they who order their conversation aright do glorifie God for 't is only those who glorifie God here on Earth who can come unto him with comsortable expectation and assurance of seeing yea of partaking his Salvation also The words may be truly Read thus whoso ordereth his conversation aright glorifieth me as well as whoso offereth praise glorifieth me for none in truth can offer up praise such as acceptable with God but he that ordereth his conversation aright for praise is not seemly in the mouth of a Sinner neither is God pleased with the sacrifice of foots But they that order their conversation aright do briâ—… praise and glory unto God and therefore it is sutabâ—… for such only who have clean lips and obedient hearts 〈◊〉 offer it up according to what is written Take with yoâ—… words and turn to the Lord and say unto him Take awâ—… all iniquity and receive us graciously So will we render tâ—… calves of our lips which plainly shews forth that wheâ—… people are turned to the Lord and he takes away all iniquiâ—… then only they are meet and fit to offer up Prayer anâ— Praises unto the most high God and until that be donâ— he will not receive them graciously Now they ordeâ— their conversation aright whose Conversation is as becometh the Gospel of Christ or whose conversation is ordered according to the whole written word of God from which we are not to add nor diminish In a word they that feaâ— God and keep his Commandments these do glorifiâ—… him In that day shall there be upon the bells of the Horses Holiness unto the Lord. So it should be written on the fore head of each of us and it should be ingraved in the Table of our Hearts that it may be continually in our mind and remembrance O Man or Woman calling them by their several and respective names thou art mâ— Servant in whom I the invisible God will be glorified 〈◊〉 which should indeed engage us so to walk circumspectly and order our conversation aright so as in truth to glorifie God From the things that have been spoken now let the question be asked and put severally to the People oâ— this generation taking them one by one How hath God been glorified in any of us throughout all the foregoing part of our Life I am afraid that here we should be at a stand and we could give but a poor and indifferent account as to that Many people will not be able to make so good an answer as that of the unprofitable servant who yet for all that was doomed to be cast into utter darkness Lord Thou hast thine own again For they have not been only idle in the management thereof but they have also wasted and consumed the Talent that was committed unto them Yea those who have â—ade an addition and improvement thereon so as to have â—…ined more Talents yet still they have fallen short of that was the expectation of God and themselves yet â—ight have done more For all even they that believe â—entioned in the foregoing verse yea the very best Serâ—ants of God in the several Generations and Countries â—s only Son Jesus Christ the Righteous excepted Have â—…ned and come short of the glory of God Rom. 3. 23. â—ut however let the question be throughly put to our â—ouls What fruit have we severally brought forth unto God Bring forth fruits meet for Repentance and so the Apostle writeth to the Colossians The Gospel came unto â—…u as it is in all the world and bringeth forth fruit as so it doth in you That is it did make a sensible alterâ—tion in their lives and manners and it had an operâ—tion and working upon them yea farther there was 〈◊〉 visible appearance of it for fruit is to be seen Here again it must be acknowledged that even the very best â—rimitive Christians although they did bring forth â—…me fruit yet they did not bring forth so much and so â—ood fruits as the Gospel would have enabled them to â—ring forth and themselves might have done The fruits â—ere not answerable and equal unto what God might â—nd did look for and expect which should teach and instruct us to be upon the bringing forth fruit and good works as much as ever we can Herein is my Father â—orified that ye bear much fruit It is not said fruit inâ—efinitely or only some fruit but much fruit So shall 〈◊〉 be my Disciples So that to bring forth fruits meet for â—epentance or to bring forth fruits unto God by our Gospel conversation is another part of our glorifying God here on Earth It is what God looks for Isa 5. 4. and expects from â—s For the Earth that drinketh in the Rain that cometh oft upon it and bringeth forth herbs meet for them by whom 〈◊〉 is dressed receiveth Blessing from God but that which beareth thorns and Briars is rejected and is nigh unto cursing whose end is to be burned The good Trees are known from the barren by the fruit which the one bringeth forth and the other doth not In like manner the true Servants of God may be distinguished from the barren professors of the Gospel for as these may be likened to such Trees only that have leaves on them but as for the former sort By their fruits you shall know them The first sort do shew out of a good conversation his works with meekness of wisdom and the Gospel in them bringeth forth fruit and bringeth forth herbs meet for whom it is dressed so they bring forth fruits meet for him by whom they are dressed and that is God for by his Word and Spirit they are dressed The word and spirit is like putting dung unto soil so these do prune dress and manure the hearts of people and gather out the stones thereof Isa 5. 2. A stony heart will he take away and give them an heart of flesh and all this is to bring forth fruits unto God And as is aforesaid that Hypocritical outward Worshippers do rather dishonour than glorifie God so do those professors who bring forth wild Grapes instead of Grapes or who instead of being a Nobel vine and wholly a right seed are of a sudden turned into a degenerate plant of a strange vine So contrariwise when those who are indeed the Servants of the most high God do indeed bring forth good grapes and good fruits such as in truth are becoming the Gospel of Christ these again do as much glorifie God as the other sort do dishonour him This appears from that aforecited Scripture Herein is my Father glorified that ye bear much fruit so shall ye be my Disciples Intimating there by that people may have the name of Christ's Disciples but they are not so indeed unless they bear much fruit But this is yet more evident from the following Scripture Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven For the good works or good
fruits of his Servants do occasion God to be glorified that is to be well thought off and well spoken off and for praise and honour to be ascribed unto him To pursue here the like reasoning which Moses doth in Deut. 4. 6. 7 8. So in this case strangers and those people who as yet know not God will be apt to think and say that God himself must be a very Good and Wise and Holy and Beneficial a being inasmuch as they see evidently with their eyes that such and such people who serve and â—mitate him are very Good and Wise and Holy and â—nblameable in their conversation and they do whatever good they can unto others Said one of the Antients This is true Religion to imitate him whom thou Worshippest For to be Godly is to be like unto God and to be like unto God is to be Godly And so to do good is a true resemblance and likeness unto the God-Head in that He did good giving us Rain from Heaven and it is 〈◊〉 likeness unto Christ also who went about doing good This doing good is a bearing fruit and a bringing forth herbs meet for whom it is dressed For the fruits of the Earth and Tree do nourish and delight us the Corn feedeth us the Barly is made serviceable to quench our â—hirst and gratifie the appetite Wine makes glad the heart of Man and oyl a chearful countenance all which are good unto the Body and the instance of God's doing good in Acts 14. 17. Is there assigned in Giving us Rain from Heaven and fruitfull seasons filling our hearts with food and gladness So that the more good any Man or Woman doth the more he or she is like unto God and Christ When thou seest and observest any one to do good more than ordinary and that same person seems to serve God very much this is an evidence that he doth it in sincerity and reality and that God doth indeed command and require him so to do and also it is an endeavour after his likeness The good works and good fruits which appear forth through any Man or Woman are the actings of God through his Creatures For 't is not so much they but Christ who dwelleth in them that doth this or that good thing and therefore it is meet and right that God should have the Glory and Honour of it Which causeth through us thanksgiving unto God for the administration of this service not only supplieth the want of the Saints but is abundant also by many thanksgivings unto God 2 Cor. 9. 11 12 As indeed such people who are Spiritually knowing when they see any good works they do thereupon glorify our father which is in Heaven for he is indeed the author and original of them and thus it comes to pass that through the instrument who visible the invisible God is glorified thereby The Heavens declare the glory of God and the firmamâ—… shâ—… his handy work Even those Creatures which haâ—… no Life nor Speech nor Language yet by their having haâ—… a Being from him and Greatness or Beauty they are stanâ—ing Monuments of his Praise Like as a Curious anâ— well drawn Picture doth always shew forth the skill 〈◊〉 the Painter altho' it hath no Mouth to utter it fortâ—… Even so those great and wonderful Works of the Creaâ—… on of God do declare and shew forth the Glory Hâ—nour and Power of God and their Voice tho' it is â—…lent and inward is heard or rather understood wherevâ—… those wonderful Works of the Creation are seen In thâ— sense The Sun and Moon and Stars of Light and the Hâ—…vens of Heavens do all praise God as in Psal 148. Thâ—… are called upon so to do and they do it accordingâ—… In Ver. 5. the Reason is observable why they should 〈◊〉 it Let them praise the name of the Lord for he commandâ—… and they were Created And so to come down to the loâ—er parts of the Creation Praise the Lord from the Eaâ—…ye Dragons and all Deeps Fire and Hail Snow and Vapoâ—… Stormy wind fulfilling his Word Mountains and 〈◊〉 Hills Fruitfull Trees and all Cedars Beasts and all Câ—…tel creeping things and flying Fowl Ver. 8 9 10. Whiâ—… is the living Creation And in the next Verse he comâ— to the reasonable understanding Creation Kings of 〈◊〉 Earth and all People Princes and all Judges of the Earâ—… both young Men and Maidens Old Men and Childreâ— let them praise the Name of the Lord for his Name aloâ—… is excellent his Glory is above the Earth and Heaven Heâ—… some are sullen and unthankful and do it no more thaâ— according to outward Form but they do it not in the common Discourse As to this matter the Holy Ghoâ—… Exhorts on this wise By him therefore let us offer the Sâ—crifice of Praise to God continually that is the fruit of 〈◊〉 lips giving thanks to his Name Observe that Adverâ—… Continually for it is not said only in the Congregation or at no time but when we are saying our Prayerâ— but continually which extends to our common talk anâ— â—…scourse Observe here again how it is called the fruit 〈◊〉 our Lips Intimating hereby that offering up of Praise â—…d giving thanks unto God is the proper fruit of our Lips 〈◊〉 that if our Lips do not yield and bring forth this â—…uit they are as barren Trees fit for the fire and not â—…r our Master's use We have very often in Scriptures which make known â—…e mind of the Lord Glory and Honour and Praise Asâ—…ibed unto him Now indeed God doth not at all want â—…lory no more than the Sun doth want Light for with â—ee is the fountain of Life so with him is the fountain 〈◊〉 all Glory and Excellency and from him is derived â—…wn whatever Glory and Excellency is in any of the â—reatures He is infinitely happy and allsufficient in â—imself he doth not want the services of Angels much â—…ss of sinful Men. If thou be Righteous what givest thou him 〈◊〉 what receiveth he of thine hand or is it gain that thou â—…akest thy way perfect all which imply a strong Negative â—hat it is not so But yet if God had never Created aâ—y thing there would not have been any thing to have â—iven up and ascribe Glory unto him nor yet to Celeâ—rate his Name For the Grave cannot praise thee Death â—annot celebrate thee and so a state of Annihilation canâ—ot do it But now since he hath created all things for â—is Pleasure and to receive Glory from them this thing â—of Glory is the best and most proper thing which the Reaâ—onable Inhabitants of the Earth can conceive of to asâ—ribe up unto God Give unto the Lord the glory due unto â—is Name Psal 29. 2. So that it is a just debt It is therefore accordingly given and rendred up unto him by â—ll his Saints and Servants throughout the Earth Give â—hanks unto the Lord call upon his name Make known his â—eeds among the people sing unto him
God the Lord belong the Issues from Death In saving us from Sin God doth save us from Death also inasmuch as Death is by reason of Sin And therefore Jesus Christ in whom was no sin he being the Holy one of God Therefore he should not see corruption and it was not possible that he should not be holden of Death as Peter doth truly averr it So that as God and Christ do save us from sin unto God do belong the Issues from Death for there is a flowing and rising and deliverance from that again As health is an holding together of Temporal Life so Holiness or freedom from sin is the Principle and beginning of Eternal Life It is an act of Salvation or saving to subdue And as to this also we have God speaking on this wise He will turn again he will have compression upon us he wiâ—… subdue our iniquities Micah 7. 19. which indeed is the greatest instance of compassion that can be shewed unto us Men for unless God did subdue our Iniquities we must die perish and be miserable for ever Now to Subdue our Iniquities is to conquer and subdue the reigning Nature and Power of them so that they shall not involve us into the Death of Sin here nor yet into the Damnation of Hell hereafter Having thus Explained what Salvation is in order that we may the better understand those true and assured grounds of a willingness to dye when we have seen the Salvation of God wrought and accomplished upon and within our Souls Proceed we to speak 〈◊〉 the Nature of Redemption which is also another trâ—… and assured Ground of committing our Spirit into thâ— hand of God because thou hast Redeemed us O Lorâ— God of Truth The signification of which Redemption may be Understood from what is written Forasmuâ—… as ye know that ye were not Redeemed with Corruptibâ—… things as Silver and Gold from your vain Conversation receivâ—… by tradition from your Fathers And as the same Apostâ—… doth elsewhere phrase it By these you might be partâ—kers of the Divine Nature which none can be unâ—… be is first Redeemed from the corrupt Nature aâ— from the Body of Sin which we carry about us having escaped the Corruption that is in the World through lust So that to be Redeemed from Corruption and from Lust both which are very much in the World this â—s Redemption Upon my Discoursing these things Examine your selves whoso shall hear or Read these Lines can ye thus find and witness Redemption in your own Souls That is do ye feel and Experience inwardly a Redemption in ye from that vain Conversation which is so much used and practised by other People and also a Redemption from Corruption and from Lust If it is so Indeed and in Truth then ye have purchased a good degree in the Faith and ye have made a considerable Advancement and Proficiency in the Christian-Life So that ye are in a readiness and willingness to Commit your Spirits into the hand of God because he hath Redeemed them And then in Psal 31. 5. He is called the Lord God of Truth Intimating thereby that he doth Redeem and Sanctifie them by his Truth There is another Scripture which doth clearly open the Nature of Redemption These were they which were â—…ot defiled with Women these were Redeemed observe that â—…rom among Men being the first Fruits unto God and to â—he Lamb. And in their Mouth was found no Guile for they were without fault before the Throne of God Rev. 14. 4. 5. â—t is here to be taken notice of how the Scripture in â—his and many other places doth in a wonderful manner Instruct People in these things of Holiness perâ—ection and Innocency It is the Point or End which â—…ll Scripture doth drive at and lead unto But in this â—lace to be Redeemed doth import to be Redeemed â—…om among Men and not to be defiled with Women That is not to be Tainted or Touched with the Temptation of either to be freed from Lust Concupicence and from the motions of Sins in our Members and to have in our Mouth no Guile found and to be without fault before the Throne of God Such are his Redeemed and Sanctified ones And the Ransomed of the Lord elsewhere called the Redeemed of the Lord Isa 51. 11. shall return and comâ— to Zion with Songs and Everlasting joy upon their Headâ— They shall obtain joy and Gladness and Sorrow and Sighâ—ing shall flee away Isa 35. 10. In truth none havâ— such Reason to be joyful as these Redeemed of the Lord for nothing can possibly hurt them Not Meâ— nor Devils nor yet Death it self which is the moâ—… Melancholy thing and of doubtful Expectation as tâ— other People for by Death they are received into God hand the place of Everlasting joy There is yet another Scripture which Explains thâ— Nature of Redemption Who gave himself for us that 〈◊〉 might Redeem us from all Iniquity and Purifie unto him self a peculiar People zealous of good Works Titus 2. 1 The Scripture is all along consonant and agreeable to 〈◊〉 self for this Redeeming from all Iniquity and Purifyiâ—… answers exactly to that place aforementioned of beinâ— without Guile and to have no fault A state of Innocenâ—… is a state of Redemption for it is a state of Redeâ—ption from Sin Guilt and whatever may hurt or maâ—… the Soul miserable It is a Redeeming from Captivitâ— Bondage and Thraldom from the Vassalage of Sâ—…tan and the Imprisonment of Hell which as we 〈◊〉 come Obnoxious unto only by reason of Sin Iniquiâ—… and Transgression So as we are Redeemed from theâ—… we are consequently Redeemed and saved from tâ—… other also Besides these two Grounds of having seen the Salvâ—tion of God and his having Redeemed us there is anothâ—… for our willingness and contentment to dye from whâ—… is written I have Glorified thee on the Earth I haâ—… finished the Work which thou gavest me to do And nâ—… come I to thee John 17. 4. 13. Now seeing that whoâ—… God did foreknow He did also Predestinate to be confâ—…med unto the Image of his Son that he might be tâ—… first Born amongst many Brethren So that we mâ—… assuredly Reason that every Servant of God may upâ—… true grounds be willing to dye and to come unto Gâ—… when he hath before Glorified him on the Earth aâ—… finished the Work which God gave him to do Aâ—… now come I to thee Words full of consolation and rejoycing Like as when a Servant is sent out to such a place about his Masters Business when he hath done it he returns to his Master with rejoycing and complacency of mind Even so God our Creator sent us Reasonable Creatures to do his Work and Business Wist ye not that I must be about my Fathers Business Luke 2. 49. Said Jesus Christ his beloved Son who herein left us an Example that we should follow his steps Now certainly it must be a Satisfaction to the Creature when he hath
done the Work and Will and Business of his Creatour according as it was expected from him and consequently the Creature can then return with more Comfortable Expectation unto him And now come I to thee We cannot better and more willingly surrender back our Spirits to the God who gave them then when they have faithfully performed that very same thing for which God sent these Spirits into these Bodies for to do And now O thou invisible Creator the invisible part of us which was by thee Created comes to thee From what hath been afore written it appears that there are three things especially which upon good and true grounds can make any one contented willing and desirous to Dye First When one hath seen the Salvation of God Secondly When the Lord God of truth hath Redeemed us Thirdly When one hath Glorified God on Earth and finisbed the Work which he gave us to do It was Revealed unto Simeon by the Holy Ghost that he should not see Death until he had seen the Lord's Christ And he came by the Spirit into the Temple and when his Parents brought in the Child Jesus to do for him after the Custom of the Law then took he him in his Arms and Blessed God and said mine Eyes have seen thy Salvation So that Simeon his seeing the Salvation of God was seeing Jesus Christ in the Flesh But since the fullness of time is over and past we cannot now see him in the Flesh here on Earth yet we may see him in his Grace and Revelation But chiefly to see Christ the Salvation of God the Power of God and the Wisdom of God is with the Eyes of our Understanding being enlightened and turned inwards to see Christ within us Little Children of whom I travail in Birth till Christ be formed in ye And so to have Christ formed in us this is to see the Salvation of God Now this is a work of time and succession as it is of forming the Infant in the Womb. To have or see Christ formed within us is the Business and Work of our whole Life here on Earth which the Preaching and Ministry of the word doth help unto And when once Christ is throughly formed within us and we see the Salvation of God then we may be well contented willing and Desirous to dye for this Reason For as when the Chick sees the Kite or Hawk which would devour it if she can run under the Hens wings then she is safe For as the Hen was at first Instrumental to give it Life and Being so it will still preserve it Even so by seeing the Lord 's Christ who is the Prince of Life and the Salvation of God the faithful Soul who is in Covenant with him runs and makes unto Christ who promises and performs it also He shall cover thee with his Feathers and under his Wings shalt thou trust Psal 91. 3. and gathereth his Children together even as a Hen gathereth her Chickens under her wings Here let Death and the Devil come and destroy that Soul if they can Christ is greater in power and might Forsamuch then as the Children were partakers of Flesh and Blood he also himself took part of the same that he through Death might Destroy him that had the Power of Death that is the Devil And destroy them who through fear of Death were all their life time Subject to Bondage If we are first saved from Sin and Guilt then wâ— are also saved from the wrath to come And then wâ— may be contented and willing to dye for therefore People are afraid to dye Because they are afraid to fall under the wrath of God Now if they are sure and safe from that then Death is without any sting at all which is Sin And then also we shall be safe saved and preserved from all the Evils Plagues and Punishmentâ— of the World to come So that after all the Miseries and Irksomness of this present Life for as there is a satiety of all things so at length there is a satiety even of Life it self after all the toyl and wearisomness and labour thereof God our Creator will comfort us for this same toil and the times of Refreshing shall come from the presence of the Lord Blessed be his Name for it He doth here in this valley of Tears and place of Weeping afford us some good and Comfortable things yet seeing that he hath appointed our time on Earth as the days of an Hireling we may willingly and contentedly give up our Breath and commit our Spirits into his hand saying with old Simeon Lord now lettest thou thy servant depart in peace according to thy word for mine Eyes have seen thy Salvation Because we shall have yet better and more Satisfactory things when we depart hence To be patient to Live and willing to Dye is the temper and disposition of Soul which I desire and would endeavour at And this my willingness to dye should not proceed out of a Melancholy temper Like Jonah in an Angry Mood who would have the Lord to take his Life from him For it was better for him to Dye than to Live only forsooth because he was displeased at the time that the Lord did not destroy Nineveh according to the word which he had Preached But this was only a pettish humour of his And so others at this day upon a sudden Affliction and Vexation are forthwith weary of the world and call to Death to come and ease them of the present Burthen Trouble Grief or Uneasiness But give me the mind that is willing to dye upon the same Reason as the Apostle was Having a desire to depart and to be with Christ which is far better Phil. 1. 23. Then the best condition here on Earth when also it can truly be said To me to dye is gain For by Death I shall gain or get more Good more Satisfaction more Comfort more Happiness and Blessedness then ever I had on this Earth Then only Death is gain when to live is Christ when we lay out our selves and live only for Christ that is in his service and to get Christ formed within us then truly Death is gain But if on the other hand People live to themselves or for themselves as in the service of Mam mon and for Pleasure and they are wanton on the Earth the consequence thereof is they have nourished their heart as in the day of Slaughter or against the day of Slaughteâ— to such to dye is not Gain but Loss for thereby they losâ— their Pleasure they lose their Mammon and they receive nâ—… good instead thereof but only Punishment and wrath Blessed are the Dead which dye in the Lord. But 't is only those who live unto the Lord that is in his service and Obedience that Dye in the Lord. If we mean to gain by ouâ— Death that is to get and obtain more good thereby thaâ— we had here we must do somewhat for it whilst we are in Life
that perish go on blindly aâ—… ignorantly for twenty forty or sixty years yea througâ—out all their life long in this deceit of being Worshiâ—…pers of God and yet not doing his will of hearing 〈◊〉 word and not obeying it nor yet doing thereafter wheâ—… as the Blessedness is to them that hear the word of God aâ—… keep it Saith David by the Spirit if I regard iniquiâ—… in my heart the Lord will not hear me Now iniquiâ—… signifies the thing that is not equal But too many outwaâ—… Worshippers do not only regard iniquity in their heaâ—… but also practice it with their hand Nevertheless liâ—… the Adulterous Woman Who eateth and wipeth her mouâ—… and saith I have done no wickedness they will not ceaâ—…nor desist to offer up their many and customary Prayâ—…s unto God as aforetime and as if they had never â—…one any such thing Such may be found amongst the â—umber of those of whom it is written Not every one â—…at saith unto me Lord Lord shall enter into the kingâ—…m of Heaven but he that doth the will of my Father which 〈◊〉 in Heaven Many will say to me in that day Lord Lord â—ave we not prophesied in thy name and in thy name cast out â—evils And then will I profess unto them I never knew 〈◊〉 depart from me ye that work iniquity All will not be â—…ved that go to Church or Meetings and then where shall â—…e ungodly and sinner appear for of four sorts of hearers 〈◊〉 the word there is but one that bringeth forth fruit â—…to everlasting life Herein also God is glorified when â—…ey bring forth fruit but he is not glorified when they 〈◊〉 not bring forth fruit or when instead of Bringing â—…rth grapes they bring forth wild grapes â—o ye think that the Papists do glorifie God by their Mass 〈◊〉 Idolatrous Worship or by their ignorant mumbling â—…er their Beads when it is the revealed will of God that â—eople should pray with the Spirit and with the underâ—…nding also 1 Cor 14. 15. That whole Chapter is aâ—…inst praying in an unknown Tongue God is a â—…irit and they that worship him must worship him in Spiâ—…t and in truth This is opposite unto and shuts out all â—…eir pompous outside Worship and carnal ordinances â—…ter the institutions and Commandments of Men. For â—…eir Worship stands in divers Washings and Bowings â—…d carnal ordinances imposed on them who would wilâ—…gly always remain in their corruption and errour â—…d never let Reformation come among them although â—… Blessed be God many have reformed from their â—…ays Again May it be thought that the Mahometans by going â—…nstantly to their mosque and by their making a great â—…y and howling in their Prayers unto the God of Heaâ—…n although they are never so earnest in Prayer as they â—…em to be in tone and voice and also by their Waâ—…ings before Prayer as the manner of them is whereâ—… common reason would shew them that the inward â—…urifying and cleansing of the heart of the Worshippers is more required by God and more pleasing and acceptable in his sight then the outward washing of theâ—… Bodies with water And so with all their other rites anâ— ceremonies customs and manners do they glorifie God â—… when all the mean while they know not nor believâ—… on Jesus Christ by whom there is access unto the Fatheâ— he being the alone mediator between God and Man And so we may run over and conceive in our minâ—… as to all the Religions Superstitions and ways of Woâ—ship used in the World together with that manifoâ—… Errour and Absurdity that is joyn'd therewith Do thoâ—… Worshippers glorifie God It would be hard to say soâ—… For the Father seeketh such to worship him as worship him 〈◊〉 Spirit and in Truth And seeing that so much Errour aâ—… Folly Ignorance and Vanity is crept in and interminâ—led with the several Worships of the World especialâ—… among those of the Roman-Church and that vast multâ—tude of others who do not at all name the name of Chrâ—… it may be thought as to them that in God's Sight and 〈◊〉 to his Acceptation He that Sacrificeth a Lamb is as if â—…â—ut off a Dogs neck He that offereth an Oblation as if he â—…fer'd Swines blood He that burneth Incense as if he blessâ—… an Idol Which last is the highest degree of provokiâ—… God that can be So that such Worshippers do rathâ—… displease than please God they do rather dishonour thâ—… glorifie him They make God more angry and furthâ—… off then bring him near or reconcile him unto the Wâ—…shippers But to come home and nearer to our selves even 〈◊〉 us who are called Protestants of the pure Reform'd Churâ—… who come yet nearer to the Pattern shew'd to us in 〈◊〉 Gospel than they aforementioned Altho' our Worship 〈◊〉 in some measure Spiritual and True Yet here agaiâ—… a right Faith and a wrong Conversation a good Naâ—… but evil Doings will not save any of us Nor yet is Gâ—… glorified by the work done or only in the outward coâ—…ing to the Places of Worship for if People do therein drâ—…near to God with their Lips but their Hearts are far frâ—… him if they bring only their Bodies to the place but theâ—… in their Souls do mind other Objects besides the Invisibâ—… â—od then as the Body without the Spirit is dead so such may be â—ore truly called carcaâ—e Worship than Spiritual Worâ—…ip for it is the Worship of a dead Body only or of a â—arcase without the Spirit Acting or being concern'd thereâ—… Saith God Now let them put away their Whoredom â—nd the Carcases of their Kings from me and I will dwell in â—he midst of them for ever Ezek. 43. 9 Lip labour in Prayâ—r or Worship is properly Whordom for it takes away â—he heart from God the right beloved and places it â—n another wrong beloved and so it is a carkase of Worâ—hip for the reason aforeassigned Both which God requires â—o be put away before he will dwell in the midst of us Having abundantly and at large discoursed by what kind of Worship God is not glorified it will easily â—ppear by what Worship he is indeed glorified For if â—…e is not glorified by meer outside Worship as indeed he â—s not it follows that he is glorified by such Worship as is spiritual which denotes inward Worship for if it is performed by the Spirit it must be inward because the Spirit is within and true God is a Spirit and they that worship him must worship him in Spirit and in truth For the Father seeketh such to worship him and consequently he is glorified thereby so that to Worship God in Spirit and in truth is a part of our glorifying God here on Earth Whoso offereth praise glorifieth me and to him that ordereth his conversation aright will I shew the Salvation of God Pal 50. 23. Seeing that they who order their conversation aright will have the Salvation of God shewn unto them it follows hence also that
most people apprehend and practice concernâ—…g it yet that Man who will be saved by his Reliâ—…on must make a work of it yea and hard work it is 〈◊〉 climb up the Holy Hill and to get to Heaven Inâ—…ed too many do not take more Labour and Pains in â—…eir Religion than in putting on their Cloaths and 〈◊〉 dressing and undressing themselves which is a custom 〈…〉 usual thing but there is no toil or sweat therein 〈◊〉 more do they make of their outward Worship But â—…s alone is not sufficient to obtain the benefit and â—…sired end of Religion that is the Salvation of their â—…uls For the Scripture which makes wise to Salvation and â—…aches the way to Heaven doth assure us that we must â—…ive if we would enter in at the strait gate Luke 13. 24. The â—ord in the original signifies Putting forth the utmost â—…rength which meer outward Worshippers do not God is a â—…warder of them that diligently seek him Heb. 11. 6. Which â—…plyes on the other hand that he is not a Rewarder 〈◊〉 them who seek him carelesly or who do it only accorâ—ing to custom and outward fashion as the manner of â—any is Be ye stedfast unmoveable always abounding in the â—ork of the Lord forasmuch as ye know that your labour is â—…t in vain in the Lord 1 Cor. 15. 48. In this Scripture it is â—…lled both a Work and a Labour and it imports thus â—uch that they who make a Labour and work of it 〈◊〉 them it will not be labour in vain As again on the â—ther hand to such who make no work nor labour thereâ—f it will be labour in vain I mean that little which â—uch people do in Religion for almost all people do someâ—hat or other therein will be in vain because it will â—ot be sufficient to obtain the desired end which is the â—aving of their Souls There is no going to Heaven by â—afe and sloth by custom or fashion Son Go and â—ork in my Vineyard But thou endure hardship as a good Souldier of Jesus Christ And not to multiply more Scriptures to confirm the point in hand take it for a certain â—ruth and affirmation as the end of things will more clearly shew and manifest That it is a hard work and Labour to serve God accceptably with reverence and Godly fear and to be Religious indeed that it may become a Religion to the saving of the Soul as people do really work and labour when in the sweat of their face they eat their Bread or as it is in any hard labour of the hands and this must be a continued work and labour in Religion extending and running throughout all our Life long The labour and work of the mind is as toilsome and difficult as that of the Body Now the work of Righteousness for so the Holy Ghost calleth it Isa 32. 17. Or the labour of Religion or the service of God is purely and chiefly of the mind it is heart work and Soul work and so it is labour of the Heart and labour of the Soul And here Bodily exercise profiteth nothing but the Soul execise that is the lifting up her self towards God and that most earnest desire which she hath to please him and find acceptance with him hath the promise of that life which is to come And here must be labour and care that thiâ—… may be accepted with God In Bodily exercise pertaining to Religion there is but little labour or work but in the Soul exercise thereof which is the principal part and the only thing required by God My Son give me thy Heart There must be labour and work to render it acceptable and pleasing in the sight of the Lord. A for instance when we go to Worship to bring our Bodies to the place or after we are come there to sit still and sleep or to have our thoughts a Wandering and Roving or to have our eyes staring and fixed on the several outward objects there is not much work and labour in all this For in the bare going to the place of Worship there is no more labour than in Going or Walking to a place for our Recreation or Pleasure and then it is noâ— more labour and work in sitting still there then in the Houses of our several Habitations But herein consists the labour and work of the Soul to keep it always lifted up and fixed on the invisible God and to keep it close and attentive to the word preached or when the Law and the Prophets Acts 13. 15. The Gospel and Apostles artâ— Read than to mind only the things which are therein spoken of and nothing else And when the vanity and inclination of our corrupt Nature this being also one device of Satan that the word preached becomes as seed sown in â—…ony ground for it hath not entrance into and takes â—o root in the heart would turn us aside to stare upon â—…tward objects Here again to deny our selves and â—ith Hezekiah to Turn our face towards the wall that we â—ay be the more attentive and earnest in our Prayer unâ—… God and in hearing his word there is some work and â—…bour in this before we can bring our corrupt and deâ—…tfull heart throughly unto it O turn away mine eyes â—…at they behold not Vanity And when the Worship of â—od and the hearing his word is Irksome and Weariâ—…me to our corrupt Nature which is the great temptaâ—…on to ungodliness and prevails upon people of unâ—…dly minds And we could spend the same tune in carâ—…l Perambulation in the fields In finding our own â—leasure or speaking our own words at the doors or in the â—…oms of our Houses both which the Spirit of God finds â—…ult with in Isa 58. 13. Ezek 33. 30. Yet here again 〈◊〉 deny our selves of this kind of pleasure and agreeableâ—ess to our Nature as it is corrupt and willingly submit â—…r selves at the same time to the Tediousness and Irksomâ—…ss of Religious duties there is some labour and work â—…erein for it is of the same Nature as labour is to be Toilâ—…me and Irksome for no Labour which was inflicted 〈◊〉 us as a chastening and punishment after the fall for the â—resent seemeth to be joyous but grievous nevertheless â—…terward it Yieldeth the peaceable fruit of Righteousness 〈◊〉 them who are exercised thereby For afterwards the Creaâ—ure is inwardly satisfied because he hath herein complied â—ith the ordinance of God and also herein he hath subâ—itted to some part of the punishment of God which 〈◊〉 now sweetned unto us in Christ In the sweat of thy â—…ce shalt thou eat thy Bread By the sweetness and comfort â—hich both is intermixed with and amidst honest labour â—nd chiefly it may be perceived after it is over for there 〈◊〉 no such satisfaction in the world like unto the review 〈◊〉 looking back upon well spent time the reasonable Creature may cry out Righteous art thou O Lord 〈◊〉 thou hast punished us less than our iniquities
deserâ—… Herein also the Plowman Artificer and day Labourâ—… will give up unto God a better account of spending thâ—… time and the days of their life then idle Gentry aâ—… Rich People Who have lived in pleasure on the Earth aâ—… have been wanton and have nourished their hearts as in 〈◊〉 day of slaughter Who sit down to eat and to drink and rise up to play Here again it is to be desired that peopâ—… would willingly as out of duty and obedience to thâ—… primitive Commandment and ordinance of God su 〈…〉 mit themselves to labour and pains and not do it so muâ—… out of necessity to get a livelihood and that they wou 〈…〉 submit themselves to the same labour and pains in t 〈…〉 immediate service of God and in doing good and 〈…〉 all this purely for God's sake and not as an hireling 〈◊〉 hire or reward For God more approves of such se 〈…〉 vice and obedience as we may gather from what written The Kings came and fought then fought the Kin 〈…〉 of Canaan in Taanach by the waters of Megiddo they 〈◊〉 no gain of mony Judges 5. 19. And from the example Nehemiah who saith Moreover from the time I was appoinâ—… to be their Governour in the land of Judah that is twe 〈…〉 years I and my Brethren have not eaten the bread of 〈◊〉 Governour but the former Governours that had been befoâ—… me were chargeable unto the people and had taken of them Bre 〈…〉 and Wine beside forty shekels of Silver yea even their servaâ—… bare Rule over the People But so did not I because of 〈◊〉 fear of God Neh. 5. 14 15. These things are recorded to for ensamples and they are written for our admon 〈…〉 tion yea and imitation also upon whom the ends 〈◊〉 the world are come The God of Israel said He thâ—… Ruleth over Men must be just Ruling in the fear of G 〈…〉 2 Sam. 23. 3. Such should not be chargeable unto the peop 〈…〉 For whereas the former Governours had been chargeabâ—… unto the people Nehemiah would not because of the fear God But to return again from whence I have seemed to digâ—… eâ—… As bodily labour doth by use and exercise become mo 〈…〉 Habitual and easy so in the service of and obedience to God it would be work and labour well bestowed to somewhat remove and take off that Irksomness and Wearisomness that is in the same which is done by beginning and then continuing in this good kind of life Hereby it comes to pass that when people in their unregenerate state say of the Worship and service of God Behold what a weariness is it Mal 1. 13. Saying when will the new Moon be gone that we may sell Corn and the Sabbath that we may set forth Wheat Amos 8. 5. They come â—o be so changed and renewed and altered in their mind that they call the Sabbath a delight not doing their own ways nor find their own pleasure nor speak their own words but they delight themselves in the Lord and take delight in approaching unto God Which heretofore was unpleasant â—o them and they were backward and hard to be brought unto it this is a change indeed Formerly they grudged at every hour of time which was not spent in pleasure and now they grudge at every hour which is not spent in the service of God and doing good to their immortal Souls All other things perish and nothing else remains â—n a Man or avails any thing The Grass withereth the Flower fadeth but the word of our God shall stand for ever There must be work and labour and succession of time before the Soul comes to be thus Born again and renewed in the Spirit of her mind after that she hath been depraved by the Body and by our corrupt sinful and sinning Nature There must be a great deal of hard work and labour before we can put off and be delivered from this Body of Sin and Death which we carry continually about us O wretched Man that I am who shall deliver me from the Body of this Death I thank God through Jesus Christ our Lord. Intimating thereby that no Mortal Creature could do it yet the grace of Jesus Christ could and also would do it for this purges out the old leaven and sinful and corrupt Nature until it becomes whole and healthful and than it will grow up to Blessed immortality There must be work and labour to lay aside every weight for can any weight be laid aside without some labour in no wise And the sin which doth so easily beset us and to resist unto Blood striving against sin T 〈…〉 last requires the utmost labour and hardship To go 〈…〉 farther and lay the Ax to the Root of the Tree thâ—… must be work and labour to get rid off and free fr 〈…〉 the motions of Sin and the inclinations to Evil wh 〈…〉 are in our members For when we were in the flesh 〈…〉 motions of sin which were by the law did work in our me 〈…〉 ers to bring forth fruit unto Death This is the mis 〈…〉 evous effect of those motions of sins in our members 〈…〉 bring forth fruit unto Death It may be of edificati 〈…〉 and benefit to narrowly consider the Nature of thâ— which also will not be altogether going aside from 〈…〉 intended matter for to get clear from those motions sins is one part of finishing that work which God ga 〈…〉 us to do They are called the motions of sins So that they a 〈…〉 not properly actual sins but the motions of sins that 〈…〉 a motion or inclination unto sin like to the first sprin 〈…〉 ing forth of a Bud or as in the breaking forth into a S 〈…〉 or Sore The matter and root and cause thereof from within So here the Law of God is perfect convert 〈…〉 the Soul and in order to that it would prevent the ve 〈…〉 first rise and beginnings of sin or the motions of sins in 〈◊〉 members For it doth not only provide against the outwa 〈…〉 breaking forth of actual transgression but also it wou 〈…〉 suppress and stifle and hinder the motions of sins in o 〈…〉 members If these little ones that is the motions 〈◊〉 sins in our members are dashed against the stones as hap 〈…〉 py is he that doth so Then they can never grow inâ—… Presumptuous sins or into the great transgression And 〈◊〉 if these motions of sins are suppressed and stifled whi 〈…〉 they are but yet working in our members than it 〈◊〉 impossible that ever they should come forth into actuaâ—… sins Truly this to do is very hard work and labouâ— yet still there should be a pressing and endeavour afteâ—… it This is the difference between the sins of the regenerate and unregenerate between the spot of thy Children and which is indeed Corrupting of themselves Deut 32. 5 Such as are the Children of God have only some little motions and inclinations to the same sins
fit their Masters use So it is accordingly expected 〈◊〉 us that we work together with his Grace and Sp 〈…〉 which would work in us mightily if we do not rebel 〈◊〉 vex his Holy Spirit that we may become meet re 〈…〉 prepared fit and ripe for God the great proprietou 〈…〉 our Souls who gathereth them up to himself He b 〈…〉 the Father of Spirits and accordingly the faithful speak Into thine hand I commit my Spirit That they 〈◊〉 become also when our Bodies drop into the grave shock of Corn in its season That when it is slipt 〈◊〉 dislodged from the Body it may be such as himself spe 〈…〉 of Behold mine Elect in whom my Soul delighteth 〈◊〉 42. 1. Or which is to the same benefit or significat 〈…〉 for the Lord Jesus who is the Son of God to say 〈◊〉 ye Blessed of my Father inherit the Kingdom prepared for from the foundation of the World What comfortable w 〈…〉 are here We would unless we be such fools as not to k 〈…〉 the worth thereof give Thousands of Rams and ten T 〈…〉 sand Rivers of oyl yea all we have in the world for assurance thereof But though Rich people have the vantage as to this world they have none as to the wâ—… to come for the corruptible things of Gold and Sâ—… We were not Redeemed by these but by the precious Blood of Lamb of God will not purchase Heaven nor yet pr 〈…〉 the favour of God Which is to be had by no 〈◊〉 way then that of Obedience and Holiness Obey my 〈◊〉 and live An Holy God loves an Holy Soul For thâ—… fore it was that God speaks this of Jesus Christ Behold Servant whom I uphold Mine elect in whom my Soul del 〈…〉 eth Because he than knew from the beginning 〈◊〉 his Son Jesus Christ would finish the work that God 〈◊〉 him to do as Christ makes the return thereof thâ—… had finished it Wherefore when he cometh into world he saith Sacrifice and offering thou wouldst not a Body hast thou prepared me In burnt offerings and Sâ—… fices for Sin thou hast had no pleasure than said I Lo 〈◊〉 In the volume of the Book it is written of me Tâ—… will O God From which and many other places of â—…pture it may be truly Reasoned that God hath not much pleasure in outward acts of Worship neiâ—…r doth he so much insist upon and require them I 〈◊〉 not reprove thee for thy Sacrifices or thy burnt offerings have been continually before me as in the doing his will â—…is is the chief thing which God requires of Man Hath 〈◊〉 Lord as great delight in burnt offerings and Sacri 〈…〉 as in obeying the voice of the Lord Behold to obey is 〈…〉 r than Sacrifice and to hearken than the fat of Rams â—ow this is true Christianity to imitate Christ For as was the first Born amongst many Brethren so he â—…self saith I have given you an example that you should 〈◊〉 I have done Seeing therefore that Christ did all which 〈◊〉 his Father sent him about and finished his work 〈◊〉 did his will So we ought also severally as we his Creatures but more especially as we profess our â—…es to be the Servants of God For his Servants shall â—e him Do all which he sends us about on this Earth 〈◊〉 finish his Work and do his Will all the days of our 〈◊〉 For 't is not sufficient to be good or godly for a seaâ—… but the promise is To them who by patient continu 〈…〉 in well doing seek for Glory and Honour and Immorta 〈…〉 Eternal Life that towards the end of this present 〈◊〉 we may also make the like comfortable return unto 〈◊〉 I have finished the work which thou gavest me to do 〈◊〉 the other Blessed consequent may be also And now 〈◊〉 I to thee â—o him that shall hear or Read these lines the word â—exhortation saith Go thou and do likewise Be upon 〈◊〉 and finishing the work which God gave thee on 〈◊〉 Earth for to do and finish For if this should be â—…ected Wo unto us for the day goeth away for the shadows â—he Evening are stretched out Thou nor yet I know 〈◊〉 little sand there is the Glass of our life as yet to 〈◊〉 out A great deal of our life is past and the day Immortality is at hand The night is far spent let us â—efore cast off the works of darkness and let us put on the â—our of light I say again Be upon the finishing part your work endeavour to have them polished and compleat The Church of Sardis was admonished Be watâ—… ful and strengthen the things which remain that are reâ—… to dye for I have not found thy works perfect before Gâ—… Now this finding fault doth instruct us on the other haâ—… that we should have our works perfect before God which we do endeavour with all our Heart and with all our Sâ—… and all our might God himself will perfect and add uâ— it untill it become acceptable in his sight Being confidâ—… of this very thing that whatever good work he hath beguâ—… any of you he will perform it untill the day of the Lord â—…s And again it is written Lord thou wilt ordain 〈◊〉 for us For thou also hast wrought all our works in us 〈◊〉 der which word peace the things that belong to our pe 〈…〉 are comprehended and included even future Salva 〈…〉 and Glory Who are kept by the power of God thr 〈…〉 faith unto Salvation ready to be revealed in the last tiâ—… Receiving the end of your faith even the Salvation of 〈◊〉 Souls I do hereby exhort the people of this my Gener 〈…〉 on and Country to be upon the finishing part of yâ—… work which God hath given you severally on the E 〈…〉 for to do For so an entrance shall be ministred unto abundantly into the everlasting Kingdom of our Lord Saviour Jesus Christ Wherefore I will not be negligent to you always in Remembrance of these things though ye 〈◊〉 them and be established in the present truth Yea I think it 〈◊〉 as long as I am in this Tabernacle to stir you up by putting yoâ— Remembrance knowing that shortly I must put off this my â—…bernacle even as our Lord Jesus Christ who is the word of Gâ—… hath shewed me Moreover I will endeavour for which saâ—… reason I desire that this profitable Book of a contentâ—… and willingness to dye may be Printed and Published 〈◊〉 you may be able after my decease to have these things always remembrance And seeing that it is but a very little while fore that I shall certainly depart of from the Stage of 〈◊〉 Earth I commend you to God and to the word of his grâ—… which is able to build you up and to give you an inheritanâ—… mong all them which are Sanctified I commend you also the teaching of the Spirit Lord evermore give us this Brâ—… Lord evermore give us the teaching of thy
stature tovvards a perfect Man in Christ Jesus Do vve in course and succession of time become more God like and more Christ-like and do vve make further proficiency and further attainments in the Christian-Life Do vve grovv in grace and knovvledge And 〈◊〉 vve become Wiser and Better Are vve meet for Heaven And are vve sure that if God should take avvaâ— any of us this moment to have an entrance and admission therein Let none be too selfconceited or considerâ— herein for the Lord may reject such confidences Yeâ— still I do hereby exhort people to use the utmost meaâ— endeavour and diligence that ye may become meet fâ— Heaven and never to give over nor yet stand still iâ— this same good vvork Not as though you had already aâ— tained or were already perfect but ye are still to preâ— tovvards the mark of the high calling of God in Chriâ— Jesus To be still Travailing and making on in the vvaâ— tovvards Sion Although as it often happens in our journeying to places vvhich vve vvere never at before vvâ— may Err and vvander But here seek out of the Booâ— of the Lord and attend unto what things are openeâ— and alledged from thence and thus enquire and gâ— into the right vvay again as soon as ever ye caâ— and so order the business that hovvever ye go about or athvvart yet in process of time ye may be neareâ— advanced unto the Haven and place vvhere ye would bâ—… And thus ye may ask and examine your selves upon thâ— finishing part of your Work If it is finished and ye are ready expect then that God will call for ye Now would it be with fear or contentedness of mind if God should hurry thee away this very moment into the unknown and invisible World Behold I have told you before Suppose novv thou art finishing thy course hovv it vvould be vvith thee even with thee if thy course was actually finished and thou wert to Behold Man no more with the inhabitants of the World That is on this Earth and in this state of things This is the Sum and Requiring of all Religion if we vvould be such in the midst of and â—hroughout all our Life as we think and purpose we â—ould do upon a dying Bed or as we shall wish we â—ad done when we are actually in the state of the dead For we shall than be sensible and reflect and Remember Luke 16. 25. All one yea much more than we do now Hope we have which entreth into that within the vail And â—o we should have continually such Thoughts and such 〈◊〉 Mind which entreth within the vail of these outward and visible things into and amongst such things that are not seen We should step forth into the other World aâ— thought before we are actually entred therein indeed â—nd have our Conversation in Heaven before our Souls are admitted there We should be no otherwise employed about present things then as we are in an inn for then our thoughts are taken up Wholly and Principally about the Place we are journeying unto And so this Earth is but a through fare which we are just to pass through before we come to Heaven or Hell Again as we apptoach nearer to the end of our journey and to the finishing of our Work See that ye walk circumspectly Yea with what exactness and care should we go through with it having continued thought and Remembrance of mind that each of us severally are â—o glorify God on the Earth and to finish the Work which he gave me to do The same should be our labour and endeavour accordingly This is certain that Idleness Sloth or to live in pleasure or sensuality as to which the inspired Apostle â—ruly saith The Widow that liveth in pleasure is Dead while she liveth Which also is applicable unto all other people who do so or who are lovers of pleasures more than â—overs of God Nor yet to live so as to snort out our days 〈◊〉 say and testify again all this is not a glorifying God on the Earth nor yet a finishing the Work which he gave â—s to do The reason whereof is manifest because all this or the like is for no real and good end or purpose But God gave us this life that we should live unto him who hath Created us To understand and seek after the Lord To fear God and keep his Commandments and do good and so shalt thou dwell in the land Psal 37. 3 To serve our Generation as I do this day in Publishing these and many other words of truth which would be profitable unto them if they would receive them to be imployed in doing the will of our Heavenly Father that whenever he cometh and calleth for us by Death he may find us so doing Blessed are those Servants whom when the Lord cometh he shall find so doing Who are sure to be about that Work which God gave them on this Earth for to do and finish So that they are either finishing it or they have it actually finished And than they may make this comfortable return when they come to the end of their course as the forerunnerâ— did even Jesus who shewed us the way and left us an example that we should follow his steps I have glorified thee on the Earth I have finished the Work which thou gavest me to do Blessed are those Servants of the Lord God whom when he calleth for by Death he shall find either to be upon the finishing I mean who are trimming their Lamps Mat. 25. 7. For the wise Virgins had got their Oyl long before or rather who shall then have actually finished the Work which he gave them on this Earth for to do Blessed is he that Readeth and they that hear the words of this Prophecy and keep those things that are written therein for the time is at hand Rev. 1. 3. Which may be understood as to those things also which are truly opened and alledged from thence To God only wise be Glory through Jesus Christ for ever Amen