The Great Concern, Chapter 7
CHAP. VII. Wherein are propounded ſeveral general directions, in order to a through preparation of Soul for a dying hour.
1. WOuld you indeed ſet all things right in your ſouls, make all ready for a dying hour? then in your moſt proſperous and flouriſhing ſtate here, maintain a frequent and ſerious remembrance of death and the grave upon your ſpirits. If a man live many years (ſaith Solomon) and rejoyce in them all; yet let him remember the days of darkneſs; for they are many, Eccl. 11.8. By the days of darkneſs here we are to underſtand death, and the ſtate of death; the abode of our bodies in the grave, which is a Land of darkneſs, and where the light is as darkneſs, Job, 10.20. Now, ſaith he, though a man live many years, and rejoyce in them all; that is, though a man live long and proſperouſly, long and joyfully; yet let him remember death, and the grave, the future ſtate: 'Tis true, there are other days of darkneſs, which we are ſubject to in this world, and ſhould be remembred by us, days of outward darkneſs, the darkneſs of outward trouble and affliction: and days of inward darkneſs, the darkneſs of ſpiritual diſtreſs and dereliction: and indeed 'tis of marvellous uſe to us in our proſperity to remember theſe days of darkneſs; but eſpecially we ſhould remember death and the Grave; we ſhould carry a lively remembrance of theſe days of darkneſs daily upon us; and indeed our not remembring theſe days of darkneſs, is one great cauſe why we are ſo unready for Death, and the Grave, as we are. When we are in the midſt of our enjoyments, and the ſtreams run pleaſantly about us, we are too apt to forget theſe days of darkneſs; we are ſo taken with our earthly comforts, that we are loth to think of Death and Eternity, putting far from us the evil day; as thoſe in their enjoyments did, Amos 6.3. And therefore, when theſe days come, they find us ſo unready, and our ſpiritual concernments ſo diſcompoſed, as uſually they do. But (my Beloved) as ever you would have all right, and in order in your ſouls, againſt a dying hour comes, let me recommend this to you, as one ſpecial help, maintain a deep and frequent remembrance of Death and the Grave upon your Spirits, remember the days of darkneſs; and that eſpecially theſe two ways.
1. Remember them ſo, as to have them much in your meditation: be much and frequent in the contemplation of Death and the Grave: This the Holy Ghoſt calls a conſidering our latter end; and withal, mentions it as a buſineſs of great importance to us, Deut. 32.29. To conſider, is to revolve a thing in our minds, and to keep it much in our thoughts and meditations. And thus we ſhould conſider our latter end, and remember the days of darkneſs: this is that the Saints of old have been much converſant in; they were much and frequent in the thoughts and meditations of death: as I might inſtance in the good old Patriarchs, Job, David, and others: And 'tis what does marvellouſly conduce to our preparation for it. The meditation of death (ſaith one) is life: it is that which greatly promotes our ſpiritual life: therefore walk much among the Tombs, and converſe much and frequently with the thoughts of a dying hour.
2. Remember them ſo, as to have them daily in your expectation. In the midſt of all your enjoyments, expect Deaths approach daily: this is called a waiting for our change. All the days of my appointed time, will I wait, till my change comes, Job 14.14. And we are commanded to wait for the coming of our Lord, as that which lies in the directeſt tendency to the exacteſt readineſs and preparation for his coming: Luke 12.36. Expect death every hour, (ſaith one) for 'tis every hour approaching thee: In the morning, when thou riſeſt, think with thy ſelf, this may be the laſt day: In the evening, when thou lyeſt down, think with thy ſelf, this may be the laſt night I may ever have in this world; I know not when my Lord will come, whether in the morning, or in the evening, at mid-night, or at the Cockcrowing: therefore I will be always expecting his coming. Woe, and alas for us! we are apt to talk of many years yet to come, as he did, Luke 12.9. whereas we ſhould live in the expectation of death every moment. Thus let us conſider the days of darkneſs, it will marvellouſly conduce to the preparation of the Soul for them: the meditation and expectation of death will conduce much (among others) to theſe four things.
1. It will conduce much to our humbling and ſelf-abaſing: Let a man own himſelf to be a mortal (ſaith Auſtin) and pride will, it muſt down: And think frequently of death, (ſaith another) and thou wilt eaſily bring down thy proud heart. Hence alſo the conſideration of Death is often in Scripture mentioned by the Holy Ghoſt, as an argument to make us humble: Duſt thou art, and unto duſt thou ſhalt return, Gen. 3.19. as elſewhere.
2. It will conduce much to the weaning of our hearts from this world, and to the looſening of them from the things here below: The time is ſhort, (ſaith the Apoſtle) what then? Why it remaineth, that they that have Wives, be as though they had none; and thoſe that weep, as though they wept not; and thoſe that rejoyce, as though they rejoyced not; thoſe that buy, as though they poſſeſſed not; and they that uſe this world, as not abuſing it: for the faſhion of this world paſſeth away, 1 Cor. 7.29, 30, 31. He mentions the ſhortneſs of time, as that the meditation and expectation whereof, has the directeſt tender … in it, to wean and looſen the heart from all things here below. And indeed (as St. Bernard hath it) he eaſily contemns all things here, who looks upon himſelf as dying daily.
3. It will conduce much to the engaging the heart to Heaven, and the things of Heaven, to a ſerious purſuit of a bleſſed Eternity. So we find, Heb. 11.13. &c. Thoſe all dyed in the Faith (ſaith the Apoſtle) not having received the Promiſes; but having ſeen them afar off, and were perſwaded of them, and embraced them, and confeſſed, that they were Strangers and Pilgrims on the earth; that is, they were apprehenſive they had but a little time to ſtay here: And what then? They deſire a better Countrey, that is, an Heavenly: the apprehenſion they had of their departure hence, quickned them unto earneſt deſires and purſuits after the better Countrey, the Heavenly Land: And indeed one great reaſon why we breath no more, and preſs no more after Heaven, and a bleſſed Eternity, is; becauſe we ſo ſeldom remember theſe dayes of darkneſs.
4. It will conduce much to the quickning of the Heart to Duty, and to diligence, and faithfulneſs therein, Chriſt himſelf made uſe of it for this end: I muſt work the works of him that ſent me, while it is day; the night cometh, when no man can work, Jo. 9.4. Peter alſo that holy Apoſtle, made uſe of it to that end: I will not be negligent ſaith he) to do ſo and ſo in the way of my Duty; as knowing that ſhortly I ſhall put off this Tabernacle, 2 Pet. 1.12, 13, 14. The conſideration of the near approach of his death, quickned him to his Work and Duty? And the Scripture propounds it, as that which has a tendency to this thing: Whatſoever thy hand findeth to do, do it with all thy might, (ſaith Solomon) for there is no work nor counſel in the grave, whither thou art going, Eccl. 9.10. He propounds the conſideration of our going to the Grave, as a means to quicken us to our preſent Work. By all which we ſee, how much the ſerious remembrance of the dayes of darkneſs muſt needs contribute to our readineſs and preparedneſs for theſe dayes: Therefore be much in this work. For my own part, I have hardly found any one thing more quickning and engaging upon my Spirit, than this: And Souls, I would beg you, as you would live for ever, think often of death.
2. Would you indeed ſet all things right in your ſouls, and make all ready for a dying hour? Then be not fond of long life here in this World, but rather covet to live, as much as poſſible, in a little time: I would ſpeak of each diſtinctly.
1. Be not fond of long life here in this World. A fond hope and deſire of long life here, is one of the greateſt Enemies to a true preparation of Soul for our departure hence. For pray obſerve, take a man that is fond of long life here, and all his thoughts and projects are for this World: He is wholly taken up about, and carried out after the concerns of Time, ſcarce allowing himſelf one ſerious thought for Death and Eternity: A ſad inſtance you have hereof in the rich man, Luke 12.19. he reckoned upon many years, upon a long life here; and what are the things he is taken up about? verily the things of this world only, the increaſe of his Goods, and where to ſtore his Treaſures: Fond hopes, and deſires of long life here, will certainly produce great delays, if not utter neglects, in the great work and concern of your Souls and Eternity: As ever therefore you would have all right and well in the concerns of your ſouls, when you come to die, be not fond of long life here; but ſit as looſe in your thoughts, hopes, and deſires, both of this life, and all the enjoyments of it, as poſſibly you can. And indeed (my Beloved) to reaſon it a little with you, why ſhould you be fond of long life here? why ſhould you covet a long ſtay in this world? I would only plead with you in two things as to this.
1. What is this world, and what have we here, that we ſhould here covet a long ſtay? is this world ſuch a ſweet, ſuch an amiable, ſuch a deſirable thing, it is an angry world, a frowning world, a dirty world, a bewitching enſnaring world: 'Tis a waſte howling Wilderneſs, a ſtrange Land, an houſe of Bondage, a troubleſome, tempeſtuous Sea, an Aceldama, a Field of Blood: ſuch I am ſure 'tis oftentimes to the poor Saints and people of God: And what have we here? Why here we have fears within, and fightings without, troubles on every ſide, and from all hands; from friends, from enemies, from men, from devils: here we have ſorrows, ſnares, loſſes, wounds, deaths, dangers, temptations, ſeductions, diſappointments, vexation of ſpirit; and truly little elſe is to be expected by us here, except that which is worſe than all this, viz. dayly riſings and ebolitions of luſt, violent eruptions of corruption, great aboundings of ſin and iniquity, both in our ſelves and, others; continual breakings with God and departings from him, renewing and increaſing ſin and guilt dayly. Indeed this world is full of ſin, and temptation to ſin: 'Tis (as Auguſtin ſpeaks of it) tota tentatio, all temptation: and as it is all temptation ſo 'tis little elſe but ſin: and why ſhould we covet a long ſtay here? Why (ſaith one of the Ancients) ſhould we ſo much deſire that life, in which, by how much the longer we live, by ſo much the more we ſin; and the more numerous our days are, the more numerous will our ſins be? who would deſire to ſtay long in a Priſon, or a Dungeon, in a ſtate and place of ſin and ſorrow? and ſuch is this world.
2. Is there not a better life, a better place, a better ſtate for our ſouls to long and aſpire after? what do you think of the life above, a whole Eternity ſpent in the Divine Preſence, in the boſom of Divine Love, a life of love, a life of pleaſure, a life of joy, a life or admiration, a life of holineſs, perfect and unſpotted holineſs, a life every way correſpondent to the Divine Life, and the Divine Will? is not this a better life? to be with Chriſt is beſt of all, Phil. 1.23. To poſſeſs a manſion in our Father's Houſe, prepared by our Lord and Head, Jeſus Chriſt, for us: to live for ever in the viſion and fruition of Father, Son, and Spirit: to dwell in the Heavenly City, where no unclean thing can enter: to joyn in with the glorious Hoſt of Saints, and Angels above, and with them to ſpend a whole Eternity in Songs of Praiſe and Hallelujahs to God, and the Lamb: to take up all our waters at the Fountain head; and indeed to dive and bathe unchangeably in the Fountain of all delights at the Father's right hand: Oh how ſweet is this life, and how much to be deſired by us? In a word (my beloved) the Saints, when in the beſt frame, have many of them been ſo far from being fond of long life here, that indeed they have thought it long till the time came, when they ſhould go hence, and be no more, crying out with an holy impatiency; Why is his Chariot ſo long a coming? why tarry the wheels of his Chariot?
2. Covet to live much in a little time: 'Tis ſaid of that Reverend and worthy Divine, Dr. Preſton, that he deſired to, and accordingly did, live much in a little time. And our Lord himſelf (you know) did not live long in this world; but he lived much in a little time: he did much work in a few days for God and ſouls. And indeed (my beloved) 'tis not a long life, but a fruitful life, that is moſt amiable, moſt deſirable, and moſt like his life, who is life it ſelf. 'Tis not he that lives many years, but he that lives much in a few years, that is the moſt happy ſoul. I know thoſe, whoſe ambition is not to live long, but to live fruitfully, and to do as much, as poſſibly they can, in a little time: and might they have their option or choice, it would be this, to live much in a little time, and then have their diſmiſſion to reſt. And (my Beloved) let this be your choice, and your ambition; be caſting about in your ſelves, how you may live much in a little time; how you may compaſs much ſpiritual work and buſineſs in a few days: Labour to treaſure up much grace, much experience of God, and his love; to bring a large revenue of glory to him, and the like: And for this end poſſeſs your ſouls with a deep ſenſe of the exceeding worth and preciouſneſs of time; and accordingly ſet your ſelves to redeem it, looking upon the loſs thereof to be the greateſt loſs in the world, Eph. 5.16. we are commanded to redeem the time: And what is it to redeem the time, but to eſteem time as precious, as a thing of incomparable worth and value; and accordingly to make the beſt and higheſt improvement of it for the honour of God, and good of our ſouls, that poſſibly we can? It is to fill up our time with duty, and our duties with grace: to make uſe of time for thoſe ends, for which time is given us; not to eat, and drink, and ſolace our ſelves in the Creature, but to ſerve and honour the Creator; to work out our Salvation; to get acquaintance with God and Chriſt; to make ſure of Heaven, and a bleſſed Eternity. O Sirs, look upon time as precious; ſo indeed it is: Time is the moſt weighty and momentous thing in the world, 'tis that which our eternal all depends upon: According as we do, or do not manage and improve our time well, ſo will it go with us for ever. 'Tis a ſweet meditation which I have read in a diſcourſe of a holy man: This life (ſaith he) of ours is moſt ſwift; and yet in it Eternal Life is either gotten or loſt for ever: This life of ours is moſt miſerable; and yet in it Eternal Happineſs is either gotten or loſt for ever. No leſs than a whole Eternity of Happineſs, or Miſery, Salvation, or Damnation, depends upon our uſe and management of our little time here in this world, As the tree falls, ſo it lies, Eccleſ. 11.3. As it is with us, when we go out of time, ſo it will be with us to all Eternity: and this we ſhould be much in the thoughts of, accounting therefore the loſs of time to be the greateſt loſs. 'Tis a weighty ſaying, which I have read in one of the Ancients: It is a great and heavy loſs indeed (ſaith he) when we neither do good nor think good (and let me add nor get good) but we ſuffer our hearts to wander abroad, about vain and unprofitable things: and yet it is too difficult to reſtrain or keep them back from theſe things. Truly no loſs like the loſs of time: the loſs of eſtate, the loſs of Trade, the loſs of this or the other outward comfort is nothing to the loſs of time: theſe, being loſt, may be recovered again: but time being loſt can never be recovered more: accordingly ſet your ſelves to redeem it, and do it as much as poſſible you can; accounting that day loſt, wherein you have not done ſomething for God, and your ſouls: the truth is we live no more than we are converſant in the work of God and our ſouls; For, as for that which we call life, that is not ſpent in this work, it is not indeed to be accounted life.
Thirdly, would you indeed ſet all things right in your ſouls, make all ready for a dying hour? then think much, and often with your ſelves, how great a change, death will make with you, when ever it comes: death is a change, and in many reſpects, the greateſt change, which the Sons of men are to paſs through: all the days of my appointed time, will I wait, till my change come, Job, 14.14. Job had many changes, and great changes; Changes and war were upon him, as he complains, Job, 10.17. But no change like this of death; this was the great change, and this he waited for all his days: indeed, death is a great change to every man and woman; come when, and how it will: 'tis that (as you have heard) that deprives men of all their enjoyments here; which diſſolves the union between ſoul and body; which turns the body to duſt and putrifaction; and (which is unſpeakably more than this) it is that, through which the ſoul enters into the immediate preſence of God, and ſtates it in eternity; it is a change from time to eternity, from work to reward; a reward ſuitable to the work we have here been doing, whether it be good or evil; and is not this a great change? Take a few hints in particular about it, to ſhew the greatneſs of it.
Firſt, It is ſuch a change, as all other changes upon the outward man, are but leading, and introductory unto, and into which at laſt they all iſſue, and reſolve themſelves; we paſs through many changes here in this world; we may ſay as Job, Changes and war are upon us; but theſe are but leading and preliminary, as it were, to this laſt and great Change: theſe all are, or ſhould be to us, Monitors of this laſt Change, and do but a little darkly ſhadow it out unto us.
Secondly, It is ſuch a change, as calls for great ſpiritual changes to paſs upon us here, to ſit and prepare us for it; a change in our minds, a change in our wills, a change in our affections, a change in our converſations, a change in our whole man; a real change, a thorough change, an univerſal change; Old things muſt be done away, and all things muſt become new, 2 Cor. 5.17. The mind muſt be changed from darkneſs to light, from ignorance to knowledg, in ſpiritual things: The will muſt be changed from enmity to ſubjection, from rebellion to obedience to God and his Laws: the affections muſt be changed from earthlineſs to heavenlineſs, from carnality to ſpirituality; the Converſation muſt be changed from ſin to holineſs, from vanity and looſneſs, to ſtrictneſs and ſeriouſneſs in walking with God; Oh how great muſt that change be, that calls for ſo many, and ſo great changes, to ſit and prepare us for it?
Thirdly, it is ſuch a change, as though it do not put us out of being, yet it puts us into a quite other manner of being, than ever we yet had; a change which ſets us naked before the Tribunal of God, to receive a definitive ſentence of life or death from him; a change which brings us into the immediate ſight of God, either as a gracious Father, or as a revenging Judg; a change, which fully opens the eyes of the ſoul, and makes him to ſee both grace and ſin, heaven and hell; grace in its amiableneſs, ſin in its odiouſneſs, heaven in its glory, and hell in its horrour: for (my Beloved) whatever we are, whether good or bad, Saints or Sinners; yet when we die, our eyes will be fully opened, to ſee theſe things; we ſhall ſee unutterable things; if we be good, we ſhall ſee them with joy and exultation; if we be bad, we ſhall ſee them with anguiſh and confuſion of ſoul.
Fourthly, It is ſuch a change, as makes us capable of, and actually puts us into, unſpeakably greater things, either of happineſs or miſery, comfort or confuſion, than ever here we knew, or were capable of; a change, which in one moment, in the twinkling of an eye, carries the ſoul from ſmall firſt fruits to the full vintage; from a few drops to a bottomleſs boundleſs Ocean of either Happineſs or vengeance, Delight or Torment. And withal there leaves him without any poſſibility of change or alteration for ever, but that, of its reunion with the body: for it is ſuch a change as leaves the ſtate of the ſoul for ever unchangeable: Oh then, think much and often with your ſelves, how great a change death will make with you; certainly did men think, and conſider with themſelves; how great a change death will make with them, when it comes, they would not leave the matters of their ſouls in ſuch diſorders and diſcompoſure, in ſuch an unready poſture for it, as they do.
Fourthly, Would you indeed ſet all right in your Souls, and make all ready for a dying hour? then, preſently ſet upon Soul-work without admitting of the leaſt delay or procraſtination upon any account whatſoever: delays, and procraſtinations in the work of our Souls and Eternity, is the High-way to death and ruine: what was it that ruined the fooliſh Virgins, but their delays in this great work, and their neglect of the great concerns of their ſoul, till it was too late to mind them? Mat. 25. begin. Felix alſo was in a fair way, and had a fair opportunity before him, to have provided for another world; but he delayed, and his delay (for ought we know) was his ruine, Acts, 2.25. Truly the heart is very apt to delay and procraſtinate Soul-work: it is apt to cry out to morrow, to morrow; hence it is that the Scripture calls ſo often upon us for a ſpeedy engaging in the work of our ſouls; the Scripture ſaith now and to day; now is the accepted time, now is the day of ſalvation, 2 Cor. 6.2. And to day, if ye will hear his voice harden not your hearts, Heb. 3.7, 8. And if the Scripture ſaith now why ſhouldſt thou talk of hereafter? If the Scripture ſaith to day, why ſhouldſt thou talk of to morrow? Auſtin confeſſeth this, and withal tells us there is ſcarce any end of delays, if once we give way to them: I delayed (ſaith he) to be converted to God, and put off my living to him from day to day. And elſewhere he tells us, that when God called upon him to awake to his work, he returned nothing but a few ſleepy words, Anon Lord, (ſaith he) anon, bear with me a little, but this anon and anon had no end; and this bear with me a little, went on a long way. Take heed of this; this hath been the ruine of thouſands, and ten thouſands: how many have been convinced that it is their duty, and intereſt both, to fall in with the work of God and their Souls, to make preparation for another world? but they have put it off till hereafter, and ſatisfied their Conſciences with reſolutions hereafter to do ſo and ſo; and have thus loſt their ſeaſon: Oh fall preſently without delay, upon Soul-work: and to quicken you a little hereunto, conſider four things.
Firſt, Conſider the unreaſonableneſs of delays; no juſt Plea can be made, nor true account given, why you ſhould delay your Soul-work one moment: the Devil, and a man's own heart, will make many Pleas, but no juſt Plea can be made; they will tell you, it is too ſoon, you are young, and have time enough before you: what need you engage ſo ſoon? but is this a rational Plea? Is it too ſoon to be ſaved, too ſoon to be happy, too ſoon to ſecure your eteraal intereſt? is it too ſoon to lay hold on eternal life? Is it too ſoon to know and enjoy God? Is it too ſoon to be out of danger of periſhing eternally? Why truly it cannot be too ſoon for theſe things; beſides, God calls for thy youth, Remember thy Creator in the days of thy youth, Eccl. 12.1. And he greatly values the kindneſs of thy youth, Jer. 2.2. Again, they will ſuggeſt, that ſuch and ſuch a buſineſs muſt be diſpatched, ſuch a work done and carried off your hands; and then you may attend this work: duplicate page duplicate page duplicate page duplicate page Lord (ſaith he to Chriſt) I will follow thee; but ſuffer me firſt to go bury my father; and ſaith another, Lord, I will follow thee; but firſt, let me go, and bid them farewell, which are at home Luk. 9.57, 61. But friends, let me ask you, if there be any buſineſs to be diſpatched, like the buſineſs of your Souls, and Eternity? is there any thing upon your hand, that is of ſo much worth; as your ſouls? and of ſo much weight as Eternity? is there any thing, you are ſo nearly concerned to mind, as that, which is indeed the one thing neceſſary, even the ſaving of your ſouls? Oh the whole world is nothing to this, and the greateſt concernments on earth, are but trifles to this concern. Again, they will tell you, it is an inconvenient ſeaſon, and hereafter the work may be better done, and minded by you, than now it can; which was Felix his caſe, in the place before mentioned, Acts 24.25. But hearken ſoul, art thou ſure, of another ſeaſon? and art thou ſure, that that will be a more convenient ſeaſon? ſurely no, if it be not convenient to day, thou mayſt fear, it will be leſs convenient to morrow, that Devil, and deceitful heart that tells thee it is not convenient now, will make proviſion, that it ſhall be leſs convenient hereafter, O therefore, break through all theſe pleas, and fall ſpeedily upon ſoul work.
Secondly, Conſider the danger of delayes: delayes in this caſe are exceeding dangerous, one dayes, yea (for any thing I know) one hours delay herein, may prove thine eternal undoing; it may prove the loſs of Chriſt, the loſs of heaven, the loſs of thy ſoul, and all for ever; Alas! Art thou ſure, thou ſhalt live one day, one hour more in this world: for ought thou knoweſt, the next mornent, thou goeſt down into the grave Job 21.13. But in caſe, thou ſhouldeſt live longer in the world, art thou ſure the Goſpel, and the means of Grace, ſhall be continued to thee? if thou ſhouldeſt not be taken from the world, yet the Goſpel may be taken from thee; though the day of thy life may laſt a while longer; yet the day of Goſpel Grace and mercy may ſuddenly expire; and if that be once gone, all the tenders of Chriſt, all the offers of Grace, all the exhibitions of Life and ſalvation are gone, if the Goſpel be once gone, thy ſeaſon is gone, and thy Soul is gone, and thy Salvation is gone, and that for ever; therefore, ſaith the Apoſtle, Now is the accepted time, ſpeaking of the day of Goſpel-mercy, now is the day of Salvation, 2 Cor. 6.2. Or grant thou ſhouldeſt live, and the Goſpel ſhould be continued to thee, as the outward means; yet art thou ſure, that the day and ſeaſon of grace will laſt any longer than this preſent moment? remember that ſad word which our Lord breathed out with tears in his eyes, over neglecting Jeruſalem, Luk. 19.42. O that thou hadſt known, at leaſt in this thy day, the things that belong to thy peace; but now they are hid from thine eyes. Alas! how ſoon may God withdraw his Spirit from thee? how ſoon may he call home his grieved Spirit from thy neglecting, reſiſting ſoul, once for all, ſaying my Spirit ſhall ſtrive no more with that man? Gen. 6.3. how ſoon may God ſeal thee up under judicial blindneſs and hardneſs of heart, ſo that thou ſhalt never be able to believe, or to do any thing for the good of thy ſoul, in order to the other world? thou talkeſt of to morrow, and of hereafter; but who knows, but that before to morrow, God may clap the ſeal of an hard heart, and a blind mind upon thee; ſo as that though thou ſhouldeſt live a thouſand years, and withal enjoy the faireſt means that ever any ſoul enjoyed; yet thou ſhouldeſt be never able to believe, to repent, to do any thing for the working out of thy Salvation? it is often times his way of proceeding with neglecting, delaying ones, Iſa. 6.10. Joh. 12.39, 40. Or how ſoon may the Oath of God go forth againſt thee? thou talkeſt of to morrow; but alas! who knows but that before to morrow, God may ſwear in his wrath thou ſhalt not enter into his reſt: it is what is threatned againſt ſuch as will not hear his voice to day, but harden their hearts againſt him, Heb. 3.7, 8, 9, 10, 11. There is a time when God's Oath goeth forth againſt ſuch and ſuch ſinners, for their contempt and neglect of Chriſt and Grace; a time, not only when God ſaith, but ſweareth and that in wrath, that they ſhall never enter into his reſt; and if once Gods oath is gone out againſt a man, that man is paſt recovery: then farewell Chriſt, and Heaven, and Soul, and all for ever: O how dangerous are delays! therefore take heed of them, and fall preſently upon ſoul work.
Thirdly, conſider the diſadvantage of delayes! delayes herein are diſadvantagious, as well as dangerous; indeed were there no danger in them (I mean as to the eternal ſtate) yet the diſadvantage of them is ſo great, as, if rightly conſidered, might be enough to antidote the ſoul againſt them; and engage it preſently in the work which relates to another world. Pray conſider it a little: by delayes the ſoul loſeth much ſweet communion with Chriſt, and many a bleſſed communication of love from him, which he might enjoy: the ſooner we fall upon the work of heaven and eternity, the ſooner we come to a taſte and beginning of heaven, and a bleſſed eternity in our ſouls; O the ſweet embraces, braces, the bleſſed diſcoveries, the glorious incomes of love, and delight that the ſoul loſes, by his delayes to get into Chriſt, and to walk with God, and to mind eternal concernments! Poor ſoul, by thy delayes, thou haſt lived upon husks and ſwill, all thy dayes hitherto; whereas thou mighteſt have eaten bread in thy Fathers houſe, and drunk wine new in thy Fathers kingdom: thou haſt lived on the muddy, dungy droſſie delights of fin and the creature, whereas thou mighteſt have ſolaced and delighted thy ſoul with thoſe chryſtal ſtreams of undefiled pleaſures, which are at Chriſts and the Fathers right hand. Beſides by delayes the work of thy ſoul grows more difficult; hereby corruption grows more ſtrong, and the heart grows more hard, by every dayes delay, the old enmity ſtrengthens it ſelf, and the ſoul is more and more ſetled upon its lees; for accuſtomedneſs in ſinning hardens the heart in ſin, as is hinted, Jer. 13.23. every day the ſoul is more alienated from Chriſt, and hardened againſt him, at beſt, if thy ſoul doth at laſt come to ſee thy need of Chriſt, and deſireth to cloſe with him, and to mind the work and concerns of another world; yet the longer thou delayeſt this buſineſs; the greater temptations thou wilt have to get over; for, though now thy heart faith it is too ſoon; yet after a few dayes delay, it will ſay it is too late; it will be apt to conclude, that now thy day is over, and now Chriſt will have nothing to do with thee: Oh why ſhouldſt thou be ſuch an Enemy to thy own ſoul, as to run it upon theſe diſadvantages? rather avoid them, by falling preſently upon Soul-work.
Fourthly, Confider the ſinfulneſs of delays, and the horrible guilt they bring upon the ſoul: as delays are dangerous, and diſadvantagious; ſo they are ſinful too, exceeding ſinful, and provoking to the God of Heaven: the truth is, were there no danger in them, no diſadvantage by them to the ſoul; yet the ſinfulneſs of them is ſuch, as ſhould make us afraid of them: In every days delay to mind and purſue Soul-work, there is poſitive rebellion, and diſobedience to the Will and Command of God: for the Command is, To day, if ye will-hear his voice, harden not your hearts, Heb. 3.7, 8. by delaying therefore, thou rebelleſt againſt the Command: in every day's delay to mind and purſue ſoul-work, there is horrible unkindneſs and ingratitude to God and Chriſt; which ſurely is a black ſin, and brings great guilt upon the ſoul: God ſpares you time after time, when he might cut you off the next moment: and this he doth that you may purſue the work of your Souls and Eternity: and oh what unkindneſs, what ingratitude muſt it be in us to neglect, and put off this work? in every delay to mind and purſue Soul-work, there is much contempt of Chriſt and Grace; and this is that whieh makes it to be exceeding ſinful: Chriſt offers himſelf, and his Grace to you, he offers you life, he offers you peace, he offers you pardon, he offers you righteouſneſs, he offers you ſtrength, he offers you all the treaſures of heaven; and withal calls upon you to accept theſe offers, and to take home theſe things to your ſelves; but you, by your delays, powre contempt upon all; you in effect ſay, neither Chriſt, nor his grace, neither Chriſt, nor the purchaſe of his Blood, are worth minding, worth looking after; Oh what contempt is this? and what ſin is this? by delays, you do in effect ſay, there is ſomething better than Chriſt, and ſomething of greater concernment to you than Salvation by Chriſt, you plainly ſay, that indeed you will have Chriſt hereafter, and Salvation hereafter; but for the preſent, you had much rather have your luſts and worldiy pleaſures, Oh tremble at the thoughts of this, and let it affright you out of your delays, and put you immediately upon Soul-work: In a word, never any pretended, that they minded the concerns of their ſouls, union with Chriſt, walking with God, making ſure their Calling and Election, ſo ſoon; many have repented, that they have minded theſe things ſo late: I remember a bitter complaint of Auſtin in his Book of Confeſſions, I have loved thee too late, ſaith he, O thou ſo ancient, and yet ſo new a beauty, I have loved thee too late: He bewails that he had ſo long laid out his love upon the creature, and not given Chriſt his love; could you ask all the Saints in Heaven whether ever they repented, that they minded the work of Chriſt and their ſouls, ſo ſoon; they would tell you no, they repented of nothing, but that they minded it ſo late once more therefore let me call upon you, to fall immediately upon Soulwork, and never reſt, till thy heart cries out to God, as Auſtin did, when God had really ſhewed him himſelf, and made him ſenſible of his ſins; when God, ſaith he, had ſhewed me my ſin and miſery, there aroſe a great ſtorm within me, which carried with it a great ſhowr of tears; and indeed, I let looſe the reins to tears, crying out to God in ſuch words as theſe, O Lord, how long, how long, wilt thou be angry? how long, ſhall it be ſaid to morrow, and to morrow? wherefore may it not be now? why may there not an end be put to my ſin and filthineſs this very hour? And indeed, God made that very ſeaſon the ſeaſon of his Converſion: So labour, to ſee thy ſin and miſery ſo far, as that thou maiſt cry out with a holy reſtleſneſs to God, how long ſhall it be to morrow, and to morrow? why may I not be turned to thee now? why may not my ſoul be engaged in the work of Heaven and Eternity now?
Fifthly, would you indeed ſet all right in your ſouls, and make all ready for a dying hour? then be much and importunate with God in prayer, to teach you ſo to number your days, as to apply your hearts to wiſdom: This I ground upon Pſal. 90.12. where Moſes the man of God is found in this practiſe, Lord (ſaith he) teach us ſo to number our days, that we may apply our hearts unto wiſdom: To number our days, is not to number them in an Arithmetical, but a ſpiritual way; it is not to caſt up how many days the life of man conſiſts of, that is eaſily done; but it is ſpiritually and practically to conſider, and lay to heart, the ſhortneſs and uncertainty of our lives, together with the various miſeries and calamities that do attend them. So Mollerus. It is ſeriouſly and fiducially to contemplate the vanity of life, as ſhort and uncertain, and as attended with ſorrows, miſeries, and innumerable troubles, and to apply the heart to wiſdom; 'tis to make Religion, and the work of a man's ſoul, his main buſineſs; it is to make it his great buſineſs and endeavour, to get an intereſt in God and Chriſt, in the Covenant of Grace, and Eternal life; and in time to provide for, and make ſure of a bleſſed Eternity; it is to ſet a man's whole ſoul to the work of God, and his own ſalvation: Now, as ever you would indeed make ready for a dying hour, beg of God to teach you thus to number your days, and thus to apply your hearts to wiſdom: There are two things I would obſerve, and ſo cloſe this.
Firſt, That ſuch a numbring of our days, is what the beſt of Saints need, and may make great uſe of; Moſes was a very holy man, and yet he looked upon it as a work uſeful, and of great importance to him, to contemplate the vanity of life, and to think of the ſhortneſs and uncertainty of his abode here; the moſt holy ſouls need this; the moſt holy ſouls need humbling, they need weaning from this world, they need quickning unto duty they need to have their hearts awakened, to mind heaven, and a future life; and the right numbring of our days, is that which greatly conduceth hereunto.
Secondly, obſerve, that as this is a work needful and uſeful for the beſt of Saints to be employed in; ſo it is a work above their own ſtrength, and that which they need Divine Aſſiſtance to enable them unto: Moſes was an eminently holy man, and yet, as he ſaw, he had need of this, ſo he ſaw it was a work above his power; and therefore he goes to God, and puts in himſelf among the reſt, and prays for his teachings herein; let us do …, let us lye much at the foot of … his teachings, whereby we may be enabled ſo to number our days, as thus to apply our hearts unto wiſdom; beg him to make us ſee the vanity and uncertainty of our lives, and that ſo, as effectually to engage us, to make out after a better life.