which succeeds after that An Holy Body is an Orderly Body In the second place this proves and confirms that as we do carry along with us in these our Bodies the Seeds of Mortality and Corruption So if we have already or can get Holiness ingrafâ—ed in them This thing of Holiness is a Seed of Immortality and Eternal Life which the Man or Woman hath abiding in them even at the very same time when he is in this life which is as a Vapour and continueth not To mention again the Apostle's Dehortation That ye yield not your Members Servants to Vncleanness and to Iniquity unto Iniquity and as we naturally receive in Food and put on Raiment to avoid Hunger and Cold and as we would not willingly throw our selves headlâ—ng from an high Tower or Precipice nor yet dash out our Brains against a Stoneâ— Wall nor run our tender Flesh upon sharp Iron Spikes for in all these and alike Instances this would be the ready way to break these our Earthen Vessels And no Man that loves himself or understands how precious they are and what a precious Jewel is contained in them would willingly have them broken or dissolved before their time So by the very same consequence we should abstain from all appearance of Evil but more especially and particularly we should abstain from those Sins and Evils which sooner bring on Diseases and Death than others Agreeable to thâ—s Christ Jesus the Wisdom of the Father and the Captain of our Salvation hath given this word of Command And take â—eed to your selves the manner of expressing it is observable take heed lest at any time your Hearts be overcharged with Surfeiâ—ing and Drunkenness and Cares of this life and so that day come upon you at unawares Now these three especially Surfeiting and Drunkenness and Cares of this Life besides that the two first do overwhelm and drown a Man and the latter waste him out sooner do expose to Sickness and sundry kinds of Diseases and outward Accidents so that the day of Death comes upon such who give themselves unto these sins at unawares or sooner than it would otherwise to which succeeds the day of Judgment and of Account So Adultery Whoredom and following the strange Woman renders People weakly and short liv'd and brings rottenness into their Bones that their Body and their Flesh are consumed as some of us have seen sad Spectacles Examples and Monuments thereof So Anger Wrath Malice Hatred Variance Envyings set People together by the Ears to Wound or Murder one another when they go forth by Armies or single Persons Covetousness and Idleness doth tempt them to Steal and Rob upon the High-way which at length brings them to the Gallows So indeed almost every Sin one way or another is a Destroyer for it hastens sooner into the Pit of Destruction And it is one of those Paths of the Destroyer mentioned in Psal 17. 4. even of Satan the invisible Enemy of Mankind who hath his Name in the Hebrew Tongue Abaddon and in the Greek Apollyon Both which in our English Tongue signifies a Destroyer Which he makes use of to lead the Sons and Daughters of Men into the Chambers of Death the very Pit and Brink of Hell till at last they drop into it This place of Psalm 17. 4. is so excellent and observable and there is so much necessary and useful Truth contained in it that it is worthy to be quoted out at length for the Reader to meditate upon the significancy and the Word of Instruction which arises from thence Concerning the Works of men by the Word of thy Lips have I kept me from the Paths of the Destroyer As much as if David should say let other Men do as they will if they go on to destroy themselves as we see the Works of Men are and by their manner of acting abroad in the World they do as for my part I will make God's Word my Guide and my Rule I will be sure to keep to that and not vary from it and then I shall keep my self from the Paâ—hs of the Destroyer I shall not be in those Paths which the Blood-thirsty and deceitful Men are in who do not live out half their Days and which those Sinners and Workers of Iniquity are in who do not live out half their days for if it had not been for that they might have attained unto the Days of their Fathers But this Rule doth not hold always for sometimes the Wicked grow old and are mighty in Power as Job saith And then chiefly my Comfort is as long as I hold my self to the Word of Gods Lips not to turn aside from it to the Right Hand or to the Left thereby I keep my self from the Paths that lead to Hell the Place of Destruction which is on the other side of the Grave And so to preserve our Bodies from falling into that Place of Destruction is to keep and set them in order for to that end we should have them ordered according to the Word of Gods Lips And this is according to the afore-quoted Place Rom. 6. 22. to have them made free from Sin Let not Sin therefore reign in your mortal Body ver 12. I beseech you Brethren by the Merciâ—s of God that ye present your Bodies a living Sacrifice Holy mark that Epithet Holy acceptable unto the Lord which is your reasonable Service Know ye that ye are the Temple of God and thaâ— the Spiâ—it of God dwells in you If any Man defile the Temple of God him shall God destroy for the Temple of God is Holy here we see again how the Eterâ—â—â—â—pirit in a wonderful manner is all along Conâ—â—â—â—nt to it self in promoting this thing of Holiness in us 〈◊〉 Temple ye are And so it is elsewhere writtenâ— Be ye clean that bear the Vessels of the Lord Isa 52. 11. And we carrying these â—arthen Vessels of the Lord that is to say our Bodies continually along with us Having therefore these Commands and Instructions Directions and Promises Dearly Beloved Let us cleanse our selves here must be some Act of our own from all filthiness of Flâ—sh and Spirit perfecting Holiness in the fear of God And then if this earthly House be thus set in Order as to be free from Sin and to be Holy to be swept and garnished within and kept so And if we touch not the unclean thing but be separaâ—e from all Evil and Defilement then will be fulfilled and brought to pass what God hath said I will dwell in them and I will be their God and they shall be my People Let us hear the summ and substance the Conclusion of this particular Head of Discourse set your Bodies in order That hath been shewed let your Bodies be oâ—dered according to the Word of God's Lips which requires that they be made free from Sin and that they be kept and preserved continually in Sanctification and Holiness The Reason is evident Why Holiness in Particular must be had
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
days in the Lâ—nâ— whither ye go over Jordan to possess it This is sufficient prolonging ones days to a witness to live the length of a whole Eternity or to live for evermore In the Land that is the new Heavens and new Earth where dwelleth Righteousness After we are gone over Jordan hereby is typified and signified the River of this Liâ—e for to possess it For indeed the very truth of the matter stands on this wise if we shall be rendred meet and found worthy As Jesus the Prince of Life did say when he heard that Lazarus was sick This sickness is not unto Death When indeed it was a sickness unto Death for Lazarus died of that sickness But Christ the Way the Truth and the Life spake on this wise knowing in himself what he would do even raise Lazarus to Life again And so it was for the Glory of God that God might be glorified thereby Even so in very like manner the words of our Text may be read and reversed Set your House in order for thou shalt live and not die For the Soul which is we our selves doth not die when it goes out of this Body but only leaves this earthly House and departs from this Body and changes its place of Abode and Habitation I remember that I was very much pleased and transported within my self because I find from out of the Sâ—râ—ptures of Tâ—uth and mine own Spirit witnessing the same what I have Read in Cicero and Zenophon Heathen Authors where Cyrus and Cato and Scipio are brought in speaking to this purpose and effect Saith Cyrus It could never be perswaded to me that these Souls of ours when they go out of this Body do die or perish For most certainly they live unto God the Father of Spirits For my part I do as firmly bâ—lieve and am as verily perswaded of all this as that I now write these Lines or as I am assured that I now live and breath It hath bâ—â—n aforesaid That even in the midst of Life Health and Vigour every one of us was sick unto Death because that we did all along carry about with us in the Body the Seeds of Corruption and Mortality Which holds true as to the Flesh and outward part of us But as to our Souls we are not sick unto Death but alive unto 〈◊〉 in the Apostle's Phrasâ— or alive unto Everlasting Life if we have the Seeds of Grace and Holiness in our Souls which are indeed the Principles of Life and Immortality abiding within us To this agrees the meaning of the Holy Ghost in several places of Scripture particularly in the Gospel of John Saith Jesus Christ Ye will not come unto me that ye might have life John 5. 40. For the Bread of God is he that cometh down from Heaven and giveth life unto the world I am come that they might have life and that they might have it more abundantly Whosoever drinketh of the Water that I shall give him shall never thirst but the Water that I shall give him shall be a Well of Water springing up into Everlasting life John 4. 14. He that believeth on me as the Scripture hath said out of his Belly shall flow Rivers of living Water John 7. 38. These two last Scriptures comâ— directly to our present purpose For it being here said In him a Well of Water springing up unto everlasting life and here it is said That it shall flow out of his Belly and by what the Scripture elsewhere saith that such an one hath in him everlasting life all this shews and confirms that the Saints and Servants of the Most High God by having Grace and Holiness and the new Life ingraffed in them they have also thereby even whilst their Souls inhabit in this weak vile and dying Body here on Earth the Seeds and Principles of Immortality and Eternal Life so that they shall never see Death that is Death Eternal and when their Souls go out of these Bodies they do not die but live And so it is found true in them what Seneca saith who herein spake much more like a Christian than like an Heathen for Flesh and Blood could not reveal these things unto him but God his Creator saith he That day which some fear to be their last he means the Day of Death is indeed the Birth-day of Immortaliâ—y For in truth the Souls of the Righteous are then Born and brought forth into another World into an inâ—â—niâ—ely better and more enduring sâ—ate The Vngodly are not so It is otherwise with the Wicked and the Children of Disobedience or the Children of Perdition as the Scripture Phrases them For whâ—t is the greatest Happiness to the Righteous is the beginning of Sorrows unto these The Day of Death is either the best or worst of all the foregoing Days even according as the foregoing Life hath been Good or Evil Godly or Ungodly for the Souls of these Miserable Creatures do also live and exist and they are sensible also Yet according to the meaning of the Holy Ghost especially in many places of the Revelations and also according to the desire and feeling of the Creatures themselves it is Death and not Life or rather worse than Life to abide in Torment Pain and Misery And therefore it is so ofâ—en called the second Death or Death The Soul that sinneth it shall die Turn you turn you why will ye die Not that the Souls of them will ever cease to be in no wise But they will be in such a wretched condition that Death would be better than Life According as it is written In those days shall men seek to die and death shall flee from them As it is here explained these two manner of ways this is the Order Decree and Appointment of God our Creator upon all the Reasonable Inhabitants of the Earth who are commonly called or known by the Name of Men and Women It is appointed for all once to die but after that the Judgment and then they are to rise and live again For the hour is coming in the which all that are in the Graves shall hear his voice And shall come forth They that have done good unto the Resurrection of Life and they that have done evil unto the Resurrection of Damnation Sâ—eing then that all these things must so be yea and they shall so be what manner of Persons ought ye to be in all Holy Conversation and Godliness Looking for and endeavouring whatever we can in this short space between during the few and evil days remaining of our Pilgrimage that we may rise unto the Resurrection of Life Most People have done some little good in the foregoing part of their Life according to their Station and Capacity their Condition and Employment in the World But as it was said Ahab served Baal a little but Jehu shall serve him much So let every one of us make the like Inference and Reasoning and to take up the same Resolution as to put it
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
Bed God shall surely Visit you it might at first seem an hard matter to make it out from thence Which notwithstanding will easily and clearly appear if we attend unto and consider throughly that Reasoning and Inference which lies as it were hidden within those very words For though indeed and in truth these words according to the intent and meaning of Joseph when he then spake them were a prophecy and foretelling that God would bring the Children of Israel from out of the Land of Egypt the House of Bondage unto that good Land the Land of Canaan which he had promised and Sworn unto Abram that begat them that he would do But as the Apostle saith by the Spirit concerning what befel the Sons of Jacob and Joseph All those things happened to them in a Figure So what God did and the several things Recorded of them they are a Shew and Representation to us they are a Type and Signification that as the Lord God the Creator and Preserver yea and the Restorer of Mankind did lead forth the Children of Israel from out of Egypt through the Wilderness into the Land of Promise So he did before that time and hath ever since and doth continue to do so at this Day to lead all the Generations yea and single Persons of Men and Women of every Nation Countrey and Language from and throughout this Earth unto the Land of Promise the Heavenly Canaan either to the New Heavâ—n and New Earth where dwelleth Righteousness or else to the Land of Darkness of Dragons and Scorpions where the Shadow of Death and no Light is the Inhabitation of Sin and Misery Where every Son and Daughter of Men and all the descendants from Adam and Eve shall be after that we shall Die and are removed from hence But now I come to that inward Reasoning and Inference which lies couched and included within those words of Joseph and Reader do thou observe it When we Die it is evidently seen that the Soul and Breath vanisheth and goes away and seems to be nothing at all And so the Body or House of Clâ—y putrifies and turns into common Earth and undistinguishable Dust and consequently as good as nothing or as nothing as to a Reasonable and Living Creature Now what is absolutely nothing cannot be properly the Object of God's care and concern and what is not simply nothing or as it were nothing he doth not neither so much mind Because that as God is a Being or rather the Foundation Root Centre and Comprehensive of all Beings he containing all things that are in himself As the Divinely Inspired Psalmist saith His tender Mercy is over all his Works So of necessity it must be his work or being for to engage God's Conservation care and concern about it As we learn from Heb. 12. 26. Every least Word or Particle of Scripture is observable for from out of it may be gathered some Truth and Signification So that when we Read Therefore Sprang there even of one and him as good as Dead Heb. 11 12. From hence we may Reason and infer that when any one is Dead he is then as we commonly say as good as nothing And inasmuch as God is not the God of the Dead but of the Living therefore when Joseph spake thus by the Spirit God shall surely Visit you both himself included when he was just giving up the Ghost as also his Brethren who were to Die a little afterwards hereby must be meant and understood as the last End and Event of things will most fully prove and manifest it that God would both speak unto and also do somewhat for his Creatures after that they are Dead and gone and that is no other but to raise up to Life again what before was Dead and to give it a Being what before had no being or at least as good as no Being Our selves whilst here in life do not usually go into the Grave or into a Charnel House to Visit Dry Boneâ— for when our friends and acquaintance are once Dead if we are perhaps invited and go to their Funeral and accompany their Corps to the Ground there is an end of all Visits as to them And also unless we are Dumb or Mute or Ideots we nâ—ver make a visit to any one but we talk somewhat or another to him And also when we Read of a Duty implied of Visiting and Ministring unto those that are Sick or in Prison Mat. 25. 43 44. We may from thence learn that the end of all Visits unto People seeing that much time is Squandred away herein amongst Rich People to impertinent talk and impertinent purposâ—s should be to be helpful one to another For they in Sickness or in Prison cannot so well help themselves or to edifie one another Either to ask or Minister help shoulâ— be the End of all Visits Though here again the Humour and manner of this Corrupt World is to say unto such as are in Want or Distress Depart in peace be you warm and filled But notwithstanding they give them not those things which are needful to the Body what doth it profit James 2. 16. What do all their good and pitiful words signify which cost them nothing People are very free of them and of their fruitless Wishes when they Visit People in Imprisonment or in Distress Or they spend their Time in some vain worldly Talk without dropping one Word of Godly and Divine Conversation But as God is infinitely greater and better than Man so his Visits do as much differ from and proportionably excel theirs in Help and Benefit For whereas Man says and doth not which is sometimes for want of Power and more commonly through Dissimulation or for want of Will God both says and doth Our Good and Gracious God doth most effectually answer the true end of all Visits For he never makes a Visit where it is understood in a way of Love and Friendship for the Scripture also makes mention of God's Visiting in a way of Anger and Punishment as Jer. 5. 9. Shall I not visit for these things saith the Lord Shall not my Soul be avenged on such a Nation as this But either he doth some good thing or some helpful thing to those he visits With God to say and to do is one and the same thing For he spake and it was done he commanded and it stood fast For hath he said and shall it not come to pass Yes as surely as he ever sâ—id though most commonly the one may be according to his own Divine Method some Thousands of Years before the other From all which hath been aforesaid on this Argument put together it may be evidently concluded That whereas God the Father of our Lord Jesus Christ who ordered and decreed him to be put to death in the Flâ—â— but quickned by the Spirit by which also he went and preached to the Spirits in Prison 1 Pet. 3. 18 19. shall surely visit all the Children of Men who
ever have or shall sleep in the Dust of the Earth hereby it may be certainly gathered that he will both say something unto them and also do something for them And what is that Even to raise up their Bones again from thence and to perform that in a Literal Sence of all the Generations and Persons of Mankind of all Countreys which he hath said in the Thirty-seventh Chapter of Ezekiel from the fourth to the fourâ—eâ—nth Verse for when all the Men and Women of all Generations from the beginning of the World unto the end thereof and of all Countreys and places throughout the habitable parts of the Earth shall be raised up again all together and as they shall live and stand upon their feet even those very same feet which they had gathered up into the Bed when they severally yielded up the Ghost they will make an exceeding Great Army as it is there said in vers 10. And ye shall know that I am the Lord when I have opened your Graves O my People and brought you out of your Graves and shall put my Spirit in you and ye shall live and I shall place you in your own Land the meaning of which last Speech is That as Judas went unto his own place so God will make but two distinctions and place them severally in their own Land even in the good Land as there is of both sorts of these beyond the Grave as well as on this side of it according as their own Works or Deeds done in the Body have been good or evil Then shall ye know that I the Lord have spoken it and performed it saith the Lord Ezek. 37. 13 14. This again confirms what was aforesaid for this speaking and performing both is surely visiting according to the true nature and end thereof And such of ye who shall hear or read these lines who also shall be ranked in amongst that exceeding great Army are my Witnesses and some of ye perhaps may remember when ye shall indeed see it performed before your Eyes as the Lord hath spoken that in this Book or Treatise of mine according to the Knowledge and Understanding which God had given and opened unto me his Creature I did rightly and according to Truth explain even in the most large and comprehensive sence as afore-mentioned those words of dying Joseph God shall surely visit you Seeing then that these Bones it is a certain truth which we now carry about us in the Body and shall be laâ—d in the Grave and God himself shall carry or rather raise them up fâ—om thence as also this whole Body of ours shall be raised incorruptible and set in order again after that Death hath disordered it The inference from all this is natural and necessary that there must be also some Act of our own according to the Ability and Power put into our Hand to answer this Act of God's namely that we set this House of our Body in order before for we shall die and be raised again Remember it for a constant Rule as there is expected our working together with the Grace of God so still and all along there must be some Act of our own according to the Grace he hath already given us and according to the Power and Ability put into our Hands to answer with God's Act on us Creatures As when Jesus saith I go to prepare a place for you John 14. 2. to this we must endeavour by the Grace given us to prepare our selves in the mean while for that place even that we may be meet to be partakers of the Inheritance of the Saints in Light Even so it is here in our present matter though it hath been here declared God will set our Bodies in order in the Resurrection and future State as he did set them in order in his first Creation and Workmanship of them For this Body was curiously wrought in the lowest parts of the Earth that is in our Mothers Womb thine Eyes did see my Substance yet bâ—ing uâ—peâ—fect and in thy Book all my Members were written which in continuanâ—e were fashioned Observe here is an Orderly Work and Procedure by that God who is the Goâ— of Order and not of Confusion so I say again to this first and last Act of God's oâ—â— these Bodies of ours if we would indeed obtain and have part in the blâ—ssed Resurrection it is required and expected of us that accâ—rding to what lieth in our power though we cannot make one hair white or black nor yet add one Cubâ—t to our Stature we should also in the mean while sâ—t our Bodies in order also even that we may keep â—â—em from Filth and Pollution from Unruliness and Disoâ—der But some will say how must we keep or set these Bodies in order This the Scripture teacheth For this is the Will of God even your Sanctification that ye should abstain from Fornication that every one of you should know how to possess his Vessel in Sanctification and Honour 1 Thes 4. 3. By Vessel is meant his Body according to that other Scripture for we have this Treasure in Earthen Vâ—ssels But here it is said Possess his Vessel Perhaps it is not in our Trade nor yet in our Power to make Vessels for that belongeth to the Potter neither can he make them unless he hath Clay brought ready to his hand for Creation is the incommunicable Attribute of the Deity and all Mens making is only fashioning changing or altering by bringing it into such a Form or Figure for they must have some pre-existent matter to work upon and there is no such thing as simple making in all the labour under the Sun which is done by the Children of Men but in this instance of possessing our Vessel though we do not know how to make it yet we may know how to keep this our Vessel sweet and clean And so we may know how to keep and set these Bodies of ours in such order like as we put Clothes on to Preserve them from cold and as we put Victuals in them to keep them from hunger and famishing Even so may any one resrain any longer from yielding his Mâ—mbers Servants to Vncleanness and to Iniquity unto Iniquity But that henceforth they yield their Members to Righâ—â—ousness unto Holiness Rom. 6. 19. The Apostle goes on to add in vers 22. But now being made free from sin and become the Servants of God ye have your fruit unto Holiness and your end everlasting life From hence we learn that to set these Bodies of ours in order is to keep and preserve them from sin for hereby we shall with them serve God And what is the blessed consequent of all Ye have your fruit unto Holiness and the â—nd everlasting life This teaches and instructs in two things First That this doing and thus setting them in order is the way for God to set them in order in the Resurrection in the day of Judgment and the future Eternal State
all for it is the Viâ—al Blood wherein our Life consists and so willinâ—ly and by choice suffer every drop of Blood in ouâ— Body to be lost or shed as did the Captain of our Salvation who herein left us an Example that we should follow his steps rather then we will commit yield or consent unto Sin This is worthy and noble indeed not to love our Lives unto Death but Sacrifice up our Life even to God that gave it when it is in his service and to maintain and keep our own Integrity Uprightness and Innocency to preserve not so much our Honour and Reputation as that will follow also for the Righteous shall be had in everlasting Remembrance as our Conversation blameless without spot or blâ—mish Or the meaning hereof may be supposed to be to strive and fight against those Lusts which War in our Members till we fetch Blood of them It is commonly said that if you fetch Blood of a Witch she can never do you any harm Why each and every Lust is an Imp and Instrument of the Devil and if we can so far fetch Blood of that same Lust as to bring out and take away the Power of that same Lust or the thing wherein the strength of that Lust did lie this is to pluck out the sting so that the Lust cannot hurt us As also when the Blood thereof is drained and drawn out that same Lust will faint and die away When thou art tempted to a Lust here if thou wouldst not be led away and enticed by that same Lust then mind and observe wâ—ll wherein that Temptation is most tempting And then if thou wouldst resist and overcome the Temptation do thou apply all the Grace Strâ—ngâ—h and Knowledge that is in thee against it â—lf one was to fight against an Enemy and He would only flâ—â—t on the outside of the Hair of his Head or scare along and aside his Gâ—rments or now and then lightly touch his little finger it might be long enough before He would kill or destâ—oy that Enemy But if He would in good earnest with all his Strength and Power have at his Head and Heart â—nd to that aim and lay on the deâ—â—ly weapon then He may as soon dispatch him Just so as to the first kind of dallying is Peoples fighting with their Lusts They do not conquer and subdue thâ—m but had rather play with them or make a shew of fighting with them Thinking thereby to deceive God who hath commanded them to fight with these Amaâ—ekiâ—es and Canaanites within and destroy them utteâ—ly But they pretend they cannot wherâ—as they will not is the true cause As to these Lusts and sinful Desires and carnal Affections which War oâ— rather have Habitation in their Members when God Commands such to fight and drive them out but they do only sport with them and had rather that they tarry in them they being like a soft or pleasing Dalilah Here such will not escape from what is pronounced against them Cursed be he that doth the Work of the Lord dâ—câ—itfully and cursed be He that keâ—peâ—h back his Sword from Blood Jer. 48 10. Thou art Childish or in Love with thy first original corrupt state which is not haâ—ing even the Garment spotâ—ed by the Flesh if thou art afraid or unwilling by the Sword of the Spirit which is the Word of God to draw Blood of thy Sin or Corrupâ—ion that it may languish or die away And this thou must do notwithstanding all thy natural Inclinations to the contrary for this is to deny thy self if thou wouldest be a good Souldier of Jesus Christ And if thou wouldst willingly partake of Triumph and Exaltation when thy Soul is slipped and come out from this place of warfare here on Earth and thou wouldst wiâ—ingly be presented before the Lord of Hosts the God of the Armies of Israel this will never be without conqueâ—ing to receive his Acceptance and the Congratulatiâ—n of those who a little before had done the same things But the King of Syria commanded his thirty aâ—d two Captains that had Rule over his Chariots saying fight neither with small nor great save only with the King of Israel 1 Kings 22. 31. Besides the advice and directiâ—n aforesaid of not dallying or only making a shew to fight but to strike home at the Head or Heart This also is to be here learned and put in practice as among the Devils there is one Beelzebub or Prince of the Devils so among the Sins and Lusts the carnal Affections and Desires within our Members There is one commonly Predominant and Reigning which doth appâ—ar forth above all the rest and in this sence may be called King or Prince which signifies Chief of the other Sins and Lusts It is the very Sin that doth so easily beset us As every one doth or may know the Plague of his oâ—n Heart so they either do or may know what Sin it is especially above all the rest which they are most bent and inclined unto According as the Temper and Constiâ—ution of the Body which is a Seed-plot of Sin and Corruption in the General is whether it be excess of Eating secret Lust Covetousness Pride Passion or such like Here the Lord of Hosts commands Michael and his Angels which hath Rule over the Instruments of War He makes use of that is his Grace Word and Spirit which is within thee to fight with neither small nor great save only with the King of Israel that is to fight not so much with the Inferiour Sins and Lusts but especially aâ—d principally with the highest and chiefest â—f them to bring him down for we often hear and read as so it was here that to kill a King or General in the Battel this is to win the Fiâ—ld for thereupon all the rest are forthwith subdued and dispersed as Sheep without a Shepherd or as a Bâ—dy without a Head Even so here it is to vanquish or kill the chief Sin or Lust is to bring under and subdâ—e all the rest for then they will submit and fall of course For it we can once get the Mastery in one Point we shall sooner do it in another and so on to a third Till every Thought is brought into Captivity unto the Obedience of Christ If we can and also do by the Grace Strength and Power given us overcome the stronger much more shall we the weaker If we do once tame the most head-strong and unrâ—ly Beast in us we shall also quickly briâ—g into Subjâ—ction and due Order all the other wild bruâ—ish part of us I have pursued mine Enemies and overtaken them nâ—iâ—her did I turn again till â—hey were consumed I have wounded them that they were not able to rise they are fallen under my Feet Then did I beat them as small as Dust before the wind I did cast them out as the Dirt in the Street Psalm 18. 37 38 39 42. This is making through and effectual Work of it And though
the open Air and clear Sun-shine than they who only peep or look through the Grate or little Window of a dark Prison Yes they do in both instances Even so the Soul when she was in the Prison of the Body bring my Soul out of Prison Psal 142. 7. saith the Psalmist it only then looks through two little holes under the Eye-lids But when this Soul is brought out of Prison as it is by Death and Dissolution of the Body when the Chains and Fetters of Flesh are knocked off then the Soul is sight all over and throughout and nothing at all hinders her sight as from the place of her Habitation At present it looks through the two Windows or Casements of the Body like the Mother of Sisera looking out at a window Judges 5. 28. for as when we look through a Perspective-Glass the Perspective-Glass of it self is blind and sees nothiâ—g at all Even so the Eye sees nothing at all but only the Soul sees through the Eye Again when the Perspective-Glass is spoiled we can see nothing through it Even so when the Optick Nerves are out of order the Soul doth not sâ—e outward things through it but is like a light shut up in a dark Lanthorn From whence that fleshly part of us called the Eye may be properly stiled the Perspective-Glass of the Soul But at best here in the Body it only looks through a hole or two and then it sees only the surface and outside of things But after it is gone from the Body it is all sight and all light and then it will see through and into each Object Now we see through a Glass darkly For so is at present all the material and visible Creation of God in comparison to the immateâ—ial and invisible Creation For as it is written Vpon all the Glory shall be a defence Isa 4. 5. In the Margent it is a covering The Holy Ghost here alludes that where things are very Fine Beautiful Comely Costly Clean here it is usual to put something over them for a Defence or Covering to preserve the Glory thereof from sullying as the custom is at this day to do over very fine Clothes Beds Tapistry Hangings rich Velvet Chairs or such like So I have several times thought and I do really believe for so much may be gathered from the Scriptures of Truth that we shall indeed sâ—e and find it so that all this outward visible Creation though indeed it doth seem very Beautiful and Glorious is but as a Defence or Covering cast over the much yet greater Glory of the inward invisible immaâ—erial Creation of God And furthermore all the Glory of this present Creation is to be done away to usher in and make room for the yet much greater Glory of the future Creation of God And then it shall be truly returned and said Even that which was made Glorious as so is the present visible Creation We may in the Spring time observe the exceeding Beauty of Blossoms and Flowers Why Solomon in all his Glory was not arrayed likeone of these had no Glory in this by reason of the Gloâ—y that excelleth For if that â—hich was done away is Glorious as indeed it was much more that which remaineth is Glorious 2 Cor. 3. 10 11. For behold I create new Heavens and new Earth and the former shall not â—e remembered nor come into mind Isa 65. 17. For these new Heavens and new Earth shall be so exceedingly more Glorâ—ous that the present Heavens and the present Earth have no Glory he would tell a falshood that should say so for they are indeed Glorious in this respect by reason of the Glory that excelleth And so as much as future Glory doth exceed present Gâ—ory so even now the inward Glory The King's Daughter is all Glorious within doth exceed ouâ—ward Glory Nothing but such an inward thing as the Soulâ— can see discern or apprehend what inward Glory is Which again she cannot so much see know and apprehend whilst she is in the Body as she will when she is out of the Body then she will see Face to Face And inasmuch as seeing Face to Face is more than seeing through a Glass darkly by certain and necessary consequence the Soul will see more in her separated state in the invisible World than now she doth whilst she is in the Body here on Earth So that marvel no more at what was aforesaid we shall see much more when these Eyes of ours are sunk into our Heads than ever we did when we had even the best and clearest use of them I will open my Mouth in a Parable I will utter dark sayings of old one whereof hath been here explained We shall see much yea infinitely more when dead than ever we did whilst living Yea and we shall see Death it self What kind of sight is this Now we commonly behold Death Paintâ—d or Pictured upon the Walls of Churches or upon the side of Tomb-stones like a Skeleton of dry Bones with a Glass and Spade in his Hand Whereby we living are taught and instructed that the Glass of our Time is always running and that the Sexton will dig a Grave for us as he hath done for others But away with these Pictures for as they have been properly called ignorant and unlearned Mens Books so if People abide in them and go no further they are likely to remain ignorant and unlearned still not knowing of things throughly as they ought and may be known for they do teach and inâ—truct but only in half and in the outside of a thing That Picture or Representation of Death aforemenâ—ioned doth only shew and set forth the Alterations Changes and whâ—t will befal the Body which is only the Shell or Husk of the Man But to see such a Piâ—â—â—â—e or to conceive thereof in our mind and go no further is not a seeing Death as it was appointed that old Simeon should see it For to see the thing it self when it approaches nigh and is actually come is no more than only this as if you should see one go out of an House to another Place or as we see and feel our selves when we are upon going and moving from one place to another Even so Death is no more than a going or moving from out of this World into another World or rather in more Propriety and Truth of Expression into another room of the same House For it is not another World but another part of this World the Earth being but the least even not so much as the ten thousandth part of the Creation of God We can better understand than we can see what I am now going to speak of For when the Breath of Man goeth forth in his Death 't is not so visible as smoke that ascendeth up Nay as long as it sends forth Breath it lives It rather seems to sink into and perish in the Body as may be perceived after those struggles and endeavours to fetch Breath or
to Breathe forth Herâ—by is shewn forth the wonderful Workmanship and contrâ—vance of God that the Soul like the Godhead himself is purely an invisible Being We are to admire and say it is wonderful and to believe and be most fully satisfied that it is so although we cannot comprehend it And the Angel did wonderously and Manoah and his Wife looked on For it came â—o pass when the flame went towards Heaven from off the Altar then the Angel of the Lord ascended in the flame of the Altar Judg. 13. 19 20. Even so here it may be reasoned and supposed for it is a wonderful thing of God and his doing wonderously the thing is most true that when we stand by the Bed-side of our dying acquaintance we see nothing but a little struggling gasping or such like And yet it comes to pass that as the Creature lies upon his back or side his Soul goes up towards Heaven it returning to the God that gave it And as the Angel ascended in the flame even so the Soul expires and goes out in the Breath and we see it not But the dâ—ceasing Soul or rather after it is a deceased Soul sees it and this is a seeing Death The Wind bloweth where it listeth and thou hearest the sound thereof but thou dost not see it and canst not tell whence it cometh and whither it goeth So it may be truly reasoned and conceived of the Soul or Spirit The Soul did actuate the Body whilst it was therein and we did Hear See Taste hear and feel the Operations and Life thereof but we cannot tell exactly the particular Place from whence it came from God and Heaven in the General neither can we tell the particular Place where it goes only in the General that it is to return to God and to appear before him in Judgment and from thence to go away into Everlasting Punishment or into Life Eternal Mat. 25. 46. But further as to the exact Place Manner Time we cannot tell so as to describe it particularly as it is Again As thou knowest not what is the way of the Spirit nor how the Bones do grow in the womb of her that is with Child even so thou knowest not the works of God who maketh all Eccles 11. 5. We know not which way the Spirit came into the Infant whilst it was in the Womb by Creation and Infusion from God in the General neither do we know which way it takes as now we know Roads or Paths When the Breath of Man goes forth and he returns to his Earth his Spirit or Soul ascends up above the Clouds into the upper Parts of the World as may be understood from the Light and ascending Nature thereof as the same is in Smoke or Fire We may also perceive somewhat thereof whilst she is in the Body by liftings up of Spirit As Ecclesiastes saith Thou knowest not the Way of the Spirit nor yet the Works of God who maketh all Even so it is not to be expected that I should so make it known even from the Law and the Testimony and from the Light that is given me from thence and so describe what it is to see Death as People will find when they come severally to see and feel Death indeed Then they shall more clearly perceive the Truth of what hath been afore written when they shall in their individual Persons be brought down to the People of old Time It is well if in our Searching and Learning thereof we come somewhat near to the Truth By what hath been aforesaid a clear Apprehension Notion or Knowledge may be had what Death is or what it is to dye even for the Soul to go away of out of the Body And because it must after Death go to Judgment and from thence it shall go further into Everlasting Punishment or into Life Eternal Hence doth arise that doubt and fear of Soul which of these places it shall go away into As to this how to obtain the one and avoid the other to partake of the Blessing and escape the Cuâ—se to enter into Heaven and not fall into Hell to go away into Happiness and pass by Misery all Scripture is therefore given us of God for to Teach Instruct and Guide us herein even to make us wise unto Salvation The same and this only is or ought to be the end of all Books or Sermons I am sure it is the only intent of the present Treatise According to the Method and Favour which God afforded unto old Simeon we gather hence that it is a very great Blessing and distinguishing Mercy of God for he doth not vouchsafe this favour unto all but only to his Elect neither doth he deal so with every sort of People to have this revealed and manifested unto them that they shall not see Death before they see the Lord 's Christ It is reported of Julius Caesar that a little before he was Murdered in the Senate-Hoase that he did see the Apparition of himself in the form of a dead Man at which sight although he was a Mighty Man of Valour he was strangely astonished and struck with fear For so terrible was this sight of Death unto him that he did exceedingly fear and quake And truly well he might for he was an Heathen and Infidel and we can apprehend by the Gospel Revelation what will becomâ— of such after Death But our good old Simeon hy having seen the Lord's Christ before was sufficiently fore-armed and fortified against the sight of Death The reason whereof stands on this wise for as when the Chick sees the Kite or Hawk that would devour it if she can then run under the Hens wings into the Cub she is safe for as the Hen was instrumental at first to give it Life and Being so she will preserve it Even so it is here by seeing the Lord 's Christ who is appositely called the Prince of Life Acts 3. 15. The faithful Soul or the Soul that is Christ's runs and makes to Christ who promises and will perform it also I will gather my Children togethâ—r even as a Hen gathereth her Chickens under her wings Mat. 23. 37. He shall cover thee with his Feathers and under his wings thou shalt trust his Truth shall be thy Shield and Buckler Psal 91. 3. Then let Death and the Devil come to destroy that Soul if they can Here Christ is greater in Power and Might for asmuch then as the Children are partakers of Flesh and Blood he also himself took part of the same that through Death he might destroy him that had the power of Death that is the Devil And deliver them who through fear of Death were all their life-time subject to Bondage Heb. 2. 14 15. Simeon was one example to confirm this Truth for he being by the Lord Christ delivered from the fear thereof was not so astonished thereat as Caesar was or as other natural ungodly People now-a-days are Who though they name of Christ yet
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