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
in continued Practice unto the day of our several Deaths in reference to the God of Israel hitherto and in the foregoing part of my Life I have served God a little and I have done a little good but for what now remains I will serve God much and labour whatever I can to do much good for it will be only of the number of those that have done good that will rise unto the Resurrection of Life This one thing to remember and practice to observe and do is Benefit and Use enough for your coming to hear this Sermon But I am sensible beforehand of all the Exhortation that hath or can be used as to this matter that this will be the effect of hearing this and of all other Sermons As it was in reference to Paul's Preaching And some believed the things which were spoken and some believed not Acts 28. 24. So some of ye will obey and do according to the things that have been spoken others again will not obey and do thereafter Some of ye will hear and endeavour to remember by pondering these things in your Heart after ye are gone from hence as Mary laid up the sayings of Jesus in her Heart there be those again who will hear with one Ear and let it out with another that it shall go off and be with them as a flash and a noise and as the Wind that passeth away Even so it will be at the end of things and as to all the Generations and Persons of Mankind of all Countrey and Places It is appointed to all to die This of necessity and force Some of them did set their Houses in order that is their Souls in a readiness and meetness before they died Others again did not set their Houses in order before they died but they were careless and negligent as to that till indeed Death came upon them He that feared the Word of the Lord amongst the Servants of Pharaoh made his Servants and his Cattel flee into the Houses which were hereby preserved and he that regarded not in the Margent here it is set not his Heart unto the Word of the Lord left his Servants and his Cattel in the Field Exod. 9. 20 21. which were therefore destroyed Even so it is here he or they among the Inhabitants of the Earth that feared the Word of the Lord obeyed the Exhortation in our Text and did set their Houses in order before they died and those will be saved and preserved for though they die they shall live again But such of the Inhabitants of the Earth as did not regard nor set their Heart unto the Word of the Lord the Exhortation and Command in our Text. They did neglect to set their Houses or their Souls in Order before they died even these Souls shall perish and be destroyed for though they shall never cease to be but they also shall live again yet it shall be only to receive and partake of Pain Punishment and Misery SERMON II. Isaiah 38. 1. Set thine House in Order for thou shalt die and not live IN which words Two Things are to be considered First A Duty enjoinâ—d Set thine House in order Secondly The Reason added and annexed For thou shalt die and not live As to the first As when David was old and stricken in Years and the Time drew nigh that he should die he gives charge and takes care who of his Children should succeed him in the Kingdom over Israâ—l as may be seen in the first and second Chapters of the first Book of Kings which was a great and weighty Concern So from that good and godly Example as also from the common Practice and Usage of the World we learn that it is both lawful and commendable yea it is the certain Duty as well as it is the Wisdom of each one according to his Station and outward Circumstances to give charge and take care concerning the Righteous Distribution and Disposition of those Houses and Lands Money or Goods to his Children and others to whom of Right it doth belong as Sons Daughters Kinsfolks Poor and such like For as touching this the Word and Law of God hath Commanded and Directed Children are not to lay up for their Parents but Parents for their Children He that provideth not for his own and especially for those of his own House hath denied the Faith and is worse than an Infidel Neither will this be sufficient available or acceptable with God to be Righteous unto all others and to be Unrighteous unto his own Children For we may Read in Romans 1. 32. That those who are without Natural affection are there Ranked among the vilest and worst of Men. But contrariwise As a good Man will guide his Affairs with discretion Psal 112. 5. in the midst of and throughout his Life so more especially he will do the same towards and before his Death Even by so ordering his Matters by a Righteous Equitable Equal and Impartial Distribution of his Goods amongst them As to give them no just Occasion for them to sâ—eak evil of him nor yet for his Adversaries to speak Reproachfully and to prevent before-hand Law-suiâ—s Quarrelling Hatred between Brothers and Sisters Kinsfolks and Neighbours and such like As we often know and hear that these last evil things and inconveniencies do too commonly happen for want of People thus setting their Houses in order before they die To set the House in order is spoken by way of Meâ—onomy that is to set the Things contained in the House in order and that is Goods as also Parchment Writings and Evidences câ—ncerning Lands as we Read that Jeremiah did Seal and Subscribe unto them when he made the purchase But this Phrase of the Holy Ghost hath a further meaning than all this even a Spiritual Sence and Signification therefore I now proceed to explain and handle it in that Threefold sence and meaning which the words will naturally bear without any forced or violent Construction made upon them As Man is usually considered in a Threefold Capacity outward Estate Body and Soul of which two last he is made up and constituted but the first is a thing appendant extrinsical and belonging to him So to set his House in order doth denote these three things 1st To set his outward Estate in order 2dly To set his Body in order 3dly To set his Soul in order for this is the most Principal thing That all these are severally meant included and intended when the Holy Ghost spake thus by Isaiah unto Hezekiah Set thine House in order will appear from other places of Scripture which was given by Inspiration from God as also from the very Nature and Reason of things It hath been observed that it is a Man's Prudence to make his last Will and Testament in the midst of Life and Health and to keep it always ready by him For the Party is never the nearer Death for so doing but only more ready and prepared for it For in
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
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
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
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
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
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
unless to settle Temporal Affairs from the Example of Hezekiah in the Text which as it will by and by appear in the further prosecution of our Discourse theâ—eon hath a further Meaning and Intention herein there is little said concerning Preparation for Death The Holy Ghost thereby signifying that the only Preparation for Death is by an Obedient and Holy Life by ordering our Conversation aright Psal 50. 23. and as it becometh the Gospel of Christ Phil. 1. 27. according to the tenour and requiring of all the words contained in the Bible Blessed is he that readeth and they that hear the words of this Prophecy and keep those things which are written therein for the time is at hand Rev. 1. 3. But if thou wilt enter into life that is the Future and Eternal Life keep the Commandments Mat. 19. 17. which Commandments Statutes and Judgments we should observe to do in the Land which the Lord God of our Fathers giveth us to possess it all the days that we live upon the earth Deut. 12. 1. Besides this the Scriptures make mention of no other Preparation for Death I have read that it is a Proverbial Saying among the Jews and there is a great deal of Truth contained in those old Proverbs The Sacraments and Death require one and the same preparation that is in the Language and Direction of the Gospel to trim our Lamps Mat. 25. 7. that is to put them in a readiness and posture of little more Brightness and Burning for there was Oyl in them before for want whereof the Foolish Virgins were condemned and excluded from entring in with the Bridegroom even so we should not have Grace and Holiness for to get then but have them gotten before and only furbish up and make a little more Bright and Eminent the Graces and Gifâ—s of God that were long bâ—fore in us But now we are just ready to come forth to meet with our God they should be a little more furbished and made brighter than ordinary for to have the acceptation and well pleasing of God The fine Linnen the Righteousness of Saints Rev. 19. must be sure to be gotten and had long before yea and it is there said It should be kept clean and white But if it can be washed and made cleaner and whiter than ordinary just as we meet the Lord our Righteousness this will be comely and convenienâ— And so we should be sure to be cloathed with the Gâ—rment of Salvation and with the Robe of Righteousness all along but because this Garment and Robe will be apt to gather some dust and filth whilst we are amidst the Corruption and Pollution in the World through Lust therefore it will be here meet and congruous to get them brushed up scoured and rubbed just as we appear before the Lord God who hath cloathed us with them And as a Souldier should always have his Arms by him but perhaps they may contract Rust or Foulness therefâ—re they are to be scoured up just as he goes forth to Exercise and Use them even so it should be as to our having and putting on the whole Armour of God A Christian should always have by him and on him the Breast plaâ—e of Righteousness and the Shield of Faâ—â—h and the Helmet of Salvaâ—ion and the Sword of thâ— Spirit Eph. 6. 14 16 17. But then more especially is he to look to it that all this Armour be good and serviceable or at least it should be rendred so when he comes to withstand with it in the evil Day Truly this is a Point of great Weight and had need be very well observed and attended unto For the general Mistake among People is which hath destroyed Thousands and Ten Thousands just like that of the Foolish Virgins in Mat. 27. which take their Lamps but no Oil with them and whilst the Bridegroom tarries they all slumber and sleep and then they are awaked on a sudden by the Bridegroom 's coming and then they have their Oil to get And whilst they go to buy the Bridegroom comes and they that were ready wenâ— in with him to the Marriage and the door was shut Afterwards when it was too late came also the other Virgins saying Lord Lord open to us But he answered and said Verily I say unto you I know you not Watch therefore for ye know neither the day nor the hour wherein the Son of Man cometh And so is the common Errour of many People every one would â—ain be saved buâ— then they would work out their own Salvation when they have not Time for it and when it is too late Whereas they might yea and they should have done it before I testifie unto all such see to it that ye be wise in time Whereas Jesus Christ saith I must work the works of him that sent me while it is called to day the night cometh when no man can work But these foolish and deceived People would contradict and reverse that for they neglect working whilst it is Day and put it off to that time when they cannot work In truth Satan who works with all deceivableness in them that perish doth suggest those false Thoughts and Imaginations in those mistaken and miserable Souls I am sure the words of our Text doth advise and direct them otherwise if they will give through heed and consideration thereto For besides that Heaven is very well worth labouring all the Days of our Life for and there can never be too much done to avoid Hell They might this know that when their strength is firm Psal 73. 4. they are sick unto Death And they must dye one time or another as sure as they now live And so they might have taken and done throughout all their foregoing Life according to the exhortation in the close of our Text Set thine House in order for thou shalt dye and not live To use a not much unlike Reafoning as is in Rom. 10. 6 7 8. Deut. 30. 11 12 13. The plain Doctrine and Instruction which is delivered here it is not hidden from thee neither is it afar off that there is need only of some extraordinary Prophet who can foretel future Unseen Unthought of Unexpected Events For such a message as this Thou shalt dye and not live the meanest Laick or most common Person knows altogether as well as well as the greatest Prophet or Preacher or to exprâ—ss it according to those titles wherein some are now a days dignified and distinguished as the greatest Bishop Dean or Doctor or as the most learned Person And as we sensibly find that things are apt to be in a confusion or some disorder upon the death or departure of any Person So the natural Inference or Thought arises yea common reason teacheth the same even to set them in order and prevent as much before-hand that disorder which otherwise would follow and ensue thereupon There is no great need of another immediate Revelation from Heaven for this for God hath already
sickness there is Pain and Weakness enough to grapple withal which will employ the Mind and Sence so that it is best to be troubled or perplexed as little as possible about Worldly and outward things so from that manner of Speech of the Apostle Paul No Man that Warreth Entangleth himself with the Affairs of this Life 2 Tim. 2. 4. It is not said he doth meddle at all but not Entangle that is not involve or Plunge himself in for this is a mighty hindrance to the Things of God So his real Servant who is Faithful and Spiritual as he doth not that throughout his Life so from hence I have often thought that it is not only Godly Discrâ—tion and Soul-saving Wisdom but indeed it is a happy and blessed condition so to have ordered and settled all Worldly things before that when we come to Die indeed then we may have nothing to do but to Die As Grace and Holiness should not then be for us to get just as we come to Die but they should be gotten and had long before Even so in like manner as to the disposition of this Worlds Goods it will be expedient not to be distracted then about that business but care also as to them should have been taken some considerable time before For when one lies upon the Bed of sickness or in the Extremity and point of Death there are other important things both of Body and Soul for to Mind and be busied about then 2dly The Second Branch of that Duty enjoyned set thine House in order is to set our Body in order In 2 Cor. 5. 1. the Body in express words is called an Earthly House For we know that if our Earthly House of this Tabernacle be dissolved we have a Building of God an Hoâ—se not Built with Hands Eternal in Heaven So this allows and justifies for our taking and interpreting the words of our Text in this sence also Set thine House in order that is set the Earthly House of this Tabernacle viz. the Body in order Now indeed there cannot be much said as to this inasmuch as the Body is but as the husk or shell and as a tenement of Clay And how can it then be set in order just as it is going to dissolve and moulder into the Dust But when the Holy Ghost doth in so particular a manner record And when Jacob had made an end of Commanding his Sons he gathered up his Feet into the Bed and yielded up the Ghost Gen. 49. 33. By Faith Joseph when he died gave Commaâ—dment concerning his Bones Heb. 11. 22. Gen. 50. 25. Now the Scripture saith nothing in vain But hereby we learn that the Body is not only to be set in order throughout the courâ—e of its Life by endeavouring to keep it in a state of Health Sobriety Temperance Purity and Charity But even after its dissolution care is to be taken and order to be given beforehand concerning a decent Interment and Burial thereof As these Bodies of ours are the Workmanship of God for indeed to those who understand and consider them throughly they do appear to be a Noble Excellent and Admirable Structure I am fearfully and wonderfully made But then especially as these Bodies of ours have a further Pre-eâ—inence and Honour as to be the Members of Christ and Temples of the Holy Ghost which is in you And therefore Proportionably respect and concern is to be had unto them that these Members of Christ and this Temple of the Holy Ghost may be set in order before and after that we die When the Author of the Epistle to the Hebrews takes particular notice By Faith Joseph when he died gave Commandment concerning his Bones hereby he would shew forth unto us Joseph's belief at that very time concerning a future State and of the Resurrection How that he had then a Faith and expectation that those very Feet which his Father Jacob had gathered up into the Bed as also his own Bones of his Body though now they were to become Dust and to be Buried yet as he saith in the Original place God will surely Visit you he means his Kinsmen the Stock and Children of Israel and ye shall carry up my Bones from hence Gen 50. 25. As much as if he should have said God will surely Visit us all both my Kinsmen Brethren my self and all that shall descend from us which afterwards were like the Stars in the Heaven or the Sand on the Sea-shore for Multitude and so all the Generations and Persons of Mankind when He that turneth Man to Destruction shall say Return ye Children of Men Psal 90. 5. This is Visiting and doing somewhat more for them and then those very same Bones of mine which I now take an Oath from ye that ye shall carry them up from hence God will lay Sinews upon them and bring Flesh upon them dâ—d cover them with Skin and put Breath in them and ye shall live and know that I am the Lord Ezek. 37. 6. Which will be Literally fulfilled at the last Day When this same Body and these same Bones which is now seen to be lain and Buried in the Ground and turns to Corruption and dissolution shall be raised up and be made whole and intire again in like manner though it will be done more suddenly for it shall be done in a moment in a twinkling of an Eye for the Trumpet shall Sound and the Dead shall be raised Incorruptible and we shall be changed as they were corrupted and dissolved The Scripture all along and throughout is so very full and clear as to the Resurrection of the Body in a Literal sence that it is to be admired how any that Name the Name of Christ or call themselves Christians can deny or disbelieve it Though I have heard and talked with some now-a-days who just like Hymeneus and Philet as have Erred as concerning the Resurrection saying that it is already past For the only Resurrection as some Erroneous People would have it is a rising again to Newness of Life and in a Spiritual sence True indeed there is a rising to Newness of Life here that they mâ—y rise to the Resurrection of Life hereafter And Blessed are they which have their part in this first Resurrection upon them the second Death hath no Power But besides this the Scriptures do in divers places speak expresly and clearly of the Resurrection of the Body and what God hath joyned together let no Man put asunder So that they must be infidels â—â—d deny the Faith who shall gainsay or disbelieve it As Jesus Christ proved the Resurrection of the Dead from that general expression in the Old Testament I am the God of Abraham the God of Isaac the God of Jacob then comes the Reasoning and Inference God is not the God of the Dead but of the Living And so if any one should go about to prove the Resurrection of the Body from this saying of Joseph upon his Death
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
we have a cunning Adversary to deal withal the Devil and his Legions for they are many and He will not bring them all forth at once for it is now seen that by our conquering one Sin or Lust by the help of our God it is somewhat like cutâ—ing off Hydra's Head another presently springs up and sâ—cceeds in the Room thereof And so it is odds that when Dominion is got over one Sin even the Sin that doth so easily beset us another Sin will succeed and easily beset us also Here we are to do with that as we did with the first and so on if twenty or more should succeed one after another For this is our business and our whole Life was therefore given and lent us on this Earth to be at perpetual War against Sin in all the several kinds and sorts thereof and so to wound one kind and then another that it shall not be able to â—ise This verily is hard Work for here to instance in Lust in the Time of Youth Health and Strengâ—h it may be wounded and mortified for a Time but it will be apt to rise again And so to beat them as small a Dust before the Wind to cast them out as the Dirt in the Streâ—ts This is sooner said then done as to all the Sins and motions of Sins and Lusts that are in our Members Neither is this a Work of one day or two for we are many that have transgressed in this thing Ezra 10. 14. It is a Work of Months and Years yea of all our Life long for we have many Enemies to deal withal and it is a long Time before we can conquer one as it should be even so to wound it that it shall not be able to rise The Method of God's working by his Gracâ— in the Souls of Men in driving out the Canaanites from thence is By little and little By little and little I will drive them out from â—â—â—ore thee until thou be increased and inherit the Land â—â—od 23. 30. And so it is elsewhere written The Lâ—â—d shall increase you more and more Psalm 115. 14. Which He doth so of his Saints and Servants till they iâ—heâ—it the Land that is enter into Heaven which is tâ—e best Land of Inheritance In Exod. 23. 29. it is said I will not drive them out before thee in one Year lest the Land become desolate and the Beast of the Field multiply against thee So it may be râ—asoned and supposed that God will not fit us quite for Heaven in one Year lest it should be said we live all the other Years here on Earth to no purpose Lest that Igâ—orant Beast of the Field Pride and Boasting multiply in the Soul and it become desolate of the Graces of Humility and working out our Salvation with fâ—ar and trembling I have reâ—d of an Heathen who came to a Christian Man to learn a Lesson of good Instruction and saith He when I have learned that I will come again and accordingly a Lesson of Instruction was given unto him which was this I said that I will take heed to my ways that I sin not with my Tongue Psalm 39. 1. it was no less then seventeen Years before He came again for He had not throughly learned so as to practice this Lesson sooner But one half of this is enough for us to learn and practice not only in sâ—veâ—teen but in seventy Years which is all the Life of Man The half I mean is this I will take heed to my wayâ— this little is more then many People will observe if they were to live to the days of Methusaleh And if I should Preach unto ye seventy Years I could not recommend unto ye a better and more useful Word of Instruction than that ye would once unfeignedly resolve and do accordingly to take heed to your ways that ye sin not neither with your Tongue Heart or Hand neither in Thought Word or Deed nor with any Member that ye have Let this be the Doctrine and Use the Drift and Design the Application and Benefit of all this whole foregoing Sermon Remember and carry this Word away with ye I beseech ye Take heed to your ways that ye sin not And I would to God that some of ye would come to me or send Word to me where-ever I am whither it be a Month or Year or seven Years hence if God in whose Hand our Breath is should suffer us to live so long or even in the Place of departed Souls for they may Remember Luke 16. 25. what they were in such a Place and at such a Time put in mind of and exhorted unto by such an ones Ministry and then and there tell me that you have learned throughly and practised continually that short Word of Instruction to take heed to your ways that ye sin not And then indeed if ye do so ye will be my Beloved my Hope my Joy my Crown in the Lord. I have no greater Pleasure thaâ— that ye walk in the Truth I have no greater Comfort in the World and satisfaction of my Preaching than that notwithstanding all those several inconveniencies and loss which attend me for it but these I matter not ye obey the Word which is preached and made known unto ye The summ of our whole Disâ—ourse and Word of Exhoâ—tation from the foregoing Sermon is to this purpose and Effect Though I am no Prophet neither am I a Prophet's Son as to pretend unto immediate and extraordinary Revelations from God for to know more of his Secret than others for I am as one of ye although perhaps I have had a little better Education and I have given my self up more wholly unto spiritual things than such as follow after Worldly Trades and Employments yet this I gather from the sure Word of Prophesie as also from the common Observation of things that after all my Preaching unto ye till my Strength fails on this Subject or rather â—â—til no more Words do recur to my Mind concerning it yet I foresee and foretel that several of ye perhaps one or a veâ—y few may I am not sure of that neither will not lay aside every weight and the Sin that doth so easily beset ye and ye will not resist unto Blood striving against Sin Yet nevertheless the Scripture cannot be broken That hath commanded and directed ye all yea and my self likewise to do so This I teach and affirm constantly For I gather it from out of the same Scriptures that until all this be done throughly effectually and constantly there will be something even what is Essential Principal and Necessary wanting in our Souls and so they will not be set in order before we die As it is written The Scripture foreseeing that God would justifie the Heathen through Faith preachâ—d before the Gospel unto Abraham In thee shall all Nations be blâ—ssed Even so in like manner the Scripture which is very Pure and Holy and was given to make us wise unto
Salvation which also knows what is the Will and Expectation and Decree of God who is very Pure and Holy hath chalked out Rules of the highest Perfections and Attainments though withal it doth foresee that Men and Women through Ignorance Errour Failings Infirmities and Temptations will not arrive up unto but come short of them However there is no Salvation nor Assurance nor yet well grounded Hope to be had for Men and Women without a sincere and diligent endeavour without an actual pressing forward towards the mark of the high Calling which is in Christ Jesus even unless they follow and strive after the very highest Perfâ—ctions and Attainments of Christianity even until they do indeed lay aside every weight and the Sin that doth so easily beset them and run with Patience the Race that is set before them resisting unto Blood striving against Sin Which if they have not done as yet God expects it from them and woe be unto them if they do it not As aforesaid for this cause God doth as yet leave us breathing on this Earth oâ—ly for a very little while longer that we should set in Order what things are wanâ—ing in our Souls That is we should fill and make up and supply what is yet wanting according to what hath been afore spoken of If we have been and are a-doing this when the Time draws nigh that we must die and be taken off from this Earth God will translate us up into Heaven because we have this Testimony that whilst we were here by this doing we pleased God Which again is done by Faith SERMON IV. Isaiah 38. 1. Set thine House in Order for thou shalt Die and not live SO much of the Duty enjoined Set thine House in Order Now come we to the Reason annexed For Thou shalt die and not live I have composed a Sermon concerning Death and Mortality on Hebrews 2. 15. which also I have caused to be Printed and thus it now remains written for the Generations to come Psal 102. 18. This is an easie Subject to Discourse on because here so many things lie open common â—â—d obvious to the Knowledge of all People whatsoever Yet here again on the other hand it is so much the more hard to Preach thereon inasmuch as Preaching the Word should be in a somewhat higher strain above the level of the usual Talk and Thoughts of common People for it should make known such things which are not commonly known already For it is according to the Mind and Will of God that Knowledge should be increased Dan. 12. 4. So that is not barely to gratifie an itching Ear or the Athenian-like temper which is in Mankind in being desirous to hear or tell of some new thing for besides to answer the expectation of our Hearers it is our Duty And new things do I declare Isa 42. 9. at least such as do newly spring up in our mind although they be old Truths However we are also allowed of God having Authority for the same from his Word and also his Apostles and Ministers for our example hereof both to Preach the very same things which are commonly known and Preached already as also to write and speak the same things again which we have already written and spoken in order to stir up your pure Minds by way of Remembrance and also to make safe and full Proof of our Ministry And so whilst in the Course and Order of my Ministry I do partly Preach such things which I have Preached already and also some other farther Truths from week to week according as God bringeth the same to my Knowledge herein I do exactly answer and comply with that saying of our Lord and Saviour Jesus Christ Every Scribe instructed into the Kingdom of Heaven is like unto a House-holder which bringeth forth out of Treasury things new and old My intention and design at present is only to make known what new and further Thoughts and Truths do arise in my Mind as I Treat upon these words Thou shalt die and not live Of which as we speak it may be convenient and profitable to use this method 1st To handle the words simply and abstractedly Thou shalt die and not live 2dly To shew what mighty Force Reasoning and Exhorâ—ation is in this Consideration Thou shalt die and not live to the iâ—â—â—nt tâ—at we may set our House that is all our Worldly Concerns Body and Soul in Order because that we shall die and not live These words were not spoken and intended to Hezekiah only but they are also spoken and do belong unto and are for Admonition unto every Man and Woman of every Countrey Nation and Language and of every Generation and Time even from Adam until the last Resurrection of the Dead when they shall not Marry nor be given in Marriage and Men and Women shall be Born and Created no more It is hence demonstratively evident that it doth belong to all because the reason thereof doth sensibly and evidently belong to all Thou shalt die and not live For if any Man or Woman is exempted or priviledged from Death and from being liable unto it then indeed these words do concern Hezekiah who afterwards died but not him or her But it being most certain for nothing is so sure as Death that all must die therefore of necessity these words of Isa 38. 11. are a Command and Instruction they are for the Learning and Admonition of every one of us upon whom the ends of the World are come And as Jesus Christ spake to his Disciples and Followers What I say unto ye I say unto all watch From whence it doth appear that that word of his did appertain to the whole Multitude that followed him as unto the Twelve from hence it will appear also that what the Lord the Creator and Preserver of all Mankind said unto Hezekiah it is as much and the very same for we are to take and receive it all one as if the Lord God should speak to every Son and Daughter of Men that were Descendants from Adam and Eve whom He bath Created and calls them all by Names Set your Houses severally in Order for ye shall die and not live It is as certain and unavoidable that we shall die as that we now live We of our selves could not possibly hinder our selves from coming forth into life and the light of the Living For when and as soon as we were ready and ripe for the bringing forth we struggled in the Womb and the God of Nature ordered and provides a way for our coming forth from thence neither is it in the Knowledge or Power of the Embryo or Infant to strangle or suffocate it self in the Womb or of it self for it is done by the Mother or some other outward accident to pass away as the untimely Fruit of a Woman neither hath it Strength or Understanding immediately after it is brought forth to kill or destroy it self And as it grows up towards Manhood
they have no Benefit or Interest in him they being not within the Covenant and they have no Share nor Lot in this matter Even after Death hath destroyed the Body Christ will destroy that Now to destroy the Destroyer that is Salvation indeed Which again will be effected after it hath seized and done its worst and utmost upon us I will Ransom them from the power of the Grave whereby it may be understood that the Prince of Life will as it were force and command it so for God is greater in Power and Might I will Ransom them from Death As he first brought us into Life for it was the Word of God that Created us and the Wâ—rd of God is Christ and Christ is the Word of God and made us liable unto Dying and Death so he will rescue and bring us up from it again O Death I will be thy Plagues O Grave I will be thy Destruction Death hath been heretofore a Plague unto us and the Grave hath destroyed and crumbled our Body into dust when before it was safe and entire Flesh and Blood But God and Christ will in this sence Repent himself for his Servants and he will Plague this Plague and Destroy this Destroyer So that it shall be returned upon him and said O thou Enemy Destructions are come to a perpetual end Psal 9. 6. That is when the very same things which seem to be destroyed and come to nothing are raised up into Life and Being again never more to turn into Corruption nor yet to be subject unto Destruction All this stands ratified and confirmed with this kind of Speech Repentance shall be hid from mine Eyes Hos 13. 14. whereby is shewn forth the Immutability and â—â—â—edfastness of God's Councel and Determination hereiâ— For it is as much as if God should say I am resolved upon it I will never Repent nor alter from this my Decree and Purpose And when all these things shall so be then shall be brought to pass the saying that is written Death is swallowed up in Victory 1 Cor. 15. 24. which very words are quoted out of Isa 25. 8. He will swallow up Death in Victory and the Lord God shall wipe away all Tears from all Faces for the Lord hath spoken it Then also those words of Isa 38. 1. will be changed reversed read rung or rather they will be sung backwards For instead of Thou shalt die and not live then it will be returned and said to the unspeakable rejoycing and exultation of us Creatures Thou shalt live and not die After Hezekiah had heard those words from Isaiah Thou shalt die and not live he turned his Face to the wall and wept sore But it was just now quoted from another place of Isaiah the Lord God shall wipe away all Tears from off all Faces So that the same God who did see Hezekiah's Tears Isa 38. 5. will wipe them away in a particular eminent and visible manner and so of all his Saints and Servants By the way it is much better and greater Honour to have ones Name Registred and Recorded in the Book of the Lord or the Book of Life than to be Chronicled or to be had in the greatest Esteem by the World I do the more willingly make known and rehearse these things unto ye both because they do flow from that Foâ—ntain or Well of Truth which lies in our Text as alsâ— to beget in ye lovely apprehensions of God Truly he is a good God whom we serve And this is the besâ— Argument and Persuasion with Ingenious and Grateful Minds to serve him yet more and more To serve him yet more earâ—estly and continually yea and instantly If ye hope and expect to receive those future good things from 〈◊〉 hands of God furthermore then we beseech you Brethren and exhort you by the Lord Jesuâ— that as ye have received of us how ye ought to walk and please God so you would abound in it more and more 1 Thes 4. 1. Truly God is good to Israel even to such as are of a clean Heart Psal 73. 1. He is good to all Mankind indifferently and in the general but the mixt Multitude do not altogether so much discern his goodness For if they did they would never carry themselves so Evil Rebellious and Despising towards him as now they do But in an especial manner God is good to such as are of a clean Heart or clean of Heart And here reciprocally again those who are of a clean Heart do behold and know the Goodness of God more than the common sort of People do For whereas on the other worse side one sin retained and dwelling in a Man is the Root that beareth Gall and Wormwood and is the cause of all that Alienation from and Enmity towards God none being Enemies to him but through their own wicked works So again on the other hand this cleanness of heart is like the pulling or rubbing of filth filmn or scales from our Eyes in order to help our Eye-sight or in order that we may see clearly For as aforesaid every like loves its like An Holy God loves and accepts of an Holy Soul So here again it is there being a proportionableness and suitableness herein a clean Heart knows this proposition better than others God is good A clean Heart sees farther than another kind of Heart for it can see God through the Cloud It can see the goodness of God not only in the Land of the Living but also when it walks through the Valley of the shadow of Death I will fear no Evil why so for thou art with me Psal 23. 4. A clean Heart doth see a good God yea and a sweet God even through the darkness and bitterness of Death I have read it as a saying of those whom they call the Wittier sort of Atheists that People in the general are afraid of Death as Children are afraid to walk in the dark for fear to meet Hobgoblings which we Men know there is no such thing and from thence they would ground their Imaginations or Dictates of Unbelief But in their Answers there remaineth falshood and miserable Comforters are they all For as sure as we now live and fear several things in the World there is somewhat real also to be feared after Death for as there are other parts of the World besides this Earth as Rivers Seas and we may look up and behold the Stars in their Courses So in like manner it may be evidenced and demonstrated that there is an immortal Spirit in Man as well as a dying Body But so far I will make use of that saying of theirs That to the Children of God to the Heirs of Life and Immortality although they are partakers of Flesh and Blood and 't is this only which Death can hurt yet to the main and in the utmost Death is but as a Hobgoblin Phantasm or Apparition There is little reality in it for it is not properly a thing or
Being as the Logicians and Metaphysicians say But only a Dissolution of a Thing and a Privation of a Being And that is only as to the Body which is as the breaking of a Shell towards the hatching or bringing forth of a Chicking or as a Woman when she is in Travel hath Pain and Anguish till the bringing forth of her Child But after that is born she remembers no more the Pain or Anguish for joy that a Child is born into the World Even so through the Pain and Languishing of Death the Soul is born and comes forth into the invisible World and she remembers no more the Pangs and Throws and Anguish she felt by the Body dropping from her as she came through the Gate of Death and now she is in an Happy and Blessed State But this is only the favour God bears unto his own People and the Heritage of the Servants of the Lord No Weapon that is formed against them shall prosper Isa 54. 17. For though the Devil thought to make an end of them and destroy them utterly by Sin and Death yet they are escaped whole and safe through them both It is only to such who have this Blessing and Mark of Favour from God as to see the Lord's Christ before they see Death It is these that dâ—part in Peace The People of that Generation did see Christ in the days of his Flesh We of this present Generation may see Christ in his Grace and Revelation which is full of Mercy Goodness and Truth Simeon took up the Child Jesus in his Arms and Blessed God Even so we may go yet nearer and farther and take up Christ and receive him into our Hearts This is seeing the Lord 's Christ in our days when we see him within us with the Eyes of Faith or with the Eyes of our Understanding being enlightened When what we have heard we have seen with our eyes we have looked upon and our hands have handled of the Word of Life for the Life was manifest and we have seen it and bear witness and shew uâ—to you Eternal Life which was manifest unto us or rather within us And so Paul saith by the Spirit unto those to whom he writes Little Children of whom I travail in birth until Christ be formed in ye The same is the end of all our Preaching to beget Christ formed in you which is a work of time and by degrees And if this be done ye will never see Death Eternal Though ye will for all see the first Death for Moses is dead and the Prophets are dead yet ye will never be hurt by the second Death SERMON V Isaiah 38. 1. Set thine House in Order for thoâ— shalt Die and not live TO see the Lord 's Christ before we see Death is to be a Partaker of the Divine Nature to have the Christian or Christ-like Nature formed and fashioned within us And that not in part or in some things only bâ—â— in the whole and throughout And the very God 〈◊〉 Peace Sanctifie you wholly and I pray God your whole Spirit and Soul be preserved blameless unto the coming of our Lorâ— Jesus Christ This word wholly and whole being repeated twice here in the same verse doth shew that thâ— Holy Ghost doâ—h lay exceeding much stress and necessitâ— thereon As the Soul doth actâ—ate the whole Body eveâ— so Christ should actuate the Soul throughout and wholly But here is the fault and failure of the generalitâ— of People of those who call themselves Christian whether they be of the straiter Sect of the Christiaâ— Religion whatever it be or whatever they are called for they would pretend unto others and seem to themselves to be more Holy Real and Sincere in their Christian Profession and the Service of God than others I profess truly I do not love to name the distinguishing Names for I would that the time were once come as it is drawing on in these latter days When the Lord shall be one and his Name one and then all those Nick-names of the several Sorts and Sects of Christianity will be laid aside and be used no more in our Tongue But it hath been my Observation a long time and I seldom knew it fail that when I have came near and beheld the Lives and Manner of Conversation of the Dissenters who seem to be more Religious than ordinary who talk so much of Christ I find that they are for taking up Christ in some yea perhaps in most but not in all things And whereas he that keeps Christ's Sayings shall never see Death John 8. 51. Yet they do not keep and obey that last Commandment which Christ Jesus is Recorded to have given as consequently comprehensive and of greatest concernment of all the rest Teaching them to observe all things whatsoever he hath commanded us Matth. 28. 20. But contrariwise several of them do break some or more of these least Commandments and teach Men so Matth. 5. 19. Do not some break or rather neglect those his lesser Commandments concerning Baptism and the Lord's Supper which he commanded to do in Remembrance of him These are lesser Commandments which are only the possitive outward Duties or Ordinances of Religion in comparison to the greater things of the Law which concern intrinsick Good or Evil Right or Wrong Again doth another sort observe strictly the weightier matters of the Law Judgment Justice and Mercy For it hath been observed of those who are called Rigid Strict Presbyterians â—hat they have been given unto Oppression Injurious Dealing all for their own ends an Heart they have exercised with covetous practices cursed Children 2. Pet. 2. 14. And they have been noted to be Stubborn Perverse Blood-thirsty and Cruel Which is as contrary to Mercy one of the weightier matters of the Law as Darkness is to Light And so that together with their Pervereness is as diametrically opposite to Long-Suffering the Gentleness and Mâ—ekness of Christ as any thing in the World can be Now if you charge any of them closely and talk with them of these things they have a parcel of Sayings and Excuses as indeed all Sin and Transgression hath its excuse There being nothing so bad in the World but somewhat may be said for it Distinctions and Traditions of their own whereby they would make the Commandments of God of none effect So it is evident they break one of his least Commandments and teach Men so Which Disobedience and Prevarication of theirs shews that Christ the Wisdom of the Father who knew was in Man had not supposed against a vain and unlikely thing such as would never happen for these do contrary and different unto it every day But what is the consequence or harm of breaking of one of the least of those his Commandments and teaching Men so He shall be called the least in the Kingdom of Heaven which there signifies the Ministration or Profession of the Gospel This Gospel being to prepare us for and get us
Here also the Law of God is perfect converting the Soul Psal 19. 7. And as it reaches to the very bottom so it extends unto and gives its several Orders and Rules for the Government of and Fashioning and Framing aright all his Thoughts Words and Actions As indeed it would be useful to shew it particularly If any Man among you seemeth to be Religious and bridlâ—th not his Tongue buâ— deceiveth his own Heart that Man's Râ—ligion is vain And so if People use a multitude of words in which there wanteth not sin if their Lips speak lyes and their Tongue muttereth perveâ—seness If they utter Error against the Lord or lying words Isa 32. 7. And so it is of Reproaches Slanders Back-bitings and Whisperings if they do not make a Conscience to refrain from every idle and vain and much more from every false word For of every idle Word that Men shall speak they shall give account thereof in the day of Judgment In a word unless they do take heed to their ways that they offend not with their Tongue Alas How very few do all this even among the Professors and Religious also Let them make what pretences appearances and shew they will by going constantly to the Exercises and Ordinances of Religion and by observing all the Acts Times and Seasons of outward Worship both in the Congregation Family Closet or Chamber yet all their Religion is vain Truly there is more that goes to the making up of Good Perfect and thorough Christian than we do at first think and are aware of and so to constitute the Pure and Undefiled the Sincere Real Inward and Universal Religion Which last Epithet Universal is fitly added as comprehensive of all the rest as also to distinguish and know it from the Partial Religion of the Multitude for theirs is a Religion in some things and not in all things There is a great deal more requisite to be indeed a meet Partaker of the Inheritance of the Saints in Light than is to make one only a Member of the Visible Church here on Earth for to that is required no more than their coming to tâ—e place of Worship and bringing their Bodies with them And People will find I do hereby warn and testifie that they do not discern it then only when it is too late and when the door is shut that there is more to be done and that it is an harder and longer work to get admission and entrance into Heaven than barely to go to Church or to such a Congregation every Sabbath nay though it should be every week day throughout their Life or then to say their accustomary Prayers which too many count it dull tedious and wearisome enough For most true it is that at the day of Judgment it will be seen of many who shall not then only at that moment cry Lord Lord but they also did say Lord throughout all their foregoing life in an accustomary manner of outward Worship and Prayer to whom God shall Answer I never knew ye Depart from me ye that work Iniquity Matth 7. 21. 23. Now the working iniquity signifies the doing those things which are not Equal And so it will be depart from me ye that have lived in the continued Breach of any of my least Commandments Even at that day of general and final Judgment notwithstanding the present heart-burnings and self-justifyings of the Religious The Lord will shew who are his and who is Holy and will cause him to come near unto him even whom he hath chosen he will cause to come near unto him Numb 16. 5. I do really believe and am verily persuaded for I gather as mâ—ch from the Scriptures and particularly from that saying of Christ That which is highly esteemed amongst Men is abomination in the sight of God Luke 16. 15. That many People will be damned and go to Hell who are now accounted and have the Character of very Religious Civil and Honest People Fair Conditioned and Good Neighbours As again several will be saved whom the World doth revile and cast out their Name as Evil in like manner as their Fore-fathers did to the Prophets Impoverish and Oppress yea it may be Imprison and put them to Death As it was said of Paul Away with this turbulent fellow it is not fit he should live But how must such be ashamed to see those very same Souls had in Honour and Rewarded by the Infinite and Glorious God whom they made and used as the filth and offâ—scouring of the World had in Derision and a Proverb of Repro ch and esteemed as the contemptible ones of the Earth The Scene will change and there will then appear another face of things I do the more willingly here put in mind of these things for two Reasons 1 st That you may know what to answer when your Opinion is asked concerning such an one of whom perhaps the Multitude is divided and some say He is a good Man and others say he deceiveth the People Some say of him that he is a Rogue Hypocrite or deceived in his Religion Others are apt to think that he is Sincere Understanding and Consciencious in his Religion And so when you hear a more favourable Report of another sort that they are Good Religious People because they always go to Church or Meeting and they do several good Deeds Here it is well for them if their Goodness and Religion is Universal They will not be ashamed neither in this World nor yet in the World to come If they have respect unto all God's Statutes Psal 119. 6. But in both these and so in like cases we ought to think as near as we can according to the Law and the Testimoy and according to the Light that is in them but let alone all pronouncing of Judgment for all Judgment is the Lord's We are to suspend our Verdict and Judge nothing before the time For the day cometh when the Lord will manifest the Counsels of the Heart and then shall every one have Praise of God 2dly I do the more willingly put in mind of these things to quicken stir up and provoke all that shall hear or read these Lines to give all diligence to use their utmost Earnestness Strength Labour and Endeavour and that not only for a fit or spurt But continually throughout all their remaining Life and to be sorry that they had begun to do so no sooner to arise up and be saved For truly there is more absolutely necessary unto it then People are aware of It is observable what follows immediately after Luke 16 15. The Law and the Prophets were until John since that Time the Kingdom of Heaven is preached and every Man presseth into it So it is at this very day and hath been all along the Kingdom of God is preached and the Word of God is preached for to bring People to that his Kingdom or to bring People to Heaven And if you ask every Man or Woman that ever
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
whilst we are thus continually dying on this Earth we shall thus wait till our change shall come The word of Instruction which doth arise from hence is that we should endeavour to be as like God and as like Christ as ever we can in all his Communicable Attributes and Perfections for so far as we are partakers of his Holiness or of his Image and Likeness here we shall be assuredly partakers of his Happiness and Blessedness hereafter Thou shalt die and not live There is no need to insist much or enlarge further upon that Subject Death is common to all for who knows not this already Who knows not also that we do continually from time to time haste and approach nearer and nearer unto it As also who knows not that we are in a World of Transitory Perishing and Dying things but Faith teaches and instructs that all this is in order to that which shall remain See Isa 66. 22. and is Eternal and Life for evermore Accordingly we find and feel within our selves although we are subject to Mortality yet thoughts and desires after Immortality Which same thoughts and desires can never be in vain but there is also a real Object of Immortality though as yet it is unseen to whom the same do relate There doth arise in us afaintness and anguish at the thorough consideration of the perishing nature of things which is sensible and may be perceived For as when it was told Saul To morrow thou shalt be with me that is in the state of the dead then Saul fell straitway all along on the Earth and was sore afraid because of the words of Samuel and there was no strength in him So it is at the thorough apprehension and knowledge of this thing of perishing Corruption and Mortality we become as of no strength free among the dead and we have less strength at the thoughts before hand that Death at length will take all strength from us Because that things by their perishing do seem to be vain therefore doth arise vexation of Spirit and we could wish it were otherwise and not so Yea that it is not so we have assured hopes It is usually now reckoned an enhancement of misery when we know better and yet we cannot have and enjoy it For if one had never known â—or conceived of the worth or goodness of such a thing the disappointment for missing thereof would not have been so vexatious And so here it is God having implanted in all Men whatsoever some knowledge and expectation of enduring Eternal and satisfactory things the ungodly have a little glimpse or glimmering thereof by natural Understanding like him that was born blind who saw Men as Trees but the Godly have a full Light and Sight thereof by Faith now here when every thing seems to perish and pass away and not a satisfie fully there doth arise Anguish Vexation and secret Thought in the Creature towards the Creator as if we were only tantalized that is put near what we cannot obtain or put in expectation of what is not at all But it is not so with us For only the matter is thus God doth all things in his own order The thing is true though the time appointed for it is long God dâ—â—â— in the life that now is and on this Earth give us onlâ— his Perishing Transitory and Imperfect good things The things that I have given them shall pass away from them Jer. 8. 13. Which are on this respect suitable to our condition here for that also is Perishing Imperfect Transitory and passing away But his Abiding Eternal Pesrect and Satisfactory things O I shall be satisfied when I awake with thy likeness Psal 17. 15. these he hath reserved and will give unto such of the reasonable Inhabitants thereof as shall be found meet and worthy after they are gone and removed off from this Earth in the future State Distribution and Restitution of all things For we have all things here in part and by way of taste and earnest But when that which is perfect is come then that which is in part shall be done away Now here on this Earth is sensibly and evidently seen Cursing Vexation and Reâ—uke in what People set their hand unto for to do Deut. 28. 20. And the Lord gives to some a trembling heart and a failing of eyes and sorrow of mind ver 67. Neither is this only the Portion of the Children of Disobedience but even as a precious Saint and Servant of God could say My Flâ—sh and my Heart faileth but God is the strength of my Heart and my Portion for ever It is sensibly seen that in Declining or Old Age or under languishing and pining sickness from day even to night wilt thon make an end of me Isa 38. 12. when the Flesh is withered like a stick it being shriveled away and there is little more than skin and bones when like Barzillai it cannot taste what we eat or drink nor hear any more the voice of singing Men and Women when sence can no longer relish but it is as it were benummed and dead as to all Creature-Comforts when the Arm of Flesh is withered Cursed is he that trusteth in the Arm of Flesh and its poor helps fail then also the heart doth evidently fail away with the Flesh and the anguish of Spirit doth so break forth that the Spirit it self which did heretofore sustain a man's infirmities can no longer pacifie and speak true and solid comfort but then as when the People talked of stoning David because the Soul of all the People was vexed and it is before said That he and his People lift up their Voice and wept until they had no more power to weep but David encouraged himself in the Lord his God 1 Sam. 30. 4. 5. 6. So when all these things fail and slide away from us in which was our Comfort and Well being as to this World and when conâ—rariwise the Rain descends and the Floods come and the Winds blow and beat upâ—n our House And dangerous Diseases Poverty the Consumption of Age and the Seeds of Mortality like those ill-natured People to Dâ—vid do rhreaten to stone us Nay they will certainly do it at length and try to make us miserable and utterly destroy and make an end of us if either of them is possible Here if we can encourage our selves in the Lord our God or say not with good words or Scripture Phrases only but by way of saving and feeling â—ruth God is the strength of my Heart and my Portion for ever So that we may be provided against the time now when our Flesh and our Heart shall fail till they come to an utter end as to the things of this World O then it is well with us and happy shall it be We know that now the manner and practice of the World is that where oâ—e is only a Rack-renter or Tenant at Will of a good Bargain if the Landlord is resolved to put him
what is so earnestly followed after here So that it is evident where they are believed and received they must perswade Men for the very same Considerations do actually perswade and also prevail with Men as to all other things In a Word the practice of universal Religion which is the fear of God and keeping his Commandments or rather the confirming of all the Words of his Law and Gospel by our doing of them comes and stands enforced with such uncontroulable Arguments that where they are received into the Mind and pondered in the Heart they must of Necessity weigh down incline and sway the Mind towards God and the good things pertaining to his Kingdom And after all were there not a Devil and Satan the unseen Enemy of Mankind who yet for all deceiveth the Nations and deceiveth the whole World It would be if not morally impossible yet highly improbable that not so much as one of the Sons or Daughters of Men should perish Whereas now by the manifold kind of Imaginations and Excuses which that invisible Tempter whispers and suggests to the Hearts of the Children of Disobedience to despise God that formed them in their despising the Ministration of his Word and some way or other to turn aside from or deceive in that Religion which is to the saving of the Soul that after all the Preaching and Hearing which hath been in the World the greater part of both Preachers and People will be cast-a-ways and perish for ever Things have been and are so transacted all along that those few Preachers which shall be saved as also those few Hearers that shall be saved for there is only but a fourth Part of the Hearers of the Word Matth. 13. and Mark 4. that will be saved by it And then what will become of the Multitude of Non-Hearers They shall certainly perish and be destroyed without Remedy But the Hearers that shall be saved will stand by and assent that it was so when the Preachers that shall be saved shall make this or the like return at the last great Day of Judgment I have spread out my hands all the day unto a Râ—bellious People Isa 65. 2. or as the Words are a little varied in the Gospel but to the same purpoâ—â— and signification All day long have I stretched forth my hands to a disobedient and gain-saying People Rom. 10. 21. which will be found true not as to Israel only but to the whole of Mankind of the several Generations and Countreys To use the same Hezekiah's Phrase who gave occasion to the Words of our Text on which so many things have been Discoursed What shall I say after all by way of Practical Use Inference and Application to the whole Several do object and needlesly find fault that I do not digest and compose my Sermons as other Preachers do by way of Doctrine Use and Application Whereas my manner of Preaching to those that understand me throughly is Doctrine Use and Application all along by making known plain Propositions and Sentences of Truth and that not so much Speculative Notional Truth but Practical Soul saâ—ing Truth And in the several Sentences of this there is Doctrine Use and Application For it teaches and instructs and Edifies and it is the Hearers business to apply it to their Heart and Conscience Use and Application is altogether as proper in the beginning of a Sermon as towards the end thereof When many things have been said upon one particular subject it is hard to add much more and not say over again what hath been already said However let us endeavour to raise a Practical Use or Inference or two from the whole Is it so then that we must Dye and not Live This may teach us in the first Place to be in good earnest in Matters of Religion or upon the Evening and making up our accounts with God with whom we have to do and to whom we must give them up One saith well We should not alâ—ogether live in Jest for we shall certainly dye in Earnest And there is another common Proverbial Speech That if ever People will be serious they will be serious upon their Death-Bed For then the Ruffling Royster Jolly Person and most merry Man of the World can no longer laugh when Death doth once begin to fix and set his Countenance and the Pangs thereof which are real and sensible have once bâ—gan to strike him But now as it is written surely every Man walketh in a vain shew in the Margent there it is an Image surely they are disquieted in vain â—salm 39. 6. So all our Life here whether it meet with good and pleasant things it is all but a vain shew laughter and People make a Jest and Light of it or if it be trouble and disquietude they are also vain So that we are only carried from one vain extream to another But when we shall die and not live or rather enter into that State wherein we shall Live and Die no more then we shall meet with 〈…〉 and Realities Saith Wisdom All that love me shall inherit Substance Which being spoken in the Future Tense hath reference to the Future State of Things And accoâ—dingly we may observe that as Man is endued with Wisdom or not so he shews himself accordingly affectâ—d with present things or seeks afâ—er the things to come A little thing puffs up a Bubble and Man being but a Bubble therefore it is that he is soon lifted up and transported But whoso is endued with real Wisdom He cannot take Pleasure in Fools Mirth or in an Idle Jest Who are passed over the Festivities of Childhood and Youth they cannot still shew themselves transported with Vanities All the Jesting and Merriment in the World can never make up the true Happiness because it is not satisfactory nor yet enduring And so all Jesting and Merriment is like the crackling of Thornâ— under a Pot which make a sudden Blaze and Noise but give no solid heat In the midst of Laughter the Heart is sorrowful But if it is not so yet all Worldly and sensible delights are but as one single mouthful of Meat to an hungry Man which rather excites the Appetite further and after more than satisfies iâ— So worldly and sensible Delights raise Anguish how insufficient and short these things are of a true and inward satisfaction O ye Sons of Men how long will ye love Vanity and seek after Leasing Psalm 4. 3. But it would not be altogether so bâ—d if all their Jesting and Vanity was confined to those things only For it is also crept into things pertaining to God and to Religion For besides that there is a more gross sort of the Spirit of prophaneness mocking and drollery at the Things pertaining to God which is the Abomination of Iniquity and most provoking in his sight there is also a lesser kind of lesting or rather lightness therein which is also offensive and displeasing to the God with whom we have to
do Of this sort may be conceived all that Custom and Fashion and Outside in Matters of Religion or when People go to hear the Word of God preached by such an one only out of Novelty and Cuâ—iosity In a Word whensoever People are not so seriously and awfully affected in the Worship of the Lord God as they ought to be The Ancient Gentiles did use to have their Temples in Caves or Grots or Shady Groves that there might be a kind of Darkness in them on purpose to beget and raise a kind of awfulness and horrour in the Worshippers towards the Objects of their Idolaâ—ry and Superstition But as one observes they borrowed all their Superstition and kind of Worship from the Jews So probably that might have been in Imitation and Resemblance of the thick Darkness spoken of in 1 Kings 8. 12. which the Lord said He would dwell in For there was a shew and Representation thereof in the Jâ—wish Temple made with hands But the Holy Ghost did hereby signifie Holiness becometh thine House for ever So in like Manner it may be truly reasoned great awfulness and seriousness and intentness of Mind becometh all those who enter into any place for to Worship the Lord God or to hear his Word For it is not a vain thing for them because it is your Life Deut. 32. 47. People had need be serious and in good earnest about the concernments of their Life And through this thing they are to go to Heaven when they go over the Jordan of this Life to possess it According hereto the Scripture speaks and directs Serve the Lord with fear and rejoice with trembling God is greatly to be honoured in the Assembly of the Saints and to be had in Reverence by all them that are round about him Wherefore we receiving a Kingdom which cannot be â—oved let us have Grave whereby we may serve God acceptâ—bâ—y â—iâ—h Râ—vâ—rence and Godly Fear I have many times thought what a brave World we should have if all Ministers and Preachers were as Godly and Holy and did stand in God's Counsel and on his side as it becometh his Ambassadours all one when they are out of their Pulpits as they seem when they are in them And so if all other People were as Good and Religious at their several Houses throughout each Week-day as they appear to be in the Church or Congregation on Sabbath-days such indeed should be the Christian Life For though indeed to our shame be it spoken even the Religious also give themselves over to a worldly kind of Spirit and to a worldly kind of Talk and Discourse that they may become all things to all Men. And when we converse with the People of the World they cannot bear with and relish Divine and Heavenly Things to be commonly talked of with them but they are Melancholy and Irksome thereat So that we must come over to their kind of talk or have in a Manner no talk with them But here it were rather to be wished and desired that their Hearts were so renewed and sanctified that their chief delight was in that Discourse which relates to their betâ—er Part and to that Life whicâ— shall never End And that they did or could once come to find more real satisfaction in what is good to the use of edifying than in the other kind which recreates only for the present and is concerning those things which in a short time are to be done away As the Man is so is his Talk If he is one of this World whose Name shall be written in the Earth I pray God deliver me from that Doom then according to our Saviour's Aphorism He speaks of the World They are of the World therefore speak they of the World But if he doth indeed belong unto Heaven then his Conversation is in Heaven his Delight and his Heart is there even before his Soul is admitted or doth enter therein And if so and their Affections are once set on things above and they know the difference they neither do nor yet can shew forth the like rejoicing as the Children of this World do at the common Accidents and little things here below Neither are the Children of Light therefore bereaved of all Joy and Delight herein for it is not taken away but only changed and placed upon another Object as to them For they take more satisfaction and Pleasure in speaking to one another of God and of their fear towards him and of the things pertaining to his Kingdom than others do in foolish Talking and Jesting which are not convenient Eph. 5. 4. nor yet so throughly satisfactory to the Heart of Man as that is Let no corrupt Communication proceed out of your Mouth but that which is good to the use of edifying that it may Minister Grace unto the Hearers Alas How little is this observed in the ordinary Communication and Conversation in the World And though we know how to approve the things that are excellent and how to behave our selves in the solemn Meetings for the Worship of the Lord God even with great Awe and Dread thinking and saying with Jacob How dreadful is this Place this is no other than the Gate of Heaven Worship is a very solemn and serious thing for by this if it be Right and Acceptable in the sight of God it is the Gate by which People are to enter into Heaven Yet alas People are not so awful and devout and in good earnest as they ought to be at their Worship and they are yet ten times worse even ungodly disobedient and turning aside when they are from it O that we were always in all Companies and in all places such as we are now and then in our most solemn and near approaches to the Lord God in Prayer or as when we are most afâ—â—â—cted under the Ordinance of Preaching the Word O that Ishmael might live before thee O that even the remainder of the Worldly Corrupt Nature that is in us might be thus subdued sanctified rendred obedient so as to live before God that the invisible God which is over us may be to us at all times and in all things All in All. The second Practical Use and Inference which I would draw from those words Isaiah the Son of Amos came unto him and said unto him Thus saiâ—h the Lord is this namely as it is written all his Saints set down at thy feet every one shall receive of thy words Deut. 33. 3. which was litterally fulfilled when Jesus Christ the Word of God sat down so very often and taught the People And as Cornelius said of himself and of those that were there assembled Now therefore are we all here present before God to hear all things that are commanded thee of God Acts 10. 33. Even so my self and all ye that hear me this day should sit down before God which may be done whilst we are Walking and Meditating in the Field or whether we are on a Journey or at