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
out at such a time here it is his Wisdom and Business in the mean while to seek out and provide for himself another good Bargain or way of Livelyhood that he may be at no loss or disappointment This is but what is usually done every day Why all we Inhabitants of the Earth are Tenants at will or Rack-renters God having let out to us Husbandmen this his Vineyard of the Earth and he sits above afar off and out of sight and he sends his Servants to us Husbandmen that he might receive from the Husbandmen of the Frâ—it of the â—ineyard Mark 12. 1. But alas Most of them do not make so good returns thereof as he expects to the great Landlord of Heaven and Earth and we must be â—â—â—ned out for here we are not suffered to continue by â—eason of Death Is it not then our Business and Wisdom all the mean while that we are on this Earth that we may be received up into the Heavens above This leads to the second point heretofore proposed to be spoken unto and that is to shew what mighty force Reasoning and Exhortation is in this Consideration Thou shalâ— die and not live to the intent that we may set all our Worldly concerns Body and Soul in â—rder because that we shall die and not live The whole that Man desires and would have is Happiness and Salvation for if there be any other good thing which he would have or doth wish for it is all comprehended under this word to be Happy and to be made sure of it One defines Happiness to be a gathering or heaping together of all good things Now if one had all the Happiness which this World can give all the Plenty and Variety in each thing the Blessings of Solomon Understanding in the first place and then Riches and Honour and length of Days even what may seem good for the Sons of Men and whatever his Eyes desired I kept not from them I with-held not my Heart from any Joy besides that it is all Vanity and Vexation of Spirit For it doth not at the very time give the Heart and Soul a full and sincere satisfaction for all those good things put together do not yield it at the very instant of Enjoyment But then farther the Spirit is vexed that if they did fully thoroughly and sincerely satisfie her for the time as they do not that she must be at length taken away from all these things And she being an Immortal Essence noâ—â—ing but what is Immortal and Eternal also will indeed content and satisfie her For in her very Thought that can be no Happiness which hath an end For she knows that her self though she began to be will have no end and therefore she craves earnestly and groans within her self and travaileth in pain like unto that Speech of Rachel Give me Children or else I die give me a Happiness abiding as long as my self and commensurate to me or else I had rather die cease to be and return unto my first nothing But this is impossible from the Decree of God who whatever he doth in this kind he doth it for ever and it shall therefore continue in being as long as himself is God which is for ever and ever As Jesus Christ the Lover and Saviour of Souls did once say My Kingdom is not of this World for then would my Servants fight for me So the Soul may truly say my Happiness is not of this World for then would my Servants my Faculties and Powers seek for it here But the former part is evident for the two reasons afore assigned because the utmost Happiness of this World is neither satisfactory nor yet enduring And the Soul would fain have that which is both And therefore it is not worth while to give Command or Direction to my Servants my Powers and Faculties my Reason and Understanding to be wholly employed in seeking after them For indeed we should be no otherwise employed about them at all but only in subserviency and subordination to the greater things to come The time would fail me to mention all those manifold Scriptures which do most discover the Nature of things of any Book of the World For who can better know the very Nature and Order of things than the Word it self which made and established them which contain this very same Reasoning and Exhortation that the Soul is not to have her Happiness in this World but to seek for it in God and what he will do for her in the World to come let us instance in two or three for by the Mouth of two or three Witnesses shall every word be established The first to manifest and shew forth this same Truth is Heb. 13. 14. For here we have no continuing City but we seek one to comâ— From which words it may be truly reasoned and inferred for here we have no continuing Happiness but we seek one to come And then if we consider Mich 2. 10. to which this place of the Hebrews hath reference Arise ye and depart for this is not your rest Both these Scriptures put together confirm these two Reasons wherefore Man's Happiness is not of this World because that in the Hebrews saith it is not his Rest for all the things of this World do not give truerest and full content to the Soul Again another parallel place to this is Deut. 12. 9. For ye are not yet come to the Rest and to the Inheritance which the Lord your God giveth you Which though it was spoken as to the Land of Canaan as a less Type and Signification of Heaven and of that Rest which remaineth to the People of God yet from this same place it may be surely gathered and inferred that it hath relation principally to that Rest which is to be had only on the other side of the Grave and that Inheritance Iâ—corruptible Undefiled that fadeth not away reserved in the Heavens for them which God giveth only unto his People And we are not as yet come to that Rest neither shall we ever arrive to that Rest as long as we are on this Earth As to this the inference is Natural and Reasonable seeing that we cannot have Rest here let us seek for Rest elsewhere For we may sensibly observe that our Spirits are always restless or dissatisfied about one thing or another The Wicked are like the troubled Sea which cannot rest whose Waters cast up mire and dirt and their restlesness is because of Sin and Guilt The Godly also are restless because as Job saith The Wicked cease not from troubling them And also we are restless because People are not so good as they should be Because as yet it doth not go so well with the concernments of God and his Truth so as to reform and bring the corrupt World into Subjection and Obedience to him as we would have it and because through that abundant Opposition of Satan we cannot bring our good devices to pass and for
Scripture way of writing is not so much liked of and received by the Wise and Disputer of this World or by those who would be thought â—earned according to Mode and Fashion Yet all other Books and Sermons whether they steal every Man his word from his Neighbour and borrow it from other Mens Writings or if it be the meer Product of their own Wit and Knowledge if it doth not arise from and is bottomed on this Pillar and Ground of Truth it is all but as so much Chaff in comparison to the Wheat I have more Vnderstanding than all my Teachers for thy Testimonies are my Meditation I understand more than the Antients because I keep thy Precepts Many People think that they have the least need of Books of any thing in the World but they must necessarily have Food and Raiment for the Body or Physick against or in the time of Sickness But if such had Faith and Knowledge they would apprehend that when the Commandment of God is Buy the Truth and sell it not also Wisdom and Instruction and Vnderstanding Prov. 23. 23. It was equally and alike necessary to buy such Books which contain Propositions of Truth and Wisdom and Instruction and Vnderstanding as to buy Food and Raiment for the Body or the things which Minister unto sensual Pleasure For the Incorruptible Seed of the Word doth all one feed up the Soul unto Eternal Life and is as necessary for her unto this end as Meat and Drink doth feed and nourish the Body and preserve it in Temporal Life The Word and Truth of God being that Bread which cometh down from Heaven and giveth Life unto the World So that it is the best way of laying out our Money for that which is Bread indeed As so it will appear when People must give account for every Talent received and how they used and expended the same Hereby also may be justified the Wisdom of our Nation in giving a settled and established Maintenance to such as Preach Sermons and also herein the Labourer is worthy of his Hire Luk. 10. 7. If they did divide the Word of Truth aright giving to every Man his Portion Tho' here again is need of a distinguishing Judgment which can separate between the Precious and the Vile But he that is Spiritual Judgeth all things To know and discern between what Books are really Good to the Use of Edifying and what are not so as to receive the one and reject the other He that hath my Word let him speak my Word faithfully What is the Chaff to the Wheat saith the Lord Jer. 23. 28. As all Scripture is profitable so all Divine Truth is profitable and such Books as contain most of this sort and affect the Heart and Conscience Instructing and Exhorting the Soul to the Things which belong to her Peace and how to make her Calling and Election sure these are to be preferred before all others and accordingly those People do think so who are renewed in the Spirit of their Mind and take delight in the Things of God I had rather be faithful to him that appointed yea and employed me in the Ministration of his Word as Moses was faithful in all his House As we were allowed of God to be put in trust with the Gospel even so we speak not as pleasing Men the but God who trieth the Hearts although for this cause my Books should be rejected by the Multitude of this Hypocritical and Corrupt World for the Time is now come when they will not endure sound Doctrine Then seek to please Men for if I yet pleased Men I should not be the Servant of Christ and so have my Writings received and approved off by them But I do not altogether so much Regard the Censure of Men for surely my judgment is with the Lord and my work with my God Isa 49. 4. which Work may be nevertheless Good and Right and Acceptable in his sight although as to the outward and visible success thereof I have seemed to labour in vain I have spent my strength for nought and in vain It is one thing to be worldly wise but another to be wise unto Salvation As Balaam said Behold I have received Commandment to Bless and he hath blessed and I cannâ—t reverse it So we ought to assert the Commandments and Sayings of God in the very same manner as they stand Recorded in his Statute Book the Bible and not otherwise However too many do corrupt and handle the Word of God deceitfully by their Prophesying not right Things but smooth Things and Deceits Yet stiâ—l they cannot Revâ—rse it So as to alter the Truth and Signification thereof nor yet to make one titâ—le of the Law to fail T is not so much what true Prophets or Writers preach or make known not yet at all what false Prophets or Writers preach or pretend to make known but whom the Word of God who is judge himself Psal 50. 6. Blesseth they are Blessed and he or they whom the Word of God Curseth they are Cursed THE CONTENTS The Contents of the First Sermon ALL People in the midst of Health and Age are Sick unto Death Page 3. The true and right preparation for Death is by a constant course of Righteousness and Holiness all the Days of our Life p. 7. From that Branch of the Text Isaiah the Prophet the Son of Amos came unto him and said It is discoursed against the Non-hearers or Rejecters of the Word of God p. 12. Grace and Holiness are Principles of Immortality and Eternal Life abiding in us whilst we are in this dying Body p. 19. The Vse and Application of this Sermon is If we have served God a little in the foregoing part of our Life to serve him much towards the close and period thereof p. 21. The Contents of the Second Sermon To set our House in Order doth denote to set our Outward Estate in Order to set our Body in Order but chiefly to set our Soul in Order p. 25. The Resurrection clearly proved from those words of dying Joseph God shall surely visit you p. 29. To set the Body in Order is to have it ordered according to God's Word which requires directs and enables that it become free from sin and that Holiness be engrafted into it p. 36. A Digression wherein is shewed the very Reason why God Almighty is so often stiled the Lord of Hosts in the Old Testament especially The Greatness of God and of his Works of Creation is somewhat described p. 42 43. To set the Soul in an Order is that it be in a readiness and that nothing be wanting in her p. 46. The Contents of the Third Sermon Throughout which is Discoursed of that Principal and Essential Thing wanting in the Souls of Men that they do not lay aside every Weight and the Sin that doth so easily beset them and that they do not Resist unto Blood striving against Sin And that they do not strip themselves off from
days in the Lâ—nâ— whither ye go over Jordan to possess it This is sufficient prolonging ones days to a witness to live the length of a whole Eternity or to live for evermore In the Land that is the new Heavens and new Earth where dwelleth Righteousness After we are gone over Jordan hereby is typified and signified the River of this Liâ—e for to possess it For indeed the very truth of the matter stands on this wise if we shall be rendred meet and found worthy As Jesus the Prince of Life did say when he heard that Lazarus was sick This sickness is not unto Death When indeed it was a sickness unto Death for Lazarus died of that sickness But Christ the Way the Truth and the Life spake on this wise knowing in himself what he would do even raise Lazarus to Life again And so it was for the Glory of God that God might be glorified thereby Even so in very like manner the words of our Text may be read and reversed Set your House in order for thou shalt live and not die For the Soul which is we our selves doth not die when it goes out of this Body but only leaves this earthly House and departs from this Body and changes its place of Abode and Habitation I remember that I was very much pleased and transported within my self because I find from out of the Sâ—râ—ptures of Tâ—uth and mine own Spirit witnessing the same what I have Read in Cicero and Zenophon Heathen Authors where Cyrus and Cato and Scipio are brought in speaking to this purpose and effect Saith Cyrus It could never be perswaded to me that these Souls of ours when they go out of this Body do die or perish For most certainly they live unto God the Father of Spirits For my part I do as firmly bâ—lieve and am as verily perswaded of all this as that I now write these Lines or as I am assured that I now live and breath It hath bâ—â—n aforesaid That even in the midst of Life Health and Vigour every one of us was sick unto Death because that we did all along carry about with us in the Body the Seeds of Corruption and Mortality Which holds true as to the Flesh and outward part of us But as to our Souls we are not sick unto Death but alive unto 〈◊〉 in the Apostle's Phrasâ— or alive unto Everlasting Life if we have the Seeds of Grace and Holiness in our Souls which are indeed the Principles of Life and Immortality abiding within us To this agrees the meaning of the Holy Ghost in several places of Scripture particularly in the Gospel of John Saith Jesus Christ Ye will not come unto me that ye might have life John 5. 40. For the Bread of God is he that cometh down from Heaven and giveth life unto the world I am come that they might have life and that they might have it more abundantly Whosoever drinketh of the Water that I shall give him shall never thirst but the Water that I shall give him shall be a Well of Water springing up into Everlasting life John 4. 14. He that believeth on me as the Scripture hath said out of his Belly shall flow Rivers of living Water John 7. 38. These two last Scriptures comâ— directly to our present purpose For it being here said In him a Well of Water springing up unto everlasting life and here it is said That it shall flow out of his Belly and by what the Scripture elsewhere saith that such an one hath in him everlasting life all this shews and confirms that the Saints and Servants of the Most High God by having Grace and Holiness and the new Life ingraffed in them they have also thereby even whilst their Souls inhabit in this weak vile and dying Body here on Earth the Seeds and Principles of Immortality and Eternal Life so that they shall never see Death that is Death Eternal and when their Souls go out of these Bodies they do not die but live And so it is found true in them what Seneca saith who herein spake much more like a Christian than like an Heathen for Flesh and Blood could not reveal these things unto him but God his Creator saith he That day which some fear to be their last he means the Day of Death is indeed the Birth-day of Immortaliâ—y For in truth the Souls of the Righteous are then Born and brought forth into another World into an inâ—â—niâ—ely better and more enduring sâ—ate The Vngodly are not so It is otherwise with the Wicked and the Children of Disobedience or the Children of Perdition as the Scripture Phrases them For whâ—t is the greatest Happiness to the Righteous is the beginning of Sorrows unto these The Day of Death is either the best or worst of all the foregoing Days even according as the foregoing Life hath been Good or Evil Godly or Ungodly for the Souls of these Miserable Creatures do also live and exist and they are sensible also Yet according to the meaning of the Holy Ghost especially in many places of the Revelations and also according to the desire and feeling of the Creatures themselves it is Death and not Life or rather worse than Life to abide in Torment Pain and Misery And therefore it is so ofâ—en called the second Death or Death The Soul that sinneth it shall die Turn you turn you why will ye die Not that the Souls of them will ever cease to be in no wise But they will be in such a wretched condition that Death would be better than Life According as it is written In those days shall men seek to die and death shall flee from them As it is here explained these two manner of ways this is the Order Decree and Appointment of God our Creator upon all the Reasonable Inhabitants of the Earth who are commonly called or known by the Name of Men and Women It is appointed for all once to die but after that the Judgment and then they are to rise and live again For the hour is coming in the which all that are in the Graves shall hear his voice And shall come forth They that have done good unto the Resurrection of Life and they that have done evil unto the Resurrection of Damnation Sâ—eing then that all these things must so be yea and they shall so be what manner of Persons ought ye to be in all Holy Conversation and Godliness Looking for and endeavouring whatever we can in this short space between during the few and evil days remaining of our Pilgrimage that we may rise unto the Resurrection of Life Most People have done some little good in the foregoing part of their Life according to their Station and Capacity their Condition and Employment in the World But as it was said Ahab served Baal a little but Jehu shall serve him much So let every one of us make the like Inference and Reasoning and to take up the same Resolution as to put it
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
the open Air and clear Sun-shine than they who only peep or look through the Grate or little Window of a dark Prison Yes they do in both instances Even so the Soul when she was in the Prison of the Body bring my Soul out of Prison Psal 142. 7. saith the Psalmist it only then looks through two little holes under the Eye-lids But when this Soul is brought out of Prison as it is by Death and Dissolution of the Body when the Chains and Fetters of Flesh are knocked off then the Soul is sight all over and throughout and nothing at all hinders her sight as from the place of her Habitation At present it looks through the two Windows or Casements of the Body like the Mother of Sisera looking out at a window Judges 5. 28. for as when we look through a Perspective-Glass the Perspective-Glass of it self is blind and sees nothiâ—g at all Even so the Eye sees nothing at all but only the Soul sees through the Eye Again when the Perspective-Glass is spoiled we can see nothing through it Even so when the Optick Nerves are out of order the Soul doth not sâ—e outward things through it but is like a light shut up in a dark Lanthorn From whence that fleshly part of us called the Eye may be properly stiled the Perspective-Glass of the Soul But at best here in the Body it only looks through a hole or two and then it sees only the surface and outside of things But after it is gone from the Body it is all sight and all light and then it will see through and into each Object Now we see through a Glass darkly For so is at present all the material and visible Creation of God in comparison to the immateâ—ial and invisible Creation For as it is written Vpon all the Glory shall be a defence Isa 4. 5. In the Margent it is a covering The Holy Ghost here alludes that where things are very Fine Beautiful Comely Costly Clean here it is usual to put something over them for a Defence or Covering to preserve the Glory thereof from sullying as the custom is at this day to do over very fine Clothes Beds Tapistry Hangings rich Velvet Chairs or such like So I have several times thought and I do really believe for so much may be gathered from the Scriptures of Truth that we shall indeed sâ—e and find it so that all this outward visible Creation though indeed it doth seem very Beautiful and Glorious is but as a Defence or Covering cast over the much yet greater Glory of the inward invisible immaâ—erial Creation of God And furthermore all the Glory of this present Creation is to be done away to usher in and make room for the yet much greater Glory of the future Creation of God And then it shall be truly returned and said Even that which was made Glorious as so is the present visible Creation We may in the Spring time observe the exceeding Beauty of Blossoms and Flowers Why Solomon in all his Glory was not arrayed likeone of these had no Glory in this by reason of the Gloâ—y that excelleth For if that â—hich was done away is Glorious as indeed it was much more that which remaineth is Glorious 2 Cor. 3. 10 11. For behold I create new Heavens and new Earth and the former shall not â—e remembered nor come into mind Isa 65. 17. For these new Heavens and new Earth shall be so exceedingly more Glorâ—ous that the present Heavens and the present Earth have no Glory he would tell a falshood that should say so for they are indeed Glorious in this respect by reason of the Glory that excelleth And so as much as future Glory doth exceed present Gâ—ory so even now the inward Glory The King's Daughter is all Glorious within doth exceed ouâ—ward Glory Nothing but such an inward thing as the Soulâ— can see discern or apprehend what inward Glory is Which again she cannot so much see know and apprehend whilst she is in the Body as she will when she is out of the Body then she will see Face to Face And inasmuch as seeing Face to Face is more than seeing through a Glass darkly by certain and necessary consequence the Soul will see more in her separated state in the invisible World than now she doth whilst she is in the Body here on Earth So that marvel no more at what was aforesaid we shall see much more when these Eyes of ours are sunk into our Heads than ever we did when we had even the best and clearest use of them I will open my Mouth in a Parable I will utter dark sayings of old one whereof hath been here explained We shall see much yea infinitely more when dead than ever we did whilst living Yea and we shall see Death it self What kind of sight is this Now we commonly behold Death Paintâ—d or Pictured upon the Walls of Churches or upon the side of Tomb-stones like a Skeleton of dry Bones with a Glass and Spade in his Hand Whereby we living are taught and instructed that the Glass of our Time is always running and that the Sexton will dig a Grave for us as he hath done for others But away with these Pictures for as they have been properly called ignorant and unlearned Mens Books so if People abide in them and go no further they are likely to remain ignorant and unlearned still not knowing of things throughly as they ought and may be known for they do teach and inâ—truct but only in half and in the outside of a thing That Picture or Representation of Death aforemenâ—ioned doth only shew and set forth the Alterations Changes and whâ—t will befal the Body which is only the Shell or Husk of the Man But to see such a Piâ—â—â—â—e or to conceive thereof in our mind and go no further is not a seeing Death as it was appointed that old Simeon should see it For to see the thing it self when it approaches nigh and is actually come is no more than only this as if you should see one go out of an House to another Place or as we see and feel our selves when we are upon going and moving from one place to another Even so Death is no more than a going or moving from out of this World into another World or rather in more Propriety and Truth of Expression into another room of the same House For it is not another World but another part of this World the Earth being but the least even not so much as the ten thousandth part of the Creation of God We can better understand than we can see what I am now going to speak of For when the Breath of Man goeth forth in his Death 't is not so visible as smoke that ascendeth up Nay as long as it sends forth Breath it lives It rather seems to sink into and perish in the Body as may be perceived after those struggles and endeavours to fetch Breath or
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
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
Here also the Law of God is perfect converting the Soul Psal 19. 7. And as it reaches to the very bottom so it extends unto and gives its several Orders and Rules for the Government of and Fashioning and Framing aright all his Thoughts Words and Actions As indeed it would be useful to shew it particularly If any Man among you seemeth to be Religious and bridlâ—th not his Tongue buâ— deceiveth his own Heart that Man's Râ—ligion is vain And so if People use a multitude of words in which there wanteth not sin if their Lips speak lyes and their Tongue muttereth perveâ—seness If they utter Error against the Lord or lying words Isa 32. 7. And so it is of Reproaches Slanders Back-bitings and Whisperings if they do not make a Conscience to refrain from every idle and vain and much more from every false word For of every idle Word that Men shall speak they shall give account thereof in the day of Judgment In a word unless they do take heed to their ways that they offend not with their Tongue Alas How very few do all this even among the Professors and Religious also Let them make what pretences appearances and shew they will by going constantly to the Exercises and Ordinances of Religion and by observing all the Acts Times and Seasons of outward Worship both in the Congregation Family Closet or Chamber yet all their Religion is vain Truly there is more that goes to the making up of Good Perfect and thorough Christian than we do at first think and are aware of and so to constitute the Pure and Undefiled the Sincere Real Inward and Universal Religion Which last Epithet Universal is fitly added as comprehensive of all the rest as also to distinguish and know it from the Partial Religion of the Multitude for theirs is a Religion in some things and not in all things There is a great deal more requisite to be indeed a meet Partaker of the Inheritance of the Saints in Light than is to make one only a Member of the Visible Church here on Earth for to that is required no more than their coming to tâ—e place of Worship and bringing their Bodies with them And People will find I do hereby warn and testifie that they do not discern it then only when it is too late and when the door is shut that there is more to be done and that it is an harder and longer work to get admission and entrance into Heaven than barely to go to Church or to such a Congregation every Sabbath nay though it should be every week day throughout their Life or then to say their accustomary Prayers which too many count it dull tedious and wearisome enough For most true it is that at the day of Judgment it will be seen of many who shall not then only at that moment cry Lord Lord but they also did say Lord throughout all their foregoing life in an accustomary manner of outward Worship and Prayer to whom God shall Answer I never knew ye Depart from me ye that work Iniquity Matth 7. 21. 23. Now the working iniquity signifies the doing those things which are not Equal And so it will be depart from me ye that have lived in the continued Breach of any of my least Commandments Even at that day of general and final Judgment notwithstanding the present heart-burnings and self-justifyings of the Religious The Lord will shew who are his and who is Holy and will cause him to come near unto him even whom he hath chosen he will cause to come near unto him Numb 16. 5. I do really believe and am verily persuaded for I gather as mâ—ch from the Scriptures and particularly from that saying of Christ That which is highly esteemed amongst Men is abomination in the sight of God Luke 16. 15. That many People will be damned and go to Hell who are now accounted and have the Character of very Religious Civil and Honest People Fair Conditioned and Good Neighbours As again several will be saved whom the World doth revile and cast out their Name as Evil in like manner as their Fore-fathers did to the Prophets Impoverish and Oppress yea it may be Imprison and put them to Death As it was said of Paul Away with this turbulent fellow it is not fit he should live But how must such be ashamed to see those very same Souls had in Honour and Rewarded by the Infinite and Glorious God whom they made and used as the filth and offâ—scouring of the World had in Derision and a Proverb of Repro ch and esteemed as the contemptible ones of the Earth The Scene will change and there will then appear another face of things I do the more willingly here put in mind of these things for two Reasons 1 st That you may know what to answer when your Opinion is asked concerning such an one of whom perhaps the Multitude is divided and some say He is a good Man and others say he deceiveth the People Some say of him that he is a Rogue Hypocrite or deceived in his Religion Others are apt to think that he is Sincere Understanding and Consciencious in his Religion And so when you hear a more favourable Report of another sort that they are Good Religious People because they always go to Church or Meeting and they do several good Deeds Here it is well for them if their Goodness and Religion is Universal They will not be ashamed neither in this World nor yet in the World to come If they have respect unto all God's Statutes Psal 119. 6. But in both these and so in like cases we ought to think as near as we can according to the Law and the Testimoy and according to the Light that is in them but let alone all pronouncing of Judgment for all Judgment is the Lord's We are to suspend our Verdict and Judge nothing before the time For the day cometh when the Lord will manifest the Counsels of the Heart and then shall every one have Praise of God 2dly I do the more willingly put in mind of these things to quicken stir up and provoke all that shall hear or read these Lines to give all diligence to use their utmost Earnestness Strength Labour and Endeavour and that not only for a fit or spurt But continually throughout all their remaining Life and to be sorry that they had begun to do so no sooner to arise up and be saved For truly there is more absolutely necessary unto it then People are aware of It is observable what follows immediately after Luke 16 15. The Law and the Prophets were until John since that Time the Kingdom of Heaven is preached and every Man presseth into it So it is at this very day and hath been all along the Kingdom of God is preached and the Word of God is preached for to bring People to that his Kingdom or to bring People to Heaven And if you ask every Man or Woman that ever
Names shall be written in the Earth they will not be found written in the Book of Life nor in Heaven but their Names shall be blotted out from under Heaven and noted down with a black Coal here on this Earth So that of Necessity they shall be cast into the Lake of Fire and be burnt up they being the Chaff of the Creation of God with unquenchable Fire As saith the Wise man Envy thou not the Glory of a Sinner for thou knowest not what shall be hiâ— end So I now preach unto ye do not envy the Riches fine Estate or Plenty of a Man of this World or a Man of this Earth who makes the World and the good things of the Earth his main End and principal Business for it appears from the Scriptures of Truth what will be their End namely when the Earth and the Works that are therein shall be burnt up themselves whose Names shall be written in the Earth Many of whom now call their Lands after their own Names Psalm 89. 11. shall be burnt up also together with it with unquenchable Fire For my â—art I had rather have my Name written in the Book of â—he Living and be written with the Righteous though by Persecution and Oppression I should be stripped of all than to have my Name written in the Earth although I might be Lord Proprietor and Owner of several thousand Acres of good Land And so would ye also if ye have a true Faith and Knowledge in the revealed Decrees and Dispensations of God and in the Things pertaining to his Kingdom Though withal it is to be understood as the same may be truly gathered from out of the same Scriptures of Truth none will be condemned at the last day meerly or only because He was Rich in this World and so it is contrariwise none will be saved meerly or only because He was Poor in this World But People will be saved or condemned according as they have done Good or Evil and according as their Deeds done in the Body were Righteous or Unrighteous Just or Unjust Equal or Unequal True or False Acts of Duty and Obedience or Acts of Sin or according as they do most set their Heart and Affections upon God or the Things of this World I have heard a Man speaking on this Wise As long as my Possessions Goods and Estate will serve my Time it is well enough Which seems to be a fit Expression for one who hath his Portion in this Life And truly this is the mistake the Men of the World go upon for this makes them so eager and desirous in compassing and obtaining them whether by lawful or unlawful means whether by right or wrong Omission of Duty or Commission of Sin For they imagine and say that the good things of this Life will serve for their Time But in this they do greatly err for as aforesaid themselves have immortal Souls and immortal Spirits which exist and live the very first hour after they are dislodged from the Body And seeing that the World passeth away and the Lust and Fashion thereof It is hence manifest and clear that they do not neither will they serve their Time For our Time or the Time of our selves which is our Souls is to last as long as God himself and to run parallel with the longest Line of Eternity even until Time shall be no more but we are thence launched forth into the vast and infinite Ocean of forever and ever Tell them therefore thus saith the Lord God I will make this Proverb to cease and they shall no more use it as a Proverb in Israel but say unto them the days are at hand and the Effect of every Vision Ezek. 12. 23. So when the Earth shall be full of the Knowledge of the Lord which also includes the Knowledge of the Things pertaining to his Kingdom as the Waters cover the Sea there shall be no more used this kind of saying in the Mouths of People that the things of the Earth or the things of this World will serve their Time so as to last as long as themselves shall last and endure for the one are perishing and corruptible but themselves that is their Souls are Immortal and Incorruptible Indeed in this Sence they might and should serve their Time by using and receiving them to the Glory of God and according to the Bounds Rules and Directions of his Law that they might be for the Benefit and not hurt of the owners as the Wise Man intimates and according to this Counsel and Command of our Lord and Saviour Jesus Christ Make to your selves Friends of the Mammon of Unrighteousness that when ye fail they may receive you into Everlasting Habitations Rich People should most of all much consider of this so that themselves may be hereby influenced and perswaded for to do accordingly For these sensibly know what a Comfort and Conveniency it is to have an Affluence and Plenty of the good things of the Earth ready to their hand without their being forced to drudge and labour for them They should herein Eye the Providence and Dispensation of God as also apprehand how that they are herein liable to higher and stricter accounts to make unto him for more Talents and Priviledges received from him But then chiefly they should lay deeply to Heart that though they now have such an advantage of Worldly Prosperity As they find the Comfort and acceptable Relish thereof is it not then desirable to continue so And therefore they should take Care and give Diligence that against this fails for Rich People must dye and when they die they can carry nothing away with them the forty-ninth Psalm is apposite and pertinent to them to be provided of an Happiness in the highest Heavens for evermore Aristotle an Heathen could say whose saying herein will rise up in Judgment against them Rich People have the most Reason to serve God of any because God hath been so good and bountiful unto them This is an Argument which the Holy Ghost makes use of in Scripture from God's Kindness and Love that they should keep in the way of his Commandments and not turn aside from them But contrariwise is it not seen that Jeshurun waxed fat and kicked that the Rich and Substantial and Chief of the People are the greatest despisers of God because they are full and lack nothing Do they not blaspheme that worthy Name by the which ye are called Do they not make a Mock and Jest and Light of the Power of Godliness and Serious Religion Though themselves partly for Fashion sake and partly for Conscience-sake may just observe the form and out-side thereof Do we not perceive them to be ashamed of the Words of Christ and of the Gospel in this adulterous and sinful Generation Yea they are ashamed and do disdain to come into thâ— Place where God's Word is preached in the plainness simplicity and meanness thereof My Brethren these things ought not so
what is so earnestly followed after here So that it is evident where they are believed and received they must perswade Men for the very same Considerations do actually perswade and also prevail with Men as to all other things In a Word the practice of universal Religion which is the fear of God and keeping his Commandments or rather the confirming of all the Words of his Law and Gospel by our doing of them comes and stands enforced with such uncontroulable Arguments that where they are received into the Mind and pondered in the Heart they must of Necessity weigh down incline and sway the Mind towards God and the good things pertaining to his Kingdom And after all were there not a Devil and Satan the unseen Enemy of Mankind who yet for all deceiveth the Nations and deceiveth the whole World It would be if not morally impossible yet highly improbable that not so much as one of the Sons or Daughters of Men should perish Whereas now by the manifold kind of Imaginations and Excuses which that invisible Tempter whispers and suggests to the Hearts of the Children of Disobedience to despise God that formed them in their despising the Ministration of his Word and some way or other to turn aside from or deceive in that Religion which is to the saving of the Soul that after all the Preaching and Hearing which hath been in the World the greater part of both Preachers and People will be cast-a-ways and perish for ever Things have been and are so transacted all along that those few Preachers which shall be saved as also those few Hearers that shall be saved for there is only but a fourth Part of the Hearers of the Word Matth. 13. and Mark 4. that will be saved by it And then what will become of the Multitude of Non-Hearers They shall certainly perish and be destroyed without Remedy But the Hearers that shall be saved will stand by and assent that it was so when the Preachers that shall be saved shall make this or the like return at the last great Day of Judgment I have spread out my hands all the day unto a Râ—bellious People Isa 65. 2. or as the Words are a little varied in the Gospel but to the same purpoâ—â— and signification All day long have I stretched forth my hands to a disobedient and gain-saying People Rom. 10. 21. which will be found true not as to Israel only but to the whole of Mankind of the several Generations and Countreys To use the same Hezekiah's Phrase who gave occasion to the Words of our Text on which so many things have been Discoursed What shall I say after all by way of Practical Use Inference and Application to the whole Several do object and needlesly find fault that I do not digest and compose my Sermons as other Preachers do by way of Doctrine Use and Application Whereas my manner of Preaching to those that understand me throughly is Doctrine Use and Application all along by making known plain Propositions and Sentences of Truth and that not so much Speculative Notional Truth but Practical Soul saâ—ing Truth And in the several Sentences of this there is Doctrine Use and Application For it teaches and instructs and Edifies and it is the Hearers business to apply it to their Heart and Conscience Use and Application is altogether as proper in the beginning of a Sermon as towards the end thereof When many things have been said upon one particular subject it is hard to add much more and not say over again what hath been already said However let us endeavour to raise a Practical Use or Inference or two from the whole Is it so then that we must Dye and not Live This may teach us in the first Place to be in good earnest in Matters of Religion or upon the Evening and making up our accounts with God with whom we have to do and to whom we must give them up One saith well We should not alâ—ogether live in Jest for we shall certainly dye in Earnest And there is another common Proverbial Speech That if ever People will be serious they will be serious upon their Death-Bed For then the Ruffling Royster Jolly Person and most merry Man of the World can no longer laugh when Death doth once begin to fix and set his Countenance and the Pangs thereof which are real and sensible have once bâ—gan to strike him But now as it is written surely every Man walketh in a vain shew in the Margent there it is an Image surely they are disquieted in vain â—salm 39. 6. So all our Life here whether it meet with good and pleasant things it is all but a vain shew laughter and People make a Jest and Light of it or if it be trouble and disquietude they are also vain So that we are only carried from one vain extream to another But when we shall die and not live or rather enter into that State wherein we shall Live and Die no more then we shall meet with 〈…〉 and Realities Saith Wisdom All that love me shall inherit Substance Which being spoken in the Future Tense hath reference to the Future State of Things And accoâ—dingly we may observe that as Man is endued with Wisdom or not so he shews himself accordingly affectâ—d with present things or seeks afâ—er the things to come A little thing puffs up a Bubble and Man being but a Bubble therefore it is that he is soon lifted up and transported But whoso is endued with real Wisdom He cannot take Pleasure in Fools Mirth or in an Idle Jest Who are passed over the Festivities of Childhood and Youth they cannot still shew themselves transported with Vanities All the Jesting and Merriment in the World can never make up the true Happiness because it is not satisfactory nor yet enduring And so all Jesting and Merriment is like the crackling of Thornâ— under a Pot which make a sudden Blaze and Noise but give no solid heat In the midst of Laughter the Heart is sorrowful But if it is not so yet all Worldly and sensible delights are but as one single mouthful of Meat to an hungry Man which rather excites the Appetite further and after more than satisfies iâ— So worldly and sensible Delights raise Anguish how insufficient and short these things are of a true and inward satisfaction O ye Sons of Men how long will ye love Vanity and seek after Leasing Psalm 4. 3. But it would not be altogether so bâ—d if all their Jesting and Vanity was confined to those things only For it is also crept into things pertaining to God and to Religion For besides that there is a more gross sort of the Spirit of prophaneness mocking and drollery at the Things pertaining to God which is the Abomination of Iniquity and most provoking in his sight there is also a lesser kind of lesting or rather lightness therein which is also offensive and displeasing to the God with whom we have to
do Of this sort may be conceived all that Custom and Fashion and Outside in Matters of Religion or when People go to hear the Word of God preached by such an one only out of Novelty and Cuâ—iosity In a Word whensoever People are not so seriously and awfully affected in the Worship of the Lord God as they ought to be The Ancient Gentiles did use to have their Temples in Caves or Grots or Shady Groves that there might be a kind of Darkness in them on purpose to beget and raise a kind of awfulness and horrour in the Worshippers towards the Objects of their Idolaâ—ry and Superstition But as one observes they borrowed all their Superstition and kind of Worship from the Jews So probably that might have been in Imitation and Resemblance of the thick Darkness spoken of in 1 Kings 8. 12. which the Lord said He would dwell in For there was a shew and Representation thereof in the Jâ—wish Temple made with hands But the Holy Ghost did hereby signifie Holiness becometh thine House for ever So in like Manner it may be truly reasoned great awfulness and seriousness and intentness of Mind becometh all those who enter into any place for to Worship the Lord God or to hear his Word For it is not a vain thing for them because it is your Life Deut. 32. 47. People had need be serious and in good earnest about the concernments of their Life And through this thing they are to go to Heaven when they go over the Jordan of this Life to possess it According hereto the Scripture speaks and directs Serve the Lord with fear and rejoice with trembling God is greatly to be honoured in the Assembly of the Saints and to be had in Reverence by all them that are round about him Wherefore we receiving a Kingdom which cannot be â—oved let us have Grave whereby we may serve God acceptâ—bâ—y â—iâ—h Râ—vâ—rence and Godly Fear I have many times thought what a brave World we should have if all Ministers and Preachers were as Godly and Holy and did stand in God's Counsel and on his side as it becometh his Ambassadours all one when they are out of their Pulpits as they seem when they are in them And so if all other People were as Good and Religious at their several Houses throughout each Week-day as they appear to be in the Church or Congregation on Sabbath-days such indeed should be the Christian Life For though indeed to our shame be it spoken even the Religious also give themselves over to a worldly kind of Spirit and to a worldly kind of Talk and Discourse that they may become all things to all Men. And when we converse with the People of the World they cannot bear with and relish Divine and Heavenly Things to be commonly talked of with them but they are Melancholy and Irksome thereat So that we must come over to their kind of talk or have in a Manner no talk with them But here it were rather to be wished and desired that their Hearts were so renewed and sanctified that their chief delight was in that Discourse which relates to their betâ—er Part and to that Life whicâ— shall never End And that they did or could once come to find more real satisfaction in what is good to the use of edifying than in the other kind which recreates only for the present and is concerning those things which in a short time are to be done away As the Man is so is his Talk If he is one of this World whose Name shall be written in the Earth I pray God deliver me from that Doom then according to our Saviour's Aphorism He speaks of the World They are of the World therefore speak they of the World But if he doth indeed belong unto Heaven then his Conversation is in Heaven his Delight and his Heart is there even before his Soul is admitted or doth enter therein And if so and their Affections are once set on things above and they know the difference they neither do nor yet can shew forth the like rejoicing as the Children of this World do at the common Accidents and little things here below Neither are the Children of Light therefore bereaved of all Joy and Delight herein for it is not taken away but only changed and placed upon another Object as to them For they take more satisfaction and Pleasure in speaking to one another of God and of their fear towards him and of the things pertaining to his Kingdom than others do in foolish Talking and Jesting which are not convenient Eph. 5. 4. nor yet so throughly satisfactory to the Heart of Man as that is Let no corrupt Communication proceed out of your Mouth but that which is good to the use of edifying that it may Minister Grace unto the Hearers Alas How little is this observed in the ordinary Communication and Conversation in the World And though we know how to approve the things that are excellent and how to behave our selves in the solemn Meetings for the Worship of the Lord God even with great Awe and Dread thinking and saying with Jacob How dreadful is this Place this is no other than the Gate of Heaven Worship is a very solemn and serious thing for by this if it be Right and Acceptable in the sight of God it is the Gate by which People are to enter into Heaven Yet alas People are not so awful and devout and in good earnest as they ought to be at their Worship and they are yet ten times worse even ungodly disobedient and turning aside when they are from it O that we were always in all Companies and in all places such as we are now and then in our most solemn and near approaches to the Lord God in Prayer or as when we are most afâ—â—â—cted under the Ordinance of Preaching the Word O that Ishmael might live before thee O that even the remainder of the Worldly Corrupt Nature that is in us might be thus subdued sanctified rendred obedient so as to live before God that the invisible God which is over us may be to us at all times and in all things All in All. The second Practical Use and Inference which I would draw from those words Isaiah the Son of Amos came unto him and said unto him Thus saiâ—h the Lord is this namely as it is written all his Saints set down at thy feet every one shall receive of thy words Deut. 33. 3. which was litterally fulfilled when Jesus Christ the Word of God sat down so very often and taught the People And as Cornelius said of himself and of those that were there assembled Now therefore are we all here present before God to hear all things that are commanded thee of God Acts 10. 33. Even so my self and all ye that hear me this day should sit down before God which may be done whilst we are Walking and Meditating in the Field or whether we are on a Journey or at