Thrēnoikos the house of mourning furnished with directions for the hour of death ... delivered in LIII sermons preached at the funerals of divers faithfull servants of Christ / by Daniel Featly, Martin Day, John Preston, Ri. Houldsworth, Richard Sibbs, Thomas Taylor, doctors in divinity, Thomas Fuller and other reverend divines.

CHRISTS PRECEPT AND PROMISE OR, SECURITY AGAINST DEATH.

SERMON XVII.

JOHN 8.51.

Verily, verily, I say unto you, if a man keep my saying, he shall never see Death.

IT is not long (men and brethren) since Death rode in triumph thorow this City, and did bear down all before him: he lock∣ed up your houses, pulled down your windows, and made the wealthiest among you put upon them the semblance of Banck∣routness, by locking up their doors, and turning their backs to their houses, and running away, so it plaid the Tyrant then: there died thousands a week, and the Grave that al∣waies cryeth, Give, give, was almost cloyed with carkasses: Death served himself so fast, that the Prison could scarse hold the Prisoners: It might almost have been said then of this City, as once it was of AEgypt; There was scarse a house wherein some were not dead, at least where there was not the fear of Death.

Now it hath pleased God to shew you more favour, and men now die but by scores; Death goeth his old pace, and takes away a few secretly without observati∣on. But Death is amongst you still, and still will be so long as sin is among you: and therefore it will not be unseasonable upon this occasion for me to speak, and you to hear somewhat that may arme you against this last and worst Enemy, Death: which though he make not such a stir in these times of less Mortality, yet he will certainly take us all away one by one: And who can tell but he may be amongst the number of the hundred, or fewer hundreds that die now, as no man could tell wether he should be amongst the number of the thousands then?

Since Death therefore is alwayes an enemy, and alwayes fighteth against us (though not alwayes with like fury and violence) it is a part of wisdome in us al∣wayes to hear, and to practise that which may secure us against the danger of death. And that is taught in this Text.

Verily, verily, I say unto you, If a man keep my saying, he shall never see death.

Wherein (not to speak any thing of the Context) I pray take notice who speaks * 1.1 the words.

The Author of truth: the Death of Death, he that can best tell by what means a man may shun the hurt of it: he that hath vanquished it, and overcome the utter∣most of his assaults: Our Lord Jesus Christ, that hath slain death, and brought life and immortality to light. He giveth us this direction for the avoyding of the hurt of Death. Then observe the manner of his speaking.

Verily, verily, I say unto you: with an affirmation earnest and redoubled. He never affirmed any thing unture, therefore that which he speaks is an undoubted verity. He never spake any thing rashly, therefore that which he affirmed so earnest∣ly, is a weighty thing, and of great consequence.

And lastly observe (that which I only shall insist upon) the matter of his directi∣on here comprehended in a hypothetical proposition, which hath (as all such have) two parts. An Antecedent, and a Consequent. In the one he sheweth the Duty to be done as a necessary condition for the obtaining of that which is specified in the other. The first hath the Duty; The second the benefit that floweth from the Duty. These two are knit together in a most necessary consequence. If a man keep my word, he shall never see death.

You see now the only, * 1.2 and perfect remedy against the evil of Death; that is, to keep the saying and word of Christ. If any would know by what means he may be secured against the terrible of all terrible things (as one calleth Death) here is a sure and certain rule for him, and he need not doubt of it, it cometh from the mouth of Christ, let him keep his saying, and then Death shall never do him harm.

I will first interpret these words unto you, and then make them good by Scripture and Reason and then apply them, and commit my self and you, and all at last to the blessing of God.

First then, * 1.3 when our Saviour Christ saith; If a man: we must conceive him to mean generally, at least indefinitely, If any man whatsoever: for so it pleaseth him to in large his promise in the redoubling of the word, that no man may have cause to say he is excluded, except he exclude himself.

Keep my sayings. Here first I must shew you what is meant by sayings: and then what it is to keep those sayings.

The Saying, * 1.4 or words of Christ, is, the doctrine of the Gospel, the Covenant of Grace; which by an excellency is called His: because by it he bringeth life and immortality to light, * 1.5 (as I said before) which in former times was hid as it were in the dark, and not made known so publikely to the sons of men. The Gentiles knew little or nothing of it. The Jewes knew what they knew with much darkness and obscurity. He that was (almost) the first Preacher of this Gospel in clear terms without any vail or darkness (John Baptist) who was as it were between both, he

did delives this doctrine not so darkly as the Prophets before him, nor so clearly, as after it was by our blessed Saviour, and those that succeeded him. Therefore I say, it is the Saying of Christ by an excellency, because he did in a manner first begin to teach and declare the same, in the cleareness and sweetness thereof: and he sent his Apostles abroad to make it plain and manifest to all the world, that a man may run and read it.

And His likewise it is called, because he is the Author of it, for he is the worker of that salvation which it declareth to us.

Now, his Doctrine of the Gospel hath two parts.

The first acquainting us with our misery. * 1.6

The second with the Remedy.

For as the Bond and Acquittance specific the debt, * 1.7 but to different purposes, the one to 〈◊〉〈◊〉 the Debtor to the payment, the other to absolve and acquit him: even so the Law and the Gospel both declare the misery of man, the one to tye it fast upon him, the other to help him the better to lease it from him. The Physitian intreateth of the sickness as well as the Cure, but of the sickness alone for the cures sake: The Judge passeth a sentence of condemnation, and then largly rehearseth the crime and punishment due to the offender: the Pardon likewise makes mention of the fault, and the punishment, but in a different manner, and to a different end. So the Gospel declareth mans misery, and borroweth so much of the Law, that may lay down our wretched estate in our selves, and so draw in that which is the main and principal part of it, the remedy of our souls. And this part of the Gospel the Apostle St. Paul succinctly delivereth in a few words, * 1.8 Rom. 3.23. All have sinned, and are come short of the glory of God: All have sinned, and All have sinned in such a short, and measure, and degree, that they are fallen short of the glory of God, by which the Apostle (I think) meaneth, life Eternal: that Glory, that (had it not been for sin) he would have bestowed upon the sons of men, by vertue of the first Covenant he made with them.

The second part of the Gospel, * 1.9 the words of Christ, is concerning the Remedy, whereby a man may be helped against this misery. And for that purpose it sheweth us, Who helpeth us; And how he helps us.

And what is to be done by our selves, that we may obtaine and enjoy this help.

The Person that helpeth us, is the Son, Manifest in the flesh, the Son of God taking our nature upon him, and cloathing himself in the similitude of sinful flesh: the Eternal Son of the Father, * 1.10 assuming (I say) the very nature of man in∣to the unity of his Person, so becoming God and Man in the same Person, he is the sole Redeemer, neither is there any other name under heaven by which we can be saved, but by his alone.

Again, * 1.11 it sheweth us by what means he saveth us: as the Apostle speaks plain e∣nough in the next verse to that I spake of before, being justified freely by his grace through the redemption that is in Jesus Christ. * 1.12 To the intent that he might free us from the Curse of the Law, and wrath of God, and the danger of eternal Death, he vouchsafed to be made sin for us, to satisfie the justice of his Father, by endu∣ring the Curse of the Law, and to accomplish the Righteousness of the Law, by be∣ing made (in our stead) under the Law; so he became a Propitiation for the sins of the sons of men, as the Apostle saith in that place. Thus Christ by his perfect satis∣faction made to his Father, and by that perfect Righteousness whereby he was sub∣ject to the Law for our sakes, hath absolutely and fully delivered us from the power of sin and of Death, and performed the work of our Redemption: by vertue where∣of, by the merit, and worth, and value whereof we are delivered, and saved, and Redeemed from this Death, and from all other evils that crosse our eternal happi∣ness.

And thirdly, * 1.13 the Gospel sheweth us by what means we may become partakers of this happiness and Redemption in Christ: and telleth us of three things, (as it were) Conditions of the Covenant of Grace, of the New Covenant, which is ratified by the bloud of Christ. I say of three things, the Conditions (on our parts)

of that Covenant, which if we do, we shall certainly be saved by the Redemption in Christ.

The first is Repentance.

* 1.14

The second is Beleeving.

The third is our New obedience.

All and each of these plainly exprest in the word of God.

As for Repentance, * 1.15 it is that where with John the Baptist began his Preaching. It is that that our Saviour commanded his Apostles to declare to the Jewes, Repent, for the kingdome of heaven is at hand. It is that which himself preached at the first, as Saint Mark witnesseth, * 1.16 chap. 1.15. It is that which Saint Paul began with, when he came to the Athenians, * 1.17 Acts. 17. and now he admnisheth all men every where to re∣pent. It was the first of the foundations of the Doctrine of the beginning of Christ; that was wont to be taught in the Ancient Church, as withesseth the Authour to the Hebrewes, chap. 6. not laying again the foundation of repentance from dead works, and then he proceedeth to the rest. This Repentance is that which the Lord re∣quireth absolutely of the sons of men, as a condition of the new Covenant, the Covenant of Grace, without which they cannot possibly be made partakers of the same. * 1.18

And this Repentance hath four parts, every one of which is so needful, that with∣out it the rest is little worth.

First lamenting for our sins, * 1.19 and being sorry for our iniquities, as David said of himself, Psal. 38. I will declare my iniquity, and be sorry for my sins. And so the Apostle Saint James expresseth it, * 1.20 chap. 4.9. Afflict your selves, mourn and weep, let your laughter be turned into sorrow, * 1.21 and your joy into tears. Therefore Christ you know, was sent to Preach glad tydings to the Prisoners and Captives, and the open∣ing of the prison to the prisoners, and to bring the oyle of gladness to those that mourn∣ed in Sion. A man must first be a Mourner in Sion, one that simiteth on his thigh, and saith with Jeremy, Woe to me because I have sinned.

Secondly, * 1.22 to this Sorrow must be joyned acknowledgement, and confession of sin to Almighty God, * 1.23 for so witnesseth the Wise-man, Prov. 28. If we confesse and leave our sins, * 1.24 we shall have mercy. So David saith, Psal. 32.3, 4. I said I will confesse my sins, and thou forgavest the iniquity of my sin. And Saint John telleth us in his 1. Epist. 1.9. * 1.25 If we confesse our sins, God is faithful and true to forgive us our sins. So you see Confession as well as sorrow absolutely required to obtain re∣mission. A man must even Arraigne, and as it were indite himself before God, plead guilty, acknowledg his trespass whatsoever it be, and judge himself worthy to be destroyed for them, or else he repents not though he weep out his eyes with mourning and lamentation. * 1.26

The third thing requisite is, a firm purpose of amendment of life. Whosoever will have God to accept his teares, and bend a favourable care to his humiliation and acknowledgement, he must so acknowledge what evil he hath already done, that he put on a stedfast purpose of doing so no more: according to the direction that our Saviour Christ giveth to the man that he had healed, * 1.27 Joh. 5. Goe thy way and sin no more: and as Saint Paul speaks, Let him that stole, steal no more: And therefore the Wise-man putteth on this part to the former, in the before alledged place, If we confesse our sins, and leave them, we shall find mercy. There must be (I say) a set∣tled purpose, and a fixed flat determination in the soul of every man to cast off those transgressions that he hath confest, and to return no more to commit them, at least not to allow those sins that he hath acknowledged.

Lastly, * 1.28 there must be added to the former three, or else they will not availe nei∣ther, an earnest supplication to God for mercy, and forgiveness through the medi∣ation of his wel-beloved Son Jesus Christ: which was wont to be craving mercy without this mentioning of Christ, before he was offered, and revealed to the world. But now it must be so done, as we must specially and particularly prefer our thoughts and desires to him, in begging mercy at his Fathers hands for his sake alone. So David, after the numbring of the people, I have done exceeding foolish∣ly, * 1.29 but Lord blot out, for give the sin of thy servant: So God commandeth, Hos. 14.2.

Take to you words, and say to the Lord, receive us graciously: So did David when he renewed his repentance, (and so must all men do when they begin to repent) Have mercy upon me according to the multitude of thy mercies, and blot out my trans∣gressions, &c.

These are the parts of repentance. And this is the first thing required at our hands, as the condition of the Covenant of Grace, without which we can never obtain life eternal: And this repentance consisteth of sorrow for sin, and acknow∣ledgment of it to God, with a firm purpose of amendment, and earnest petition of pardon, for the sake of the Lord Jesus Christ.

And this is such a Doctrine as the Covenant of works, * 1.30 the Law, never taught to the sons of men: Nay, verily it will not admit it: the Law scorns (as it were) to admit repentance, for it excludeth sin: Repentance implieth sin in all the degrees and kinds, therefore it is far from accepting Repentance: if thou hast once broke the Law, repent, or not repent; amend, or nor amend; be sorry, or not sorry; thou shalt never be pardoned or forgiven: It is a rough and stern School-master, that will whip and scourge offending children, though they crave pardon never so much: It is a rough Creditour that will throttle the Debtour, and cast him into Prison though he confess the debt, and be never so importunate in asking favour and patience.

But the Covenant of Grace, it is a sweet Doctrine, a comfortable Doctrine. Thou hast sinned, oh man, and broken the Law, and fallen from the favour of God, and all possibility of salvation in thy self: but come, be sorry for thy sin, acknowledg it to thy Maker; resolve to run on in it no longer, cry to him for par∣don of it; * 1.31 he will graciously pardon thee. This is a sweet Doctrine you see, full of comfort and consolation: yet it is a Doctrine that tendeth to the honour of the Justice of God, as well as to the honour of his grace and love: the Lord could not prescribe other conditions for receiving us to favour, but that we should repent. What Judg would so abuse mercy, as having past the sentence of death upon a Ma∣lefactour, will yet pardon him, and save him from the halter, if he be not sorry for his crime, and come and intreat for mercy and favour, and confess that he hath offended, and promise never to do so again? there is no mercy and pardon for such a one, because mercy must not oppose Justice, though it may somewhat (as we may say) mitigate Justice. The bloud of Christ if it were shed ten thousand times over, it could never corrupt the Justice of God: it may satisfie it, but not corrupt it: now the Justice of God were corrupted, if it should admit an impeni∣tent and hard-hearted sinner to favour, and bestow upon him remission of sins and life everlasting, that would never leave it, nor forsake it, nor be sorry for it, but still go on to offend God, and trample under foot his authority: this being coutrary to Justice in the very nature and essence of Justice, it cannot possibly be effected, no not by the shedding of the bloud of Christ: the bloud of Christ is of that vallue, that it satisfieth the Justice of God, and causeth him upon the peni∣tence and humiliation of a sinner, to receive him to grace and favour.

You see now what is the first part of the Condition required on our side for the obtaining of life by Christ, that is Repentance.

The next is, Faith in Christ.

This we are taught every where: * 1.32 If thou beleeve in the Lord Jesus Christ (saith the Apostle to the trembling Jaylour) thou shalt be saved. * 1.33 And (saith our Savi∣our) this is the work of God, that ye beleeve on him whom he hath sent.

This beleeving on Christ, * 1.34 is I suppose nothing else bnt a staying, and resting, and depending, and relying upon the merits and satisfaction of our blessed Saviour, by the vertue and merit thereof to obtain remission of sins, and eternal life, and all good things promised in the New covenant at the hands of God. He that goeth quite out of himself, forgetteth all his own actions, casteth behind him whatsoever seemed good in him, and wholly claspeth on Christ, and cleaveth to him, staies on him, resteth on him for the remission of sins, and for the favour of God, and for grace and salvation, this man beleeveth in the Lord Jesus Christ: and this man performs that duty which makes him one with Christ; that causeth him to become a member of

that mystical body whereof Christ is the head: and that causeth him to be one with the Father, and to be the child of God, for by faith we are become the children of God.

This Faith in Christ the Law doth not teach, * 1.35 the former Covenant would not ac∣cect: What? to bring to the Law, the Righteousness of another, the satisfaction of another, and to trust upon that to be entertained and received, the Law rejects it. Thou must pay thy self, in thy own person, and with thy own goods, thou must yeeld perfect obedience to the Law, and fully accomplish it in thy own person: it will not receive payment of another for thee: it will not accept satisfaction of the righteousness of another on thy behalf.

But, oh the sweetness of the Doctrine of the Gospel. If we have a Treasurer that is able, and willing to pay the debt, that will tender and make payment of it, we shall be accepted for his sake; so that we give him the glory of resting upon this pay∣ment, and be not so absurd as to mix any action of our own to that payment, that •…•…e hath made fully and compleatly for us. This is a Doctrine of sweetness, and favour, and great compassion, that though we cannot do it of our selves, we shall be accepted, if our Surety will do it for us, so that we give our Surety the glory of being a prefect and able pay-master, and relye wholly upon his satis∣faction.

The last part of the condition on our side, * 1.36 is that we yeeld New obedience to the Law: Perfectly to obey it: to which we are tyed hy the former Cove∣nant.

But now this is the obedience of the Gospel, * 1.37 a thing far different from the obedi∣ence of the Law that was formerly required in the old Covenant: there a man was tyed, and bound to obey perfectly, fully, compleatly, without any defect: In a word, he must pay the uttermost farthing; he must do his duty, his whole duty, in in all the parts and degrees, with all fulness of perfection, absolutely without any defect or want, without any imperfection at all. An impossible labour for corrupt∣ed men: a service that none (all having lost those abilities that God gave man at the first) can ever reach to. But then cometh the sweet Gospel, the Doctrine of grace and favour, of tender compassion, and faith thus; If thou wilt consent to obey, thou shalt eate the good things of the Land: If you mortifie the deeds of the body by the spirit, you shall live, Rom. 8.13. But if you (though never so much in shew under the Covenant of Grace) live after the flesh, you shall die.

Ye see, New Obedience is required absolutely as a Condition of the Gospel, for the obtaining of everlasting happiness, for the escaping of Death: and Saint John faith; If we walk in the light, we have fellowship one with another, and the bloud of Christ shall purge us from all sin: so that this walking in the light, and New Obedi∣ence, is obsolutely required of all those that intend to be made partakers of Christ and his benifits: they must give up their souls and bodies as instruments of his glory, and not serve sin any longer in the lusts thereof: they must not give their members as weapons of unrighteousness to sin, but live as becometh them that are one with Christ, mortifying all the lusts of the flesh, and quicken themselves, or being quicken∣ed with him, to parctise all good things required in his word, and to obey all his commands, which was first written in Adams heart, and then in Tahles of stone. This New Obedience is the same in substance that was required in the former Cove∣nant, but now with a gracious acceptation of endeavour after perfection, instead of perfection: the former tyed us to the obedience of all that was required, in all ful∣ness, and then promising acceptance; but the obedience that the Gospel requires, is striving to this perfection in truth and sincerity, desiring and labouring af∣ter it, in putting out our selves towards it, and then promising acceptance through the perfection of Christ, in and by which our imperfections are done a∣way.

Now (Brethren) you understand what this saying of the Lord Christs is, by ver∣tue of the keeping of which we must be secured (if we be secured) from the hurt of Death.

What is it now to Keep the saying of Christ?

It is to inform our Judgements in the understanding of these truths, and assent to them as truths, and to practise and follow them, to do the duties which we have heard, to practise the Doctrine of Repentunce, and Beleeving, and Obedi∣ence.

I confess our Saviour doth proclaim it thus, Repent and beleeve the Gospel: but for the more clear explaining of it, we make new Obedience a thing of it self, and not included in the Doctrine of Repentance: for it is an act of that whereof Repentance is a resolute wishing and desiring. A man cannot possibly rest on Christ for salvati∣on, till he hath so asked pardon, as he resolveth an amendment: and when he hath this resolution, and relyeth on Christ for the pardon of his sin, then from him he re∣ceiveth power to amendment of life, and so his purpose cometh to action, and his desire to execution. Thus alone these two things differ as far as I con∣ceive.

Now I say, this is the Doctrine of the Gospel, and to keep it, is to know, and be∣leeve, and follow it, to beleeve and obey: as Christ faith, If you know these things; there is one part of the duty, happy are you if you do them: there is a second, for they can never be done, except they be done as known. And thus I have inter∣preted the first part of the Proposition, namely, the Antecedent.

Let us say somewhat of the latter too, * 1.38 the benefit that followeth upon the former duty, and for the obtaining of which the former duty is necessary, namely, that he shall never see death.

What is it to see Death?

And what Death is meant here?

To see good things in the Scripture phrase, * 1.39 is as much oftentimes as to enjoy them, to have the benefit and commodity of them, to receive them, to entertain them: Without holiness no man shall see God; that is, no man shall enjoy God: Blissed are the poor in spirit, for they shall see God; that is, thay shall enjoy God.

On the contrary, to see a thing that is tearmed Evil, is to be annoyed with it, to have the hurt of it lying upon a man, and pressing him down: as they in Jeremy said, Let us go into Egypt, where we shall not see sword or famine; meaning, that they should not be pursued by war, and want of things needful: so that by seeing evil, is meant the evil lying upon one, and annoying and hurting one: and so I suppose it is meant here.

And by Death, * 1.40 is meant, Natural, and (as we may tearm it.) supernatural, and eternal Death: For the keeping of Christs sayings, so freeth men from the latter, as they never come neer it: and so freeth them from the former, as they never dread to be under the power of the latter. And the first Death of the outward man, which is the separation of the Body from the Soul, it is no Death if it separate not both from God, which it can never do, if a man keep the sayings of Christ: therefore though his body (that keepeth the sayings of Christ) be took from his soul, yet he seeth not death so as to have any hurt by it, he feeleth no ill by it: nay, it is good to him, for it is a passage from misery to rest and felicity.

Thus ye have these words as faithfully interpreted to you, as I know how.

And now I will make proof of this Doctrine thus explicated, namely, that thus to keep Christs sayings, to know and follow the Doctrine of the Gospel, is the only sure way to escape the danger and hurt of Death.

Saint Peter acknowledgeth as much, * 1.41 when he said to the Lord Jesus Christ, that he had the words of Eternal life, then he that keepeth them is certainly safe against the hurt of Death. * 1.42 So the Angel speaks to the Apostles whom the Pharisees had impri∣soned, when he brought them forth of Prison, he biddeth them speak to the people the words of this life: since Christs Doctrine is the word of life, it must needs follow, that the keeping thereof is a perfect Antidote against the poyson of Death. And Saint Peter when he gave an account to the rest of the Apostles, * 1.43 and the brethren of Judea, of his going to the Gentiles, he saith that an Angel appointed Cornelius to send for him, that he might speak words to him, whereby himself and his family,

should be saved: and those words which cause a man to be saved, you know will give him freedome enough from Death.

Thus I have proved the point by expresse Texts: * 1.44 and there are two reasons of it.

The first is delivered by the Apostle Saint John in the first Epistle, and second Chapter, * 1.45 where he faith, let that abide in you, which you have heard from the begin∣ning (that is the Doctrine of the Gospel which Christ taught, his sayings,) if that remain in you, you also shall continue in the Son, and in the Father. He that hath fellowship with the Son, and with the Father can never see Death, for God is the fountain of life: therefore those that are one with him, and continue in him, can∣not see Death no more then he can be overwhelmed with darkness, that is where the Sun shineth fully; no more then the body can be dead, as long as it hath com∣munion with the soul: so those in whom the word of Christ remaineth and stayeth, they are assured that they shall remain with the Father and the Son: and therefore being united to that that is life, God the Father, and the Son, it is impos∣sible that ever they should be hurt by the first, or ever at all taste of the last Death.

Again, * 1.46 the Word of Christ freeth him in whom it remaineth from the power and hurt of sin, bringing to him remission of sins, and sanctification. And being free from sin the cause of Death, it is easie to conjecture that he shall be freed from Death it self. Let a mans Debt be satisfied, and let the favour of the Prince be obtained, and a Pardon granted, the Prison shall never hold him long, he shall not be brought to the place of Execution, but when his guives are knocked off, he is set at liberty: so when we have obtained power against sin by the powerful work of the Spirit of God, which alwayes at the same time doth bend the heart of man to rest on Christ for salvation, and heartily to indevour to walk before him in holiness and righteous∣ness: when I say, we are thus freed from the power and guilt of sin, it is impossible that Death should lay hold upon us as his prisoner, to carry us to the dungeon of Hell, and to hold us under the wrath of God, and that fiery indignation of his that causeth Hell to be Hell. Therefore certainly the words of Christ are an undoubted truth, and we must rest upon them without all distrust and wavering, that he that keepeth his sayings shall never see death, and that the knowledge, and beleeving, and obeying, the Doctrine of the Gospel, is the only sure way to escape the hurt and ill of Death it self.

Let us make some Application of this Doctrine to our souls.

First, * 1.47 to stir us up to a right hearty thankfulness unto Almighty God, that is plea∣sed to cast our times and dayes, into that age, and those places where the Doctrine of the Gospel, this Saying of our blessed Saviour is so clearly, and plainly, and evident∣ly laid open to you; and frequently and earnestly prest upon your souls: where the Lord cometh to declare unto you the way to life; where he scoreth you out a path, that will bring you quite out of the clutches and danger of Death, this is the happiness of our present Age, and place where we live, and this whole kingdom too. The grace and mercy, and favour of our loving God hath so disposed of us, that we do not live in times of Paganisme and darkness, where there was no news of Christ: that we live not in places of Popish darkness, where the Doctrine of the Gospel is so mixed and darkned with tricks and devices of their own, that they cannot see Christ clearly. It is our happiness, I say, that we do not live in those places, and times, where either Paganisme or Popery with their darkness covered Christ from us, and caused us that we could not clearly see or hear him, and so not keep his sayings: But now grace is offered, light is tendered to us: we may be saved, we may escape the danger of damnation, if the fault be not solely and wholly in our care∣lesness, and wilfulness, and neglect, and abuse of the means that God hath afforded us.

The heathen men that have not heard of Christ cannot possibly attain to life, (as far as we can judge by the Scripture.) And it is very difficult for the Papists (that hear so darkly, and are told of the Doctrine of the Gospel, with so many sophisticati∣ons) to come to be saved. But for us that have the Doctrine of the Gospel so plainly,

and carefully taught us, and revealed unto us, we may be saved, and may easily see the way to obtain salvation. So we go beyond them in happiness.

Oh blessed be the name of the Ever-living God, that beside the peace and plenty, and other temporal benefits wherewith he hath crowned this unworthy Nation of ours, he hath added this blessing of blessings, this King of favours to give us so clear a revelation of the Doctrine of salvation by faith in Christ alone. Blessed be his name, and let your hearts say Amen to this thanksgiving: and let it be one part of your endeavour this day to give solemne praise every man apart, and his Family a∣part for this unspeakable mercy of his, in making you live in the dayes of Light, and in the bright Sun-sh•…•…ne of the Gospel: and you shall prove your selves to have be∣gun to have kept Christ saying, if you be thankful for his making of it known unto, and for writing of it in your hearts. This is the first Ʋse.

Next, * 1.48 I beseech you let me take boldness to reprove (I fear) a great number of you of a sin, whereof I will make it appear you are guilty. Men there are that make large promises to themselves that they shall never be damned, they shall not go to Hell, they hope Death shall not have power to dragg them from this world to the place of darkness.

Thou hopest so; Come, render a reason of thy hope. To hope without a ground, is to deceive ones self with extream folly. As for example: there are a number of prisoners in New-gate, or in some other Prison: should they hope for some man of great wealth to pay their debts, and save them from hanging: should they not be arrant fools to hope, except they could shew some ground for their hope, and some evidence for their expecting of such a kindness? Thou that hopest, thou shall never see Death; come answer God in thy conscience: dost thou keep the saying of Christ or no? Where is the knowledge of the Doctrine of the Gospel? Dost thou beleeve that which concerns thee touching thy misery, and so apply that to thy self, to make thee a penitent sinner? Dost thou beleeve the Doctrin concerning the Remedy, and so ap∣ply that to thy self, to make thee perfect thy repentance, by being not only grieved for sin, but taking boldness to confesse it, and ask pardon, and by framing thy self in thankfulness to amendment of life, and new obedience? Dost thou (I say) know this Doctrine, and so know it as to practise it? Hope and spare not; the more thou hopest, the better thy hope is; the stronger and surer it is, the more thou glorifiest God, and the more it shall comfort thee.

But oh unhappy man, if thou findest not in thy self the care and power in some measure to do these things; cursed be thy hopes, because they be disgracefull to Almighty God, tending to make him a lyar, and an unjust person; and because they are dangerours to thy own soul, tending to rock thee asleep in the cradle of security. Cursed be those unsound and sandy-built hopes of most men, that never yet applied themselves to confesse and lament their sins; that never applied them∣selves to crave pardon, and to resolve upon amendment; that never studied to throw themselves into the Armes of Gods mercy in Christ for pardon; that never intended to mortifie the deads of the body, and to subdue the flesh with the lusts thereof: and yet they hope they shall not be damned: thou maist as well hope that the Divel shall come out of Hell into Heaven, as thou to go out of earth into Heaven. If thy hope be not grounded upon the workings of these graces, because thou findest thy self penitent; because thou findest thy self careful to strive to rest wholly upon Christ for salvation; because thou findest thy self industrious in the study of newness of life: except (I say) thy hope be thus grounded, it is the vainest thing in the world, and it will never do the good at the last hour.

Brethren give me leave to tell you that there are two Gospels in the world: the Gospel of our Lord Jesus Christ, and the Gospel of Belzebub (as I may call it) the Gospel of the Divel, that comes from Hell, and tendeth to bring men thither. Christs Gospel is, Repent and beleeve, and obey, and be saved. The Divels gospelis: say you beleeve, make your selvesimagine that you have faith, and then never care for repentance and obedience, and you shall be saved. Christs Gospel is summed up thus by the Prophets, Return to him and live. But the Divils goeth thus; Assure thy self thou shalt live, though thou care not for repentance. Oh let not the Divel

beguile you with that false and counterfeit Gospel of his, whosoever leaneth to it, shall find it like the Authour of it, a Lyar; and when he hath trusted to it, that confidence and hope of his shall be as the Spiders web, the Beesome of destruction shall sweep it and him down to the depth of Hell: Death shall have dominion over him, and carry him from this present world to the region of darkness, into eternal torment: he shall see Death in the grimness and terribleness of it, he shall feel it in all the extremity that the wrath of God can inflict upon the children of dis∣obedience.* 1.49

Thirdly, I have to command and require you in the name of the Lord Jesus Christ, that you apply your selves to a thing tending so much to the honour of him, and to the commodity and comfort of your own souls.

I have shewed you that Jesus Christ hath revealed a way how you should escape the danger of Death eternal, and the hurt of Death natural. I beseech you now fall a doing one while, as you have been busied in hearing. To what purpose is it that you flock to hear Sermons, and throng to receive the Word, except you lay it up in your hearts, and apply your selves to practise: If thou hast not begun be∣fore, now begin: if thou hast begun before, now resolve to proceed with more life and courage: Either begin or persist in the practise of the Doctrine of the Gospel.

If thou hast not repented, I require thee in the name of the living God, to make this hour the first beginning of thy repentance: and apply thy self to lay the foun∣dation of that work, before thou lay thy head to sleep. Go and call to mind thy sins, and make thy cheeks wet, at least thy heart heavy for the multitude of thy great offences: down on thy knees in thy Closet; make thy confession of them to God, sigh for them, mourn for them, labour to weep for them, afflict thy soul with great sorrow and remorse: then cry for pardon and remission: as the thiese begs at the bar for mercy, so do thou for the forgiveness of thy sins through Christ Jesus; and put upon thy self a firm resolution, and stedfast purpose to go on no more in the wayes of wickedness, to practise grosse sins no more, nor no more to allow any sin that thou knowest to be a sin, though it be never so small.

Doe thus (my brethren) and then you may and will, (it will follow almost of it self) rest on Christ for salvation. He that so seeth his own sins, as unfeignedly to lament for them, and to judge himself before God, (if he apprehend the truth of the Doctrine of the Gospel,) he cannot for his life but come on amain, and throw himself down before Christ, to imbrace, and receive, and entertain him, and lie in his Bosome.

And that man cannot for his life, when he seeth the sweetness of the grace of God in Christ, but resolve to obey him, and determin to walk in the wayes of holiness, and take pains, and use industry for the overcoming of all sin: and by the vertue of Christ he shall prosper in this.

I beseech you therefore set your selves awork about this great business, to get Repentance, and Faith, and New Obedience: it is much more needful then sleep, then meat, then attire: there is nothing in the world so requisite for thy welfare as these things. Scrape thou riches together in the same quantity that Solomon did, and ten thousands times more, yet thou shalt see Death once within a hundred, or half a hundred years. Get wisdome, yet thou shalt see Death after a few years. Take pleasure with as much greediness as he did once, when he forgat himself for a space, yet thou shalt see death. These things that the foolish world hunts after with so much earnestness of desire, will not secure thee from the sight of the King of feares, Death, as Job calleth it. But if thou once get Faith, and Repentance, and new obedience, then thou hast obtained that, that all the riches, and honour, and pleasures, and learning, or whatsoever seemeth desirable in the world, will not help their possessors to.

What will you do? (brethren) Grovel still on the earth? and still be mad after back and belly? Or will you now begin to think, I must die, I must shake hands with that dismal enemy, pale-faced Death, that is able to strike terrour into the strongest heart, and amazement into the stoutest soul that is not well confirmed: and if this Death find me destitute of true Repentance, and Faith, and New Obedience, it

will seize upon me, and dragg me before the Judgement seat of God, where I shall be Henced away with a malediction and curse, and be forced to take my place with the Divel and his Angels in unquenchable flames? Oh what shall I do then to secure my self from the great, from the strong, arme of death? I will repent, now I will begin, Lord draw me, help me that I may do it. I will beleeve now; Lord do thou work Faith that requirest it. I will obey, Lord inable me to preform such needful duties as thou commandest me. Shall this be your practice when you come home? Will you thus study to practise Repentance, and Faith, and Obedience? and study to cry and call for it, and use all your endeavour? Or what will you do: will you be as idle and careless, as negligent and slothful in making after these graces as before? Will you be as greedy of the transitory vanities of this life, as in former times? Oh abuse not the word of God. If thou go out of the Church without a full purpose to apply thy self from hence forward, either to begin, or to proceed in the practise of the saying of Christ; Cursed be thou in thy hearing, cursed be that hour that thou hast spent, and cursed be thy misbestowed labour, thou dissembling hypocrite. But if thou labour to practise this of Christ, namely to keep his sayings, the Doctrine of the Gospel, to repent, to beleeve, and to obey, bles∣sed art thou in thy hearing, and in thy doing, and in thy obedience, happy is the time and the place, and all things that concur together to draw thee to so needful a work.

I pray (Brethren) set not your labour upon gold and silver, and money, and trash, not upon the pleasures and delights, and contentments of the world, not on any other thing; but mainly and principally above all things let your chief care be for Faith, and Repentance, and Obedience. If you strive for these things earnestly, and heartily, and constantly, as sure as the Lord is in heaven, he will bestow them upon you, and with them, the benefit of benefits, Freedome from Death.

And now I shall speak comfort to those few that are in the world, * 1.50 that keep these sayings of Christ. Let them be of good comfort: if their capital enemy the King of fears, and the King of Afflictions be held from a possiblity of doing them harm, nothing can harme them. He that Death cannot hurt, paine cannot hurt, poverty and disgrace cannot hurt, nothing can hurt him. You know if the King of an Army be reconciled to a place, he will keep his Souldiers from spoyling, and burning, and destroying that place. If Death be put out of power to do thee hurt, and God be reconciled in Christ, because thou keepest the saying of Christ, nothing can hurt thee, thou art the happiest man under the Sun. Why should the poor, sad, afflicted, grieved, mourning, lamenting Saints of God envie them that are rich, and jolly, and merry worldlings, any of their pleasures and pro∣fits? any of those things wherewith they like Idiots make themselves laugh at? What? hath not God given thee better things then he, that thou shouldest murmure and whine, and weep for want of them? art thou still complaining for want of them?

Remember what Saint James faith, Let the brother of low degree (that is abased and dispised in the world) rejoyce, yea, rejoyce with great boasting, and glory, in his Exaltation. This is the exaltation of the Saints, Christ writing his sayings in their hearts, and inclining them through the operation of his Spirit, and the powerful work of his Word, to repent and beleeve, hath freed them from the danger of Death, and interessed them into eternal happiness, and that blisse that no tongue can expresse, nor no heart conceive. This is thy happiness: it is not to be rich, or to be great, for these cannot deliver the owner from the hurt of Death natural, nor from the danger of Death eternal. But to have Faith, and Repentance, and Obedi∣ence; this is riches and exaltation: for he that hath them shall not alone escape the Dungeon of eternal darkness, but be advanced to the Palace of everlasting felicity. The Saint is the happy man: the penitent beleever, and true practiser of Christian obedience, he is the sole and only happy man under the Sun: for whatsoever storme he suffereth in this present world, he shall certainly escape Death, and ob∣taine Glory. Blesse God, and bless thy self in God, magnifie him, rejoyce in him, take comfort in thy lot and portion; Death that devoureth Kings, that destroyeth Emperours, that conquers Captaines, and men of valour, shall not be able to ap∣proach thee for thy hurt, for thou keepest the saying of the Lord Jesus Christ. Re∣joyce

(I say) in this, magnisie him that is the Authour of it, and account thy self happy that thou hast rece•…•…ed from him so excellent a gift, as to be in some measure inabled to keep his saying.

Yea, * 1.51 if it were so (may some Christian heart object) then I should esteem my self the happiest man alive •…•… but alas, where is this Repentance you describe? where is this New Obedience in me, that still, still, find my self captive and thral to passion, to this, and that, and the other lust, and divers corruptions? Where is I say, that Repentance, when I find so much fin? Where is that Faith, when I find so much wavering and quaking, so much aptness to distrust, and almost to dispaire?

Where is it? * 1.52 It may be in thy heart of all thy complaining, and thou maist have it for all these exclaymings against thy self. Tell me, when thou findest those corrup∣tions whereof, and for which thou speakest against thy self, Dost thou allow them or not? dost thou confesse them, and lament them or not? I confesse them indeed, but with such a finall deal of sorrow. Is it such a sorrow as draws thee to God? and drives thee out of thy self? such as makes thee to fall before him, and judge thy self worthy to be damned, and submit to his Justice? Is it such a sorrow as makes thee confesse, and then purpose amendment? Such as makes thee cry to him for power and strength? such as makes thee rest on him for ability? Dost thou determine still, still to amend that that still troubleth thee? Dost thou still continue to fight with the lusts of thy flesh by the spiritual weapons that God hath ordained for thee? I say to thee, thy Repentance, thy Faith, thy New Obedience may be true, though it be weak. When a man hath a shaking Palsey hand, it is a hand. A sick weake man that lies crying, oh, oh, that can scarse turn himself between the sheets, is a man, a living man. A poor child that is new born, and hath nothing that discover∣eth reason almost, but the shape of a man? that poor child is a reasonable creature. Faith beginneth with weake apprehensions, and faint leanings on Christ. Deep godly sorrow, and other parts of Repentance, may begin many times with little And amendment of life begins sometimes at a low soundation, at small sins. If it be true, and sincere, and constant: if thou go on and continue in a course of daily renewing thy Repentance, and Obedience, and Faith, and stirring by Gods means to get the increase of these graces, and to be upright and sincere in them: thou art blessed in them notwithstaading thy weaknesse: take comfort in a little, and be thankful for it: God will give more, and the only way to get more, is to take comfort in a good measure in what thou hast: and the way to take comfort, is to labour to increase these graces.

Let not the weak, troubled, seebled Christian be troubled in mind, as if he had no grace, because he hath but a little: as if he did not at all keep Christs sayings, be∣cause he keepeth them but a little. He is a scholler in the School that beginneth at Christ-Crosse-row (as we call it.) And he is entred into the Colledge, that beginneth but in a low book, with the first rudiments of Logick. And he is a member of the Family that began to be an Apprentise but yesterday, and comes not to a deep knowledge of his Art and Mistery, but is glad to do sorry work.

Beleeve it (brethren) there may be great conceits of Repentance, and beleeving, and obeying, that may make a man good in his own eyes, and be altogether false. There may be a small measure of Repentance; but if one be humbled in the smalness of that measure, and labour, and desire, and pray, and begg for the increase of that measure, and take pains to edisie himself in it, by the means of God: then it is true and upright, and shall save him. Therefore rejoyce.

It is not with the Covenant of Grace, as it was with that of Works. The Covenant of Works, the Law required perfection of Obedience to all the things prescribed: a man must not only love God, but love God perfectly. But the Gospel satisfieth it self with accepting truch of endeavour to the thing required. If there be Repentance, though it be not in the full perfection: if thou beleeve, though not with the fullest measure of beleeving: If thou Obey, though not in the highest degree of obedience: this Gospel, this sweet, this favourable gracious Doctrine giveth thee consolation e∣nough. Go home therefore comforted in the beginnings, and resolved to proceed: and know that thou shalt enjoy that which Christ hath promised, freedome from damnation, thou shalt never see Death.

Notes

• * 1.1

  Division.
• * 1.2

  1 The duty commanded.
• * 1.3

  Meaning of the worsd.
• * 1.4

  What is meant by the saying of Christ, viz.
• * 1.5

  The Doctrine of the Gospel.
• * 1.6

  Two parts of the Gospel.
• * 1.7

  1. Shewing out raisery.
• * 1.8

  Rom. 3.63.
• * 1.9

  2. The reme∣dy against this misery.
• * 1.10

  1 The Rede∣mer.
• * 1.11

  2. The man∣ner how we are redeemed.
• * 1.12

  Rom. 3.24.
• * 1.13

  3. The means how to enjoy the remedy.
• * 1.14

  1. The Con∣ditions of the Covenant of Grace.
• * 1.15

  1 Repentance.
• * 1.16

  Mark 1.15.
• * 1.17

  Heb: 6.
• * 1.18

  The parts of Repentance.
• * 1.19

  Godly sorrow for sin.
• * 1.20

  Psal: 38.
• * 1.21

  Jam: 4.9.
• * 1.22

  Confession of sin.
• * 1.23

  Pro: 28.
• * 1.24

  Psal: 32: 4.
• * 1.25

  1 Joh: 1: 9.
• * 1.26

  Firme purpose of amendment.
• * 1.27

  Joh: 5.
• * 1.28

  Petition for pardon in the name if Christ.
• * 1.29

  Hos. 14.2.
• * 1.30

  Repentance only taught in the Gospel.
• * 1.31

  Mans repen∣tance tends to the honour of Gods justice.
• * 1.32

  2: Faith.
• * 1.33

  John: 6: 29.
• * 1.34

  Desinit on of Faith.
• * 1.35

  Faith only taught in the Gospel.
• * 1.36

  3. New obe∣dience.
• * 1.37

  How differenc∣ed from that re∣quired under the Law.
• * 1.38

  2. The benefit.
• * 1.39

  What it is to see Death.
• * 1.40

  What Death is here meant.
• * 1.41

  Joh. 6.68.
• * 1.42

  Act 5.20.
• * 1.43

  Acts 11.14.
• * 1.44

  Reas. 1.
• * 1.45

  1 Joh. 2.24.
• * 1.46

  Reas. 2.
• * 1.47

  Ʋse 3. Incitatton to thankfulness.
• * 1.48

  Ʋse 2. Reprehension.
• * 1.49

  Ʋse 3 Exhortation.
• * 1.50

  Ʋse 4. Consolation
• * 1.51

  Obiect.
• * 1.52

  Answ.