â—hings of this World and of the Flesh we cannot obtain which we would and if we could we cannot hold or continue to have them for we die and go away Or if we could yet they are not worth the holding because as yet God doth not commit unto us the true Richâ—s Luke 16. 11. that is the true and abiding Happiness for it is not to be had in this World but in the World to come wherein we seek and do expect it Here then is the mind that hath Wisdom to draw off our desires not only from the Sin and Evil for we should be perfectly listless and dead as to them And if Christ be in you the Body is dead because of Sin Rom. 8. 10. But also our desires should be drawn off utterly even from the lawful necessary and indifferent things of this World We should be as if we used them not temperate in all things and get above them We are commanded not only to commit any unclean thing But not so much as to touch the unclean thing Which is standing as much at a distance from it as well as we can So the Word of God which is very pure hath provided against all manner of Sin and to abstain from all appearance of Evil to take this care even as to prevent the first beginnings rise and occasion of Sin or Evil. Thus to Hate and Strip off the Garment spotted by the Flesh as is before explained and to lay aside every weight and the Sin that doth so easily beset us and to resist unto Blood striving against Sin all those Expressions come to one and the same thing That is to set up again Innocency and Holiness in the Soul after it had by the fall of Adam by whose Transgression many were made Sinners lost and defaced them And this is to set the Soul in Order before we die or before she goes out of the Body It being a taking care that nothing is wanting in her as indeed it would be a very great want if she was not renewed again after the Image of him who created her that is in Righteousness and true Holiness It hath been aforesaid That to set our Bodies in Order was that they might be made free from Sin for an Holy Body is an orderly Body Even so it is here an Holy Soul is an orderly Soul or to get Holiness which is the Image of God ingrafted and implanted in her is to set the Soul in order for then it is meet for his Acceptance who is the Father of Spirits and Lover of Souls Inasmuch as Holiness is the Image of God and every like loves its like With the pure thou wilt shew thy self pure What sets the Body in Order as Holiness doth that the same Holiness doth set the Soul in Order also for they are both united in one and make up the same Man and they desire the same end which is Happiness The High way to which is the way of Holiness The Body indeed must go through more Alterations and it shall be raised up again to partake of Happiness of Misery According to this very same Truth and Observation Paul prays by the Spirit And the very God of Peace sanctifie you wholly and I pray God your whole Spirit and Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ Faithful is He that calleth you who will do it 1 Thess 5. 23 24. Good God What comfortable and encouraging Words are here From this Place of being preserved blameless and from what we read in Rom. 6. 22. Of being made free from Sin ye have your Fruit unto Holiness We see hence that Sin and Holiness are as Incompatible Things as Darkness and Light They are perfectly and properly contraries the Nature of which is to expel one another and one succeeds the other for as when the Sun sets and the Light goes off from the Earth then Darkness comes and succeeds And so when the Sun arises again it drives off Darkness from the Face of the Earth so it is as to Sin and Holiness There is no arriving at Holiness without being made free from Sin As again when Holiness goes off or is defaced then Sin succeeds and creeps in of course It is â—onsence and a contradiction to say that People lead an Holy Life and Conversation although they seem outwardly Religious when they are yet in their Sins or when they serve divers Lusts and Pleasures For Darkness may be as truly called Light which would be a great absurdity and impâ—ssibility as to think or say â—uch are an Holy People Woe unto them that call Evil Good and Good Evil that put Darkness for Light and Light for Darkness that put Bitter for Sweet and Sweet for Biâ—ter Isa 5. 20. And whereas the divinely inspired Prophet goes on to add Woe unto them that are wise in their own Eyes and prudent in their own sight vers 21. Hereby He seems to meet tacitely with a fort of People which are common and many now in the World They make up nine parts in ten in the visible Church Who do not care nor heartily endeavour to come clearly out of Sin nor yet can they gainsay and renounce Holiness quite inasmuch as glorious things are spoken of it and precious Promises are made and annexed unto it And therefore they are for a kind of Life which is made up as they fashion and imagine to themselves of a mixt medly of Sin and Holiness as twilight is made up of Darkness and Light and thâ—y think that this will serve their turn with God so as they hope for his acceptance of them although they are sinful also because they do love and esteem of Holiness But God answers such by his Spirit Woe unto them that are wise in their own Eyes and prudent in their own sight as to think to compound the matter with God No such matter For He that commanded Thou shalt not sow thy Land with divers kinds of Seeds nor yet make a Garment of Linsey Woolsey when such a judicial Law was given forth of old Time the Holy Ghost hereby signifies even in these days that God will never accept of such a medly or mixt kind of Goodness or Righteousness as is made up of Sin and Holiness which is properly no Goodness or Righteousness at all As it is written But they like men have transgressed the Covenant Hos 6. 7. That is it was like and such as could be expected from them Even so this sort of mixt medly Goodness or Righteousness is like Mans Goodness and Righteousness which is a corrupt and imperfect thing at best and that our Righteousness spoken of in Isa 64. 6. which is as filthy Rags which People are to be stripped utterly off to set their Souls in Order before they die or otherwise God will not accept them For that is an offence unto him and He commands to get behind him what savours of Men. But God hath yet much
more clearly answered all these Imaginations and Devices of Men in that Gospel Command and Direction As He which hath called you is Holy so be ye Holy in all manner of Conversation 1 Pet. 1. 15. Be sure to take in here the Particle As and then as to this Point we will pursue the same Reasoning which the Apostles uses in the following Verses forasmuch then as ye know that God is Holy without the least mixture or tincture of Sin or evil As Christ the Lamb was without Blemish and without Spot verse 19. it must follow of consequence that none is Holy as He which hath called you is Holy if there be a mixture or tincture of Sin therein and as the same Holy God our Father who without respect of Persons judgeth of every Mans Works it follows of necessity also that He will never accept of such a kind of Holiness in any Man or Woman whatever where Sin or Evil make up any part thereof Though here also if in our Holiness there should not be any tincture or savour of Sin or Evil which also will be washed away in the Blood of the Lamb without spot and blemish before it is right and meet for the acceptance of God we may be indeed amazed and afraid and ask the Question who then will be saved Remember this I bâ—seech the Reader Sin must in no wise make a part or ingredient in that kind of Holiness without which no Man shall see the Lord. Or if a Man or Womans Holiness at the best hath a tincture smell or taste of Sin Corruption or Evil here He or She are to hate even the Garment spotted by the Flesh They are to wish it were otherwise though of themselves they cannot quite rinse and wash it out but here pray unto God Wash me throughly from my Iniquity and cleanse me from my Sin Psalm 51. 2. And though something may be done towards that here on this Earth by their working together with the Grace of God which He gives unto them till they in a manner empty all the Lees and Sedement out of the Vessels But as to the taste smell and scent of the Cask here with Reverence be it spoken Christ must give his own immediate helping hand that the Soul may appear before God cloathed in the Righteousness of his Son And be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith not as though I had already attained either were already perfect but I follow after Phil. 3. 9 12. And so in the Name of God Let us go on to Perfection Heb. 6. 1. â—et us attain as far as ever we can in this Life and on this Earth and follow afâ—er whatever we can apprehend more Wherefore we labour that whither present or absent we may be accepted of him 2 Cor. 5. 9. Resolving still to do our Duty in all things and to fulfil all Righteousness and whatsoever we can conceive or think off confirming all the Words of his Law and Gospel by our doing of them that we may have the favour and acceptance the Peace and Reconciliation of our God Vnto which Promise our Twelve Tribes instantly serving God Day and Night hope to come Acts 26. 7. And where in any other places of Scripture we read of the more strict Rules Directions and Precepts there to Copy them out by our own Example Am I such an one or do I thus and thus as is there wriâ—ten As for instance when we find Paul speaking in this wiâ—e I know nothing by my self yet I am not hereby justified Can we say this of our particular selves also And so when David makes his appeal unto God Search me O God and know my Heart try me and know my Thoughts and see if there be any wicked way in me and lead me in the way Everlasting Psalm 119. 23 24. What earnestness of Expression is here as much as if He should have said do thou discover to me any Sin or Errour in me and I will resolve to get out of it So fain would I to be in the way Everlasting As thou hearest or readest this commune with thy self and examine thy self Whâ—â—her the same Mind Desire and earnest Endeavour be in thee also And so when wâ— read that Paul trembling and astonished said Lord what wilt thou have me to do Acts 9. 6. This carries Instruction to thee also to be in the fear of the Lord all the day long with a great awe and dâ—ead of him continually upon thy Heart and to wait upon him in thy Spirit to know and receive from him what the Invisible God our Creator and Governour would have thee O Man or Woman to do And where He answers and makes known unto thee there always from time to time to instantly and forthwith set upon doing the â—ame And so on of whatever thou canst apprehend more for as long as thou dost this there will be nothing wanting in thee which indeed is to set the Soul in Order before we die It is a great thing and well-pleasing and acceptable unto the Lord to answer all his requirings in thy Heart and Conscience and to make this return The Lord opened my Ears and I was not Râ—bellious Where He speaks in the still Voice of his Word and Spirit there to obey and do accordingly And so indeed we might run through all Scripture the Book oâ— Life which is given to make us wise unto Salvaâ—ion â—o apply all the sayings therein to our selveâ— and to ask our own Souls How they peâ—form or do the same To return back to that aforementioned Let us lay aside every weight and the Sin that doth so easily beset us Ye have not resisted unto Blood striving against Sin Here commune with thy self prove and examine thy self O Man Doth thy Soul or my Soul imitate the practice and usage of Footmen and Racers as to lay aside every weight of Sin Guilt and Corruption yea the very Motions Inclinations and Liableness to Sin For these last also are some weights which do hinder and retard the moving of our Souls and their making towards God They are as some clippings of her wings and entanglements and prâ—ssings down as she would fly and lift up her self towards Heaven the Habitation of the Father of Spirits The Footmen and Racers will sometimes strain so hard for to obtain the Prize and win the Wager especially when they come near to the end of the Race that is set before them that they will break or burst a Vein till they spit Blood or it gushes forth All this Carries Instruction and Exhortation that we should do as much and the same for to obtain an Incorruptible Crown which they do to obtain a Corruptible Crown even to resist unto Blood striving against Sin Which is to part even with our Hearts Blood which is the very best and choicest of
days in the Lâ—nâ— whither ye go over Jordan to possess it This is sufficient prolonging ones days to a witness to live the length of a whole Eternity or to live for evermore In the Land that is the new Heavens and new Earth where dwelleth Righteousness After we are gone over Jordan hereby is typified and signified the River of this Liâ—e for to possess it For indeed the very truth of the matter stands on this wise if we shall be rendred meet and found worthy As Jesus the Prince of Life did say when he heard that Lazarus was sick This sickness is not unto Death When indeed it was a sickness unto Death for Lazarus died of that sickness But Christ the Way the Truth and the Life spake on this wise knowing in himself what he would do even raise Lazarus to Life again And so it was for the Glory of God that God might be glorified thereby Even so in very like manner the words of our Text may be read and reversed Set your House in order for thou shalt live and not die For the Soul which is we our selves doth not die when it goes out of this Body but only leaves this earthly House and departs from this Body and changes its place of Abode and Habitation I remember that I was very much pleased and transported within my self because I find from out of the Sâ—râ—ptures of Tâ—uth and mine own Spirit witnessing the same what I have Read in Cicero and Zenophon Heathen Authors where Cyrus and Cato and Scipio are brought in speaking to this purpose and effect Saith Cyrus It could never be perswaded to me that these Souls of ours when they go out of this Body do die or perish For most certainly they live unto God the Father of Spirits For my part I do as firmly bâ—lieve and am as verily perswaded of all this as that I now write these Lines or as I am assured that I now live and breath It hath bâ—â—n aforesaid That even in the midst of Life Health and Vigour every one of us was sick unto Death because that we did all along carry about with us in the Body the Seeds of Corruption and Mortality Which holds true as to the Flesh and outward part of us But as to our Souls we are not sick unto Death but alive unto 〈◊〉 in the Apostle's Phrasâ— or alive unto Everlasting Life if we have the Seeds of Grace and Holiness in our Souls which are indeed the Principles of Life and Immortality abiding within us To this agrees the meaning of the Holy Ghost in several places of Scripture particularly in the Gospel of John Saith Jesus Christ Ye will not come unto me that ye might have life John 5. 40. For the Bread of God is he that cometh down from Heaven and giveth life unto the world I am come that they might have life and that they might have it more abundantly Whosoever drinketh of the Water that I shall give him shall never thirst but the Water that I shall give him shall be a Well of Water springing up into Everlasting life John 4. 14. He that believeth on me as the Scripture hath said out of his Belly shall flow Rivers of living Water John 7. 38. These two last Scriptures comâ— directly to our present purpose For it being here said In him a Well of Water springing up unto everlasting life and here it is said That it shall flow out of his Belly and by what the Scripture elsewhere saith that such an one hath in him everlasting life all this shews and confirms that the Saints and Servants of the Most High God by having Grace and Holiness and the new Life ingraffed in them they have also thereby even whilst their Souls inhabit in this weak vile and dying Body here on Earth the Seeds and Principles of Immortality and Eternal Life so that they shall never see Death that is Death Eternal and when their Souls go out of these Bodies they do not die but live And so it is found true in them what Seneca saith who herein spake much more like a Christian than like an Heathen for Flesh and Blood could not reveal these things unto him but God his Creator saith he That day which some fear to be their last he means the Day of Death is indeed the Birth-day of Immortaliâ—y For in truth the Souls of the Righteous are then Born and brought forth into another World into an inâ—â—niâ—ely better and more enduring sâ—ate The Vngodly are not so It is otherwise with the Wicked and the Children of Disobedience or the Children of Perdition as the Scripture Phrases them For whâ—t is the greatest Happiness to the Righteous is the beginning of Sorrows unto these The Day of Death is either the best or worst of all the foregoing Days even according as the foregoing Life hath been Good or Evil Godly or Ungodly for the Souls of these Miserable Creatures do also live and exist and they are sensible also Yet according to the meaning of the Holy Ghost especially in many places of the Revelations and also according to the desire and feeling of the Creatures themselves it is Death and not Life or rather worse than Life to abide in Torment Pain and Misery And therefore it is so ofâ—en called the second Death or Death The Soul that sinneth it shall die Turn you turn you why will ye die Not that the Souls of them will ever cease to be in no wise But they will be in such a wretched condition that Death would be better than Life According as it is written In those days shall men seek to die and death shall flee from them As it is here explained these two manner of ways this is the Order Decree and Appointment of God our Creator upon all the Reasonable Inhabitants of the Earth who are commonly called or known by the Name of Men and Women It is appointed for all once to die but after that the Judgment and then they are to rise and live again For the hour is coming in the which all that are in the Graves shall hear his voice And shall come forth They that have done good unto the Resurrection of Life and they that have done evil unto the Resurrection of Damnation Sâ—eing then that all these things must so be yea and they shall so be what manner of Persons ought ye to be in all Holy Conversation and Godliness Looking for and endeavouring whatever we can in this short space between during the few and evil days remaining of our Pilgrimage that we may rise unto the Resurrection of Life Most People have done some little good in the foregoing part of their Life according to their Station and Capacity their Condition and Employment in the World But as it was said Ahab served Baal a little but Jehu shall serve him much So let every one of us make the like Inference and Reasoning and to take up the same Resolution as to put it
and Women is that they do noâ— lay aside every weight and the sin which doth so easily beset them Heb. 12. 1. from whence we learn that to supply and fill up what is here wanting is to actually lay aside every weight and the sin which doth so easily beset us And to resist unto Blood striving against sin v. 4. This expression doth denote as much as till the Blood spurts and gushes forth Truly to lay aside every weight and the sin that doth so easily beset us and to resist unto Blood striving against sin are very great Lessons Soon indeed learned so as to have the Conception Notion and Knowledge thereof but very hard to be put in practice and to be done accordingly Yet it may be done for if it had been impossible God would not have Commanded and Required it for his Commandments are not grievous and He will not lay upon Man more than is right that hâ— should enter into Judgment with God according as it is said in Job We shall indeed wish that we had done all this when we come to die Now it being a Mans Prudence and Wisdom to do so throughout ones life as he shâ—ll indeed wish that he had done when he comes to die And again it being certain that we shall indeed wish and desire when we come to die suppose we were to die at this very moment should we not indeed wish and desire it I for my part should and so would others also for through want and neglect thereof do sensibly arise greater fears that we had laid aside â—very weight and the sin that doth so easily beset us anâ—â—hat we had resisted unto Blood striving against sin it follows that it is our Duty and Wisdom to set about that Work instantly and presently to endeavour and labour therein throughout the course of all our remaining days When there is too little weight we usually say there is somewhat wanting but here it is wanting in the Soul because there is too much weight even because it is of that sort which should not be viz. the weight of Sin Guilt and Corruption And I said what is it And he said this is an Ephah that goeth forth He said moreover this is wickedness and he cast it into the midst of the Ephah and he cast the weight of the lead upon the mouth thereof Zech. 5. 6 7 8. By this resemblance the Holy Ghost doth signifie and set forth That wickedness or sin is like unto a talent of lead mentioned ver 7. or a weight of lead ver 8. which is heavy and abides upon the Soul of him that hath contracted and committed the same This place of Hâ—brews 12. 1. Let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us is a kind of Speech and Direction taken from the manner and practice of Footmen Who when they are to run a Race for a Price or Wager they are so far from carrying any heavy thing or luggage in their Pockets that on the contrary they do usuallâ— strip themselves even of their necessary and wonted Clothes and Apparel lest even that should be too great a weight and hindrance unto them And so they run either naked or with a light Linnen Garment cast or wrapt about them to the intent they may be as nimâ—le and expedite as ever they can And so when I reflect and consider upon this throughly and also compare with it what I find written And the Lord spake unto Moses and Aaron in Mount Hor by the coast of the land of Edom saying Aaron shall be gathered unto his People Take Aaron and Eâ—iezer his Son and bring them up unto Mount Hor and strip Aaron of his Garments And Moses stripped Aaron of his Garments Numb 20. 23 24 24 26 28. though indeed it was to put them on Eliezer his Son yet God in commanding and the Holy Ghost in recording that it was so done accordingly to strip Aâ—ron of his Garmâ—nâ—s before he died Though it was not altogether so sad and Melaneholly unâ—o Aaron as now it is to a poor Mâ—lefactor to see and feel himself stripped or unbuttoned before his Execution But this was also some punishment of Aaron s sin for he shall not enter into the land which I have given unâ—o the Children of Israel because he râ—bellâ—d against my Word at the Waters of Meribah v. 24. All this doth carry a Signification Instruction and Admonition to us upon whom the ends of the World arâ— come for our selves or others to strip off our Garmentâ— bâ—fore we die All one as we usually strip off our Garments when we go to Bed which is an Emblem oâ— Resemblance of the Grave Or as soon as People are dead they are usually stripped off from their Clothes when they are laâ—d out But that is done by force when know not and cannot help it But to do it before we die this is the Will and Requiring of the Lord God and this stripping off our Garments is one kind of setting our Souls in Order before we die As Moses stripped off Aaron's Garments now Moses was the Minister of God so it is the business of the Ministers oâ— God or rather of the Ministry of his Word to strip People off from their Garments before they die But what kind of Garments are they that are to be stripped off For there is a good kind of Garments which we read of even the Garments of Salvation and the Robe of Righteousness Isa 61. 10. Are People to be stripped of these In no wise But rather they are to be stripped of another sort that these may be put on For as Joseph of Arimathea craved the Body of Jesus and he bought fine linnen and toâ—k him down and wrapped him in the linnen And as we know the manner of us is to bury only to strip off such Clothes which the Person weared whilst living and to wrap the Body in clean or â—ine linnen Cloth according as the outward condition of the Party deceased is whether rich or poor or in a Shroud or woollen Cloth Even so God doth expect that against the time and as soon as ever we are stripped off from those kinds of Garments hereafter mentioned that to them it may be granted that they should be arrayed in fine linnen clean and white for the fineâ—linnen is the Righteousness of Saints Rev. 19. 8. But those kinds of Garments which the Ministers of God or rather the Minstry of his Word is to strip People of to the intent to set their Souls in Order befoâ—e they die are of two sorts The first we read of in Jude 23. Hating even the Garment spotted by the Flesh The second or rather both of them summoned up together we read in Isa 64. 6. But we are all as an unclean thing and our Righteousness as filthy Rags So that the Garment spotted by the Flesh the unclean thing and
Scripture way of writing is not so much liked of and received by the Wise and Disputer of this World or by those who would be thought â—earned according to Mode and Fashion Yet all other Books and Sermons whether they steal every Man his word from his Neighbour and borrow it from other Mens Writings or if it be the meer Product of their own Wit and Knowledge if it doth not arise from and is bottomed on this Pillar and Ground of Truth it is all but as so much Chaff in comparison to the Wheat I have more Vnderstanding than all my Teachers for thy Testimonies are my Meditation I understand more than the Antients because I keep thy Precepts Many People think that they have the least need of Books of any thing in the World but they must necessarily have Food and Raiment for the Body or Physick against or in the time of Sickness But if such had Faith and Knowledge they would apprehend that when the Commandment of God is Buy the Truth and sell it not also Wisdom and Instruction and Vnderstanding Prov. 23. 23. It was equally and alike necessary to buy such Books which contain Propositions of Truth and Wisdom and Instruction and Vnderstanding as to buy Food and Raiment for the Body or the things which Minister unto sensual Pleasure For the Incorruptible Seed of the Word doth all one feed up the Soul unto Eternal Life and is as necessary for her unto this end as Meat and Drink doth feed and nourish the Body and preserve it in Temporal Life The Word and Truth of God being that Bread which cometh down from Heaven and giveth Life unto the World So that it is the best way of laying out our Money for that which is Bread indeed As so it will appear when People must give account for every Talent received and how they used and expended the same Hereby also may be justified the Wisdom of our Nation in giving a settled and established Maintenance to such as Preach Sermons and also herein the Labourer is worthy of his Hire Luk. 10. 7. If they did divide the Word of Truth aright giving to every Man his Portion Tho' here again is need of a distinguishing Judgment which can separate between the Precious and the Vile But he that is Spiritual Judgeth all things To know and discern between what Books are really Good to the Use of Edifying and what are not so as to receive the one and reject the other He that hath my Word let him speak my Word faithfully What is the Chaff to the Wheat saith the Lord Jer. 23. 28. As all Scripture is profitable so all Divine Truth is profitable and such Books as contain most of this sort and affect the Heart and Conscience Instructing and Exhorting the Soul to the Things which belong to her Peace and how to make her Calling and Election sure these are to be preferred before all others and accordingly those People do think so who are renewed in the Spirit of their Mind and take delight in the Things of God I had rather be faithful to him that appointed yea and employed me in the Ministration of his Word as Moses was faithful in all his House As we were allowed of God to be put in trust with the Gospel even so we speak not as pleasing Men the but God who trieth the Hearts although for this cause my Books should be rejected by the Multitude of this Hypocritical and Corrupt World for the Time is now come when they will not endure sound Doctrine Then seek to please Men for if I yet pleased Men I should not be the Servant of Christ and so have my Writings received and approved off by them But I do not altogether so much Regard the Censure of Men for surely my judgment is with the Lord and my work with my God Isa 49. 4. which Work may be nevertheless Good and Right and Acceptable in his sight although as to the outward and visible success thereof I have seemed to labour in vain I have spent my strength for nought and in vain It is one thing to be worldly wise but another to be wise unto Salvation As Balaam said Behold I have received Commandment to Bless and he hath blessed and I cannâ—t reverse it So we ought to assert the Commandments and Sayings of God in the very same manner as they stand Recorded in his Statute Book the Bible and not otherwise However too many do corrupt and handle the Word of God deceitfully by their Prophesying not right Things but smooth Things and Deceits Yet stiâ—l they cannot Revâ—rse it So as to alter the Truth and Signification thereof nor yet to make one titâ—le of the Law to fail T is not so much what true Prophets or Writers preach or make known not yet at all what false Prophets or Writers preach or pretend to make known but whom the Word of God who is judge himself Psal 50. 6. Blesseth they are Blessed and he or they whom the Word of God Curseth they are Cursed THE CONTENTS The Contents of the First Sermon ALL People in the midst of Health and Age are Sick unto Death Page 3. The true and right preparation for Death is by a constant course of Righteousness and Holiness all the Days of our Life p. 7. From that Branch of the Text Isaiah the Prophet the Son of Amos came unto him and said It is discoursed against the Non-hearers or Rejecters of the Word of God p. 12. Grace and Holiness are Principles of Immortality and Eternal Life abiding in us whilst we are in this dying Body p. 19. The Vse and Application of this Sermon is If we have served God a little in the foregoing part of our Life to serve him much towards the close and period thereof p. 21. The Contents of the Second Sermon To set our House in Order doth denote to set our Outward Estate in Order to set our Body in Order but chiefly to set our Soul in Order p. 25. The Resurrection clearly proved from those words of dying Joseph God shall surely visit you p. 29. To set the Body in Order is to have it ordered according to God's Word which requires directs and enables that it become free from sin and that Holiness be engrafted into it p. 36. A Digression wherein is shewed the very Reason why God Almighty is so often stiled the Lord of Hosts in the Old Testament especially The Greatness of God and of his Works of Creation is somewhat described p. 42 43. To set the Soul in an Order is that it be in a readiness and that nothing be wanting in her p. 46. The Contents of the Third Sermon Throughout which is Discoursed of that Principal and Essential Thing wanting in the Souls of Men that they do not lay aside every Weight and the Sin that doth so easily beset them and that they do not Resist unto Blood striving against Sin And that they do not strip themselves off from
Self-righteousness and be clothed with the Righteousness of Jesus Christ p. 50 65. Of Mixt Holiness P. 63. The Contents of the Fourth Sermon Herein is shewed how it is with us from our first Conception and Birth until our Death p. 81. The manner whereof is shewed and may be most clearly conceived from those several Words whereby it is expressed in Scripture of Dying Deceasing Departing Yielding up the Ghost Gathering to his Fathers Falling asleep p. 83. Of seeing Death p. 88. In which there is nothing dreadful to such as are indeed the Children of God P. 96. The Contents of the Fifth Sermon Of seeing the Lord 's Christ or rather of having Christ formed within us and that not in part only but wholly and throughout before we see Death p. 98. How to order our Good Works or Alms-giving that they may be acceptable with God p. 119. What may be thought of the different Sorts and Sects of Religion now in the World and concerning the Salvation of such of the Heathen as are indeed Good and Vertuous p. 124 125. The Contents of the Sixth Sermon Herein is shewed what mighty Force Reasoning and Exhortation is in this Consideration Thou shalt die and not live to set our Body and Soul in Order p. 132. Some Brief Remarks concerning Rich People p. 141. The whole is concluded with Two Practical Vses and Inferences p. 148 153. God hath at this Day Three Ways of Speaking Manifesting and Revealing himself unto Mankind viz. by his Written Word by his Spirit in the Heart and Conscience of each Person and by his Ministers Here also a difference is shewed between the true and false and what God will at length do as to the latter sort p. 154 155. The End of all the Parts and Ordinances of Religion and of all Books and Sermons if they be managed and composed aright is to set the Soul in Order against the time it shall go out of the Body p. 158. ERRATA PAge 24. line 4. for Charity read Chastity P. 54. L â— for summoned r. summed p. 53. l. 4. r. They know not I. 32. for Minstry r. Ministry p. 101. l. 33. for Mal. 3. 8. r. Mal. 3. 5. ibidem l. 24. r. To be obeyed p. 35. l. 33. r. We shall with them the better serve God SERMON I. Isaiah 38. 1. In those Days was Hezekiah sick unto Death and Isaiah the Prophet the Son of Amos came unto him and said unto him Thus saith the Lord Set thine House in Order for thou shalt die and not live A Serious and thorough Consideration concerning Death and Immortality was the principal Inducement which did first bring me acquainted with the Ways of God for I have thought much thereon from my Tender Years And now as I approach Day after Day nearer in Time towards it so I ought to have it yet much more in Remembrance with continued Thought and Searching of Heart how I may grapple with that last Enemy how either to pluck out or blunt the Edge of the Sting of Death that the Grave may not have the Victory over me that is so far overcome me as to consign me over unto the Second Death I would not therefore by mine own good will Preach one Sermon nor yet make one Prayer unto God wherein I did not mention somewhat or other of this Wisdom as the Holy Ghost calleth it that we may understand this that we would consider our latter end Deut. 32. 29. For indeed this is the Will of God and of Christ concerning us dying Creatures as also it doth teach and instruct us what Mind and Temper we should be in now we are for a very little while Breathing as yet on this Earth Let your Loins be girded about and your Lamps burning and ye your selves like unto men that wait for their Lord observe that when he will return from the Wedding that when he cometh and knocketh they may open unto him immediately blessed are those Servants whom the Lord when he cometh shall find watching And so we should every one of us wait and watch for the coming of the Lord our God and especially for his Haâ—binger Death which he sends before for to bring our Souls unto himself the God unto whom shall all flesh come Psal 65. 2. or rather what inhabits in Flesh shall come At the Death or Departure of each Person the Body or Dust returns to the Earth as it was and the Spirit to God that gave it Saith the Apostle Whatsoever things were written asoretime were written for our Learning that we through Patience and Comfort of the Scripture might have hope Rom. 15. 4. And so this great place of Isa 38. 1. which was written three or four Thousand Years ago is written for our Learning who live almost Seventeen Hunâ—dred Years after Christ Yea as Christ himself saiâ— upon another occasion This Day is this Scripture fuâ— filled in your Ears so I testifie unto all that shall heâ— or read these Lines This Day is this Scripture mean this very Text of Isa 38. 1. fulfilled in youâ— Ears for instead of what is there said In those Daâ— waâ— Hezekiah sick unto Death now it may be read 〈◊〉 this wise In these Days are such an one and such a one naming the several People by their respective Names and so it is of all the Dwellers in England yeâ— and of all the Habitable Parts of the Earth They are all sick unto Death For though indeed it was thus originally said upon the account of an extraordinary Ulcer or Disease which was then upon Hezekiah and by that phrase in the Gospel This sickness is not unto Death John 11. 4. we must distinguish between health and sickness and again between that kind of sickness which is Recoverable and Curable and that sickness which indeed is Mortal or a sickness unto Death how then can it be here truly said when many are in Health Youth Vigour Lusty and Strong that they are all sick unto Death Nevertheless I will prove and make out what I afore-affirmed Common Reason sheweth that a growing Tree is equally alive in the midst of Winter although it doth seem as a barren dead and dry Tree because then it doth not run in Sap nor shoot forth in green Leaves even so by the very same similitude by supposing it contrariwise it may be conceived that in the midst of Youth Health Life and Vigour which are the Spring and Summer of our Age we are all the while sick unto Death or as it is appositely and properly expressed in the Office of Burial In the midst of Life we are in Death because that we do all along carry about us in our Body the Seeds of this sickness unto Death or the Seeds of Mortality According as it is expressed in the Book of Job The Root of the matter is in you so as soon as we are Born the Root of sickness which is the usual forerâ—nner thereof the Root of Death is in
taught it unto us by that common knowledge which he hath given unto us as his reasonable Creatures But yet God willing more abundantly to acqnaint us with a lesson of so very great Importance as indeed it is to every one of us And seeing that the same hath a much further meaning and requiring than to order the Disposition of our Lands Houses Money and Goods For it hath a much more Noble even a Spiritual Sence and Signification to set our Souls which dwell in this Earthly House of the Body in order for we shall dye or yet more properly we shall leave these Habitations of Clay Therefore I say that God hath ordered the same for further security and to bring it yet more to our Knowledge and Remembrance to be written in his Statute Book the Bible as also we may find the same Engraven in the Word that is nigh us even in our Heart for we may also perceive a still Voice speaking from thence Set thine House in order for thou shalt dye and not live Isaiah the Prophet the Son of Amos came unto him and said From hence we may also consider How God who at sundry Times and in divers Manners spake in time past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son For in those days it was not so much Isaiah but God himself who spake this by Isaiah unto Hezekiah To which agree those words of our Saviour unto his Apostles and Disciples For'tis not yeÌ„ that speak but the Spirit of my Father which speaketh in you Mat. 10. 20 And so God spake by Moses David Job and by all the Prophets But now he speaks by Christ who is the Word and the Word was with God and the Word was God in whom all the others do meet and concenter Searching what or what manner of Time the Spirit of Christ whâ—â—h was in them did signify 1 Pet. 1. 11. The Spirit of Christ in them In whom Why In the Prophets mentioned in the foregoing Verse Whose Spirit did actuate them all just like as the Soul doth actuate the Body Although Christ was than in Heaven and they were here on Earth in their several Generations long before God did send his Son in the fulness of Time for to become Flesh The Spirit of God and of Christ are near one and the same and so God and the Word of God are one and the same according to that common Maxim Nothing is in God but what is God himself So that we are not to look upon those words which we find written in the Bible as the words of Moses Samuel Job David and the Prophets or those in the New Testament as the words of the Evangelists and Apostles who yet did write and speak them but we should consider of it higher and further as the word of God and Christ which God and Christ spake by them As when we send a Letter to one at a Hundred Miles distance whom we have known or heard of we do by that same Letter speak to him in effect yea and as much to their knowledge and understanding as if we were in the same Room together and we did talk to them face to face So I have often thought that the Scriptures are as the Letter or Epistle of the Most High God which is sent unto us the Inhabitants of this Earth for hereby God doth speak unto us from Heaven the Habitation of his Holiness which is more than a Thousand or a Million of Miles distance from us all one as if we heard outwardly his Voice which in that sence no Man hath seen God at any time nor heard his Voice or as if the Lord did dwell Visibly amongst us which he doth not Is it so Yes verily Then this is a mighty Argument and terrible Consideration against those who refuse to Read or Hear the Word of God See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven Heb. 12. 25. It was the Angel on Mount Sinah and Moses and the Prophets that spake on the Earth but it is Christ the Son of God that now speaketh from Heaven For though Jesus Christ is long since ascended on High and Sits on the Right Hand of the Father yet he speaketh to us from Heaven even now in his Word and in the Preaching and Ministry thereof For as Moses of old time hath in every City them that Preach him being Read in the Synagogues every Sabbath Day Even so now Christ hath those who continually Preach him as Moses had â— by how much he is not only greater than Moses but even greater than the very Angels of God And who will not hear the Ministers of Christ who preach him or who Preach the Word of God for whosoever Preacheth the Word of God Preacheth Christ in as much as Christ is the Word of God Neither would such be perswaded if Christ should come once again into the World after the same manner as he did which will not be so for his next coming will be unto Judgment which Will be in Glory and in Power and in flaming Fire taking Vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ But in the mean while he hath gave the Word and there are those who Preach it He hath sent forth Labourers into his Harvest with full Power and Commission He that heareth you heareth me and he that despiseth you despiseth him that sent me Luke 10. 16. Even the Great God himself who made the World and all things therein What do ye think will become of those who despise God As they who despise his Word either preached or spoken written or printed do despise God himself Why God hath fortold us what will become of such They that despise me shall be lightly esteemed 1 Sam. 2. 30. This is not all neither for God will answer requite and punish them in very like manner They shall go forth and look upon the Carkasses of the Men that have Transgressed against Me and they shall be an abhorring unto all Flesh Isa 66. 24. Observe here the slighting kind of Phrase Carkasses the Holy Ghost makes use of That such little despicable and vile Beings who even in the midst of Life are but Men and Women in Carkasses Notwithstanding some have Jolly and Red looks Aâ—e inclosed in their own Fat according to the Psalmiâ—â—'s Phrase or are arrayed in fine Cloaths should ever behave themselves contemptuous or disdainful towards a most Excellent Infinite and Glorious Majesty as the Invisible God is If there should come any Letter to me or any order concerning me under the Great Seal of England with the Royal Signet and Arms and I would not Read nor look into it nor hear what it was but take and stamp it under my Feet or Burn
and ingrafted in the Body before we die because the end of Holiness is Everlasting Life 3dly By those Words Set thy House in order is denoted and shewn forth that we set our Souls in order The Phrase set thine House in order is a Metonomy for by the Name of the thing containing is meant the things contained in that House like as when mention is made of the Cup which Jesus a little before He was betrayed took Bâ—ead and gave thanks and gave it to them saying Drink ye all of this Mat. 26. 27. Thereby is intended not the bare outward Cup but the Wine contained in that Cup. And so in liâ—e manner this Phrase of the Spirit of God delivered by the Mouth of Isaiah doth not so much signifie that Hezekiah should set the outward Walls of his Palace or dwelling House in Order but rather his Houshold concerns which were contained in that House nay further that Tenement of Clay wherein Himself did inhabit his Flesh and Body this He should set in Order Nay to come yet closer and nearer to himself He should not so much set the earthly House of his Body in Order this should be done but yet much more He should set the Inhabitant of that earthly House viz. His Soul in Order Now what was commanded to Hâ—zekiah is the Duty of us all severally upon whom the ends of the World are come The Soul is not our House but the Inhabitant of our House and from the like Analogy and Reason of Things by the very same Interpretation and opening out of the Scriptures which the Eternal Spirit in the penning and giving them forth hath designed therein when He expresses the things contained therein by the Word or Name of the thing containing Therefore of necessity the Spirit of God did mean and intend thereby when He saith set thine House in Order set thy Soul in Order because that this Soul of ours is the Principal and I may say the only Thing that is most Immaterial and Substantial which is contained in this earthly House of ours If we compare Mat. 16. 26. For what is a Man proâ—â—â—ed if He shall gain the whole World and lose his Soul together with Luke 9. 25. where instead of his own Soul it is thus written What is a Man profited if He gain the whole World and lose himself Now put both theâ—e places together and from them both it will undeniably follow that the Soul is the Man himself Man fest Reason I will go on to add yet further evâ—n very Sense teacheth the same for we may understand and perceive that the Body is just enlivened and 〈◊〉 sensible but is as it were a meer Trunk or Engine for the Soul to Act in It is evidently seen that the Body upon the Decease or Departure of the Soul from out of it is just like an empty House Tenement or Cottage without any Inhabitant at all in it which as that thereupon doth fall into Ruin and Decay without any one to mind or look after it so the Body yet much sooner Moulders into Corruption Stink and Dust Fear and the Pit and the Snare are upon thee O Inhabitant of the Earth Isa 24. 17. This is a most proper and apposite Expression of the Holy Ghost to call us Inhabitants of the Earth From whence I will go on to Remark yet further that just like as Snails carry their Houses upon their Backs even so we carry about the Houses of our Habitation I mean this little Tenement of Clay the Body all along and every where with us We are wrapt up and covered all over with it And it is a moveable walking House that hath not Foundations Heb. 11. 9. which herein is opposite unto and distinct from that City which hath Foundations there mentioned in the next following Verse And also herein it is opposite unto and distinct from that House Eternal in the Heavens spoken of 2 Cor. 5. 1. Now what we must do or how to behave our selves to set our selves who inhabit and are contained within this earthly House in Order proceed we to shew according to that measure of Knowledge which our Creator hath given unto us To set in Order in one Sence is a kind of Speech which is used when from out of a great mixed and confused Multitude of Men these are Marshalled and put in order of an Army And indeed it is observed of a well Disciplined Army that it is one of the most orderly things in the World when each Officer and Souldier notwithstanding their vast Multitude knows and stands in his proper Place Rank and File not moving one Hands breadth from out of it to the Right Hand or to the Left and they do move and act nothing without Command or Order And so when we read in Joel 2. 7 8. And they shall March every one on his ways and they shall not break their Ranks neither shall one thrust another they shall walk every one in his Path Observe all this for these things being so written and dictated by his Spirit hereby we are shewn and instructed how God is infinitely pleased and delighted with this thing of Order in his Army and in the very great Camp for so it is there called verse 11. as indeed it is of his Creatures or Created Beings And from hence I would observe and make kâ—â—wn though it may seem a little Digression yet I shall soon again return to our subject Matter that when the Scripture stiles God in manifold Places of the Old Testament the Lord of Hosts It hath a much larger and more comprehensive meaning and signification herein that as He was King in an especial Manner over the Children of Israel for that Government was a more immediate Theocracy then over the other Nations so He was their Chief Captain or General of their Armies or Hosts and that He did fight their Baâ—tels in dispossessing their Enemies from out of it and giving them the Land of Canaan In Truth in this Sence He was the Lord of their Hosts as He did lead forth the Children of Israel by their Hosts from out of the Land of Egypt and gave them Possession of the promised Land And so in another Sence inasmuch as we are to Publish the Name of the Lord ascribe ye greatness unto our God Deut. 32. 3. And forasmuch as an Host or Army is one of the greatest and most terrible things here living on the Eaâ—th therefore when the Spirit or Spiritual Men would ascribe greatnâ—ss unto God they do in this manner express it by his being Lord which signifies Chief Ruler and that He hath Dominion and Authority over them and that He is greater in Power Strength and Multitude than all of them put together But cheifly the largest highest and most comprehensive meaning and signification of these Words the Lord of Hosts seems to be taken from that great Place in Isa 40. 26. Lift up your Eyes on high and behold who hath created
also Selfâ—Righteousness denoted by this Phrase of the Holy Ghost our Righteousness are the two pâ—iâ—cipal Garments and so must be done of whatever is like unto them which the Soul must be stripped of before she goes out of the Body that she may be set in Order and to the intent that she may be found comely meet and acceptable in the â—ight of God when this Spirit of ours is to return to the God that gave it It is commonly and truly said That it is a great thing to die And so indeed it will appear notwithstanding that the most and generality of People who are in the broad way that leadeth unto Destruction make no more of it than barely to undergo it when it comes as if there was no more than to yield up the Ghost and surrender up their Breath when they can no longeâ—â—old it in In truth there is no great matter to die as People usually die to slip and descend down into Hell But to die as indeed we ought to die sed Revocare Gradum superasque ascendere ad Auras hiâ— labor hoc opus â—st that we may ascend up above and be received up into the Mansions above here is labour and work here is matter enough for all our life foregoing let us do and endeavour and labour as much as ever we can If I should here go about to describe what it is to strip off these Garments spotted with the Flesh to put away the unclean thing and to renounce all our self-Righteousness I am apt to think that I shall pencil and set it forth in higher Perfections and Attainments than People will reach and arrive unto And yet let me say what I can concerning it even according to the Ability and Knowledge God hath given me it will come â—â—â— short of what is the meaning and requiring of God concerning it whereby also it will be seen Thy Word is very pure therefore thy Servant loveth it Psal 119. 140. The consequent to which is to hate yea and strip off the Garment spotted by the Flesh Some may here be apt to say such a State of Holiness Christianity and fear of the Lord is too wonderful for me it is high I cannot attain to it If none will go to Heaven but such Precise Mortified and Self-denying People Lord have mercy upon us For what will become of us Notwithstanding this or the like imagination and saying so frequent in the Mouths of People when they hear strict and hard sayings drop from the Preachers Mouth who can bear them Yet I say and testifie again there is no making our Calling and Election sure Heaven is such a great and lasting Good that we can never make too sure of it and Hell is so sore and abiding an Evil that nothing can be done too much to avoid it without coming up to these Perfections and Excellencies and higher degrees of Grace and Knowledge of Holiness and Innocency which the Scriptures do any where speak of or set forth And truly we should purchase to our selves a good degree and great proficiency in the Christian life and in the Faith which is in Christ Jesus if we have already used the Office of a Deacon well 2 Tim. 3. 13. That is if we did learn and behave our selves well enough in the lower Forms of Christ's School as to be still coming up and making towards the higher yea the top and highest of all As indeed the very top and highest pitch of Christianity and Faith attainable here on this Earth is set forth by those kinds of words that lie before us of hating even the Garment spotted by the Flesh of laying aside every weighs and the sin that doth so easily beset us of resisting unto Blood stirring against sin Shew me any stricter Gospel Precepts or higher Advancements towards the likeness of God and of Christ For this is certain the more like unto God any one becomes the more he doth love Good and the more he doth hate Evil. Ye that love the Lord hate Evil Psal 97. 10. Now this is an hating of Evil with a perfâ—ct hatred when we do not only hate loath and have indignation against Evil but we hate every thing that is in the least stained tinctured and spotted with the Evil. Nay yet further this is true hating of Evil when although the Flesh is not simply and absolutely evil yet it being the Ground or Soil where this Evil the Poysonous Herb grows and springs up we do not only hate the Poysonous Herb it self but even the very Ground that bears it and round about for its sake Wâ—eâ— in our Thoughts and Soul the Ground is by us accursed for its sake That although no Man hates his own Flesh but loves and cherisheth it as the Scripture witnesseth and God would have it so in the State of Innocency yet because of the Body of Sin dwelling therein and because that Evil and Corruption doth root settle and spread it self foâ—th there we hate our own Flesh therefore and could almost destroy it which we must not neither though here we are Commanded also Mortifie your Members which are on the Earth If â—hy righâ— Hand offend thee cut it off if thy right Eye offend â—â—ee pluck it out And even we are to loath and detest those Members which have been yielded Servants to â—ncleanâ—ess and to Iniquity unto Iniquity The Flesh lusteth and striveth against the Spirit and the Spirit against the Flesh as may be seen in the seventh and eighth Chapter to the Romans For when we were in the Flesh the motions of sins which were by the Law did work in our Members and by the like consequence of that of 〈◊〉 of hating even the Gaâ—ment spotted by the Flesh we â—ught to hate our Members because of the motions of â—â—s in them to bring forth Fruit unto death But now we are delivered from the Law that being dead wherein we â—â—e held that we should serve in the nâ—wness of the Spirit and not in the oldness of the Letter Rom. 7. 5 6. For they that are after the Flesh do mind the things of the Flesh but they that are after the Spirit do mind the things of the Spirit Because the carnal mind is enmity against God for it is not subject to the Law of God neither indeed â—an be So then they that are in the Flesh cannot please God There is no need of citing more places of Scripture these being sufficient and express to the purpose to shew that the Flesh is distinct contrary and opposite unto the Spirit And also the reason of not only hating but even stripping off the Garment spotted by the Flesh to set the Soul in Order before she goes out of the Body will easily appear By the way it is not proper nor yet a true expression to say that the Soul doth die when it goes out of the Body for indeed it doth not die but depart But this is certain and evident that when
she goes out from the Body she is then stripped off from that Garment of Flesh in the general that is the Body For the Soul goes upwards and gets out from and lays aside the Body which then seems as the Mantle that fell from Elijah at his going up to Heaven and then she becomes all and pure Spirit Now as aforesaid the Flesh in it self simply and abstractedly is not Sinful nor Evil. For it was not so in its Original and first Creation But after that Adam fell into the transgression all his Children and Descendants from his Loyns are conceived in Sin and brought forth in Iniquity And they are polluted in their own Blood Ezek. 1â— 6. as soon as they are brought forth from their Mothers Womb. So that this Flesh of ours is become a Seed plot of all manner of Sin and Evil Like Leaven doth leaven the whole lump so it hath spread and diffused it self throughout the whole Flesh and every part thereof From the sole of the foot even unto the head there is no soundness in it but wounds and bruises and putrifying sores Indeed Man was at first the work of God's own hands and truly a noble Creature Yet had I planted thee a noble Vine wholly a right Seed how then art thou turned into the degenerate Plant of a strange Vine unto me Jer. 2. 21. But since that by his Fall he is turned topsie-turvy over what he was then For now he is become Universally corrupt throughout Every imagination of the thoughts of his heart was only evil continually So that until he is renewed again after the Image of him who Created him which is in Righteousness and true Holiness he stands not only distinguished from but as it were in perfect contrariety unto God Said our Saviour to one of his Disciples Get thee behind me Satan thou art an offence unto me for thou savourest not the things that be of God but those that be of Men. As if the things which did only savour of Men were a stink and evil smell and a smoke in his Nose Isa 65. 5. which he could not endure and would have behind and far from him And so it is all one of the things which savour of the World and the things â—hat savour of the Flesh the infinite Holiness and Uprightness of God is in no wise reconcileable unto them nor yet doth approve of them For they are all bad and nought they being either the receptacle of Sin and Evil or at least they have a smell taste and tincture thereof which the Holy and Pure God doth not like In this sence it is not as some of the ignorant and foolish Popes did from thence forbid Priests to Marry That they that are in the Flesh cannot please God Rom. 8. 8. for the Flesh as it is now is either Sinful or Evil it self or it hath a savour of Sin and Evil. And it is the Will of God that we should come out even from that By what hath been aforesaid it may be understood what it is to hate and strip off from us the Garment spotted by the Flesh that is spotted by the Sin or Evil which doth usually lodge and dwell in the Flesh And care should be all one taken as to this as we would not willingly have next to our Skin any linnen cloth wherein some poysonous Herb or Flower hath been lately wrapped up or as we would not of our good will and choice wear the innermost Garments soon and immediately afterwards of one that hath died of the Plague or as we would not drink out of a Glass before it is throughly washed and rinsed in which we knew there was immediately before yellow Arsneck or any other most deadly Poyson As we naturally fear and avoid all these so if we were Spiritually minded we would take as much heed of the World and of the Flesh although we are in the midst of the one and wrapped up and encompassed about with the other But to be in the World and not of the World That by these you might be Partakers of the Divine Nature having escaped the Corâ—â—ption that is in the World through Lust From whence it follows that it is imposâ—â—ble to be a Partaker of the Divine Natureâ— unless one hath first escaped the Corruptioâ— that is in the World through Lust So again as long as we are in the Body we are in one sence in the Flesh and accordingly the Scripture calls the time of this life the days of our Flesh But as long as we do not obey yield nor give way unto the motions of sins that are in the Flesh If we keep under and crush even Concupiscence which is the beginning of Lust and so the beginning of each sin or the tendency to each sin if we make not Provision for the Flesh to fulfil thâ— Lusts thereof It is not here said to satisfie the necessities thereof but the Lusts which are excrescencies and superfluities and needless things so long we are safe enough as to the Flesh for though we are in the Flesh yet we walk not after the Flesh The World and the Flesh for the most part in Scripture sence are taken for the Evil thereof for the Reasons afore assigned Because Sin and Evil hath its Root Being and Dwelling in them and they are the occasion thereof God hath therefore suffered yea and placed us in the midst of them both for our greater Proof and Tryal to prove us to know what is in our heart whether we will keep his Commandments or no. By our being in the World and the Flesh and yet to be kept innocent and free from the Evil thereof is just like treading upon Coals and not be burnt which requires much and constant speed skill and care Now for a season God having thought fit that it should be so we are encompassed about with and very near to manifold Temptations arising from the World and the Flesh and the things thereof That the Tryal of our Faith Obedience Holiness and Innocency might be had Which if it be retained for all It is much more precious than of Gold that perisheth though it be tried with fire and so it will be found unto Fraise and Honour and Glory at the appearing of Jesus Christ The Word of God is very Spiritual and Heavenly for it doth teach us as we may find by the Instructions scattered up and down therein that when a great deal of our life is spent and the day of Immortality is at hand and we begin to move off from the Stage of this Earth like as when Soldiers have a mind to draw off from besieging a City of their own accord thinking that either they cannot obtain or it is not worth their while to obtain it then they draw off their Carriages Burdens and Instruments of War before they march off themselves So it is where they do it with advisedness and deliberation and they have sufficient strength Even so many of the
or as a Garment which will wax old and wear away or like a Watch oâ— any other Motion only to continue so long and no longer even whilst the Pulse beats and whilst the Springs and Wheels of Life within do continue in Motion and Circulation I have often thought and admired within my self how the ever-living God unto whom all Flesh shall come doth summon and call for us severally through thâ— Postern-door and Gate of Death And when I have enquired and my Heart hath searched diligently out of the Scriptures of Truth what will become of us when we come to die searching what or what manner of thing it is to die truly the best and most intelligible account that I can give of it is this I find in the â—criptures that it is always expressed by these five or six manner of words Dying Deceasing Departing Yielding up the Ghost Gathering to his Fathers Falling asleep All which tend to one and near the same signification and so it doth if there be any other Phrase or Form of speech to express Death by And it came to pass as her Soul was in departing for she died Gen. 35. 8. which was spoken of Rachel And so when Elijah was to raise the Widows dead Son He streched himself upon the Child three times and cried unto the Lord and said O Lord my God I pray thee let this Child's Soul come into him again 1 Kings 17. 21. In the Margent there it is into his inward parts Besides these two plain and express Scriptures which do prove and confirm the matter in hand to this give all the Prophets and Scripture witness That Death is nothing else but a going out or departue of the Soul from the Body When the Soul or Ghost or Spirit is yielded up and committed and returns to that God who gave it And when the Holy Ghost Phraseth it by falling asleep thereby it would set forth that little pain or difficulty which is therein For they die in like manner and make no more of it than when we take our ordinary rest by sleep in our Beds This is commonly the Portion and distinguishing Character of the Godly and Righteous that they go out of this Body with Peace of Conscience and Peace towards God in which same sence that saying of the Disciples is true Lord if he sleepeth he shall do well Which will be so as to the future State if it be real Sleep and perfect Peace and not the Slumberings only of false Presumption But then as in Sleep we do not speak or act as when we are awake nor yet do we think clearly for Dreaming is but a kind of confused Imagination inasmuch as Death also doth take away the use of those faculties which in sleep are only suspended for a time therefore because that in this respect and for this reason it hath some resemblance and likeness to sleep the Spirit of God doth sometimes so compare and call it In Death the Soul is actually gone out of the Body but in sleep it seemeth only to lie a little more still Again the Body is as the House or Tenement but the Soul is the Inhabitant or Tenant thereof and as when that leaves it there is nothing seen but bare Walls and not any thing that hath life within So the Body is evidently seen to be but a meer Trunk Carcase or Lump of Clay when the Soul which is the life and did give it Beauty and ruddy colour which also doth vanish with it is gone out and departed from it Lord now lettest thou thy Servant depart in Peace according to thy Word Luke 2. 29. This one Scripture sâ—ews forth and confirms all those two or three Truths â—fore-spoken of The blessedness and desirableness of â—eparting in Peace that is Peace towards God Hereby again Death is shewn to be and is properly called a departure According to thy Word Hereby is shewn foâ—th and gathered that the Soul is only Tenant at Will to the Great Landlord of Heaven and Earth whâ—n she inhabits here in one of his little Houses or Cottages viz. the Body here on Earth And it is as much as if God should say to her at first Soul I allow thee to inhabit such an exact time in that little Tenement of Clay and when that time is expired thou must come out of it again But now The Sâ—cret of the Lord is with them that fear him Psal 25. 14. It sometimes happens that the Godly and Righteous do perceive and guess about the time God will have them to live here on this Earth It was revealed by the Holy Ghost to Simeon that he should not see Death before he had seen the Lord's Christ And so besides â—he example of Jacob Moses and Aaron and others Registred in the Book of the Lord I have read and heard of several of the Saints and Servants of God who have had it revealed unto them a considerable time before in their foregoing life near about what time and at what year of life they should die which hath accordingly so came to pass I my self have had a forebode for several years past that I should die about the three and thirtieth or the three and thirtieth year and an half of my life God knows whether it will be so And when the time draws nigh that Israel and so they that are of Israel must die they do with a willing mind resign and offer up their Soul unto God as in a readiness a little before that time comes Which is a thing plâ—asing and acceptable in the sight of God our Saviour the God of the Spirits of all Flesh as we see by the example and good temper of this Simeon who was Just and Devout waiting for the Consolation of Israel And so we should wait beforehand for the Consolation which God will give unto his Servants if we do indeed serve him after that we are passed through this Vale of Tears and World of Misery It was revealed unto him by the Holy Ghost that he should not see Death It is very proper and pertinent to the matter in hand to open and explain this manner of Speech of seeing Death The Infidel Ungodly Igâ—orant or Brutish Person may at first look upon it as a nonsensical and false kind of saying to see Death For Death closes and destroys the Eye sight that it can see nothing at all But to answer him Thou Fool that which thoâ— sowest is not quickened except it die Thou Ignorant Person I do here say and affirm then it is that we see most of all when Death hath destroyed all our Opticks and power of seeing and our Eyes are sunk into our Head I will prove and demonstrate it from this very Similitude of Things Do not we see more when we have the full and whole sight of a thing than when we look at or upon it only through a Crevice Hole or Chink Do not they see more who are at full liberty in
to Breathe forth Herâ—by is shewn forth the wonderful Workmanship and contrâ—vance of God that the Soul like the Godhead himself is purely an invisible Being We are to admire and say it is wonderful and to believe and be most fully satisfied that it is so although we cannot comprehend it And the Angel did wonderously and Manoah and his Wife looked on For it came â—o pass when the flame went towards Heaven from off the Altar then the Angel of the Lord ascended in the flame of the Altar Judg. 13. 19 20. Even so here it may be reasoned and supposed for it is a wonderful thing of God and his doing wonderously the thing is most true that when we stand by the Bed-side of our dying acquaintance we see nothing but a little struggling gasping or such like And yet it comes to pass that as the Creature lies upon his back or side his Soul goes up towards Heaven it returning to the God that gave it And as the Angel ascended in the flame even so the Soul expires and goes out in the Breath and we see it not But the dâ—ceasing Soul or rather after it is a deceased Soul sees it and this is a seeing Death The Wind bloweth where it listeth and thou hearest the sound thereof but thou dost not see it and canst not tell whence it cometh and whither it goeth So it may be truly reasoned and conceived of the Soul or Spirit The Soul did actuate the Body whilst it was therein and we did Hear See Taste hear and feel the Operations and Life thereof but we cannot tell exactly the particular Place from whence it came from God and Heaven in the General neither can we tell the particular Place where it goes only in the General that it is to return to God and to appear before him in Judgment and from thence to go away into Everlasting Punishment or into Life Eternal Mat. 25. 46. But further as to the exact Place Manner Time we cannot tell so as to describe it particularly as it is Again As thou knowest not what is the way of the Spirit nor how the Bones do grow in the womb of her that is with Child even so thou knowest not the works of God who maketh all Eccles 11. 5. We know not which way the Spirit came into the Infant whilst it was in the Womb by Creation and Infusion from God in the General neither do we know which way it takes as now we know Roads or Paths When the Breath of Man goes forth and he returns to his Earth his Spirit or Soul ascends up above the Clouds into the upper Parts of the World as may be understood from the Light and ascending Nature thereof as the same is in Smoke or Fire We may also perceive somewhat thereof whilst she is in the Body by liftings up of Spirit As Ecclesiastes saith Thou knowest not the Way of the Spirit nor yet the Works of God who maketh all Even so it is not to be expected that I should so make it known even from the Law and the Testimony and from the Light that is given me from thence and so describe what it is to see Death as People will find when they come severally to see and feel Death indeed Then they shall more clearly perceive the Truth of what hath been afore written when they shall in their individual Persons be brought down to the People of old Time It is well if in our Searching and Learning thereof we come somewhat near to the Truth By what hath been aforesaid a clear Apprehension Notion or Knowledge may be had what Death is or what it is to dye even for the Soul to go away of out of the Body And because it must after Death go to Judgment and from thence it shall go further into Everlasting Punishment or into Life Eternal Hence doth arise that doubt and fear of Soul which of these places it shall go away into As to this how to obtain the one and avoid the other to partake of the Blessing and escape the Cuâ—se to enter into Heaven and not fall into Hell to go away into Happiness and pass by Misery all Scripture is therefore given us of God for to Teach Instruct and Guide us herein even to make us wise unto Salvation The same and this only is or ought to be the end of all Books or Sermons I am sure it is the only intent of the present Treatise According to the Method and Favour which God afforded unto old Simeon we gather hence that it is a very great Blessing and distinguishing Mercy of God for he doth not vouchsafe this favour unto all but only to his Elect neither doth he deal so with every sort of People to have this revealed and manifested unto them that they shall not see Death before they see the Lord 's Christ It is reported of Julius Caesar that a little before he was Murdered in the Senate-Hoase that he did see the Apparition of himself in the form of a dead Man at which sight although he was a Mighty Man of Valour he was strangely astonished and struck with fear For so terrible was this sight of Death unto him that he did exceedingly fear and quake And truly well he might for he was an Heathen and Infidel and we can apprehend by the Gospel Revelation what will becomâ— of such after Death But our good old Simeon hy having seen the Lord's Christ before was sufficiently fore-armed and fortified against the sight of Death The reason whereof stands on this wise for as when the Chick sees the Kite or Hawk that would devour it if she can then run under the Hens wings into the Cub she is safe for as the Hen was instrumental at first to give it Life and Being so she will preserve it Even so it is here by seeing the Lord 's Christ who is appositely called the Prince of Life Acts 3. 15. The faithful Soul or the Soul that is Christ's runs and makes to Christ who promises and will perform it also I will gather my Children togethâ—r even as a Hen gathereth her Chickens under her wings Mat. 23. 37. He shall cover thee with his Feathers and under his wings thou shalt trust his Truth shall be thy Shield and Buckler Psal 91. 3. Then let Death and the Devil come to destroy that Soul if they can Here Christ is greater in Power and Might for asmuch then as the Children are partakers of Flesh and Blood he also himself took part of the same that through Death he might destroy him that had the power of Death that is the Devil And deliver them who through fear of Death were all their life-time subject to Bondage Heb. 2. 14 15. Simeon was one example to confirm this Truth for he being by the Lord Christ delivered from the fear thereof was not so astonished thereat as Caesar was or as other natural ungodly People now-a-days are Who though they name of Christ yet
outside Acts of Worship and Religion if the inward parts thereof are not joyned with them Let them put away their Whoredom and the Carcases of their Kings far from me and I will dwell in the midst of them for ever Ezek. 43. 9. Lip-labour in Prayer is properly Whoredom for it takes away the Heart from God who is the right beloved and places it upon another wrong beloved And so meer and only outside Worship may be truly called the Carcases of Worship that is without any Soul Life or Spirit therein Now as we here learn and read all this must be put away for God to dwell in us and accept of our Worship Our Matters must be Good and Right exactly according to the great Rule of Righteousness in Scripture if ever they will find the least Acceptance or Approbation from God For He is an Holy God He is a God of Knowledge and by him Actions are weighed And so our Worship is to be in Spirit and in Truth for the Father seeketh such to Worship him But all the Worship besides in the World whether Worship in Tongue or in Body which is all as nothing and profits as nothing without the Heart and Spirit going along with it or any Worship in which there is a mixture of Errour Idolatry or Superstition is an Abomination unto the Lord and obtains no good from him but rather brings Wrath and Punishment on the deluded Worshipper One false Expression in a Prayer Sermon or Service spoils the whole Burnt-offering or Sacrifice as to him that offers it up I mean as to the Preacher or Minister but the Hearers may separate the Precious from the Vile and not assent unto but dissent from it if any falshood should drop out of his Mouth The same holds alike and equally true as to good Works As to which the Lord seeth not as Man seeth for Man looketh on the outward Appearance but the Lord looketh on the Heart Suppose we instance in the Duty or good Work of Almsgiving whereof many good things are spoken and as to which many precious Promises are made in Scripture Now here it often so happens that an High-way-Man or one who hath abundance of Goods unjustly gotten or a Prodigal Spenthrift do now and then by chance or by way of vain Humour inconsiderately give a Crown or a Pound to a Poor Body when perhaps a real Servant of God or a good Christian doth not give moâ—e than a Penny because of his impoverishment and low Estate The greatest summ doth the most good to the poor Object because it is a means to furnish him with more necessaries whereas the last is the better Work and more acceptable in the sight of God who seeth the Heart and with what Mind it is As the latter is done only out of a sence of Duty and in Obedience to his Commandments but the former sort is done at random or by chance Or perhaps because even in the most Ungodly and Wicked seeing that they must unavoidably die and meeâ— with God and every one doth more or less fear some Wrath and Punishment from him for their former Sins and evil Deeds So they have some inward wishes and wouldings also to be at Peace with God but they suffer it no more to grow furâ—her unto Salvation then an addle Egg is to a live Chicken And so such may give Alms and that plentifully too like him in Micah thousands of Rams and ten thousand Rivers of Oyl for the Sin of his Soul as hoping thereby to make Atâ—onement for it or Commâ—tation or hereby to make some Recompence and Restitution for Goods unjustly gotten What manifold and vain Imaginations do lurk and lye hid in the Heart of Man And yet all this is besides the Mark for it is not right in the sight of God How fain would they be at Peace with him and yet they are not at Peace with him because they do not go the right way nor do things throughly and wholly but only by halves and in Part. Nor do they receive Instructions from the Word of God where they might see how they ought to walk to please him I have seen it quoted out of the Turkish History that the Great Emperour once took some goods wrongfully from the Merchants and being troubled in Conscience for the same upon his Deaâ—h bed He sends for the Mufti who is their Higâ—-Priest and tell him the Case and consults with him about building Alms-Houses for the Poor with the same Money The Mufti rather advises and it was done so accordingly to restore and give it back again to the right owner or to their Children and Kindred Now here it may be thought had not the poor Reason to curse the Mufti for had not they more need thereof than the Merchants who are commonly Rich and could better bear the loss No for all that in this the Mufti shewed himself a good Man For whether the Alcoran dâ—th so direct or not I know not but I am sure that herein He did speak and dictate according to the Law of God in the Bible If a Soul Sin and commit a trespass against the Lord and lie unto his Neighbour in that which was delivered unto him to keep or in fellowship or in a thing taken away by Violence this was the Turkish Emperours Case as to the Merchaâ—t or deceiveth his Neighbour then it shall be because He hath sinned and is guilty that He shall restore that which He violently took away or the thing which He hath deceitfully gotten Lev. 6. 23. Or if the Party be dead then to his Kinsmen or if there is no Kinsman then let the trespass be recompenced to the Lord even to the Priest Numb 5. 8 9 and so on If neither the Parties themselves â—or thâ—ir Children nor Kindred were alive for to whom Restitution was to be made then Alms was to be done in the very last place of all From whence it appears that as Mâ—rcy is before Sacrifice â—o Justice and Restitution is more pleasing and acceptable in the sight of the Lord then Almsgiving for assuredly He who hath commanded Thou shalt not bring the hire of a Whore or the price of a Dog into the House of the Lord thy God for any Vow For even both these are an abomination unto the Lord thy God Deut. 23. 18. even He will not accept of Alms out of Goods or an Estate unjustly gotten or holden For I the Lord love Judgement I hate Robbery for Burnt-offering Isa 61. 8. And so God hates Robbery for Almsgiving Will you speak wickedly for God and talk deceitfully for him Job 13. 7. And so will you lie or rob or steal or oppress or grasp too much because it is in the Power of your Hand and practice and devise iniquity Micah 2. 1. and pretend it is all for God which is Abomination and Hypocrisie And so it holds in like Cases for where is the same Reason and approves it self so to the
whereby we must be saved For such an one as Socrates who died a real Martyr for the One God in opposition to that Error of Polutheism so common among the Gentiles may be saved by the name of Christ at the last day And so such of the Gentiles which have not the Law but do by Nature the things contained in the Law Rom. 2. 14. although they were before or since Christ or in other Countries there is good ground of Hope from the Mercy Goodness and Truth of God for they are his Creatures as well as we that some of these will be actually saved by the name of Jesus Christ also whom as soon as they shall hear of they shall obey him Psal 18. 44 In the day when God shall judge the Secrets of Men by Jesus Christ according to the Gospel For indeed those Genâ—iles or Mahometans did obey Jesus Christ all along although they never heard of his outward Name when they did by Nature the things contained in the Law they having not seen any written Revelation But this I do Teach and Affiâ—m constantly That inasmuch as Christ is become the Aâ—thor of Eternal Salvation to all that obey him And to them only For God hath Anointed him to be a Prince and a Saviour to be a Prince to give Laws for us Subjects to obey as well as to save us from our sins by yielding and complying with him we do also obey him And inasmuch as the same Jesus Christ hath said If thou wilt enter into Life keep the Commandments Matth. 19. 17 from hence it appears that of all the Sorts and Sects of Christianity such of them and they only will be saved who confirm all the words of his Law which includes both the Law of God and the Law of Christ both the Old and New Testameâ—â— to do them Deut. 27. 26. Fâ—r as every one is cursed that doth not confirm all the words of the Law to do them And as the Prophet David saith They are cursed that err from his Commandments And so unless they confirm that particular Commandment of Christ to do it Teaching them to observe all things whatsoever I have Commanded you Matth. 28. 20. they will never be saved by Christ And so if they should break one of his least Commandments and teach Men so they will not be saved by Christ But whosoever shall do even to the very least and to every one of them the same shall be called great in the Kingdom of Heaven And this is to have Christ formed within them and not in part but throughout and both Body and Soul and Spirit may be preserved blameless unto the coming of Jesus Christ This is to take and receive Christ in all things and not in some things only as the manner of many is who call themselves Christians but they are not but do lye as all such do who name the name of Christ and yet do not depart from Iniquity I will make so far bold with those words of Scripture Believe on the Lord Jesus Christ and thou shait be saved which was said to the Penitent Jaylor as to affirm That to believe with an Historical Faith that Jesus Christ was the Messias sent by God will not save any one For suppose a Drunkard or an Unrighâ—eous Man or a Fornicator or any of that black Catalogue which are excluded from the Kingdom of God in Cor. 6. 9. 10. 11. should believe all that as none do commonly deny it will this Historical Faith save him In no wise This makes against that Error and Deceit of the Solifidians and some Dissenters among us have bordered upon and came near to the same Error and Deceit The bare name of Christ will not save any one but it is the thing for several name the name of Christ who have not Christ nor yet the thing signified by him SERMON V. Isaiah 38. 1. Set thine House in Order for thou shalt Die and not live IT was the saying of Abigal unto David Yet a Man is risen to pursue thee and to seek thy Soul but the Soul of my Lord shall be bound in the bundle of Life with the Lord thy God 1 Sam. 25. 29. So the case stands as to us all One is risen up to pursue us and seek our Souls even our Adversary the Devil of whom Saul was a kind of Type and Signification in Hunting after and Persecuting of David or rather the Devil acted through Saul in it As a roaring Lyon walketh about seeking whom he may devour And he hath Death and Hell for his Companions or as two Dogs the one to catch and the other to destroy or make miserable But here if we see the Lord 's Christ or have Christ formed within us he is appositely and truly stiled the Prince of Life So that then of certain consequence our Souls are bound in the bundle of Life with the Lord our God This is a great expression containing in it self an unspeakable benefit Then it is that we dying Creatures if we have seen the Lord's Christ or have Christ formed within us we are bound up in the bundle of Life with the ever-living God So that of necessity as fire warms all things that are next unto it and which are capable of warmth we must live also For with thee is the Fountain of Life and in thy Light shall we see Light So it may be truly reasoned also in thy life shall we have life Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air and so shall we be with the Lord. But when we once see the Lord 's Christ or rather feel him formed within us and we thus have our Souls bound with the Lord our God in the bundle of Life with the Lord our God then we which are now dying and going off from the Stage of this Earth as soon as ever we move off from thence The Eternal God is our Refuge and underneath are the everlasting Arms and he shall thrust out the Enemy before thee Deut. 33. 27. This Enemy is the Devil who was afore spoken of to be risen to seek our Souls Behold how in a wonderful manner all Scripture is consonant to it self at the greatest distance of place and how the goodness of God provides beforehand for the safety and salvation of Israel that is his People and Servants For he hath provided everlasting Arms to reach receive and catch the Soul in just upon its flight and being let out from the Body And whereas it is said That be rideth upon the Heaven in thy help and in his Excellency upon the Sky so that he is above the Prince of the power of the Air who with his Evil Spirits hath his Residence or Habitation thereabouts But we shall also meet the Lord in the Air and so we shall ever be with the Lord To partake of his Life and Happiness his Good and Blefsedness And so
out at such a time here it is his Wisdom and Business in the mean while to seek out and provide for himself another good Bargain or way of Livelyhood that he may be at no loss or disappointment This is but what is usually done every day Why all we Inhabitants of the Earth are Tenants at will or Rack-renters God having let out to us Husbandmen this his Vineyard of the Earth and he sits above afar off and out of sight and he sends his Servants to us Husbandmen that he might receive from the Husbandmen of the Frâ—it of the â—ineyard Mark 12. 1. But alas Most of them do not make so good returns thereof as he expects to the great Landlord of Heaven and Earth and we must be â—â—â—ned out for here we are not suffered to continue by â—eason of Death Is it not then our Business and Wisdom all the mean while that we are on this Earth that we may be received up into the Heavens above This leads to the second point heretofore proposed to be spoken unto and that is to shew what mighty force Reasoning and Exhortation is in this Consideration Thou shalâ— die and not live to the intent that we may set all our Worldly concerns Body and Soul in â—rder because that we shall die and not live The whole that Man desires and would have is Happiness and Salvation for if there be any other good thing which he would have or doth wish for it is all comprehended under this word to be Happy and to be made sure of it One defines Happiness to be a gathering or heaping together of all good things Now if one had all the Happiness which this World can give all the Plenty and Variety in each thing the Blessings of Solomon Understanding in the first place and then Riches and Honour and length of Days even what may seem good for the Sons of Men and whatever his Eyes desired I kept not from them I with-held not my Heart from any Joy besides that it is all Vanity and Vexation of Spirit For it doth not at the very time give the Heart and Soul a full and sincere satisfaction for all those good things put together do not yield it at the very instant of Enjoyment But then farther the Spirit is vexed that if they did fully thoroughly and sincerely satisfie her for the time as they do not that she must be at length taken away from all these things And she being an Immortal Essence noâ—â—ing but what is Immortal and Eternal also will indeed content and satisfie her For in her very Thought that can be no Happiness which hath an end For she knows that her self though she began to be will have no end and therefore she craves earnestly and groans within her self and travaileth in pain like unto that Speech of Rachel Give me Children or else I die give me a Happiness abiding as long as my self and commensurate to me or else I had rather die cease to be and return unto my first nothing But this is impossible from the Decree of God who whatever he doth in this kind he doth it for ever and it shall therefore continue in being as long as himself is God which is for ever and ever As Jesus Christ the Lover and Saviour of Souls did once say My Kingdom is not of this World for then would my Servants fight for me So the Soul may truly say my Happiness is not of this World for then would my Servants my Faculties and Powers seek for it here But the former part is evident for the two reasons afore assigned because the utmost Happiness of this World is neither satisfactory nor yet enduring And the Soul would fain have that which is both And therefore it is not worth while to give Command or Direction to my Servants my Powers and Faculties my Reason and Understanding to be wholly employed in seeking after them For indeed we should be no otherwise employed about them at all but only in subserviency and subordination to the greater things to come The time would fail me to mention all those manifold Scriptures which do most discover the Nature of things of any Book of the World For who can better know the very Nature and Order of things than the Word it self which made and established them which contain this very same Reasoning and Exhortation that the Soul is not to have her Happiness in this World but to seek for it in God and what he will do for her in the World to come let us instance in two or three for by the Mouth of two or three Witnesses shall every word be established The first to manifest and shew forth this same Truth is Heb. 13. 14. For here we have no continuing City but we seek one to comâ— From which words it may be truly reasoned and inferred for here we have no continuing Happiness but we seek one to come And then if we consider Mich 2. 10. to which this place of the Hebrews hath reference Arise ye and depart for this is not your rest Both these Scriptures put together confirm these two Reasons wherefore Man's Happiness is not of this World because that in the Hebrews saith it is not his Rest for all the things of this World do not give truerest and full content to the Soul Again another parallel place to this is Deut. 12. 9. For ye are not yet come to the Rest and to the Inheritance which the Lord your God giveth you Which though it was spoken as to the Land of Canaan as a less Type and Signification of Heaven and of that Rest which remaineth to the People of God yet from this same place it may be surely gathered and inferred that it hath relation principally to that Rest which is to be had only on the other side of the Grave and that Inheritance Iâ—corruptible Undefiled that fadeth not away reserved in the Heavens for them which God giveth only unto his People And we are not as yet come to that Rest neither shall we ever arrive to that Rest as long as we are on this Earth As to this the inference is Natural and Reasonable seeing that we cannot have Rest here let us seek for Rest elsewhere For we may sensibly observe that our Spirits are always restless or dissatisfied about one thing or another The Wicked are like the troubled Sea which cannot rest whose Waters cast up mire and dirt and their restlesness is because of Sin and Guilt The Godly also are restless because as Job saith The Wicked cease not from troubling them And also we are restless because People are not so good as they should be Because as yet it doth not go so well with the concernments of God and his Truth so as to reform and bring the corrupt World into Subjection and Obedience to him as we would have it and because through that abundant Opposition of Satan we cannot bring our good devices to pass and for
Names shall be written in the Earth they will not be found written in the Book of Life nor in Heaven but their Names shall be blotted out from under Heaven and noted down with a black Coal here on this Earth So that of Necessity they shall be cast into the Lake of Fire and be burnt up they being the Chaff of the Creation of God with unquenchable Fire As saith the Wise man Envy thou not the Glory of a Sinner for thou knowest not what shall be hiâ— end So I now preach unto ye do not envy the Riches fine Estate or Plenty of a Man of this World or a Man of this Earth who makes the World and the good things of the Earth his main End and principal Business for it appears from the Scriptures of Truth what will be their End namely when the Earth and the Works that are therein shall be burnt up themselves whose Names shall be written in the Earth Many of whom now call their Lands after their own Names Psalm 89. 11. shall be burnt up also together with it with unquenchable Fire For my â—art I had rather have my Name written in the Book of â—he Living and be written with the Righteous though by Persecution and Oppression I should be stripped of all than to have my Name written in the Earth although I might be Lord Proprietor and Owner of several thousand Acres of good Land And so would ye also if ye have a true Faith and Knowledge in the revealed Decrees and Dispensations of God and in the Things pertaining to his Kingdom Though withal it is to be understood as the same may be truly gathered from out of the same Scriptures of Truth none will be condemned at the last day meerly or only because He was Rich in this World and so it is contrariwise none will be saved meerly or only because He was Poor in this World But People will be saved or condemned according as they have done Good or Evil and according as their Deeds done in the Body were Righteous or Unrighteous Just or Unjust Equal or Unequal True or False Acts of Duty and Obedience or Acts of Sin or according as they do most set their Heart and Affections upon God or the Things of this World I have heard a Man speaking on this Wise As long as my Possessions Goods and Estate will serve my Time it is well enough Which seems to be a fit Expression for one who hath his Portion in this Life And truly this is the mistake the Men of the World go upon for this makes them so eager and desirous in compassing and obtaining them whether by lawful or unlawful means whether by right or wrong Omission of Duty or Commission of Sin For they imagine and say that the good things of this Life will serve for their Time But in this they do greatly err for as aforesaid themselves have immortal Souls and immortal Spirits which exist and live the very first hour after they are dislodged from the Body And seeing that the World passeth away and the Lust and Fashion thereof It is hence manifest and clear that they do not neither will they serve their Time For our Time or the Time of our selves which is our Souls is to last as long as God himself and to run parallel with the longest Line of Eternity even until Time shall be no more but we are thence launched forth into the vast and infinite Ocean of forever and ever Tell them therefore thus saith the Lord God I will make this Proverb to cease and they shall no more use it as a Proverb in Israel but say unto them the days are at hand and the Effect of every Vision Ezek. 12. 23. So when the Earth shall be full of the Knowledge of the Lord which also includes the Knowledge of the Things pertaining to his Kingdom as the Waters cover the Sea there shall be no more used this kind of saying in the Mouths of People that the things of the Earth or the things of this World will serve their Time so as to last as long as themselves shall last and endure for the one are perishing and corruptible but themselves that is their Souls are Immortal and Incorruptible Indeed in this Sence they might and should serve their Time by using and receiving them to the Glory of God and according to the Bounds Rules and Directions of his Law that they might be for the Benefit and not hurt of the owners as the Wise Man intimates and according to this Counsel and Command of our Lord and Saviour Jesus Christ Make to your selves Friends of the Mammon of Unrighteousness that when ye fail they may receive you into Everlasting Habitations Rich People should most of all much consider of this so that themselves may be hereby influenced and perswaded for to do accordingly For these sensibly know what a Comfort and Conveniency it is to have an Affluence and Plenty of the good things of the Earth ready to their hand without their being forced to drudge and labour for them They should herein Eye the Providence and Dispensation of God as also apprehand how that they are herein liable to higher and stricter accounts to make unto him for more Talents and Priviledges received from him But then chiefly they should lay deeply to Heart that though they now have such an advantage of Worldly Prosperity As they find the Comfort and acceptable Relish thereof is it not then desirable to continue so And therefore they should take Care and give Diligence that against this fails for Rich People must dye and when they die they can carry nothing away with them the forty-ninth Psalm is apposite and pertinent to them to be provided of an Happiness in the highest Heavens for evermore Aristotle an Heathen could say whose saying herein will rise up in Judgment against them Rich People have the most Reason to serve God of any because God hath been so good and bountiful unto them This is an Argument which the Holy Ghost makes use of in Scripture from God's Kindness and Love that they should keep in the way of his Commandments and not turn aside from them But contrariwise is it not seen that Jeshurun waxed fat and kicked that the Rich and Substantial and Chief of the People are the greatest despisers of God because they are full and lack nothing Do they not blaspheme that worthy Name by the which ye are called Do they not make a Mock and Jest and Light of the Power of Godliness and Serious Religion Though themselves partly for Fashion sake and partly for Conscience-sake may just observe the form and out-side thereof Do we not perceive them to be ashamed of the Words of Christ and of the Gospel in this adulterous and sinful Generation Yea they are ashamed and do disdain to come into thâ— Place where God's Word is preached in the plainness simplicity and meanness thereof My Brethren these things ought not so
And so the Lord Guides and Commands the Ministry of his Word Comfort ye comfort ye my People saith your God speak ye comfortably to Jerusalem To be Sons of Consolation to some and to be Sons of Thunder unto others To speak such a suitable word to all the several and promisâ—uous Hearers that all may learn and all may be comforted Some may be convinced some converted some strengthened and builded up according to the several needs of his People and according to the several great ends for which he in Wisdom appointed the Ministry and Preaching of the Word As the Apostle Paul saith to the Thessalonians But aâ— touching Brotherly Love ye need not that I write unto you for ye your selves are taught of God to love one another So I need not draw any more Practical Uses and Inferences from Isa 38. 1. because that as Isaiah the Son of Amos came unto Hezekiah and said unto him Thus saiâ—h the Lord Thou shalt die and not live So the same God the Creator of all Generations and Persons of Mankind speaketh unto them in his written Word in his Spirit in their Hearts and Consciences and by his Ministers for by all these ways they are taught of God to set their Souls in Order against the time they shall go out of the Body Which will time after time opportunity after opportunity morning after morning morning after morning he wakeneâ—h me and all this will furnish ye with Practical Uses and Inferences enough on this Subject For all these ways God will teach you what shall be profitable for ye to know and give an inferring what ye have to do And so I have done with this Text telling ye withal that all your remaining business throughout your Life here on Earth and whatever other Sermons or Word of Exhortation and Instruction ye may ever hear or read if it is managed aright it is all to the same end and purpose that ye may set your Souls in Order for ye shall die that is they shall go out of the Body Do ye therefore so live and set your whole Body Soul and Spirit in Order that when ye die ye may live again in Happiness and Bliss and not in Misery and Punishment even that your Spirits may be severally saved in the day of the Lord Jesus Amen saith my Soul come Lord Jesus come quickly FINIS Practical Books Written and Published by Richard Stafford OF Happiness Wherein it is fully and particularly manifested That the greatest Happiness of this Life consisteth in the Fear of God and keeping his Commandments in oppoâ—â—tion to the Pleasures of Sin or the pretended conveniency of Disobedience Rules and Directions for the prevention of and Recovery out of Sickness A Discourse against Partial Obedience Or that dangerous Deceit so universal amongst them who call themselves Christians of keeping some of the Commandments of God and neglecting others Some Thoughts of the Life to Come With a brief account of the state of Religion as it is now in the World The great Benefits of Christ to all that Believe on and Obey him Being a Treatise on Hebrews 2. 15. Wherein it is shewed and made known how People may be freed and delivered from that slavish fear of Death whereby they are subject to Bondage throughout their Life-time And also how they may be saved and preserved from the Evil and Danger of Death when it shall approach nigh and come actually upon them An earnest Call to all the Inhabitants of the Earth to Turn immediately to the Lord their God An Exhortation unto all Dissenters however they are distinguished or named to return into the Communion of the Châ—â—ch of England Six several Seâ—mons Preached on Isaiah 38. 1. wherein that great Duty of setting our Body and Soul in order for we shall die is at large opened and explained