〈…〉 all my Years in the Bitterness of my Soul Which Words are Written for our Admonition and Ensample for our Imitation and Practice upon whom the Ends of the World are come Namely That each of us should severally go all our Remaining Years Months Weeks and Days of this our Pilgrimage in the Bitterness of our Souls And if we should also when we come to lie on our Death-Beds Weep sore Provided it be for the very same Reasons as Hezekiah did It would be never the worse but better for us Now with what kind of Use and Application shall I conclude the foregoing Sermons The first Use shall be a short Word of Exhortation Namely for all that shall hear or read these lines To walk before God in Truth and with a Perfect Heart and to do that which is Good in his Sight How this may be done hath been already shewed My Business at present is to Exhort and Perswade People so to do Have ye in the past time of your Lives walked before God in Truth and with a perfect heart and done that which is Good in his Sight Some have and some have not But this know God requireth that which is past Eccles 3. 15. He will certainly call you to an Account and Judge you for the past time of your Life That is gone by and there is no recalling of it yet the future course of your Life is somewhat more in your Power Do ye therefore secure the Aâ—â—â—ues Walk before God in the beginning of each Day 〈◊〉 all the Day long And as ye do thus in the several Days the residue of your Life that is to come will 〈◊〉 True Perfect and Good For it is not a vain thing â—or you Because it is your Life and through this thing 〈◊〉 shall prolong your Days in the Land whither ye go â—ver Jordan to possess it Deut. 32. 47. It is not a â—ain or Indifferent thing in the first place to Hear or Read the Word of God or not to do it For all that â—ver will be saved will be saved by the Word of God As Contrariwise Destruction and Misery are â—hreatned to those who refuse it or turn their Backs â—rom it or who only give it the Hearing but do not thereafter But Moses saith Set your hearts unto all the Words which I testifie because it is your Life Which is the nearest thing belonging to any one for 't is this which gives the resentment and feeling of all other things And through this thing of walking before God in Truth and with a perfect heart and doing that which is Good in his sight Ye shall Prolong your Days It Prolonged Hezekiahs Days Fifteen Years more and it will prolong your Days a longer space of duration then Fifteen Thousand yea Fifteen Millions of Years in the Land of Eternity whither and when ye go over the Jordan of this Life to possess it The Heart and Conscience of every one must necessarily assent to the Truth of this following Proposition Seeing that Man must live and abide for ever for so it is from the Order Decree and Determination of God concerning us He cannot do otherwise then desire to be happy for ever when He goes over the Jordan of this Life as well and all one as He desires and endeavours to live happily and comfortably in this Life on this side of Jordan Seeing that Mâ—â— must live after Death He must all one and also doth desire to be Happy and Blessed after Death all onâ— as it is Natural and every one doth desire to liâ—â— Comfortably Pleasantly and Happily before Deaâ—â— And seeing again from the Order Decree and Determination of God There is noâ— other way undâ—â— Heaven to be Happy and Blessed for ever but 〈◊〉 walking before God in Truth and with a Perfeâ—â— Heart and by doing that which is Good in his sighâ— throughout all our remaining Life Hereupon 〈◊〉 Word of Exhortation speaks most strong and forciblâ— to every one that would be saved and happy for 〈◊〉 ver as every one would who knows and believes 〈◊〉 future State Go thou and do likewise What I say 〈◊〉 thee I say again to all Go thou and do likewise Ev 〈…〉 to walk before the Invisible God in Truth and wi 〈…〉 a Perfect Heart and to do that which is Good in 〈◊〉 sight all the remaining Days thou walkest moveâ—â— and breathest on this Earth If you do but atten 〈…〉 unto and understand throughly that Reasoning and Truth which lies in this consideration It will appear to be the most Strong and Powerful Argument in the World for to Perswade Men. The other Use which I shall draw and infer from these last words of our Text And Hezekiah wept sore shall be To Recommend unto those who are in Reality and Truth obedient Servants of the Lord to be in a State of Weeping and Mourning Say I these things as a Man For doth not the Law of the Prophets Recommend and say the very same unto ye Therefore also now saith the Lord Turn ye even to me with all your Heart and with Fasting the intent whereof is to afflict our Soul Isa 58. 3. And with Weeping and with Mourning Let the Bridegroom go forth of his Chamber and the Bride out of her Closet Let the Priests the Ministers of the Lord Weep between the Porch and the Altar and let them say Spare thy People O Lord and give not thine heritage to reproach Joel 2. 12 13 14 17. And in that Day did the Lord God of Hosts call to Weeping and to Mourning and to Girding with â—ack-cloth Little of this is obeyed and observed in this Generation and Countrey of ours but herein is fulfilled what is next Written And behold Joy and Gladness slaying oxen and killing sheep eating Flesh and Drinking Wine Let us Eat and Drink for to Morrow we shall die And it was revealed in mine Ears by the Lord of Hosts surely this Iniquity shall not be Purged from ye until ye die saith the Lord God of Hosts Isa 22. 12 13 14. But here it may be surmised and said That such kind of harsh and sowre Doctrine may be Reasonably expected from the Old Testament Dispensation which came from Mount Sinah which gendreth Bondage from whence the Law was given in Fire in Blackness and Darkness and Tempest of Thunder and Lightning But the Gospel was not ushered nor brought into the World after that manner for it came in a still Voice with a Fear not for behold I bring you Good Tidings of Great Joy which shall be to all People Luke 2. 10. Doth this same Gospel Recommend or say any thing concerning this State of Weeping and Mourning For if it should How would it then bring us Good Tidings of Great Joy which shall be unto all People Yes assuredly it doth both but herein is Comprised the Mystery of God That the Weeping and Mourning must go before the Joy which is to be manifested in us and had by us
so much more in my absence Hereby also People may be able after my Decease to have thâ—se things always in remembrance That being Dead I may yet speak Heb 11. 4. and thus Preach to the succeeding Generation even whilst my Body shall be in the silent Chambers of the Grave and leave my mind behind mee in my Books and writings eveâ— when my Soul is gone out into the other World That the people which shall be created may be thence exhorted put iâ— mind or instructed to praise the Lord. The more universal and enduring If any mans Work abide He shall receive a Reward 1 Cor. 3. 14. any god is it is so much the better and should rather be endeavoured o be done Whereupon it appears that the Writing and Publiâ—ing of such a Book as The Practice of Piety or the Whole Luty of Man if it should be alike received in the World would â—e a doing more good throughout this Nation and for the Generations to come then if one should Preach constantly every day into the most Numerous Congregations for Twenty Forty or Siâ—ty Years and longer none usually doth But here it may be surmised and said Of making manâ— Books there is no end Which Solomon doth not here finâ— fault withal for himself Wrote several but he brings this saying in to shew what should be the Epitome and Tendency oâ— them all Namely To fear God and keep his Commandments Which until it be done Vniversally and Constantly by all People whatever from the least of them unto the greatest of them saith the Lord for so is his requiring and expectation in these days Jer. 31. 33 34. The Wisdom of God saith as to this Matter For precept must be upon precept precept upon precept line upon line line upon line The Holy Ghost doubles it over and over here a little and there a little Isa 28. 10. Since the Wisdom of God hath Ordained that it should be so and it must be so This should hence forwards put to silence that Ignorant Objection of foolish Men who say What need is there of such abundance of Books and Sermons in the World Let such â—awfully Remember and Consider it again That the Foolishness of God is Wiser then Men and his own Spirit saith expreslly For precept must be upon precept precept upon precept line upon line line upon line here a little and there a little And further by thâ—se my Son be Admonished in this thing to admire and comply with the Wisdom of God for by his Ordaining that it should be so and it must be so herein Yea he Loved the People Wherefore they should do according to what is after Written All his Saints are in thy hand and they sat down at thy Feet Every one shall receive of thy Words Deut. 33 3. Wherefore again People should be Admonished in no wise to reject see John 12. 48. this Counsel of God against themselves but to receive of his Words for the Saints and Servants of God do receive of the Words of God Every one shall receive of thy Words I have one thing more to Admonish the People of this my Generation and Countrey of and to exhort them unto which doth concern them all Say I these things as a Man for doth not the Law and the Gospel say the very same for it was the Requiring of God of old time Who is the same to day yesterday and for ever That none should appear Empty before the Lord. But every one was to do somewhat according to his Ability They that could not go to the price of a Lamb were to bring a pair of Turtle Doves or two young Pigeons And by what is written in the Gospel of her who Cast in her Mite whereof two make a Farthing into the Offerings of God By this it appears that even day Labourers and Vine Dressers yea the poorest of the People should not serve God with that which cost them nothing 2 Sam. 24. 24. But it is expected from them that even they should Honour the Lord with their Substance for he is to be served by all that is within and without us even with the Fruits of our Labour and consecrate their Gain unto the Lord and their Substance unto the Lord of the whole Earth Mich. 4. 13. Towards the Publishing and Propagation of his Eternal Truth according to their several Power and Abillity For if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not But this is yet more especially required and expected from them that are Rich in this World for the Gospel and miserable will be the end of those who shall not obey the Gospel doth Charge them that they be Rich in good Works ready to Distribute willing to Communicate This is a Faithful saying and these things I will that thou affirm constantly That they which have believed in God might be careful to maintain good Works These things are Good and Profitable unto Men. So that the most High God requires and expects from them more especially that they should Honour him with their Substance and give out of their Abundance and Propâ—rtionably to their Ability be ready to distribute for the Service and Propagation of his Eternal Truth If they would buy good and Godly Books and give them to Poor People laying an Injunction upon them and having a Promise from them to read and consider throughly of the things contained therein This would be the best kind of Charity for this would be a doing good to their Immortal Souls Whereas Common and Outward Alms is only a Temporal kindness unto the dying Body As it is Written Be not thou Afraid when one is made Rich when the Glory of his House is Increased for when he dieth he shall carry nothing away his Glory shall not descend after him So it is sensibly seen that Rich People do Sicken and die all one as the Poor and Needy And then they will find To what purpose was this Waste For that same Money which they expended in fine Cloaths Gayety or Retinue in making a Figure in the World as a Dream when one awaketh so O Lord when thou awakest thou shalt despise their Image in Gluttony and Drunkenness which is making provision for the Flesh to fulfil the Lusts thereof in Pride Pleasure Prodigality Gaming or other vain things This might have been given to the Poor or it might have been Expended in making known thy Truth Isa 38. 19. which seems to be the best of Works for the Reason afore-mentioned and then it would have done themselves more good and have stood them in more stead then the Riches they used to the hurt of the owners If the Rich People have not heretofore or shall not henceforward that day is coming on and hastning when even the Rich among the People shall intreat thy Favour Psal 45. 12. Obey and do according to this Exhortation and Admonition The word
also are formed out of the Clay to come down to the plainness and simplicity of thy Worship As for mine own part I do abhoâ— such a Thought with the utmost Indignation from the very bottom of my Soul but I cannot help the Talk Esteem and Reproach of others But lest it should seem somewhat too trivial to menâ— tron or rehearse these things We may read somewhat alikâ— to this in 2 Sam. 6. 14 15 16. And David danced beforâ— the Lord wiâ—h all his might and David was girded with 〈◊〉 linen Ephod And as the Ark of the Lord came into the City of David Michal Saul ' s Daughter looked through a Wiâ—â— dow and saw King David leaping and dancing before thâ— Lord and she despised him in her Heart and came out tâ— meet him and said How Glorious was the King of Israel who uncovered himself to Day in the Eyes of the Handmaiâ— of his Servants as one of the vain Fellows shamelessly uncovereth himself David was here so far from being discouraged at this sarcastical kind of Saying that he 〈◊〉 more confirmed in his Duty I will play before the Lord will be more vile then thus and will be base in mine own Sight and of the Maid-Servants which thou hast spoken of of them shall I be had in honour Even so will I Preach Righteousness in this little Congregation for that no more are gathered together that is the Sin and Fault of those who refuse to come it is their Stubbornness and Disobedience their Pâ—ide and Abomination of Heart however Vile or Base I shall be thought of by others for it knowing and believing that where Two or Three are gathered together in his Name and in his Fear there God and Christ will be in the midst of them But God hath chosen the foolish things of the World and base things of the World and things which are despised hath God chosen 1 Cor. 1. 27 28. All those afore-mentioned Imaginations of Pride will vanish and disappear utterly and seem as nothing upon a Death-bed Which time is hastening upon them as it hath been already fulfilled as to those of foregoing Generations as to the Rich and Chief of the People As a Dream when one awaketh so O Lord when thou awakest thou shalt despise their Image Psal 73. 20. The Lord of Hosts hath purposed it to stain the Pride of all Glory and to bring into Contempt all the Honourable of the Earth Isa 23. 9. When Pride will profit them nothing but rather sink them down into the lowermost Hell and Riches with all their Vaunting will do them no Good As Socrates that real Martyr for the one God against the vain Polutheism of the Gentiles told his Judges immediately after they had passed the Sentence of Death upon him I go away to die but ye to live a little longer but which will be the better for us God knows My Answer is alike to this scornful Reproof of those that are at ease and the contempt of the Proud concerning this matter I am resolved by the Divine Grace to go on in this manner of way Reproach it in as pitiful and mean a manner as you will and ye will continue a little longer in your Contempt of Gods Word and Commandment in your going on according to the fashion and course of this World and in the way of the Multitude but which will be better for us at last God knows But the same Word of God which speaks not one Tittle of Good of this kind of Conversation and manner of Acting doth make known to me that as long as I continue faithful in his Service and am not weary of well-doing for in due Season we shall reap if we faint not If I fear not the Reproach of Men nor am afraid of their Revilings Then the same God who chose David before Michals Father and before all his House to appoint him Ruler over Israel the People of the Lord he also may choose me to reign in his Kingdom before such Scoffers and Reproachers of me only for serving God in the Word of his Ministry and of the Saints and Servants of the Lord I may be had in Honour in the day of Eternity when such like shall be thrust down into shame and everlasting Contempt and become an hissing to Angels and Men. In a word Let People do so in all the several things pertaining to God as they will wish they had done when they come to be Sick unto Death or in a dying Day or as soon as they are let slip into Eternity Remember this great End and thou shalt never do amiss SERMON II. ON Isaiah XXXVIII 2 3. Then Hezekiah turned his Face toward the Wall and Prayed unto the Lord And said Remember now O Lord I beseech thee how I have walked before thee in Truth and with a Perfect Heart and have done that which is good in thy sight and Hezekiah wept sore THere is not a Sentence or Word in Scripture but what is observable and somewhat may be gathered from thence Yea the very Iota's Points and Stops thereof are to be heeded and attended unto for some meaning and signification may be also drawn and conceived of according as they are and do stand And so when we here Read that Hezekiah turned his Face towards the Wall and Prayed unto the Lord some Use and Word of Instruction is hereby conveyed and made known unto us namely that in our Worship of the Invisible God whether it be Publick or Private we should turn our Face to the Wall that is as saith the Psalmist Turn away mine Eyes from beholding Vanity and quicken me in thy way Psal 139. 37. This we should do at all Times and in all Places but yet more especially in and amidst the Worship of God we should turn away our Eyes from so much as beholding other Men and Women not looking about as the manner of many is at every one that comes into the Church or Congregation Nor yet should we stare about on this side or that side to observe other Peoples Devotions to the neglect of our own Nor yet should we look about what Vestments Clothes or Apparel such an one or such an one is in In a word we should turn away our Face from all outward and other Objects unto the Wall which being the same still and there being no great variety therein will not distract the Mind nor yet much divert it from its being more intent and fixed on its proper Object the Vnseen God whom we there come to bow down before and worship in our Soul And this I speak for your own Profit and that you may attend unto the Lord without Distraction 1 Cor. 7. 35. It is the manner of some to shut their Eyes in Prayer to hinder and prevent themselves the more from Wandring and Distraction in looking on outward Objects But Satan who hinders still can and also doth fill the Mind with other Thoughts and inward
always abounding in the Work of the Lord for they were then foretold but now they will see that their Labour would not have been in Vain in the Lord. If they did somewhat Work and Labour therein yet still they will have Indignation and Anguish that they did not Work and Labour therein yet more and more As it is supposed that the Pain of Loss will be More Grievous Irksome and Intolerable then the Pain of sence So likewise this part of the Pain of Loss will be sufficiently afflicting and disquieting to the Soul that she will then wish that she had not in the least Given way unto Idleness But she should have looked upon it as One of those Devices of Satan the Enemy to deprive and hinder her of so much Good in the Future Recompence As to this the Rule should be as to all the other Devices of Satan Not to Give way unto them and not to suffer our selves to be kept off or hindered by them It is an admiration to me that any one should not know what to do with their Time seeing that each and every one hath a God to serve and a Soul to save and surely all Portions and Intervals of Time which can be spared and deducted from other Things of Life should be employed to this Great End as indeed All Things whatever we have to do should be brought in subordination and tendency to iâ— We have still corruptions to subdue and Conquer and we are to perfect and fill up what 〈◊〉 wanting Nay still we might forecast and Think 〈◊〉 something in order to Work out Our own Salvation anâ— this being the Business for which we come only and Principally into this World we might herein hearken and 〈◊〉 according to those Gospel precepts Not Slothfull in Business â—ervent in Spirit serving the Lord. Giving all Diligence to make our calling and Election sure We should do well and wisely To exercise the Remembring and Understanding Office of our Souls for they are made by God our Creator capable to do both The Remembring part is chiefly conversant about Thingâ— that are past which by Remembrance are made as it were present unto us And here ye should call to Remembrancâ— the former Dayes in the which after ye were illuminated 〈◊〉 ye endured a Great â—ight of Afflictions Heb. 10. 32. Yâ— may call to Remembrance the former Dayes whilst yâ— did live in Vanity Ungodliness and in your Unregeneratâ— state That ye may see the Rock whereon ye had well â—igh split and been Shipwracked and so more carefully and certainly avoid the same for the Time to come That ye may throughly Understand and be deeply convinced of the folly and Danger thereof and so be more confirmed in mind against them for the Time to come So it is of Use and Benefit to call to mind the Dayes when we were first illuminated and converted unto the wayes of God That we may still keep up our former Zeal and Love towards God and the Sounding of the Bowels and that earnest desire to please him Remember both the Good and Evil of your past life in order to do the one more and to more eschew the other But the Benefit would be yet much greater to exercise the understanding Office of our Souls as it reaches unto things to come which makes them in a manner present unto us Here in the first place the Contrivance and Workmanship of our Souls is to be admired at that they are made as Angels of God capable not only to choose the Good and avoid the Evil but also to see and know things to come and a-far off Seeing that the Soul is made with such a capacity and faculty It should be accordingly exercised and used for God made it so for this End â—nd Purpose And if we did know before what would â—ome hereafter we should never do amiss which especially holds true as to the things to be manifested before us with open Face after that this life is ended If we would receive into our minds a through knowledge of them so â—s to embrace and receive them to be warned and take â—e warning People would not be so Destroyed and Perâ—sh as now they do My People are Destroyed for lack of â—nowledge Hos 4. 6. This is to be understood of that Eâ—ernal Destruction spoken of in the Gospel from the preâ—ence of the Lord and from the Glory of his Power To â—onvey this knowledge into the Minds of People is the â—nd of all the Revelation of God which is but an orderâ—y Declaration of things which shall shortly come to pass â—fter that this life is ended Now faith is the substance of â—â—ings hoped for the evidence of things not seen for it 〈◊〉 the very same as pertaining to invisible and future â—hings what Knowledge is of visible and present things â—aith is the Knowledge of Invisible and Future Things â—he great Necessity and Usefulness whereof hence appears 〈◊〉 that it is so often said in the Gospel of Truth That â—aith saves us intimating thereby That if we did but â—now invisible and future things in like manner as we 〈◊〉 now know visible and present things as so we may then 〈◊〉 should be certainly saved and we should not miscarry 〈◊〉 to all Eternity My beloved Brethren it would be of incredible profit â—â—d advantage to each of us to sometimes yea often step â—wn into the Chambers of Death and take a Prospect of 〈◊〉 Horrors of Dooms-day and to go forth in thought â—o the place of departed Souls before our own Souls shall 〈◊〉 there indeed to the intent so to order our Conversation â—â—ght to which the promise is of being shewn the Salvatiâ—â— of God Psal 50. 23 and to be such manner of persons 〈◊〉 all holy Conversation and Godliness during the few remaiâ—g daies of our flesh as we shall indeed wish and desire we 〈◊〉 been when we are let slip and departed from it Reâ—ember the great End of things and thou shalt never do â—â—iss Keep the Judgment of God continually in thine â—â—e when the dead small and great shall arise and stand â—fore him and thou shalt never go much astray It is the manner of Beasts to think of and be convers 〈…〉 only about present things which are Just before them 〈◊〉 to remember what is past and to apprehend what is 〈◊〉 come This is only what Reasonable Creatures can do 〈◊〉 what Men and Women may do Unless by their own 〈◊〉 fulness sloth and ignorance it is fulfilled on them what 〈◊〉 written Nevertheless Man being in Honour abideth not 〈◊〉 is like the Beasts that Perish Psal 49. 12. But I will 〈◊〉 on to add yet further It is like unto the Immortal 〈◊〉 All-knowing God to Remember the past and to app 〈…〉 hend the future yea it is an Image of his own Etern 〈…〉 for it doth resemble even God Who quickeneth the De 〈…〉 and calleth the things that be not as tho they were Rom. 〈◊〉 17.
same thou shalt receive Reward or Punishment Gain or Loss at the last Day O that we could once have a lively true and through sense how that we Live and Act all along in the sight of the unseen God whom tho' we do not see yet He seeth us And then we should be as careful to please and approve our selves unto him in all things as ever any Servant was to his Master any Maiden to her Mistress or as any Poor Person is to his Rich and Bountiful Benefactor or as we study to please those whom we most Love and are most beholden unto As God standeth behind the skreen of the visible Creatures and always looketh on the Inhabitants of the Earth So we should abstract from these visible things and outward objects and with the Eyes of our understanding being enlightened and turned inward We should look towards our Maker and as both our selves and all our ways are in his sight He seeth the way that I take even so we should with the Eye of Faith continually see him that iâ— Invisible And this is to walk before God or with God as the Scripture doth express it and recommend the same unto us And Enoch walked with God and was not for God took him Gen. 5. 24. Even so for us severally to walk with God whilst we dwell here on the Face of the Earth that when here we shall be no more as it is evident that here we do not continue by Reason of Death God may take us unto himself into the highest Heaven for evermore It was not without good Reason that when Hezekiah had received the sentence of Death which is a removal from this Earth that He should then in a most proper manner make his appeal unto God oâ— this wise Remember O Lord how I have walked before thâ— in Truth and with a Perfect heart and have done thâ— which is good in thy Sight For He knew this to be thâ— ready way by his having done thus that now He wâ— to be taken away from the City of Jerusalem for Gâ—â— to take him up to himself into the Habitation of 〈◊〉 Holiness The same God who in wisdom made and ordereth 〈◊〉 things sent us so many Days here on Earth on purpoâ—â— to call us to an Account and to Judge us for the samâ— The consideration and inference whereof should be this 〈◊〉 to our selves Namely That we should so live every Day as we will averr and justify and stand by the same at the Bar of God and as we will Answer for it at his Judgment Seat For if we are resolved and purposed on this wise then we should do nothing but what is Lawful and Right For when God enters into Judgment nothing but what is so shall be justified in his sight And whether we are of that foregoing Purpose and Resolution of mind or not yet still we must unavoidably give Account and be Judged for the several deeds done in the Body whether they be Good or Evil. We must be Judged as certain as that we must die which again is as certain as that we now live This is the difference between the Godly and Righteous and the Wicked Ungodly or Ignorant People of the World The former part so live as thinking and knowing before hand that they must be judged and therefore they are for preparing and making up their Account before hand They are for doing all things that they may stand in that Day and they do intreat their Judge in the mean while for his Favour Acceptation and Reconciliation and Acquital against the Great Day of Everlasting Decision But the Wicked Ungodly and Ignorant do live at Random and in Forgetfullness or Unmindfullness of the future Judgment They being resolved on their way I have loved strangers and after them I will go They do things at a venture and they run the risque of the future Judgment and so they are in danger to be broken snared and taken to fall and be Condemned in that Day In a word Let People do whatever they will in the mean time yet the Great Day of Judgment will surely come and will not tarry one moment longer beyond the appointed Time This we are now warned of again before hand that when it shall come we may have the less excuse or Plea that of this and of every Day of our Life after Years of Discretion we are not only in danger but we shall be certainly called to an Account As the Wise Man saith Remember the End and thou shalt never do amiss So it may be applied and reasoned a little further keep the Judgment of God always in thine Eye and thou shalt never go much astray And Hezekiah wept sore In the Margent it is with great weeping Here it may be â—urmised and asked What need had Hezekiah to weâ—â— sore or with a Great Weeping seeing that He had led so Good a Life which must needs Administer much Comfort and Rejoycing But a manifold Reason may be assigned thereof as will appear in the Sequel of our Discourse One is from that Natural fear and dread which all Men both Good and Bad have at the Instant Approaches of Death especially those under the Old Testament Dispensation as Hezekiah was under that wherein future Life and Immortality were not so clearly and distinctly revealed and made known as under the Gospel Altho' in the midst of Youth Life Health and Vigour we can think of Death without Weeping Probably a Melancholly sigh or a secret inward and sad thoughâ— may arise at the serious and through apprehension thereof But when indeed it shall stand before us like an Armeâ— Man or Messenger and say to the Soul Come along with me then it is no easy matter to Refrain our Voice from Weeping and our Eyes from Tears for that our works shalâ— be judged and we are going away from the Land when we had if not all yet most things comfortable and convenient for us thoâ— none truly satisfactory unto us Aâ— in the midst of Prosperity we do not know throughâ— what Adversity is and as in the midst of fulness we cannot then so well feel what Pinching Hunger is even sâ— in the midst of Life Tho' we are in Death that is subject unto and drawing towards Death yet then we know not throughly what Death is The Ruffling Royster 〈◊〉 the Jolly Merry Man of the World may cast a Contemptuous Smile or Pish at the Hearing of Death when it 〈◊〉 afar off from him but when it shall approach nigh anâ— touch him when He shall be Death struck and the shadow of Death shall sit upon his Eye-lids then his force Smile or Proud Scorn and Disdain will be turned intâ— Weeping and Real inward Sorrow If People will be ever serious they will be so when they come to lie on the Death-Beds and as Death doth Naturally fix the Coun 〈…〉 nance so it is evidently and sensibly seen to work Peopâ—â— into a great Composedness
ye shall Mourn and Weep But it is Pitiful and Miserable thing to be despised and not 〈◊〉 regarded by God which is to be a foreâ—orn wretch a 〈…〉 cast off by our Maker To be cast out of thy sight Jo 〈…〉 7. 4. As Jonah complained and feared he should 〈◊〉 when he was in the Whales Belly which yet he was 〈◊〉 there altho' many others are out of Gods sight in tâ—â— sence even when they breath move and live on 〈◊〉 Earth But he quite gives them over as a Father doth 〈◊〉 Continued Provoking and Disobedient Child But if any of us should be disowned by and separated from God our Creatour and Preserver as he will do so by a great many at the last Day Depart from me I never knew ye ye Workers of Iniquity Alas What Despicable and Vile Beings should we be Who thereupon must 〈◊〉 necessarily fall down and sink into Misery as the Body when the Soul is out of it sinks and turns into Corruption and Dissolution Even so the Soul or whole Man without God will be nothing else but Restless â—nd Tormented As the Danger and Misery is very great yea unexpressible to be without God so is the Benefit and Happiness as great on the other side yea to be greatly desirâ—d and sought after to have God Propitious Favourâ—ble and nigh unto us in all Things that we call upon â—im for If we once have God for our Friend then we have him who possesseth all Things and what can that â—oul want As was aforesaid If God hears our Prayâ—â— here on Earth this is an earnest and assurance before â—and that we shall one day stand in his presence in the Highest Heavens so it is here again If the Lord sees â—ur Tears and hears the Voice of our Weeping in these Days of our Flesh when it is upon the very same account as Hezekiahs and the Psalmists was for the bleâ—â—ing and advantage belongs not unto Wordly sorrow which Worketh Death but Godly sorrow which Worketh Repentance to Salvation not to be Repented of so the â—orrow towards God Worketh and Effecteth it so for 〈◊〉 that we shall come into be Partakers of the Consoâ—â—tion even the Consolation of Israel I say this also 〈◊〉 an earnest and assurance before-hand that when these â—ays of our flesh are Ended The Days of our Mournâ—â—g shall be Ended Isa 60. 20. And we shall come to â—â—at place where it shall be said Behold the Tabernaâ—â—e of God is with Men and he will dwell with them â—nd they shall be his People and God himself shall be their â—od And God shall wipe away all Tears from their â—yes and there shall be no more Death Mark here â—gain how fitly this is put in the first place for all Tears and the things next named are by Reason of Death neither Sorrow nor Crying neither shall there be any 〈◊〉 Pain for the former things are passed away Rev. 21. 3 〈◊〉 As one Scripture saith Wo unto us for the day giveth away for the shadows of the Evening are stretâ—â—ed out Jer. 6. 4. And hereupon Anguish ariseth in 〈◊〉 heart and our Eyes are ready to burst forth into 〈◊〉 because we must severally yea we shall shortly Tastâ— Death Do ye know what kind of Taste it is It is 〈◊〉 terness for so we conceive it and Agag truly Phrasâ— it And we have every one of us yea the non he 〈…〉 ers of the Word also for God hath shewed and m 〈…〉 known as much unto them received the Message 〈◊〉 Word of Command from the Lord of Life who 〈◊〉 put and now holds our Souls in Life and can call 〈◊〉 them out again whensoever he will Set your Houâ—â— your Souls the Inhabitants of your Earthly House 〈◊〉 order for ye shall die If it was this Night that 〈◊〉 Souls should be required of us we should Fear yea 〈◊〉 we should be apt to weep sore also Here againâ— would revive us if God did see our Tears and say◠〈◊〉 each of us Behold I will add unto thy days Fift 〈…〉 Years Some in this assembly may Probably live Fift 〈…〉 Years longer same Thirty Forty Fifty together 〈◊〉 the odd Years Mouths and Days according as to 〈◊〉 his Time is appointed and his days upon Earth are 〈◊〉 that of an Hireling And so if I should Dogm 〈…〉 cally affirm and Preach set your Souls in order for 〈…〉 shall die that is very suddenly and quickly e 〈…〉 this Evening to Morrow or this week at furthestâ— have no warrant â—o to say Several of ye may hear 〈◊〉 perceive the Decree and Sentence of God otherwiâ—â— Behold I will add unto thy Temporal Life so maâ—â— Years Months Weeks and Days more as it is knoâ— in the Purpose and Mind of God concerning each 〈◊〉 us though it is Uncertain and Unknown to every 〈◊〉 of us therefore ye would not give much heed 〈◊〉 nor believe such a Doctrine of Mine that should 〈◊〉 quaint ye that ye should die within a week or sucâ— little Time But if I should teach and affirm const 〈…〉 ly as I do this day Set your Houses in order For ye shall most certainly die one time or another this ye must Necessarily assent unto And also this ye cannot do otherwise than assent unto that the few and Evil Days remaining of your Pilgrimage will run out and Elapse as the former days of your Life are gone Vanished and passed by already As suppose a Man should live to Fourscore and Ten Years of Age to which length of Days not more than one of Ten Thoussand do arrive if he hath lived Threescore Years already the Thirty Years which are yet to come will pass and at length be quite expired out and finished as the Threescore Years already have been An End will come as it is Emphatically noted and doubled for our the more taking notice thereof by the Prophet An End is come the End is come it watcheth for thee Behold it is come The Morning is come upon thee O thou that dwellest in the Land The time is come the day of trouble is near and not the sounding again of the Mountains Ezek. â—â— 6 7. The Time of last Sickness or Death hath already come upon many Millions of past Generations and upon a very great many of the present The same also watcheth for thee who art as yet Breathing on this Earth and it will very quickly be returned and said as â—o thy case and feeling Behold it is come The Mornâ—ng of Futurity and Immortality is come upon thee O thou that dwellest in the Earth the Time is come and if thou hast sinned and done Evil the day of Trouble is near even that Indignation and wrath Tribulation and Anguish which shall be upon every Soul that doth Evil for the day of Death unto such is not the End but the beginning of Sorrows And not the sounding again of the Mountains There is no more Resorting to the Pleasures and comforts of Life
or to those Methods and arts of hardening and Insensibility as have been heretofore used This End of Life hath long since come upon Hezekiah although he had Fifteen Years more added unto his days VVhy they are over and gone and near upon three times Fifteen Hundred more since the Lord by Isaiah spake thus unto him Now as in truth nothing is long that hath an End and as it is written It is a light thing that thou shouldst be my Servant to raise up the Tribes of Jacob and to Restore the preserved of Israel I will also give thee for a Light to the Gentiles that thou mayest be my Salvation unto the End of the Earth So in like manner it may be truly Reasoned it is a Light thing that God should give unto us the Reasonable Inhabitants of this his Earth Threescore Years and Ten or Fourscore Years nay if it were to every one of uâ— also the days of Methusaleh nine hundred sixty and nine years for it is immediately afterwards recorded And â—â— died Gen. 5. 27. For we can conceive and apprehenâ— somewhat more Namely what is like unto what is expressed here to Restore the preserved of Israel That is in the sence which we would allude and apply unto for to thâ— agree the other Scriptures of Truth As God in the first anâ— continued forming of Man of the dust of the Ground Br 〈…〉 thed into his Nostrils the Breath of Life and Man became 〈◊〉 Living Soul And as he doth preserve this Breath of Liâ—â— in and holds our Souls in Life all the days we Breatâ— live and move on this Earth So it is an easy thing foâ— this same God to preserve this Breath of Life again after it is gone forth and the Man returns to his Earth and also to preserve the dust of the Ground which he doth accordingly into which his Body turns and Moulders So as in the Resurrection for God will do so to Restore the preserved of Israel to restore the preserved of Adam even of all his Children and Posterity So that he will restoâ—â— the preserved whole Body and Soul of each and every oâ—â— of them Why the Soul was preserved all the while 〈◊〉 the Cabinet Archives and keeping of God according 〈◊〉 the Scripture Phraseth it Commit the keeping of their Souâ—â— to him in well doing as unto a faithful Creator And he w 〈…〉 restore and raise up the Body also which all the whilâ— was preserved in his dust and ashes according as it was either buried in the Ground or burnt with Fire according to the two ancient ways of Interment and disposal thereof after it was dead and the Soul gone out of it Yea and it would be a light thing if God should not do thus as to raise up all the descendants of Adam the Tribes of Jacob and in this sence also To Restore the Preserved of Israel that his own great work of Creation might be Perfect and Compleat unto the End of the Earth unto the End of time yea unto the end of his whole work of Creation for that would not be Perfect and Compleat unless he should annex salvation unto it That is save and bring it up again from that Perishing and Corruption that Death and Dissolution which hath already come in part and is yet further to come upon the whole Creation of God Because the Creature it self also shall be delivered from the Bondage of Corruption into the Glorious liberty of the Children of God For we know that the whole Creation groaneth the reason whereof is that Perishing and Corruption the Death and Dissolution which as yet it is subject unto and Travaileth in Pain together until now Rom. 8. 21 22. But when God shall extend his salvation so far as to save and preserve the whole from the same Perishing and Corruption Death and Dissolution which it hath underwent when the New Heavens and the New Earth under which are comprised all things contained in them which He will make shall remain Isa 66. 22. By which word remain 〈◊〉 denoted an Eternal Immutable and Irreversible State of things For if it was to be for never so many Millions of Years it would not be properly remaining but transitory because that the several Parts and Portions of time do pass and succeed one another Then the whole Creation instead of the former Groaning and Travailing in Pain will rejoyce with Joy unspeakable and full of Glory Because that thus it will be delivered from the former Bondage of Corruption into the Glorious Liberty of the Sons of God and then shall be brought to pass that saying I know that whatsoever God doth it shall be for ever Eccles 3. 14. And the Works of God will be found worthy of himself that is Eternal It stands on this wise in the order and decree of things to do them at first in a lesser degree in order to a greater To carry and advance them from Imperfection to Perfection It is sown in Corruption It is raised in Incorruption To first make them with a Perishing Nature and afterwards Graft on and add an Eternal Nature that they are never more to be done away nor yet to cease to be All this cometh from the Lord of Hosts which is wonderful in Counsel and Excellent in working And all this is as certainly true and will be found so in the appointed time as God is God which again is as certain as that there is a world and any thing in it for he is the Maker of all things and by whom they subsist Then Philip opened his Mouth and began at the same Scripture and Preached unto him Jesus So if one was to begin at this same Scripture Behold I will add unto thy Days Fifteen Years and from thence Preach unto you Eternal Life which God that cannot lye promised before the World began for discovery was made thereof by little and little unto the Fathers But hath in due times manifested his word through Preaching Titus 1. 2 3. It might at first seem hard and perplex unto ye how the Preacher would draw forth and infer Eternal Life from these Words which at first sight and appearance rather shews the contrary that the Life of Man will come to an utter end And yet it hath been made out in some Measure But the Reasoning and Inference of Eternal Life doth yet further arise from that word add For as the Apostle Paul argues somewhat yea very much in reference to the case in hand If there be no Resurrection of the Dead then 〈◊〉 Christ not risen for if the Dead rise not then is Christ not raised 1 Cor. 15. 13 16. So in like manner it may be here reasoned if God did add Fifteen Years unto Hezekiahs Life because he had heard his Prayer and seen his Tears so he will add unto him and to all others who pray and cry for and shall be Judged worthy that Blessing which the Lord hath commanded even Life for evermore Psal
the appointment and foreknowledge of our God yet that we may in these Days of our flesh offer up continually unto him strong Crying and Tears that we may be heard in that we fear before him That when these Days of our Flesh the time of our Ministration and Warfare here on Earth are Ended the Lord would add unto each of us a Blessed Eternity which He will to such and only to such as he shall find and judge worthy to obtain that Resurrection For we must of necessity be raised up and restored to Life and Being again so to remain throughout the Vast and Infinite Duration thereof As to the first Think always and very much upon Eternity As often as you think upon time which is every Day and as often as you hear the Clock strike Do you also think upon Eternity and let that enter into your thoughts And compare the vast odds and difference between them both the Natural result and consequent whereof is That ought to be most minded which is of most concern As the Days are now passing on so the duration of Eternity will quickly begin but never End And we are continually breathing and moving towards it till at length the body like the shell doth actually break and â—all from it and the Soul is as it were hatched and brought forth into Eternity I my self and so ye who now dwell â—n time must be Launched forth into that State and that â—nfinite duration where time shall be no longer And as this is certainly true in the order and decree of God concerning us Mortal Creatures so we should always think much of it and have it continually in our Minds Bâ—â— this is the unhappiness and fault that People are so usually cumbred with the little things of time that they forget and do not heed the great things of Eternity Anâ— the things Temporal do Choak and stifle the sense 〈◊〉 things Eternal But here we should all along use tâ—â—â— Godly Discretion and Soul saving wisdom as to renouncâ—â— abstract and separate from them in order to think more anâ— have yet greater searching of heart how to secure oâ—â— selves a blessed Portion in the good things of Eternity Secondly Pray without ceasing Or Be ye always in 〈◊〉 Praying Posture of Mind having your heart lifted up unto God Which use doth hence arise that if God hea 〈…〉 Hezekiahs Prayer so as to add to his Days Fifteen Yearâ— more This is Encouragement and Invitation to us also for us to offer up continually Prayers unto God that 〈◊〉 would add unto these few and evil Days remaining of oâ—â— Life Fifteen Millions of Millions of Years yea that vaâ—â— exceeding infinite duration which no Man could Numberâ— of a Blessed Eternity It is very well worth while Praying throughout our Life that we may gain Heaven Thâ—â— Duty of Praying without ceasing may be performed by havâ— ing the heart always fixed on or lifted up unto God Tâ— have it always Bent towards and intent on him that is Invisible And continually breathing forth Desires Supplications Intreaties and Intercessions unto him That as thâ— Pulse continually Beats the Mouth continually Breathâ— so the Heart and Soul may continually Pray unto Godâ— Even for Grace and Glory That is not so much to Prâ—â— for Heaven immediately or per saltum to leap into it 〈◊〉 once For there is no such doing but for all the mean thingâ— which are Necessary and Preparatory towards it Even 〈◊〉 wrestle with God in Prayer until the breaking of the Dâ—â— of Immortality and not to let him go Except thou blâ—â— me with the blessing which the Lord hath Commanded evâ—â— Life for Evermore As soon as and against the time thâ— life which is as a Vapour and continueth not is Ended 〈◊〉 That the same Lord the God of David our Father as 〈◊〉 did add Fifteen Years to the Days of Hezekiah so that 〈◊〉 would be pleased to add unto thee or me or such of us 〈◊〉 are of his Elect when this Temporal life of ours is Eâ—ded Life Eternal Amen