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
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
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 Commandments of God or according to the decree and appointment of God this is a glorifying God and God is Glorifyed thereby When Christ his only begotten Son came to taste of that bitter Cup he saith Now is my Father glorified but for this hour came I into the World In the divers kinds of Death some are more shameful and painful then others as to be hanged on a Gallows or Gibbet or to be nailed on the Cross is more shameful and painful than to dye of a common Disease in our Bed yet from hence it follows that as Jesus Christ our Lord and forerunner was made a curse of God for us as cursed is every one that hangeth on a Tree And as himself who suffered for us leaving us an example that we should follow his steps did herein undergo both the pain and the shame therefore the more painful and shameful the Death is provided always that it be in a way of duty and in obedience unto or keeping the Commandments of God So much the more God is glorified thereby Which consideration if it be throughly weighed in our minds should make us earnestly desire Martyrdom and not to be afraid of or decline from it Hence it follows that to take up the Cross yea to take up the Cross daiâ—y saith Christ He that taketh not up the Cross daily â—annot be my Disciple Which is to cross and do conâ—rary to our Natural Inclinations this also is a gloriâ—ying God and God is so much the more glorified According as so much the more the Cross is taken up From hence again it follows on the contrary that where a thing is easie and customary God is not alâ—ogether so much glorified thereby To go on in a course of outward and perfunctory Worship when the Worshippers at the same time commit Sin Iniquity Transâ—ression and Hypocrisy God is not at all glorified â—hereby yea he is rather dishonoured according to â—hat is written Thou that makest thy boast of the law â—hrough breaking of the law dishonourest thou God For the â—ame of God is blasphemed among the Gentiles through you â—s it is written Rom. 2 23. 24 And when they entred â—nto the heathen whither they went they prophaned my holy â—ame when they said to them these are the people of the â—ord and are gone forth out of his land Ezek. 36. 20. And so Hypocritical Worshippers give great occasion as Nathan told David he did by his Sins of Adultery and â—urther to the Enemies of the Lord to Blaspheme By giviâ—g occasion to the lewd and prophane sort or to the â—eople of the World to cry out and say these be your â—eligions who do such abominable and evil things â—nd it gives occasion to think as if the God whom â—hey pretend and outwardly seem to Worship and serve â—ere altogether such as themselves Psal 50. 21. Or as 〈◊〉 his Commandments which are Holy just and good â—nd Religion did teach and allow them to do such evil â—nd shameful things And many shall follow their perniâ—ous ways by Reason of whom the way of truth shall be Evil â—oken of 2 Pet. 2. 2. In verse 14. They are called curâ—d Children as indeed cursed are all they that err from â—is Commandments Instead of bringing glory unto God â—s they would seem by their outward Worship like â—em that bended the knee and cryed hail Master and yet crucified him so do these Crucifie the Lord of Gloâ— afresh and put him to an open shame Of such it is said What judgment of a long timâ— lingreth not and their damnaâ—… on slumbreth not Hypocrites are ranked in their coâ—demnation before unbelievers Said Jesus Christ who to be judge of all the Earth and therefore knows hoâ—… it will go at the last day Give him his Portion with Hâ—… pocrites and unbelievers Now an Hypocrite is one who outwardly Worshiâ—… God whereby he seems to be Religious and yet at â—… same time lives in the continued breach of his Coâ—… mandments Like as a stage Player acts the Person another then really himself is Even so the Hypocâ—… acts the Person of another for he seems Religious his constant outward Worship and to be an obediâ—… Servant of God when in truth he is neither If Man among you seemeth to be Religious and bridleth his Tongue but deceiveth his own Heart A true scription of an Hypocrite for none deceives his oâ—… Heart so much as he For such take up the outwâ—… Profession out of some hope to go to Heaven when tâ—… will not as well as to get credit and Reputation amoâ—… Men That Mans Religion is vain James 1. 26 Sâ—… may be applied and reasoned as to the neglect or â—… ure in any other duty For all their seeming to be â—…ligious this or that Mans Religion is vain And for his seeming to be an obedient Servant of the Lâ—… God when he despiseth his Word and Commandmâ—… and when he doth according to his own will and â—…mour any Law or Ordinance of God to the contâ—… notwithstanding when he transgresseth this or that â—…cept according as his pleasure or profit swayes and â—…clines him Even knowing and understanding Men â—… plainly see and discern his Hypocrisy and Dissimulaâ—… herein much more will the alwise God who is a Goâ— knowledge and by him actions are weighed Who searâ—… the Heart and tryes the Reins to render unto every â—… according to his ways and according to the fruit oâ—…doings Men may yea they do deceive their own sâ—… and others also But they can never deceive God â—… â—…o the alwise God will never be imposed upon as if â—…ch did serve and Honour him notwithstanding all â—…eir outward Pretences who do in truth dishonour him â—nd make his name polluted and evil thought of and â—…il spoken of among the Heathen or ungodly sort of â—ankind I have heard it related concerning the Turks that then they have promised a thing if they are asked to â—…nfirm it further by writing they will answer with â—…dignation Do ye think that I am a Christian to falsify â—… word that I must be forced to perform it by giving somewhat â—…derhand For they observe more truth and just dealing between Man and Man when it is only by word of mouth â—…en many called Christians but worse then heathen and â—…fidels in practice for many who name the name of â—rist will falsify their word and bond also when it â—… in their power so to do Which seems to be to the utter â—ame and reproach of Christianity it self but rather it is â—… the utter shame and reproach of such false pretenâ—ers to Christianity Such who wrongfully take upon â—…emselves the name of Christians do make the name â—… Christ the Lord of Glory evil spoken of amongst 〈…〉 e Turks and unbelievers and it carries a suspicion â—… if the God and Christ whom they seem outwardly â—… serve and worship did teach and allow them in â—…ch falshood and unjust dealing which the soul of â—od hates
sing Psalms unto him â—alk you of all his wondrous works glory ye in his holy name â—e ye mindful always of his covenant shew forth from day to day his Salvation declare his glory among the Heathen â—is marvellous works among all Nations for great is the Lord and greatly to be pâ—aised he also is to be feared above all Gods glory and honour are in his presence strength and gladness are in his place give unto the Lord ye kindreds of the people glory and strength Now there is no giving of strengâ—… to him that is Almighty already but it is only 〈◊〉 speak out that he is so Give unto the Lord the glory dâ—… unto his name 1 Chron. 16. In short it is to acknowledâ—… and speak out of the glory of God and to give thanâ—… and praise to his Holy Name Provided always thâ—… this be done by those who have their conversation ordâ—…ed aright who are of clean lips and obedient heart for therefore it is that those cautionary expressions are heâ—… necessarily intermingled and incerted in this song of praiâ—… Be ye mindful always of his Covenant he is also to be fearâ—… above all Gods intimating thereby that unless people aâ—… also mindfull of his Covenant and fear God above aâ—… other things they cannot then give thanks unto tâ—… Lord nor yet sing Psalms unto him nor declare 〈◊〉 glory nor yet praise him so as for God to be please therewith and accept thereof If we fear any thing â—bove God that is our God also O Lord our God othâ—… Lords besides thee have had dominion over us but by thâ— only will we make mention of thy name It is written of Abraham Who against hope believed 〈◊〉 hope that he might become the father of many nations â—…cording to that which was spoken so shall thy seed be Aâ—… being not weak in faith he considered not his own body noâ— dead when he was about an hundred years old neither yâ— the deadness of Sarah's womb he staggered not at the promâ—… of God through unbelief but was strong in faith giving gloâ—… unto God and being fully perswaded that what he had promâ—sed he was able also to perform From all which maâ— be gathered that to firmly believe and be fully peâ—swaded that such a thing shall come to pass althougâ— according to humane reason it is unlikely to come 〈◊〉 pass provided always that we have the word and promise of God for it as here Abraham had this also 〈◊〉 a giving glory unto God when the thing seems impossible according to the course of Nature as it was in thâ— instance here given Yet here to believe that God both caâ— and also will perform the same this is a Giving glory unto God for it gives God the glory of his truth and the glory of his Almighty power This thing if it be rightly and throughly understood 〈◊〉 Mystery both to the people of the World and also 〈◊〉 the outward Worshippers for as to them at this day â—…en Moses is read and so it is when the Gospel of Christ â—ead The vail is upon their Hearts The written word 〈◊〉 God and the manner of the Dispensation of his â—…gdom towards us is a Mystery It is given unto 〈◊〉 those of the Discipleship to know the mysteries of the â—…ngdom of Heaven Mat. 13. 11. The mystery of God should â—…nished as he hath declared to his servants the prophets 〈◊〉 10. 7. But that part of this mystery which I would 〈◊〉 just mention is that although all Scripture was given â—…nspiration of God and is true and will be fulfilled to â—…ry tittle thereof yea the Truth and Power and Honoâ—… of God do all stand engaged to fulfill all and every â—…t of this same word and God himself hath born â—…ness to it both with signs and wonders and with divers â—…acles and gifts of the Holy Ghost according to his own 〈◊〉 So that we ought to believe it all to be true and â—…t it shall all be fulfilled or we make God a liar if 〈◊〉 believe not the Record which God gave of his Son â—…o saith Heaven and Earth shall pass away but my â—…ds shall not pass away Yet still God being willing to â—…ve and exercise the faith of his Servants and also the mixt multitude of people concerning it hath so â—…ered and suffered it to come to pass Behold herein 〈◊〉 Wisdom and Mystery of God that some things â—…ich this his word of truth speaks of should seem â—…e falsified They are not falsified indeed but only â—…y seem to be so on set purpose to prove to the utâ—…st degree the faith of people herein If they do reâ—… their faith therein nevertheless then it is a giving â—…ry unto God But if an evil heart of unbelief is in â—…m like Cleopas and those with him who said we â—…sted it had been he which should have Redeemed Israel 〈◊〉 seeing and hearing of his miracles in his life time 〈◊〉 when he was put to death like a malefactor than 〈◊〉 their hopes were blasted their faith withered and â—ny might probably say it is all come to nothing â—is and the like is not a giving glory unto God And so a root of unbelief springs up in the heaâ—… many whereby they are defiled For there are in â—… last days many infidels in heart who say Where iâ— promise of his coming for since the Fathers fell aslâ—… things continue as they were since the beginning of the â—…tion And so there are many who although they profess Christianity partly to conform to the faâ—… and custom of the Country they live in or for seâ— ends or to provide for and against the doubtful uncertâ—… if they be of the more considering sort yet they dâ—… the main disbeleive the truth of Revealed Religion But all these do err not knowing the Scripture and pâ—… of God nor yet the way and manner of the dispenâ—… on of his Kingdom towards us Men for they do know throughly how that God doth prove the faiâ—… Mankind all one as the manners of Mankind As he prove them to know what is in their heart whether they keep his Commandments or no Deut. 8. 2. So he â—… Hide his face from them to see what their end shall be they are a very froward generation Children in whom â—… faith Deut. 32. 20. So he doth prove them likewise whiâ—… they will give any credence to his word which saith shall be so but in the mean while God orders and fers it to be so on set purpose that seemingly conâ—… and unexpected events happen and fall out So thâ—… meer natural Man would be apt to think and say it never be so as the word and promise of God saiâ— shall be Examples hereof are common in Scripture So it in the case of Abraham to whom Jsaac was promâ—… in his old Age that Sarah his Wife laughed at the likelihood thereof for which she received a check reproof from the Angel who brought the messagâ—… any thing
give so much the more glory unto God We may learn another kind of glorifying God from that â—soning of our Saviour Jesus Christ For if ye love them that love you what reward have ye Do not even the Puâ—… cans the same And if ye salute your brethren only 〈◊〉 do ye more than others do not even the Publicans so And 〈◊〉 that reasoning of the Apostle For this is thank worâ—… if a man for conscience towards God endure grief suffer wrongfully For what glory is it if when ye be buffeted for 〈◊〉 faults ye take it patiently but if when ye do well and 〈◊〉 fer for it this is acceptable with God If ye be reproached for name of Christ happy are ye for the spirit of Glory and God resteth upon you on their part he is evil spoken of 〈◊〉 on your part he is glorified From all this may be understood that to do those things which are not commâ—…ly done by other Men or what is more than other 〈◊〉 will do or to submit our selves to present pain 〈◊〉 inconveniency when we do not deserve it but 〈◊〉 wrongfully inflicted on us provided always that 〈◊〉 happens to us as we are in a way of duty and 〈◊〉 for our obedience unto the Commandments of 〈◊〉 then indeed this and the like is a glorifying of Gâ—… This of suffering wrongfully or to suffer when we do well a kind of taking up the Cross and it is a going 〈◊〉 and contrary to our Natural inclinations which as forementioned is an instance of glorifying God Wâ—… doth not only consist in the bare pain and inconvenieâ—… that the poor Creature endures He doth not afflict 〈◊〉 lingly nor grieve the Children of men But it is in the doâ—… of and obedience unto the Commandments of Gâ—… That is when I had rather meet with trouble and irksâ—ness to my Fleshly Nature as I am in the service the Lord God then avoid the same trouble or irksoâ—ness by my neglecting and not doing of it For annexing of Trouble Pain Loss or Inconvenieâ—… which we sometimes meet with in our performing 〈◊〉 keeping of them God doth hereby the more effectuâ—… prove Mankind to know what is in their heart whiâ—… they will keep his Commandments or no. For to meâ—… on here a like Reasoning to that of our Saviour 〈◊〉 Christ if in keeping the Commandments of God it 〈◊〉 all Smoothness and Ease and Pleasure and Agreeableâ—… to our Nature what reward have ye Do not even â—…â—…licans and Sinners of their owns they manage and 〈◊〉 ease and pleasure and what is it but herein they 〈◊〉 gratifying the Flesh And how wo an a Liar For â—…g more than others for do not even thâ—ice concernâ—… all Mankind so And consequently what his Reliâ—…ven unto God by such a kind of life or to do 〈◊〉 it is â—…gs as these for even Beasts do those things which by nâ—…ure and Sense they are led unto But to do things â—…e the common level of Mankind or to Do more then â—…s as in enduring grief suffering wrongfully when â—…is is in keeping and doing the Commandments of 〈◊〉 and the like is a giving glory unto God 〈◊〉 the several things which have been afore spoken may be instructed how we may glorify God here on 〈◊〉 It must be in keeping of and doing the Comâ—…dments of God for otherwise instead of vainly and 〈◊〉 thinking to glorify him it may be said to us at the 〈◊〉 Who hath required these things at your hands But if â—o indeed glorify God here on Earth according to directions and intimations aforegiven then which â—…ld quicken stir up and actually perswade us to inâ—…ly and constantly set about the glorifying God here 〈◊〉 Earth It will be a most comfortable review and â—…ing back to each of us just as we are going off from stage of this Earth if we have the Testimony of Conscience according to truth that we have gloriâ—… God on the Earth or that any Glory Honour and â—…se hath been given and ascribed unto God through â—…y means of any of us Hath thy Life and converâ—…n and thy Deeds done in the Body and so have mine â—…fied God our Creator By having been so ordered â—…managed by us that when Men did see our good â—…s our Faith Obedience and Patience they did â—eason of them Glorify our Father which is in Heaven â—…mine and Prove your selves herein Hast thou and thou and so do ye ask your selves Have I and have â—…rified God at all in my past life And according â—he answer of your several consciences are if some â—ou have done it a little others perhaps of ye have done it at all but certainly none of ye have done it so much as ye might have done it nor yet so mucâ— such of you who are enlightened and Spiritually 〈◊〉 derstanding do wish that ye had done In the namâ— God then and for his Glory do it more for the timâ—… come during the few and evil days remaining of 〈◊〉 several Pilgrimages here on Earth As ye have been 〈◊〉 Instructed from the Scriptures of truth how ye 〈◊〉 to walk and glorify God We beseech you Brethrenâ—… exhort you by the Lord Jesus Christ that ye would abound 〈◊〉 in more and more For this will be indeed a Câ—… Consolation to ye severally when ye come to tast 〈◊〉 bitterness of Death it will be as so much Wine miâ—… with that Gall if ye can towards the shutting up of 〈◊〉 days make this appeal in truth unto God and Sing Song for it is all rejoycing and comfort as Christ forerunner the First born amongst many Brethren did 〈◊〉 herein also left us an ensample that we should fâ—… his steps I have glorified thee on the Earth I have fâ—… the work which thou gavest me to do Proceed we now to handle these last words I have finished the work which thou gavest me to do This Work in the general is the Working out of our S 〈…〉 tion which or the thing signified thereby is often 〈◊〉 Scripture called a work Now the Scripture speakâ— and according to truth for it was given by inâ—…tion of God who is alwise and alknowing and for 〈◊〉 it is impossible to lie From hence it may be pâ—…able to observe how that the multitude of people and ward Worshippers go upon a gross Errour and miâ—… which is very dangerous hereby Satan acting wiâ—… deceivableness in them that perish for they thinâ— practice accordingly as if Religion and the serviâ—… God through which people are to save their Souls 〈◊〉 get to Heaven was no Work but only a customaâ—… side thing which they make not much more of thâ—… cording to form and fashion talk and discourse 〈◊〉 a thing which they have been bred up and used unto themselves observe it accordingly for they implâ—… â—…rk or labour therein and as they manage and â—…der the matter they find none in it but herein they â—…eatly err Let God be true and every Man a Liar For â—…wever