according as thy particular Deeds and not others have been either Good or Evil thou shalt be particularly recompenced Then Judas which had betrayed him when he saw that he was Condemned Repented himself and brought again the Fifty Pieces of Silver to the Chief Priests and Elders saying I have sinned in that I have betrayed the Innocent Blood And they said What is that to us see thou to that This is a fearful consideration against them who commit Sin or omit Duty which is also Sin to please other Men. For though Judas had committed this sin of betraying the Innocent blood to please the Chief Priests and Elders yet we hence see That when he came once to be in Extremity of Conscience and he was drawing near to God to suffer for this his Evil Deed what a short slighting and vexations kind of Answer did he receive from them VVhat is that to us See thou to that And so it will be as to all the sin that we have committed or as to the Good which we have omitted upon the Account of and to please others why this will be the result and consequent thereof as from them when we come to be punished and lose so much for the same in the future distribution of things if we come to ask for Help Comfort or that they should make it up unto us they will in like manner answer VVhat is that to us See thou to that Whereas those who committed Sin or omitted Duty tâ— please others should herein have made the right Infâ—rence They should have seen to that sooner so as noâ— to have done that same thing at the Instigation of and at the Mind or Pleasure of others Said the chief Priestâ— and Elders unto Judas What is that to us When Judâ—â— did it out of regard and respect unto them and to fulfiâ—â— their desire But herein is shewed forth the very Mind 〈…〉 Temper and Disposition of Mankind they would havâ— such a thing done but then they would not have thâ— Guilt and Punishment thereof They would have the Conveniency Expediency or Pleasure of the sin but theâ— they would escape from and avoid the misery which iâ— Consequent and Annexed thereto Judas liked well enough of the Thirty Peices of Silver but that Repentance and Anguish of mind afterwards which occasioned him to hang himself if he could have had the first without the last this he would have liked well enough And so the chief Priests and Elders thought it expedient to puâ— Christ to Death but thereupon to Contract the deep Dyâ— and Guilt of Murther to fall thereupon under the Wrath and Displeasure of Almighty God And what they falsely furnised that if they had not done it the Romans would have came and taken away their Place and Nation but by their doing of it they took the effectual and ready means to bring them in for thro' their grievous sin of putting Christ to Death the Romans did at length come and take away their Place and Nation Which God might have kept and restrained from them had they not thus grievously offended him in killing his Son Whereupon he made good his Word As to slay those Wicked Men and let out his Vineyard unto others Mark 12. 9. To commit sin and then to be willing to avoid the Punishment is to endeavour to put a sunder what God hath joyned together which is impossible for our Gracious God in that he might the more deâ—er and keep People from it hath ordered that misery should be linked on to Iniquity So that if People commit the one they must of unavoidable consequent have the other although in thought and desire they would fain let alone and escape it The Creature can never be too hard for God and where he hath committed sin or done things worthy of Punishment he cannot by any Trick or Artifice avoid the severity of his Vengeance Like as Amnon hated his Sister Thamar after he had committed Incest and Folly with her And as the Ten Horns which thou sawest shall hate the Whore So it is usual for sinners upon their Death Beds to hate their Whores their Drunken Companions and such like with whom they have been Partakers in any Sin or Iniquity For the Guilt thereof doth then more appear forth and they are going away to receive for their Evil Deeds The foreknowledge whereof doth raise this Evil Affection of Hatred Dislike and Antipathy So that even upon that Account there is an Actual Inclination upon our Death Bed to turn away our Face from our Fellow Creatures who are to survive a little longer Moreover a full and through knowledge doth then arise in us that they are not able then to give us any Actual help or relief now our Breath is a going forth Put not your trust in Princes nor in the Son of Man in whom there is no help Psal 146. 3. In the Margent it is salvation which signifies safety or preservation Upon a through Knowledge and Consideration hereof it appears that there is little or no help in them even in the midst of our Life and yet there is much less in that moment wherein we come to dye If we have done never so much to please Men it signifies nothing in the Hour of Death They are under the same Law and Liableness to Death and they cannot deliver themselves So that besides the Evil and Guilt and Sins of Omisâ—â—on which they have been Instrumental unto us to Contract Out of the knowledge how insufficient and unable they be to Administer any Actual help we readily and naturally turn away from them for we must stand or fall wholly to our selves This and such like may be one reason of Hezekiah turning his Face unto the Wall Besides that thereby he might the more abstract from Men and be more intent and fixed on the unseen God For that mind which would pray unto him should cast off and be clear from the thoughts of all other things the more to engage his heart to approach unto the Lord which the more it is done it is 〈◊〉 much a greater obligation unto the Lord for to Heâ— and Answer such an ones Prayer The Prayer of Hezekiah unto the Lord which is heâ— Recorded doth begin after this manner Remember noâ— O Lord I beseech thee As it is Written He that teacâ—eth Man Knowledge shall not He know So He that giveth to Man Memory or Remembrance shall not He Remember And as it is there again Written The Lorâ— knoweth the Thoughts of Man that they are Vanity 〈◊〉 the Lord Remembers all the Thoughts Words and Actions of Man in order to render unto every one accordingly Great in Counsel and Mighty in Work for thiâ— Eyes are open upon all the ways of the Sons of Men 〈◊〉 give to every one according to his ways and according to thâ— Fruit of his doings Jer. 32. 19. The Lord looketh froâ— Heaven He beholdeth all the Sons of Men from the placâ— of his Habitation He
search for me with all your heart and I will be found of â—ou saith the Lord Jer. 29. 13 14. In both these observable Scriptures is contained the inseparable condition â—nnexed to which the promise is made of acceptance from the Lord If thou shalt seek him with all thy Heart â—nd with all thy Soul There must be no Exception or Reserve and nothing in the least is to be taken out of the heart for it to be fixed or employed about saving God only and the things pertaining to his Kingdom This is to walk before the Lord with a perfect heart which did yield to Hezekiah so much inward comfort as streamed forth in outward Tears when He laid upon his Bed of Sickness It will do the same also to every one besides that shall do the like things As we have a further Example and confirmation hereof in another Servaâ—â— of the Lord who thus witnesseth of himself That we were 〈◊〉 pressed out of measure above strength insomuch that we despaired even of Life But we had the Sentence of Deaâ—â— in our selves this was a sad Case and Extremity Buâ— he goes on to add sweetly for our rejoicing is this the Testimony of our Conscience That in Simplicity and Godly Sincerity not with fleshly Wisdom but by the Grace of Goâ— we have had our Conversation in the World 2 Cor. 1. 9. 10. 12. Hence may be seen again the absolute necessity of 〈◊〉 Godly Life foregoing which is to yield this rejoycing Hence also suspect and tremble at and do not for Te 〈…〉 Thousand VVorlds trust thy Soul upon that uncertainty oâ— huddling up the matter by a Death-Bed Repentance which will Administer Horrour or only Carnal Peace anâ— Stupidity which will be after followed by the gnawing 〈◊〉 the Worm which shall never die For such can neveâ— make that comfortable Reflexion as Hezekiah did in thâ— Text Remember now O Lord I beseech thee how I havâ— walked before thee in Truth and with a perfect heart anâ— have done that which is good in thy sight This is the Third thing proposed to be spoken unto And here I would recommend to all such as shall Rea 〈…〉 this which may also be applied unto the two foregoinâ— particulars That whatever ye do meet with in the courâ—â— of your Reading the Scriptures which were given to maâ—â— us wise unto Salvation concerning doing good Be here 〈◊〉 structed that this is written for your Admonition also Tâ—â— Time would fail me to speak of all those many and 〈◊〉 veral Texts of Scripture which speak of this Thing 〈◊〉 doing Good Now as all Making or Preaching of Sermoâ— if they be managed aright are but a Reasoning out 〈◊〉 the Scriptures concerning the same Things So if the Hearers or Readers of the Word would also compare Place with Place and narrowly mind and observe from within themselves what further Significative and true Thoughts do arise from thence they might be Preachers also at least to themselves that is to their own Hearts or Consciences In which sence they might Hear a Sermon or rather a still Voice within them dictating to Good and Testifying against Evil all the week long Whereas I could bring more out of this Treasury of Divine Truths as pertaining to this Subject I shall Instance â—ut in two or three Texts of Scripture that being Sufficient for in the Mouth of two or three Witnesses every Word shall be established The first is Psal 37. 3. Trust in â—he Lord and do good so shalt thou dwell in the Land and â—erily thou shalt be â—ed Whereby is shewn forth That Good is not only to be done at the time of our Death but even in the very midst of and throughout the time we dwell in the Land that is on this Earth where we now Inhabit And by the first and last words of this Verse Trust in the Lord verily thou shalt be fed The Holy Ghost doth hereby tacitly anticipate and meet with an Objection or Surmise in heart as if People should think or â—ay that if they did Good they should be impoverished â—nd come to want themselves But here by Arming their minds before-hand with Trust in the Lord which is a relative Term and Presupposes danger and difficulty through which God will carry them for all and then comes in at the close thereof Verily thou shalt be fed This again satisfies the heart not so much of the Natural Man who doth not altogether so well discern these things â—ut it doth the Spiritual Man and Faithful Soul who doth discern and lay hold of the promise so far that tho' if He should do so much good as He would He must of necessity â—ell all his Estate or give all his Goods to feed the Poor for that of Almsgiving seems to be the doing of good here meant and intended yet nevertheless He will do some good according to his Ability And also withal observe the Rules of Justice to his Kindred and Family as well as those of Mercy and Almsgiving to the Poor For this is a constant Rule that we should not break one Commandment of God to yet more fulfill another Nor yet jostle and thrust out one Duty out of 〈◊〉 greater Zeal for the observance of another For as haâ—â— been aforesaid We should walk before God with a perfeâ—â— heart Even so good should be done Universally withoâ—â— doing it only in some things and not in other things 〈◊〉 Good Man will guide his Affairs with Discretion Psal 11â— 5. So He is good in all Relations and will approve hiâ— self Universally so in all things in all Times and Placeâ— and in reference to all Persons The Second Scripture which I shall Instance in is Joâ—â— 5. 29. They that have done Good shall come forth unâ—â— the Resurrection of Life This again is to be Understooâ— of having done good throughout the course of our Life hâ—â— on Earth So wonderfully much doth the Scripture speâ—â— of and make for this Thing of Good Life And Hezekiâ—â— knowing this by the same Spirit that the having doâ—â— Good would intitle to the Resurrection of Life like as 〈◊〉 Man who is a drowning or sinking doth catch hold 〈◊〉 somewhat to save and Preserve himself so he doth he 〈…〉 fitly and properly make his Appeal unto God on this wi 〈…〉 now he was a surrendring up his Life into his hands o 〈…〉 of a Desire and Expectation that a Better and more End 〈…〉 ring Life may be Given unto him instead thereof Remember now O Lord I beseech thee how I have done tâ—â— which is Good in thy Sight The Third Scripture which I think convenient and necessary to alledge for this Purpose is Acts. 10. 38. Hâ— God anointed Jesus of Nazareth with the Holy Ghost and wiâ—â— Power who went about doing Good and healing all tâ—â— were oppressed of the Devil for God was with him Tâ—â— same Jesus is elsewhere called the Prince of Life Acts. â— 15. in the Margent it is the Author of
cry out O wretched Man that I am Who shall deliver me from this Body of Death So this or the like Exclamation may be taken up O the exceeding Evil and Guilt of Sin Who shall deliver the Sinner from all the Evils that are due unto him for it 〈◊〉 None but Jesus which delivered us from the wrath to come And that also He will do no other way Then in turning away every one of you from his Iniquities Acts 3. 26. So that if the sinner will not turn away from his Iniquities He shall feel all the Evil consequents that follow upon it We may see somewhat thereof in the Glass 〈◊〉 the word But we shall not fully know the utmost Evil and Sinfullness of Sin until in the future State we come to see the wrath of God and what kind of Punishment He will inflict for the same Which indeed will be a Judgment worthy of God and an Horrible Vengeance shalâ— overtake the ungodly The Righteous shall rejoyce wheâ—â— He seeth the Vengeance He shall wash his Feet in the Blooâ— of the Wicked So it will be the return and saying noâ— of David only but of the other Saints saved by thâ— Lord which shall stand by when He shall Judge thâ— World and make distribution of Good or Evil to every one according as their deeds have been then it will be returned and said Horrour hath taken hold of me because 〈◊〉 the wicked which forsake thy Law Psal 119. 53. The Godly and Ungodly are of two different mindâ— as indeed they must be so for otherwise the one woulâ— not have been Godly and the other Ungodly A Godly Hezekiah of Old Time did weep because He thoughâ— that by Death He should be for ever deprived and hiâ— dred from the Praise and Worship of God and from enjoying sweet Communion with him again Wherein 〈◊〉 was Ignorant for Death doth only make way to enjoâ— Ten Thousand times more and longer Communion wiâ—â— God But the Ungodly of our Days do weep and hoâ— near the time of their Death because they think anâ— dread that they shall meet with God in the other World What makes them to weep and howl is because thâ—â— they expect no Good but Evil from him as so indeeâ— they will have if they receive the due Reward of theâ— Deeds Luk. 23. 41. As the Ungodly now count it a Prâ—viledge to willingly absent themselves from and negleâ—â— the Worship of God for they Account that an Irksomâ— Dull and Tedious thing so they could be contented to sleep for evermore and not Praise God throughout all Eternity They have no miss of that because they take no delight therein as indeed Praise is not seemly in the Mouth of a Sinner An unholy Creature cannot Praise an Holy God And in this sense it is true when understood of such as are Dead in Trespasses and Sins for the Grave cannot Praise thee Death cannot Celebrate thee But whoso offereth Praise Glorifieth me and to him that ordereth his Conversation aright will I shew the salvation of God Psal 50. 23. And it is He only who ordereth his Conversation aright doth aright offer Praise and whoso aright offereth Praise Glorifieth God Tho' Peradventure Hezekiah might have a little apprehension thereof yet He had not a through and full knowledge of future Life and Immortality and it was this which caused him to weep sore For any one would be apt to weep at a Message how they are to be bereaved off and taken from all Good Things here and not to know where to have others in their stead As to all this the VVord of Consolation speaketh on this wise to such as lived under the Old Testament Dispensation Thus saith the Lord a Voice was heard in Ramah Lamentation and bitter Weeping Rachel Weeping for her Children refused to be Comforted for her Children because they were not So it is all the VVorld over People are Irrecoverably deprived of Persons and Things and as there was some comfort in the having of them so it is inward Anguish and Grief Lamentation and Bitter VVeeping when People consider throughly that they once had such good things as Children Friends and Relations and such like and they are not Neither can they possibly be again when Dead unless they should come forth and appear again to us as they will in the future State and Resurrection Now comes in the VVord of Answer and Comfort to the foregoing Complaint and VVeeping Thus saith the Lord Reâ—rain thy Voice from weeping and thine Eyes from Tears for thy work shall be rewarded saith the Lord and they shall come again from the Land of the Enemy Jer. 31. 15 16. As in the Verses following our Text The Word of the Lord saith unto Hezekiah I have heard thy Prayer I have seen thy Tears So in this Place of Jeremiah The Lord saith unto Hezekiah and to all his Servants together under the Old Testament Dispensation Thus saith the Lord unto Hezekiah under whom may be understood all the Faithful Refrain thy Voice from Weeping and Thine Eyes from Tears for thy True Perfect and Good Life shall be rewarded saith the Lord. And so the Lord saith unto all the Inhabitants of Judah and Jerusalem who did obey and serve him and who lived before the Time his Son Jesus Christ was manifested in the flesh Refrain your Voices from Weeping and your Eyes from Tears for your works shall be rewarded saith the Lord and they shall come again from the Land of the Enemy To have faithfully and diligently served God all our Life time and it may be for that to have sustained several VVorldly Losses and Inconveniencies and after all to have no future Good or Reward thereof would be apt to raise Anguish in the Heart and Tears in the Eyes But then here to have assurance from the VVord and Promise of God whom it is impossible for to lie that it shall be made up and considered this again will effect it so That they shall refrain their Voice from Weeping and their Eyes from Tears And they shall come again from the Land of the Enemy This Scripture was in Part fulfilled as the Evangelisâ— doth shew When Herod sent forth and slew all the Children that were in Bethlehem and in all the Coasts thereof from two Years Old and Vnder according to the Time that He had diligently enquired of the Wise Men Mat. 2. 16. Now when these Infants were Murdered they were there by sent into the Land of the Enemy which is Death for the last Enemy is Death Now as Lamentation and Bitter VVeeping was occasioned by Reason of that by consequence there must be comfort when they shall come 〈◊〉 again from the Land of the Enemy This may be understood of all the Children of Rachel and not only those Murdered by Herod for He slew more then whâ—â— were the Children of Rachel even some of the Childreâ— of Leah also who was Mother of Six Tribes Gen. 30. 20. And Rachel was
The Exceeding Great COMFORT AND BENEFIT Of having walked before GOD in TRUTH And with a PERFECT HEART And of having done that Which is good in his Sight Set forth in several Discourses on Isaiah 38. 2 3. By Richard Stafford formerly of Magdalen Hall in OXFORD For our Rejoycing is this the Testimony of our Conscience that in Simplicity and Godly Sincerity not with Fleshly Wisdom but by the Grace of God we have had our Conversation in the World 2 Cor. 1. 12. I have Fought a Good Fight I have finished my Course I have kept the Faith Henceforth there is laid up for me a Crown of Righteousness which the Lord the Righteous Judge shall give me at that day and not to me only but unto all them also that Love his appearing 2 Tim. 4. 7. 8. London Printed and are to be sold by Ralph Simpson at the Harp in St. Paul's Church-Yard MDCXCIX TO THE CHRISTIAN READER AS the Apostle did Write to those of his time so I according to the knowledge given me would willingly do the same as to the People of this my Generation and Countrey Yea I think it meet as long as I am in this Tabernacle to stiâ— you up by putting you in Remembrance Knowing that shortly I must put off this Tabernacle Moreover I will Endeavour that you may be able after my Decease to have these things always in Remembrance Which good Endeavour of St. Peter was so brought to pass only by his Writing down those very Words which are now Printed and thereby made known unto us For if Peter or Paul had only spoken those Words unto the few Christians then present with them but had never Written them they would have been like A Voice Crying in the Wilderness which is emphatically remarked concerning John Baptist by Esaias in Mat. 3. 3. for John spake four or five Sentences which are there Recorded and Written for him by the Evangelist But he himself Writing nothing hereof was as a Voice of one crying in the Wilderness which we know instantly perishes in the utterance and seems as nothing afterwards In the Wilderness thereby is signified the Church or Servants of God they being fewest in Number as that place hath fewest Inhabitants His Servant Job who had the character from God to speak â—f him the thing that was right saith on this wise Oh that my Words were now Written Oh that they were Printed 〈◊〉 Book That they were Graven with an Iron Pen and had in the Rock for ever Job 19. 23 24. Moreover There is the express Commandment of God to Isaiah Now go Writâ— it before them in a Table and note it in a Book that it â—ay be for the time to come for ever and ever Isa 30 8. A word spoken or a voice uttered Perishes in the Speaking â—â—d Vtterance And tho' it never so much affects the Auditory for the present time yet it goes off as a Flash and is soon forgottn both by Speaker and Hearers But a Word or Sentence written that remains and People may at any time have Recourse and turn unto it Hereby also it may be effectually Prevented thâ— People shall not become forgetful Hearers of the Word as tâ— which the Scripture saith Whoso is not a forgetful Heareâ— but a doer of the Work this Man shall be Blessed in his deed And accordingly the Prophet having obeyed the aforementioned Commandment of God herein so as to have Wrote down his Words they stand and remain longer then any Gates of Brass or Bars of Iron or the most Ancient Buildings in the World for time hath defaced them and the place of them knoweth it no more But the words of Isaiah are as fresh intire sound and perfect to and at this very day all one as they were in the first Moment be uttered them or as they were in that hour wherein he first Wrote them down God having been pleased to preserve his Writings in the World For by the way there hath been great Opposition against these kind of things by Satan and his Incarnate Instruments and the Powers of Darkness The Bible it self wherein then were all the Books of Moses was very â—nigh lost in the days of Josiah when there was but one Copy thereof accidentally found to have been hidden in the Temple It being supposed that some Idolatrous King a little before had Destroyed or Burnt them all As the like was usual with the Persecutors of the first Christians Who again would hide them and rather lose their lives then give up and surrender their Bibles Wherein they were more Noble then some now a days who say They do not much value the outward Letter if they should be tryed but the tenth part so far for they say they have it in their Heart â—ut by their good leave it would not long remain in their â—eart if neither they nor others for them had it not also Writâ—â—n in Ink and Paper for to turn unto Read and seek out of it 〈◊〉 any time Thâ—s also discovers the Sin and Hypocrisie of those of the Romish Church who say they are Christians but they are not but of thâ— Synagogue of Satan and Antichrist for they also have used the very same methods to Suppress or Burn all such Bibles as aâ— in the National Tongue of any Countrey and all those Booâ—s which contain words of Truth which spring up any where aganst their own Errour Idolatry and Superstition Which agâ—in is the duty of all such as are Children of the Truth to prâ—â—erve and keep a foot in the World as the others seek to destâ—ry and suppress them for as to this the Rule is certain althâ—ugh it is not altogether so clearly apprehended by many That as words of Goodness and Truth are kept up above board and mâ—de known Openly and Vniversally on this Earth wheâ—e Sâ—tans seat is So his Kingdom doth accordingly by degrees fâ—ll and lose Ground in the World As contrariwise the Kingâ—om or Interest of Christ who is the Eternal Word would 〈◊〉 much increase and prevail in the World According as â—ood words and true words and right words are made Publick â—nd received in the World This is a Truth of great Importance 〈◊〉 would to God it were understood throughly by all Persons of whatever opinion or denomination for they should not seek their â—wn party but the things of Jesus Christ and done accordingly Another Reason of my willingness to write and Publish Books not which Minister to Contentions and Strivings for they are unprofitable and vain Titus 3. 9. But such as are to the use of Godly edifying may be gathered from what is said in psal 102. 18. This shall be written for the Generation to come and the People which shall be created shall praise the Lord. For by my sending Books or Printed papers unto them I may Preach unto People at many miles distance and put them in mind that they may obey the word of the Lord as in my presence
of God doth find them out and this cometh to pass because of what is Written There is an Evil which I have seen under the Sun and it is common among Men. A Man to whom God hath given Riches Wealth and Honour so that he wanteth nothing for his Soul of all that he desireth yet God giveth him not Power to Eat thereof but a Stranger eateth it this is Vanity and an Evil Disease Even so God giveth not to such Power or an Heart O that there were an Heart in them to fear me saith God And Wherefore is there a Price put in the Hand of a Fool to get Wisdom and he hath no Heart to it either to give unto the Poor or to consecrate their Gain and Substance unto the Lord by Expending it for the Service of his Truth But as our Saviour Jesus Christ who is the Way the Truth and the Life speaketh Pertinently Properly and truly when he twice in the same Chapter calleth it the Mammon of Unrighteousness the Unrighteous Mammon Luke 16. 9. 11. In the Margent opposite to Mammon in both places it is Riches for they are most commonly gotten by Vnrighteous means viz. By such means as are contrary unto or different from that Great and Compleat Rule of Righteousness in Scripture Even so again it is most commonly seen That what is got by Unrighteous and Sinful means is likewise spent in Unrighteous and Sinful ways as such are those aforementioned And therefore they hate the Light and the Truth which would manifest and reprove their Evil ways For the same reason they are Rebellious against it and would not have it come forth According to that other true saying of Jesus Christ And this is the Condemnation that Light is come into the World and Men loved Darkness rather then Light because their Deeds were Evil for every one that doeth Evil hateth the Light neither cometh to the Light least his Deeds should be reproved In the Margent it is discovered But he that doeth Truth cometh to the Light that his Deeds may be made manifest that they are wrought in God But when the Lord cometh after a long time which yet will certainly come at Death and Judgment and reckoneth with those Servants for this Talent committed unto and intrusted with them then it will be seen and discerned what way will be found best to have Vsed or Employed the same or by sinful Covetousness to have the rust of their Silver and Gold be a Witness against them and to have heaped up Treasure together for the last days James 5. 3. As for mine own part I have put my self to Difficulties Disadvantages and Loss as to my Worldly Substance for to my Power I bear Record yea and beyond my Power I was willing that the following Words may see Light and that these Children which are come to the Birth may be brought forth But to allude unto 2 Cor. 8. 13 14. This might be eased by an Equality that now at this time their abundance may be a supply for my want I mean by the Charitable Contribution of Christian People who receive the Truth in the love thereof For this work of the Lord is common and should be the joynt Endeavour of all his Servants For thy Servants take pleasure in her Stones and Favour the Dust thereof Psal 102. 14. which is the least thing belonging to it So then they should help and forward every least thing that tends to the building up of Zion As the certainty of the words of Truth doth build up the People of God which is Spiritually Zion in their most Holy Faith and towards making them a People prepared for the Lord. Whether it will be so or not according to the Intimation here given However I hope and trust that Almighty God will be pleased to pardon mine Ignorance and Infirmities and Graciously accept of these my Labours and endeavours in making known his Truth And because that Paul may plant and Apollos may water but God gives the increase therefore I bow my knees unto the Father of our Lord-Jesus-Christ Humbly beseeching him to give his Blessing unto and accompany with his Spirit what is hereafter written that they may appear to be upright even words of Truth And that they may be as nails fastened by the Masters of Assemblies which are given from one Shepherd SERMON I. 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 I Have Written and Preached and Blessed be God most high that performeth all things for me have caused to be Printed and Published This shall be Written for the Generation to come and the People which shall be Created shall Praise the Lord Psal 102. 18. Six several Sermons or Discourses on the foregoing Verse Now the Order Method and Course of our Ministry requires to speak some things from the words above-mentioned In the shutting up and conclusion of that Book it was said that all the Sermons and Preaching in the World if they be rightly and truly managed were all to the very same end and purpose To instruct and exhort us To set our Souls in order for we shall die Or that they may be set in order which was explained to be in a readiness and that nothing be wanting in them against the time they shall go out of these Bodies We do hence see what is to be done then when that time comes So that by those words we are Instructed how to die or how to behave fit and prepare our selves a little before and as we come to die But now in the Words which I have here chosen for my Text we are taught what we must do throughout all our Life So that in the three first Verses of this excellent Chapter we are informed and directed how to live and how to die What we must do in our life time and what in the Day of Sickness and of Death And what would Man have more in order to his salvation Security and Happiness then to know how to live and how to die Truly there cannot be more desired then these two things For herein is Comprised the whole State of his Duration both in this World and also in his Passage into the next for inasmuch as the Spirit saith Blessed are the Dead that die in the Lord Rev. 14. 13. We may assuredly gather that they who live well as such do who live unto the Lord will also die well and will die in the Lord. Again they that die well or who die in the Lord will be blessed for evermore even so as to receive partake of and Inherit that Blessing which the Lord hath Commanded even Life for evermore Psal 133. 3. When I first entred upon my Ministry I promised unto my Hearers that I
would insist only upon useful and profitable Subjects which I have observed accordingly and yet more chiefly when I have spoken of these things I do hereby appeal to the several Hearts and Consciences of those who shall Hear or Read this Can ye think of a more profitable and useful Subject of Discourse then for ye to be put in mind and directed how ye ought to live and how ye ought to die The Words of our Text are Hezekiahs Prayer and Saying unto the Lord in the presence and hearing of his Prophet which may be supposed by way of Answer to that message and saying of Isaiah from the Lord unto him which was Set thine House in order for thou shalt die and not live And thereupon this behaviour and reply of Hezekiah is thus recorded Then Hezekiah turned his Face unto the Wall c. Now what God spake in time past unto Hezekiah by the Prophet in these last Days he doth speak the same unto each Man or Woman in his word and by the Ministry thereof all one as if he now called them severally by their Names such an one and such an one yea every one of ye Set thine House in order for thou shalt die and not live It is certain That every one cannot make so Good an Answer and Return hereupon as Hezekiah did for as all are Transgressours from the Womb so the greater part of Men and Women do continue so But to make such a comfortable Answer and Return is only the distinguishing Lot and Portion of the Generation of thy Children the true Saints and Servants of the Lord. There is a wide difference between sudden wishes and real continued performances For the first even Sinners and Hypocrites the Ignorant and Ungodly have some times good wishes and wouldings towards God O that they did please him and were at Peace with him when indeed they do not go about so to do and obtain it But the Righteous and Godly know it is vain and deceitful work before the Lord Cursed is He that doth the Work of the Lord deceitfully Unless their Good Resolutions be turned into actual performances For even a wicked Balaam could and did cry out before hand upon a serious Fit and Mood Let me die the Death of the Righteous and let my last end be like his Numbers 23. 10. When yet for all this Good Expression he did soon after Love the Wages of unrighteousness 2 Pet. 2. 15. Even so there are in the Wicked and Children of Disobedience some secret and inward thoughts that it would be better for them if they did lead a Godly Obedient and Righteous Life But notwithstanding all these Good Thoughts Like the Dog they return to their Vomit and so they continue and persist still in their former Ungodliness and Irreligion Sin and Transgression But it is only a Godly Hezekiah or one like unto Hezekiah who can make that most sweet and comfortable Review and Appeal to him that is Invisible and have their own Heart and Conscience within them Witnessing to the Truth Reality and Sincerity thereof 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 Not for Grief and Vexation that he had done so In no wise but through that abundance of Comfort and Rejoycing which upon this very same Reflection did hence stream and flow in upon his Soul For I trow and assure ye that such a Reflection or Remembrance is better and will contribute more to ones future which indeed is the only real and enduring Happiness Then to have lived in Pleasure on the Earth to have been wanton or to have nourished our hearts as in the Day of Slaughter James 5. 5. For it may be sensibly perceived even now that the Pleasures of this life However sweet they may seem to some in Enjoyment and whilst they were present yet as they choke the word Luke 8. 13. So they make Death bitter and more terrible When a Man comes to die if he hath heretofore lived in all the Pleasures Riches and Honour of this World he is never the better for having had them but rather he suspects his condition to be the worse in that they have occasioned so much the more Sin and Guilt and Pride unto him as to which he must go away to give an Account and this Account will be with Grief and not with Joy which will be unprofitable for him He being then to undergo so much Pain Loss and Punishment for the sin which he Committed in the Days of Flesh And then also the Soul makes inquiry what his Good she hath done in order unto or towards God and as from the other sort doth arise fearful Expectation so the having done Good will stand in some stead and yield Comfort and Hope and Assurance and Boldness in that Day The only want and failure here will be if there hath been any Good done would God there had been more of it and it had been better but that cannot be now neither for care should have been taken as to this sooner and before However the Soul must go away to give Account and receive for it as it is It is probable by these two kinds of Speech Hezekiah was sick unto Death then Hezekiah turned his Face towards the Wall That Hezekiah was at this very time when the Prophet Isaiah came unto him and said thus that then he was lying in his Bed of Sickness and Languishing As yet more fully appears by what is after Written When he had been sick and was recovered of his sickness ver 9. And then afterwards mention is made of his Going up to the House of the Lord ver 22. Which he was not able to do whilst he was there And as it is elswhere Written The Lord will strengthen him upon the Bed of Languishing Thou wilt make all his Bed in his Sickness Psal 41. 3. Now these things are Written in the Book of the Lord for our Hope and Comfort for our Learning and Admonition that we should also sometimes in thought and supposal throw our selves before hand upon a Sick and Dying Bed That is put the case and imagine it so to our selves before we come to lye upon it in Deed and Reality For we shall never be the sooner sick in Conceit for thus doing but only thereby we may be the better strengthened in the Soul and Inner Man against and at the very time when our outward Body shall be actually Languishing in the Bed For to this agree two alike Speeches of the Antient Heathen Pliny which are near to the same purpose and signification The one whereof is This is the sum of all Philosophy which was given to regulate and make better the manners of Men If we would be so in our Health as we profess and resolve we will be when we are sick The other saying is a little
perceive somewhat more as we come near to the end of our Hope the Day of Death which is indeed to the Children and Servants of God the Birth-Day of Immortality Therefore only it is that we have not more Profit because we did not so much as we should walk Mournfully but we should have walked yet more closely before the Lord of Hosts To walk Mournfully is according to the Reproach and manner of Speech of the People of the World for they imagine and say as if Religion and the Service of God was a Melancholly and Irksome thing whereas if it be True and Universal Inward and Real it is the greatest satisfaction and Peace to the Soul of Man of any thing in this World In a Dying Hour when all things fail and slip from us God and Religion are the only Resort My Soul cleaveth fast unto thee saith the Psalmist by the Spirit But though hardly ever any one in a dying Condition did say that it would have been vain for them to have served God we have heard of Thousands sad Examples on the other Hand crying out upon their Death-beds of the Misery and Deceitfulness of Sin with Anguish Bitterness and Vexation of Spirit that ever they themselves should give way unto it and really and sincerely then wishing that themselves had lived otherwise Then they confess and acknowledge that it was an evil and bitter thing to have forsaken the Lord and that his Fear was not in them And they have not cried unto me with their Heart when they howled upon their Beds Hos 7. 14. That is upon their Sick and Dying Beds By the Phrase of Howling the Holy Ghost doth seem to allude unto that kind of Noise which Dogs usually make when they are in Pain and Misery the Sense or Smart whereof makes them to Howl when they have no Reason of Soul to comfort and mitigate the other Even so the Sinners and Hypocrites when they are under violent Pains of Body or the languishing of Pining Sickness and yet much more from that fearful Expectation of those dreadful things of the Invisible World all this will sometimes make them cry out and howl and yet at the same time they do not cry out with their Heart to God for that hath been a long time at enmity and distance from him and indeed they are ignorant and unacquainted with him In a Dying Hour things will appear in a just and real value and then will be discerned what was best to have been done Then shall ye return and discern between the Righteous and the Wicked between him that serveth God and him that serveth him not In the latter Days ye shall consider it perfectly It is certain that we must give Account for all and the several Talents which we have received as Knowledge Health Riches Time and such like Now to instance in this last which is most proper because we are here speaking of a Dying Hour When Time is ended and shall be no more which do you think will tend to better Reckoning when we come to give an Account for so many Days and Hours spent Either so many Days or Hours were spent in Hearing or Reading or Meditating on the Word of God in his Law doth he meditate Day and Night Psal 1. 2. Item So many Hours in Worship and Prayer Item So many Hours expended in good Works and the Duties of Christianity Item So many Hours in Honest Labour in our Trade or Employment which is a complying with that Prime Ordinance of God In the Sweat of thy Face shalt thou eat thy Bread till thou return unto the Ground Gen. 3. 19. All these will turn to Good and Profitable Accounts that we may find Mercy Comfort and Reward from the Lord in that Day 2 Tim. 1. 18. But then comes in also the Account which some must be forced to make on the other and worse Hand Imprimis So many Hours spent in serving divers Lusts and Pleasures Item So many Hours in Cards and Dice and in other vain and unnecessary Recreations Item So many Hours in Carnal Visits and Company Item So many Hours in Pride and Dressing Item So many Hours in Stage-Plays Item So many Hours in Taverns or Ale-Houses Item So many Hours expended in serving of Mammon Covetousness and getting of unjust Gain All these and such like will tend to Loss and Punishment at that Day This Question is easie to be answered and it will be seen which of these Two will tend most to Mens and Womens Happiness at the Last Day Seeing we must all unavoidably give Account for so many Sabbaths as we have had Will it not tend to better Account to have spent the remaining Hours thereof after the Publick Worship is over in Hearing the Scriptures and what Truths do flow from them for on the Sabbath-day besides the double Burnt Offering was to be a continual Burut Offering Numb 28. 9 10. The Holy Ghost thereby signifying that that Day was to be wholly and throughly spent in the immediate worship of God and Hearing Reading or Meditating on his Word Or the very same Time expended in Worldly Company and therein speaking their own Words contrary to Isa 58. 13. Or in Carnal Perambulation in the Fields Ay but here some will be apt to say Sâ—ould not they who are Working and Trades People all the Week long have some Delight and â—ecreation on this Day of Rest To which I answer they should call the Sabbath a Delight and delight themselves in the Lord Isa 58. 13 14. And delight to do thy Will O my God Psal 40. 8. And so to Hear his Will for if Heaven is not thus begun with them whilst on Earth as to deligâ—t in that which is good it will not be their Portion when they come to die As Isaac went out to Meditate in the Margent there it is to Pray in the Fiâ—ld at Eventide Gen. 24. 63. So it seems to be no Sin to walk out into the Fields in the Evening of the Sabbath if it be for Meditation or Prayer or to discourse together only of the things pertaining to the Kingdom of God But it seems to be sinful to spend the Evening of the Sabbath or Lord's Day in Loytering and Idleness or standing by the Walls or in the Doors of the Houses Ezek. 33. 30. when they will not go to hear what is the Word that cometh forth from the Lord as the same is truly and faithfully alledged from the Bible Some of my Kindred according to the Flesh have despised me upon the Account of my Preaching in a little Meeting or Assembly of Christians as if it was mean little pitiful and unbecoming that Birth Education and Family I am off Good God! what kind of Imaginations do lurk in the Heart of Man Can any one be too good to serve thee And is it beneath those of what 〈◊〉 called a Genteel Birth and Extraction which eccho like 〈◊〉 a Voice and nothing else for they
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
Phantosms that unless the Mind be more intent upon him that is Invisible and also upon Invisible things still it will be distracted And so it may be on the other Hand as Balaam fell into a Trance but having his Eyes open so one may altogether as well pray unto the unseen God with his Eyes open whom his visible works do yet more put in mind of especially if we lift up our Eyes to him that dwelleth in the Heavens altogether as well as when they are shut provided always that we turn our Face to the Wall that is the Eyes of our Understanding inwardly from Visible to Invisible things At the first hearing of that Message when Hezekiah thereupon turned his Face to the Wall in probability he thought that then he was to go out of this World and so he would of his own accord by turning his Face to the Wall go out from the World in Thought and Conceit before his Soul should go out of the Body indeed Like as when News was told them of the Death of Lazarus then said Thomas which is called Didymus unto his Fellow Disciples Let us also go that we may dye with him And so to die and go out of the World in thought before we dye and go out of the World inâ—eed much use and benefit may be made hereof I wrote â—nto you an Epistle not to company with Fornicators of this â—orld or with the Covetous or Extortioners or with Idolaâ—â—rs for then must ye needs go out of the World Isaiah â—riteth that the Multitude of the City shall â—e forsaken 〈◊〉 â—nd Jeremiah wisheth for a lodge in the Wilderness that he â—ight get out from the Assembly of Treacherous Men. Cerâ—â—in it is that the more we do sometimes abstract and â—â—parate our selves from our Fellow-Creatures and from â—ll the things of the World the more and nearer Comâ—union we have and enjoy with God The more we set â—ur Affection on things above the less we are pressed â—own with the things of this Earth Blessed is the Man â—hom thou choosest and causest to approach unto thee But â—â—is same Man whom God chooseth and causeth to apâ—roach unto himself he is also separate and doth come â—ut from the things and Men of the VVorld And truly 〈◊〉 it is upon a Sick and Dying Bed However much we â—ept Company with Men and VVomen our Fellow-Creaâ—ures yet then there is an inclination in the Soul to â—um â—way his Face from them for they cannot help avail or â—tand instead in this time of the greatest need and extreâ—â—ity What are all the Men of the World unto us just â—t the time when we are Sick unto Death It is sufficient â—o have turned unto them when we were in the midst of â—ife because we then lived in a Community and Society and had need of one another But now it is reasonable which indeed we naturally do to turn from them when we come to die Nothing of what we have done to please Men will then avail or stand in stead but what we have done to please God and truly it were to be wished that we had turned from them sooner But as Saul said unto Samuel Turn again with me but Samuel turned about to go away Which was in dislike So contrariwise Hezekiah upon his Sick Bed did not turn away his Face towards the Wall out of any dislike to Isaiah for here they were both of a Principle that is both Godly but Saul was Ungodly But Hezekiah did thus for another Reason namely that he might the better terminate direct and offer up his Prayer unto God But here again it is true that as it is written Vnto which of the Saints wilt thou turn thee So it is upon a Dying Bed the bare having the Company of the Saints oâ— even of the Prophets of the Lord although they are better Company than others yet this will not stand the dying person in such stead unless his own Life hath been Holy before and unless Himself hath obeyed the Voice of the Word of the Lord throughout his past foregoing Life by the mouth of the same Prophets Another's Goodness or Holiness will not extend unto or save thee But if ever thou dost expect to see the Lord with comfort thou must have Goodness and Holiness in thy self also For every Man shall bear his own Burthen Gal. 6. 5. The Soul that sinneth it shall die The Son shall not bear the Iniquity of the Father neither shall the Father bear the Iniquity of the Son The Righteousness of the Righteous shall be upon him and the Wickedness of the Wicked shall be upon him Ezek. 18. 20. The Sanctity of Isaiah the Prophet although he came to Visit Hezekiah on his Sick-bed would not have benefited Hezekiah so far as to render him meet for Gods Favour and Acceptance unless Hezekiah also had walked before God in Truth and with a perfect Heart and done that which was Good in his sight Probably King Hezekiah knew this That neither the Holiness nor Godliness of Isaiah nor yet of all the People within his Realm and Dominion would avail as to him unless Himself also had been Godly and Holy And so all his Precious Things and all his Treasures that were in his House or in his Dominion would not by any means Redeem his own Soul nor give to God a Ransom for him For the Redemption of a Soul is precious and it ceaseth for ever And it cannot be Redeemed with such corruptible Things as Silver and Gold nor yet by the Obedience and well-doing of others except the Righteousness and Obedience of Jesus Christ by which many shall be justified Yea They will be justified by it who could not be justified by the Righteousness and Obedience of all their other Fellow-Creatures throughout the world For as by the Offence of One Judgment came vpon all Men to Condemnation Even so by the Righteousness of One the Free Gift came upon all Men to Justification to Life Rom. 5. 18. And so his Righteousness was imputed to David Hezekiah and all the Good Men that were ever living upon the Earth before or at the very time or who have been ever since Jesus Christ was manifested in the Flesh But besides that the Righteousness of all the Subjects that ever David or Hezekiah had And so the Righteousness of all our Fellow-Creatures which we have ever known or heard of will not avail so as to be imputed to any other The Knowledge and Sense whereof might make Hezekiah to turn unto the Wall when he had received the Message of Death And so likewise it will do as to us when we come to lye in a like condition We must severally and every one of us stand upon our own Legs when we come to stand in the latter days on the Earth and when every one of us are to receive for the deeds done in the Body What others have done what is that to thee Look to thine own self for
For both past and future things are present unto 〈◊〉 High and Lofty one who inhabiteth Eternity Which 〈◊〉 ternity one defines to be a Perpetual now Even the h 〈…〉 of our head are all Numbred and not any thing is 〈◊〉 gotten before God And as we Remember each thing our past Lives both the Good and the Evil to more 〈◊〉 the one and yet more eschew the other we do the 〈…〉 come nearer to his similitude and likeness And so we 〈…〉 again as we cast an Eye forward upon the things that 〈◊〉 to come Hereby we make the things that as yet be 〈◊〉 to be as tho' they were for shortly they will come 〈◊〉 pass and it is but a little time and He that shall co 〈…〉 will come and will not tarry Talk no more exceeding Proud let not Arrogancy 〈◊〉 out of your mouth for the Lord is a God of Knowledge 〈◊〉 by him Actions are weighed And so the Lord is a God 〈◊〉 Remembrance and a God of Prescience and by him A 〈…〉 on s are weighed And seeing that Actions are weighâ—â— by him our Actions ought to be weighed by us also the Ballance of the sanctuary and of his word so that 〈◊〉 may not be found wanting SERMON III. 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 Come now to shew and discourse 1. What it is to walk before God in Truth 2. With a perfect heart 3. What it is to do that which is good in his sight And then of the Consequent upon the whole And Hezekiah wept sore As to the first Remember O Lord how I have walk 〈…〉 before thee in Trâ—th We Read in sundry places of Scripture of this Thing â—â—uth But from these words this Doctrine will preâ—â—tly appear That it is the Duty of all who call themselves Servants of the Lord to walk before the Lord in Truth throughout the whole course of their Life So did Hezekiah not for a Season or at such a Ti 〈…〉 only but throughout the general Course Bent and 〈◊〉 nour of his Days Even as long or for the most pa 〈…〉 he walked at all he walked before the Lord in Truth Now the Scripture mentioning this Word Truth so 〈◊〉 often and in all places it doth recommend the same 〈◊〉 exhorts us to the Receiving and Practice thereof as alsâ— finds fault and Reproves where it is wanting or wh 〈…〉 the Truth is not obeyed Gal. 3. 1. Or People do not 〈◊〉 cording to the Truth We may hereby see and un 〈…〉 stand that exceeding great Stress aâ—d Necessity is 〈◊〉 hereon in order to our Eternal Salvation and Happi 〈…〉 Open ye the Gates that the Righteous Nation which 〈◊〉 eth the Truth in the Margent it is Truths may enter 〈…〉 Isa 26. 2. That is Enter into that strong City menti 〈…〉 ed in the foregoing Verse which the Lord hath buil 〈…〉 and prepared for such of the Inhabitants of the Eart 〈…〉 he shall judge and find worthy And here the word 〈◊〉 Promise and the Condition annexed is That is must 〈◊〉 to the Righteous Nation that keepeth the Truth or Tr 〈…〉 Which word Keepeth denotes a constant heed adhere 〈…〉 unto and Observance thereof And not to chop 〈…〉 change with the wind or to turn with the Fashion 〈◊〉 titude and Course of this corrupt world as to say 〈◊〉 thing is Truth to day and another contrary unto or 〈◊〉 ferent from it is Truth at another time No such â—â—ter for his Truth endureth to all Generations Psal 〈◊〉 Like God its Author with the Truth there is no V 〈…〉 bleness nor shadow of Turning And like unto 〈◊〉 Christ who is the Way the Truth and the Life it is 〈◊〉 same yesterday to day and for ever So that this man 〈…〉 them to be Children that are corrupters they have fo rs 〈…〉 the Lord Isa 1. 4. That they have Prevaricated 〈◊〉 turned aside from his Truth They are gone away 〈◊〉 ward who speak thus and thus concerning it as the 〈◊〉 ner of many is in these our Days And that they 〈◊〉 not the Righteous Nation or the Righteous People 〈◊〉 keep the Truth to whom this Precious Promise is ma 〈…〉 for such kept it or rather did by Chance happen 〈…〉 light thereon for a Time but they did not keep it 〈◊〉 tinually Blessed are they that keep Judgment and he 〈◊〉 〈◊〉 Righteousness at all times Psal 106. 3. and so they 〈◊〉 no Lot and Share nor Right to enter into that â—â—ong City which the Lord hath made for Judah and â—â—rusalem yea for all the Inhabitants of the Earth who â—ould keep the Truth or walk before him in Truth For this Good and Sweet Word of Promise is made â—t only to the Righteous Nation but to every and each â—â—rticular Soul therein that keepeth the Truth So that â—â—ese Two Consequences must necessarily arise That even 〈◊〉 the Unrighteous Nation which Keepeth not the Truth 〈◊〉 those few Inhabitants and Souls therein who are â—â—ghteous and do Keep the Truth shall enter into the 〈◊〉 of our God Again Suppose it were a Righteous 〈…〉 tion and did Keep the Truth here the Denominati 〈…〉 is taken from the greater part and it is called a Righâ—â—â—us Nation where the Multitude or most are so But 〈◊〉 some â—ew therein were Unrighteous and did not Keep 〈◊〉 Truth here the Promise would be only to the for 〈…〉 sort and not to the latter The Reason whereof is 〈…〉 dent Because the Soul that sinneth it shall die The 〈◊〉 shall not bear the Iniquity of the Father neither shall 〈◊〉 Father bear the Iniquity of the Son the Righteousness â—he Righteous shall be upon him and the Wickedness of 〈◊〉 Wicked shall be upon him Ezek. 18. 20. So that as 〈◊〉 being an Inhabitant of a Righteous Nation which keep 〈◊〉 the Truth will not give thee Admission or Entrance in 〈◊〉 City of God unless thou be Righteous and keepest the 〈◊〉 thy self So although thou Livest in an Unrighte 〈◊〉 Nation where most are so which Keepeth not the â—â—uth yet if thou art Righteous thy self and Keepest 〈◊〉 Truth yet thou wilt enter into the City of God alâ—â—â—ugh never so few are besides The Marginal Reading 〈◊〉 Truths in the Plural Number shews That it is not the 〈◊〉 Keeping of One or Some of the Truths of God but 〈◊〉 Keeping all of them which is requisite and necessary 〈◊〉 we enter therein It was the same Spirit of God â—â—ich spake that in Isaiah 26. 2. as also which spake that Isaiah 38. 3. and which probably gave Hezekiah that â—â—owledge How necessary was Keeping the Truth or the 〈…〉 king before God in Truth in order to enter into the Ci 〈◊〉 of our God And
yet as to this the Rule is safe herein to do as Moses did who was admonished of God when he was about to make the Tabernacle For see saith he that thou make all Things according to the Pattern shewed to thee in the Mount Heb. 8. 5. And now that the Old Dispensation is abolished we are to see that we Order all Things in our Worship according to the Pattern shewed to us in the Gospel That we may in our Worship which is a great thing relating unto that God with whom we have to do walk before God in Truth I do believe and speak after my Judgment that there is not a way of Worship now in this Nation nor yet on the Earth which is exactly according to the Scriptures of Truth in all things and in all things according to the Pattern shewed in the Gospel And I suppose it will be so seen at the Day of Judgment wherein it will be Found and Rehearsed That all have sinned and come short of the Glory of God Rom. 3. 23. So the several Churches and Congregations the several Saints and Servants of God have somewhat erred and come short of the Spirituality and Truth of his worship as it was in the Mind and Ordaining of God and as might be apprehended from out of his Book for it may be observed now a-days that in each Sect or Party however they are Nicknamed Distinguished or Termed there is something which is good and true and again there is somewhat which is Erroneous and Savours of Men. Now as to all this the faithful and knowing Soul as â—he Soars up above all the Ordinances of Religion as they are managed now a-days by the Worldly Priesthood they seeming to her cold dull low and fâ—at and she apprehends somewhat above them and is for higher and more excellent attainments So the same knowing and faithful Soul is vexed and dissatisfied That she knows not where on this Earth the People do worship God in all thigns exactly according to the mind of the Spirit Nor where â—er self may turn to the People of a Pure Language that â—hey may Call upon the Name of the Lord with one Consent Zeph. 3. 9. And she doth thirst and desire earnestly that she might once Worship the Lord God her Invisible Creatour so in the Congregations of his People as they were in the Days of a Old But where are they so now And she hath great Thought and Earnestness of Heart when that time will again come when it shall be fulfilled what is Written Then shall the offering of Judah and Jerusalem be pleasant unto the Lord as in the Days of Old and in former Years Mal. 3. 4. Tho' here again it is to be thought that as long as we are on this dark and corrupt Earth we shall never come to worship the Fatheâ— in Spirit and in Truth still we ought to endeavour and to do the best that ever we can till we come to fall down on our Faces before him in Heaven the Habitation of his Holiness where we shall see all things in the light of the Lord. What will satisfy this perplexity and doubt and desirâ— of Soul as to this great thing in the mean while shoulâ— be to this Effect and Purport As the Lord saith unto 〈◊〉 the Inhabitants of the Earth Eschew Evil and do Gooâ— 1 Pet. 3. 10 1. So let him or they that love salvatioâ— and would go to Heaven be sure to do this as much 〈◊〉 ever they can Avoid errour and receive and follow the truth in all the several instances thereof As God himselâ— speaketh on this wise If thou shalt learn to separate tâ— Precious from the Vile and to put a difference between 〈◊〉 Holy and Profane then shalt thou be meet to come unto 〈◊〉 Altar So here it may be reasoned and applied if thâ— knowest and also shalt carefully and constantly do tâ— same to take out the truth from that Multiplicty 〈◊〉 Errour which is abroad in the world like as is the gathâ—â— ing of Gold or Silver from out of the Dross or Honâ— from the Wax If thou knowest to put a difference between truth and falshood so as to gather and receive 〈◊〉 first into thy heart and cast away and not admit the 〈◊〉 ther sort then thou shalt be meet for to come with 〈◊〉 ceptance on the Altar of the Lord Thou shalt enter iâ— his City the Holy of Holies the highest Heavens 〈◊〉 to his presence and to his own Divine Majesty Be 〈◊〉 to observe this Rule in the worship of God Eschew 〈◊〉 falshood and errour therein and receive and do accord 〈…〉 to the truth according to the very best of thy Knowledge and Understanding and with all thy Heart 〈◊〉 and Will and then thy worship will be accepted with the Lord and in thy worship also thou wilt walk before the Lord in Truth Another Explication of walking before the Lord in Truth is to walk in such a way as is Butted and Bounded in his word which is Truth This seems to be the most proper Acceptation and Understanding thereof for to make Gods written Word and Revelation our Guide and Rule throughout the whole Course of our Life is a walking before the Lord in Truth and it is the true and right way to Heaven as to go through or by such and such places is the way to such a City or the like The Word and Truth of God are near one and the same thing Sanctify them through thy Truth Thy word is Truth John 17. 17. And so the walking according to the Word of God or the having our Conversation according to the Gospel is to walk before God in Truth And so it is reciprocally To walk before the Lord in Truth is to walk according to the VVord of God Every Variation or Deviation from it is a false way Therefore I esteem all thy Precepts concerning all things to be Right and I hate every false way It was both a Puzzling and also a sudden Question of Pilate What is Truth To me it seems to be the expressing forth the Nature of things as they are with the Connexion between themselves and how they pertain to us Men. Things again are divided into things present and things to come Now to know the very Nature of both these and how they belong unto and are to be had by us What is Good for us and what is Evil for us so as to choose the Good and Refuse the Evil this is Truth Here again to make a Right Judgment and Choice for our selves so as to pursue the best of Ends viz. Future Blessedness and Glory by Lawful and Right means This a walking before the Lord in Truth And so it may be conceived of in other like Instances As to the Second Particular What it is to walk before the Lord with a perfect heart Paul gives the Character of some Jews that they had a Good mind towards God And here Put and Conceive
Creatour is as directly opposite and contrary to the having a Good mind towards God as Darkness is unto Light It is also contrary unto a Perfect heart for this is an Imperfection to a Witness Yea such an Imperfection that unless it be remedied and taken away it will lay the Creature in Punishment and Misery As for mine own Part although in my common or week Day Life and conversation I have spoken and done Many Things which are contrary unto different from and not according to the Pure VVord of God yet I do not therefore dare to Hate or Reproach that same Word Nor yet for none doth so as to the VVord abstractedly to the Person of him who ministreth or speaketh forth the same VVord against this my Sin and Errour For I know this would make the Guilt of my Sin seven times yet Greater and Consequently Uengeance would be taken on me sevenfold when the Lord comes to Punish the VVorld for their Evil and the wicked for their Iniquity But I Judge it safe to lay my Hand upon my Mouth and hold my Peace and where I see my self faulty to Endeavour to mend And where I have not already attained neither am already Perfect Phil. 3. 12. There to Go on to Perfection Heb 6. 1. Avoiding the Errour and deceit of the VVorld herein of always Purposing and Resolving and not performing accordingly or of complaining and yet not mending But we should still Press forwards and Undeavour Unfeignedly so to do Not to attain unto absolute Perfection is the Infirmity of the Flesh but not to endeavour after it is the fault and failure of the Spirit Here again it must be acknowledged that to walk before the Lord with a Perfect Heart is sooner said then done For it is the whole which God requires of Man It being the first and Great Commandment Thou shalt Love the Lord thy God With all thy Soul and with all thy Strength and with all thy Mind This Particle All being Annexed to all the Faculties and Powers thereof makes it a Perfect Heart For so it is where is all or the whole of a Thing Besides this Appeal which Hezekiah makes unto God in his Pining Sickness not by way of self Commendation but as a stay and support to his Mind under that outward Evil of Body The Spirit it self gives a very Good Character of him And he did that which was Right in the sight of the Lord according to all that David his Father did He trusted in the Lord God of Israel so that after him was none like him among all the Kings of Judah nor any that were before him 2. Kings 18. 3 5. So that his doing according to all that David his Father did who was a Man after Gods one heart in all Things saving the matter of Vriah the Hittite Thus in reality and in Truth Hezekiah did walk before the Lord with a perfect Heart By this also may be seen that the Spirit of God keeps a Register of each Man or VVomans Life And God who is no Respecter of Persons but in every Nation he that feareth him and worketh Righteonsness is accepted with him Who accepteth not the Person of Princes nor regardeth the Rich more then the Poor for they are all the Work of his hands doth in alike manner keep a Book Put thou my Tears into thy Bottle are not these things noted in thy Book Wherein the several deeds here done in the Body of all the Particular Men and Women of all Generations and Countreys from the greatest of them unto the least of them are written and noted all one as we see it written thus and thus of the several Kings of Judah and Jerusalem how they did carry it towards the Lord God for so we may read it thus or thus recorded of the Inhabitants of the Earth in the Scriptures of Truth There is an Emphatical and Pertinent Scripture to our present purpose in Hos 10. 2. Their heart is divided now they shall be found faulty A divided heart is not a perfect heart and as long as it remains thus divided we hence see that it will be found and pronounced faulty that is defective or wanting in the sight Estimation Judgment and Account of God And yet alas Is not this the case of us all or of most of us Is not our heart divided one part is towards God and another part is for the World and for the Men and Things therein According to what Paul speaketh of himself So then with the mind I my self serve the Law of God but with the flesh the Law of sin Rom. 7. 25. He that doth not observe and feel the like within himself is Blind Ignorant and knows nothing as he ought to know Doth not one part of our heart Savour the things of God And again another part of our heart doth Savour the Things of Men. I discern and experience it so in my self Now this is but a divided heart which God in Hosea finds fault with And when he saith in the Proverbs My Son give me thine heart It may be truly reasoned and concluded that he will have a whole heart or none And hereupon the word of Instruction and Exhortation arises on this wise that this same divided heart must be cut off Circumcise therefore the foreskin of your hearts that ye be no more stiff-necked or rather changed and renewed that all the heart may be brought into intire obedience Subjection and Conformity to God till it becomes a good and perfect heart which He is well pleased with and delights in and will accept off for want whereof it is that we neither find God nor yet doth he hear our Prayers The heart hankers after some Carnal Lust or other Sin or Act of Disobedience Consider of this throughly and amend thy ways and thy doings O my Soul and therefore the Lord hath withdrawn himself and hides his Face and doth not manifest himself unto us as He dâ—d in former Days But your Iniquities have separated between you and your God and your sins have hid his Face from you that He will not hear Isa 59. 2. So that where we cry and the Lord doth not hear or where we do not find such an Answer and Return to Prayer as we have experienced heretofore there let us examine our selves whither there be not some Sin or Iniquity which is the Cloud that hinders that our Prayers do not pass through in us which God is displeased with Here our heart is divided and found faulty for with some part of it it obeys or serves some Sin or Lust O Lord our God other Lords besides thee have had Dominion over us Isa 26. 13. And we do not seek or serve him our whole heart But if from thence thou shalt seek the Lord thy God thou shalt find him if thou shalt seek him with all thy heart and with all thy Soul Deut. 4. 29. And ye shall seek me and find me when ye shall
Life By which may be seen what a Relation and tendenâ—â— the doing of Good hath unto Life Now Jesus Chr 〈…〉 not only suffered but also lived an Example that 〈◊〉 should follow his steps And this Place in Acts. 10. 38 so written to the Intent that every one of us who wouâ—â— Love and Inherit Eternal Life What Man is He tâ—â— desireth Life Answer is made Depart from Evil and Good Psal 34. 12 14. Should in our several Respectiâ—â— Stations and according to our several Ability and Capacity go about and do good also for so far as we do this God is with us Whereby again may be seen and perceived the Goodness of that Supreme and Almighty Being Who went about doing good and healing all that were oppressed of the Devil Hence again We may understand what a doing of good is for as the being oppressed of the Devil is an Evil so to have that same Evil either removed or taken away or â—ured and healed this is a doing good By the way the worst oppression of the Devil is when Sin and Guilt is brought into the Conscience through his Temptations or Instruments And so it is as to all other evils or harms whatever the either taking them away or curing and healâ—ng them is a doing good It is written of him that did the greatest and all the good that was ever done to Mankind When the Even was come they brought unto him â—any that were possessed with Devils and He cast out the Devils with his word and healed all that were Sick That 〈◊〉 might be fulfilled which was spoken by Isaiah the Prophet â—aying Himself took our infirmities and bare our sicknesses Mat. 8. 16 17. The very Words in Isaiah are these Sureâ—â— He hath born our Griefs and Carried our Sorrows Isa 53. 〈◊〉 And it being after added The Lord hath laid on him â—e Iniquity of us all for He shall bear their Iniquities and He â—â—re the sin of Many Verse 6. 11 12. This goes further â—ven to the Fountain Head the Original cause and â—ource of Infirmities Sickness Griefs and Sorrows for â—â—n and Iniquity is the cause of them all This is effectu 〈…〉 and sound work And as sin is the greatest and only â—vil so to cure heal take away Remedy or someway or â—ther to provide against sin is doing the greatest Good So â—â—at to Instruct the Ignorant is a doing good yea and 〈◊〉 resemblance to him who was the Author and Finisher of â—â—r faith who went about doing good for we Read that â—â—e sate down and taught his Disciples and the Multitude â—his is a kind of doing the greatest good for it is a doing â—â—od unto the Immortal Soul the more excellent part of us â—â—d not only to the dying Body Brethren if any of you do err from the Truth and one convert him let him know that 〈◊〉 which converteth the sinner from the Errour of his Way shâ— save a Soul from Death and shall hide a Multitude of 〈◊〉 Iames. 5. 19 20. And so by the Words of Gods Graâ—â— and Truth to Perswade Testify and Exhort People froâ— their Sinful and Ungodly courses From living in 〈◊〉 religion and contempt of God as that if continued 〈◊〉 would involve them into the Greatest of Evils So con 〈…〉 quentially it must be the Greater Good to disswade thâ—â— from it And then Giving Alms to the Poor and M 〈…〉 string comfort to the Sorrowful in as much as Pove 〈…〉 and Sorrow are sore Evils and such like are instances 〈◊〉 doing Good The more and Greater Good People 〈◊〉 here the Greater and more full Reward they will rece 〈…〉 hereafter As again it is on the other worse hand 〈◊〉 more sin any one do commit It is a treasuring up Wr 〈…〉 to themselves against the day of Wrath which consider 〈…〉 on should be a prevailing motive to cease from the 〈◊〉 and do the other as much as ever we can Remember how I have done that which is Good in 〈◊〉 sight Now all Things are in the sight of God But 〈◊〉 do that which is Good in his sight may have a twof 〈…〉 Sence and Meaning either to do Things in order and 〈◊〉 tention unto God and upon that Respect it is that we 〈…〉 Good because God commands requires and is well pl 〈…〉 ed therewith when we do it as unto the Lord and 〈◊〉 as unto Men. As also what will appear Good in 〈◊〉 sight of the Lord now and by his Judgment hereaf 〈…〉 For it is one Thing to do Good as in the sight of 〈◊〉 Lord and another as in the sight of Men. For the 〈◊〉 seeth not as Man seeth That which is highly este 〈…〉 amongst Men is an Abomination in the sight of the 〈◊〉 And so it runs and may be conceived contrariwise 〈◊〉 which is highly esteemed by the Lord God is le 〈…〉 ed and despised amongst Men For these call that 〈◊〉 which is good in the sight of the Lord. And again They 〈◊〉 that Godo which is Evil Isa 5. 20. But a Godly Heze 〈…〉 or that Soul like unto Godly Hezekiah doth 〈◊〉 as in the sight of the Lord and not as 〈◊〉 Men. As the Lord said unto Sarah At the time appointed will I return to thee according to the time of Life Gen. 18. 14. So at the time appointed when the great Day of his Judgment is come will God Judge every one of us according to the Time of Life and as it was with us at such a Time of Life and such a Time of Life of some we shall give a better Account then of others so as to take in the whole Term of Life from the time that we had the first Knowledge of Good and Evil unto the Day of our Death SERMON IV. 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 THAT we do walk all our Days in the sight of the Lord and whatever we do it is in the sight of the Lord and how that God will Judge us for all the Thoughts Words and Actions of our whole Life even from the very time that we had the Knowledge of Good and Evil are most forcible considerations what manner of Persons we ought to be in all Holy Conversation and Godliness in all Obedience and Righteousness In Purity and Innocency and Uprightness of Life In all thy work and in whatever thine hand findeth thee to do in thy Feastings Sportings or Recreations Do thou awfully and constantly Remember that God seeth thee and God will Judge thee And after any thing is over and past whither it be an Act of Good and Duty or else an Act of Sin or Evil This know that the same is passed over into a thing to be Judged off and for the
〈…〉 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
Saith the Apostle James who spake by a true Gospel Spirit Be Afflicted and Mourn and Weep Let your Laughter be turned to Mourning and your Joy to Heaviness Humble your selves in the sight of God and He shall lift you up James 4. 9 10. And then by consequence if we do all this The Lord who shall turn our Captivity as the Rivers in the South will again turn our Mourning to Laughter and our Heaviness to Joy According as is promised by his Spirit which spake through the Evangelical Prophet And the Ransomed of the Lord shall return and come to Zion with Songs They shall obtain Joy and Gladness and Sorrow and Sighing shall flee away Isa 35. 10. Our Saviour Jesus Christ the Author and Finisher of our Faith in whom all the Gospel doth center doth assure and promisâ—â— the same in those afore-quoted words of his wherein also He doth Recommend to all that are Christians indeed this State of Weeping now with that true Word of Encouragement for ye shall Laugh As also He tacitly finds fault with and threatens where People Laugh now for they shall Mourn and Weep So that the way to Happiness hereafter is by Mourning and Weeping here As again Laughter and Merriment now I only speak here of the Laughter and Merriment of the World which arises from the things thereof is the way to misery hereafter Behold in this Gods Thoughts are not as Mans Thoughts For herein they are contrary to the Thoughts of the People of the World who if they see any one to serious and Godly herein they conclude him to be Melancholy and Miserableâ— whereas as sure as Gods Word is true this is the only way to the true Blessedness But contrariwise it is as to the Merry Mâ—n of the World for in the Judgment and Estimation of God if we take a view oâ— them by the Glass of his Word and go into the sanctuary and see the end of these Men Surely thou didst set them in slippery Places Thou castedst them down into Destruction Psal 73. 18. As the pleasant and purling streams of Jordan do empty themselves into the Dead Sea So all their sinful Mirth and Laughter will End and Terminate in endless Howlings Seeing that these things are so What manner of Persons ought we to be in all Gravity of Spirit and Serious Conversation Even with the same Hezekiah Like a Crane or a Swallow so did I chatter I did Mourn as a Dove Isa 38. 14. For as to this the sweet Word of Promise speaks on this wise And the Days of thy Mourning shall be ended Isa 60. 20. Which again according as our Mourning hath been will be made up in a Proportionable Cup of Consolation and Rejoycing And tho' as afore-observed of some Constitutions that they cannot Weep or shed Tears So here it may be when People are in Health Wealth and Prosperity when they have the World at will as we commonly Phrase and Understand it and all things are smooth and easy with them When their Eyes stand out with Fatness they have more then heart could wish Psal 73. 7. When they are Puffed up with sensuality and the Good Things of this Life then indeed they cannot so easily be in a State of Weeping and Mourning But here again as it was commanded in Old Time that they should not come near their Wives when they were in their solemn times of approaching and drawing near unto the Lord God And as now under the Gospel the Apostle delivereth the Rule unto Husbands and Wives Defraud ye not one the other except it be with consent for a Time that ye may give your selves unto Fasting and Prayer So in like manner it may be Reasoned and Inferred That we should sometimes abridge and deny our selves even the Lawful Comforts and Enjoyments of Life that we may the more afflict our Souls and so come to be in a due Posture and Frame for a State of Weeping and Mourning FINIS SERMON V. Isaiah XXXVIII 4 5. Then came the Word of the Lord unto Isaiah saying Go and Say to Hezekiah Thus saith the Lord the God of David thy Father I have heard thy Prayer I have seen thy Tears Behold I will add unto thy Days Fifteen Years IF we consider throughly and Weighfully in our Minds these three following Scriptures Thus saith the Lord Let not the Wise Man Glory in his Wisdom neither let the Mighty Man Glory in his Might let not the Rich Man Glory in his Riches But let him that Glorieth Glory in this that he Vnderstandeth and knoweth me that I am the Lord Jer. 9. 23. 24. For what Nation is there so Great who hath God so nigh unto them as the Lord our God is in all Things that we call upon him for Deut. 4. 7. And Jesus lift up his Eyes and said Father I thank thee that thou hast heard me and I know that thou hearest me always John 11. 41 42. Put and conceive all this together and it will hence appear that the Greatest Priviledge Honour and Excellency and Benefit which can accrue to any Man on this Earth is for God to hear his Prayer To be nigh unto him in all things that he Calls upon God for and herein the Righteous and so any one is more excellent then his Neighbour according as he knows and understands more of the Lord God We see evidently now that some do Account of and set by themselves because they Joyn House to House and lay Field to Field and because they Wax Rich and abound therein Who because they are Purse Proud and have more Money than such and such of their Neighbours and Acquaintance their hearts are not only lifted up above their Brethren but I had almost said above the Lord their God also For forsooth they refuse and disdain and are ashamed to come to the place of his worship and of hearing his word for the Plainness and Simplicity thereof and because that only some few Poor People do come there Have any of the Rulers believed on him So it hath been alike asked more than once or twice by some of my Carnal Kindred who walk in the Vanity of their mind having their Understanding darkened as to the things of God and as to the true method of the Dispensation of his Kingdom Do any of the substantial and Rich sort of the People come to hear thee I cannot Answer as to any of them but if any of the Poor of the Flock or those Poor despised ones in the world whose Prayer God heareth Thus saith the Lord the Redeemer of Israel and his Holy one to him whom Man despiseth 〈◊〉 him whom the Nation abhorreth Isaiah 49. 7. Do come here to this Assembly it is more to me as I consideâ— these things when I go into the sanctuary and take 〈◊〉 View and Estimate thereof from out of the Glass of thâ— word than if Kings and Princes Lords and Ladies 〈◊〉 other Rich and Honourable Men and Women did comâ— to
transacted between God and Mankind in the several Persons there instanced in The whole and sum of which may be conceived to be this their Creation at first their Preservation throughout this World and what things are in order to their salvation in the next World The first Part hereof is signified by that kind of speech so often used Thus saith the Lord that formed thee or the Lord thy Maker And here the same Lord who turneth Man to Destruction saith again Return ye Children of Men For after that he had in the foregoing Verses whereof ye have already heard it Discoursed abundantly Sent a message of Death in our next word he sends a Reprieve from this Sentence or a lengthening of his Temporal Life Fifteen Years longer Whereby is shewn forth that as himself is the Lord and Author of Life who first gave it So he can cut it off and Determine it whensoever he will or lengthen and continue it out to what Space or Duration he thinks fit as also this adding of Fifteen Years is a Type and Signification of that adding of Life for evermore unto that which is now as a vapour and continueth not but as soon as this shall end that will immediately begin and never end as may appear yet more clearly from thâ— sequel and drift of our Discourse hereon The God of David thy Father As our Saviour Jesuâ— Christ proves the Resurrection of the Dead I am thâ— God of Abraham the God of Isaac and the God of Jacob God is not the God of the Dead but of the Living So he is fitly stiled the God of David thy Father For he that is his Soul was then also living unto oâ— in Respect of God and thereupon a Promise of further Continuance of Life is Properly Grounded and madâ— unto one of his Grand Children even Hezekiah Aâ— God hath said I will dwell in them and walk in them and I will be their God and they shall be my People 2. Cor. 6. 16. Here is a Limitation and Annexing to these Words of his Covenant I will be their God He is never said to be the God of Saul Ahab or 〈◊〉 such as were Wicked Disobedient and Ungodly buâ— the God of the Patriarchs and of David who weâ—â— all his Servants and did walk before him as Obedieâ—â— Children At first he is the God of all Created Beingâ— He calleth them all by Names But afterwards as 〈◊〉 beholds Sin and Evil he Disowns and casts off that Title Depart from me ye that Work Iniquity The Use whereof may be this to each and every one of uâ— Namely to be sure to get within the Covenant Aâ— Thomas said to Jesus Christ My Lord and my God 〈◊〉 if we can say Truly as to the Great God who made the World My Lord and my God For if it is so we shall be both Partakers of his Blessedness and also of his Holiness Hereby also may be seen and perceived the Great Blessing advantage and Priviledge of being descended from Godly Parents or Ancestors For as to this the Gracious Word of promise speaketh on this Wise And shewing Mercy unto Thousands of them that Love me and keep my Commandments And without all doubt it fared the better with Hezekiah here for the Godliness of David his Grand-Father or more Properly his Forefather for there were more than three Generations or Descents between David and Hezekiah We read Several Times in the Books of Kings and Chronicles that a Blessing was entailed on his Posterity for Davids sake and where some of his Children or rather descendants did not walk in Gods Covenant nor keep his Statutes nevertheless God would not cut them off quite nor destroy them utterly Because of the Loving Kindness and Mercy which he still retained unto David their Forefather as there are Sundry Expressions to this purpose in the Scripture Besides that there was somewhat in Hezekiah himself which God liked and was well pleased withall Yet he liked him so much the better and was more pleased with him because of David his Father As appears here by stiling himself the God of David his Father When he acquaints Hezekiah of hearing his Prayer and that he would do such a Good Thing for him There is not a Word in Scripture but what is Observable and somewhat may be gathered and drawn from thence of the Mind of God Hereby may be seen that God had a kindness and Favour unto the House and Family of David as indeed he had to that and to the Family and House of Abraham and of Jacob or Israel There are more Good Things said throughout the Book of the Lord of them than of all the Families of the Earth besides But therefore chiefly it was because of what was aforesaid to Abraham In thy seed shall all the Nations of the Earth be Blessed and of this Mans seed and so of Jacob and of Davids seed To shew which the Genealogy of him is so Particularly reckoned up in the first Chapter of Mathew according to the Flesh God would raise up his Son Jesus Christ And therefore this Diversity may be now observed under the Gospel that unless when it is Quoted out of the Old Testament he is never called the God of Abraham or of Isaac and Jacob nor yet the God of David but there he is stiled and Named the God and Father of our Lord Jesus Christ according as so Paul calls him by the Spirit As our Saviour Jesus Christ argues to the Jews If ye were the Children of Abraham ye would do the Works of Abraham so here in like manner it may be Reasoned that if the Lord was the God of David thy Father so he would be the God of Hezekiah also one of his Posteriâ—y Provided always and as long as he did the works of David his Fore-father And as God did preserve David from many Perils and Dangers so the same God would preserve Hezekiah also from the Danger of Pining Sickness and give him as it were a new Life and Health springing from out of it as the day doth succeed the Darkness of Night Where God saith a Thing he doth always perform the same which accordingly he did make Good and fulfil unto the same Hezekiah as appears by the History thereof as it stands recorded in Several Places of the Bible I have heard thy Prayer I have seen thy Tears As concerning Gods hearing our Prayes the sum of that matter is That God will be Sanctified by all them that draw near unto him The Worshipper is not to Regard Iniquity in his Heart but to call upon the Lord with his whole heart and then the Lord will hear our Prayer and be found by us Be ye clean that bear the Vessels of the Lord Isa 52. 11. And so it is requisite to be cleaned from all filthiness of Flesh and Spirit in order that our Prayers may ascend up and be accepted with and Granted by the most high God Therefore it was because that
Hezekiah had walked before God in Truth For the Lord is nigh unto all that call upon him in Truth and with a Perfect Heart which is a whole and not a divided heart Therefore it was that the Lord heard his Prayer I have seen thy Tears It commonly gains the Point or obtains the thing Requested for when the People and Servants of God do shed Tears in Prayer if this be done not in Hypocrisie or Dissimulation but out of great Earnestness and Reality of Soul the Truth whereof is here fulfilled for therefore it was that Goâ— heard his his Prayer and saw his Tears Though we Creatures do not see God yet God 〈◊〉 we Creatures and knows how it is with us The Eyes of all wait upon thee and thou givest them their Meat in due Season And there doth arise a little Anguish and great Thought and Searching of Heart in the Reasonable Creature who have also Eyes in their Understanding as well as Outward Bodily Eyes Why They cannot see God Why in this Life and in this State here on Earth No Man hath seen God at any Time the only begotten Son which is in the Bosom of the Father he hath declared him And so the Son who is the Word And the word Preached or Spoken doth declare God that is make him to be Conceived or Understood Though we do not see God yet we see his Works which we cannot so much as look without doors but we behold them For t is his Heavens which â—e Created and his Earth which we tread on By which together with that Invisible Reason and Knowledge which he hath given us The Invisible Things of him from the Creation of the World may be clearly seen being Vnderstood by the Things that are made even his Eternal Power and God-Head So that though we cannot see God as yet with this Outward Bodily Eye of ours yet with the Eye of Faith or with the Eyes of our Understanding being Enlightened we may see him that is Invisible And so after our Spirits are Dislodged from these Bodies we shall see him Face to Face and know him as we are known as he knoweth us and we now know one another Certain it is that his Eyes are upon all the ways of the Children of Men to Recompence to every one accordingly whether they be Good or Evil And so he sees and beholds whatever we do whether we Laugh or Mourn are Merry or Sad. I have seen thy Tears As our Lord did argue to the Pharisee Ye Fools Did not He that made that which is without make that which is within also In like manner it may be truly reasoned He who sees that which is without sees that which is within also And so the same God who sees our outward Tears sees also that Sorrow of Heart and Vexation of Spirit that secret Anguish and Discontent of Mind from whence these Tears do floâ— forth and proceed He sees every le 〈…〉 crany and corner of our Inside also and seeing that 〈◊〉 is the will and appointment of God To comfort all thâ— mourn to appoint unto them that mourn in Sion to giâ—â— unto them Beauty for Ashes the Oyl of Joy for Mournning the Garment of Praise for the Spirit of Heavinesâ— Here God is like unto a skilful Physitian Shall not 〈◊〉 that teacheth Man Knowledge know Who knoâ— the bottom and ground of the Sore or Disease whâ—â— he hath in hand to heal and recover Even so our Goâ— knows and understands to the utmost all that Mourning and Spirit of Heaviness with the true causes and oâ—casions thereof that is in the hearts of all or any of thâ— Children of Men which is necessary in order to Administer Comfort Joy and Relief to it The trouble Spirit and the restless Spirit the groaning Spirit and 〈◊〉 dissatisfied Spirit or whatever doth afflict is painfâ—â— or irksome all couched and comprehended under that 〈◊〉 word the Spirit of Heaviness All these and whatevâ—â— is more or such like is Known to God the Father 〈◊〉 Mercies and the God of all Consolation Saith 〈◊〉 Psalmist Put thou my Tears into thy Bottle Are 〈◊〉 these things Noted in thy Book I am weary with 〈◊〉 Groaning all the Night make I my Bed to Swim I waâ—â— my Couch with my Tears Psal 6. 6. And then it folloâ— For the Lord hath heard the Voice of my Weeping Whiâ—â— is Parallel unto and is another Example to confirm tâ—â— Truth of our Text That God doth see the Tears 〈◊〉 hear the Voice of the Weeping of his Servants and Peopâ—â— According to what is elsewhere Written I cried 〈◊〉 God with my Voice even unto God with my Voice and 〈◊〉 gave Ear unto me For this is to be understood and attended unto that as in one sence God hears the Liâ— labour of the formal Half-Christian or of the Wickeâ— and Ungodly for they do sometimes in custom and 〈◊〉 little to satisfy Natural Conscience Pray unto hiâ— And so he doth hear the mumbling of the Papist ovâ—â— his Beads the much speaking of the Heathen and 〈◊〉 Worship of the Jew as it is at this Day as He is aâ—â— knowing for there is not a word in my Tongue bâ— thou O Lord knowest it altogether And so he heaâ—â— their Devotion as we do the humming and noise of a â—â—ye which we are forced to hear but we do not Mind or Regard But he doth not hear the sinful or false Worshippers in such wise as they are not to think that they shall receive any thing from the Lord. But in Scripture sence when God hears the Prayer of his chosen People and Servants He doth fulfil their Petitions and give and grant unto them what they Pray unto him for In like manner God doth see the Tears of such a Profane Person as Esau as he doth see all things And so he doth hear the howlings of them upon their â—eds Who did not cry unto him with their heart Hos 7 14. But yet he is not so far moved with one or the other as to admit the one to Repentance or Vouchsafe a Pardon to the other According as he saith and declareth elsewhere Yea they made their hearts as an adamant stone least they should hear the Law and the Prophets which the Lord of Hosts had sent in his Spirit by the former Prophets Therefore came a great wrath from the Lord of Hosts Therefore it came to pass that as he cried and they would not hear so they cried and I would not hear saith the Lord of Hosts Zech. 7. 12 13. Such did heretofore harden themselves against God and now God will harden himself against them altho' they are his Creatures and the work of his own hands And so the same God tho' in his Love and Pity to Poor Mankind â—e redeemed them That is like setting up one again after they had been broke or Bank-rupt and tho' he 〈◊〉 very Pitiful and of tender Mercy which is over all â—is works But
yet those Souls who shall fall under his Severity and Vengeance and shall be cast into Hell He will be hardened against their Wailing and Weeping and Gnashing of Teeth altho' it should be for ever And the same Lord Jesus Christ who is now ouâ— Advocate with the Father and in this Life holds forth even â—nto them the Scepter of Mercy will be to the hard â—nd impenitent in heart who despise his Goodness longâ—uffering and forbearance an Inexorable Judge But according to the meaning and intent of the Holy Ghost here in our Text when God sees our Tears and Hears the Voice of our Weeping it is when God takes away and removes that Evil and Afflicting thing from us for which we weep and shed Tears according tâ— what is elsewhere written He will swallow up Death 〈◊〉 Victory and the Lord God will wipe away Tears from 〈◊〉 all Faces Tears do most commonly arise from thâ— Apprehension of this thing of Death So it did witâ— Hezekiah as hath been abundantly shewed in the foregoing Discourses And so it doth with most of thâ— Children of Men who know and understand somewhat more concerning it either what may bring Death oâ— or sooner hasten it this doth usually raise and occasioâ— Tears or at least that inward Sorrow and Anguish 〈◊〉 Heart which Tears are the outward sign and effect 〈◊〉 And as the Word of Consolation here goes to the veâ—â— Ground and Original cause of those Tears He sh 〈…〉 swallow up Death in Victory That is God will overcomâ— Death and cause it to cease to be So that those veâ—â— same Creatures shall come forth into Life again upoâ— whom Death had seized and done its utmost Aftâ—â— Death hath devoured and destroyed them God 〈◊〉 raise them up and restore them intire and whole agai 〈…〉 and he will save them from the Destruction of necessary Consequence then those Tears must be wiped aw 〈…〉 which did arise only by Reason of Death All one 〈◊〉 the Cutting of his Days and his Sence and Apprehe 〈…〉 on of his going to the Gates of the Grave and of 〈◊〉 being Deprived of the residue of his Years made Hezekiah to weep sore But after that God had seen th 〈…〉 his Tears and sent another different message of add 〈…〉 Fifteen Years more this instantly made him to 〈◊〉 and refrain from Tears as appears and may be ma 〈…〉 festly gathered from the following Part of the saâ—â— Chapter Behold for Peace I had Great Bitterneâ—â— which kind of Expression seems as the Sun Shining 〈◊〉 yet greater Brightness after it hath come out from 〈◊〉 Dark Cloud But thou hast in Love to my Soul deliveâ—â— it from the Pit of Corruption for thou hast cast all 〈◊〉 sins behind thy back The Living he shall Praise thee 〈◊〉 I do this Day The Lord was ready to save me therefoâ—â— we will Sing my Songs to the stringed Instruments all 〈◊〉 Days of our Life in the House of the Lord. Here his 〈◊〉 â—â—er weeping sore and his Tears are turned into Praise and Songs And so it will be with the Souls of all those that shall be saved in the Great Day of the Resurrection and Restitution of all things and from thence forth throughout all Eternity Nothing but Praise and Songs will be heard amongst them Notwithstanding all thâ— Sorrow and Fear Trouble and Weeping as they passed through this Vale of Life And this will be in the House of the Lord in the highest Heavens for evermore which may be called the Presence Chamber of the Great King as all the World is his Pallace House or Temple The Redeemed shall walk there and the Ransomed of the Lord shall return and come to Zion with Songs and Everlasting Joy upon their Heads They shall obtain Joy and Gladness and Sorrow and Sighing shall flee away What I say unto you I say unto you all VVatch. And as God is no Respecter of Persons but in every Nation he that Feareth him and Worketh Righteousness is accepted with him And as the God of Abraham is the same and alike unto all who do the Works of Abraham so the same God who saw Hezekiahs Tears will see our Tears also provided we be in Covenant with him as Hezekiah was and they be upon the same Account and only for the like Reason as his were Truly my Beloved Brethren It is a Great Matter and a very Desirable Thing to be under the care and concern of God to be one of them of whom he saith I have written thee upon the Palms of my hands thy walls are continually before me For here again God hath common care and providence over all his Creatures both Men and the Fowls of the Air as they are the Work of his â—ands But then besides that he hath an especial and Peculiar care over his own Peculiar People and Redeemed Ones Like as he gives Common Knowledge unto almost all Men and Women but the saving and Distinguishing Grace unto his Elect. And as it is written All thy Works shall Praise thee O Lord and thy Saints shall Bless thee Psal 145. 10. Even the Inanimate Works do Praise God although they cannot speak forth but they Praise God as they are standing and remaining Monuments of his Praise in that he made 〈◊〉 Created them But the Saints Blessing God impor 〈…〉 speaking forth with a living Voice And this Bless 〈…〉 God doth again seem to import somewhat more 〈◊〉 further than that Praise which the Heavens or thâ—â— Part of the Creation of God which is without Life 〈◊〉 shew So certainly there is somewhat more and furthâ—â— in the Saints Blessing God than that Praise of 〈◊〉 Name which is outwardly rendred by the Mixt Multitude or common sort of Mankind Remember me 〈◊〉 Lord with the Favour that thou bearest unto thy People 〈◊〉 visit me with thy Salvation Psal 106. 4. Here 〈◊〉 Psalmist knows by the Spirit and accordingly he Praise and Addresseth unto God as such for the Distinguishâ—â—â— Favour and Salvation which he hath for his own People over what he hath for the common stock of Mankind And this will more Eminently Illustriously 〈◊〉 Remarkably appear at the End of all Things whâ—â— some shall be saved and the Saints which now bless Goâ— shall be made Blessed by him and the other sort sh 〈…〉 be Condemned Perish and be made Miserable Reprobate Silver shall Men call them because the Lorâ— hath rejected them The Lord seeing our Tears will Administer Consoâ—â—tion because here it will be found true an Exampâ—â— whereof was Hezekiah They that sow in Tears shâ—â— reap in Joy So again from the Lords seeing the V 〈…〉 nities and Sportings of some of the Children of 〈◊〉 should I do not say it doth because most have noâ— Sence and Apprehension thereof yield and aff 〈…〉 grief unto them because that the more Carnal 〈◊〉 People have in this Life the more Eternal Sorrow thâ—â— will have after this Life is Ended Wo unto you tâ—â— Laugh now for
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
looketh upon all the Inhabitants of thâ— Earth He fashioneth their Hearts alike He considereâ— all their Works Psal 33. 13 14 15. So that his Eyes being upon all the ways of the Sons of Men and he considering all their Works he must of Necessity Remember them Put thou my Tears into thy Bottle Are not these things noted in thy Book Are not Five Sparrowt sold for a Faâ— thing And not one of them is forgotten before God Aâ— so the very Hairs of our Head are all numbered Goâ— knoweth all things which shews also that he rememberâ— for Remembrece is a Knowledge and keeping in Mind 〈◊〉 past things all things that have been done on this Eartâ— by all the Creatures and Things therein Known unto Goâ— are all his Works from the beginning of the World Yâ— they are Registred and set down by him The Sin of Judah is Written with a Pen of Iron and Graven with 〈◊〉 point of a Diamond Altho' no Man did ever speak or takâ— notice thereof And so seeing that God knows aâ—â— Things and Remembers all Things in all Persons anâ— Creatures What need had therefore Hezekiah or any other of the Saints and Servants of the Lord to praâ— unto him in that manner of Speech Remember me Lord with the favour thou bearest unto thy People Psal 126. 4. Lord Remember David and all his Afflictionâ— Whereas God doth and will Remember without being prayed unto for so to do But as to this the Lord doth speak by Ezekiel that tho' He would do such a thing for Israel yet for all that He would be enquired of by Israel for that thing And so tho' God will do many things Nevertheless yet he would have the Creature pray unto him for it Both in obedience to his Commandment of Calling on his Name as also to shew forth that dependance subjection and desire which the Creature hath after the same from his Creator Herein also his Servants do speak after the manner of Men when they pray in such a manner Think upon me my God for good according to all that I have done for this people Neh. 5. 19. Remember me O my God concerning this also and spare me according to the Greatness of thy Mercy Remember me O my God for Good Neh. 13. 22 â—1 And in another place he saith to this purpose Wipe not my Good Deeds out of thy sight Hezekiah prays That God would Remember the Good Life which he had led He might have thus known that there had been no need for him to use those words for God would have Remembred his Good Life Nevertheless It may be convenient and necessary to keep a Catalogue of our sins and a Catalogue of Gods Mercies toward us The first to the intent that we may confess and be sorry for them that so God according to his Gracious method and promise may forgive them That we see and eye continually the Rock whereon we had well nigh split and more certainly avoid and pass by the same for the future That we may bear Iniquity and lothe our selves in our own sight for them That all the few and evil Days remaining of our Pilgrimage We may walk in the Bitterness of our Souls because we have transgressed against the Lord our God Which same will be a Reaping in Joy in the life that is to come For according as our present grief for sin hath been so accordingly will our future Degree of Consolation be And so again it is convenient and necessary to keep 〈◊〉 us a Catalogue of Gods Mercies that we may be alwaâ—â— mindful of them and endeavour to render unto the 〈◊〉 according to the Benefit which we have received that 〈◊〉 may offer unto him the Sacrifice of Praise continual 〈…〉 Because he loadeth us with his Benefits daily that his greâ—â— Goodness and Mercy may engage us yet more to closâ—â— strict and Universal Obedience unto all the Words of 〈◊〉 Law that we may offer him Praise and Glorifie him 〈◊〉 ordering our Conversation aright and such like But it is neither convenient nor yet necessary to keeâ— by us any Catalogue at all of our several good Deedâ— for God himself will keep a true faithful and exact Register of them For God is not Vnrighteous to forget yoâ— Work and labour of Love which you have shewed towarâ— his Name in that ye have ministred to the Saints and 〈◊〉 minister Heb. 6. 10. Not the least good deed even to 〈◊〉 Cup of cold Water ministred unto one in the Name of a Dâ—ciple of Christ Mat. 10. 42. shall be forgotten nor 〈◊〉 paâ—s unrewarded before God But as he remembers all our good Deeds from thâ— greatest of them to the least of them to recompence 〈◊〉 every one according to his ways and according to thâ— fruit of his doings for thou Lord only knowest all that 〈◊〉 in the hearts of all the Children of Men so he remembeâ— all our Sins and Evil Deeds from the greatest to the leaâ—â— of them Thou hast set our Iniquities before thee and 〈◊〉 secret Sins in the Light of thy Countenance Psal 90. 〈◊〉 For God shall bring every Work into judgment with eveâ— secret things whither it be good or bad Eccles 12. 14. 〈◊〉 order to do which he must of necessity remember eaâ—â— and every one of both sorts which again is as certaiâ— as that he knows all things for he keeps and continuâ— them in Knowledge which is Memory or Remeâ—brance Remember O Lord how I have walked before thee Thâ— they should more especially remember and be put 〈◊〉 mind of who live without God in the World or whâ— have not that constant Sense of the Invisible God upoâ— their Souls and Spirits as they ought to have Althougâ— they do forget God and not think of him yet still 〈◊〉 their Workings Motions and goings are before him Mans goings are of the Lord How then can a Man understand his own way Prov. 20. 20. Tho' we do not see God yet he seeth us but then indeed we should have a continued sense and knowledge of God seeing us which should engage us to exceeding Cautiousness and Circumspection in all Godly Righteous and Sober living For he hath looked down from the height of his sanctuary from Heaven did the Lord behold the Earth Psal 102. 19. Even so we should with the Eye of Faith and with the Eyes of our understanding being enlightened Eye him continually as he sits above on his Throne in the High and Lofty Place the Inhabitation of Eternity Vnto thee lift I up mine Eyes O thou that dwellest in the Heavens Behold as the Eyes of Servants look unto the hand of their Masters and as the Eyes of a Maiden unto the hand of her Mistress 〈◊〉 So our Eyes wait upon the Lord our God until that He have mercy upon us And so it is elsewhere written in like manner At that Day shall a Man look unto his Maker and his Eyes shall have respect unto the holy one of