and the Devil Captive which before did lead and hold People in captivity who from their inslaving Nature are here expressed not to be only Captivating Men but they are Captivity it self in the Abstract Intimating thereby that these who are under the power of Satan For so the Scripture expresses it to turn from Darkness unto Light and from the power of Satan unto God they are in the utmost Captivity yea worse than that is of those that are bound with Chains and Fetters although these are seen but the others are to be understood and felt by such who are in the Bond of Iniquity Acts 9. 23. For Sin iniquity and lust are as a Chain or Bond which doth hold and hamper People therein that they know not yea they cannot without Christ that strengtheneth them get out and extricate themselves from it Now as Jesus doth save his People from their sins he doth in this sense Preach deliverance to the Captives and set at liberty them that are bound and Redeem them who for their Iniquities had sold themselves Isa 50. 1. Even unto the Devil and Hell the place of Damnation and eternal Punishment And having spoiled Principalities and Powers he made a shew of them openly triumphing over them The Principalities and Powers here meant are the Principalities of the other World the Powers of Darkness and the Devil who is the Prince of the Power of the Air Here Jesus Christ is said to have spoiled the Principality and Power of the Devil which he hath done to such as are Christs for over such the Devil hath no Principality or Power and triumphed over them in himself so that since he hath Redeemed ransomed and preserved us from all the evil and terrible things of the future and invisible world which we immediatly enter into by Death And then we may be willing contended and desirous to dye when we are assured before hand that God hath by his Son Jesus Christ Redeemed us from all the Power of the Enemy and from all the evil things of the other World So that nothing there shall in the least hurt us much less torment and make us miserable And thus these two Expressions Lord lettest thou thy Servant depart in peace according to thy word for mine Eyes have seen thy Salvation Into thine hand I commit my Spirit thou hast Redeemed me O Lord God of truth do fall in and meet together near to same sense and meaning even according to the requiring and earnest desire of the reasonable Creature who would fain not be miserable hereafter The one signifies to be saved and the other to be Redeemed from the wrath to come which are one and the same thing The consequence again is certain if we are saved from the wrath to come then we shall enjoy the Blessedness come ye Blessed of my Father to come as the Scripture saith Whosoever was not found written in the Book of Life was cast into the Lake of fire So it may be reasoned on the other side whosoever shall not be cast into the Lake of fire shall enter into Life so that if we are saved and Redeemed from the Lake of fire we shall enter into life and everlasting happiness Now seeing that the decree of God standeth on this wise we may upon very good reasons not only say so contentedly but also really assent unto the same in our minds being contented willing and desirous from the ground of our heart that it should be so Lord now lettest thou thy Servant depart in peace for mine Eyes have seen thy Salvation into thine hand I â—ommit my Spirit thou hast Redeemed me O Lord God of truth The third true and assured ground of a contentment willingness and desire to dye is when we have glorified God on the Earth and finished the work which he gave us 〈◊〉 do Even every one that is called by my name For I have created him for my Glory I have formed him yea I have made him this People have I formed for my self they shall â—hew forth my praise Isa 43. 7 21. Thou art worthy O Lord to receive Glory and Honour and Power for thou hast Created all things and for thy pleasure they are and were Created Rev. 4. 11. Herein is my Father glorified that ye bear much fruit John 15. 8. From all these Scriptures considered together it appears that the end and intent of God's creating People is for his own Glory and Praise and that he might have fruit from them or that they should bring forth fruit unto God For the Son of Man is as a Man â—aking a far journey who left his House and gave Authoriâ—… to his Servants and to every Man his Work and commanded the Porter to watch Mark 13. 34. And so it may be conceived after the same similitude of things that Almighty God the great Creator who is now in Heaven the habitation of his Holiness which is afar off and many Millions of miles distance But the Earth his house or one â—art of the House of his Creation He hath left and â—ave to the Children of Men and gave Authority to his â—ervants as Rulers and Ministers have For none are so 〈◊〉 to have Authority as those who are indeed the Serâ—nts of God And to every Man his work and commanded the Porter to watch so that every Man hath received his work from God for him to do and finish on this Earth And accordingly as he doth and finisheth this work here on Earth he can both surrender back his â—pirit and also give up his account with joy and not with grief which would be unprofitable for him Now what is it to glorifie God here on Earth I anâ—wer in General It is to observe to do the statutes and â—udgements of the Lord God of our Fathers in the Land â—hich he giveth us to possess it all the days we live upon Earth Deut. 12. 1. To fear God and keep his Commandments is to be our constant business and work all our life long but there being divâ—rsuies of gifts but the same Spirit and there are differences of Administrations but it is the same God that worketh all in all But the Manifestation of the Spirit is given to every Man to profit withall 1 Cor. 12. 4. 5. 6 7 This spake he signifying by what Death he should Glorifie God John 21. 19. And so according as there are diversities of gifts and differences of operations in People and as one glorifies God by his Death one way and another another So there are divers ways and different manners of Glorifying God according to the several cases circumstances conditions or rather according to the several gifts and endowments in People By what Death he should Glorifie God Now in Death there is bitterness and hardship it being the hardest and most terrible thing in the world to dye from hence we gather that when we poor Creatures submit or subject our selves to hardship or difficulty either in obedience to
THE Great Useful and Blessed DUTY OF A Contentment Willingness and Desire TO DIE Set forth upon true and assured Grounds in several Discourses on these following Scriptures Lord now lettest thou thy Servant depart in Peace according to thy word For mine Eyes have seen thy Salvation Luke 2. 29 30. Into thine hand I commit my Spirit Thou hast Redeemed me O Lord God of truth Psal 31. 5. I have glorified thee on the Earth I have finished the work which thou gavest me to do John 17. 4. By RICHARD STAFFORD A Servant of God and of the Lord Jesus Christ Recommended as more proper and Beneficial to be given at Funerals than Gloves or Rings LONDON Printed and are to be sold by the Book-sellers of London and Westminster 1700. Lord now lettest thou thy Servant depart in Peace according to thy Word For mine Eyes have seen thy Salvation Luke 2. 29 30. FRom these Words I shall treat through God's Assistance and according to the Knowledge given me O continue thy loving kindness to them that know thee and thy Righteousness to the upright in heart of our contentment and willingness to Die or depart from off this Earth Why Is there any need to perswade or exhort People to a Willingness and Desire to surrender back their Spirits unto the God who gave them This seems to be but what is Natural and Reasonable Yet still there is a reluctancy and backwardness in our Spirits to do this because the Spirit is conscious of having offended God and is afraid to meet with him Angry or as a God that â—aketh Vengeance And therefore until this same God is perfectly Reconciled unto and at Peace with her and he is sensible and assured thereof the Soul must needs be affraid and backward to come and appear before him A diversity is to be observed when it is written Into thine hand I commit my Spirit Thou hast redeemed me O Lord God of Truth The Psalmist doth not here say Thou hast Created me O Lord God of Truth Though indeed this is true yet that is not altogether so satisfying 〈◊〉 Reason for him to willingly commit his Spirit into God's Hand as the consideration of his having Redeemed him is Because that by Nature we are the Children of Wrath as well as others and we are shapen in Iniquity and in Sin doth our Mother conceive us So that until this same Sin and Iniquity which is the Object of God's Hatred Displeasure and Punishment be done away and we are Redeemed from it for by his Redeeming us we are in a state of Reconcilation again as this is God's Act also as well as of Creating us we are not meet and consequently there cannot be a Willingness upon good and true Grounds to give up our Spirits unto God or to say with old Simeon in the Text Lord now lettest thou thy Servant depart in Peace Even this old Simeon though he had already lived long on this Earth yet he would not have been so contented and desirous to have departed out of it unless he was to depart in Peace Not to depart generally as most People do in doubt fear and trouble but to depart in Peace If we could have our choice and it were so in our power as to be Immortal here and never to Die as for my part I should desire and pray unto God either to depart in Peace or not to depart at all Foâ—… as it is said of the Son of Perdition It would have been good for him if he had never been Born so it may be here affirmed of those who do not depart in Peace It would be good for them not to depart or not to dye at all Not but that some may go off disturbedly and yet go off safely The Soul may be sometimes in a state of Peace and yet not be sensible thereof Who feareth thâ— Lord and obeyeth the voice of his Servant and yet walketh in darkness and have no light Isa 50. 10. But when one hath true and assured Grounds of Departing in Peace as Simeon here had there one may pray and appeal to God for him to let our Soul depart from the Body What were those true and assured Grounds which Simeon had of departing in Peace They are contained in the following Verse For mine Eyes have seen thy Salvation From hence it appears that the true and assured Groundâ— for which any one is willing and contented to Dye is Because he hath seen the Salvation of God or for the committing our Spirit into the Hand of God is Because he hath Redeemed us Now to see the Salvation of God or for God to Redeem us do amount to near one and the same thing As it is written The Kingdom of God cometh not with Observation in the Margent there it is with outward shew Neither shall they say Lo here or Lo there for beâ—old the Kingdom of God is within you So here it may be reasoned and supposed The Salvation of God is not outward nor yet cometh with Observation but the Salvation of God is within us It is wrought and accomplished within us And thou shalt call his Name Jeâ—us for he shall save his People from their Sins Mat. 1. 21. Who is a Prince and a Saviour and the Author of Eâ—ernal Salvation to all that obey him and the Salvation of God As to all this Christ is no otherwise a Saviour â—r doth save us or is the Salvation of God than as he â—oth save us from our Sins and turn us from our â—aiquities For this is laying the Ax to the Root of â—…e Tree and digging to the very Ground-work and â—oundation because that only by reason of Sin we beâ—…me liable and obnoxious to Death Misery and Punishment So that by certain and necessary Consequence 〈◊〉 we are saved from Sin then also we are saved from â—eath Misery and Punishment Hence again appears that this is the Salvation of God to save us from our Sins â—nd to save us from the Guilt and Corruption of our â—ature from whence these same Sins do proceed forth and so in those many places of Scripture where Salvation belongeth unto our God and is ascribed unto him 〈◊〉 he is called the God of Salvation there it is meant of â—…ving us from our Sins Where he saves from our Eâ—…mies Sin is the greatest Enemy for 't is Sin in such a â—…an or Woman which only makes him or her to be our â—nemy Thou hast led captivity captive Psal 68. 18. that 〈◊〉 God hath led Sin and Corruption which doth inâ—lve the Children of Men in Captivity Captive by 〈◊〉 having received gifts for Men. And then it follows â—lessed be the Lord who daily loadeth us with Benefits and â—…imating thereby that to be saved from our Sins or to â—…d that Captive which before held us in Captivity is 〈◊〉 greatest Benefit And then it follows Even the God of our Salvation Selah He that is our God is the God of Salvation and unto
according to what the same Apostle elsewhere witnesseth of himself which is also applicable to other People who would have and enjoy the same good things For I am now ready to be offered and the time of my departure is at hand I have fought a good Fight I have finished my course I have kept the Faith henceforth there is laid up for me aâ—… Crown of Righteousness which the Lord the Righteous judge shall give me at that day and not unto me only but unto aâ—… them also that love his appearing The Crown of Righteousness will not be had by any one until he hath first fought the good fight and kept the Faith There is no departing in peace according to the word of God or according to the understanding desire of the Reasonable Creature without having first seen the Salvation of God The second true and assured ground of a contentment willingness and desire to dye is when the Lord God of truth hath Redeemed us Sanctifie them through thy truth Thy word is truth And so the same God that doth Sanctifie his People through his truth doth also Redeem them through his truth or by his word of truth When we are once throughly Redeemed and Sanctified by the truth of God then we may commit our Spirits into the hand of God For then these Spirits of ours are Redeemed and Sanctified from whatever Defilement and Corruption they had from the Body and from the things of this Earth Then the Spirit returns to God again the same as it was when he gave it The Temple of God is Holy which Temple ye are And so God expects that that Spirit which he Created Holy for so it was before it is defiled with the Body of Death should be kept and preserved Holy but chiefly it should be Sanctified that is made Holy just as it comes to be surrendred and given back unto God Every Like loves its Like and an Holy God loves an Holy Soul The Scripture expressly affirmeth it Without Holiness no Man shall see the Lord which implyes the contrary that with Holiness or when the Soul is endued or clothed with Holiness it shall then certainly see the Lord to its endless Comfort and Rejoycing The great and principal Business we have to do here on this Earth and as we are going off from it which we do continually as soon as we are Born is to dye to Sin I dye Daily saith the Apostle and to get Holiness ingrafted into the Soul As we are day after day approaching nearer and nearer unto the Grave here let us examin and prove our selves whether we are yet more Dead unto Sin and have Holiness yet more ingrafted into our Souls Whether as our desires grow more languid and unaffected as to Creature Comforts and to creature enjoyments by having had them over and over so often already So the same desires are more from Sin and Vanity and the more thirst after God And after the Enjoyment of him in his Kingdom so as to cry out from the real sense bent and inclination of our Souls As the Hart panteth after the Water Brooks so panteth my Soul after thee O God! When we can say in truth and seelingly within our self there is none upon Earth I desire besides thee And when in old Age we cannot tast what we Eat or what we Drink When the Keepers of the House shall tremble and those that look out of the Windows are Darkened when the Grashopper shall be a burthen and desire shall fail My Flesh and my Heart faileth if then God is the strength of our Heart and our Portion for ever For so the right Consequence is and Endeavours should be used accordingly That as our outward Man decays day by day so we should be more renewed in the inward Man As the day approaches continually nearer and nearer when we shall outwardly go off from this Earth the more we should be Redeemed from the Earth that is we should be Redeemed from the Evil and Defilement and Corruption of this Earth before we can upon Assured grounds commit our Spirit into the hand of God Besides this of being Redeemed from our vain conversation and from the Corruption of our Nature and of being without Guile and Fault before the Throne of God The chief and especial Redemption is that which was wrought and accomplished by Jesus Christ who in his Love and Pity hath Redeemed them and he bare them and he carried them all the days of old Isa 63. 9. Even Jesus which delivered us from the wrath to come Who bought us with a price and purchased us with his own Blood As God the Father Redeemed and brought up the Israelites out of the Land of Aegypt Whereby he was in a more especial manner their God for the Redeemer hath a right in the Redeemed Even so God by his Son Jesus Christ hath Redeemed Mankind from Spiritual Aegypt from the Slavery and Bondage of Sin and Satan and Death Christ hath Redeemed us from the curse of the Law being made a curse for us And it was this Redemption wrought and accomplished by Jesus Christ who was of the seed and linage of David whom the Scripture therefore calls the Son of David which David speaks of by the Spirit and had respect unto when he said Into thine hand I commit my Spirit Thou hast Redeemed me O Lord God of truth To pursue the very same Reasoning here as is in Acts 2 25 30. 32. For David speaketh concerning him Thou hast Redeemed me O Lord God of truth For being a Prophet and knowing that God had sworn with an Oath to him In fulfilling of which he is here fitly called the Lord God of truth That of the fruit of his loins according to the Flesh he would raise up Christ to sit on his Throne and to Redeem Mankind by him He seeing this before spake of the Redemption of Christ Thou hast Redeemed me O Lord God of truth It being the usual stile of Prophecies to speak of that as already past which is to come Whereby is shewn forth the immutable truth of the Eternal God for what he hath decreed in his Eternal counsel and purpose it is as certain as if it was already past and fulfilled As Abraham saw his day and was glad so here David saw his day and was glad And truly well they might for saith the Apostle in the Persons of the Regenerate for we were by Nature Children of wrath as well as others So that Abraham and David were Children of wrath also And then both of them might well be glad to foresee by Faith this Jesus Christ who was to Redeem them from the wrath to come The word Redemption is a relative term and doth presuppose captivity thraldom or the being sold from all which Redemption doth lose and set free again And so this Jesus Christ travelled in the greatness of his strength and was mighty to save he led Captivity Captive that is he led even Sin
that perish go on blindly aâ—… ignorantly for twenty forty or sixty years yea througâ—out all their life long in this deceit of being Worshiâ—…pers of God and yet not doing his will of hearing 〈◊〉 word and not obeying it nor yet doing thereafter wheâ—… as the Blessedness is to them that hear the word of God aâ—… keep it Saith David by the Spirit if I regard iniquiâ—… in my heart the Lord will not hear me Now iniquiâ—… signifies the thing that is not equal But too many outwaâ—… Worshippers do not only regard iniquity in their heaâ—… but also practice it with their hand Nevertheless liâ—… the Adulterous Woman Who eateth and wipeth her mouâ—… and saith I have done no wickedness they will not ceaâ—…nor desist to offer up their many and customary Prayâ—…s unto God as aforetime and as if they had never â—…one any such thing Such may be found amongst the â—umber of those of whom it is written Not every one â—…at saith unto me Lord Lord shall enter into the kingâ—…m of Heaven but he that doth the will of my Father which 〈◊〉 in Heaven Many will say to me in that day Lord Lord â—ave we not prophesied in thy name and in thy name cast out â—evils And then will I profess unto them I never knew 〈◊〉 depart from me ye that work iniquity All will not be â—…ved that go to Church or Meetings and then where shall â—…e ungodly and sinner appear for of four sorts of hearers 〈◊〉 the word there is but one that bringeth forth fruit â—…to everlasting life Herein also God is glorified when â—…ey bring forth fruit but he is not glorified when they 〈◊〉 not bring forth fruit or when instead of Bringing â—…rth grapes they bring forth wild grapes â—o ye think that the Papists do glorifie God by their Mass 〈◊〉 Idolatrous Worship or by their ignorant mumbling â—…er their Beads when it is the revealed will of God that â—eople should pray with the Spirit and with the underâ—…nding also 1 Cor 14. 15. That whole Chapter is aâ—…inst praying in an unknown Tongue God is a â—…irit and they that worship him must worship him in Spiâ—…t and in truth This is opposite unto and shuts out all â—…eir pompous outside Worship and carnal ordinances â—…ter the institutions and Commandments of Men. For â—…eir Worship stands in divers Washings and Bowings â—…d carnal ordinances imposed on them who would wilâ—…gly always remain in their corruption and errour â—…d never let Reformation come among them although â—… Blessed be God many have reformed from their â—…ays Again May it be thought that the Mahometans by going â—…nstantly to their mosque and by their making a great â—…y and howling in their Prayers unto the God of Heaâ—…n although they are never so earnest in Prayer as they â—…em to be in tone and voice and also by their Waâ—…ings before Prayer as the manner of them is whereâ—… common reason would shew them that the inward â—…urifying and cleansing of the heart of the Worshippers is more required by God and more pleasing and acceptable in his sight then the outward washing of theâ—… Bodies with water And so with all their other rites anâ— ceremonies customs and manners do they glorifie God â—… when all the mean while they know not nor believâ—… on Jesus Christ by whom there is access unto the Fatheâ— he being the alone mediator between God and Man And so we may run over and conceive in our minâ—… as to all the Religions Superstitions and ways of Woâ—ship used in the World together with that manifoâ—… Errour and Absurdity that is joyn'd therewith Do thoâ—… Worshippers glorifie God It would be hard to say soâ—… For the Father seeketh such to worship him as worship him 〈◊〉 Spirit and in Truth And seeing that so much Errour aâ—… Folly Ignorance and Vanity is crept in and interminâ—led with the several Worships of the World especialâ—… among those of the Roman-Church and that vast multâ—tude of others who do not at all name the name of Chrâ—… it may be thought as to them that in God's Sight and 〈◊〉 to his Acceptation He that Sacrificeth a Lamb is as if â—…â—ut off a Dogs neck He that offereth an Oblation as if he â—…fer'd Swines blood He that burneth Incense as if he blessâ—… an Idol Which last is the highest degree of provokiâ—… God that can be So that such Worshippers do rathâ—… displease than please God they do rather dishonour thâ—… glorifie him They make God more angry and furthâ—… off then bring him near or reconcile him unto the Wâ—…shippers But to come home and nearer to our selves even 〈◊〉 us who are called Protestants of the pure Reform'd Churâ—… who come yet nearer to the Pattern shew'd to us in 〈◊〉 Gospel than they aforementioned Altho' our Worship 〈◊〉 in some measure Spiritual and True Yet here agaiâ—… a right Faith and a wrong Conversation a good Naâ—… but evil Doings will not save any of us Nor yet is Gâ—… glorified by the work done or only in the outward coâ—…ing to the Places of Worship for if People do therein drâ—…near to God with their Lips but their Hearts are far frâ—… him if they bring only their Bodies to the place but theâ—… in their Souls do mind other Objects besides the Invisibâ—… â—od then as the Body without the Spirit is dead so such may be â—ore truly called carcaâ—e Worship than Spiritual Worâ—…ip for it is the Worship of a dead Body only or of a â—arcase without the Spirit Acting or being concern'd thereâ—… Saith God Now let them put away their Whoredom â—nd the Carcases of their Kings from me and I will dwell in â—he midst of them for ever Ezek. 43. 9 Lip labour in Prayâ—r or Worship is properly Whordom for it takes away â—he heart from God the right beloved and places it â—n another wrong beloved and so it is a carkase of Worâ—hip for the reason aforeassigned Both which God requires â—o be put away before he will dwell in the midst of us Having abundantly and at large discoursed by what kind of Worship God is not glorified it will easily â—ppear by what Worship he is indeed glorified For if â—…e is not glorified by meer outside Worship as indeed he â—s not it follows that he is glorified by such Worship as is spiritual which denotes inward Worship for if it is performed by the Spirit it must be inward because the Spirit is within and true God is a Spirit and they that worship him must worship him in Spirit and in truth For the Father seeketh such to worship him and consequently he is glorified thereby so that to Worship God in Spirit and in truth is a part of our glorifying God here on Earth Whoso offereth praise glorifieth me and to him that ordereth his conversation aright will I shew the Salvation of God Pal 50. 23. Seeing that they who order their conversation aright will have the Salvation of God shewn unto them it follows hence also that
they who order their conversation aright do glorifie God for 't is only those who glorifie God here on Earth who can come unto him with comsortable expectation and assurance of seeing yea of partaking his Salvation also The words may be truly Read thus whoso ordereth his conversation aright glorifieth me as well as whoso offereth praise glorifieth me for none in truth can offer up praise such as acceptable with God but he that ordereth his conversation aright for praise is not seemly in the mouth of a Sinner neither is God pleased with the sacrifice of foots But they that order their conversation aright do briâ—… praise and glory unto God and therefore it is sutabâ—… for such only who have clean lips and obedient hearts 〈◊〉 offer it up according to what is written Take with yoâ—… words and turn to the Lord and say unto him Take awâ—… all iniquity and receive us graciously So will we render tâ—… calves of our lips which plainly shews forth that wheâ—… people are turned to the Lord and he takes away all iniquiâ—… then only they are meet and fit to offer up Prayer anâ— Praises unto the most high God and until that be donâ— he will not receive them graciously Now they ordeâ— their conversation aright whose Conversation is as becometh the Gospel of Christ or whose conversation is ordered according to the whole written word of God from which we are not to add nor diminish In a word they that feaâ— God and keep his Commandments these do glorifiâ—… him In that day shall there be upon the bells of the Horses Holiness unto the Lord. So it should be written on the fore head of each of us and it should be ingraved in the Table of our Hearts that it may be continually in our mind and remembrance O Man or Woman calling them by their several and respective names thou art mâ— Servant in whom I the invisible God will be glorified 〈◊〉 which should indeed engage us so to walk circumspectly and order our conversation aright so as in truth to glorifie God From the things that have been spoken now let the question be asked and put severally to the People oâ— this generation taking them one by one How hath God been glorified in any of us throughout all the foregoing part of our Life I am afraid that here we should be at a stand and we could give but a poor and indifferent account as to that Many people will not be able to make so good an answer as that of the unprofitable servant who yet for all that was doomed to be cast into utter darkness Lord Thou hast thine own again For they have not been only idle in the management thereof but they have also wasted and consumed the Talent that was committed unto them Yea those who have â—ade an addition and improvement thereon so as to have â—…ined more Talents yet still they have fallen short of that was the expectation of God and themselves yet â—ight have done more For all even they that believe â—entioned in the foregoing verse yea the very best Serâ—ants of God in the several Generations and Countries â—s only Son Jesus Christ the Righteous excepted Have â—…ned and come short of the glory of God Rom. 3. 23. â—ut however let the question be throughly put to our â—ouls What fruit have we severally brought forth unto God Bring forth fruits meet for Repentance and so the Apostle writeth to the Colossians The Gospel came unto â—…u as it is in all the world and bringeth forth fruit as so it doth in you That is it did make a sensible alterâ—tion in their lives and manners and it had an operâ—tion and working upon them yea farther there was 〈◊〉 visible appearance of it for fruit is to be seen Here again it must be acknowledged that even the very best â—rimitive Christians although they did bring forth â—…me fruit yet they did not bring forth so much and so â—ood fruits as the Gospel would have enabled them to â—ring forth and themselves might have done The fruits â—ere not answerable and equal unto what God might â—nd did look for and expect which should teach and instruct us to be upon the bringing forth fruit and good works as much as ever we can Herein is my Father â—orified that ye bear much fruit It is not said fruit inâ—efinitely or only some fruit but much fruit So shall 〈◊〉 be my Disciples So that to bring forth fruits meet for â—epentance or to bring forth fruits unto God by our Gospel conversation is another part of our glorifying God here on Earth It is what God looks for Isa 5. 4. and expects from â—s For the Earth that drinketh in the Rain that cometh oft upon it and bringeth forth herbs meet for them by whom 〈◊〉 is dressed receiveth Blessing from God but that which beareth thorns and Briars is rejected and is nigh unto cursing whose end is to be burned The good Trees are known from the barren by the fruit which the one bringeth forth and the other doth not In like manner the true Servants of God may be distinguished from the barren professors of the Gospel for as these may be likened to such Trees only that have leaves on them but as for the former sort By their fruits you shall know them The first sort do shew out of a good conversation his works with meekness of wisdom and the Gospel in them bringeth forth fruit and bringeth forth herbs meet for whom it is dressed so they bring forth fruits meet for him by whom they are dressed and that is God for by his Word and Spirit they are dressed The word and spirit is like putting dung unto soil so these do prune dress and manure the hearts of people and gather out the stones thereof Isa 5. 2. A stony heart will he take away and give them an heart of flesh and all this is to bring forth fruits unto God And as is aforesaid that Hypocritical outward Worshippers do rather dishonour than glorifie God so do those professors who bring forth wild Grapes instead of Grapes or who instead of being a Nobel vine and wholly a right seed are of a sudden turned into a degenerate plant of a strange vine So contrariwise when those who are indeed the Servants of the most high God do indeed bring forth good grapes and good fruits such as in truth are becoming the Gospel of Christ these again do as much glorifie God as the other sort do dishonour him This appears from that aforecited Scripture Herein is my Father glorified that ye bear much fruit so shall ye be my Disciples Intimating there by that people may have the name of Christ's Disciples but they are not so indeed unless they bear much fruit But this is yet more evident from the following Scripture Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven For the good works or good
most people apprehend and practice concernâ—…g it yet that Man who will be saved by his Reliâ—…on must make a work of it yea and hard work it is 〈◊〉 climb up the Holy Hill and to get to Heaven Inâ—…ed too many do not take more Labour and Pains in â—…eir Religion than in putting on their Cloaths and 〈◊〉 dressing and undressing themselves which is a custom 〈…〉 usual thing but there is no toil or sweat therein 〈◊〉 more do they make of their outward Worship But â—…s alone is not sufficient to obtain the benefit and â—…sired end of Religion that is the Salvation of their â—…uls For the Scripture which makes wise to Salvation and â—…aches the way to Heaven doth assure us that we must â—…ive if we would enter in at the strait gate Luke 13. 24. The â—ord in the original signifies Putting forth the utmost â—…rength which meer outward Worshippers do not God is a â—…warder of them that diligently seek him Heb. 11. 6. Which â—…plyes on the other hand that he is not a Rewarder 〈◊〉 them who seek him carelesly or who do it only accorâ—ing to custom and outward fashion as the manner of â—any is Be ye stedfast unmoveable always abounding in the â—ork of the Lord forasmuch as ye know that your labour is â—…t in vain in the Lord 1 Cor. 15. 48. In this Scripture it is â—…lled both a Work and a Labour and it imports thus â—uch that they who make a Labour and work of it 〈◊〉 them it will not be labour in vain As again on the â—ther hand to such who make no work nor labour thereâ—f it will be labour in vain I mean that little which â—uch people do in Religion for almost all people do someâ—hat or other therein will be in vain because it will â—ot be sufficient to obtain the desired end which is the â—aving of their Souls There is no going to Heaven by â—afe and sloth by custom or fashion Son Go and â—ork in my Vineyard But thou endure hardship as a good Souldier of Jesus Christ And not to multiply more Scriptures to confirm the point in hand take it for a certain â—ruth and affirmation as the end of things will more clearly shew and manifest That it is a hard work and Labour to serve God accceptably with reverence and Godly fear and to be Religious indeed that it may become a Religion to the saving of the Soul as people do really work and labour when in the sweat of their face they eat their Bread or as it is in any hard labour of the hands and this must be a continued work and labour in Religion extending and running throughout all our Life long The labour and work of the mind is as toilsome and difficult as that of the Body Now the work of Righteousness for so the Holy Ghost calleth it Isa 32. 17. Or the labour of Religion or the service of God is purely and chiefly of the mind it is heart work and Soul work and so it is labour of the Heart and labour of the Soul And here Bodily exercise profiteth nothing but the Soul execise that is the lifting up her self towards God and that most earnest desire which she hath to please him and find acceptance with him hath the promise of that life which is to come And here must be labour and care that thiâ—… may be accepted with God In Bodily exercise pertaining to Religion there is but little labour or work but in the Soul exercise thereof which is the principal part and the only thing required by God My Son give me thy Heart There must be labour and work to render it acceptable and pleasing in the sight of the Lord. A for instance when we go to Worship to bring our Bodies to the place or after we are come there to sit still and sleep or to have our thoughts a Wandering and Roving or to have our eyes staring and fixed on the several outward objects there is not much work and labour in all this For in the bare going to the place of Worship there is no more labour than in Going or Walking to a place for our Recreation or Pleasure and then it is noâ— more labour and work in sitting still there then in the Houses of our several Habitations But herein consists the labour and work of the Soul to keep it always lifted up and fixed on the invisible God and to keep it close and attentive to the word preached or when the Law and the Prophets Acts 13. 15. The Gospel and Apostles artâ— Read than to mind only the things which are therein spoken of and nothing else And when the vanity and inclination of our corrupt Nature this being also one device of Satan that the word preached becomes as seed sown in â—…ony ground for it hath not entrance into and takes â—o root in the heart would turn us aside to stare upon â—…tward objects Here again to deny our selves and â—ith Hezekiah to Turn our face towards the wall that we â—ay be the more attentive and earnest in our Prayer unâ—… God and in hearing his word there is some work and â—…bour in this before we can bring our corrupt and deâ—…tfull heart throughly unto it O turn away mine eyes â—…at they behold not Vanity And when the Worship of â—od and the hearing his word is Irksome and Weariâ—…me to our corrupt Nature which is the great temptaâ—…on to ungodliness and prevails upon people of unâ—…dly minds And we could spend the same tune in carâ—…l Perambulation in the fields In finding our own â—leasure or speaking our own words at the doors or in the â—…oms of our Houses both which the Spirit of God finds â—…ult with in Isa 58. 13. Ezek 33. 30. Yet here again 〈◊〉 deny our selves of this kind of pleasure and agreeableâ—ess to our Nature as it is corrupt and willingly submit â—…r selves at the same time to the Tediousness and Irksomâ—…ss of Religious duties there is some labour and work â—…erein for it is of the same Nature as labour is to be Toilâ—…me and Irksome for no Labour which was inflicted 〈◊〉 us as a chastening and punishment after the fall for the â—resent seemeth to be joyous but grievous nevertheless â—…terward it Yieldeth the peaceable fruit of Righteousness 〈◊〉 them who are exercised thereby For afterwards the Creaâ—ure is inwardly satisfied because he hath herein complied â—ith the ordinance of God and also herein he hath subâ—itted to some part of the punishment of God which 〈◊〉 now sweetned unto us in Christ In the sweat of thy â—…ce shalt thou eat thy Bread By the sweetness and comfort â—hich both is intermixed with and amidst honest labour â—nd chiefly it may be perceived after it is over for there 〈◊〉 no such satisfaction in the world like unto the review 〈◊〉 looking back upon well spent time the reasonable Creature may cry out Righteous art thou O Lord 〈◊〉 thou hast punished us less than our iniquities
deserâ—… Herein also the Plowman Artificer and day Labourâ—… will give up unto God a better account of spending thâ—… time and the days of their life then idle Gentry aâ—… Rich People Who have lived in pleasure on the Earth aâ—… have been wanton and have nourished their hearts as in 〈◊〉 day of slaughter Who sit down to eat and to drink and rise up to play Here again it is to be desired that peopâ—… would willingly as out of duty and obedience to thâ—… primitive Commandment and ordinance of God su 〈…〉 mit themselves to labour and pains and not do it so muâ—… out of necessity to get a livelihood and that they wou 〈…〉 submit themselves to the same labour and pains in t 〈…〉 immediate service of God and in doing good and 〈…〉 all this purely for God's sake and not as an hireling 〈◊〉 hire or reward For God more approves of such se 〈…〉 vice and obedience as we may gather from what written The Kings came and fought then fought the Kin 〈…〉 of Canaan in Taanach by the waters of Megiddo they 〈◊〉 no gain of mony Judges 5. 19. And from the example Nehemiah who saith Moreover from the time I was appoinâ—… to be their Governour in the land of Judah that is twe 〈…〉 years I and my Brethren have not eaten the bread of 〈◊〉 Governour but the former Governours that had been befoâ—… me were chargeable unto the people and had taken of them Bre 〈…〉 and Wine beside forty shekels of Silver yea even their servaâ—… bare Rule over the People But so did not I because of 〈◊〉 fear of God Neh. 5. 14 15. These things are recorded to for ensamples and they are written for our admon 〈…〉 tion yea and imitation also upon whom the ends 〈◊〉 the world are come The God of Israel said He thâ—… Ruleth over Men must be just Ruling in the fear of G 〈…〉 2 Sam. 23. 3. Such should not be chargeable unto the peop 〈…〉 For whereas the former Governours had been chargeabâ—… unto the people Nehemiah would not because of the fear God But to return again from whence I have seemed to digâ—… eâ—… As bodily labour doth by use and exercise become mo 〈…〉 Habitual and easy so in the service of and obedience to God it would be work and labour well bestowed to somewhat remove and take off that Irksomness and Wearisomness that is in the same which is done by beginning and then continuing in this good kind of life Hereby it comes to pass that when people in their unregenerate state say of the Worship and service of God Behold what a weariness is it Mal 1. 13. Saying when will the new Moon be gone that we may sell Corn and the Sabbath that we may set forth Wheat Amos 8. 5. They come â—o be so changed and renewed and altered in their mind that they call the Sabbath a delight not doing their own ways nor find their own pleasure nor speak their own words but they delight themselves in the Lord and take delight in approaching unto God Which heretofore was unpleasant â—o them and they were backward and hard to be brought unto it this is a change indeed Formerly they grudged at every hour of time which was not spent in pleasure and now they grudge at every hour which is not spent in the service of God and doing good to their immortal Souls All other things perish and nothing else remains â—n a Man or avails any thing The Grass withereth the Flower fadeth but the word of our God shall stand for ever There must be work and labour and succession of time before the Soul comes to be thus Born again and renewed in the Spirit of her mind after that she hath been depraved by the Body and by our corrupt sinful and sinning Nature There must be a great deal of hard work and labour before we can put off and be delivered from this Body of Sin and Death which we carry continually about us O wretched Man that I am who shall deliver me from the Body of this Death I thank God through Jesus Christ our Lord. Intimating thereby that no Mortal Creature could do it yet the grace of Jesus Christ could and also would do it for this purges out the old leaven and sinful and corrupt Nature until it becomes whole and healthful and than it will grow up to Blessed immortality There must be work and labour to lay aside every weight for can any weight be laid aside without some labour in no wise And the sin which doth so easily beset us and to resist unto Blood striving against sin T 〈…〉 last requires the utmost labour and hardship To go 〈…〉 farther and lay the Ax to the Root of the Tree thâ—… must be work and labour to get rid off and free fr 〈…〉 the motions of Sin and the inclinations to Evil wh 〈…〉 are in our members For when we were in the flesh 〈…〉 motions of sin which were by the law did work in our me 〈…〉 ers to bring forth fruit unto Death This is the mis 〈…〉 evous effect of those motions of sins in our members 〈…〉 bring forth fruit unto Death It may be of edificati 〈…〉 and benefit to narrowly consider the Nature of thâ— which also will not be altogether going aside from 〈…〉 intended matter for to get clear from those motions sins is one part of finishing that work which God ga 〈…〉 us to do They are called the motions of sins So that they a 〈…〉 not properly actual sins but the motions of sins that 〈…〉 a motion or inclination unto sin like to the first sprin 〈…〉 ing forth of a Bud or as in the breaking forth into a S 〈…〉 or Sore The matter and root and cause thereof from within So here the Law of God is perfect convert 〈…〉 the Soul and in order to that it would prevent the ve 〈…〉 first rise and beginnings of sin or the motions of sins in 〈◊〉 members For it doth not only provide against the outwa 〈…〉 breaking forth of actual transgression but also it wou 〈…〉 suppress and stifle and hinder the motions of sins in o 〈…〉 members If these little ones that is the motions 〈◊〉 sins in our members are dashed against the stones as hap 〈…〉 py is he that doth so Then they can never grow inâ—… Presumptuous sins or into the great transgression And 〈◊〉 if these motions of sins are suppressed and stifled whi 〈…〉 they are but yet working in our members than it 〈◊〉 impossible that ever they should come forth into actuaâ—… sins Truly this to do is very hard work and labouâ— yet still there should be a pressing and endeavour afteâ—… it This is the difference between the sins of the regenerate and unregenerate between the spot of thy Children and which is indeed Corrupting of themselves Deut 32. 5 Such as are the Children of God have only some little motions and inclinations to the same sins
fit their Masters use So it is accordingly expected 〈◊〉 us that we work together with his Grace and Sp 〈…〉 which would work in us mightily if we do not rebel 〈◊〉 vex his Holy Spirit that we may become meet re 〈…〉 prepared fit and ripe for God the great proprietou 〈…〉 our Souls who gathereth them up to himself He b 〈…〉 the Father of Spirits and accordingly the faithful speak Into thine hand I commit my Spirit That they 〈◊〉 become also when our Bodies drop into the grave shock of Corn in its season That when it is slipt 〈◊〉 dislodged from the Body it may be such as himself spe 〈…〉 of Behold mine Elect in whom my Soul delighteth 〈◊〉 42. 1. Or which is to the same benefit or significat 〈…〉 for the Lord Jesus who is the Son of God to say 〈◊〉 ye Blessed of my Father inherit the Kingdom prepared for from the foundation of the World What comfortable w 〈…〉 are here We would unless we be such fools as not to k 〈…〉 the worth thereof give Thousands of Rams and ten T 〈…〉 sand Rivers of oyl yea all we have in the world for assurance thereof But though Rich people have the vantage as to this world they have none as to the wâ—… to come for the corruptible things of Gold and Sâ—… We were not Redeemed by these but by the precious Blood of Lamb of God will not purchase Heaven nor yet pr 〈…〉 the favour of God Which is to be had by no 〈◊〉 way then that of Obedience and Holiness Obey my 〈◊〉 and live An Holy God loves an Holy Soul For thâ—… fore it was that God speaks this of Jesus Christ Behold Servant whom I uphold Mine elect in whom my Soul del 〈…〉 eth Because he than knew from the beginning 〈◊〉 his Son Jesus Christ would finish the work that God 〈◊〉 him to do as Christ makes the return thereof thâ—… had finished it Wherefore when he cometh into world he saith Sacrifice and offering thou wouldst not a Body hast thou prepared me In burnt offerings and Sâ—… fices for Sin thou hast had no pleasure than said I Lo 〈◊〉 In the volume of the Book it is written of me Tâ—… will O God From which and many other places of â—…pture it may be truly Reasoned that God hath not much pleasure in outward acts of Worship neiâ—…r doth he so much insist upon and require them I 〈◊〉 not reprove thee for thy Sacrifices or thy burnt offerings have been continually before me as in the doing his will â—…is is the chief thing which God requires of Man Hath 〈◊〉 Lord as great delight in burnt offerings and Sacri 〈…〉 as in obeying the voice of the Lord Behold to obey is 〈…〉 r than Sacrifice and to hearken than the fat of Rams â—ow this is true Christianity to imitate Christ For as was the first Born amongst many Brethren so he â—…self saith I have given you an example that you should 〈◊〉 I have done Seeing therefore that Christ did all which 〈◊〉 his Father sent him about and finished his work 〈◊〉 did his will So we ought also severally as we his Creatures but more especially as we profess our â—…es to be the Servants of God For his Servants shall â—e him Do all which he sends us about on this Earth 〈◊〉 finish his Work and do his Will all the days of our 〈◊〉 For 't is not sufficient to be good or godly for a seaâ—… but the promise is To them who by patient continu 〈…〉 in well doing seek for Glory and Honour and Immorta 〈…〉 Eternal Life that towards the end of this present 〈◊〉 we may also make the like comfortable return unto 〈◊〉 I have finished the work which thou gavest me to do 〈◊〉 the other Blessed consequent may be also And now 〈◊〉 I to thee â—o him that shall hear or Read these lines the word â—exhortation saith Go thou and do likewise Be upon 〈◊〉 and finishing the work which God gave thee on 〈◊〉 Earth for to do and finish For if this should be â—…ected Wo unto us for the day goeth away for the shadows â—he Evening are stretched out Thou nor yet I know 〈◊〉 little sand there is the Glass of our life as yet to 〈◊〉 out A great deal of our life is past and the day Immortality is at hand The night is far spent let us â—efore cast off the works of darkness and let us put on the â—our of light I say again Be upon the finishing part your work endeavour to have them polished and compleat The Church of Sardis was admonished Be watâ—… ful and strengthen the things which remain that are reâ—… to dye for I have not found thy works perfect before Gâ—… Now this finding fault doth instruct us on the other haâ—… that we should have our works perfect before God which we do endeavour with all our Heart and with all our Sâ—… and all our might God himself will perfect and add uâ— it untill it become acceptable in his sight Being confidâ—… of this very thing that whatever good work he hath beguâ—… any of you he will perform it untill the day of the Lord â—…s And again it is written Lord thou wilt ordain 〈◊〉 for us For thou also hast wrought all our works in us 〈◊〉 der which word peace the things that belong to our pe 〈…〉 are comprehended and included even future Salva 〈…〉 and Glory Who are kept by the power of God thr 〈…〉 faith unto Salvation ready to be revealed in the last tiâ—… Receiving the end of your faith even the Salvation of 〈◊〉 Souls I do hereby exhort the people of this my Gener 〈…〉 on and Country to be upon the finishing part of yâ—… work which God hath given you severally on the E 〈…〉 for to do For so an entrance shall be ministred unto abundantly into the everlasting Kingdom of our Lord Saviour Jesus Christ Wherefore I will not be negligent to you always in Remembrance of these things though ye 〈◊〉 them and be established in the present truth Yea I think it 〈◊〉 as long as I am in this Tabernacle to stir you up by putting yoâ— Remembrance knowing that shortly I must put off this my â—…bernacle even as our Lord Jesus Christ who is the word of Gâ—… hath shewed me Moreover I will endeavour for which saâ—… reason I desire that this profitable Book of a contentâ—… and willingness to dye may be Printed and Published 〈◊〉 you may be able after my decease to have these things always remembrance And seeing that it is but a very little while fore that I shall certainly depart of from the Stage of 〈◊〉 Earth I commend you to God and to the word of his grâ—… which is able to build you up and to give you an inheritanâ—… mong all them which are Sanctified I commend you also the teaching of the Spirit Lord evermore give us this Brâ—… Lord evermore give us the teaching of thy