, and is it not rich mercy for God to give to thee, a wretched ſinful creature, ſuch a bleſſed time of repentance as thou haſt in this world? for God to call, and cry to thee, and to tender thee grace and pardon, and peace; he did not doe ſo to the Angels that ſinned; when they committed but one ſin againſt God, he caſt them away, and would not ſo much as treat with them about any termes of peace: and therefore ſeeing thou haſt had thy time already, let all the Angels in Heaven, and Saints and creatures, yea and devils themſelves, acknowledge that God was merciful to this man, to this wretched man and woman, that had ſuch a faire time, though now judgement be upon them. O my brethren, the thoughts of death under this notion, hath a great deal in it to work upon your hearts. I remember I have heard of one that uſed to pray ſix times a day, and being asked why he ſpent ſo much time in praying, he gave no other anſwer but this, I muſt dye, I muſt dye; that which was to come after, would put a period to the time of his life, upon which ſo much did depend. O that we had hearts to conſider it; and that we knew, even now in this our day, the things that belong to our everlaſting peace, before it be too late. Brethren, theſe things are of infinite concernment to your immortal ſouls; the Lord grant they may be prevalent upon every one of us.
We may apply this dreadfulneſſe of death (that followes upon the meditation of this point I have been upon) unto divers ſorts of people: as firſt, me thinkes it ſhould be of great force and efficacy to work upon the hearts of old people; your time is neer, you had need be ſure that your work is done; for certainly you have no long time for the accompliſhing of that great work, of making your peace with God; it is three or foure a clock (as it were) in your day of grace, the Sun is ſetting with you. Now if a man be to goe a journey upon his life, and hath neglected the fore-noon, and much of the after-noon alſo, and ſees the Sun draw low, he thinkes with himſelf, I had need make haſte now, for if the Sun be once ſet, and I not at my journeyes end, I am a loſt man, my life is gone. They that goe over where the Sea is dry at one time, and flowes at another, but ſo that if they miſſe but half an houre, they are dead men, if by their watch they finde the time is almoſt come for the waters to returne, then their hearts are daunted, and they ſay one to another, we had need make haſte, for the time is almoſt at an end. O conſider this you old men, that have neglected the time of your youth, and now your time is almoſt at an end, know in this your day the things of your peace, double now your diligence. It is a moſt dreadful thing to ſee an old wicked man, an old ſinner, an old ſcorner, an old carnal wretch, that never underſtood the great buſineſſe that he came into the world for.
Secondly, this concernes all prophane wretches, who inſtead of doing the work of their time, and preparing for their everlaſting eſtate, goe directly backwards, and make the breach between God and their ſouls wider. If a man have a journey to goe for his life, and he muſt goe it before the Sun be ſet, and he goes a quite contrary way; when he begins to reflect upon himſelf, he then ſayes, where am I? If the Sun goe downe before I am at my journeyes end, I am a dead man: ſo is it with you that goe on in wayes of prophaneſſe, God hath ſent you here to live; to the praiſe of his name, and to work out your ſalvation with feare and trembling, and you have gone directly backward, and the time of your lives hath been ſpent in nothing elſe, but in making your ſelves ſeaven-fold more the children of wrath then before: you had need now look to your ſelves; for if you dye in your courſe of prophaneſſe you are undone for ever.
Thirdly, for thoſe that have been heretofore in a good forwardneſſe in the way of life and ſalvation, that have had ſome ſtirrings of conſcience in them, but yet through the violence of their luſts have been turned back againe, and have fallen off from their former ſtate; certainly this point might ſtrike thee to the heart. As a man that is to goe over the Sea for his life by ſuch a time, and he hath a good gale for the preſent, but when he is come neer the haven, a great guſt drives him back againe; O what a ſad condition is this man in? ſo is it with thee; the time was when thou hadſt a good gale; God came graciouſly to thee, by the work of his ſpirit, and thou ſeemedſt to be in a good forwardneſſe in the work thou waſt borne for; but the guſt of fin, and the violence of luſt, hath carried thee quite back againe, and now thou art further off then before: how ſhould this awaken thee to improve all thy time and opportunities to the uttermoſt for the good of thy ſoul.
Againe, this concernes thoſe that upon every diſcontent wiſh themſelves dead; as ſome froward people, if any thing croſſes them; they preſently wiſh themſelves in the grave. O vaine man and woman, doſt thou know what thou doeſt, to wiſh the time of thy life at an end? thou mayeſt meet with another manner of diſcontent then ever thou metſt withall here; for after death comes judgement. Amos 5. 18. Wee unto you that deſire the day of the Lord, to what end is it for you? the day of the Lord is darkneſse and not light. So I ſay, woe to them that in a froward mood deſire the day of the Lord, which is not a day of light, but like to be a day of darkneſſe unto them, for ought they can tell. Inſtead of giving God the praiſe of thy life, upon every ſullen mood doeſt thou wiſh thy ſelf dead? this is a great diſhonour to the grace and mercy of God extended towards thee.
Again, this concernes thoſe that upon every drunken occaſion, for a word or two, will venture their lives: tis true, fooles will venture their lives for trifles, becauſe they know not the worth of them; but thoſe who know the worth of their lives will not doe ſo. I remember a ſtory of a Philoſopher, being at Sea and in danger of his life, he was mightily afraid, and the Marriners were not at all afraid: what (ſay they) are you a Philoſopher afraid, when we rude Marriners doe not feare? I (ſays he) there is reaſon for it; for if I dye, a Philoſopher is gone; but for you, your lives are not worth much: ſo they that are ready to venture their lives in a drunken quarrel, and will venture nothing for God, and a good cauſe, know not what their lives are worth, and that is the reaſon they are ſo willing to throw them away.
Again, it concernes thoſe that in trouble and anguiſh of conſcience are ready to lay violent hands upon themſelves to take away their lives; one would think this point thus opened and applyed might for ever keep back ſuch a temptation for time to come. What an infinite deſperate folly is this, that I that am made ſenſible of Gods wrath, and am afraid of it, ſhall yet doe that which may put me irrecoverably into it, and ſtate me eternally in it, as they doe who lay violent hands upon themſelves. If any people in the world ſhould deſire the continuance of their lives, and prize them at a high rate, thoſe that are troubled in conſcience ſhould doe it; they ſhould pray Davids prayer, Pſalm. 39. 13. O ſpare me, that I may recover ſtrength, before I goe hence and be no more. And uſe Gods own argument Pſalm. 103. 13, 14. where it is ſaid, God is merciful to his people, becauſe he remembers they are but duſt. So doe thou plead with God, and ſay, O Lord, ſpare me, I am but duſt, and as a winde that paſſeth away and ſhall never returne againe; now is the time wherein thou haſt ſaid thou wilt be intreated: O let my life be continued, for if this time be out, I am gone for ever.
Laſtly, this concernes thoſe that have been (as they thought) upon their death beds, that have apprehended themſelves as dying, and have had this truth ſomewhat ſetled upon them, that have ſeen eternity before them, and have been in danger (as they conceived) of everlaſting ruine, and in their own hearts have received judgement, but God hath magnified his mercy towards them, and reſtored them againe: perhaps in this condition when thou ſaweſt and hadſt the judgement in thine own heart, that thy time was gone, thou then madeſt promiſes, and ſaydeſt, O if God would ſpare my life, what a new man would I be! I would be ſure to make uſe of my time in another manner then ever heretofore: Well, God hath raiſed thee up againe, and what then? why now thou wilt venture upon Gods patience, and his wrath too; O woe to thee, when thy dayes are ended, and this judgement comes, it will fall dreadfully upon thee.
Wherefore my brethren, let me ſpeak to you all (for I am not come this day onelyonly to ſpend an houre with you, but to doe your ſouls ſome good) be it known to you, this is your day, the day of grace and ſalvation: And yet once againe, in the name of God, I declare unto you, this truth (ſuppoſing you have heard it many times before) that there is not the worſt, the vileſt in the congregation, that is come through the providence of God before God this day, but for ought we know it is poſſible for thy ſinnes to be pardoned; it is poſſible yet for thy ſoul to be ſaved, for God to be reconciled to thee, and this day it is once more declared to thee, that thou art not yet ſtated in eternal miſery, which might have been thy condition before now: O that when you are gone home, you would get into your cloſets, and fall down before God, and bleſſe him for this meſſage, once more preached to you. Beloved, if I, or any of the ſervants of the Lord, ſhould be ſent by God to the gates of hell, with this meſſage, O you damned ſpirits, know from the Lord, that there is a poſſibility for you to be ſaved, certainly they would with joyfulneſſe hearken to ſuch tidings. Now this cannot be preached to them, but this may be, this is preached to the vileſt and wickedeſt wretch, and enemy to God and goodneſſe that is in the congregation; and God declares this now to you, but how long it will be before judgement comes to ſtate thee in another condition, thou canſt not tell, therefore know in this thy day the things of thy eternal peace: and who knows what may depend upon one day? yet prayers and teares may doe thee good; but ſtay a while, and though ſtreames of bloud ſhould flow from thee, and thou ſhouldeſt cry and howle to God to all eternity, it would never doe it; therefore know your time; it is a happy thing for a man to doe a buſineſſe in ſuch a time wherein he may have the benefit of it; amongſt men, though a thing be done, yet if not in the ſeaſon of it, it loſes of its worth and efficacy: ſo now prayers, and teares, and mourning, and crying to God for mercy, the efficacy of theſe things are gone, except they be done in time; and for ought thou knoweſt unleſſe they be done this day, or to morrow, or very ſhortly, they may doe thee no good at all: therefore now take your time; God proclaimes and ſayes to every one of you this day, Poor creatures, as ever you expect to receive mercy in the day of Chriſt, look to it now; for now the golden ſcepter is ſtretched forth, now is the acceptable time, and the day of grace and ſalvation, come in and accept of the offers and tenders of grace and mercy now, or elſe you are gone for ever.
Wherefore then let this take off all ſlightneſſe of heart, and thoſe roving diſpoſitions of your ſpirits, that run ſo after vanities. If a man that were wilde in his thoughts, and that had his eyes roving up and down, ſhould have one ſay to him, Sir, conſider what you doe, for it concernes your life, if you miſcarry you are a dead man, it would make him call in his thoughts, and compoſe his ſpirit: ſo, if thou haſt a ſlight and wandring heart, this is ſaid to thee this day, friend, poor ſoul, know what thou art doing; even this dayes work concernes thy life, thy eternal eſtate, and take your ſelves off from all creatures, til you have done ſo great a work; ſo ſaies the Apoſtle 1 Cor. 7. 29, 30, 31, 32. Brethren, the time is ſhort, it remaineth that both they that have Wives be as if they had none; and they that weep as though they wept not; and they that rejoice as though they rejoiced not; and they that buy as though they poſſeſſed not; the time is ſhort. The word is, the time is wrapt up, it is folded up; it is a Metaphor taken from cloth that is folded even to the very fag end: the time is all folded up (ſayes the Apoſtle) therefore let your hearts be taken off from the creature. Truly brethren, whatever you think of this point, yet thoſe that underſtand themſelves aright, would not venture to be in an unconverted eſtate one half houre for ten thouſand worlds; for they know that when death comes, then judgement alſo comes.
And you that are poor people, who live hardly, and in great extremity in this world, yet ſo long as you live here, your condition is comfortable; for you have time to doe that worke that is of ſuch mighty conſequence for the good of your ſouls: And indeed upon the conſideration of this point, peoples hearts ſhould be taken off from the creature; for a man had better live here in order to that great work, though as a ſtock or log in the fire, then to be taken away before he hath done that work he was ſent into the world for. When men are in paine, they would faine dye; I, but did they know what will be the ſtate and condition of a wicked man immediately after his death, they would rather live, though as the miſeableſt creature in the world.
And conſider all you young ones, now while God gives you time, of this great work of making your peace with him. If a man were to goe over Sea about a buſineſſe of great weight, after he comes upon the ſhore, what ſhould his firſt thought be? let him firſt make ſure of his great work, and then be merry afterwards. If thou haſt made ſure of this great work, that thy peace is made up with God, and that thy everlaſting eſtate is ſecure, then thou mayeſt be merry amongſt thy friends, and mayeſt live joyfully, and comfortably all thy dayes. It was the complaint of one, that Art is long, and life ſhort; but ſurely the art of providing for eternity is a long and difficult art, and thy life is ſhort and uncertaine: O therefore doe not put off this great work, as Seneca ſpeakes of ſome, they are alwayes about to doe, they will, and they will, and are about to live, but never live. O that you that are young ones would begin betimes; and this point ſetled upon the hearts of young ones, would cauſe them to apply themſelves with all their might to the great work of their ſouls, And that which you do, be ſure you do it with all your might; which is the Argument of the Holy Ghoſt, Eccleſ. 9. 10. Whatſoever thy hand findeth to doe, doe it with thy might; for there is no work, nor device, nor wiſdome in the grave whither thou goeſt. If ever thou hadſt a work to put forth thy ſtrength about, O doe it here, doe not onelyonly have ſome faint wiſhes and deſires, and ſome ſudden good moods, as perhaps at the hearing of ſuch a truth as this is, you have ſome ſudden wiſhes and inclinations; no, but work out your ſalvation with feare and trembling, and be ſure to take hold of all opportunities, ſeeing ſo much depends upon the ſhort time of your lives. If a man were to goe over Sea for his life, and had a faire day and winde, it were deſperate madneſſe for him to ſay, Well, I have two or three dayes more to goe over in, and therefore I will not go now, and ſo neglects his gale; and when thoſe days are paſt, and the laſt day comes, he thinks to go over, but cannot have a wind, for a world: ſo, many think they will repent when they come to dye. O but take heed when thou haſt a gale that thou doeſt not neglect it, for feare it never come again; and know that if the Lord ſtirres any of your hearts this day, or any other day, by his word, and you neglect it, and goe to your buſineſſe, and ſhops, and to your ſenſual pleaſures and delights, you may hereafter deſire to have ſuch a time of the working of Gods ſpirit againe, and if you would give a thouſand worlds for it (were it in your power) you cannot have it, therefore take heed you doe not neglect this great work. And upon this ground labour to make ſure work; for if a man had a work to doe, and having done it amiſſe, he might mend it afterwards, he need not be ſo exact about it: but if a man be ſet about a work, and he knowes when it is gone out of his hands, he can never mend it, he will not be careleſſe in it, but will lay his work to the rule, and labour to make all ſure. Know, it is ſo with you about your eternal condition: that which you doe in this world, muſt be available for ever, you cannot mend it afterwards. If after you ſee your ſelves caſt, you ſhould ſay, O Lord give me farther time, and let me come into the world againe, and then I will mend this and the other fault that I was rebuked for; God will ſay, no; you cannot returne into the world again; therefore it neerly concernes you to make all ſure while you have time. And doe not reſt upon blinde hopes, and deſperate adventures, I hope it will be thus and thus with me; but entertaine this thought, What if it ſhould prove otherwiſe? what if I ſhould miſcarry? this will mightily daunt the heart of a man, eſpecially if he knows that upon his miſcarriage, he is undone for ever.
Yet further, (which is another branch of the exhortation) my brethren never baulk any way of God for feare of ſuffering; be willing to ſuffer any hardſhip for Gods way. How doth that follow? thus: If the time of thy life be that upon which the ſtating of thy eternal condition depends, then it concerns thee to goe through ſtitch whatever comes in thy way; as for inſtance, ſuppoſe a man were going to ſuch a place, and he muſt be there at ſuch a time for his life, and riding apace through the ſtreets the dogs bark at him (as uſually the dogs bark moſt at thoſe who ride faſteſt) how little doth he regard the barking of the dogs: but did a man ride onelyonly for his recreation, then it would be a little troubleſome to him: And when a man rides for his life, though the clouds gather, and the raine falls, yet he will not returne; and if he meet with foule and dirty way, he will through it, or with a ſlough he will over it, becauſe it is for his life: but if a man rides for recreation onelyonly, and meets with windes, and clouds, and ſtormes, he turnes back again. And truly brethren, the wayes of moſt Chriſtians in religion are (me thinks) ſuch as if they took them up for recreation, and nothing elſe; therefore if there be but a cloud ariſe, a little trouble and affliction appear, they repent their way, and preſently return back again. O but did God reveal to thee what eternity is, and what depends upon the courſe of thy life here? then though there be clouds, and ſtormes, and tempeſts, and rugged wayes, yet thou wilt be ready to goe through all. The concluſion therefore is this, whenever thou art tempted to ſin, labour by what thou haſt heard this day to repell temptations; and ſay, God hath ſhewed me this day the great errand and buſineſſe I came into the world for; of what infinite concernment thoſe things are, that depend upon the time of my life: ſhall I then ſatisfie the luſts and corruptions of my own heart, and gratifie the devil, and the world, and in the meane time neglect that which is of ſo great importance for the good of my ſoul? Then once again, O that you all knew in this your day the things that concerne your eternal peace! Conſider what hath been ſaid, and the Lord give you underſtanding hearts to make uſe of it.
This Sermon was preacht April 29. 1641.
FINIS.