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
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
further improved This is the Sum and Height of Wisdom if we would do those things whilst living which we shall wish we had done when we come to die Now if with these two sayings we take in also the Knowledge of God considering our Subjection and Duty to him that is Invisible as also with the Grace and Truth that came by Jesus Christ In that Revelation which God made unto mankind by and through him which speak of things that must shortly come to pass which pertain to the Kingdom of God and also to us Men both as to what we are now and what we shall be Let there be but the full assurance of Faith concerning these things and what kind of thoughts will then naturally and necessarily spring up in the Soul just as that is Gasping and she is departing from the Body even quite contrary unto and vastly different from what we had whilst in the midst of Life Health Strength and Vigour For then we were if not wholly and only yet chiefly and Principally taken up with and busied about Worldly and Visible things But do but throughly conceive thy self to be once a dying then the Mind will be upon thè Invisible Things of the other World whereinto the Soul is just going If you do but hold out a Bag of Money or even necessary and wholesome Food to a man when he just Lies at the Point of Death If he hath any Thoughts or Apprehensions at all they are quite of another and different Kind than what he had formerly concerning the same For however he did formerly seek after them both yet now he hath no Appetite or Desire after the one nor stomach after the other But there doth arise an Antipathy and Loathing of them both or rather a Knowledge that now his breath is going forth there is no help in them for they cannot hold it in beyond the Appointed Time and now the Time yea the Set-Time is come they cannot continue Being much less can they give an Happy Being Their Silver and their Gold shall not be able to deliver them in the day of the Wrath of the Lord They shall not satisfy their Souls nor fill their Bowels because it is the stumbling block of their Iniquity Ezek. 7. 19. The same doth now appear as to all our past foregoing Life whether it be Twenty Thirty or Forty Years so it will be as to those who shall arrive at Threescore and Ten or Fourscore or Ninety Years It is all but as yesterday when it is past and as a Watch in the Night Psal 90. 4. Nay it is not all than so much as a quarter of an Hour or one minute that is to come We spend our Years as a Tale that is told For it seems all one then And so it being evident that the World is then passed away and all the things thereof as to us of consequence as we know and find this we must have but little Regard Thought or Desire after them Like as when one is Riding Post and at full Speed upon the Road how little doth he mind such a single Tree or Little Bush that stands by the way-side for perhaps we just see it as we pass by but we soon forget and not think upon it Even so we are passing through this world Vpon the Souls Dissolution or flight from the Body the Lightning which moves from East to VVest in the Twinkling of an Eye is not quicker in its motion as appears by the Quickness of Thought now and by sight the Principal Sense and Operation of our Soul And when she is Launching out into her Eternal State All the things of this World about which we have been busied and employed so long will not seem so much or not much more then a little single mark or token that stands alone by it self upon a long Road. As we are gathering up our feet in the Bed in order to yield up the Ghost How will the Spirit within gather up it self and make towards the Father of Spirits What would she then give to have Peace towards God or a God reconciled and in favour with her and for an assurance that now she is to be dislodged from this Tabernacle of Clay she may be received into Abrahams Bosom or that she might say truly Into thy hands I commit my Spirit for thou hast redeemed me O Lord God of Truth Psal 31. 5. It is not said Thou hast made me but thou hast redeemed me From which again it appears they being added by way of necessary and consequent Reason thereof that there is no commending our Spirits into the Hands of God when we come to dye and to give up the Ghost without God hath first redeemed us by his truth From what are we to be redeemed Even from that vain Conversation and Corruption that is in the World through Lust and from that sin and guilt which is in our Nature He doth all things in his own order We must first be Redeemed by God before we can commend our Spirits into the Hands of God Now whilst we are in the midst of life and according as the Course of this world stands at this Day People would reproach such an one to be Melancholy Mad and Whimsical if they did hear any one crying out and Expostulating with the Invisible God in such a Great Earnestness and Anguish of Spirit from the very real sence and bottom of his Soul as he doth in Micah 6. 7. Will the Lord be pleased with Thousands of Rams or with Ten Thousand Rivers of Oyl Shall I give my first Born for my Transgression the Fruit of my Body for the Sin of my Soul God indeed hath given his first Born for the Sins of Mankind when Messiah wâ—s cut off but not for himself Dan. 9. 26. God knows the danger of sin and what wrath is annexed to sin Unpardoned Or if an Attonement and Reconciliation and Agreement be not made for it But People here in the flesh do not throughly know and lay this to heart And therefore it is that we do not see or hear of any one so very much concerned and affected for Sin whither it be Pardoned or whither the Guilt and Evil deserving thereof still remains in them whilst they be in the midst of Life Health Youth and Vigour But verily verily I tell ye before-hand that when we come to lie in extremis and at the very point of Death if our sences and understanding which is a Great Mercy of God is preserved intire sound and perfect to the last then this will be the greatest thought and searching of Heart Seeing that I and my Naked Soul must now appear before God stript utterly off from this flesh and spoiled and bereaved from all the things of this World which heretofore did stupefie and harden against him or they did hinder and intercept the sight of his Invisible Majesty Is this God now or will He be at Peace or angry with me Shall
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
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
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
always abounding in the Work of the Lord for they were then foretold but now they will see that their Labour would not have been in Vain in the Lord. If they did somewhat Work and Labour therein yet still they will have Indignation and Anguish that they did not Work and Labour therein yet more and more As it is supposed that the Pain of Loss will be More Grievous Irksome and Intolerable then the Pain of sence So likewise this part of the Pain of Loss will be sufficiently afflicting and disquieting to the Soul that she will then wish that she had not in the least Given way unto Idleness But she should have looked upon it as One of those Devices of Satan the Enemy to deprive and hinder her of so much Good in the Future Recompence As to this the Rule should be as to all the other Devices of Satan Not to Give way unto them and not to suffer our selves to be kept off or hindered by them It is an admiration to me that any one should not know what to do with their Time seeing that each and every one hath a God to serve and a Soul to save and surely all Portions and Intervals of Time which can be spared and deducted from other Things of Life should be employed to this Great End as indeed All Things whatever we have to do should be brought in subordination and tendency to iâ— We have still corruptions to subdue and Conquer and we are to perfect and fill up what 〈◊〉 wanting Nay still we might forecast and Think 〈◊〉 something in order to Work out Our own Salvation anâ— this being the Business for which we come only and Principally into this World we might herein hearken and 〈◊〉 according to those Gospel precepts Not Slothfull in Business â—ervent in Spirit serving the Lord. Giving all Diligence to make our calling and Election sure We should do well and wisely To exercise the Remembring and Understanding Office of our Souls for they are made by God our Creator capable to do both The Remembring part is chiefly conversant about Thingâ— that are past which by Remembrance are made as it were present unto us And here ye should call to Remembrancâ— the former Dayes in the which after ye were illuminated 〈◊〉 ye endured a Great â—ight of Afflictions Heb. 10. 32. Yâ— may call to Remembrance the former Dayes whilst yâ— did live in Vanity Ungodliness and in your Unregeneratâ— state That ye may see the Rock whereon ye had well â—igh split and been Shipwracked and so more carefully and certainly avoid the same for the Time to come That ye may throughly Understand and be deeply convinced of the folly and Danger thereof and so be more confirmed in mind against them for the Time to come So it is of Use and Benefit to call to mind the Dayes when we were first illuminated and converted unto the wayes of God That we may still keep up our former Zeal and Love towards God and the Sounding of the Bowels and that earnest desire to please him Remember both the Good and Evil of your past life in order to do the one more and to more eschew the other But the Benefit would be yet much greater to exercise the understanding Office of our Souls as it reaches unto things to come which makes them in a manner present unto us Here in the first place the Contrivance and Workmanship of our Souls is to be admired at that they are made as Angels of God capable not only to choose the Good and avoid the Evil but also to see and know things to come and a-far off Seeing that the Soul is made with such a capacity and faculty It should be accordingly exercised and used for God made it so for this End â—nd Purpose And if we did know before what would â—ome hereafter we should never do amiss which especially holds true as to the things to be manifested before us with open Face after that this life is ended If we would receive into our minds a through knowledge of them so â—s to embrace and receive them to be warned and take â—e warning People would not be so Destroyed and Perâ—sh as now they do My People are Destroyed for lack of â—nowledge Hos 4. 6. This is to be understood of that Eâ—ernal Destruction spoken of in the Gospel from the preâ—ence of the Lord and from the Glory of his Power To â—onvey this knowledge into the Minds of People is the â—nd of all the Revelation of God which is but an orderâ—y Declaration of things which shall shortly come to pass â—fter that this life is ended Now faith is the substance of â—â—ings hoped for the evidence of things not seen for it 〈◊〉 the very same as pertaining to invisible and future â—hings what Knowledge is of visible and present things â—aith is the Knowledge of Invisible and Future Things â—he great Necessity and Usefulness whereof hence appears 〈◊〉 that it is so often said in the Gospel of Truth That â—aith saves us intimating thereby That if we did but â—now invisible and future things in like manner as we 〈◊〉 now know visible and present things as so we may then 〈◊〉 should be certainly saved and we should not miscarry 〈◊〉 to all Eternity My beloved Brethren it would be of incredible profit â—â—d advantage to each of us to sometimes yea often step â—wn into the Chambers of Death and take a Prospect of 〈◊〉 Horrors of Dooms-day and to go forth in thought â—o the place of departed Souls before our own Souls shall 〈◊〉 there indeed to the intent so to order our Conversation â—â—ght to which the promise is of being shewn the Salvatiâ—â— of God Psal 50. 23 and to be such manner of persons 〈◊〉 all holy Conversation and Godliness during the few remaiâ—g daies of our flesh as we shall indeed wish and desire we 〈◊〉 been when we are let slip and departed from it Reâ—ember the great End of things and thou shalt never do â—â—iss Keep the Judgment of God continually in thine â—â—e when the dead small and great shall arise and stand â—fore him and thou shalt never go much astray It is the manner of Beasts to think of and be convers 〈…〉 only about present things which are Just before them 〈◊〉 to remember what is past and to apprehend what is 〈◊〉 come This is only what Reasonable Creatures can do 〈◊〉 what Men and Women may do Unless by their own 〈◊〉 fulness sloth and ignorance it is fulfilled on them what 〈◊〉 written Nevertheless Man being in Honour abideth not 〈◊〉 is like the Beasts that Perish Psal 49. 12. But I will 〈◊〉 on to add yet further It is like unto the Immortal 〈◊〉 All-knowing God to Remember the past and to app 〈…〉 hend the future yea it is an Image of his own Etern 〈…〉 for it doth resemble even God Who quickeneth the De 〈…〉 and calleth the things that be not as tho they were Rom. 〈◊〉 17.
therefore it was that just at the Time he was to be removed out of the City of Jerusalem by Death and he then would fain be removed up into the Heavenly City Therefore he addresses himself to God in the first Place Remember how I have walked before thee in Truth For in very deed as such a Path way or Road leads to such a Place so the Truth leads to Heaven According as we may further Gather from what is elsewhere written Lord Who shall abide in thy Tabernacle Who shall dwell in thy Holy Hill He that walketh uprightly and Worketh Righteousness and speaketh the Truth in his heart Psal 15. 1. 2. So that whatever Truth is in our heart Provided it be the Truth of God and arising out of his Word It ought to be spoken forth Yea the Plain and Simple Truth the whole Truth and nothing but the Truth For although there is a common saying abroad in the World agreeable to the Wisdom of the Flesh which is for Sloth ease and Present safety that all Truth is not to be spoken yet as sure as the Spirit of God in the Scripture last Quoted doth teach the way of Heaven and lay down the foregoing Qualifications and Conditions which we must have and do before we come there whatever Divine and serious Truth is in our heart We must and ought to speak it come what will thereof if we do not intend to be Disappointed of Heaven at the last And if the doing should bring Trouble or suffering on our loins foâ— this Objection the Worldly Wise Man hath against this Duty and therefore he will refrain to utter it VVe must do it nevertheless This being that manifold kind of Tribâ—lation which we must go through before we enter into the Kingdom of God Take another Scripture how that the Truth ought 〈◊〉 no wise to be concealed but it is to be spoken out I haâ—â— not hid thy Righteousness within my heart I have declarâ— thy Faithfulness and thy Salvation I have not concealed 〈◊〉 Loving Kindness and thy Truth from the Great Congregatioâ— Psal 40 10. So that to speak constantly the Truth 〈◊〉 whole Truth and nothing but the Truth and this 〈◊〉 for a Day or two or for a Week Month or Year 〈◊〉 throughout our whole Life is pleasing and acceptable 〈◊〉 the sight of God our Saviour who would have 〈◊〉 men to be saved and to come to the Knowledge of the Truth Notwithstanding all the Arts of Dissimulation Deceit Secresie Evasion Equivocation or such like by which Satan's Kingdom stands all which are contrary to Simplicity and Godly Sincerity I have observed in my Experience That to confess and speak out the Truth of the matter in most instances Things have then succeeded more prosperously with me than when I have done otherwise And the Truth hath gained and been esteemed of more than all the Little Arts of Falshood Honesty is the best Policy and it is best to Live within the streight Lines of Duty and never to transgress at any time So it may be affirmed in all cases It is the best way to speak the Truth whatever will be the Consequent thereof We may Read what a great Value and Estimation God himself puts upon it Run ye to and fro through the Streets of Jerusalem and see now and know and seek in â—â—e Broad Places thereof if ye can find a Man if there 〈◊〉 any that executeth Judgment that seeketh the Truth and â— will pardon it Jer. 5. 1. By which last is imported as 〈◊〉 seeking the Truth would almost make atonement and Expâ—ation for other sins His Spirit goes on to add O Lord Are not thine Eyes upon the Truth Verse 3. Even â—â—e Eyes of Complacency Delight and Approbation herein The Time would fail me to mention all those seveâ—â—l places of Scripture wherien the word Truth is spoâ—â—n of But in every one of them it may be observed â—hat very Excellent and Glorious Things are spoken â—oncerning the Truth and the Drift and Design thereâ—f is to exhort the Inhabitants of the Earth to think â—eak and do according unto it all Times Even â—â—at they may keep the Truth speak the Truth in their â—eart and Walk before God in Truth There hath been a Proverbial saying as if Thoughts â—â—re free Every one might think what he would in 〈◊〉 deep of his heart But such people do not Know 〈◊〉 rather they do not consider That they are to be â—â—dged by the word of God which is a discerner of the Thoughts and Intents of the Heart Neither is there any Creature that is not manifest in his sight but all thingâ— are naked and opened unto the Eyes of him with whom 〈◊〉 have to do Heb. 4. 13. But too many in our days havâ— improved this a little further as if Talk and commoâ— Discourse was free and there was no account to be made or given of it hereafter For how many Liâ—â— and Falshoods are now uttered forth in common Conversation VVhether it be in talking of News or publick affairs According to the side they rank themselves oâ—â— they do not much Regard whither the Thing be true 〈◊〉 false which they Utter forth to Uindicate one side anâ— run down or slander the other And so it is in reference 〈◊〉 to Common Neighbours Prejudice seldom or never speak 〈◊〉 well If it be concerning any Person against whom theâ— have an Enmity Hatred or Grudge They do not refuâ—â— to speak Evil falsly of him or to utter Reproaches anâ— Revilings against him As saith the Wiseman In thâ— Multitude of Words there wants not sin so in the Worâ— and talk of this Nature there is a Multitude of sin committed Herein is found true And the Tongue is a Firâ— a World of Iniquity So is the Tongue amongst our Members that it defileth the whole Body and setteth on Fire 〈◊〉 course of Nature and it is set on Fire of Hell Jam. 3. 〈◊〉 Although the Common talkers of the World do not muâ—â— Regard this yet whoso truly fears God He dares 〈◊〉 speak one false Word of another although it be of 〈◊〉 greatest Enemy he hath in the World For he knoâ— that speaking falsly of any one would not be a walkinâ— before God in Truth and therefore he refrains from speaking Evil falsly of any Man So speak ye and so do as thâ— that must be Judged by the Law of Liberty James 2. 12. There are other Instances of walking before God 〈◊〉 Truth as in the Worship of God And here we are 〈◊〉 see well to it that our Worship be in Spirit and in Tru 〈…〉 But the hour cometh and now is when the true Worshippâ—â— shall Worship the Father in Spirit and in Truth For 〈◊〉 Father seeketh such to Worship him God is a Spirit 〈◊〉 they that Worship him must Worship him in Spirit and 〈◊〉 Truth John 4. 23 24. Notwithstanding all controvâ—â—sies Disputes and different Congregations which are nâ—◠〈◊〉 this Nation and throughout Christendom
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
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