â—hings of this World and of the Flesh we cannot obtain which we would and if we could we cannot hold or continue to have them for we die and go away Or if we could yet they are not worth the holding because as yet God doth not commit unto us the true Richâ—s Luke 16. 11. that is the true and abiding Happiness for it is not to be had in this World but in the World to come wherein we seek and do expect it Here then is the mind that hath Wisdom to draw off our desires not only from the Sin and Evil for we should be perfectly listless and dead as to them And if Christ be in you the Body is dead because of Sin Rom. 8. 10. But also our desires should be drawn off utterly even from the lawful necessary and indifferent things of this World We should be as if we used them not temperate in all things and get above them We are commanded not only to commit any unclean thing But not so much as to touch the unclean thing Which is standing as much at a distance from it as well as we can So the Word of God which is very pure hath provided against all manner of Sin and to abstain from all appearance of Evil to take this care even as to prevent the first beginnings rise and occasion of Sin or Evil. Thus to Hate and Strip off the Garment spotted by the Flesh as is before explained and to lay aside every weight and the Sin that doth so easily beset us and to resist unto Blood striving against Sin all those Expressions come to one and the same thing That is to set up again Innocency and Holiness in the Soul after it had by the fall of Adam by whose Transgression many were made Sinners lost and defaced them And this is to set the Soul in Order before we die or before she goes out of the Body It being a taking care that nothing is wanting in her as indeed it would be a very great want if she was not renewed again after the Image of him who created her that is in Righteousness and true Holiness It hath been aforesaid That to set our Bodies in Order was that they might be made free from Sin for an Holy Body is an orderly Body Even so it is here an Holy Soul is an orderly Soul or to get Holiness which is the Image of God ingrafted and implanted in her is to set the Soul in order for then it is meet for his Acceptance who is the Father of Spirits and Lover of Souls Inasmuch as Holiness is the Image of God and every like loves its like With the pure thou wilt shew thy self pure What sets the Body in Order as Holiness doth that the same Holiness doth set the Soul in Order also for they are both united in one and make up the same Man and they desire the same end which is Happiness The High way to which is the way of Holiness The Body indeed must go through more Alterations and it shall be raised up again to partake of Happiness of Misery According to this very same Truth and Observation Paul prays by the Spirit And the very God of Peace sanctifie you wholly and I pray God your whole Spirit and Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ Faithful is He that calleth you who will do it 1 Thess 5. 23 24. Good God What comfortable and encouraging Words are here From this Place of being preserved blameless and from what we read in Rom. 6. 22. Of being made free from Sin ye have your Fruit unto Holiness We see hence that Sin and Holiness are as Incompatible Things as Darkness and Light They are perfectly and properly contraries the Nature of which is to expel one another and one succeeds the other for as when the Sun sets and the Light goes off from the Earth then Darkness comes and succeeds And so when the Sun arises again it drives off Darkness from the Face of the Earth so it is as to Sin and Holiness There is no arriving at Holiness without being made free from Sin As again when Holiness goes off or is defaced then Sin succeeds and creeps in of course It is â—onsence and a contradiction to say that People lead an Holy Life and Conversation although they seem outwardly Religious when they are yet in their Sins or when they serve divers Lusts and Pleasures For Darkness may be as truly called Light which would be a great absurdity and impâ—ssibility as to think or say â—uch are an Holy People Woe unto them that call Evil Good and Good Evil that put Darkness for Light and Light for Darkness that put Bitter for Sweet and Sweet for Biâ—ter Isa 5. 20. And whereas the divinely inspired Prophet goes on to add Woe unto them that are wise in their own Eyes and prudent in their own sight vers 21. Hereby He seems to meet tacitely with a fort of People which are common and many now in the World They make up nine parts in ten in the visible Church Who do not care nor heartily endeavour to come clearly out of Sin nor yet can they gainsay and renounce Holiness quite inasmuch as glorious things are spoken of it and precious Promises are made and annexed unto it And therefore they are for a kind of Life which is made up as they fashion and imagine to themselves of a mixt medly of Sin and Holiness as twilight is made up of Darkness and Light and thâ—y think that this will serve their turn with God so as they hope for his acceptance of them although they are sinful also because they do love and esteem of Holiness But God answers such by his Spirit Woe unto them that are wise in their own Eyes and prudent in their own sight as to think to compound the matter with God No such matter For He that commanded Thou shalt not sow thy Land with divers kinds of Seeds nor yet make a Garment of Linsey Woolsey when such a judicial Law was given forth of old Time the Holy Ghost hereby signifies even in these days that God will never accept of such a medly or mixt kind of Goodness or Righteousness as is made up of Sin and Holiness which is properly no Goodness or Righteousness at all As it is written But they like men have transgressed the Covenant Hos 6. 7. That is it was like and such as could be expected from them Even so this sort of mixt medly Goodness or Righteousness is like Mans Goodness and Righteousness which is a corrupt and imperfect thing at best and that our Righteousness spoken of in Isa 64. 6. which is as filthy Rags which People are to be stripped utterly off to set their Souls in Order before they die or otherwise God will not accept them For that is an offence unto him and He commands to get behind him what savours of Men. But God hath yet much
Salvation which also knows what is the Will and Expectation and Decree of God who is very Pure and Holy hath chalked out Rules of the highest Perfections and Attainments though withal it doth foresee that Men and Women through Ignorance Errour Failings Infirmities and Temptations will not arrive up unto but come short of them However there is no Salvation nor Assurance nor yet well grounded Hope to be had for Men and Women without a sincere and diligent endeavour without an actual pressing forward towards the mark of the high Calling which is in Christ Jesus even unless they follow and strive after the very highest Perfâ—ctions and Attainments of Christianity even until they do indeed lay aside every weight and the Sin that doth so easily beset them and run with Patience the Race that is set before them resisting unto Blood striving against Sin Which if they have not done as yet God expects it from them and woe be unto them if they do it not As aforesaid for this cause God doth as yet leave us breathing on this Earth oâ—ly for a very little while longer that we should set in Order what things are wanâ—ing in our Souls That is we should fill and make up and supply what is yet wanting according to what hath been afore spoken of If we have been and are a-doing this when the Time draws nigh that we must die and be taken off from this Earth God will translate us up into Heaven because we have this Testimony that whilst we were here by this doing we pleased God Which again is done by Faith SERMON IV. Isaiah 38. 1. Set thine House in Order for thou shalt Die and not live SO much of the Duty enjoined Set thine House in Order Now come we to the Reason annexed For Thou shalt die and not live I have composed a Sermon concerning Death and Mortality on Hebrews 2. 15. which also I have caused to be Printed and thus it now remains written for the Generations to come Psal 102. 18. This is an easie Subject to Discourse on because here so many things lie open common â—â—d obvious to the Knowledge of all People whatsoever Yet here again on the other hand it is so much the more hard to Preach thereon inasmuch as Preaching the Word should be in a somewhat higher strain above the level of the usual Talk and Thoughts of common People for it should make known such things which are not commonly known already For it is according to the Mind and Will of God that Knowledge should be increased Dan. 12. 4. So that is not barely to gratifie an itching Ear or the Athenian-like temper which is in Mankind in being desirous to hear or tell of some new thing for besides to answer the expectation of our Hearers it is our Duty And new things do I declare Isa 42. 9. at least such as do newly spring up in our mind although they be old Truths However we are also allowed of God having Authority for the same from his Word and also his Apostles and Ministers for our example hereof both to Preach the very same things which are commonly known and Preached already as also to write and speak the same things again which we have already written and spoken in order to stir up your pure Minds by way of Remembrance and also to make safe and full Proof of our Ministry And so whilst in the Course and Order of my Ministry I do partly Preach such things which I have Preached already and also some other farther Truths from week to week according as God bringeth the same to my Knowledge herein I do exactly answer and comply with that saying of our Lord and Saviour Jesus Christ Every Scribe instructed into the Kingdom of Heaven is like unto a House-holder which bringeth forth out of Treasury things new and old My intention and design at present is only to make known what new and further Thoughts and Truths do arise in my Mind as I Treat upon these words Thou shalt die and not live Of which as we speak it may be convenient and profitable to use this method 1st To handle the words simply and abstractedly Thou shalt die and not live 2dly To shew what mighty Force Reasoning and Exhorâ—ation is in this Consideration Thou shalt die and not live to the iâ—â—â—nt tâ—at we may set our House that is all our Worldly Concerns Body and Soul in Order because that we shall die and not live These words were not spoken and intended to Hezekiah only but they are also spoken and do belong unto and are for Admonition unto every Man and Woman of every Countrey Nation and Language and of every Generation and Time even from Adam until the last Resurrection of the Dead when they shall not Marry nor be given in Marriage and Men and Women shall be Born and Created no more It is hence demonstratively evident that it doth belong to all because the reason thereof doth sensibly and evidently belong to all Thou shalt die and not live For if any Man or Woman is exempted or priviledged from Death and from being liable unto it then indeed these words do concern Hezekiah who afterwards died but not him or her But it being most certain for nothing is so sure as Death that all must die therefore of necessity these words of Isa 38. 11. are a Command and Instruction they are for the Learning and Admonition of every one of us upon whom the ends of the World are come And as Jesus Christ spake to his Disciples and Followers What I say unto ye I say unto all watch From whence it doth appear that that word of his did appertain to the whole Multitude that followed him as unto the Twelve from hence it will appear also that what the Lord the Creator and Preserver of all Mankind said unto Hezekiah it is as much and the very same for we are to take and receive it all one as if the Lord God should speak to every Son and Daughter of Men that were Descendants from Adam and Eve whom He bath Created and calls them all by Names Set your Houses severally in Order for ye shall die and not live It is as certain and unavoidable that we shall die as that we now live We of our selves could not possibly hinder our selves from coming forth into life and the light of the Living For when and as soon as we were ready and ripe for the bringing forth we struggled in the Womb and the God of Nature ordered and provides a way for our coming forth from thence neither is it in the Knowledge or Power of the Embryo or Infant to strangle or suffocate it self in the Womb or of it self for it is done by the Mother or some other outward accident to pass away as the untimely Fruit of a Woman neither hath it Strength or Understanding immediately after it is brought forth to kill or destroy it self And as it grows up towards Manhood
Being as the Logicians and Metaphysicians say But only a Dissolution of a Thing and a Privation of a Being And that is only as to the Body which is as the breaking of a Shell towards the hatching or bringing forth of a Chicking or as a Woman when she is in Travel hath Pain and Anguish till the bringing forth of her Child But after that is born she remembers no more the Pain or Anguish for joy that a Child is born into the World Even so through the Pain and Languishing of Death the Soul is born and comes forth into the invisible World and she remembers no more the Pangs and Throws and Anguish she felt by the Body dropping from her as she came through the Gate of Death and now she is in an Happy and Blessed State But this is only the favour God bears unto his own People and the Heritage of the Servants of the Lord No Weapon that is formed against them shall prosper Isa 54. 17. For though the Devil thought to make an end of them and destroy them utterly by Sin and Death yet they are escaped whole and safe through them both It is only to such who have this Blessing and Mark of Favour from God as to see the Lord's Christ before they see Death It is these that dâ—part in Peace The People of that Generation did see Christ in the days of his Flesh We of this present Generation may see Christ in his Grace and Revelation which is full of Mercy Goodness and Truth Simeon took up the Child Jesus in his Arms and Blessed God Even so we may go yet nearer and farther and take up Christ and receive him into our Hearts This is seeing the Lord 's Christ in our days when we see him within us with the Eyes of Faith or with the Eyes of our Understanding being enlightened When what we have heard we have seen with our eyes we have looked upon and our hands have handled of the Word of Life for the Life was manifest and we have seen it and bear witness and shew uâ—to you Eternal Life which was manifest unto us or rather within us And so Paul saith by the Spirit unto those to whom he writes Little Children of whom I travail in birth until Christ be formed in ye The same is the end of all our Preaching to beget Christ formed in you which is a work of time and by degrees And if this be done ye will never see Death Eternal Though ye will for all see the first Death for Moses is dead and the Prophets are dead yet ye will never be hurt by the second Death SERMON V Isaiah 38. 1. Set thine House in Order for thoâ— shalt Die and not live TO see the Lord 's Christ before we see Death is to be a Partaker of the Divine Nature to have the Christian or Christ-like Nature formed and fashioned within us And that not in part or in some things only bâ—â— in the whole and throughout And the very God 〈◊〉 Peace Sanctifie you wholly and I pray God your whole Spirit and Soul be preserved blameless unto the coming of our Lorâ— Jesus Christ This word wholly and whole being repeated twice here in the same verse doth shew that thâ— Holy Ghost doâ—h lay exceeding much stress and necessitâ— thereon As the Soul doth actâ—ate the whole Body eveâ— so Christ should actuate the Soul throughout and wholly But here is the fault and failure of the generalitâ— of People of those who call themselves Christian whether they be of the straiter Sect of the Christiaâ— Religion whatever it be or whatever they are called for they would pretend unto others and seem to themselves to be more Holy Real and Sincere in their Christian Profession and the Service of God than others I profess truly I do not love to name the distinguishing Names for I would that the time were once come as it is drawing on in these latter days When the Lord shall be one and his Name one and then all those Nick-names of the several Sorts and Sects of Christianity will be laid aside and be used no more in our Tongue But it hath been my Observation a long time and I seldom knew it fail that when I have came near and beheld the Lives and Manner of Conversation of the Dissenters who seem to be more Religious than ordinary who talk so much of Christ I find that they are for taking up Christ in some yea perhaps in most but not in all things And whereas he that keeps Christ's Sayings shall never see Death John 8. 51. Yet they do not keep and obey that last Commandment which Christ Jesus is Recorded to have given as consequently comprehensive and of greatest concernment of all the rest Teaching them to observe all things whatsoever he hath commanded us Matth. 28. 20. But contrariwise several of them do break some or more of these least Commandments and teach Men so Matth. 5. 19. Do not some break or rather neglect those his lesser Commandments concerning Baptism and the Lord's Supper which he commanded to do in Remembrance of him These are lesser Commandments which are only the possitive outward Duties or Ordinances of Religion in comparison to the greater things of the Law which concern intrinsick Good or Evil Right or Wrong Again doth another sort observe strictly the weightier matters of the Law Judgment Justice and Mercy For it hath been observed of those who are called Rigid Strict Presbyterians â—hat they have been given unto Oppression Injurious Dealing all for their own ends an Heart they have exercised with covetous practices cursed Children 2. Pet. 2. 14. And they have been noted to be Stubborn Perverse Blood-thirsty and Cruel Which is as contrary to Mercy one of the weightier matters of the Law as Darkness is to Light And so that together with their Pervereness is as diametrically opposite to Long-Suffering the Gentleness and Mâ—ekness of Christ as any thing in the World can be Now if you charge any of them closely and talk with them of these things they have a parcel of Sayings and Excuses as indeed all Sin and Transgression hath its excuse There being nothing so bad in the World but somewhat may be said for it Distinctions and Traditions of their own whereby they would make the Commandments of God of none effect So it is evident they break one of his least Commandments and teach Men so Which Disobedience and Prevarication of theirs shews that Christ the Wisdom of the Father who knew was in Man had not supposed against a vain and unlikely thing such as would never happen for these do contrary and different unto it every day But what is the consequence or harm of breaking of one of the least of those his Commandments and teaching Men so He shall be called the least in the Kingdom of Heaven which there signifies the Ministration or Profession of the Gospel This Gospel being to prepare us for and get us
ever have or shall sleep in the Dust of the Earth hereby it may be certainly gathered that he will both say something unto them and also do something for them And what is that Even to raise up their Bones again from thence and to perform that in a Literal Sence of all the Generations and Persons of Mankind of all Countreys which he hath said in the Thirty-seventh Chapter of Ezekiel from the fourth to the fourâ—eâ—nth Verse for when all the Men and Women of all Generations from the beginning of the World unto the end thereof and of all Countreys and places throughout the habitable parts of the Earth shall be raised up again all together and as they shall live and stand upon their feet even those very same feet which they had gathered up into the Bed when they severally yielded up the Ghost they will make an exceeding Great Army as it is there said in vers 10. And ye shall know that I am the Lord when I have opened your Graves O my People and brought you out of your Graves and shall put my Spirit in you and ye shall live and I shall place you in your own Land the meaning of which last Speech is That as Judas went unto his own place so God will make but two distinctions and place them severally in their own Land even in the good Land as there is of both sorts of these beyond the Grave as well as on this side of it according as their own Works or Deeds done in the Body have been good or evil Then shall ye know that I the Lord have spoken it and performed it saith the Lord Ezek. 37. 13 14. This again confirms what was aforesaid for this speaking and performing both is surely visiting according to the true nature and end thereof And such of ye who shall hear or read these lines who also shall be ranked in amongst that exceeding great Army are my Witnesses and some of ye perhaps may remember when ye shall indeed see it performed before your Eyes as the Lord hath spoken that in this Book or Treatise of mine according to the Knowledge and Understanding which God had given and opened unto me his Creature I did rightly and according to Truth explain even in the most large and comprehensive sence as afore-mentioned those words of dying Joseph God shall surely visit you Seeing then that these Bones it is a certain truth which we now carry about us in the Body and shall be laâ—d in the Grave and God himself shall carry or rather raise them up fâ—om thence as also this whole Body of ours shall be raised incorruptible and set in order again after that Death hath disordered it The inference from all this is natural and necessary that there must be also some Act of our own according to the Ability and Power put into our Hand to answer this Act of God's namely that we set this House of our Body in order before for we shall die and be raised again Remember it for a constant Rule as there is expected our working together with the Grace of God so still and all along there must be some Act of our own according to the Grace he hath already given us and according to the Power and Ability put into our Hands to answer with God's Act on us Creatures As when Jesus saith I go to prepare a place for you John 14. 2. to this we must endeavour by the Grace given us to prepare our selves in the mean while for that place even that we may be meet to be partakers of the Inheritance of the Saints in Light Even so it is here in our present matter though it hath been here declared God will set our Bodies in order in the Resurrection and future State as he did set them in order in his first Creation and Workmanship of them For this Body was curiously wrought in the lowest parts of the Earth that is in our Mothers Womb thine Eyes did see my Substance yet bâ—ing uâ—peâ—fect and in thy Book all my Members were written which in continuanâ—e were fashioned Observe here is an Orderly Work and Procedure by that God who is the Goâ— of Order and not of Confusion so I say again to this first and last Act of God's oâ—â— these Bodies of ours if we would indeed obtain and have part in the blâ—ssed Resurrection it is required and expected of us that accâ—rding to what lieth in our power though we cannot make one hair white or black nor yet add one Cubâ—t to our Stature we should also in the mean while sâ—t our Bodies in order also even that we may keep â—â—em from Filth and Pollution from Unruliness and Disoâ—der But some will say how must we keep or set these Bodies in order This the Scripture teacheth For this is the Will of God even your Sanctification that ye should abstain from Fornication that every one of you should know how to possess his Vessel in Sanctification and Honour 1 Thes 4. 3. By Vessel is meant his Body according to that other Scripture for we have this Treasure in Earthen Vâ—ssels But here it is said Possess his Vessel Perhaps it is not in our Trade nor yet in our Power to make Vessels for that belongeth to the Potter neither can he make them unless he hath Clay brought ready to his hand for Creation is the incommunicable Attribute of the Deity and all Mens making is only fashioning changing or altering by bringing it into such a Form or Figure for they must have some pre-existent matter to work upon and there is no such thing as simple making in all the labour under the Sun which is done by the Children of Men but in this instance of possessing our Vessel though we do not know how to make it yet we may know how to keep this our Vessel sweet and clean And so we may know how to keep and set these Bodies of ours in such order like as we put Clothes on to Preserve them from cold and as we put Victuals in them to keep them from hunger and famishing Even so may any one resrain any longer from yielding his Mâ—mbers Servants to Vncleanness and to Iniquity unto Iniquity But that henceforth they yield their Members to Righâ—â—ousness unto Holiness Rom. 6. 19. The Apostle goes on to add in vers 22. But now being made free from sin and become the Servants of God ye have your fruit unto Holiness and your end everlasting life From hence we learn that to set these Bodies of ours in order is to keep and preserve them from sin for hereby we shall with them serve God And what is the blessed consequent of all Ye have your fruit unto Holiness and the â—nd everlasting life This teaches and instructs in two things First That this doing and thus setting them in order is the way for God to set them in order in the Resurrection in the day of Judgment and the future Eternal State
and ingrafted in the Body before we die because the end of Holiness is Everlasting Life 3dly By those Words Set thy House in order is denoted and shewn forth that we set our Souls in order The Phrase set thine House in order is a Metonomy for by the Name of the thing containing is meant the things contained in that House like as when mention is made of the Cup which Jesus a little before He was betrayed took Bâ—ead and gave thanks and gave it to them saying Drink ye all of this Mat. 26. 27. Thereby is intended not the bare outward Cup but the Wine contained in that Cup. And so in liâ—e manner this Phrase of the Spirit of God delivered by the Mouth of Isaiah doth not so much signifie that Hezekiah should set the outward Walls of his Palace or dwelling House in Order but rather his Houshold concerns which were contained in that House nay further that Tenement of Clay wherein Himself did inhabit his Flesh and Body this He should set in Order Nay to come yet closer and nearer to himself He should not so much set the earthly House of his Body in Order this should be done but yet much more He should set the Inhabitant of that earthly House viz. His Soul in Order Now what was commanded to Hâ—zekiah is the Duty of us all severally upon whom the ends of the World are come The Soul is not our House but the Inhabitant of our House and from the like Analogy and Reason of Things by the very same Interpretation and opening out of the Scriptures which the Eternal Spirit in the penning and giving them forth hath designed therein when He expresses the things contained therein by the Word or Name of the thing containing Therefore of necessity the Spirit of God did mean and intend thereby when He saith set thine House in Order set thy Soul in Order because that this Soul of ours is the Principal and I may say the only Thing that is most Immaterial and Substantial which is contained in this earthly House of ours If we compare Mat. 16. 26. For what is a Man proâ—â—â—ed if He shall gain the whole World and lose his Soul together with Luke 9. 25. where instead of his own Soul it is thus written What is a Man profited if He gain the whole World and lose himself Now put both theâ—e places together and from them both it will undeniably follow that the Soul is the Man himself Man fest Reason I will go on to add yet further evâ—n very Sense teacheth the same for we may understand and perceive that the Body is just enlivened and 〈◊〉 sensible but is as it were a meer Trunk or Engine for the Soul to Act in It is evidently seen that the Body upon the Decease or Departure of the Soul from out of it is just like an empty House Tenement or Cottage without any Inhabitant at all in it which as that thereupon doth fall into Ruin and Decay without any one to mind or look after it so the Body yet much sooner Moulders into Corruption Stink and Dust Fear and the Pit and the Snare are upon thee O Inhabitant of the Earth Isa 24. 17. This is a most proper and apposite Expression of the Holy Ghost to call us Inhabitants of the Earth From whence I will go on to Remark yet further that just like as Snails carry their Houses upon their Backs even so we carry about the Houses of our Habitation I mean this little Tenement of Clay the Body all along and every where with us We are wrapt up and covered all over with it And it is a moveable walking House that hath not Foundations Heb. 11. 9. which herein is opposite unto and distinct from that City which hath Foundations there mentioned in the next following Verse And also herein it is opposite unto and distinct from that House Eternal in the Heavens spoken of 2 Cor. 5. 1. Now what we must do or how to behave our selves to set our selves who inhabit and are contained within this earthly House in Order proceed we to shew according to that measure of Knowledge which our Creator hath given unto us To set in Order in one Sence is a kind of Speech which is used when from out of a great mixed and confused Multitude of Men these are Marshalled and put in order of an Army And indeed it is observed of a well Disciplined Army that it is one of the most orderly things in the World when each Officer and Souldier notwithstanding their vast Multitude knows and stands in his proper Place Rank and File not moving one Hands breadth from out of it to the Right Hand or to the Left and they do move and act nothing without Command or Order And so when we read in Joel 2. 7 8. And they shall March every one on his ways and they shall not break their Ranks neither shall one thrust another they shall walk every one in his Path Observe all this for these things being so written and dictated by his Spirit hereby we are shewn and instructed how God is infinitely pleased and delighted with this thing of Order in his Army and in the very great Camp for so it is there called verse 11. as indeed it is of his Creatures or Created Beings And from hence I would observe and make kâ—â—wn though it may seem a little Digression yet I shall soon again return to our subject Matter that when the Scripture stiles God in manifold Places of the Old Testament the Lord of Hosts It hath a much larger and more comprehensive meaning and signification herein that as He was King in an especial Manner over the Children of Israel for that Government was a more immediate Theocracy then over the other Nations so He was their Chief Captain or General of their Armies or Hosts and that He did fight their Baâ—tels in dispossessing their Enemies from out of it and giving them the Land of Canaan In Truth in this Sence He was the Lord of their Hosts as He did lead forth the Children of Israel by their Hosts from out of the Land of Egypt and gave them Possession of the promised Land And so in another Sence inasmuch as we are to Publish the Name of the Lord ascribe ye greatness unto our God Deut. 32. 3. And forasmuch as an Host or Army is one of the greatest and most terrible things here living on the Eaâ—th therefore when the Spirit or Spiritual Men would ascribe greatnâ—ss unto God they do in this manner express it by his being Lord which signifies Chief Ruler and that He hath Dominion and Authority over them and that He is greater in Power Strength and Multitude than all of them put together But cheifly the largest highest and most comprehensive meaning and signification of these Words the Lord of Hosts seems to be taken from that great Place in Isa 40. 26. Lift up your Eyes on high and behold who hath created
or as a Garment which will wax old and wear away or like a Watch oâ— any other Motion only to continue so long and no longer even whilst the Pulse beats and whilst the Springs and Wheels of Life within do continue in Motion and Circulation I have often thought and admired within my self how the ever-living God unto whom all Flesh shall come doth summon and call for us severally through thâ— Postern-door and Gate of Death And when I have enquired and my Heart hath searched diligently out of the Scriptures of Truth what will become of us when we come to die searching what or what manner of thing it is to die truly the best and most intelligible account that I can give of it is this I find in the â—criptures that it is always expressed by these five or six manner of words Dying Deceasing Departing Yielding up the Ghost Gathering to his Fathers Falling asleep All which tend to one and near the same signification and so it doth if there be any other Phrase or Form of speech to express Death by And it came to pass as her Soul was in departing for she died Gen. 35. 8. which was spoken of Rachel And so when Elijah was to raise the Widows dead Son He streched himself upon the Child three times and cried unto the Lord and said O Lord my God I pray thee let this Child's Soul come into him again 1 Kings 17. 21. In the Margent there it is into his inward parts Besides these two plain and express Scriptures which do prove and confirm the matter in hand to this give all the Prophets and Scripture witness That Death is nothing else but a going out or departue of the Soul from the Body When the Soul or Ghost or Spirit is yielded up and committed and returns to that God who gave it And when the Holy Ghost Phraseth it by falling asleep thereby it would set forth that little pain or difficulty which is therein For they die in like manner and make no more of it than when we take our ordinary rest by sleep in our Beds This is commonly the Portion and distinguishing Character of the Godly and Righteous that they go out of this Body with Peace of Conscience and Peace towards God in which same sence that saying of the Disciples is true Lord if he sleepeth he shall do well Which will be so as to the future State if it be real Sleep and perfect Peace and not the Slumberings only of false Presumption But then as in Sleep we do not speak or act as when we are awake nor yet do we think clearly for Dreaming is but a kind of confused Imagination inasmuch as Death also doth take away the use of those faculties which in sleep are only suspended for a time therefore because that in this respect and for this reason it hath some resemblance and likeness to sleep the Spirit of God doth sometimes so compare and call it In Death the Soul is actually gone out of the Body but in sleep it seemeth only to lie a little more still Again the Body is as the House or Tenement but the Soul is the Inhabitant or Tenant thereof and as when that leaves it there is nothing seen but bare Walls and not any thing that hath life within So the Body is evidently seen to be but a meer Trunk Carcase or Lump of Clay when the Soul which is the life and did give it Beauty and ruddy colour which also doth vanish with it is gone out and departed from it Lord now lettest thou thy Servant depart in Peace according to thy Word Luke 2. 29. This one Scripture sâ—ews forth and confirms all those two or three Truths â—fore-spoken of The blessedness and desirableness of â—eparting in Peace that is Peace towards God Hereby again Death is shewn to be and is properly called a departure According to thy Word Hereby is shewn foâ—th and gathered that the Soul is only Tenant at Will to the Great Landlord of Heaven and Earth whâ—n she inhabits here in one of his little Houses or Cottages viz. the Body here on Earth And it is as much as if God should say to her at first Soul I allow thee to inhabit such an exact time in that little Tenement of Clay and when that time is expired thou must come out of it again But now The Sâ—cret of the Lord is with them that fear him Psal 25. 14. It sometimes happens that the Godly and Righteous do perceive and guess about the time God will have them to live here on this Earth It was revealed by the Holy Ghost to Simeon that he should not see Death before he had seen the Lord's Christ And so besides â—he example of Jacob Moses and Aaron and others Registred in the Book of the Lord I have read and heard of several of the Saints and Servants of God who have had it revealed unto them a considerable time before in their foregoing life near about what time and at what year of life they should die which hath accordingly so came to pass I my self have had a forebode for several years past that I should die about the three and thirtieth or the three and thirtieth year and an half of my life God knows whether it will be so And when the time draws nigh that Israel and so they that are of Israel must die they do with a willing mind resign and offer up their Soul unto God as in a readiness a little before that time comes Which is a thing plâ—asing and acceptable in the sight of God our Saviour the God of the Spirits of all Flesh as we see by the example and good temper of this Simeon who was Just and Devout waiting for the Consolation of Israel And so we should wait beforehand for the Consolation which God will give unto his Servants if we do indeed serve him after that we are passed through this Vale of Tears and World of Misery It was revealed unto him by the Holy Ghost that he should not see Death It is very proper and pertinent to the matter in hand to open and explain this manner of Speech of seeing Death The Infidel Ungodly Igâ—orant or Brutish Person may at first look upon it as a nonsensical and false kind of saying to see Death For Death closes and destroys the Eye sight that it can see nothing at all But to answer him Thou Fool that which thoâ— sowest is not quickened except it die Thou Ignorant Person I do here say and affirm then it is that we see most of all when Death hath destroyed all our Opticks and power of seeing and our Eyes are sunk into our Head I will prove and demonstrate it from this very Similitude of Things Do not we see more when we have the full and whole sight of a thing than when we look at or upon it only through a Crevice Hole or Chink Do not they see more who are at full liberty in
to Breathe forth Herâ—by is shewn forth the wonderful Workmanship and contrâ—vance of God that the Soul like the Godhead himself is purely an invisible Being We are to admire and say it is wonderful and to believe and be most fully satisfied that it is so although we cannot comprehend it And the Angel did wonderously and Manoah and his Wife looked on For it came â—o pass when the flame went towards Heaven from off the Altar then the Angel of the Lord ascended in the flame of the Altar Judg. 13. 19 20. Even so here it may be reasoned and supposed for it is a wonderful thing of God and his doing wonderously the thing is most true that when we stand by the Bed-side of our dying acquaintance we see nothing but a little struggling gasping or such like And yet it comes to pass that as the Creature lies upon his back or side his Soul goes up towards Heaven it returning to the God that gave it And as the Angel ascended in the flame even so the Soul expires and goes out in the Breath and we see it not But the dâ—ceasing Soul or rather after it is a deceased Soul sees it and this is a seeing Death The Wind bloweth where it listeth and thou hearest the sound thereof but thou dost not see it and canst not tell whence it cometh and whither it goeth So it may be truly reasoned and conceived of the Soul or Spirit The Soul did actuate the Body whilst it was therein and we did Hear See Taste hear and feel the Operations and Life thereof but we cannot tell exactly the particular Place from whence it came from God and Heaven in the General neither can we tell the particular Place where it goes only in the General that it is to return to God and to appear before him in Judgment and from thence to go away into Everlasting Punishment or into Life Eternal Mat. 25. 46. But further as to the exact Place Manner Time we cannot tell so as to describe it particularly as it is Again As thou knowest not what is the way of the Spirit nor how the Bones do grow in the womb of her that is with Child even so thou knowest not the works of God who maketh all Eccles 11. 5. We know not which way the Spirit came into the Infant whilst it was in the Womb by Creation and Infusion from God in the General neither do we know which way it takes as now we know Roads or Paths When the Breath of Man goes forth and he returns to his Earth his Spirit or Soul ascends up above the Clouds into the upper Parts of the World as may be understood from the Light and ascending Nature thereof as the same is in Smoke or Fire We may also perceive somewhat thereof whilst she is in the Body by liftings up of Spirit As Ecclesiastes saith Thou knowest not the Way of the Spirit nor yet the Works of God who maketh all Even so it is not to be expected that I should so make it known even from the Law and the Testimony and from the Light that is given me from thence and so describe what it is to see Death as People will find when they come severally to see and feel Death indeed Then they shall more clearly perceive the Truth of what hath been afore written when they shall in their individual Persons be brought down to the People of old Time It is well if in our Searching and Learning thereof we come somewhat near to the Truth By what hath been aforesaid a clear Apprehension Notion or Knowledge may be had what Death is or what it is to dye even for the Soul to go away of out of the Body And because it must after Death go to Judgment and from thence it shall go further into Everlasting Punishment or into Life Eternal Hence doth arise that doubt and fear of Soul which of these places it shall go away into As to this how to obtain the one and avoid the other to partake of the Blessing and escape the Cuâ—se to enter into Heaven and not fall into Hell to go away into Happiness and pass by Misery all Scripture is therefore given us of God for to Teach Instruct and Guide us herein even to make us wise unto Salvation The same and this only is or ought to be the end of all Books or Sermons I am sure it is the only intent of the present Treatise According to the Method and Favour which God afforded unto old Simeon we gather hence that it is a very great Blessing and distinguishing Mercy of God for he doth not vouchsafe this favour unto all but only to his Elect neither doth he deal so with every sort of People to have this revealed and manifested unto them that they shall not see Death before they see the Lord 's Christ It is reported of Julius Caesar that a little before he was Murdered in the Senate-Hoase that he did see the Apparition of himself in the form of a dead Man at which sight although he was a Mighty Man of Valour he was strangely astonished and struck with fear For so terrible was this sight of Death unto him that he did exceedingly fear and quake And truly well he might for he was an Heathen and Infidel and we can apprehend by the Gospel Revelation what will becomâ— of such after Death But our good old Simeon hy having seen the Lord's Christ before was sufficiently fore-armed and fortified against the sight of Death The reason whereof stands on this wise for as when the Chick sees the Kite or Hawk that would devour it if she can then run under the Hens wings into the Cub she is safe for as the Hen was instrumental at first to give it Life and Being so she will preserve it Even so it is here by seeing the Lord 's Christ who is appositely called the Prince of Life Acts 3. 15. The faithful Soul or the Soul that is Christ's runs and makes to Christ who promises and will perform it also I will gather my Children togethâ—r even as a Hen gathereth her Chickens under her wings Mat. 23. 37. He shall cover thee with his Feathers and under his wings thou shalt trust his Truth shall be thy Shield and Buckler Psal 91. 3. Then let Death and the Devil come to destroy that Soul if they can Here Christ is greater in Power and Might for asmuch then as the Children are partakers of Flesh and Blood he also himself took part of the same that through Death he might destroy him that had the power of Death that is the Devil And deliver them who through fear of Death were all their life-time subject to Bondage Heb. 2. 14 15. Simeon was one example to confirm this Truth for he being by the Lord Christ delivered from the fear thereof was not so astonished thereat as Caesar was or as other natural ungodly People now-a-days are Who though they name of Christ yet
outside Acts of Worship and Religion if the inward parts thereof are not joyned with them Let them put away their Whoredom and the Carcases of their Kings far from me and I will dwell in the midst of them for ever Ezek. 43. 9. Lip-labour in Prayer is properly Whoredom for it takes away the Heart from God who is the right beloved and places it upon another wrong beloved And so meer and only outside Worship may be truly called the Carcases of Worship that is without any Soul Life or Spirit therein Now as we here learn and read all this must be put away for God to dwell in us and accept of our Worship Our Matters must be Good and Right exactly according to the great Rule of Righteousness in Scripture if ever they will find the least Acceptance or Approbation from God For He is an Holy God He is a God of Knowledge and by him Actions are weighed And so our Worship is to be in Spirit and in Truth for the Father seeketh such to Worship him But all the Worship besides in the World whether Worship in Tongue or in Body which is all as nothing and profits as nothing without the Heart and Spirit going along with it or any Worship in which there is a mixture of Errour Idolatry or Superstition is an Abomination unto the Lord and obtains no good from him but rather brings Wrath and Punishment on the deluded Worshipper One false Expression in a Prayer Sermon or Service spoils the whole Burnt-offering or Sacrifice as to him that offers it up I mean as to the Preacher or Minister but the Hearers may separate the Precious from the Vile and not assent unto but dissent from it if any falshood should drop out of his Mouth The same holds alike and equally true as to good Works As to which the Lord seeth not as Man seeth for Man looketh on the outward Appearance but the Lord looketh on the Heart Suppose we instance in the Duty or good Work of Almsgiving whereof many good things are spoken and as to which many precious Promises are made in Scripture Now here it often so happens that an High-way-Man or one who hath abundance of Goods unjustly gotten or a Prodigal Spenthrift do now and then by chance or by way of vain Humour inconsiderately give a Crown or a Pound to a Poor Body when perhaps a real Servant of God or a good Christian doth not give moâ—e than a Penny because of his impoverishment and low Estate The greatest summ doth the most good to the poor Object because it is a means to furnish him with more necessaries whereas the last is the better Work and more acceptable in the sight of God who seeth the Heart and with what Mind it is As the latter is done only out of a sence of Duty and in Obedience to his Commandments but the former sort is done at random or by chance Or perhaps because even in the most Ungodly and Wicked seeing that they must unavoidably die and meeâ— with God and every one doth more or less fear some Wrath and Punishment from him for their former Sins and evil Deeds So they have some inward wishes and wouldings also to be at Peace with God but they suffer it no more to grow furâ—her unto Salvation then an addle Egg is to a live Chicken And so such may give Alms and that plentifully too like him in Micah thousands of Rams and ten thousand Rivers of Oyl for the Sin of his Soul as hoping thereby to make Atâ—onement for it or Commâ—tation or hereby to make some Recompence and Restitution for Goods unjustly gotten What manifold and vain Imaginations do lurk and lye hid in the Heart of Man And yet all this is besides the Mark for it is not right in the sight of God How fain would they be at Peace with him and yet they are not at Peace with him because they do not go the right way nor do things throughly and wholly but only by halves and in Part. Nor do they receive Instructions from the Word of God where they might see how they ought to walk to please him I have seen it quoted out of the Turkish History that the Great Emperour once took some goods wrongfully from the Merchants and being troubled in Conscience for the same upon his Deaâ—h bed He sends for the Mufti who is their Higâ—-Priest and tell him the Case and consults with him about building Alms-Houses for the Poor with the same Money The Mufti rather advises and it was done so accordingly to restore and give it back again to the right owner or to their Children and Kindred Now here it may be thought had not the poor Reason to curse the Mufti for had not they more need thereof than the Merchants who are commonly Rich and could better bear the loss No for all that in this the Mufti shewed himself a good Man For whether the Alcoran dâ—th so direct or not I know not but I am sure that herein He did speak and dictate according to the Law of God in the Bible If a Soul Sin and commit a trespass against the Lord and lie unto his Neighbour in that which was delivered unto him to keep or in fellowship or in a thing taken away by Violence this was the Turkish Emperours Case as to the Merchaâ—t or deceiveth his Neighbour then it shall be because He hath sinned and is guilty that He shall restore that which He violently took away or the thing which He hath deceitfully gotten Lev. 6. 23. Or if the Party be dead then to his Kinsmen or if there is no Kinsman then let the trespass be recompenced to the Lord even to the Priest Numb 5. 8 9 and so on If neither the Parties themselves â—or thâ—ir Children nor Kindred were alive for to whom Restitution was to be made then Alms was to be done in the very last place of all From whence it appears that as Mâ—rcy is before Sacrifice â—o Justice and Restitution is more pleasing and acceptable in the sight of the Lord then Almsgiving for assuredly He who hath commanded Thou shalt not bring the hire of a Whore or the price of a Dog into the House of the Lord thy God for any Vow For even both these are an abomination unto the Lord thy God Deut. 23. 18. even He will not accept of Alms out of Goods or an Estate unjustly gotten or holden For I the Lord love Judgement I hate Robbery for Burnt-offering Isa 61. 8. And so God hates Robbery for Almsgiving Will you speak wickedly for God and talk deceitfully for him Job 13. 7. And so will you lie or rob or steal or oppress or grasp too much because it is in the Power of your Hand and practice and devise iniquity Micah 2. 1. and pretend it is all for God which is Abomination and Hypocrisie And so it holds in like Cases for where is the same Reason and approves it self so to the
Work and Labour in our general Callings or when we lie on our Bed in our first waking thoughts yea in all our thoughts all the day long whether in company or alone we should sit down at the feet of the invisible God and in our Soul be present before God laying it open and spreading it in his sight But chiefly our selves should be in a continued sence of as much or otherwise all that cannot be done by us and this is to be in the fear of the Lord all the day long But to what purpose should we be thus Even to receive of his words to hear the things that are commanded us of God and to perceive and give heed unto what very thoughts he puts into our Soul so as to obey and do them accordâ—ngly Now here some may imagine that one may do this a long time and yet receâ—ve no Vision or Answer from God Not so long neither as may be thought for Though no Man hath seen God at any time nor heard his Voice yet at this very day he hath three ways of speaking unto Mankind By his written Word by his Spirit in the Heart and Conscience of each Man of Woman and by his Ministers And we should sit down before God and be present before God for to receive and hear from him all these ways It is related of Augustine that about the time of his Conversion from a loose debauched and wicked Life to the Christian Life he heard a Voice speaking unto him Take up the Book and read Which he did accordingly and dipping by chance as he thought but by the speical direction of God upon the four last verses of the 13. Chapter to the Romans they wrought a Conversion in him Even so as often as we take up the Bible to read or hear another read it we are to look upon it as a Letter or Epistle of the Lord God to the Inhabitanâ—s of the Earth Whereby although he is not seen by us yet he speaketh unto us and so we are to receive and hear it with Reverence and Godly Fear and with a Mind to know what the Lord doth say concerning us and also with a Mind to obey and do according to what the Lord doth herein comâ—and us And where is such a Mind as is Willing and Obedient Pure and Holy Sanctified and Cleansed there he doth put his good Spirit or Angel which shall guide us all along to keep thee in the way and to bring thee into the place which I have prepared beware of him and obey his Voice provoke him not for he will not pardon your Transgressions whence note that sins against Conscience are very dangerous for my Name is in him Exod. 23. 20 21. What Man is he that feareth the Lord him shall he teach in the way that he shall chuse Psal 25. 12. And then God doth speak unto Mankind and teach them by his Word and by his Ministers who bring or at least they ought to bring all their Exhortation unto the People from the former For they Preach and make known according as God hath first made known to them by his Word and Spirit But here as appears both from searching and enquiring diligently into the Scriptures of Truth which speak very much concerning them but little that is good or right of them see Isa 30. 10 11. and the twenty third Chapter of Jeremiah and the thirteenth and thirty fourth Chapters of Ezekiel For there are whole Chapters which treat of the Errors and Deceits of the Priests or Ministry in one place of Jeremiah it is said They shall not profit the People at all And compare all this with the flat insipid Preaching of some whose Ministry according to the common Proverbial Speech thereof is as dead and dull as a door-nail For it may be perceived that it hath no manner of Life Power and Efficacy therein This shews that the Lord is departed from and displeased with them and hath wiâ—hdrawn his Spirit from them God himself will make a Reform among them and thoroughly purge his Floor in these latter days which are now coming on For thus saith the Lord behold I am against the Shepherds which as feed themselves and feed not the Flock but then he will cause them to cease from feeding the Flock Ezek. 34. 8 10. instead and in place of whom then he will make good his word And I will give you Pastors according to mine Heart which shall feed you with Knowledge and Vnderstanding Jer. 3. 15. when the Kingdom of God which there signifies the Preaching and Ministration of the Gospel shall be taken from you and given to a Nation bringing forth the fruits thereof Maâ—th 21. 43. Say I these things as a Man or do not the Scriptures here alledged say so which are fulfilled and applicable at this very day For the Holy Ghost in the penning and giving them forth hâ—th consulted for all Persons Times and Places Yet in the mean while it is again here applicable The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and do but do ye not aâ—ter their Works for they say and do not There is not a Sermon which we usually hear but there is some Scripture in it or somewhat according to Scripture And seeing that all Scripture is profitable we may be certainly edified by that although we throw from it the trash or husk of what is meerly Man's Invention and Composition Though some Pastors are Brutish and void of Knowledge and of the Life of God yet all are not so neither But to such Ministers who have the Knowledge and Life of God in them his Method and Promise is The Lord God hath given me the Tongue of the Learned that I should know how to speak a word in Season to him that is weary he wakeneth morning by morning Isa 50. 4. So he putteth a seasonable and suitable word into them for to speak out unto his People Sabbath after Sabbath and from one Lords day unto another which as it is the Duty of one to utter and declare so it is of the other for to come to hear and receive it Hence it is also though we Ministers know not other Peoples thoughts or secret doings or their hidden things of Dishonesty or the things which are done of them in secret yet we handle that word which is a discerner of the Thoughts and Intents of the Heart And as God speaks concerning the secret deep and hidden sinful doings of some Though they be hid from my sight in the bottom of the Sea thence will I command the Serpent and he shall bite them Amos 9. 3. Even so he will guide and command the Ministry of his Word though we his Ministers that handle and speak it forth know not as to whom to fetch up their secret sins to bite or rather prick their Heart and Conscience at the bottom whereof the sin and guilt did before lie