The Great Concern, Chapter 11
CHAP. XI. Being a Conſolatory Concluſion of the whole Diſcourſe, containing Encouragements againſt the ſear of Death, unto all ſuch as are found in the practice of the foregoing Directions.
NOw for a Concluſion of the whole matter, upon all that hath been declared, Soul, let me ask thee one Queſtion: Doſt thou indeed ſee thy particular concern in this buſineſs? ſo ſee it, as really to make it thy great work and ſolicitude while living, to ſet all things right, and make all things ready for a dying hour? Some there are that are ſo happy as ſo to do; and art thou one of them? then why ſhouldeſt thou fear death? yea, why ſhouldeſt thou not exult, and thy heart leap within thee in the ſight and thoughts of its approach? true, it is a dark Entry, but it leads to a fair and ſtately Palace, even the Fathers houſe: 'tis a rough and difficult paſſage, but it ſets thee ſafe on ſhore in a large and fat land: true, it carries with it ſome what a black, lowring, and ghaſtly aſpect to nature, and nature duplicate page duplicate page duplicate page duplicate page may at firſt poſſibly be ſtartled, and recoil at the ſight of it; but open the eye of thy faith, and behold it in the glaſs of the Goſpel, view it in the death of thy Lord and Head, and it vvill not appear half ſo terrible; yea, thou vvilt find it to be not ſo much an enemy as a Friend, not as a King of Terrours, but rather as a King of Comforts; not as an object to be dreaded and trembled at, but rather to be rejoyced in, and triumphed over by thee: it vvill appear to be not loſs but gain: For me to die is gain, ſays Paul, Phil. 1.21. yea it vvill be thy great gain, 'twill be the period of all thy miſery, and the perfecting of all thy happineſs; and the truth is, vve are never perfectly happy, till death comes: But for thy further encouragement, I ſhall in a few particulars ſhew you vvhat Death, come vvhen it vvill, doth and vvill do for ſuch as make all ready for its coming.
1. Death, vvhen ever it comes, vvill tranſlate thee, thou ready ſoul, from Earth to Heaven, from a ſtrange land to thine own home, and Fathers houſe; and vvill not this be a kindneſs? as for this vvorld, vvhat is it to the poor Saints but a ſtrange land? 'tis Heaven is their home and Countrey: hence they have confeſt, and do confeſs themſelves to be Pilgrims and Strangers upon earth, Heb. 11.13. and the Pſalmiſt, in the words immediately foregoing my Text, Pſalm 39.12. owns it to God, I am a Sojourner and a ſtranger here: yea, this world is not onelyonly a ſtrange land, but a waſte howling wilderneſs to ſuch, wherein they live among wild Beaſts, Lions, Bears, Wolves, Tygers, and the like: Luſts within, and Devils without, ready daily to devour them: but now when Death comes, that carries them off from this ſtrange land, this waſte howling wilderneſs, to their own home and countrey, which is Heaven; yea to their Fathers houſe, there to live with him, to enjoy his preſence, and to adore his grace. We know, ſays the Apoſtle, that when our earthly houſe of this tabernacle (ſpeaking of the Body) ſhall be diſſolved, we have a building of God, an houſe not made with hands, eternal in the heavens 2 Cor. 5.1. And you know how Chriſt ſpeaks to his Diſciples, Joh. 14.2. In my Fathers houſe are many manſions; if it were not ſo, I would have told you, and thither does death carry you when it comes; Oh ſweet! Oh my Beloved, to go home, to go to our Fathers houſe, and to poſſeſs our Manſion there, that Manſion which our dear Lord and Head is gone before to prepare for us, how ſweet is this to think of? and how many deaths may it ſweeten? Suppoſe one of you were ſome thouſand miles diſtant from your home, Country, and Comforts, and you were in a waſte howling Wilderneſs, among Lions and Bears, ready to devour you, a wide Sea alſo being between home and you, and ſuppoſe withal, that a Ship ſhould come and take you into her, and in a ſhort time ſet you down in your own Country, and among all your Friends and comforts, would not this be a kindneſs? why this is your caſe here, O ye preparing ſouls, and this is the kindneſs death does for you when it comes: while here, you are ten thouſand miles diſtant from your home and Country, your Friends and Comforts, and in a waſte howling Wilderneſs, but Death, that ſwift Sailer comes, and in a moment ſets you down in Heaven, your home and Country; O how welcom ſhould it then be to you?
2. Death, whenever it comes, will carry thee from trouble to reſt, from a tempeſtuous Sea to a quiet Haven, there to lie at an eternal Anchor in the boſom of thy ſweet Lord. This world ever was, and (for any thing I know) ever will be a place of trouble to the people of God: ſure I am, Chriſt hath told us, In the world you ſhall have tribulation, Jo. 16.33. And who of us does not find it made good? This world is a tempeſtuous Sea, wherein the Waves lift up themſelves, and the poor Saints are afflicted and toſſed with tempeſts, and oftentimes not comforted, Iſa. 54.11. We read in Jonah 1.13. that the Sea wrought, and was tempeſtuous, and the Mariners were fain to row hard to get the Ship to ſhore. And truly, thus 'tis often in the caſe in hand, the Sea of this world is tempeſtuous, it works, and the poor Saints are fain to row hard to get ſafe to ſhore; yea, as we read, Acts 27.14. that an Euroclydon, a tempeſtuous Eaſtwind aroſe, and beat upon Paul, and others in the Ship with him, which was ready to break all in pieces: So truly the Saints in this world do meet with Euroclydons, tempeſtuous winds, not a few, which beat upon them, and are ready to ſplit all, and ſink all; but now, when death comes, thoſe ſtormes are all made a calm, and they (I mean the Saints) are brought into the deſired Haven: Death ſets them at reſt; 'tis indeed their diſmiſſion to reſt; There (ſays Job, ſpeaking of the Grave) the weary be at reſt, Job 3.17. Death ſends the body to reſt, it frees it from all ſenſible ſufferings: when Death comes, thy weak body, thy ſick body, thy pained body, thy conſumptive body ſhall have its diſmiſſion to reſt; and Death ſends the ſoul to reſt, that reſts in God, and with God: Bleſſed are the dead which die in the Lord, henceforth they reſt from their labours, Rev. 14.13. and you have, I think, both together in one Scripture, Iſa. 57.2. where ſpeaking of the righteous, 'tis ſaid, They ſhall enter into peace, they ſhall reſt in their beds. Hence we read, that there remaineth a reſt to the people of God, Heb. 4.9. indeed it remains, 'tis not here; but when death comes, that ſets them down in this remaining reſt. Oh what a kindneſs muſt this be? Reſt! O how ſweet is reſt? how deſirable is reſt? and reſt too after long and hard labour and trouble? how ſweet is reſt to the labouring man, that hath wrought hand all the day? how ſweet is reſt to the weary traveller, that hath gone a long and dirty journey? how ſweet is reſt to the ſolicitous Mariner, and how welcom is the Harbour to him, eſpecially after having been long toſs'd and beaten with ſtorms and tempeſts? and how ſweet will reſt be to the poor, troubled, tempted, labouring, travelling Saint, whoſe whole life has been little elſe but trouble, labour, and ſore travel; who here could ſcarce all his days find a reſting place for the ſole of his foot, the world as to him being covered with a deluge?
3. Death, whenever it comes, will turn your conflicts into victory; this Aceldama, or Field of blood (for ſuch is this world) into a Mount of Triumph, and a Throne of Glory. What is this world but an Aceldama, a Field of blood, to the poor Saints? Sure I am, this life is little elſe but a perpetual war and conflict with luſts, with devils, with afflictions, and with temptations; hence 'tis call'd a fight; a warfare, and the like: and the enemies which they in this warfare have to grapple with, are formidable enemies: We wreſtle not, ſays the Apoſtle, with fleſh and blood, but with Principalities, and Powers, and ſpiritual wickedneſſes, Eph. 6.12, 13. We wreſtle not vvith fleſh and blood, that is, vvith men, or any thing that is frail and vveak, no, vve have more potent and formidable enemies to deal vvithal, vve vvreſtle and conflict vvith Devils, vvho are potent, ſubtile, and indefatigable: Enemies (as Calvin obſerves upon the place) which wound before they appear, and kill before they are ſeen; Enemies which deal not onelyonly by force and power, but who are dreadfully crafty and ſubtil, yea enemies which have fiery darts to caſt at us, as afterwards he ſpeaks: and for my own part, I think it vvere vvell for us, over what it is, if theſe vvere the vvorſt enemies vve had to grapple and conflict withal; but there are legions of luſts within (which I look upon to be vvorſe enemies) vvhichwhich vve do and muſt vvreſtle vvith (inteſtine enemies are in many reſpects the vvorſt) theſe war againſt our ſouls, 1 Pet. 2.11. and vvere it not for theſe, all the Devils in Hell could do us no hurt. Thus this life is to the Saints a vvarfare, a conflict; and O the vvounds, the bruiſes, the bloodſhed vvhichwhich they are expoſed unto in this War! now their Peace, and then their Grace; now their Comforts, and then their Conſciences are ſorely wounded, and they lie a bleeding for days, and weeks, and months together; yea, ſometimes like him that vvas travelling from Jeruſalem to Jericho, they are vvounded, and left half dead, and did not the good Samaritan paſs by, take compaſſion on them, and pour in of his Wine and Oyl, his Blood and Spirit, into their vvounds, they vvould ſoon be vvholly dead: Well, but now when Death comes, that puts an end to this War, and ſets them all down upon a Throne of Triumph: To him that overcometh (ſays Chriſt) will I grant to ſit with me upon my Throne, even as I alſo overcame, and am ſate down with my Father on his Throne, Rev. 3.21. When death comes, then you begin an eternal Triumph with Chriſt; then the Palm vvill be put into your hands, and you ſhall triumphingly cry, Victory, Victory, for ever. O how ſweet vvill this be! how ſweet is the Victory to a Souldier that has been long and hard put to it in the Battel? and indeed, the harder the Battel, the more glorious the Triumph. 'Tis a ſweet and a great ſaying which I have read in Aug. to this purpoſe, The Conquerour, ſaith he, triumphs; and unleſs he had fought, he had never conquered and by how much the greater his danger and difficulty was in the battel, by ſo much the greater is his joy in the triumph. O Sirs, not only will death ſet you upon a Mount of Triumph; but know for your encouragement, the ſharper your conflicts and warfare have been here, the more glorious will your triumph be, when Death ſhall ſet you upon the Throne.
4. Death, whenever it comes, will change your bondage into liberty, your ſpiritual thraldom into glorious, freedom; and is not this a kindneſs? Poor ſoul, one thing which here thou bleedeſt and groaneſt under, is that ſpiritual bondage and thraldom which thou lieſt under: And indeed this world is no other than a Priſon, a Dungeon, an houſe of Bondage to thee, the Land of thy Captivity: Here thou lieſt in Chains and Fetters, the Chains and Fetters of Sin and Guilt, yea, and the iron ſometimes enters into my ſpirit. Hence we read of the bondage of corruption, which indeed is the foreſt bondage in the world, a worſe bondage ten thouſand times than that which Iſrael groaned and ſighed under in Egypt, who yet were made to ſerve with rigour, and whoſe lives were made bitter with hard bondage, Exod. 1.13, 14. Truly this luſt, and the other luſt, this corruption, and the other corruption, are as ſo many Egyptians, cruel Task-maſters, which make thee ſerve with rigour, and thy life bitter to thee with hard bondage: and oh how doſt thou groan and ſigh under the bondage of a proud, dead, hard, carnal, unbelieving heart, an heart bent to backſliding from God? And indeed, who that is ſenſible of it, can but groan under it? This drew that heavy groan from Paul, and bitter out-cry, Rom. 7.24. O wretched man that I am! ſays he: Why Paul, what is the matter? Oh, ſays he, I find a law in my members warring againſt the law of my mind, and bringing me into captivity to the law of ſin and death. I am by ſin brought into captivity to ſin, and I have a body of ſin and death lying heavy upon me, heavier than a Mountain of Braſs or Iron; and who can but groan? and as 'twas with him, ſo 'tis with all the Saints in their meaſure: Well, but when death comes, Sirs, that will turn all this your boudage into liberty, yea into the glorious liberty of the Children of God, Rom. 8.21. that will turn again this your captivity: And oh how ſweet will, that be? You have ſome little taſtes of this liberty here; for where the Spirit of the Lord is, there is liberty, 2 Cor. 3.7. and the taſtes of it are ſweet, very ſweet; but O how ſweet vvill the full enjoyment on't be? Paul breaks out into praiſes in the faith of it before-hand, I thank God through Jeſus Chriſt, Rom. 7.25. O ſoul, how ſhould this make thee long for Death? Can a Priſon, can an houſe of Bondage, can a ſtate of thraldom be pleaſant to thee? Canſt thou be vvell-pleaſed to lie in chains and fetters of ſin and guilt? Shouldeſt thou not rather vvelcom that vvhichwhich alone vvould vvork thy deliverance?
5. Death, whenever it comes, will be the death of all your ſins, and the perfection of all your graces? and will not that be a kindneſs? Poor Saint, how doſt thou here bleed and groan under the ſenſe of the life and vigour of thy ſins on the one hand, and of the weakneſs and imperfection of thy graces on the other hand? yea, how great are the conflicts and holy contentions of thy ſpirit, to kill and bring down the one, and to quicken and perfect the other? How doſt thou, with the holy Apoſtle of old, forgetting thoſe things which are behind, follow after, that thou mayſt apprehend that for which alſo thou art apprehended of Chriſt Jeſus, preſſing towards the mark, &c. Phil. 3.12, 13, 14. O the watchings, the warrings, the wreſtlings of thy ſoul for more grace, more holineſs, more victory over, and cleanſing from ſin! Oh the many prayers and tears, ſighs and groans that thou poureſt out between God and thy ſoul, in order hereunto! Theſe things are the buſineſs of thy life; yea, and after all, ſin is ſtill ſtrong and lively, and grace is ſtill weak and imperfect; the ſenſe of which breaks thy heart almoſt, and makes thee go mourning all the day long: What daily cleanſing thy ſelf, and yet ſtill unclean? daily perfecting holineſs, yet ſtill imperfect? Oh hovv fad is this? Well, but Soul, vvhen death comes, things vvill be ſtrangely alter'd vvith thee; that vvill do that for thee in one moment, vvhichwhich thou by a vvhole life of prayers, tears, faith, vvatching, vvarring, labouring, couldſt not do; 'tvvill make thee perfect: Hence thoſe above are ſaid to be ſo, the ſpirits of juſt men made perfect, Heb. 12.23. then all that is imperfect will be done away, and that which is prefect ſhall come, 1 Cor. 13.10. perfect grace, perfect holineſs: Novv there is much lacking in thy faith, thy love, thy obedience, thy humility, thy heavenlineſs, thy joy and delight in God; but death, vvhen it comes, vvill make up all in a moment: yea, novv thou art ſtained and defiled vvith ſin, and this luſt and the other luſt ſtirs, and vvorks, and vvars vvithin thee; but vvhen death comes, that vvill purge avvay all: Death is the Saints only perfect cleanſer through Chriſt: Indeed 'tis ſaid of vvicked men and hypocrites, that their iniquites ſhall lie down with them in the duſt, Job 20.11. vvhichwhich is a dreadful vvord indeed: Death does not kill their ſins; no, they live in the grave; they go vvith them into the other vvorld, and vvill there live in them for ever; vvhichwhich vvill be a great part of their torment: 'twill be indeed (however they may now think of it) the one half of hell: for vvhat is hell, but ſin at the higheſt, and vvrath at the hotteſt? but though it be thus vvith vvicked ones, yet 'tis otherwiſe vvith the Saints; Death, through the Grace of Chriſt, vvill for ever put a period to your ſin, and perfect your graces: Oh ſweet! vvho vvould not vvelcom death?
6. Death, vvhenever it comes, vvill ſet thee above all afflictive diſtances between God, Chriſt, the Comforter, and thee, and vvill ſet down thy ſoul in the full, conſtant, and immediate viſion and fruition of all for ever; and is not this ſvveet? Poor Saint, here thou complaineſt, that God is as a ſtranger to thee, and as a way faring man, that turneth aſide to tarry but for a night: Thou haſt only novv and then a ſhort viſit from him, Jer. 14.8. Thou complaineſt that thy Beloved withdraws himſelf, and is gone, Cant. 5.6. Thou complaineſt that the Comforter that ſhould relieve thy ſoul is far from thee, Lam. 1.18. thou complaineſt of many ſad and woful diſtances from God, and of the lowneſs of thy communion, and well thou maiſt; for indeed, how little a portion is there here ſeen, or enjoyed of him by thee? well, but when death comes, that will lift thee above all thoſe diſtances between God and thee, Chriſt and thee, and ſet thee down in the full, conſtant, and immediate viſion and fruition of him for ever; the thoughts of which made Paul, and others, to deſire to be gone, and to chuſe death rather than life, 2 Cor. 7.6, 7, 8. We are confident (ſays he) knowing that whilſt we are at home in the body, we are abſent from the Lord: for we walk by faith, not by ſight: we are confident, I ſay, and willing rather to be abſent from the body, and to be preſent with the Lord. Pray obſerve, Paul enjoyed as much of God and Chriſt here, as moſt did; and yet all that communion he enjoyed here, he accounted as no communion, to that which he ſhould enjoy after death, While we are preſent in the body, ſays he, that is, while we live in this world, we are abſent from the Lord, abſent from God and Chriſt, our communion here is but diſtance and eſtrangement, ſo low and unconſtant is it, in compariſon of what we know we ſhall enjoy after death; and therefore, ſays he, we had rather be abſent from the body, we had rather be gone hence, and be preſent with the Lord: Death will bring us to anothergueſs preſence and enjoyment of God and Chriſt, than here we ſhall ever be able to reach unto. Alas! all we enjoy of God and Chriſt here, is but as an earneſt; ſo the Apoſtle ſpeaks in the verſe foregoing: He that hath wrought us for this ſelf-ſame thing is God, who alſo hath given us the earneſt of the ſpirit: but when Death comes, we ſhall enjoy the full inheritance: all we enjoy here is but as the firſt-fruits; we that have the firſt fruits of the ſpirit, ſays the Apoſtle, Rom. 8.23. but when death comes, we ſhall have the full vintage, full incomes of love, full manifeſtations of light, and life, and glory, fulneſs of joy and pleaſure in the Divine Preſence, Pſal. 16.11. full embraces in Chriſts boſom, full views of his face, full viſions of his glory. Death, when it comes, will bring us to the Beatifical Viſion, which is all good and happineſs in one; Bleſſed are the pure in heart, for they ſhall ſee God, Mat. 5.8. They do ſee God now, they ſee him by Faith, and thoſe ſights of him are ſweet, glorious, ſoul-raviſhing, and transforming ſights: but after death they ſhall have other ſights of him, ſuch ſights of him as will even infinitely ſurpaſs all that ever they had, or were capable of here. Here they ſee him but through a glaſs darkly, that is, they have but low, obſcure, mediate ſights of him, they ſee and enjoy but little of him; but when death comes, then they ſhall ſee him face to face, that is, fully, clearly, immediately, 1 Cor. 12.12. The ſum is, as a learned man gives it us, that in this life we have but low and ſlender ſights and enjoyments of God, in compariſon of what we ſhall ſee, know, and enjoy of him in eternal life. Glaſ. Rhet. Here they ſee but his back parts, as God ſaid to Moſes; but when death comes, they ſhall ſee his face, that is, his glory: here they ſee him but negatively, as it were, what he is not; but then they ſhall ſee him as he is, 1 Joh. 3.2. we ſhall ſee him as he is, in all his glorious excellencies and perfections. In ſhort, they ſhall then have ſuch ſights and enjoyments of God and Chriſt, as ſhall eternally fill, delight, ſolace, ſatisfie, and ſet at reſt their ſouls for ever; ſuch ſights and enjoyments as ſhall ſo ſolace and ſatisfie them, as that there ſhall not be room for the leaſt tittle or iota of a deſire for ever; yea, ſuch ſights and enjoyments as ſhall ſo ſatisfie them, as to leave them under an utter impoſſibility of ever turning aſide from them to any thing elſe, and ſo an eternal impoſſibility of ſinning. Oh how ſweet muſt this be! and indeed the School-men I find, and others from them, give this as one reaſon, why the Saints in heaven are impeccable, becauſe the ſight and enjoyment they have of God there, is ſo full and ſatisfying, as that they cannot turn aſide to any thing elſe. O welcom death, that brings us to thoſe ſights, thoſe enjoyments of God, the Chief Good. Once more:
7. Death, when ever it comes, will bring you to, and ſet you down in the enjoyment of an eternal Sabbath: and oh how ſweet is this! There remaineth a Reſt (the word is, a Sabbath, or Sabbatiſm) to the people of God, Heb. 4.9. Ay, but when ſhall they enjoy it? why truly, when death comes, that will enter them upon it: immediately, upon the night of death, dawns the eternal Sabbath. True, the Saints enjoy a Sabbath here, and the Sabbath to them is the ſweeteſt and amiableſt day in all the week, 'tis a day of joy and holy feaſting to their ſouls; and oh how many times do your ſouls long for it? but alas theſe Sabbaths have an end: but the Sabbath death will ſet them down in, will be an eternal Sabbath, and an eternal Sabbath, wherein they ſhall be employed in the higheſt acts of worſhip and adoration, even Love, Praiſe, Admiration, and Halleluja's for ever; wherein there will be no wearineſs, no faintneſs; wherein there ſhall be no intermiſſion, no going to duties, and break off again, as here we do; but an whole Eternity ſhall be imployed in acts of Divine Worſhip and Adoration; wherein there ſhall be no deadneſs, no dulneſs, no ſpiritual indiſpoſitions, no unſuitableneſs in us to thoſe high and holy Exerciſes which this Sabbath will be fill'd with; but our ſouls ſhall be perfectly ſuited to, and fitted for thoſe glorious employs; wherein not a few only, and thoſe ſome Saints and ſome ſinners, ſome good and ſome bad, ſhall joyn together in acts of worſhip; but an innumerable company both of Saints and Angels, and theſe all perfectly holy, Heb. 12.22, 23, 24. Oh how ſweet and glorious will this be! 'Tis a great ſaying which I have read in a worthy Divine, Sabbaths here are comfortable, ſays he, and we have taſted ſome ſweet, ſome comfort in ſome Sabbaths; but take all the comfort that ever you had in all the Sabbaths you have enjoyed here, and all will be nothing to the comforts and ſweetneſs of the Eternal Sabbath. Alas! the perpetual Sabbath that ſhall be hereafter, that will be the accompliſhment of all theſe Sabbaths; how ſweet then muſt that be! Oh ye Saints of God, lift, up your heads, death will ſet you down in this Sabbath. How have ſome of us longed ſometimes for the coming of the Sabbath! and how have we grieved when it has been gone! well, but when death comes, that will bring you to a Sabbath that ſhall never end. 'Tis a ſweet ſaying of Auſtin, There (ſays he, ſpeaking of Heaven) is the great Sabbath, a Sabbath that hath no evening, no end, in which we ſhall reſt and behold, behold and love, love and praiſe for ever. Oh bleſſed be God for this Sabbath: and bleſſed be God that death, when it comes, ſhall bring us to this Sabbath. Well then, fear not death, dread not death, but be found diligent and faithful in the uſe of the helps preſcribed for the preparing of your ſouls for it; and then 'twill greatly befriend you, when ever it comes, and you may exult and rejoyce in it.
I ſhould now conclude, but I muſt firſt beg all that read this plain Diſcourſe, deeply and frequently to conſider and contemplate theſe things.
1. Every day ſeriouſly conſider and contemplate the exceeding worth of your ſouls, and the great things they are capable of: 'tis ſad to think what low thoughts the moſt of men have of their ſouls: they are content to ſell their ſouls, to loſe their ſouls, to damn their ſouls, and all for a luſt, for a little of this world, a little carnal ſenſual pleaſure and delight here, which is but for a moment. That rebuke which Auſtin gave one, is due to the moſt; How comes it to paſs, ſays he, that among all thy good things, thou wilt let nothing be in an ill caſe but thy ſelf, thy Soul? Truly the moſt of men are ſolicitous to have all well but their Souls; they will have it go well with their Bodies, their Names, their Eſtates, their Families, but their Souls they mind not: But, my Beloved, I beſeech you think deeply and frequently of the worth of your ſouls, and the concerns of them: O 'tis your ſoul that is your principal part; Chriſt who beſt knew the worth of ſouls, tells you that the whole World is nothing to one ſoul; and that the gain of the one can't recompence the loſs of the other, no not in the leaſt, Mat. 16.26. and you know what a price he was pleaſed to pay for ſouls, even his own Blood, his precious Blood, Life and all, 1 Pet. 1.19. Beſides, there are two things which ſpeak the ſoul to be a thing of unſpeakable worth and value: its vaſt capacity, and its abſolute immortality. (1.) The capacity of the ſoul ſpeaks its worth: Oh what great things is the ſoul of man capable of? there is a kind of infiniteneſs, as a worthy Divine obſerves, in the ſoul of man, 'tis capable of even an infinite happineſs, or an infinite miſery; 'tis capable of eternal life, or eternal death; 'tis capable of unconceivable communications both of love and wrath, and muſt one day be fill'd with the one or the other of them; 'tis capable of knowing God, of bearing his Image, of enjoying glorious communion with him, yea of living Gods own life, and in a participation of his own bleſſedneſs: look whatever the Angels enjoy, look whatever the humane ſoul of Chriſt enjoys, that thy ſoul is capable of the enjoyment of: Sinner, O how precious does this ſpeak it to be! and how great ſhould thy concern be for it while day and ſeaſon laſts! contemplate it therefore a little, and ſay, O how precious is my ſoul, and what great things is it capable of! and it being ſo, why do I take up in ſuch low, poor, dungy, droſſy things, as the beſt of ſin and this world are? (2dly) The immortality of the ſoul argues its worth, the ſoul that never dies; 'tis indeed but as it were a ſpark, a beam of God's own immortality breathed into the body, at leaſt there is a ſtamp and impreſs thereof upon it: the body, that dies, that returns to duſt; but the ſoul, that lives, that goes to God, Eccleſ. 12.7. As the mortality of the body, as a Learned man obſerves, ſo the immortality of the ſoul is here aſſerted. Beſides, Abraham Iſaac, and Jacob, with the reſt of the good old Patriarchs, and Servants of God, who died long ſince, are notwithſtanding living ſtill; ſo Chriſt argues you know, Mat. 22.32, that is, their ſouls live, as indeed do the ſouls of all that are gone hence; their ſouls all live either in happineſs or miſery, with God or Devils, and ſo muſt thine and mine, Sinner; when our body ſhall be eaten by the worms, our ſouls will live either in Heaven or Hell: Oh think of this, daily contemplate and ſay, I have a ſoul within me that muſt live for ever, and that as filled with even an infinite happineſs or miſery; I have a ſoul within me that is capable of unſpeakable joys, or unconceivable torments, and in the one or the other it will, it muſt live for ever: why then am I not more concerned for it?
2. Seriouſly contemplate, and daily ſoak your ſpirits in the thoughts of the wonderful weight and importance of Eternity, the greatneſs of the concern of the other world. O Eternity, Eternity! O vaſt, great, boundleſs Eternity! how ſhall I do to ſpeak of thee? how are my thoughts loſt, and my ſpirit overwhelmed, when I ſet my ſelf to contemplate, how great, how weighty a thing thou art? an endleſs, boundleſs, bottomleſs ſtate; a ſtate that admits of neither change, pauſe, or period for ever; a ſtate of unconceivable happineſs or miſery; happineſs in the enjoyment, or miſery in the loſs of, and baniſhment from God and Chriſt for ever; happineſs in the fruition of infinite love, or miſery in the revelation of infinite wrath? one of which every ſoul muſt be the object of for ever. Eternity! ſuch is the weight of it in it ſelf, that indeed we know not how to conceive of it, every thing but Eternity has an end, a laſt: ſo innumerable as the ſtars of Heaven are, yet there is a laſt Star, and the number of them has an end, though we cannot reach it: ſo innumerable as the Sands on the Sea-ſhore are, yet there is a laſt Sand and the number of them has an end, could we reach to it: ſo numerous as the piles of Graſs, which are now, and from the Creation of the world have been, and to the end of the world ſhall be, are, yet there is an end of the number of them, could we reach it; there is a laſt pile, a laſt ſpire of Graſs: ſo innumerable as the grains of Corn, in all the Harveſts that ever were, or ſhall be, are, yet the number of them has an end, though we cannot reach it and there is a laſt grain: ſo innumerable as all the drops of Rain that ever did fall, or ſhall fall upon the Earth, from the Creation to the end of the world, are, yet ſtill there is a laſt drop, yea, and that though all the drops contained in the wide and deep Sea be added thereunto: ſo innumerable as the children of men have been, are, and ſhall be, to the end of all things: ſo innumerable as all the hairs of the head of them all have been, are, and will be: ſo innumerable as all the thoughts of the hearts of all throughout all Ages have been, are, and will be: ſo innumerable as all the Bruits and Animals, which both the Earth and the Sea have brought forth, do and will bring forth, are and will be, yet ſtill the number of them has an end, could we reach it, and there is a laſt man, a laſt hair, a laſt thought, a laſt animal: ſhould all the vaſt Body of the Heavens, which our eyes behold, be full written with figures by the hand of an Angel; yet the number of thoſe figures would have an end, and there would be a laſt figure: but as for Eternity, that has no end, no laſt: could all thoſe vaſt numbers prementioned be put together into one, who could in the leaſt conceive of the thouſand thouſandth part of it? yet all this were nothing to Eternity, no not the thouſand thouſandth part of it. Thus Eternity is unconceivably weighty in it ſelf, and 'tis Eternity indeed that puts weight into all other things: 'tis Eternity that puts weight into the future Judgment: what were that Judgment, but that 'tis Eternal Judgment? Heb. 6, 2. 'Tis Eternity that puts weight indeed into the happineſs and joys of heaven: what were that happineſs, and thoſe joys, were they not Eternal? hence 'tis cal'd Eternal life, Eternal glory, a never-fading Crown, an everlaſting Kingdom, joy and pleaſure for evermore: So (you know) the Scripture ſpeaks of it, as that which is its Crown and perfection: hence we read of being for ever with the Lord, 1 Theſ. 4.17. to be with the Lord is ſweet; Peter found it ſo; all the Saints in their meaſure find it ſo here: but to be with the Lord [for ever,] that makes it infinitely ſweet indeed: thus and thus [for ever] in the boſom of my Father's love, and there [for ever] in the views of my Redeemers glory, and there [for ever] joyned in with an innumerable company of Angels, in loving, praiſing, admiring, adoring, and ſinging Hallelujahs to God and the Lamb; and this [for ever;] to be fully ſwallowed up in the Divine life, the Divine will, the Divine preſence, the Divine fulneſs, and this [for ever;] to be ſet above all fin, to be delivered from an unavoidable neceſſity of ſinning, to an abſolute impoſſibility of ſinning, and this [for ever.] O how ſweet, how glorious is this! this one word Eternity, or for ever, is that which puts great ſweetneſs into it. Again, 'tis Eternity that indeed puts weight into the miſeries and torments of the damned: what were the fire of Hell, were it not unquenchable fire? what were the Worm there, were it not a never-dying Worm? when the Scripture would ſpeak of the exceeding greatneſs and ſeverity of thoſe torments, (you know) 'tis in this language: There the worm never dies, and the fire is duplicate page duplicate page never quenched, Mark 9.44. their miſeries and torments are eternal, and indeed Hell would be no Hell, in compariſon, had it not Eternity in it. Moſt weighty is the meditation which I have read in a learned and holy man to this purpoſe: O Eternity! Eternity! O neverending Eternity! O Eternity that can be meaſured by no ſpaces of time, that can be perceived or apprehended by no humane intellect or underſtanding! how unconceiveably doſt thou augment the torments of the damned! And but a few lines after, he again cries out; O Eternity! Eternity! thou and thou alone doſt aggravate the torments, the puniſhment of the damned, beyond all meaſure. Heavy is the puniſhment of the damned becauſe of its ſharp neſs, its extenſiveneſs, its univerſality, there being all plagues and puniſhments in it; but ſays he, it is moſt heavy, becauſe of its Eternity. Oh 'tis this indeed that makes it intollerably great and heavy. O not only to be baniſhed from God and Chriſt, to be driven from the Beatifical Viſion, but to be baniſhed and driven from hence for ever. O doleful! to be in the flames, to ſuffer the vengeance of Eternal fire, to be ſinning, and always bearing the puniſhment of ſin, and all this [for ever;] O this makes it out of meaſure heavy, thus, and always thus, under the wrath of God, and for ever ſo! this puts weight into it. Thus you ſee a little of the weight of Eternity, O contemplate it daily.
3. Conſider and contemplate how doleful a thing it will be to miſcarry for ever; and on the other hand what a wide door of mercy there is open to you, & the fair opportunity you have of making a bleſſed proviſion for your ſouls and eternity.
1. Conſider and contemplate how doleful a thing it will be to miſcarry for ever, to periſh eternally; the more worth there is in the ſoul, & the greater weight there is in Eternity, the more doleful it will be to periſh or miſcarry, as to the intereſt of them: to miſcarry in our Eſtate, in our trade, in our name, in the change of our condition in this world, or the like, this is ſad, and ſinks many; but Oh what is this to the miſcarriage of the ſoul for ever! what is this to a miſerable Eternity, to the loſs of God, of Chriſt, of the Comforter, of Heaven, and Eternal life? what is this to the wrath of God, to the vengeance of Eternal fire, to utter darkneſs, to blackneſs of darkneſs for ever. O Sirs! to have infiniteneſs and Eternity combined againſt you to make you miſerable and to be for ever as miſerable as infiniteneſs and eternity can make you, (as aſſuredly you will, in caſe you neglect to make proviſion for your ſouls, and the future life) O how dreadful, how doleful will this be! and what bitter lamentations will it fill you with for ever! Did Eſau weep when he had loſt his Birthright? and did Lyſimachus upbraid himſelf, and bewail his folly, for parting with his Kingdom for a draught of water? O then how will you weep and wail, and even tear and torment your ſelves for ever, for your ſin and folly, when you ſhall find, that for a little of this world, for the ſatisfaction of a luſt, for a few dreggy, droſſy pleaſures, and ſenſual delights, or perhaps through a mere ſloth of ſpirit, you have loſt your ſouls and have plunged your ſelves into an infinite Ocean of Eternal woe and miſery, whence thereis no redemption for ever for you! Pray lay that Scripture to heart now, Lu. 13.27, 28. Depart from me, ſays Chriſt, all ye workers of iniquity: Depart, here is the Doom that will paſs at laſt upon every unrepenting, unbelieving ſinner, every ſoul that makes not ready for a dying hour; well, and what then? there ſhall be weeping and gnaſhing of teeth, when ye ſhall ſee Abraham, Iſaac, and Jacob, and all the Prophets in the Kingdom of God, and you thruſt out. O Sirs, when you ſhall ſee ſuch and ſuch lodged ſafe in Heaven, in the Boſom of Chriſt, and your ſelves ſhut out; and not only ſo, but caſt into utter darkneſs, as you have it added, Mat. 18.12. when you ſhall ſee your ſelves ſhut up in the infernal Pit, and there ſeal'd up under Gods eternal wrath; O then ye will weep and gnaſh your teeth indeed; then your own Conſcience will be eternally a ſecond Hell to you, tearing and tormenting your ſouls in the remembrance of your ſin and folly, in neglecting to prepare for, and make ſure of a better ſtate. Think of theſe things ere it be too late.
2. Conſider and contemplate what a wide Door of Mercy there is open to you, and what a fair opportunity God gives you, to make a bleſſed proviſion for your ſouls and Eternity. What ſhall I ſay? why Sirs, the way of Salvation is made plain to you, and you are daily called to the Marriage-ſupper of the Lamb; the great King of Heaven invites you to come and partake of his Goſpel-Feaſt, by one and another Servant of his which he ſends to you, he lets you know that all things are ready, all that your ſouls can need, to make them happy for ever; Chriſt is ready, and in him life is ready, grace is ready, peace is ready, pardon is ready, a compleat righteouſneſs for your juſtification & acceptation with God is ready, heaven is ready, ſalvation is ready, and withal he bids you come, yea he earneſtly importunes and ſolicites you to come, and feaſt your ſouls upon theſe things; he freely and frequently offers himſelf and all to you, intreating your acceptance: yea more he opens the arms of his love to you, aſſuring you of moſt cordial welcome, and ready reception, notwithſtanding all your ſins and miſcarriages? him that cometh unto me, I will by no means caſt out, Jo. 6.37. let him be who, and what he will, a young, an old ſinner, a ſmall, a great ſinner, a ſinner that hath ſtood it out againſt me, a little or a long time, I will not caſt him out, my Grace is free, my Fulneſs is large and ſufficient, my Blood is precious, and has an infinite vertue in it, my Spirit is powerful and efficacious, I am every way mighty to ſave, able to ſave to the utmoſt all that come to God by me; yea, 'tis my work and buſineſs to ſave, my Father ſeal'd and ſent me for that end, and for that end came I into the world, and there did and ſuffered ſuch things as I did; and I may not, I will not caſt off any poor ſoul that will come and partake of me and my Fulneſs, and that would fain be helped on towards life and bleſſedneſs: This is really the language of Chriſt to poor ſinners; yea more, he ſends his Spirit to enlighten, to convince, to perſwade, to draw and allure them, and he does move in them, and ſtrive with them: O what a wide door of mercy is there here open to you, Sirs! and how fair is your opportunity of preparing for, and making ſure of a bleſſed Eternity? O accordingly, as you love your ſouls, and would live for ever. come into Chriſt, come and apply and improve him in a way of believing, for the good of your eternal ſouls; in his ſtrength ſet upon repenting, believing work, the work of your ſouls and Eternity; and your day being ſo bright, as indeed it is, O labour to know the things of your peace in your day! leſt neglecting them, Chriſt ſpeedily ſay of you, as once with tears in his eyes he did of neglecting Jeruſalem, Luke 19.42. O that thou hadſt known in thy day the things which belong unto thy peace! but now they are hid from thine eyes.— I have done: I'l cloſe all with that holy wiſh for you, my dear Congregation, and my ſelf, that Auſtin was wont to make for himſelf, and his people; namely, That as they had been often crowded together to worſhip God in that earthly Temple wherein he preach'd, ſo they might eternally live togein the Heavenly Temple above: So my wiſh and deſire is, that we, my beloved, you and I, who have often been thronged and crowded together in an earthly Houſe, may live together eternally, and eternally adore God together in our Father's Houſe above; and if we ſhall never preach, and pray, and here, and ſing together more on Earth, (as I am apt to think we ſhall not) yet that we may praiſe, and love, and admire God, and ſing Hallelujas to him for ever together in Heaven. Amen, Amen.
FINIS.
End of the text · Edward Pearse, The Great Concern (1674)