THE things which accompany Salvation and relate to the Happiness of a Future State, are of that infinite Moment and Concern to every Man living, and the Time allotted by God for the Discharge and Performance of them, so short and uncertain, that we ought to let slip no Op­portunity for to admonish and put you in Mind thereof. We cannot too earnestly press and persuade you thereunto on the [Page 2]one Hand; neither on the other, can you be too diligent and serious in a matter of that vast Importance, whereon endless Bliss or Woe, eternal Happiness or Misery, do most assuredly depend.

This is that which we ought to make the main Business of our Lives, as soon as ever we arrive to years of Knowledge and Understanding, and are able to discern the difference be­tween Good and Evil; for, set aside the prospect of Happiness in another State, whereof we are but Candidates and Probati­oners in this, and the present Life would not be very desireable for its own sake; neither should we have any great Reason to be fond of it; for the many Troubles and Calamities we daily meet withall in the World, would embitter Life to that De­gree, as to make us Disrelish all the Comforts and Enjoyments thereof. The Hopes therefore of a future Recompence of Re­ward, of a more exceeding and eternal weight of Glory, is the greatest Anchour to support the Spirits of good Men, and a­ble to bear up their Minds, amidst all the Storms of an Af­flicted and Calamitous Estate.

But alass! Unless our Hopes of Happiness are firmly settled and well grounded, they will most certainly deceive and disap­point us in the end; for 'tis only Repentance for Sin past, and a Life of Holiness and new Obedience for time to come, that can give us good Hope through Grace, 2. Thess. 2.16. And make us Partakers of that Glory which hereafter shall be Revealed, 1. Pet. 5.1.

They are such only, who truly Believe, Repent, and obey the Gospel, and spend some considerable part of their Lives in so doing, that can have any solid Hopes or Comfortable expectati­ons of their future Safety and well being; whereas the confi­dent Hopes of bad Men and presuming Sinners, which Job calls the hope of the Hypocrite shall perish, and like a Spiders Web deceive those that shall trust to it, Job 8.13.

But now to come more closely to the matter in Hand: If we would have our Repentance to be Repentance unto Life, or such as will entitle us to the Pardon of our Sins, and acceptance with God, we must take the Holy Ghost's advice in the Text, not to harden our Hearts, nor stop our Ears against his Calls and Invi­tations to this Duty, but we must set about it presently, to day while it is called to day, v. 13. because to morrow 'tis possible may be too late. We must resolve to Repent immediately and with­out delay, before we have provok'd God too far, or tempted him to give us up, as he hath done many others, to a hardned and impenitent Estate; for 'tis possible a Man may outlive the Seasons of Grace, and Sin away the acceptable Time and Day of Salvation; he may sink and plunge himself so far into that depth of Guilt and Wickedness, by adding one Sin and provo­cation to another, as it will be scarce possible to recover him­self out of the Snare of the Devil, or to free himself from the gall of Bitterness and Bond of Iniquity, be sure not without a great deal of Trouble and Difficulty, nor till after a long time spent in deep Sorrow and Contrition, and in the painful acts of Mortification and Self-Denial.

The time past can never be recall'd, and time to come is ve­ry uncertain, the present time is only ours, and what we can be most sure of; and therefore we should be careful not to let it slip from us without improving it to the great ends and Purposes of Religion, to the reconciling our Selves to God, perfecting the work of Repentance, and giving all Diligence to make our calling and Election sure.

To which purpose I shall apply this Advice which the Holy Ghost gives us in the Text, To day if you will hear his Voice harden not your Hearts, &c.

The words contain,

First, An Exhortation to Belief, as appears by the Context, exprest here by Hearing or Harkning to the Voice of God.

Secondly, A disswasion from Impenitency or Hardning our [Page 4]Hearts through Unbelief, both which are in the third place, reinforc'd by the Authority of the Holy Ghost, whose Exhor­tation this is, Wherefore, as the Holy Ghost saith, To day if you will hear his Voice, harden not your Hearts.

From which words I shall discourse unto you on the Three following Particulars.

First, That Unbelief is one great Cause of Impenitency or Hardness of Heart.

Secondly, That Impenitency or Hardness of Heart is a Sin very provoking of God, and admits of great Aggravations un­der the Gospel.

Thirdly, I shall endeavour to disswade from this Sin, and re­inforce the Exhortation of the Holy Ghost, by laying before you the great and absolute necessity of Repentance, and im­proving the present Time in order thereunto.

First, Unbelief is one great Cause of Impenitency, and Hard­ness of Heart. Infidelity hath been judg'd the root of all Sin, especially in Christians, for did they really and heartily believe the great and important Truth of that Religion they make pro­fession of, wherein the motives and arguments to a good Life are so very strong and powerfull, and the threats and disswasives from Sin and Vice are so convincing and amazing, 'tis scarce possible they should allow themselves in those Vile and Sinful courses which are so rise among Christians, or give such small hopes of their Repentance, as many do.

Did they believe in good earnest, there was a God, a God of that infinite Power and Purity, hating of all Sin, and threatning to punish it in the most severe and terrible manner, they would not dare to affront him, and fly in his Face with their horrid Oaths and Curses, Blasphemies and Imprecations, as frequent­ly they do; they would not live without God in the World, nor cast off all Fear and Reverence to his Holy Name and Righte­ous Laws. Did they believe in Christ, as the Son of God and Saviour of the World, they would not, with the Jews murder [Page 5]and crucifie him afresh by their oft repeated Sins and Impieties, nor do despite to the Spirit of Grace, by quenching his holy Motions, or resisting the checks of their own Conscience. Did they believe a future Judgment and Life to come, they would stand in greater awe thereof, and be afraid to provoke him, that will be their Judge, and call them to a strict account, for all the Actions of their Lives past, for all the neglects of his Grace, contempt of his Mercy, and Defiance of his Judgment; they would not then increase their Accounts, nor swell them up into such a frightful Mass of Guilt, as will make them one day stand amaz'd at the Sight thereof. Did they believe there was a Heaven for the reward of good Men, and a Hell for the Pu­nishment of the Bad, they durst not make so light of either; but become more Carefull and Sollicitous to secure the Happi­ness of the one, and avoid the unspeakable Torments and Mi­series of the other.

But all Men have not Faith, saith our Saviour, no, nor all Christians neither; they do not heartily believe what they pro­fess, for while they profess to know God, in their Works they deny him, being abominable, disobedient, and unto every good work Reprobate. Tit. 1.16.

The effect commonly points out the Cause, and the Action usually discovers the Principle from whence it flows: and if so, we may justly suspect the greatest part of the Christian World, to be void of that Faith they make Profession of, and to be­lieve as little of their Religion as they practise of it. Their Lives and Actions bespeak many of them to be rather Atheists than Christians, and downright Infidels than true Believers, for true Faith, or the through Belief of the Doctrine of Christ, would influence their Lives in another guise manner, than what is commonly observed in the World; it would make them live better, be more shy of Sin, and cautious of offending; if therefore Men would examine their Hearts and Souls, or search into the Root and bottom of their Actions, they would [Page 6]find a great deal of Infidelity or Unbelief to lurk there, and that Christ among all his Nominal Professors and Disciples hath but a small number of those that believe in him aright; or ac­cording to the Reuelation which God hath given us of his Son, as long therefore as they have an evil Heart of Ʋnbelief it will make them to depart from the living God, Heb. 3.12.

Secondly, This Impenitency and Hardness, which is occa­sioned by Unbelief, is very provoking to God, and admits of very great Aggravations under the Gospel, because thereby Men shut their Eyes against the clearest and most manifest Light, and harden their Hearts against the most importunate Calls and Invitation to Repentance. The former times of Igno­rance God winked at, saith the Apostle Acts 17.30. that is, God was willing to pass by and overlook in agreat Measure, the Ignorance and Impenitence of the Heathen World in re­spect of what he doth now under the Gospel, by which he com­mands all men every where to repent; so that Repentance is become a more express Command, and strictly enjoyn'd Duty, now than formerly; and therefore Impenitency is a Sin much more inexcusable and provoking in Christians than it was in Heathens, considering what Means and Motives the Gospel affords to Re­pentance, What helps and assistances it doth offer towards their Conversion and Amendment, which the World was ne­ver made acquainted with before.

God who at sundry times and in diverse manners, spake in times past unto the Fathers by the Prophets; hath in these last days spoken to us by his Son, &c. Heb. 1.1, 2. Him hath he sent as a Physician to call and invite you to Repentance, and through him forgiveness is preach'd and promis'd to all that in good [...]arnest repent of their Sins, and endeavour to amend and live better for time to come. Acts 5.31. Him hath God ex­halted with his right Hand to be a Prince and a Saviour, for to give Repentance to Israel, and Forgiveness of Sins.

Nay, the drawing us to Repentance, in order to our Forgive­ness [Page 7]is the main Purpose and Design of the Gospel, and of all its Precepts and Commands, Threats and Promises. Now for any Man who believes the Gospel, and understands the end and De­sign thereof, to stop his Ears against so many gracious Calls and Invitations, to harden his Heart against so much Love and Goodness, to remain stupid and insensible under so many pow­erful Motives and Inducements as the Gospel affords him in or­der to his Repentance must needs be a high Aggravation of his Guilt, and mighty Provocation to God. It provok'd him so far against the Israelites, that he swore in his Wrath, they should ne­ver enter into his Rest, Heb. 3.11.

Impenitency therefore hath been always look'd upon as a very great and dangerous Sin, insomuch as some have thought it to be the Sin against the Holy Ghost, of which our Saviour saith, it shall never be forgiven, either in this World, or in the World to come, Matth. 12.32. But however 'tis acknowledg­ed by all to be equally fatal and dangerous to the Souls of Men, for no Sin shall be pardoned unless it be throughly repen­ted of, and the longer any Man continues in a sinful State, the less hopes he gives of his Repentance every day than other, and consequently the further off from the hopes of Pardon.

To be sometimes overtaken with a Fault, or surpriz'd against our Wills by a Temptation, is the Frailty and Infirmity of humane Nature, and may draw forth pity in God as well as Man, but wilfully to run or fall into a Sin, and when we are once fallen, to lie and wallow in it, as Swine do in the Mire; when we have done amiss not to be sorry for it, but to laugh at good Counsel and Advice, or fly in the Face of those that shall admonish and reprove us for our Faults, this is that which ag­gravates a Crime, and adds mightily to the Guilt of it, where­by Sin becomes as the Apostle doth express it, exceeding or out of Measure Sinful. This is that which provokes the Almigh­ty and stirs up his Anger and Displeasure against his Creatures; this makes him to whet his Sword, and bend his Bow, and pre­pare [Page 8]in readiness the Instruments of Death. Had Judas repen­ted throughly and in good earnest, we have reason to think his Condition had been less desperate; for the same most precious Bloud of the Crucified Jesus, was able to atone for his Guilt that betray'd him, as well as for theirs, that murder'd and put him to Death; but we read of the Repentance of the one, and not of the other, or if he repented, it was without hopes of Pardon and purpose of Amendment, which therefore ended in Death.

Christ dyed for all, but only the Impenitent, for no Sin in it self is too great for Pardon, if repented off and forsaken in time; but 'tis impenitency which puts Venom into every Sin, and makes the Sting so deadly and Mortal, and binds us over to everlasting Punishment, for except ye repent, ye shall all Pe­rish, saith our Saviour. Luke 13.3. and again, Repent and be converted, that your Sins may be blotted out, saith St. Peter. Acts 3.19.

Implying that they that do not Repent, shall certainly Pe­rish, and no hopes to have our Sins Pardon'd and blotted out, unless we actually turn from them and forsake them in time. In a word. Repentance is all along in the Gospel, made the chief condition of Forgiveness, without which no Sin can be Remitted, no hopes of Salvation given to the Sinner, whether living or dying.

Thirdly, Let me in the next place disswade you from this great Sin of Impenitency and Hardness of Heart, and thereby reinforce the exhortation of the Holy Ghost in the Text; by shewing you the great and absolute necessity of a Timely Re­pentance, or of redeeming the present time to that purpose, and my request is, that every one that reads this, would apply it home to his own Soul and Conscience, and make a particular Application thereof for his own Use and Benefit, in as serious a manner, as if God himself should address to him by Name, as he did to Job, out of the Whirlwind, Job 38.1. or as [Page 9]Christ did to Saul upon his Journey to Damascus, Acts, 9.4. For the exhortation is the Holy Ghost's, and therefore to be lookt upon as the Advice of God rather than Man.

First, Now my Advice in Conjunction with that of the Holy Ghost's in the Text is this; That you would no longer stop your Ears nor harden your Hearts against the Calls of God, or Voice of his Ministers, when they exhort you to repent and turn from the evil of your ways, and to amend the wickedness of your Lives; but that you would find some time to bethink your Selves of your Spiritual Estate in order to that which is Eternal, and to secure the interest of your immortal Souls, by making a timely provision for them; which can be done no other way than by setting about the great and necessary work of Repentance and good Living, which through Faith in the Merits of your Bles­sed Redeemer, is the only thing that can secure the endless Happiness of another World, when you leave this.

And be sure you endeavour it forthwith and out of Hand, even to Day, while it is call'd to Day; do it in the time of your Health and Strength, while the most Merciful God doth afford you Time and Space to repent and amend your Lives in, which you cannot hope to do, when Death begins to Approach, Strength to Fail, and Life it self is ready to expire.

'Tis my Duty to take all Occasions to remind you thereof, both in Season and out of Season, and therefore I was willing to lay hold of this, to stir you up to a serious and due regard of the great interest of your Souls, before it be too late, and 'tis your Duty to receive the Truth in the Love thereof, and follow that Counsel and Advice which is intended for your Good, and will put you into a safe and happy Condition, both here and hereafter.

And let me add one thing farther, That Persons of all Ages and Degrees are concern'd in this Admonition, and 'tis their Interest to attend and become obedient thereunto.

Young People ought as the Wise Man exhorts them, to re­member their Creator in the days of their Touth, Eccles. 12.1. [Page 10]and endeavour to be good betimes, because their Life is as un­certain as that of others; for more die young than live to be old, and being once arriv'd to years of Knowledge and Understan­ding, they have an account to give to God as well as older Peo­ple, and consequently are capable of being Happy or Miserable for Ever.

Elder People ought to set about the amending and reforming of their Lives in time of their Health and Strength, while they may most conveniently do it, as being endu'd with Ripeness of Judgment and Understanding, and in some Measure past the Follies and Vanities of Youth; 'tis time therefore for them to grow serious and act like Men and Women in matters of Reli­giou's as well as Worldly concerns.

Ancient People more especially ought to do this, before Sick­ness or Death doth sieze them, as having neglected it too long already, and therefore have less time to do it in, than former­ly they had. It concerns them then to be careful to lay hold of the present Opportunity while it is yet before them; for if you that are ancient and travelling apace to your Grave, will not grow serious and make provision for Eternity, when, O when! will you do it; you are already arrived at the 11th. hour of the day, have a care of deferring it to the 12th and last, when the dark night of Death is ready to overtake you, when­as no Man can work.

Once more: To this Duty of a timely and undelay'd Repen­tance, the Rich Man and Man of Honour is oblig'd as well as the Poor and mean Man for as their Talents are more; so [...] their Accounts will be greater than that of their Inferiours; and what through the snares of the World and Temptations of Rich­es, they are in a great deal more danger to Perish and miscarry; whereupon the Salvation of Rich and Great Men seems by that of our Saviour to be abundance more hard and difficult, than that of other Men, Matth. 19.23. Verily I say unto you, a rich Man shall hardly enter into the Kingdom of Heaven.

The number of the Saved in general is like to be but few and small, Matth. 7.14. and c. 22.14. but be sure that of Rich Men will be the least and fewest of all others, because not many mighty, not many noble are called, 1. Cor. 1.26. and therefore it concerns them chiefly to watch and pray against those many great Temptations, which a Rich and Prosperous Estate is wont to expose and lay them open to, and to work out their Salvation with Fear and Trembling, because of the difficulty thereof, and to take time enough before hand, for that purpose.

Secondly, Repentance delay'd and put off from the present time to the Future, is matter of great Hazard and Uncertainty, and 'tis mighty odds, if ever such a one doth repent at all.

A dying Bed proves commonly too late, and very impro­per for this great and necessary Duty. Times of Sickness and Weakness are usually taken up with other guise concerns, and attended with many inconvenient Circumstances, which ren­der Repentance very difficult at such a time, and at the best but doubtful and uncertain.

Now the difficulties of such a Repentance may arise, either, First, From the Violence or Malignity of the Disease, which pos­sibly may be of that nature as to sieze the Head, stupifie the Brain, and take away the use of the Senses and Understanding, without which no Man is or can be capable of the least act of Repentance, nor of doing any thing towards it; and in such a Case to repent is plainly impossible. But, 2. the Difficul­ties of this Duty arise most commonly from the nature of ill Habits and bad Customs, which are not easily broken, or left off on a Sudden, nor yet new ones immediately planted and in­troduc'd in the room thereof; for all Habits are produc'd by Acts, and therefore must be weakned by degrees, and worn out by their Contraries, for which Reason 'tis necessary that we ac­custom our selves to frequent Acts of Vertue, to wear out the Habits of Vice; but then this requires constant Use and Practice, and some considerable length of Time for that Purpose, both [Page 12]which are commonly wanting, to those that are Sick and Weak, and more especially when they are Dying.

But to make the best of their Case, suppose they should be willing to set about the Duty of repenting before they Die, and may be judg'd able to do something towards it, something like it at such a time; yet no Man living can judge of the Truth and Sincerity of such a Repentance, much less give the Sick Person any great Hopes of Comfort thereupon. I am sure we have no warrant from God so to do, there is no promise made to such late and dying Penitents. And to give them any hopes of Pardon without a Promise to ground such hopes up­on, is not to comfort but flatter the Souls of Men, and deceive them to their utter Ruine and Disappointment in the end.

For to give wicked Men at their Deaths any Hopes of Hea­ven, is to give the Childrens Bread to Dogs, and prostitute the precious promises of the Gospel to the encouragement of Sin and Vice, which is wholly contrary to the design thereof.

Moreover we have a great deal more Reason to suspect than hope well of such Mens Repentance, because we often find a great deal of Deceitfulness and Hypocrisie in the most solemn profession of Grief and Sorrow, in the most serious and repeat­ed Promises of Amendment, that have been made by sick Per­sons, when under the apprehensions of Death, and the Ter­rors of an awakned Conscience; for 'tis usual for such Penitents upon their Recovery, to forget all that ever they Promised to Almighty God, and to grow rather worse than better. We meet with too many instances daily for to confirm us in the belief of this Truth, and I am sorry to think that there should be any among you of this Parish to make up the Number; some of whom I have visited in their Sickness, been witness to their Vows and Promises solemnly made to God of new and better Obedience, who yet have started aside like a broken Bow, and be­haved themselves falsly in God's Covenant, Psalm 78.37, 57.

Such I do earnestly desire, and in the name of God seriously [Page 13]charge to remember from whence they are fallen, to call to mind the many Vows and Promises made to God in the time of their Trouble and Distress, and to make Conscience of the Perfor­mance thereof, as considering that the bitterness of Death is not yet past, and they know not how soon God may reduce them to the like or worse Circumstances, lay his Hand more heavy upon them, and fill their Souls with far greater Horrour and Amazement in the remembrance of their Vile Hypocrisie, and abominable Dissimulation: And how then can they hope, God should hear their Cries and accept their Vows, who have been already so false and treacherous to their Word and Promise; the last Estate of such Men and Women, 'tis to be fear'd, will be worse than their First, Luke 11.26.

Thirdly, Consider further, you that are apt to put off the thoughts of Death, and of Repentance with it, if you cannot en­dure the serious thoughts of dying now, how will you be able to bear up under the near Approaches and feeling Apprehensions thereof, when Death shall overtake and sieze you in good earnest, and there shall be no hopes to escape or avoid it, what, Oh! what will you then do?

The Apprehensions of Death to a sick Man are very Awful and Terrible, but much more so to one that finds himself unprovi­ded for it, to one that is unfit to give up his accounts to God, or appear with Comfort before his Great and Dreadful Tribunal.

If the great and necessary duties of Repentance and Amend­ment, Mortification and Self denial be judg'd so hard and trou­blesome to you now, do you think the Trouble and Difficul­ties thereof will wear off and grow less by your delays, or shall you be better able to master or overcome them, when you shall want both Time and Strength to go through with them.

He that thinks seriously of Death and a future Judgment to ensue thereupon, methinks cannot be so much forsaken of his own Sense and Reason, as not to judge it necessary to make the best and most timely preparation for them that he can, and to [Page 14]use all the helps and assistances of Religion for that end and purpose.

For God's Sake, Sirs, consider of these things in time, and bethink your Selves in good earnest before the Evil days come, and the Years draw nigh, wherein you shall say, I have no pleasure in them. Eccles. 12.1. and let the Advice of the Holy Ghost in the Text prevail with you, though mine cannot. To day, if you will hear his Voice, harden not your Hearts.

Remember your immortal Souls are in danger every hour, every Moment that you live in any known wilful Sin, and re­fuse to repent of it: Life is short, frail, and uncertain, Eternity is at Hand and hastens upon you apace; Heaven and Hell are at the end of your Lives, and stand ready to receive you ac­cording as you have fitted and prepared your Selves either for the one or for the other; those Spirits which you carry in your Bosoms must live for ever; for ever, I say, in perpetual Bliss or endless Woe, and we have all but a little time before us to secure our Eternal State in, therefore be sure to find time to endea­vour and set about it; whatever you neglect, do not neglect the things that belong to your Everlasting Peace; let not the Cares, the Business, and the Troubles of the World, much less the vain and foolish Pleasures and Pastimes thereof misimploy your time, and take you off from this one thing needful and most necessary.

You that are Poor and Mean in the World ought to do this; you ought to find some time to make Provision for your Souls as well as for your Bodies, and to labour as diligently for the Bread of Life, as for the Meat that Perishes; for according to the Apostle, Meat is for the Belly, and the Belly for Meat, but God will destroy both it and them; whereas the Bread of Life which comes down from Heaven is able to nourish your Souls unto Eternal Life, so as never to hunger or thirst more. Alas! What signifies it for you to drudge and toyl, and take pains to maintain your Bodies, and in the end to lose your Souls, for [Page 15]want of setting apart some time, and bestowing some care up­on them.

But especially you that are above the wants and necessities of the World, and have so much time and leasure lying on your Hands, that you complain thereof, and know not well how to get rid of it, or pass it away, except it be by Drinking or Gaming, by going to Plays, and running into bad Company to divert your selves; such as you, be sure, will be Inexcusable before God, if instead of laying hold of the present Opportunity, to make ready your Accounts against the Judgment of the great Day, you shall swell and increase them, by a Life of Sloth and Vanity, Luxury and Profaneness.

To such as you therefore, I address my self, not as the Rich and Great ones of the World, for as such commonly you are apt to Despise our Counsel and think your selves above Reproof; but as Frail, Dying, Mortal Men, who must shortly Die as well as others, have your Dust mingled with that of the mean­est, and all your Pride and Greatness, Niceness and Delicacy converted into Stench and Rottenness, and the Dishonours of the Grave; and moreover as having many more Talents to be ac­countable for, than your Poor and Indigent Neighbours.

Is not the Day of your Death as certain as that of your Birth or present Life; and tho' you are loth to think of Dying, and willing to put off the Evil Day far from you as a melan­choly prospect, and Unwelcome entertainment; as a Subject that is apt to damp your Mirth, and unsuitable to your brisk and gay humours: Yet consider the putting off the thoughts of Death will not prevent its Approach, or make it less Ter­rible when it comes; nay, quite otherwise, it will make the surprize thereof more dreadful and amazing, and render you so much the more unfit to grapple, and encounter with the King of Terrours, Ecclesiasticus, 41.1. O Death how bitter is the remembrance of thee to a man that lives at rest in his posses­sions, unto the man that hath nothing to vex him, and that hath [Page 16]prosperity in all things; yea, unto him that is yet able to receive meat. The more unwilling you have been to think of, and prepare for Death now, the more astonishing will the approach of it be then, and fill you with dreadful Agonies and Convul­sions of Soul beyond what I am able to express, or 'tis possi­ble for you to conceive at present.

Sometimes the Despondencies and Misgivings of heart, which have siez'd Good men at their Death, have been very great and apt to fill them with Fears and Apprehensions: O how Frightful and Intolerable then must those Horrours and Confusions be, which the Consciences of wicked men usu­ally feel at the approach of Death: Conscience, I say, when throughly rowz'd and awaken'd in the sense of their former Guilt and approaching Punishment: the Anguish thereof in some Men and Women hath been so great that they have thought themselves in Hell already, and that their condition could not well be worse in the very Place of Torments.

Therefore, Sirs, think often, think seriously of these things before hand; call to mind your latter End and prepare for it in good earnest before it comes, and that may be one way to prevent the bitterness of Death, and take away the Sting of it.

For without a timely Repentance, and Preparation for it, 'tis not a saying, God be merciful to me a Sinner, Luk. 13.25. or Lord, Lord, open unto us, Matth. 7.21. that will gain us admittance into the Kingdom of Heaven: 'Tis not a little outward Grief, or forc'd Sorrow that can supply the want of Repentance, or be accepted by God in the stead thereof: No, no, To Repent is to be so heartily Troubled and Sorry for your Sins, as to grow out of Love with them, and to Re­solve immediately to Leave and Forsake them; to Repent is to Amend and Reform whatever you see amiss in your selves; 'tis to become Wiser and Better for the future, and to lead your Lives according to the Directions of the Gospel, and Precepts [Page 17]of your most Holy Religion: And he that doth not endeavour to do this in good earnest, knows not what true Repen­tance means; he is a stranger to the Grace of God, and is not yet arrived to the condition of Life, or terms of Salvation, and consequently not in a capacity of being sav'd.

Now we cannot but think, (and therefore ought to let you know as much) that it will be too late to do this, when you are Sick and Dying; you will want time and opportunity for it, when life is drawing to an end, and Death with all his Terrours and Affrightments is hastning toward you. O then, what would you give for a little of that Health and Strength which you have formerly mispent in Sin and Folly, in gratifying the lusts of the Flesh, in complying with the Pride and Vanity of the World, and running your selves into the Snares and Temp­tations of the Devil; what would you not do to gain a little more of that time and leasure to go through with your Repen­tance and Preparations for Eternity, which you have wretchedly abus'd and thrown away upon your Excesses and Debaucheries, upon your Lusts and Pleasures, in a Vain, Sinful, and Unprofita­ble manner; what Fruit will you then have of those things, whereof you will be asham'd? For the end of those things is Death. Rom. 6.21.

6. Then you will see, that the least hour of your mis­pent time will be worth more than a whole Age of Folly and Vanity; you will wish then (whatever you may think of it now) that the greater Portions of your life had been spent in the Closet at your Private Prayers, or at Church in the Publick Worship and Service of God, or in seeking and finding out op­portunities of doing Good, rather than in Dressing and going Fine, in Gaming and Playing, in Idle and Impertinent Visists, in Censorious and unprofitable Conversation, which engrosses so much of the time of our People of Quality, both Men and Women, many of whom are mightily guilty this way, and are observ'd to spend their time the vainest of all others: Nay, some among them that are pleased to take up a shew and Profession of Religion, give us too much reason to fear, 'tis rather for Cu­stom [Page 18]and Fashion sake, than out of Conscience, because so very few are known to become any whit the better or more serious upon that account: And for my part, I do not see how 'tis pos­sible to reconcile the strictness of Religion and a Holy Life (to which the greatest stand obliged as well as the meanest) with those undue Liberties, which our People of Quality do com­monly take in many things, and particularly in the instances before mention'd.

O my God! What account will they be able to give another day; when all those Helps and Advantages both of Time and Leasure, Riches and Honour, Interest and Authority, wherewith they might do a great deal of good to themselves and others, and become Exemplary to their Inferiours, shall yet be abus'd and misimploy'd in the worst manner that can be, and to be­come matter of publick Scandal and Offence.

Is this to answer the end of their coming into the World, or the way to prepare themselves for a happy Exit or departure out of it? Is this to live like Christians, or to spend their time like those that must be accountable to God for it?

But Death, when it comes will open their Eyes, though they shut them now, and convince them of their errour and mistake, though we cannot: But then it may be too late and out of their power to retreive or amend it. Remember you can never be too fit to die, nor too careful and sollicitous in preparing your selves for it; because it is a thing that can be done but once, and Eternity depends upon the Well-doing of it.

He then that shall deferr his Preparations for Eternity, till he comes to be sick unto Death, and ready to go out of the World, hoping that may be time enough for it, will find himself very unfit for so great a Work, and mightily deceiv'd and disappoint­ed of his Hope. For Experience tells us, whatever is done in hast, is commonly done by halves and hurry'd up in a slight and imperfect manner; many things are wont to be forgotten and over lookt at such a time; and therefore the Errours and Mistakes, the Omissions and Oversights of a Repentance hud­led [Page 19]up in hast when we come to die, must needs be many and great; the least whereof may prove Fatal and undo us for ever.

'Tis Wisdom therefore to set about it now, while time and op­portunity are before you; while God offers you his Grace, and stretches forth the Arms of his Mercy to welcome and embrace you, as the Father did the Prodigal Son upon his Repentance and Return.

Do it to day, while it is call'd to day, for you know not what a day may bring forth, Prov. 27.1. or what danger you may run to all Eternity by the least delay: A day, an hour, nay a few Moments may pass you out of this life into the Regions of the shadow of Death, and land you upon the Confines of the other World, and make your condition Desperate, and for ever Hope­less.

Sect. To this Duty of the Text be ye further perswaded from this Spectacle of Mortality now before you, viz. That of a strong and lusty Young Man cut off in the midst of his days, who, be­fore he was seiz'd with his Distemper, was as likely to live as any of you all.

Sect. As to the Life and Conversation of the Deceased, 'tis too well known already, and therefore I shall not meddle with it; but with respect to what was most remarkable in his Sick­ness, I think my self obliged to take notice of, and advise these two things,

First, That you would Repent of and avoid those sins, which in his sickness he publickly own'd himself guilty of, and profest to be sorry for; and what they were, I suppose is well known to many here, specially to such as were his usual Companions and Associates.

And therefore to such as you, I shall more particularly apply my self in this Discourse, for whose Sakes it was chiefly design'd at first.

Many great Sins and wilful neglects with respect to God and Religion, he openly lamented and bewailed, during his long and tedious Sickness, which yet several others among you are taken [Page 20]Notice to be guilty of, as well as he, and therefore you have as much reason to repent of them, as he had, and if you do it not now, you may do it hereafter with less hopes and to less purpose.

Remember those Sins that troubled him, when Sick and Dying ought to trouble you that are now alive and in Health; those neg­lects of Religion and omissions of Duty, which sate so heavy up­on his Soul, may fit heavy on yours, and will do so too, when once God comes to set those things home upon your Spirits, and to awaken your Consciences by Sickness, Death, or any other re­markable Affliction.

How light soever you may make of Sin now, the weight of it will be intolerable then, and without timely Repentance and amendment sink you down to the bottomless Pit of Destruction.

The Remembrance of a wicked and ill spent Life, will fill you with Horror and Amazement, when God shall come to write bit­ter things against you, and make you to possess your former Iniquities.

The Spirit of a Man may hear his Infirmities, but a wounded Spirit who can bear? Prov. 'Tis possible we may be enabled up­on several accounts, to bear up under the one, whereas nothing will be able to support us under the other; but Alas! When the Spirit shall be wounded with Guilt, and the Body at the same time weak and languishing with Pains and Sickness, how will it be possible then to bear up under both? When God at such a time shall frown and look Angry, threaten and hide his Face, who then can abide, who will be able to speak Peace; this can be no other than the Gate of Hell, and the beginning of its Torments.

Let the deceased be a Warning and Example to you, God was pleas'd to punish him by a long and lingring Sickness, by a faint, restless, and uneasie Distemper; none of us can tell what he suffer'd and endur'd all that while, but then at the same time his Soul was fill'd with Grief and Trouble, with Sorrow and Remorse in the Remembrance of his Sins past, (and better so than otherwise, better be troubled for Sin, than go out of the World stupid and hardned without any Sense thereof) and after all cut off in the midst of his days, by a severe, yet righ­teous [Page 21]Dispensation of the Divine Providence, and how far God hath accepted his Sighs and Tears, we do not know, for secret things belong to God, therefore to God we must leave him; our Business is not to judge preremptorily concerning the Dead, but to warn and caution the Living.

Remember therefore there is none of you all, how brisk and gay soever you may be in your Humors, how Confident and se­cure at present in your Sins, how stubborn and hardned against Reproof, but Sickness and Death will be able to tame and hum­ble you, to pull down the Pride and Confidence of your Spirits. and fill you with Anguish and Bitterness of Soul in the thoughts of what you have deserv'd, and therefore may justly expect and Fear.

Secondly, Do not delay your Repentance to Sickness or Death, as he did, because that is as you have heard, the most unseason­able and inconvenient time to set about it. The deceased found it so, and did in effect acknowledge as much, when he wisht he might live his Life over again, that he might spend and imploy it better.

Now what God hath deny'd him, he hath in a great measure granted you; all of you at present are well in Health, and alive before God this Day, but how long you may continue so, none can tell. You know not how soon God may lay his Hand upon you by Death or Sickness, and cut off the Thread of your Lives unexpectedly to what you now hope for; and if your Repentance is not begun before that time, I fear you will be very unfit to set about it then.

Alas, if Repentance is necessary when we are Sick or Dying, then it is necessary now, 'tis necessary every Hour and Moment of our Lives, because we are Dying daily, and we know not how soon the Fatal stroke may be given, we are daily hastning to the Grave, and we know not how soon our Feet may stumble on the dark Mountains, and if 'tis necessary to repent before we dye, then it is the wisest course we can take to set about it in time, while God doth continue to us Life and Health, which is the [Page 22]fittest Opportunity for its performance, and if once lost or suf­fered to slip from us, may never return more, we may ne­ver meet with the like again, and then it will be in vain to re­cal mispent time, or wish we might live our Lives over again, for time past can never be recall'd, the loss of it will be irreco­verable; all that we can do then is to bewail that which we can never repair, and to lament our Folly when 'twill be too late to grow wiser by it.

If you will not learn and take warning by the Example of the Deceas'd, you know not how soon God may make you a war­ning and Example to others, reduce you into as bad or worse Circumstances than he was in, and be forc'd to acknowledge the Justice of God in all that befall you, as he did.

You have often seen and heard, how the Judgments of God have overtaken, both afar of and nearer hand, many bold and daring Offenders, sinners every whit as Confident and Presu­ming as any of you now present, and made them Examples of his just Anger and Displeasure against sin; and why then should you think to escape more than they? Tho' you are not Pun­isht yet, doth it therefore follow you never shall? Is not the same Great and Holy God able to punish you, as he hath done them and many others; and hath he not threatned to do it too? Why than should you think your selves more safe and secure from danger then they were, as long as you take so little care to prevent and avoid it?

Go too, therefore, ye hardned and impenitent Wretches, ye mockers and deriders of all that is good and serious, ye that are apt to tempt and encourage one another in an evil way; take heed you do not provoke God to make you the next instance of his fierce Anger and Indignation; take heed you do not draw down the Wrath and Vengeance of Heaven upon your heads, and that sooner than now you think for. For truth it self hath told us, that great Plagues remain for the ungodly, Psal. 32.10. That to God the Lord belong the issues of Death; but God will wound the head of his Enemies, and the hairy scalp of such a one as goes on still [Page 23]in his Wickedness. Psal. 68.20, 21. When they shall say Peace and Safety, then sudden Destruction shall come upon them, as Tra­vail upon a Woman with Child, and they shall not escape, 1. Thes. 5.3. But he that being often reprov'd doth harden his neck, shall sud­denly be destroy'd and that without Remedy, Prov. 29.1.

After all this, can ye imagine, that the Patience of God, which hitherto hath been so forbearing and long-suffering, will always wait in vain, and suffer his goodness to be continually affronted and despised by the vilest of his Creatures? No reason to think that Obstinacy and Impenitency shall always go unpu­nisht; for you have but your time, and others have had theirs before you, who now reap the fruit of their Folly, and find to their Grief and Sorrow, what an evil and bitter thing it is, for to sin against God.

Or suppose punishment should be delay'd and no remarkable Judgment should overtake you in this life; but you die in as stu­pid and secure a manner, as now you live: Yet the less you are punisht here, the more reason you have to fear that God doth but reserve you for greater punishment and vengeance here­after. For the Lord knows how to deliver the Godly out of Temp­tation; but to reserve the wicked to the day of Judgment to be pu­nisht, 2 Pet. 2.9. The Lord hath made all things for himself, yea even the wicked for the day of Evil, Prov. 16.4. And again, the wicked is reserv'd to the day of Destruction; they shall be brought forth to the day of Wrath. Job, 21.30.

Therefore, Sirs, think often of these things, and weigh them well in your Minds, for as Moses told the Israelites, it is for your Life, for the Life of your precious and immortal Souls, which are in danger to be lost, and the loss so great as can never be recompenc'd by a whole Life of Sin and Pleasure, much less by those Pleasures, that last but for a moment, and die away in the En­joyment of them. I shall conclude all with those Remarkable words of the Son of Sirach, to this purpose.