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The Danger of Delaying Repentance; The Danger of Delaying Repentance;
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Set forth in a SERMON Preach'd to the University of Oxford, &c. EXOD. iv. 24, 25, 26.
Set forth in a SERMON Preached to the university of Oxford, etc. EXOD. iv. 24, 25, 26.
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And it came to pass by the way in the Inn, that the Lord met him, and fought to kill him.
And it Come to pass by the Way in the Inn, that the Lord met him, and fought to kill him.
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And Zipporah took a sharp stone, and cut off the fore-skin of her Son, and cast it at his feet and said,
And Zipporah took a sharp stone, and Cut off the foreskin of her Son, and cast it At his feet and said,
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Surely a bloody husband art thou to me. So he let him go.
Surely a bloody husband art thou to me. So he let him go.
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Then (or as the vulgar Latin, better, When) she said a bloody husband thou art, because of the Circumcision.
Then (or as the Vulgar Latin, better, When) she said a bloody husband thou art, Because of the Circumcision.
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MOses was now in a Journey, undertaken with great Reluctancy in absolute Obedience to God's repeated Commands:MOses was now in a Journey, undertaken with great Reluctancy in absolute obedience to God's repeated Commands:
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He made what shifts he could from the unwelcome Employment.
He made what shifts he could from the unwelcome Employment.
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First, on the People's part, he pleaded that they would not believe him; then on his own part, that he was not qualified;
First, on the People's part, he pleaded that they would not believe him; then on his own part, that he was not qualified;
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and when he was answered in both, he fell from pleading to downright begging; Then was the Lord's anger kindled against him.
and when he was answered in both, he fell from pleading to downright begging; Then was the Lord's anger kindled against him.
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Now therefore, without delay or dispute, he obeyeth the second Command, and by the way in his lodging (for Inns properly so called, there were none in those Days) by some praeternatural Disease, which spake the immediate hand of God, he fell into imminent Danger of Death,
Now Therefore, without Delay or dispute, he Obeyeth the second Command, and by the Way in his lodging (for Inns properly so called, there were none in those Days) by Some preternatural Disease, which spoke the immediate hand of God, he fell into imminent Danger of Death,
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and (by what Revelation we know not) the neglect of Circumcising his new-born Son, appeared to be the provocation:
and (by what Revelation we know not) the neglect of Circumcising his newborn Son, appeared to be the provocation:
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But the Disease which punished the neglect, now hinders the performance;
But the Disease which punished the neglect, now hinders the performance;
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and he must have perished, had not his Wife with a sharp Knife (for the word in the Hebrew is the same in Joshua 2.2. where it is so translated) she circumcised the Child:
and he must have perished, had not his Wife with a sharp Knife (for the word in the Hebrew is the same in joshua 2.2. where it is so translated) she circumcised the Child:
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And as the fore skin and blood fell at his feet, she uttered those words which our Learned Mede probably believed to have been the ritual Form in that Ceremony.
And as the before skin and blood fell At his feet, she uttered those words which our Learned Mede probably believed to have been the ritual From in that Ceremony.
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For the word NONLATINALPHABET doth not signify a Husband, but a Spouse not yet married, and was often used for the nearest Allied:
For the word does not signify a Husband, but a Spouse not yet married, and was often used for the nearest Allied:
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and in this Office might be used by the Circumciser to the Child, pronouncing him Circumcised,
and in this Office might be used by the Circumciser to the Child, pronouncing him Circumcised,
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and by the blood of Circumcision betrothed to the Covenant:
and by the blood of Circumcision betrothed to the Covenant:
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And this Opinion giveth a fair Account of the 26 verse, not otherwise easily proved worth mention.
And this Opinion gives a fair Account of the 26 verse, not otherwise Easily proved worth mention.
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So the summ of the Story is this, Moses had not circumcised his Son at the time prescribed by the Law, which appointed the 8th. day upon pain of death;
So the sum of the Story is this, Moses had not circumcised his Son At the time prescribed by the Law, which appointed the 8th. day upon pain of death;
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he was about to suffer death as a punishment of That neglect; but escaped by his Wife's care in Performing what he had Neglected.
he was about to suffer death as a punishment of That neglect; but escaped by his Wife's care in Performing what he had Neglected.
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This neglect of Moses, we may take as a Foil to illustrate that exact obedience of our Lord, which we this day commemorate.
This neglect of Moses, we may take as a Foil to illustrate that exact Obedience of our Lord, which we this day commemorate.
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Moses was the Mediator of a Covenant whereof Circumcision was the Seal; our Lord was Mediator of a Covenant, whereby it was abolished;Moses was the Mediator of a Covenant whereof Circumcision was the Seal; our Lord was Mediator of a Covenant, whereby it was abolished;
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yet did he submit to it:
yet did he submit to it:
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and not only to Circumcision, which was commanded, but to Baptism too which, without any command, was practised by such as professed singular perfection. For we read, Matth. 3.13.
and not only to Circumcision, which was commanded, but to Baptism too which, without any command, was practised by such as professed singular perfection. For we read, Matthew 3.13.
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Jesus came from Galilee to Jordan unto John to be baptized of him, but John forbad him, saying, I have need to be baptized of Thee, jesus Come from Galilee to Jordan unto John to be baptised of him, but John forbade him, saying, I have need to be baptised of Thee,
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and comest thou to me? and Jesus answering said unto him, suffer it to be so now,
and Comest thou to me? and jesus answering said unto him, suffer it to be so now,
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for thus it becometh us to fulfil all righteousness, then he suffered him, i. e. it is not necessary, indeed, but it becometh me, to fulfil, i. e. for thus it Becometh us to fulfil all righteousness, then he suffered him, i. e. it is not necessary, indeed, but it Becometh me, to fulfil, i. e.
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to be perfect in All Righteousness, i. e. in what-ever is excellent. Thus far the Letter:
to be perfect in All Righteousness, i. e. in whatever is excellent. Thus Far the letter:
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but the Collect for this day assureth us, that we do not thus solemnly celebrate the naked History, but the Mystery therein contained;
but the Collect for this day assureth us, that we do not thus solemnly celebrate the naked History, but the Mystery therein contained;
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which we find thus displayed, Col. 2.10. Ye are complete in him which is the head of all principality and power, in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ.
which we find thus displayed, Col. 2.10. You Are complete in him which is the head of all principality and power, in whom also you Are circumcised with the circumcision made without hands, in putting off the body of the Sins of the Flesh, by the circumcision of christ.
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Godliness is so adaequately the end of all our Lord's actions, that not only his Moral,
Godliness is so adequately the end of all our Lord's actions, that not only his Moral,
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but even his Ritual Performances are thereto referred.
but even his Ritual Performances Are thereto referred.
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Yea, not his Obedience only, but his Sufferings and Exaltation, his Death, Burial and Resurrection are made Engagements, Encouragements, and Emblems of it.
Yea, not his obedience only, but his Sufferings and Exaltation, his Death, Burial and Resurrection Are made Engagements, Encouragements, and Emblems of it.
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For so the Apostle goeth on, Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who raised him from the dead.
For so the Apostle Goes on, Buried with him in Baptism, wherein also you Are risen with him through the faith of the operation of God, who raised him from the dead.
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And you being dead in your sins and the uncircumcision of your flesh, hath he quickned together with him, having forgiven you all trespasses. And you being dead in your Sins and the uncircumcision of your Flesh, hath he quickened together with him, having forgiven you all Trespasses.
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Nor is this the only Text wherein we find the Apostle at this holy Chymistry, distilling the Spirit out of the Letter.
Nor is this the only Text wherein we find the Apostle At this holy Chemistry, distilling the Spirit out of the letter.
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This, this is truly to apply Christ to our selves.
This, this is truly to apply christ to our selves.
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Thus doth our Church teach us to commemorate our Lord's Circumcision, praying that God would grant us the true circumcision of the spirit.
Thus does our Church teach us to commemorate our Lord's Circumcision, praying that God would grant us the true circumcision of the Spirit.
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Whereof to shew the Necessity, and the Danger of delaying it, I have thought it proper to view Moses 's case,
Whereof to show the Necessity, and the Danger of delaying it, I have Thought it proper to view Moses is case,
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and apply it to our own in his Sin and his Danger.
and apply it to our own in his since and his Danger.
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HIS SIN was his delaying the Circumcision of his Son beyond the time prescribed by the Law.
HIS SIN was his delaying the Circumcision of his Son beyond the time prescribed by the Law.
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That this proceeded not from any compliance with his Wife or her Father (as some imagin) appeareth from this, that Midian was one of the Sons of Abraham by Keturah, and all Nations that came out of his Loins celebrated circumcision;
That this proceeded not from any compliance with his Wife or her Father (as Some imagine) appears from this, that Midian was one of the Sons of Abraham by Keturah, and all nations that Come out of his Loins celebrated circumcision;
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nor did Mahomet learn it of his Jew, but derive it from his Ancestors.
nor did Mahomet Learn it of his Jew, but derive it from his Ancestors.
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Besides, we hear of another Son of Moses, Gersom, whom we therefore must believe to have been duly circumcised,
Beside, we hear of Another Son of Moses, Gersom, whom we Therefore must believe to have been duly circumcised,
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because we find nothing to the contrary.
Because we find nothing to the contrary.
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It was not therefore his neglect of the Law, but the Time, which he delayed, not out of Contempt, but upon plausible Reason.
It was not Therefore his neglect of the Law, but the Time, which he delayed, not out of Contempt, but upon plausible Reason.
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He was in a journey upon God's Errand, his Son so newly born as not to be able to undergo such an operation, and then such a journey.
He was in a journey upon God's Errand, his Son so newly born as not to be able to undergo such an operation, and then such a journey.
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Such an excuse God himself afterward approved in the whole people, who were all Uncircumcised and Blameless, during a journey of 40 Years,
Such an excuse God himself afterwards approved in the Whole people, who were all Uncircumcised and Blameless, during a journey of 40 years,
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as appears, Jos. 2. I say not, that Moses had Then God's approbation, but he might Then well judge That a competent excuse, which God, in the like case, admitted for such.
as appears, Jos. 2. I say not, that Moses had Then God's approbation, but he might Then well judge That a competent excuse, which God, in the like case, admitted for such.
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And that this was Moses 's reason, we may judge by his leaving his Wife and Child, to stay till they might return to her Father;
And that this was Moses is reason, we may judge by his leaving his Wife and Child, to stay till they might return to her Father;
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of whom we read in the 18th. Chapter, that he brought them to Moses in the Wilderness.
of whom we read in the 18th. Chapter, that he brought them to Moses in the Wilderness.
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So the proper weight of Moses 's guilt seemeth to be this, That he took his Wise and Child with him,
So the proper weight of Moses is guilt seems to be this, That he took his Wise and Child with him,
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and thereby cast himself into such circumstances, as made it necessary for him to delay his duty, till the journey were ended, and the Law transgressed.
and thereby cast himself into such Circumstances, as made it necessary for him to Delay his duty, till the journey were ended, and the Law transgressed.
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And what is such an Errour in comparison of ours?
And what is such an Error in comparison of ours?
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The Gospel maketh the circumcision of the Heart no less necessary, than the Law made that of the Foreskin. That allowed 8 days respite,
The Gospel makes the circumcision of the Heart no less necessary, than the Law made that of the Foreskin. That allowed 8 days respite,
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but This, by fixing no Future day, maketh every day of Delay a day of Disobedience.
but This, by fixing no Future day, makes every day of delay a day of Disobedience.
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God be blessed, there are not many who deny the duty to be necessary, but too many who hope they may safely delay it.
God be blessed, there Are not many who deny the duty to be necessary, but too many who hope they may safely Delay it.
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And those hopes they build upon the unhappy Translation of the Greek word, which importeth A Change for the future, into a Latin one which signifieth only A Sorrow for what is past.
And those hope's they built upon the unhappy translation of the Greek word, which imports A Change for the future, into a Latin one which signifies only A Sorrow for what is passed.
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For thence men rashly, if not wilfully, infer that the Gospel promiseth pardon to every one that repenteth,
For thence men rashly, if not wilfully, infer that the Gospel promises pardon to every one that Repenteth,
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and That may be done at any time;
and That may be done At any time;
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but never more seasonably than in the last scene of life, when they shall have nothing else to do.
but never more seasonably than in the last scene of life, when they shall have nothing Else to do.
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And what is this but a defiance to the Apostle's caution, which the last time that I appeared in this place, we heard him give the Galatians in these words, Be not deceived, God is not mocked,
And what is this but a defiance to the Apostle's caution, which the last time that I appeared in this place, we herd him give the Galatians in these words, Be not deceived, God is not mocked,
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for what a man soweth, that shall be also reap. for what a man Soweth, that shall be also reap.
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I shall now repeat no more of what I then said, but this, That God hath established the same Rule for the other life, as for this;
I shall now repeat no more of what I then said, but this, That God hath established the same Rule for the other life, as for this;
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That the Harvest shall answer the Seed in Kind, yet so as to multiply it; but at some distance of time.
That the Harvest shall answer the Seed in Kind, yet so as to multiply it; but At Some distance of time.
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For there is one time to sow, and another time to reap; and in this spiritual husbandry the earliest season is alway the best: for Two great Reasons.
For there is one time to sow, and Another time to reap; and in this spiritual Husbandry the earliest season is always the best: for Two great Reasons.
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First, Because delay multiplieth Difficulties, and, Secondly, Because it multiplieth Dangers. First, Because Delay multiplieth Difficulties, and, Secondly, Because it multiplieth Dangers.
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1. It multiplieth Difficulties, because by repeated Acts, the Habits will grow to a second Nature,
1. It multiplieth Difficulties, Because by repeated Acts, the Habits will grow to a second Nature,
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for so the Prophet declareth as little hope that those who are accustomed to do evil, should learn to do well, as there is that a Bluck-a-moor should change his skin, or a Leopard his spots.
for so the Prophet Declareth as little hope that those who Are accustomed to do evil, should Learn to do well, as there is that a Bluck-a-moor should change his skin, or a Leopard his spots.
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And as Difficulties encrease, so do the Helps decay.
And as Difficulties increase, so do the Helps decay.
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The Light of Conscience, the Word preached, and the Grace of God, by frequent baffles, lose their power,
The Light of Conscience, the Word preached, and the Grace of God, by frequent baffles, loose their power,
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and in time grieving the Spirit, cometh to quenching the Spirit.
and in time grieving the Spirit, comes to quenching the Spirit.
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It is a dreadful Consideration, That the day of Grace is shorter than the day of Life;
It is a dreadful Consideration, That the day of Grace is shorter than the day of Life;
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that there is a measure of iniquity, beyond which God's Spirit will not strive with man, but leave the Reprobate to his own ways, wherein he must certainly perish.
that there is a measure of iniquity, beyond which God's Spirit will not strive with man, but leave the Reprobate to his own ways, wherein he must Certainly perish.
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This is lively set forth in the latter half of the first Chapter of the Proverbs of Solomon, wherein Wisdom is personated,
This is lively Set forth in the latter half of the First Chapter of the Proverbs of Solomon, wherein Wisdom is personated,
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first, Wooing, then Threatning, and at last Deserting, the obstinate, and therefore, perishing fool.
First, Wooing, then Threatening, and At last Deserting, the obstinate, and Therefore, perishing fool.
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This brought us to the Frontier of the other Argument against Delay, it multiplieth Dangers; which it is my present business to survey, taking our view from Moses 's Case.
This brought us to the Frontier of the other Argument against delay, it multiplieth Dangers; which it is my present business to survey, taking our view from Moses is Case.
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I. God sought not to slay Moses in the field, but in his lodgings; but we are not sure we shall die in our Beds.
I. God sought not to slay Moses in the field, but in his lodgings; but we Are not sure we shall die in our Beds.
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II. Moses knew his danger, but we know not when our disease is mortal. III. When Moses was disabled, his Wife acted his part;
II Moses knew his danger, but we know not when our disease is Mortal. III. When Moses was disabled, his Wife acted his part;
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but if our disease disable us from Repentance, we cannot do it by Proxy. IV. As soon as the Child was circumcised, the destroying Angel left Moses in safety:
but if our disease disable us from Repentance, we cannot do it by Proxy. IV. As soon as the Child was circumcised, the destroying Angel left Moses in safety:
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but we have no certainty that God will pardon us in consideration of a Death-bed Repentance. I.
but we have no certainty that God will pardon us in consideration of a Deathbed Repentance. I.
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THE first danger is, That we may not die in our Bed, and thereby have opportunity to repent.
THE First danger is, That we may not die in our Bed, and thereby have opportunity to Repent.
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What, is there no other way to the Grave, but from the Bed? Or hast thou any Revelation, that however many other ways there be,
What, is there no other Way to the Grave, but from the Bed? Or hast thou any Revelation, that however many other ways there be,
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and however many other men pass those other ways, yet thou hast a particular protection against them? What creature so Mean or so Weak,
and however many other men pass those other ways, yet thou hast a particular protection against them? What creature so Mean or so Weak,
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as not to be able to destroy the Wisest and the Mightiest man? Anacreon 's Wit could not deliver him from a Grapestone;
as not to be able to destroy the Wisest and the Mightiest man? Anacreon is Wit could not deliver him from a Grapestone;
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nor Pope Adrian 's triple Crown, from a Fly; nor Herod 's joint Wit and Power, from Worms.
nor Pope Adrian is triple Crown, from a Fly; nor Herod is joint Wit and Power, from Worms.
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Zeuxis was strangled with a fit of Laughter, and many by a fit of Grief:Zeuxis was strangled with a fit of Laughter, and many by a fit of Grief:
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Wine engageth one Man in a Quarrel, another in a Fever, a third in a Ditch,
Wine engageth one Man in a Quarrel, Another in a Fever, a third in a Ditch,
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and others in other destructive Accidents.
and Others in other destructive Accidents.
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How many every Year fall by some violent Death? And what Year more fruitful than this in Apoplexies, which have knocked down, one in the Court where Laws are Made, another in That where they are Executed;
How many every Year fallen by Some violent Death? And what Year more fruitful than this in Apoplexies, which have knocked down, one in the Court where Laws Are Made, Another in That where they Are Executed;
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one as he is about to sleep, another when he is about to eat.
one as he is about to sleep, Another when he is about to eat.
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Sudden Deaths are almost daily of those who depended upon Death-bed-Repentance, with as much confidence as any of us, who survive, perhaps to be made the like warnings to others.
Sudden Death's Are almost daily of those who depended upon Death-bed-Repentance, with as much confidence as any of us, who survive, perhaps to be made the like Warnings to Others.
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From this slippery station let us view the fall.
From this slippery station let us view the fallen.
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In play, we allow men to hazard so much as they may reasonably spend upon one pleasure;
In play, we allow men to hazard so much as they may reasonably spend upon one pleasure;
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but those who put their whole Livelyhood to the Mercy of a Die, are Blamed though they prove Fortunate,
but those who put their Whole Livelihood to the Mercy of a Die, Are Blamed though they prove Fortunate,
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and Scorned if they be Ruined. Yet have they as much Hope of Gain as Danger of Loss:
and Scorned if they be Ruined. Yet have they as much Hope of Gain as Danger of Loss:
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But the Impenitent staketh eternal Life against a Lust, a Brutish Pleasure, which is overpurchased at the much greater Loss of that, which a vertuous man enjoys.
But the Impenitent staketh Eternal Life against a Lust, a Brutish Pleasure, which is overpurchased At the much greater Loss of that, which a virtuous man enjoys.
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If it be pleaded, that there is great odds against this danger, because those who die in their Beds are many more than those who die otherwise;
If it be pleaded, that there is great odds against this danger, Because those who die in their Beds Are many more than those who die otherwise;
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we ought to reply, that a man ought not to stake his All against Nothing, though there were but one bad Chance in the Dice.
we ought to reply, that a man ought not to stake his All against Nothing, though there were but one bad Chance in the Dice.
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And we are further to consider, that if we were secure from this, yet there are other dangers. For,
And we Are further to Consider, that if we were secure from this, yet there Are other dangers. For,
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II. A second Danger is, that if we die in our Beds, we cannot Know, and are loth to Believe, that we must die by This Disease.
II A second Danger is, that if we die in our Beds, we cannot Know, and Are loath to Believe, that we must die by This Disease.
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For, on the contrary, all our worldly Friends and spiritual Enemies combine with our own Self-love to flatter us.
For, on the contrary, all our worldly Friends and spiritual Enemies combine with our own Self-love to flatter us.
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The Physicians, by their Art, are obliged to fortifie their Patients Spirits, the better (if possible) to resist the Disease;
The Physicians, by their Art, Are obliged to fortify their Patients Spirits, the better (if possible) to resist the Disease;
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and by the same rules, all that come near him, must speak Comfort, or Nothing concerning his Condition.
and by the same rules, all that come near him, must speak Comfort, or Nothing Concerning his Condition.
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So fondness for his ease tempts him to continue his Inveterate Practice of dismissing his Repentance to a more convenient season. Yea,
So fondness for his ease tempts him to continue his Inveterate Practice of dismissing his Repentance to a more convenient season. Yea,
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so powerful is this fondness, that it infatuateth those who have no hopes either to Escape their present sickness,
so powerful is this fondness, that it infatuateth those who have no hope's either to Escape their present sickness,
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or to Continue any considerable time in it.
or to Continue any considerable time in it.
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The Consumption which hath devoured all the inward and outward Flesh, hath not consumed this Humour:
The Consumption which hath devoured all the inward and outward Flesh, hath not consumed this Humour:
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And in old men, this Disease is no less incurable than the natural Infirmities of Age.
And in old men, this Disease is no less incurable than the natural Infirmities of Age.
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No man (saith Seneca ) is so old ut impiè alterum diem speret;
No man (Says Senecca) is so old ut impiè alterum diem speret;
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he may well hope to live some days longer, and one of those days he will do the Work:
he may well hope to live Some days longer, and one of those days he will do the Work:
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but for the present he cries with Solomon 's Sluggard, yet a little sleep, a little slumber, a little folding of the hands to sleep, and death cometh upon the one,
but for the present he cries with Solomon is Sluggard, yet a little sleep, a little slumber, a little folding of the hands to sleep, and death comes upon the one,
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as want upon the other, like a Traveller not Expected, and an armed man not to be Resisted.
as want upon the other, like a Traveller not Expected, and an armed man not to be Resisted.
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For the Bed cometh within that Petition in our Litany, from sudden death, good Lord, deliver us;
For the Bed comes within that Petition in our Litany, from sudden death, good Lord, deliver us;
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the Death that surpriseth us unprepared, is sudden in whatever circumstances it seizeth us, whether in Bed, or Field.
the Death that surpriseth us unprepared, is sudden in whatever Circumstances it seizes us, whither in Bed, or Field.
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Nor can it now be pleaded as before, That the odds is great in favour of the Impenitent;
Nor can it now be pleaded as before, That the odds is great in favour of the Impenitent;
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for the odds is come over to the other side.
for the odds is come over to the other side.
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In the midst of Doctors, and Nurses, and Languors, this is no less properly a sudden Death, than that which strikes with Lightning. Yea,
In the midst of Doctors, and Nurse's, and Languors, this is no less properly a sudden Death, than that which strikes with Lightning. Yea,
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nor can it be denied to be in a fatal sense Sudden, though Expected: For though the man know himself dying, yet III.
nor can it be denied to be in a fatal sense Sudden, though Expected: For though the man know himself dying, yet III.
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A third Danger is, that the same Disease which must shortly deprive the Man of Life, hath already deprived him of all Power, to do that which too late appeareth both Necessary and Impossible.
A third Danger is, that the same Disease which must shortly deprive the Man of Life, hath already deprived him of all Power, to do that which too late appears both Necessary and Impossible.
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Moses had a Zipporah to help him, but this spiritual Circumcision cannot be performed by Proxy,Moses had a Zipporah to help him, but this spiritual Circumcision cannot be performed by Proxy,
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nor so easily as the fleshly. There are indeed, that talk as if it were much easier.
nor so Easily as the fleshly. There Are indeed, that talk as if it were much Easier.
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It is no more but be Sorry and Absolved. The former, Nature will perform; and the latter, the Priest: and the Deathbed is the most proper Season for both.
It is no more but be Sorry and Absolved. The former, Nature will perform; and the latter, the Priest: and the Deathbed is the most proper Season for both.
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He that can do nothing else, can grieve for what is past, nor can that more Naturally or more Passionately be done,
He that can do nothing Else, can grieve for what is past, nor can that more Naturally or more Passionately be done,
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than at sight of approaching Judgment. Body and Mind are best disposed for this performance, when disabled from all others.
than At sighed of approaching Judgement. Body and Mind Are best disposed for this performance, when disabled from all Others.
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When old age shall stoop my back, then will my head naturally hang like a Bulrush; when my head shall be full of Rheumatick Clouds,
When old age shall stoop my back, then will my head naturally hang like a Bulrush; when my head shall be full of Rheumatic Clouds,
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then will my Eyes easily rain plentiful showers of Tears;
then will my Eyes Easily rain plentiful showers of Tears;
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when my Palate can no longer relish Wine or Banquets, nor any other parts of my Body feel pleasure;
when my Palate can no longer relish Wine or Banquets, nor any other parts of my Body feel pleasure;
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then will it be easy to be sick at remembrance of my surfeits.
then will it be easy to be sick At remembrance of my Surfeits.
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Or if I die by an acute Disease, the pain will force me to howl upon my Bed. But alas!
Or if I die by an acute Disease, the pain will force me to howl upon my Bed But alas!
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What is all this to saving Repentance? The Psalmist promiseth that they which sow in tears, shall reap in joy;
What is all this to Saving Repentance? The Psalmist promises that they which sow in tears, shall reap in joy;
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and immediately explaineth it, he that now goeth on his way weeping, and beareth forth good seed, shall shortly return with joy,
and immediately Explaineth it, he that now Goes on his Way weeping, and bears forth good seed, shall shortly return with joy,
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and bring his sheaves with him. and bring his sheaves with him.
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It is the good seed, not the showers without it, that produce the sheaves: he that soweth nothing but Rain, cannot hope to reap any thing but Dirt.
It is the good seed, not the showers without it, that produce the sheaves: he that Soweth nothing but Rain, cannot hope to reap any thing but Dirt.
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This Spiritual Circumcision is not like the Fleshly, one short act, but a constant course of life, not performed by a few drops, though of blood.
This Spiritual Circumcision is not like the Fleshly, one short act, but a constant course of life, not performed by a few drops, though of blood.
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It is no less than a Death unto Sin; but it is more, a Resurrection to Newness of Life.
It is no less than a Death unto since; but it is more, a Resurrection to Newness of Life.
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Old habits are not easily destroyed, yet must this be done, and that by new habits of contrary Vertues;
Old habits Are not Easily destroyed, yet must this be done, and that by new habits of contrary Virtues;
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the one and the other are works of time and constant industry, they require the best of a man's powers, and the assistance of greater.
the one and the other Are works of time and constant industry, they require the best of a Man's Powers, and the assistance of greater.
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We cannot be too frequently admonished, that this is the great design of the Gospel, that all our Lords Actions and Sermons, Precepts and Promises, Death and Resurrection relate to this,
We cannot be too frequently admonished, that this is the great Design of the Gospel, that all our lords Actions and Sermons, Precepts and Promises, Death and Resurrection relate to this,
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as Enconragements and as Emblems, and must be answered by the Duties they represent.
as Enconragements and as Emblems, and must be answered by the Duties they represent.
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His Birth, by our Regeneration; his Circumcision by our putting off the sins of the flesh;
His Birth, by our Regeneration; his Circumcision by our putting off the Sins of the Flesh;
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his Death, by our mortifying our old man; his Baptism and Burial, by our spiritual burying deep our mortified Lusts;
his Death, by our mortifying our old man; his Baptism and Burial, by our spiritual burying deep our mortified Lustiest;
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and his Resurrection, by our New and better Life.
and his Resurrection, by our New and better Life.
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Let the malicious take notice, I deny not, with the Socinians, That Christ died to purchase Pardon for penitent sinners:
Let the malicious take notice, I deny not, with the socinians, That christ died to purchase Pardon for penitent Sinners:
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but I deny, and all the Apostles deny it with me, That any shall have benefit of his Purchace without participation of his Holiness.
but I deny, and all the Apostles deny it with me, That any shall have benefit of his Purchase without participation of his Holiness.
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Yea, I may further add, That the Apostles are more frequent in declaring that he redeemed us from the Dominion of sin, than from its wages.
Yea, I may further add, That the Apostles Are more frequent in declaring that he redeemed us from the Dominion of since, than from its wages.
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And our Church Catechism teacheth us, that by Baptism is signified a death to sin, and a new birth to righteousness, whereby we are made members of Christ:
And our Church Catechism Teaches us, that by Baptism is signified a death to since, and a new birth to righteousness, whereby we Are made members of christ:
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and this sure, is no easy or short Work, nor wrought in a small or busy Time.
and this sure, is no easy or short Work, nor wrought in a small or busy Time.
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It requireth a Chamber, but a Council-Chamber, not a sick man's. The Psalmist prosseth it with a Selah, Psal. 4.6.
It requires a Chamber, but a Council chamber, not a sick Man's. The Psalmist prosseth it with a Selac, Psalm 4.6.
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Stand in awe and sin not, commune with your own hearts, and in your Chamber, and be still. Selah.Stand in awe and since not, commune with your own hearts, and in your Chamber, and be still. Selac.
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Here is a weighty Affair to be setled, a long Account to be stated, and a steddy Course to be stablished.
Here is a weighty Affair to be settled, a long Account to be stated, and a steady Course to be established.
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To this end, a solemn Conference to be held, all Parties heard, all Objections debated, all Pleas fully heard, that final Sentence may be given between God and Sin:
To this end, a solemn Conference to be held, all Parties herd, all Objections debated, all Pleasant Fully herd, that final Sentence may be given between God and since:
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Let therefore the Rabble be excluded, all Noise supprest, all Disturbances prevented.
Let Therefore the Rabble be excluded, all Noise suppressed, all Disturbances prevented.
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And can no privater Chamber be had than the sick man's? No other wherein to be still, but that which of all other is most troublesome? How many Diseases are there, that make any Consult impracticable? The Fever by its Fires;
And can no privater Chamber be had than the sick Man's? No other wherein to be still, but that which of all other is most troublesome? How many Diseases Are there, that make any Consult impracticable? The Fever by its Fires;
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the Lethargy by its Waters, the Colick by its Gripes, and most other Diseases by their proper Torments, give the Patient business enough to employ his whole mind,
the Lethargy by its Waters, the Colic by its Gripes, and most other Diseases by their proper Torments, give the Patient business enough to employ his Whole mind,
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and if he can bear them, he doth all that is possible for humane nature. And those Diseases which do not utterly disable the mind, do certainly disorder it;
and if he can bear them, he does all that is possible for humane nature. And those Diseases which do not utterly disable the mind, do Certainly disorder it;
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If they do not make the Consult utterly Impossible, yet they make it more Difficult than in the day of Health,
If they do not make the Consult utterly Impossible, yet they make it more Difficult than in the day of Health,
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when all Faculties are free, and all Powers entire, yet shun the work as too hard to be undergone.
when all Faculties Are free, and all Powers entire, yet shun the work as too hard to be undergone.
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Let us now suppose the man so happy, as to enjoy the concurse of all the circumstances of Death, which without warrant he promised himself.
Let us now suppose the man so happy, as to enjoy the concourse of all the Circumstances of Death, which without warrant he promised himself.
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He dieth not a violent Death, but in his Bed. He is not deluded with vain hopes,
He Dieth not a violent Death, but in his Bed He is not deluded with vain hope's,
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but knoweth his Disease to be mortal;
but Knoweth his Disease to be Mortal;
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It is not a disabling Disease, but a gentle, lingering one, which alloweth him full exercise of his faculties;
It is not a disabling Disease, but a gentle, lingering one, which alloweth him full exercise of his faculties;
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and he employeth them all in the work which through the whole course of his life he cut out for this time.
and he employeth them all in the work which through the Whole course of his life he Cut out for this time.
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He is upon due consideration so sensible of his past Follies and present Danger, as to be firmly resolved that if God be pleased to grant him longer life, he will make it a new one, no less industrious in his service than he hath formerly been in that of his lusts.
He is upon due consideration so sensible of his past Follies and present Danger, as to be firmly resolved that if God be pleased to grant him longer life, he will make it a new one, no less Industria in his service than he hath formerly been in that of his Lustiest.
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These are the weak and dying Man's Resolutions;
These Are the weak and dying Man's Resolutions;
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And whether they be not weak and dying like himself, at another time may be questioned.
And whither they be not weak and dying like himself, At Another time may be questioned.
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General Experience telleth us, that the Resolution which is brought by fear, departeth with it, and the former Life returneth with the health of the sinner.
General Experience Telleth us, that the Resolution which is brought by Fear, departeth with it, and the former Life returns with the health of the sinner.
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But this Danger, since it hath no place in my Text, shall have none in my Discourse:
But this Danger, since it hath no place in my Text, shall have none in my Discourse:
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but I pass by it to
but I pass by it to
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IV. The last, but not least Danger is, that God will not pardon the impenitent upon his late Repentance,
IV. The last, but not lest Danger is, that God will not pardon the impenitent upon his late Repentance,
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as he did Moses upon the late performance of his neglected Duty.
as he did Moses upon the late performance of his neglected Duty.
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What hope there is for a wicked Man's repenting upon his Death-bed, is a question more disputeable and more worth disputing,
What hope there is for a wicked Man's repenting upon his Deathbed, is a question more disputeable and more worth disputing,
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than any, yea, than all of those, wherein we weary our selves, and think them most Learned, that can speak most of them to no purpose.
than any, yea, than all of those, wherein we weary our selves, and think them most Learned, that can speak most of them to no purpose.
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Let me admonish and request you to be so kind to your selves, as to allow some serious thoughts to this most important Question which you cannot study in vain;
Let me admonish and request you to be so kind to your selves, as to allow Some serious thoughts to this most important Question which you cannot study in vain;
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and do not rashly take every thing for Orthodox that is Vulgar. The Question is not concerning God's secret but his declared Will:
and do not rashly take every thing for Orthodox that is vulgar. The Question is not Concerning God's secret but his declared Will:
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not how for reasons to himself alone known, he will deal with some particulars.
not how for Reasons to himself alone known, he will deal with Some particulars.
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For who dares pretend to such knowledge? Our business is to enquire for God's declared Will,
For who dares pretend to such knowledge? Our business is to inquire for God's declared Will,
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and that ordinary Rule whereby he professeth to judge the World.
and that ordinary Rule whereby he Professes to judge the World.
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Search then the Scriptures, for in them ye hope and must hope to find the way to eternal life clearly revealed.Search then the Scriptures, for in them you hope and must hope to find the Way to Eternal life clearly revealed.
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Search them, and if in them you find any one word, I say not of positive Promise,
Search them, and if in them you find any one word, I say not of positive Promise,
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but of probable Intimation, that God will accept of a Death-bed Repentance in commutation for a Holy Life; then you may boldly depend upon it:
but of probable Intimation, that God will accept of a Deathbed Repentance in commutation for a Holy Life; then you may boldly depend upon it:
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But if on the contrary you meet in every page of the New Testament express and frequent Declarations, in all kinds of stiles, that there is no other way to Happiness, but by Holiness;
But if on the contrary you meet in every page of the New Testament express and frequent Declarations, in all Kinds of stile, that there is no other Way to Happiness, but by Holiness;
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that our Lord's Design in coming into the World was to destroy the works of the Devil, and at his second coming he will render to every one according to his works;
that our Lord's Design in coming into the World was to destroy the works of the devil, and At his second coming he will render to every one according to his works;
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then, to depend upon any extraordinary Favour against his stablished Rule, cannot be the practice of any wise or considering Person.
then, to depend upon any extraordinary Favour against his established Rule, cannot be the practice of any wise or considering Person.
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This is a question of Fact, your Bibles are Witnesses, your care must be to examin them.
This is a question of Fact, your Bibles Are Witnesses, your care must be to examine them.
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And when you do, you must not hope to find equal Weight in your own Deductions, and in clear Positions;
And when you do, you must not hope to find equal Weight in your own Deductions, and in clear Positions;
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nor equal Security in your own Apprehensions of God's good Nature, and his own professed way of exercising it.
nor equal Security in your own Apprehensions of God's good Nature, and his own professed Way of exercising it.
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Indeed those hopes whereon men build so great a weight, are so weak that they are easily overthrown,
Indeed those hope's whereon men built so great a weight, Are so weak that they Are Easily overthrown,
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and so few that they are easily reckoned up. 1. Some depend upon God's natural Goodness, which we gladly acknowledge to be Infinite:
and so few that they Are Easily reckoned up. 1. some depend upon God's natural goodness, which we gladly acknowledge to be Infinite:
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Otherwise, we should not have Pardon offered upon such easy Conditions, nor such Rewards promised to such slight Services,
Otherwise, we should not have Pardon offered upon such easy Conditions, nor such Rewards promised to such slight Services,
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nor such Patience exercised amidst so many Provocations:
nor such Patience exercised amid so many Provocations:
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But what hopes belong to the impenitent from this Goodness, the Apostle proclaimeth aloud, Rom. 2.4.
But what hope's belong to the impenitent from this goodness, the Apostle proclaims aloud, Rom. 2.4.
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NONLATINALPHABET; Affrontest thou the riches of his Goodness, and Forbearance, and Long-suffering, not knowing that the Goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath and revelation of the righteous judgment of God, who will render to every man according to his works? Go now,
; Affrontest thou the riches of his goodness, and Forbearance, and Long-suffering, not knowing that the goodness of God leads thee to Repentance? But After thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath and Revelation of the righteous judgement of God, who will render to every man according to his works? Go now,
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and make the Goodness of God thy pedestal for impenitence. 2. Some presume upon the Parable of the Labourers.
and make the goodness of God thy pedestal for impenitence. 2. some presume upon the Parable of the Labourers.
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He that came not till the last hour, sped as well as those that bore the burden and heat of the day.
He that Come not till the last hour, sped as well as those that boar the burden and heat of the day.
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But consider, that when he was interrogated why he stood all day idle; he answered, because no man hath hired me:
But Consider, that when he was Interrogated why he stood all day idle; he answered, Because no man hath hired me:
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Canst thou return the same Answer to the same Question? Wert thou never invited to Repentance? However, I now invite thee,
Canst thou return the same Answer to the same Question? Wertenberg thou never invited to Repentance? However, I now invite thee,
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and thereby adjourn thee from this Parable, to the more pertinent one of the ten Virgins, whereof five were wise, and five were foolish:
and thereby adjourn thee from this Parable, to the more pertinent one of the ten Virgins, whereof five were wise, and five were foolish:
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yet not so foolish neither, as to seek to supply their want of oil, with water,
yet not so foolish neither, as to seek to supply their want of oil, with water,
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though drawn from their own eyes.
though drawn from their own eyes.
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3. But the main ground of hope is the late conversion of the good Thief: which being a single Example against a stablish'd Rule, must be an exact Tally, to our case in all material Circumstances;
3. But the main ground of hope is the late conversion of the good Thief: which being a single Exampl against a established Rule, must be an exact Tally, to our case in all material circumstances;
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but fails in many, especially two most considerable, the Person and the Performance.
but fails in many, especially two most considerable, the Person and the Performance.
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1. The PERSON is precariously taken for a wicked Man. I say Precariously, for we have no evidence of it.
1. The PERSON is precariously taken for a wicked Man. I say Precariously, for we have no evidence of it.
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The Law made not the Cross a punishment for Theft;
The Law made not the Cross a punishment for Theft;
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the word in the Greek signifieth no worse than a Soldier: that there had been a Sedition, we find,
the word in the Greek signifies no Worse than a Soldier: that there had been a Sedition, we find,
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and may probably believe these two to have been of Barabbas 's Party;
and may probably believe these two to have been of Barabbas is Party;
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To fight for the holy People against the Heathen, was reckoned by the Jews, not only Innocent but Meritorious,
To fight for the holy People against the Heathen, was reckoned by the jews, not only Innocent but Meritorious,
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and so the Man was not a Thief, but (perhaps) a Zealot: and though he confessed he suffered justly, in relation to the Government;
and so the Man was not a Thief, but (perhaps) a Zealot: and though he confessed he suffered justly, in Relation to the Government;
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yet his Zeal and good Intentions qualified him for mercy, especially from a gracious Fellow-sufferer.
yet his Zeal and good Intentions qualified him for mercy, especially from a gracious Fellow-sufferer.
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At worst, if his Crime were great, yet will not This prove him a wicked Man. A good Man may fall into one great Fault, be taken in it, and die for it.
At worst, if his Crime were great, yet will not This prove him a wicked Man. A good Man may fallen into one great Fault, be taken in it, and die for it.
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That this therefore was a wicked Man, where is your Evidence? If you have none, where is your Confidence? 2. The PERFORMANCE was Extraordinary.
That this Therefore was a wicked Man, where is your Evidence? If you have none, where is your Confidence? 2. The PERFORMANCE was Extraordinary.
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When all our Lord's Disciples and his very Apostles had forsaken him, when all that passed by reviled him,
When all our Lord's Disciples and his very Apostles had forsaken him, when all that passed by reviled him,
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When his Fellow-sufferer mocked him, when he was covered with shame and hatred of all the World,
When his Fellow-sufferer mocked him, when he was covered with shame and hatred of all the World,
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when in all Appearances and his own Apprehensions he was forsaken by his Father himself;
when in all Appearances and his own Apprehensions he was forsaken by his Father himself;
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then did this happy Man, in defiance of all Discouragements, plead his Cause, and pay him his Devotions.
then did this happy Man, in defiance of all Discouragements, plead his Cause, and pay him his Devotions.
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And such heroical Performances may, by a Gracious God, be accepted as Equivalent to a whole Life of Piety.
And such heroical Performances may, by a Gracious God, be accepted as Equivalent to a Whole Life of Piety.
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Here then is the Ground and Measure of the hopes that an Impenitent may depend on from this Example.
Here then is the Ground and Measure of the hope's that an Impenitent may depend on from this Exampl.
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If he can match the good Thief's Performance, he may expect the like Acceptation.
If he can match the good Thief's Performance, he may expect the like Acceptation.
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But let him take this into the account, The Devils and damned Souls have the same title, even in Hell:
But let him take this into the account, The Devils and damned Souls have the same title, even in Hell:
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When any one of them can so love God as the Gospel requireth, he may obtain Eternal Life:
When any one of them can so love God as the Gospel requires, he may obtain Eternal Life:
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Upon the same account, there is just so much hope of Salvation by a Death-bed-Repentance,
Upon the same account, there is just so much hope of Salvation by a Death-bed-Repentance,
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as there is of such a Love. And how much that hope may amount to, is our great Consideration.
as there is of such a Love. And how much that hope may amount to, is our great Consideration.
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Either the man is sensible of his Danger, or he is not. He that is not, must die in his Impenitence.
Either the man is sensible of his Danger, or he is not. He that is not, must die in his Impenitence.
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He that is sensible, must needs be tempted to hate God, as the Malefactour doth his Judge.
He that is sensible, must needs be tempted to hate God, as the Malefactor does his Judge.
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For this reason hath he alway wished there were no God, whom in his own Defence, were it possible, he would deprive of his Being.
For this reason hath he always wished there were no God, whom in his own Defence, were it possible, he would deprive of his Being.
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However, he hath by all means endeavoured to destroy his own Sense of him. He hath laboured to Drown it in strong Drink, to Stifle it with worldly Care,
However, he hath by all means endeavoured to destroy his own Sense of him. He hath laboured to Drown it in strong Drink, to Stifle it with worldly Care,
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or to Starve it by any kind of Diversion.
or to Starve it by any kind of Diversion.
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He hath alway shunned the Fear of God, and it hath alway Pursued him, and now at last it hath Overtaken him, it Terrifieth, it Tormenteth him, it Amazeth him.
He hath always shunned the fear of God, and it hath always Pursued him, and now At last it hath Overtaken him, it Terrifieth, it Torments him, it Amazes him.
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What now can be expected, but the Reverse of St. John 's Aphorism, Love when it is perfected casteth out fear, because fear hath torment:
What now can be expected, but the Reverse of Saint John is Aphorism, Love when it is perfected Cast out Fear, Because Fear hath torment:
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the requital must be, that Fear when it is perfected casteth out Love;
the requital must be, that fear when it is perfected Cast out Love;
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and when is Fear prefected more than at the brink of Hell, when its Fires flash in the guilty Man's face?
and when is fear prefected more than At the brink of Hell, when its Fires flash in the guilty Man's face?
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Let us now give the dying Man a visit, the first time (probably) wherein a Minister is welcome.
Let us now give the dying Man a visit, the First time (probably) wherein a Minister is welcome.
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It is no hard work to convince him of his past Follies at sight of his present Danger:
It is no hard work to convince him of his past Follies At sighed of his present Danger:
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nor to rouze him to earnest Resolutions to Amend his life if it may be Prolonged:
nor to rouse him to earnest Resolutions to Amend his life if it may be Prolonged:
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Himself believeth his Resolutions to be unmoveable, and the Minister, in Charity, believeth so too.
Himself Believeth his Resolutions to be Unmovable, and the Minister, in Charity, Believeth so too.
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But is this more than the Rich man in Hell-Torments might equal? He that prayed to have some Messenger sent to warn his Brethren, would he not gladly have had the commission? and would he not have taken that warning to himself, that he was to carry to others? Such good Resolutions then, may possibly be found in Hell;
But is this more than the Rich man in Hell torments might equal? He that prayed to have Some Messenger sent to warn his Brothers, would he not gladly have had the commission? and would he not have taken that warning to himself, that he was to carry to Others? Such good Resolutions then, may possibly be found in Hell;
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and if they cannot deliver out of Hell, there is small hope that they can save any from it.
and if they cannot deliver out of Hell, there is small hope that they can save any from it.
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However, Charity obligeth the Minister to give him some quieting drops of Spiritual Laudanum, which may (perhaps) give him some present ease,
However, Charity obliges the Minister to give him Some quieting drops of Spiritual Laudanum, which may (perhaps) give him Some present ease,
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but can no more save his Soul, than the best Opiate can cure a Body whose Vitals are consumed:
but can no more save his Soul, than the best Opiate can cure a Body whose Vitals Are consumed:
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Nor can they give any other than sickly rest while the Disease disturbs it.
Nor can they give any other than sickly rest while the Disease disturbs it.
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I appeal to your own hearts, whether, at such a time, you can hope to be so confident of your own Resolutions and God's Pardon,
I appeal to your own hearts, whither, At such a time, you can hope to be so confident of your own Resolutions and God's Pardon,
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as to have no Fears of Condemnation, and consequently no Wishes, that there may be no God to judge you:
as to have no Fears of Condemnation, and consequently no Wishes, that there may be no God to judge you:
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For if there be, Love will be thereby destroyed, since every such Wish is an Act of Hate, and that a Mortal one;
For if there be, Love will be thereby destroyed, since every such Wish is an Act of Hate, and that a Mortal one;
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for he that wisheth it, doth his most towards taking away God's Being, and were it in his power, would effect it.
for he that wishes it, does his most towards taking away God's Being, and were it in his power, would Effect it.
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On the other side, nothing is plainer, either in Scripture or Reason, than this, that nothing less than the Love of God can make a Man capable of enjoying him.
On the other side, nothing is plainer, either in Scripture or Reason, than this, that nothing less than the Love of God can make a Man capable of enjoying him.
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It is therefore absolutely necessary, that the Minister apply all his Endeavours so to display the Goodness and other Perfections of God,
It is Therefore absolutely necessary, that the Minister apply all his Endeavours so to display the goodness and other Perfections of God,
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as to enamour the guilty and now terrified Soul, with such powerful Love, as to make him Rejoice in him,
as to enamour the guilty and now terrified Soul, with such powerful Love, as to make him Rejoice in him,
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and not retain the least Wish to have him other than he is.
and not retain the least Wish to have him other than he is.
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And if he can, by the Assistance of God's Blessing upon his Endeavours, effect this, he works a great Miracle;
And if he can, by the Assistance of God's Blessing upon his Endeavours, Effect this, he works a great Miracle;
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he kindles the flame of Heavenly Love from the flashes of Hell-Fire; makes a Burning-Glass of Ice;
he kindles the flame of Heavenly Love from the flashes of Hell-Fire; makes a Burning-Glass of Ice;
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enamours the Malefactour of his Judge; and such a miraculous Conversion may well hope for a miraculous Mercy.
enamours the Malefactor of his Judge; and such a miraculous Conversion may well hope for a miraculous Mercy.
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But a wise Man will not hang his Eternal Happiness upon such Miracles:
But a wise Man will not hang his Eternal Happiness upon such Miracles:
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he will rather walk the safe way than trust to such a jump, as must bring him from the Deepest Hate, to the Highest Love,
he will rather walk the safe Way than trust to such a jump, as must bring him from the Deepest Hate, to the Highest Love,
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and take its Rise from Fear, which puts at the greatest distance from Love:
and take its Rise from fear, which puts At the greatest distance from Love:
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Those that do this, and fall short into the bottomless Pit, may curse God without End or Measure,
Those that do this, and fallen short into the bottomless Pit, may curse God without End or Measure,
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but without Cause too, since he was not wanting to them in warning, wooing, and waiting;
but without Cause too, since he was not wanting to them in warning, wooing, and waiting;
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but They were wanting to themselves, in slighting all his Invitations to Happiness.
but They were wanting to themselves, in slighting all his Invitations to Happiness.
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What-ever hath been said, is intended for a Discovery of that Ordinary, Regular Course, which God hath revealed to be That wherein he will deal with all Mankind in general:
Whatever hath been said, is intended for a Discovery of that Ordinary, Regular Course, which God hath revealed to be That wherein he will deal with all Mankind in general:
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How often or how far he will depart from it, in favour of any particular Person, upon particular Considerations, is not for us to enquire,
How often or how Far he will depart from it, in favour of any particular Person, upon particular Considerations, is not for us to inquire,
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nor to judge any Man, concerning whom we can know but Little, and that the Worst.
nor to judge any Man, Concerning whom we can know but Little, and that the Worst.
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Our Church hath taught us to hope well of every departed Brother, without excepting those who to us appear least capable of it:
Our Church hath taught us to hope well of every departed Brother, without excepting those who to us appear least capable of it:
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and the Minister is to absolve, de bene esse, those who profess Repentance though late, for Charity hopeth all things: We have known some fall from great heights without hurt,
and the Minister is to absolve, de bene esse, those who profess Repentance though late, for Charity Hopes all things: We have known Some fallen from great heights without hurt,
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and when we see a Man so falling, we hope he also will escape. But will not upon such hopes cast our selves down a Precipice:
and when we see a Man so falling, we hope he also will escape. But will not upon such hope's cast our selves down a Precipice:
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Charity hopeth all things for our Brother, but it Feareth all things for our Selves:Charity Hopes all things for our Brother, but it Fears all things for our Selves:
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And it is a monstrous kind of Self-love, which, by keeping us in Impenitence, exposeth us to such a dreadful Gandelope of Dangers as we come now from discovering.
And it is a monstrous kind of Self-love, which, by keeping us in Impenitence, exposeth us to such a dreadful Gandelope of Dangers as we come now from discovering.
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We may not die in the Bed, which we appoint for the place of Repentance.
We may not die in the Bed, which we appoint for the place of Repentance.
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If we die in our Bed, we may not believe it our Death-bed, and even then delay in hope of Recovery.
If we die in our Bed, we may not believe it our Deathbed, and even then Delay in hope of Recovery.
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If we know it to be our last Sickness, we may be thereby disabled from thinking of any thing but the present Pain.
If we know it to be our last Sickness, we may be thereby disabled from thinking of any thing but the present Pain.
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If it be a gentle Sickness, and we do all that, in such Circumstances, is possible, we are not sure that God will accept us.
If it be a gentle Sickness, and we do all that, in such circumstances, is possible, we Are not sure that God will accept us.
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All this is practical, and needeth no other Application, but to our Memories.
All this is practical, and needs no other Application, but to our Memories.
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AND there we shall meet another suitable Memento from the Wise Man, Eccles. xii. 1. Remember now thy Creatour in the days of thy Youth,
AND there we shall meet Another suitable Memento from the Wise Man, Eccles. xii. 1. remember now thy Creator in the days of thy Youth,
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while the evil days come not, nor the years draw nigh when thou shalt say, I have no pleasure in them. This is another Caution.while the evil days come not, nor the Years draw High when thou shalt say, I have no pleasure in them. This is Another Caution.
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God will have no Pleasure, where the Votary hath none.
God will have no Pleasure, where the Votary hath none.
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He loveth a cheerful Giver of the Heart, as of the Alms. Nature hath taught all Mankind to worship him in a festival manner, in so much as the chief Pontif forbad a solemn annual Sacrifice,
He loves a cheerful Giver of the Heart, as of the Alms. Nature hath taught all Mankind to worship him in a festival manner, in so much as the chief Pontiff forbade a solemn annual Sacrifice,
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because the people was in grief for their loss at Cannae; and we have less reason to hope that God, who forbad his people to offer him any blemished or lean Beast, should be pleased with the worst of our days,
Because the people was in grief for their loss At Cannae; and we have less reason to hope that God, who forbade his people to offer him any blemished or lean Beast, should be pleased with the worst of our days,
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because we wilfully offer the best to his Enemies.
Because we wilfully offer the best to his Enemies.
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Therefore remember thy Creatour in the best of thy days, while thy Spirits are brisk and vigorous,
Therefore Remember thy Creator in the best of thy days, while thy Spirits Are brisk and vigorous,
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while the Wine may pretend to the Character which Jotham gives, that it cheers God and man, before it be soured to Vinegar by a sharp disease,
while the Wine may pretend to the Character which Jotham gives, that it cheers God and man, before it be soured to Vinegar by a sharp disease,
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or sunk to Lees by the dulness of Age.
or sunk to Lees by the dullness of Age.
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But the days of Youth are many, the Wise Man therefore calls for Now, a point without latitude, a short point that passeth away before you can speak the Syllable.
But the days of Youth Are many, the Wise Man Therefore calls for Now, a point without latitude, a short point that passes away before you can speak the Syllable.
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Behold, Now is the time accepted, Now is the day of Salvation. For, 1. Now is the Present time, we have it in possession;
Behold, Now is the time accepted, Now is the day of Salvation. For, 1. Now is the Present time, we have it in possession;
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but of to morrow we have no certainty: and in a case of the highest import, the surest Course is the Best.
but of to morrow we have no certainty: and in a case of the highest import, the Surest Course is the Best.
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2. Now is a Festival day; one of those few Festivals which our Church hath thought worthy to be honoured with a Collect which may out-live the next Sunday.
2. Now is a Festival day; one of those few Festivals which our Church hath Thought worthy to be honoured with a Collect which may outlive the next Sunday.
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3. It is the beginning of the New Year, and therefore seasonable for the beginning of a New Life. On this day the Romans (and (for ought I know) all civil Nations) used to send their New Years-Gifts to all those whom they professed to Love and Honour,
3. It is the beginning of the New Year, and Therefore seasonable for the beginning of a New Life. On this day the Romans (and (for ought I know) all civil nations) used to send their New Years-Gifts to all those whom they professed to Love and Honour,
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and this so constantly, that the Emperors (some of them) required and exacted it as a Duty.
and this so constantly, that the Emperor's (Some of them) required and exacted it as a Duty.
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Let us therefore present to God the Strena which alone is worthy or capable of his acceptance:
Let us Therefore present to God the Strena which alone is worthy or capable of his acceptance:
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A Circumcised Heart, lively representing his own Divine Nature, and the performances of his only Son our Lord, dead and buried to sin,
A Circumcised Heart, lively representing his own Divine Nature, and the performances of his only Son our Lord, dead and buried to since,
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but risen to newness of life, the old man put off with the old year, and the new man put on with the new one. but risen to newness of life, the old man put off with the old year, and the new man put on with the new one.
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This, and only this New Years Gift, will God accept, and what he Accepteth will not fail to Reward.
This, and only this New years Gift, will God accept, and what he Accepteth will not fail to Reward.
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He is not like the Roman Emperors now mentioned, who so claimed a right to the Strenae, or to reward the Payment only with a Discharge.
He is not like the Roman Emperor's now mentioned, who so claimed a right to the Strenae, or to reward the Payment only with a Discharge.
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When Moses his Child was Circumcised, the Lord left him (saith the Text) but our Lord hath declared and promised, If a man love me, he will keep my words:
When Moses his Child was Circumcised, the Lord left him (Says the Text) but our Lord hath declared and promised, If a man love me, he will keep my words:
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and my Father will love him, and we will come unto him, and make our abode with him. and my Father will love him, and we will come unto him, and make our Abided with him.
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What this Abode in a Holy Soul importeth, we cannot reach, but may conjecture from what the Prophet saith of their Meeting, Isai. 64.4.
What this Abided in a Holy Soul imports, we cannot reach, but may conjecture from what the Prophet Says of their Meeting, Isaiah 64.4.
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For since the beginning of the world men have not heard nor perceived by the ear, For since the beginning of the world men have not herd nor perceived by the ear,
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neither hath the eye seen O God beside thee, what he hath prepared for him that waiteth for him.
neither hath the eye seen O God beside thee, what he hath prepared for him that waits for him.
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Thou meetest him that rejoyceth and worketh righteousness. This the Apostle citeth, 1 Cor. 2. and in ver. 14. gives the reason.Thou meetest him that Rejoiceth and works righteousness. This the Apostle citeth, 1 Cor. 2. and in ver. 14. gives the reason.
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The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, The natural man receives not the things of the Spirit of God, for they Are foolishness unto him,
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neither can he know them, because they are spiritually discerned. neither can he know them, Because they Are spiritually discerned.
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The NONLATINALPHABET, the sensual Man, cannot savour spiritual Joys: He must first put off the old man, which is a Circumcision, Painful to Nature,
The, the sensual Man, cannot savour spiritual Joys: He must First put off the old man, which is a Circumcision, Painful to Nature,
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and therefore shunned by it, but Necessary to be undergone, and the sooner the better:
and Therefore shunned by it, but Necessary to be undergone, and the sooner the better:
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nor did ever any one undergo it so early as not to repent that he had not done it sooner,
nor did ever any one undergo it so early as not to Repent that he had not done it sooner,
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even for this among other reasons, because he has lost as many Days of supreme Pleasure as he hath spent in impenitence:
even for this among other Reasons, Because he has lost as many Days of supreme Pleasure as he hath spent in impenitence:
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so that in all that I have spoken concerning Dangers, I have acted as one of those Servants which were sent out to the Hedges and High-ways, to compel men to go in to a Wedding-Feast;
so that in all that I have spoken Concerning Dangers, I have acted as one of those Servants which were sent out to the Hedges and Highways, to compel men to go in to a Wedding-feast;
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whose Dainties exceed the boldest Wishes of the most Voluptuous:
whose Dainties exceed the Boldest Wishes of the most Voluptuous:
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which is Another, a Better, a more Genuine, and Evangelical Motive against Delay, not now to be insisted on:
which is another, a Better, a more Genuine, and Evangelical Motive against delay, not now to be insisted on:
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nor shall I detain you longer than to call upon God, as the Church has taught us in the Collect appointed for this Day.
nor shall I detain you longer than to call upon God, as the Church has taught us in the Collect appointed for this Day.
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Almighty God, who madest thy Blessed Son to be circumcised and obedient to the Law for Man; Almighty God, who Madest thy Blessed Son to be circumcised and obedient to the Law for Man;
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grant us the true Circumcision of the Spirit, that our Hearts and all our Members being mortified from all worldly and carnal Lusts, we may in all things obey thy blessed Will, through the same thy Son Jesus Christ our Lord, Amen. FINIS.grant us the true Circumcision of the Spirit, that our Hearts and all our Members being mortified from all worldly and carnal Lustiest, we may in all things obey thy blessed Will, through the same thy Son jesus christ our Lord, Amen. FINIS.
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