The Exceeding Great COMFORT AND BENEFIT Of having walked before GOD in TRUTH, And with a PERFECT HEART, And of having done that Which is good in his Sight. Set forth in several Discourses on Isaiah 38. 2, 3.  
By Richard Stafford, formerly of Magdalen Hall in OXFORD.  For our Rejoicing is this, the Testimony of our Conscience, that in Simplicity and Godly Sincerity, not with Fleshly Wisdom, but by the Grace of God we have had our Conversation in the World, 2 Cor. 1. 12. I have Fought a Good Fight, I have finished my Course, I have kept the Faith. Henceforth there is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me at that day, and not to me only, but unto all them also that Love his appearing, 2 Tim. 4. 7. 8. 
London, Printed, and are to be sold by Ralph Simpson, at the Harp in St. Paul's Churchyard, MDCXCIX.   

TO THE CHRISTIAN READER.  
AS the Apostle did Write to those of his time, so I (according to the knowledge given me) would willingly do the same as to the People of this my Generation and Country. Yea, I think it meet as long as I am in this Tabernacle, to sti● you up by putting you in Remembrance; Knowing that shortly I must put off this Tabernacle: Moreover I will Endeavour, that you may be able after my Decease to have these things always in Remembrance. Which good Endeavour of St. Peter was so brought to pass, only by his Writing down those very Words, which are now Printed, and thereby made known unto us. For if Peter or Paul had only spoken those Words unto the few Christians then present with them, but had never Written them, they would have been like A Voice Crying in the Wilderness, which is emphatically remarked concerning John Baptist by Esaias in Mat. 3. 3. for John spoke four or five Sentences, which are there Recorded and Written for him by the Evangelist: But he himself Writing nothing hereof, was as a Voice of one crying in the Wilderness, which we know instantly perishes in the utterance, and seems as nothing afterwards. In the Wilderness, thereby is signified, the Church or Servants of God, they being fewest in Number, as that place hath fewest Inhabitants.  
His Servant Job, (who had the character from God to speak ●f him the thing that was right) saith on this wise, Oh that my Words were now Written, Oh that they were Printed 〈◊〉 Book; That they were Graven with an Iron Pen and had in the Rock for ever. Job 19 23, 24. Moreover, There is the express Commandment of God to Isaiah, Now go, Writ● it before them in a Table, and note it in a Book, that it ●ay be for the time to come for ever and ever, Isa. 30, 8. A word spoken or a voice uttered Perishes in the Speaking ●●d Utterance; And tho' it never so much affects the Auditory for the present time, yet it goes off as a Flash and is soon forgottn, both by Speaker and Hearers; But a Word or Sentence written, that remains, and People may at any time have Recourse and turn unto it. Hereby also it may be effectually Prevented th● People shall not become forgetful Hearers of the Word, as t● which the Scripture saith, Whoso is not a forgetful Hearer but a doer of the Work, this Man shall be Blessed in his deed. And accordingly the Prophet having obeyed the aforementioned Commandment of God herein, so as to have Wrote down his Words, they stand and remain longer than any Gates of Brass or Bars of Iron, or the most Ancient Buildings in the World; for time hath defaced them, and the place of them knoweth it no more. But the words of Isaiah are as fresh, entire, sound and perfect to and at this very day, all one as they were in the first Moment be uttered them, or as they were in that hour wherein he first Wrote them down, God having been pleased to preserve his Writings in the World.  
For by the way there hath been great Opposition against these kind of things, by Satan and his Incarnate Instruments, and the Powers of Darkness, The Bible itself (wherein than were all the Books of Moses) was very anigh lost in the days of Josiah, when there was but one Copy thereof accidentally found to have been hidden in the Temple. It being supposed that some Idolatrous King a little before had Destroyed or Burnt them all. As the like was usual with the Persecutors of the first Christians. Who again would hid them, and rather lose their lives then give up and surrender their Bibles. Wherein they were more Noble than some now a days, who say, They do not much value the outward Letter, if they should be tried but the tenth part so far, for they say they have it in their Heart. ●ut by their good leave, it would not long remain in their ●eart, if neither they nor others for them had it not also Writ●●n in Ink and Paper for to turn unto, Read and seek out of it 〈◊〉 any time.  
Th●s also discovers the Sin and Hypocrisy of those of the Romish Church, who say they are Christians, but they are not, but of th● Synagogue of Satan and Antichrist; for they also have used the very same methods to Suppress or Burn all such Bibles as a● in the National Tongue of any Country, and all those Boo●s which contain words of Truth which spring up any where against their own Error, Idolatry and Superstition. Which ag●in is the duty of all such as are Children of the Truth to pr●●erve and keep a foot in the World as the others seek to dest●ry and suppress them; for as to this the Rule is certain (although it is not altogether so clearly apprehended by many) That as words of Goodness and Truth are kept up above board, and m●de known Openly and universally on this Earth whe●e Satins seat is; So his Kingdom doth accordingly by degrees f●ll and lose Ground in the World. As contrariwise the Kingdom or Interest of Christ (who is the Eternal Word) would 〈◊〉 much increase and prevail in the World, According as ●ood words and true words and right words are made Public ●nd received in the World. This is a Truth of great Importance. 〈◊〉 would to God it were understood throughly by all Persons (of whatever opinion or denomination for they should not seek their ●wn party, but the things of Jesus Christ) and done accordingly  
Another Reason of my willingness to write and Publish Books (not which Minister to Contentions and Strive, for they are unprofitable and vain, Titus 3. 9 But such as are to the use of Godly edifying, may be gathered from what is said in psal 102. 18. This shall be written for the Generation to come, and the People which shall be created shall praise the Lord. For by my sending Books or Printed papers unto them I may Preach unto People at many miles distance, and put them in mind that they may obey the word of the Lord as in my presence, so much more in my absence, Hereby also People may be able after my Decease, to have th●se things always in remembrance; That being Dead, I may yet speak. Heb 11. 4. and thus Preach to the succeeding Generation even whilst my Body shall be in the silent Chambers of the Grave, and leave my mind behind me, in my Books and writings, eve● when my Soul is gone out into the other World; That the people which shall be created may be thence exhorted, put i● mind or instructed to praise the Lord.  
The more universal and enduring (If any man's Work abide, He shall receive a Reward, 1 Cor. 3. 14.) any god is, it is so much the better, and should rather be endeavoured o be done. Whereupon it appears that the Writing and Publi●ing of such a Book as The Practice of Piety, or the Whole Luty of Man if it should be alike received in the World, would ●e a doing more good throughout this Nation, and for the Generations to come, then if one should Preach constantly every day into the most Numerous Congregations for Twenty, Forty, or Si●ty Years, and longer none usually doth.  
But here it may be surmised and said, Of making man● Books there is no end, Which Solomon doth not here fin● fault withal, for himself Wrote several; but he brings this saying in to show what should be the Epitome and Tendency o● them all, Namely, To fear God and keep his Commandments; Which, until it be done universally and Constantly by all People whatever, from the least of them unto the greatest of them, saith the Lord; for so is his requiring and expectation in these days, Jer. 31. 33, 34. The Wisdom of God saith as to this Matter, For precept must be upon precept, precept upon precept, line upon line, line upon line. (The Holy Ghost doubles it over and over) here a little and there a little, Isa. 28. 10. Since the Wisdom of God hath Ordained that it should be so, and it must be so; This should hence forwards put to silence that Ignorant Objection of foolish Men, who say, What need is there of such abundance of Books and Sermons in the World? Let such lawfully Remember and Consider it again, That the Foolishness of God is Wiser than Men, and his own Spirit saith expreslly, For precept must be upon precept, precept upon precept, line upon line, line upon line, here a little and there a little.  
And further by th●se my Son be Admonished, in this thing to admire and comply with the Wisdom of God; for by his Ordaining that it should be so and it must be so, herein, Yea, he Loved the People. Wherefore they should do according to what is after Written, All his Saints are in thy hand, and they sat down at thy Feet: Every one shall receive of thy Words, Deut. 33, 3. Wherefore again People should be Admonished, in no wise to reject (see John 12. 48.) this Counsel of God against themselves, but to receive of his Words; for the Saints and Servants of God do receive of the Words of God, Every one shall receive of thy Words.  
I have one thing more to Admonish the People of this my Generation and Country of, and to exhort them unto, which doth concern them all. Say I these things as a Man, for doth not the Law and the Gospel say the very same? for it was the Requiring of God of old time, Who is the same to day, yesterday, and for ever; That none should appear Empty before the Lord. But every one was to do somewhat according to his Ability, They that could not go to the price of a Lamb, were to bring a pair of Turtle Doves, or two young Pigeons. And by what is written in the Gospel of her who Cast in her. Mite (whereof two make a Farthing) into the Offerings of God. By this it appears that even day Labourers and Vine Dressers, yea the poorest of the People, should not serve God with that which cost them nothing, 2 Sam. 24. 24. But it is expected from them, that even they should Honour the Lord with their Substance (for he is to be served, by all that is within and without us, even with the Fruits of our Labour) and consecrate their Gain unto the Lord, and their Substance unto the Lord of the whole Earth, Mich. 4. 13. Towards the Publishing and Propagation of his Eternal Truth, according to their several Power and Ability. For, if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.  
But this is yet more especially required and expected from them that are Rich in this World; for the Gospel (and miserable will be the end of those who shall not obey the Gospel) doth Charge them that they be Rich in good Works, ready to Distribute, willing to Communicate. This is a Faithful saying, and these things I will that thou affirm constantly; That they which have believed in God might be careful to maintain good Works: These things are Good and Profitable unto Men. So that the most High God requires and expects from them more especially that they should Honour him with their Substance, and give out of their Abundance, and Proportionably to their Ability, be ready to distribute for the Service and Propagation of his Eternal Truth. If they would buy good and Godly Books, and give them to Poor People, laying an Injunction upon them, and having a Promise from them to read and consider throughly of the things contained therein; This would be the best kind of Charity, for this would be a doing good to their Immortal Souls: Whereas Common and Outward Alms is only a Temporal kindness unto the dying Body. As it is Written, Be not thou Afraid when one is made Rich, when the Glory of his House is Increased, for when he dieth, he shall carry nothing away; his Glory shall not descend after him. So it is sensibly seen that Rich People do Sicken and die all one as the Poor and Needy; And then they will find, To what purpose was this Waste? For that same Money which they expended in fine , Gaiety or Retinue, in making a Figure in the World (as a Dream when one awaketh, so O Lord when thou awakest, thou shalt despise their Image) in Gluttony and Drunkenness, which is making provision for the Flesh to fulfil the Lusts thereof, in Pride Pleasure, Prodigality, Gaming, or other vain things, This might have been given to the Poor, or it might have been Expended in making known thy Truth, Isa. 38. 19 which seems to be the best of Works for the Reason ; and than it would have done themselves more good, and have stood them in more stead than the Riches they used to the hurt of the owners.  
If the Rich People have not heretofore, or shall not henceforward (that day is coming on and hastening when, even the Rich among the People shall entreat thy Favour, Psal. 45. 12.) Obey and do according to this Exhortation and Admonition; The word of God doth find them out, and this cometh to pass because of what is Written, There is an Evil which I have seen under the Sun, and it is common among Men. A Man to whom God hath given Riches, Wealth and Honour, so that he wanteth nothing for his Soul of all that he desireth, yet God giveth him not Power to Eat thereof, but a Stranger eateth it, this is Vanity and an Evil Disease. Even so God giveth not to such Power or an Heart (O that there were an Heart in them to fear me, saith God, And, Wherefore is there a Price put in the Hand of a Fool to get Wisdom, and he hath no Heart to it?) either to give unto the Poor, or to consecrate their Gain and Substance unto the Lord, by Expending it for the Service of his Truth. But as our Saviour Jesus Christ, who is the Way, the Truth, and the Life, speaketh Pertinently, Properly, and truly when he twice in the same Chapter calleth it the Mammon of Unrighteousness, the Unrighteous Mammon, Luke 16. 9 11. In the Margin opposite to Mammon in both places, it is Riches, for they are most commonly gotten by Unrighteous means, viz. By such means as are contrary unto or different from that Great and Complete Rule of Righteousness in Scripture. Even so again it is most commonly seen, That what is got by Unrighteous and Sinful means, is likewise spent in Unrighteous and Sinful ways; as such are those aforementioned. And therefore they hate the Light and the Truth, which would manifest and reprove their Evil ways; For the same reason they are Rebellious against it, and would not have it come forth. According to that other true saying of Jesus Christ, And this is the Condemnation that Light is come into the World, and Men loved Darkness rather than Light, because their Deeds were Evil, for every one that doth Evil, hateth the Light, neither cometh to the Light, lest his Deeds should be reproved. In the Margin it is discovered, But he that doth Truth, cometh to the Light, that his Deeds may be made manifest, that they are wrought in God. But when the Lord cometh after a long time (which yet will certainly come at Death and Judgement) and reckoneth with those Servants for this Talon committed unto, and entrusted with them, than it will be seen and discerned, what way will be found best to have Used or Employed the same, or by sinful Covetousness, to have the rust of their Silver and Gold be a Witness against them, and to have heaped up Treasure together for the last days, James 5. 3.  
As for mine own part I have put myself to Difficulties, Disadvantages and Loss, as to my Worldly Substance, for to my Power (I bear Record) yea and beyond my Power I was willing that the following Words may see Light, and that these Children which are come to the Birth may be brought forth. But to allude unto 2 Cor. 8. 13, 14. This might be eased by an Equality, that now at this time their abundance may be a supply for my want; I mean by the Charitable Contribution of Christian People, who receive the Truth in the love thereof. For this work of the Lord is common, and should be the joint Endeavour of all his Servants, For thy Servants take pleasure in her Stones, and Favour the Dust thereof, Psal. 102. 14. which is the least thing belonging to it. So then they should help and forward every least thing that tends to the building up of Zion: As the certainty of the words of Truth doth build up the People of God (which is Spiritually Zion) in their most Holy Faith, and towards making them a People prepared for the Lord. Whether it will be so or not according to the Intimation here given; However I hope and trust that Almighty God will be pleased to pardon mine Ignorance and Infirmities, and Graciously accept of these my Labours and endeavours in making known his Truth.  
And because that Paul may plant, and Apollo's may water, but God gives the increase, therefore I bow my knees unto the Father of our Lord-Jesus-Christ, Humbly beseeching him to give his Blessing unto, and accompany with his Spirit, what is hereafter written, that they may appear to be upright, even words of Truth; And that they may be as nails fastened by the Masters of Assemblies, which are given from one Shepherd.   

SERMON I. ON  Isaiah XXXVIII. 2, 3. 
Than Hezekiah turned his Face toward the Wall and Prayed unto the Lord; And said, Remember now O Lord, I beseech thee, how I have walked before thee in Truth, and with a Perfect Heart, and have done that which is good in thy sight, and Hezekiah wept sore.  
I Have Written and Preached, and (Blessed be God most high that performeth all things for me) have caused to be Printed and Published, (This shall be Written for the Generation to come; and the People which shall be Created shall Praise the Lord, Psal. 102. 18.) Six several Sermons or Discourses on the foregoing Verse. Now the Order, Method and Course of our Ministry, requires to speak some things from the words .  
In the shutting up and conclusion of that Book it was said, that all the Sermons and Preaching in the World, if they be rightly and truly managed, were all to the very same end and purpose, To instruct and exhort us, To set our Souls in order for we shall die; Or that they may be set in order (which was explained to be in a readiness, and that nothing be wanting in them) against the time they shall go out of these Bodies. We do hence see what is to be done then, when that time comes. So that by those words we are Instructed how to die, or how to behave, fit and prepare ourselves a little before, and as we come to die. But now in the Words which I have here chosen for my Text, we are taught what we must do throughout all our Life. So that in the three first Verses of this excellent Chapter, we are informed and directed how to live and how to die; What we must do in our life time, and what in the Day of Sickness and of Death: And what would Man have more in order to his salvation, Security and Happiness, then to know how to live and how to die. Truly, there cannot be more desired than these two things, For herein is Comprised the whole State of his Duration, both in this World and also in his Passage into the next. for inasmuch as the Spirit saith, Blessed are the Dead that die in the Lord, Rev. 14. 13. We may assuredly gather, that they who live well (as such do who live unto the Lord) will also die well, and will die in the Lord. Again, they that die well, or who die in the Lord, will be blessed for evermore, even so as to receive, partake of and Inherit that Blessing which the Lord hath Commanded, even Life for evermore, Psal. 133. 3.  
When I first entered upon my Ministry, I promised unto my Hearers, that I would insist only upon useful and profitable Subjects, which I have observed accordingly, and yet more chief when I have spoken of these things. I do hereby appeal to the several Hearts and Consciences of those who shall Hear or Read this, Can ye think of a more profitable and useful Subject of Discourse then for ye to be put in mind and directed, how ye ought to live, and how ye ought to die?  
The Words of our Text, are Hezekiahs' Prayer and Saying unto the Lord, in the presence and hearing of his Prophet, which may be supposed by way of Answer to that message and saying of Isaiah from the Lord unto him, which was, Set thine House in order, for thou shalt die and not live; And thereupon this behaviour and reply of Hezekiah is thus recorded, Then Hezekiah turned his Face unto the Wall, etc.  
Now what God spoke in time passed unto Hezekiah by the Prophet, in these last Days he doth speak the same unto each Man or Woman, in his word and by the Ministry thereof, all one, as if he now called them severally by their Names, such an one and such an one, yea, every one of ye, Set thine House in order, for thou shalt die and not live.  
It is certain, That every one cannot make so Good an Answer and Return hereupon as Hezekiah did; for as all are Transgressors from the Womb, so the greater part of Men and Women do continue so. But to make such a comfortable Answer and Return, is only the distinguishing Lot, and Portion of the Generation of thy Children, the true Saints and Servants of the Lord.  
There is a wide difference between sudden wishes and real continued performances: For the first, even Sinners and Hypocrites, the Ignorant and Ungodly have some times good wishes and wouldings towards God. O that they did please him and were at Peace with him, when indeed they do not go about so to do and obtain it. But the Righteous and Godly know it is vain and deceitful work before the Lord; (Cursed is He, that doth the Work of the Lord deceitfully) Unless their Good Resolutions be turned into actual performances. For even a wicked Balaam, could and did cry out before hand upon a serious Fit and Mood, Let me die the Death of the Righteous, and let my last end be like his, Numbers 23. 10. When yet for all this Good Expression, he did soon after Love the Wages of unrighteousness, 2 Pet. 2. 15. Even so there are in the Wicked and Children of Disobedience, some secret and inward thoughts, that it would be better for them if they did lead a Godly, Obedient and Righteous Life; But notwithstanding all these Good Thoughts, Like the Dog they return to their Vomit; and so they continue and persist still in their former Ungodliness and Irreligion, Sin and Transgression. But it is only a Godly Hezekiah, or one like unto Hezekiah, who can make that most sweet and comfortable Review, and Appeal to him that is Invisible, and have their own Heart and Conscience within them, Witnessing to the Truth, Reality and Sincerity thereof, Remember now O Lord I beseech thee, how I have walked before thee in Truth and with a Perfect Heart, and have done that which is Good in thy sight, and Hezekiah wept sore. Not for Grief and Vexation that he had done so. In no wise; but through that abundance of Comfort and Rejoicing, which upon this very same Reflection did hence stream and flow in upon his Soul. For I trow and assure ye, that such a Reflection or Remembrance is better, and will contribute more to ones future, which indeed, is the only real and enduring Happiness; Then to have lived in Pleasure on the Earth, to have been wanton, or to have nourished our hearts as in the Day of Slaughter, James 5. 5. For it may be sensibly perceived even now, that the Pleasures of this life (However, sweet they may seem to some in Enjoyment and whilst they were present; yet as they choke the word, Luke 8. 13. So they make Death bitter and more terrible. When a Man comes to die, if he hath heretofore lived in all the Pleasures, Riches and Honour of this World, he is never the better for having had them; but rather he suspects his condition to be the worse, in that they have occasioned so much the more Sin and Gild, and Pride unto him, as to which, he must go away to give an Account; and this Account will be with Grief and not with Joy, which will be unprofitable for him; He being then to undergo so much Pain, Loss and Punishment, for the sin which he Committed in the Days of Flesh. And then also the Soul, makes inquiry what his Good she hath done in order unto, or towards God; and as from the other sort doth arise fearful Expectation, so the having done Good will stand in some stead, and yield Comfort and Hope, and Assurance and Boldness in that Day. The only want and failure here will be, if there hath been any Good done, would God there had been more of it and it had been better, but that cannot be now neither, for care should have been taken as to this sooner and before; However, the Soul must go away to give Account and receive for it as it is.  
It is probable by these two kinds of Speech, Hezekiah was sick unto Death, than Hezekiah turned his Face towards the Wall, That Hezekiah was at this very time, when the Prophet Isaiah came unto him and said thus, that then he was lying in his Bed of Sickness and Languishing; As yet more fully appears by what is after Written, When he had been sick and was recovered of his sickness, ver. 9 And then afterwards, mention is made of his Going up to the House of the Lord, ver. 22. Which he was not able to do whilst he was there. And as it is elsewhere Written, The Lord will strengthen him upon the Bed of Languishing; Thou wilt make all his Bed in his Sickness, Psal. 41. 3. Now these things are Written in the Book of the Lord, for our Hope and Comfort, for our Learning and Admonition, that we should also sometimes in thought and supposal, throw ourselves before hand upon a Sick and Dying Bed. That is, put the case and imagine it so to ourselves, before we come to lie upon it in Deed and Reality; For we shall never be the sooner sick in Conceit for thus doing, but only thereby we may be the better strengthened in the Soul, and Inner Man against and at the very time, when our outward Body shall be actually Languishing in the Bed.  
For to this agree, two alike Speeches of the Ancient Heathen Pliny, which are near to the same purpose and signification. The one whereof is, This is the sum of all Philosophy (which was given to regulate and make better the manners of Men) If we would be so in our Health, as we profess and resolve we will be when we are sick. The other saying is a little further improved, This is the Sum and Height of Wisdom, if we would do those things whilst living, which we shall wish we had done when we come to die. Now if with these two say, we take in also the Knowledge of God, considering our Subjection and Duty to him that is Invisible, as also with the Grace and Truth that came by Jesus Christ. In that Revelation which God made unto mankind by and through him, which speak of things that must shortly come to pass, which pertain to the Kingdom of God and also to us Men, both as to what we are now, and what we shall be. Let there be but the full assurance of Faith concerning these things, and what kind of thoughts will then naturally and necessarily spring up in the Soul, just as that is Gasping, and she is departing from the Body even quite contrary unto, and vastly different from what we had whilst in the midst of Life, Health, Strength and Vigour. For than we were, if not wholly and only, yet chief and Principally taken up with and busied about Worldly and Visible things. But do but throughly conceive thyself to be once a dying, than the Mind will be upon thè Invisible Things of the other World, whereinto the Soul is just going. If you do but hold out a Bag of Money, or even necessary and wholesome Food, to a man, when he just Lies at the Point of Death: If he hath any Thoughts or Apprehensions at all, they are quite of another and different Kind than what he had formerly concerning the same. For however he did formerly seek after them both, yet now he hath no Appetite or Desire after the one, nor stomach after the other. But there doth arise an Antipathy and Loathing of them both; or rather a Knowledge, that now his breath is going forth, there is no help in them; for they cannot hold it in beyond the Appointed Time; and now the Time, yea the Set-Time is come, they cannot continue Being, much less can they give an Happy Being. Their Silver and their Gold shall not be able to deliver them in the day of the Wrath of the Lord: They shall not satisfy their Souls, nor fill their Bowels, because it is the stumbling block of their Iniquity, Ezek. 7. 19 The same doth now appear as to all our past foregoing Life, whether it be Twenty, Thirty or Forty Years; so it will be as to those who shall arrive at Threescore and Ten, or Fourscore, or Ninety Years; It is all but as yesterday. when it is past, and as a Watch in the Night, Psal. 90. 4. Nay, it is not all than so much as a quarter of an Hour, or one minute that is to come: We spend our Years as a Tale that is told. For it seems all one then. And so it being evident, that the World is then passed away, and all the things thereof as to us, of consequence, as we know and find this; we must have but little Regard, Thought, or Desire after them. Like as when one is Riding Post, and at full Speed upon the Road, how little doth he mind such a single Tree, or Little Bush that stands by the wayside? for perhaps we just see it as we pass by, but we soon forget, and not think upon it: Even so we are passing through this world. Upon the Souls Dissolution, or flight from the Body, the Lightning which moves from East to West, in the Twinkling of an Eye, is not quicker in its motion, as appears by the Quickness of Thought now, and by sight, the Principal Sense and Operation of our Soul. And when she is Launching out into her Eternal State, All the things of this World, about which we have been busied, and employed so long, will not seem so much, or not much more than a little single mark or token, that stands alone by itself upon a long Road. As we are gathering up our feet in the Bed, in order to yield up the Ghost: How will the Spirit within gather up itself and make towards the Father of Spirits? What would she then give to have Peace towards God, or a God reconciled and in favour with her, and for an assurance, that now she is to be dislodged from this Tabernacle of Clay, she may be received into Abraham's Bosom, or that she might say truly, Into thy hands I commit my Spirit, for thou hast redeemed me, O Lord God of Truth, Psal. 31. 5. It is not said, Thou hast made me, but thou hast redeemed me. From which again it appears, they being added by way of necessary and consequent Reason thereof, that there is no commending our Spirits into the Hands of God when we come to die and to give up the Ghost, without God hath first redeemed us by his truth. From what are we to be redeemed? Even from that vain Conversation and Corruption that is in the World, through Lust, and from that sin and guilt which is in our Nature. He doth all things in his own order; We must first be Redeemed by God before we can commend our Spirits into the Hands of God.  
Now whilst we are in the midst of life and according as the Course of this world stands at this Day, People would reproach such an one to be Melancholy, Mad and Whimsical, if they did hear any one crying out and Expostulating with the Invisible God, in such a Great Earnestness and Anguish of Spirit from the very real sense and bottom of his Soul, as he doth in Micah 6. 7. Will the Lord be pleased with Thousands of Rams, or with Ten Thousand Rivers of Oil? Shall I give my first. Born for my Transgression, the Fruit of my Body for the Sin of my Soul? God indeed hath given his first Born for the Sins of Mankind, when Messiah w●s cut off, but not for himself, Dan. 9 26. God knows the danger of sin, and what wrath is annexed to sin Unpardoned; Or if an Atonement and Reconciliation, and Agreement be not made for it. But People here in the flesh do not throughly know and lay this to heart; And therefore it is, that we do not see or hear of any one so very much concerned and affected for Sin, whither it be Pardoned, or whither the Gild and Evil deserving thereof still remains in them, whilst they be in the midst of Life, Health, Youth and Vigour. But verily, verily, I tell ye beforehand, that when we come to lie in extremis, and at the very point of Death, if our senses and understanding (which is a Great Mercy of God) is preserved entire, sound and perfect to the last, than this will be the greatest thought and searching of Heart; Seeing that I and my Naked Soul must now appear before God, stripped utterly off from this flesh, and spoiled and bereft from all the things of this World, which heretofore did stupefie and harden against him, or they did hinder and intercept the sight of his Invisible Majesty, Is this God now, or will He be at Peace, or angry with me? Shall I hear and receive from him, Well done Good and Faithful Servant, enter thou into thy Master's Joy, or I know you not, depart from me, thou worker of Iniquity. Go away thou Accursed Creature into Everlasting Punishment, Prepared for the Devil and his Angels. God hates nothing that he hath made as it is his Creature, till afterwards he sees Sin and Evil in them. Hereupon a Multitude of thoughts doth arise in the Soul, whither my sin be Pardoned and taken away or not. And why dost thou not Pardon my Transgression and take away mine Iniquity; for now shall I sleep in the dust, Job. 7. 21. If the Soul had but once assurance that God would do this for her, than she could with as little fear and concern commit her Body to sleep in the Dust, and then herself could also without Terror step forth upon the dark Mountains; as now we do without fear, yea, willingly go to Bed to take our ordinary common sleep each Night, in a Bed of Damask, Violet or Roses; or as any one ever lay down with Sweetness and Joy in the Marriagebed of his most Dear Beloved. For as a Young Man Marrieth a Virgin, so shall thy Sons M●●y thee: And as the Bridegroom Rejoiceth over a Bride, 〈◊〉 shall thy God Rejoice over thee, Isa. 62. 5. For than it 〈◊〉 upon Death, which is the loosening and dissolution of other 〈◊〉, that the Souls of the Righteous are Married and United ●●to God. They are gathered up unto the Father of Spirits, and stand in his Presence, and near and next unto; yea, they are one with him (as Husband and Wife make one Flesh) in whose Presence is fullness of Joy, and at whose Right Hand there are Pleasures for evermore.  
But let no Stranger meddle with this joy; let not those who are Aliens to the Commonwealth of Israel, and not in Covenant with God, ever think to receive or to come in for to share and partake of these Good and Comfortable things: For as before observed, there is no commending of our Spirits when we come to die) into the Hands of God, without having been Redeemed by him from Sin and Gild, from the vain Conversation and Corruption that is in the World, from Satan and his Temptations. So it is here, in Micah 6. 6, 7, 8. Take them all together, there is no Agreement or Peace to be made with the Lord (no, not with those Great, Many and Near Offers and Overtures there mentioned) without following that which is good, and obeying the Requirings of the Lord, in doing justly, and loving Mercy, and walking Humbly with thy God, throughout thy past and foregoing Life. There is no other way under Heaven, to get the sin of our Soul pardoned or taken away, or to make Atonement or Expectation for it, but to come into Covenant with God, and not to break it again, but to observe it, according to what is written: N●t according to the Covenant that I made with their Fathers, in the Day that I took them by the Hand, to bring them out of the Land of Egypt, which Covenant they broke, although I was an Husband unto them, saith the Lord. (This confirms the Truth of what was before spoken.) But this shall be the Covenant that I will make with the House of Israel, After those Days saith the Lord, I will put my Law in their inward Parts, and write it in their Hearts, and will be their God, and they shall be my People. And they shall teach no more every Man his Neighbour, and every Man his Brother, saying, know ye the Lord, for they shall all know me, from the least of them unto the greatest, saith the Lord; for I will forgive their Iniquity, and will remember their Sin no more, Jer. 34. 31, 32, 33, 34.  
From all this considered together (for a Covenant must be taken all together, as it lies in the whole, and not by Peacemeals) it appears, that the only way for God to forgive our Iniquity, and remember our Sin no more, is to be in covenant with God, to take him for our God. Wherein is supposed, that he is to be our Ruler and Governor, and we his People; which implies Subjection and Obedience, to have his Law in our inward Parts, and written in our Hearts. For what end and purpose is that? Namely, for us to observe, keep and do it. So that the ready and compendious way (there is none besides it) to obtain Forgiveness of Sins, and an Inheritance amongst them that are Sanctified, is by Repentance for the past, and Obedience for the future. There is no other way under Heaven given unto Men, whereby they must be saved: To this do all the Scriptures, both Law and Prophets, Christ and Apostles give witness. If the God of Truth hath Redeemed us, and Delivered us from the Hand of our Enemies, it is, that we might serve him without Fear, in Holiness and Righteousness before him all the Days of our Life.  
All this Doctrine is pertinent, and direct to our Text; for it was this which gave Hezekiah that comfort and rejoicing that did spring up even through his Weeping and Tears, when the Message of Death was brought unto him, that before that, he had walked before God in Truth, and with a Perfect Heart. and had done that which was good in his Sight. For there is no Dying in the Lord, without having Lived unto the Lord: There is no dying the Death of the Righteous, without having lived the Life of the Righteous.  
It may seem a strange thing, but only it shows forth the exceeding Delusion and Subtlety of Satan, that one may speak many of the Truths of God, and yet not be saved by them himself; that one may Preach unto others, and yet Himself be a Castaway; and Prophesy in Christ's Name, and yet at the last Day be rejected and disowned by Christ. So Balaam could, and did really wish and desire to die the Death of the Righteous: And when he afterwards saith, Behold, I have received Commandment to Bles●, and he hath Blessed, and I cannot reverse it, Numb. 23. 20. Hereupon his own Reason (for the like Reasoning and Truth runs throughout all the things of God) might have told and acquainted him, that it is impossible to die the Death of the Righteous, without having lived the Life of the Righteous; for of necessity such an one must have been Righteous before, which doth respect some, yea, and the most considerable part of his foregoing Life, for otherwise such an one could not properly and truly be said to be Righteous; inasmuch as the Denomination is taken from the greater Part. And seeing that the Order, Decree and Purpose of God stands on this wi●e, The Righteous hath hope in his Death, Prov. 14. 32. Such must have been Righteous before their Death; for otherwise the Spirit which always speaks properly and truly, would not have called them Righteous. None else have Hope in their Death. Not all the Ministers and People on the Earth, can ever reverse, altar or change this same Order, Decree and Purpose of God. Now here is the strange thing (which rather shows that Satan acted in Balaam as to that) that when Balaam knew this before, and how desirable indeed it was to die the Death of the Righteous, yet that he should presently hereupon love the Wages of unrighteousness, which he might conclude would cut him off, and hinder him from the other good and desirable thing. But truly Satan deceiveth not only the Poor and Foolish, but even the more Wise and Learned, and Eloquent of Mankind, for so was this Balaam.  
And so as Rabshakeh could speak in the Person of his Master, for thus saith the King of Assyria, Make an Agreement with me by a Present, and come out to me. Isa. 36. 16. So if the Great God of the World should speak on that wise unto the Inhabitants of the Earth, as indeed he doth not, but rather disclaims and disowns, and denies that sort, If I were Hungry I would not tell thee, for the World is mine, and the fullness thereof: Thinkest thou that I will eat the Flesh of Bulls, or drink the Blood of Goats? Offer unto God Thanksgiving, and pay thy Vows unto the most High. But suppose that any false or pretended Messengers or Ministers from him, should Preach unto you on this manner; For thus saith the Lord God, make an Agreement with me, (so far is no false Doctrine, for Jesus Christ the Truth itself, Preacheth the same to Mankind, Agreed with thine Adversary quickly, whilst thou art in the way. But here comes in the Falsehood, and it is falsely applied. Make an Agreement by a Present, and that must be Thousands of Rams, and Ten Thousands Rivers of Oil. The cunning corrupt Romish Priests, have hence drained a great deal of Tithes and Alms to feed and enrich themselves; for they have fallaciously Reasoned and Persuaded the People, that what was given unto them this way, was making a Present unto the Lord, and consequently an Atonement for their Sins. But all this will not do, for i● one should go yet further, and as those who gave up their Children unto Moloch, so they would give up their very Children which came out of their very Bowels as Sacrifices to appease God, their first Born for their Transgression, and the Fruit of their Body, for the Sin of their Soul. All this is more besides the matter still, for God requires none of these things. What are Thousands of Rams, and Ten Thousand Rivers of Oil unto him, whose is the World, and the fullness thereof? But this is more than all the Sacrifices and Alms in the World, which make so great an outward show and noise, to walk humbly with thy God; that is, to be obedient unto him, for this is the best and most real instance of Humility. And this walking Humbly with thy God, denotes a doing so throughout ones Life, even as long as we walk at all.  
In truth, if we do thus walk Humbly with our God, we have no Reason to fear as concerning the Sin of our Soul: For we may let God alone to do as to that, even according to the Words of his Covenant and Truth, (provided always that we be and continue in Covenant with him) For I will be merciful to their unrighteousness, and their Sins and Iniquities will I remember no more, Heb. 8. 12. Most Precious and Comfortable Words, which I had rather in truth to belong unto me, when I lie upon my Death Bed, or in whatever Ho●● I am taken, either violently or suddenly out of this World, then to have a Medicine or means found out how I might live not only Fifteen, but if it were Fifteen times Fifteen Years longer; for if God is merciful unto my unrighteousness (which signifies where I have not come up unto, but have come short of that great Rule of Righteousness in Scripture) and if he remembers my Sins and Iniquities no more, then let Death come upon me, as soon as it will, and what way it will, it cannot possibly hurt me. But this will never be, unless in our foregoing Life, God is our God, and we are to him a People.  
There is no way to be Blessed in one's Death, but to be Godly in one's Life. There is no way to have God for our Friend, and to be at Peace with us, when through the Passage or Entry of Death we come to appear before him, but to have lived unto the same invisible God, to have served him with our whole Heart, and to have obeyed him in all things in these days of our Flesh. As we live, so we shall die: and so again we shall die, that is, Receive after Death, according as we have lived.  
These are Truths of great importance, and necessary to be Understood aright, and done accordingly, that Souls may no longer Shipwreck and be lost upon those deceitful and broken Planks: As if it were then soon enough to serve God throughly and constantly, and Universally when they come to be Sick, or in Declining and Old Age, or upon a Dying Bed. God forbidden, for this have I found in all my Study out of the Book of God's Statutes, and in all my enquiring and searching diligently out of the Scriptures of Truth, that such a Man or Woman who thinks so, and will venture and run the risk to Act accordingly, It were better that a Millstone were tied about his Neck and that he be thrown into the Sea, for this would only sink him into Temporal Death and Destruction; But the other deceit if trusted and relied on will involve them into Everlasting Destruction, from the presence of the Lord and the Glory of his Power. Such will never enter into that rest which remaineth for the People of God; Inasmuch as they were never his People, who did not serve and obey him in the most, nor yet in the best part of their life time.  
Although some, yea, too many of that kind of outward worldly Priesthood now among us, (Who heal the hurt of the Daughter of my People slightly, crying, Peace, Peace, when there is no Peace) Will also huddle up the matter after their rate, when People are lying in Fears and Horrors on their Death Bed, and send them out of th● world with a vain hope and false thought; yet even the●● might have Learned better and more faithful dealing fro● that  saying of corrupt Balaam, (for h●● fault and failure only was, that he spoke well but did ill● Behold I have received Commandment to Bless, and he hat● Blessed and I cannot reverse it. So it is on the other han● where we Ministers have received Commandment to Curs● or to speak evil, (As Cursed are all they that err from hi● Commandments) Or where he hath threatened to Punish●● there God hath Cursed and Threatened, and He will Punish●● and we cannot reverse it. Not all the Ministers, Preachers, or Understanding People now living on the Earth can reverse, or change from the least Title of th● Word of God, that it should fail or not be fulfilled.  
I heard once a Minister of the Dissenting sort (wh● commonly are more faithful herein then those of th● Church Ministry) say, that several People who had lived Ungodly and Ignorant Lives, would send for him whe● they lay upon their Death Beds. And if they were of th● Substantial and Richer sort, they would perhaps offer him Money if He would speak a word of Peace and Comfort unto them, when lying in those sore and last Agonies o● Soul. But it would have been in him a sinful Corruption if he should have Perverted the Word of God and took it for that end as he did not; but it hath been the manner of some so to do. Said he, however I would go to them, but when I came to them I did not Answer their Expectations, for I used to repeat before such, what is Written in Isa. 3. 10, 11. Say ye to the Righteous it shall be well with him; for they shall eat the Fruit of their do. W● unto the Wicked, it shall be ill with him, for th● Reward of his hands shall be given him. This Scripture is very pertinent and proper to such an occasion: Herein this Minister (who probably now is a Partaker of the Truth of the former Verse, he being at this time gone off from the Stage of the Earth) shown himself a Workman approved of God, Dividing the Word of Truth aright, and giving to every one his Portion. And indeed, any one that rightly knows and understands the things pertaining to the Kingdom of God, doth also find, that the whole Design, Order, Drift and Tendency, of all that is Written in the whole Scripture, stands on this wise, They that have done Good, shall come forth unto the Resurrection of Life, and they that have done Evil, unto the Resurrection of Damnation, John 5. 29. For we must all appear before the Judgement Seat of Christ, that every one may receive the things done in the Body, according to that he hath done, whither it be Good or Bad. So that only a Godly Righteous and Sober Life, and Good Deeds will avail and stand in stead in a dying Day.  
For tho' the common deceit, which each Man hath in the deep of his heart (which also is intimated to them to their own Danger and Loss, by those who take upon them the Office of Preaching Repentance and Remission of sins) that People may turn from their Iniquities some time hereafter, a little before their Death. That they may have the Pleasures of sin for a Season, the expediency of Transgression, the Profit and Wages of unrighteousness in the mean while, and then leave them off just soon enough to obtain Pardon. But certainly, this is quite to leave the Principles of the Doctrine of Christ, to go backwards to Imperfection, not laying again but utterly overthrowing, yea, and contradicting the Foundation of Repentance from Dead Works; for these should be utterly forsaken, and Fruits should be brought forth Meet for Repentance. And yet further, this would make void both Law and Gospel; for they require that, We observe to do his Statutes and Judgements all the Days that we live upon the Earth, Deut. 12. 1. That we serve God without fear, in Holiness and Righteousness before him all the Days of our Life, Luke 1. 74, 75. And however, it shall be distributed unto the other sort as to Acceptation or Pardon, yet surely, I know it shall be better with them that fear God, which fear before him and turned from their Iniquities and kept his Commandments in those Days of their flesh, whilst others continued in Sin and Disobedience. In the latter Days ye shall consider it perfectly, Jer. 23. 20. This Jeremiah said, when he immediately speaks thereupon of those Prophets, Which Ran and Prophesied, when God had not spoken unto nor sent them; and they did not turn People from their Evil way, and from the Evil of their do. Whereby may be seen that if this effect doth not follow also, they are no Ministers of Gods ordaining, altho' they do take upon them the office and continue in the Exercise thereof, after the Law and Commandment, the Ordinances and Institutions of Men. But in the latter Days (when their time of Trial is over) they shall consider it perfectly; and when they come to see every, and each Man have his own reward proportioned and adjusted according to his works and obedience; Then that which themselves shall miss and come short off, will raise bitter anguish within themselves and make to loathe those Shepherds. (See Zech. 11. 8.) Which should have Instructed and Guided them otherwise. For this is certain on the right and safer side, that the sooner any one comes to Repentance, and brings forth Fruits Meet for Repentance and abounds in Good Works; God is now the better pleased with that Man or Woman, and He will give to such a more full reward hereafter.  
Conceive yourselves beforehand, and whilst in Health let us in serious thought throw ourselves upon a Dying Bed, just gasping and breathing out our very last; and then think what Temper and Disposition of Soul we should be in, if we were in this Hour brought to the Gallows, or to the Fire for our Life to be taken off from the Earth in a violent manner. Here it may be either for the Sins of others, as Jesus was hanged on the Cross; and so it is of all true Martyrs and Sufferers, it is not so much their own Sins, as the Sins of their Persecutors, which put them to Death. But if any one suffers as a Murderer, or Robber, or an Evil Doer, against which, there is some Law of God also, than he suffers for, and dies in his own Sin. Or if one is killed by another, than it is the Sin of the Murderer which brings him unto Death. But however it be, a Dying Hour will come upon all one time or another; and than if they have any remembrance or understanding, Ask now of the Generations that were before thee, and did you ever hear of any one that could then say seriously and throughly, It is vain to serve God, and what Profit is it that we have kept his Ordinances, and that we have walked mournfully before the Lord of Hosts? Doth it not then rather seem on the other hand, It was vain that we have not served God more. The Godly and Righteous make such a Reflection and looking back, and the Wicked find it is vain, because they did not serve God at all, or not so much as can be properly called serving of God; for now they experimentally find all other things to be vain. When the end thereof is come, we are then throughly sensible of what is written, Remember how short my Time is, Wherefore hast thou made all Men in vain, Psal. 89. 47. Therefore only it is that we have no more profit, because we have not yet better kept the Ordinances of the Lord; for the more we do that, the more Profit or future Reward we shall receive; whereof we shall perceive somewhat more, as we come near to the end of our Hope, the Day of Death, which is indeed to the Children and Servants of God, the Birthday of Immortality. Therefore only it is, that we have not more Profit, because we did not so much as we should, walk Mournfully; but we should have walked yet more closely before the Lord of Hosts. To walk Mournfully, is according to the Reproach and manner of Speech of the People of the World; for they imagine and say, as if Religion and the Service of God, was a Melancholy and Irksome thing; whereas if it be True and Universal, Inward and Real, it is the greatest satisfaction and Peace to the Soul of Man, of any thing in this World.  
In a Dying Hour, when all things fail and slip from us. God and Religion are the only Resort. My Soul cleaveth fast unto thee, saith the Psalmist by the Spirit. But though hardly ever any one in a dying Condition did say, that it would have been vain for them to have served God; we have heard of Thousands sad Examples on the other Hand, crying out upon their Deathbeds of the Misery and Deceitfulness of Sin, with Anguish, Bitterness and Vexation of Spirit, that ever they themselves should give way unto it, and really and sincerely then wishing, that themselves had lived otherwise. Then they confess and acknowledge, that it was an evil and bitter thing to have forsaken the Lord, and that his Fear was not in them. And they have not cried unto me with their Heart, when they howled upon their Beds, Hos. 7. 14. That is, upon their Sick and Dying Beds. By the Phrase of Howling, the Holy Ghost doth seem to allude unto that kind of Noise which Dogs usually make when they are in Pain and Misery; the Sense or Smart whereof makes them to Howl, when they have no Reason of Soul to comfort and mitigate the other. Even so the Sinners and Hypocrites, when they are under violent Pains of Body, or the languishing of Pining Sickness, and yet much more from that fearful Expectation of those dreadful things of the Invisible World, all this will sometimes make them cry out and howl; and yet at the same time they do not cry out with their Heart to God; for that hath been a long time at enmity and distance from him; and indeed they are ignorant and unacquainted with him.  
In a Dying Hour things will appear in a just and real value, and then will be discerned what was best to have been done: Then shall ye return and discern between the Righteous and the Wicked; between him that serveth God, and him that serveth him not. In the latter Days ye shall consider it perfectly. It is certain that we must give Account for all, and the several Talents which we have received, as Knowledge, Health, Riches, Time and such like.  
Now to instance in this last, which is most proper, because we are here speaking of a Dying Hour: When Time is ended, and shall be no more, which do you think will tend to better Reckoning, when we come to give an Account for so many Days and Hours spent.  
Either so many Days or Hours were spent in Hearing, or Reading, or Meditating on the Word of God, in his Law doth he meditate Day and Night, Psal. 1. 2.  
Item, So many Hours in Worship and Prayer.  
Item, So many Hours expended in good Works, and the Duties of Christianity.  
Item, So many Hours in Honest Labour in our Trade or Employment, which is a complying with that Prime Ordinance of God, In the Sweat of thy Face shalt thou eat thy Bread, till thou return unto the Ground, Gen. 3. 19  
All these will turn to Good and Profitable Accounts, that we may find Mercy, Comfort and Reward from the Lord in that Day, 2 Tim. 1. 18.  
But than comes in also the Account which some must be forced to make on the other and worse Hand.  
Imprimis, So many Hours spent in serving divers Lusts and Pleasures.  
Item, So many Hours in Cards and Dice, and in other vain and unnecessary Recreations.  
Item, So many Hours in Carnal Visits and Company.  
Item, So many Hours in Pride and Dressing.  
Item, So many Hours in Stage-Plays.  
Item, So many Hours in Taverns or Alehouses.  
Item, So many Hours expended in serving of Mammon, Covetousness, and getting of unjust Gain.  
All these and such like, will tend to Loss and Punishment at that Day.  
This Question is easy to be answered, and it will be seen which of these Two will tend most to men's and women's Happiness at the Last Day.  
Seeing we must all avoidable give Account for so many Sabbaths as we have had, Will it not tend to better Account to have spent the remaining Hours thereof after the Public Worship is over, in Hearing the Scriptures, and what Truths do flow from them? (for on the Sabbath-day, besides the double Burnt Offering, was to be a continual Burut Offering, Numb. 28. 9, 10. The Holy Ghost thereby signifying, that that Day was to be wholly and throughly spent in the immediate worship of God, and Hearing, Reading or Meditating on his Word. Or the very same Time expended in Worldly Company, and therein speaking their own Words, contrary to Isa. 58. 13. Or in Carnal Perambulation in the Fields. Ay, but here some will be apt to say, S●ould not they who are Working, and Trade's People all the Week long, have some Delight and ●ecreation on this Day of Rest? To which I answer, they should call the Sabbath a Delight, and delight themselves in the Lord, Isa. 58. 13, 14. And delight to do thy Will, O my God, Psal. 40. 8. And so to Hear his Will; for if Heaven is not thus begun with them whilst on Earth, as to delight in that which is good, it will not be their Portion when they come to die. As Isaac went out to Meditate, (in the Margin there it is to Pray) in the Field at Eventide, Gen. 24. 63. So it seems to be no Sin to walk out into the Fields in the Evening of the Sabbath, if it be for Meditation or Prayer, or to discourse together only of the things pertaining to the Kingdom of God. But it seems to be sinful to spend the Evening of the Sabbath or Lord's Day in Loitering and Idleness, or standing by the Walls, or in the Doors of the Houses, Ezek. 33. 30. when they will not go to hear what is the Word that cometh forth from the Lord, as the same is truly and faithfully alleged from the Bible.  
Some of my Kindred according to the Flesh, have despised me upon the Account of my Preaching in a little Meeting or Assembly of Christians, as if it was mean little, pitiful and unbecoming that Birth, Education and Family I am off. Good God what kind of Imaginations do lurk in the Heart of Man! Can any one be too good to serve thee? And is it beneath those of what 〈◊〉 called a Genteel Birth and Extraction (which echo like, 〈◊〉 a Voice, and nothing else, for they also are form out of the Clay) to come down to the plainness and simplicity of thy Worship. As for mine own part, I do abhor such a Thought with the utmost Indignation from the very bottom of my Soul; but I cannot help the Talk, Esteem and Reproach of others.  
But lest it should seem somewhat too trivial to men● tron or rehearse these things, We may read somewhat alike to this, in 2 Sam. 6. 14, 15, 16. And David danced befor● the Lord wi●h all his might, and David was girded with 〈◊〉 linen Ephod. And as the Ark of the Lord came into the City of David, Michal, Saul ' s Daughter looked through a Wi●● dow, and saw King David leaping and dancing before th● Lord, and she despised him in her Heart, and came out t● meet him, and said, How Glorious was the King of Israel who uncovered himself to Day in the Eyes of the Handmaid of his Servants, as one of the vain Fellows shamelessly uncovereth himself. David was here so far from being discouraged at this sarcastical kind of Saying, that he 〈◊〉 more confirmed in his Duty, I will play before the Lord, will be more vile than thus, and will be base in mine own Sight, and of the Maid-Servants which thou hast spoken of, of them shall I be had in honour. Even so will I Preach Righteousness in this little Congregation (for that no more are gathered together, that is the Sin and Fault of those who refuse to come; it is their Stubbornness and Disobedience, their P●ide and Abomination of Heart.) however Vile or Base I shall be thought of by others for it; knowing and believing that where Two or Three are gathered together in his Name, and in his Fear, there God and Christ will be in the midst of them. But God hath chosen the foolish things of the World, and base things of the World, and things which are despised, hath God chosen, 1 Cor. 1. 27, 28.  
All those  Imaginations of Pride, will vanish and disappear utterly, and seem as nothing upon a Deathbed. Which time is hastening upon them, as it hath been already fulfilled as to those of foregoing Generations, as to the Rich and Chief of the People. As a Dream when one awaketh, so O Lord, when thou awakest, thou shalt despise their Image, Psal. 73. 20. The Lord of Hosts hath purposed it, to slain the Pride of all Glory, and to bring into Contempt all the Honourable of the Earth, Isa. 23. 9 When Pride will profit them nothing, but rather sink them down into the lowermost Hell; and Riches with all their Vaunting will do them not Good.  
As Socrates (that real Martyr for the one God, against the vain Polutheism of the Gentiles) told his Judges immediately after they had passed the Sentence of Death upon him, I go away to die, but ye to live a little longer, but which will be the better for us God knows. My Answer is alike to this scornful Reproof of those that are at ease, and the contempt of the Proud concerning this matter: I am resolved (by the Divine Grace) to go on in this manner of way, Reproach it in as pitiful and mean a manner as you will; and ye will continue a little longer in your Contempt of God's Word and Commandment, in your going on according to the fashion and course of this World, and in the way of the Multitude; but which will be better for us at last, God knows. But the same Word of God, which speaks not one Tittle of Good of this kind of Conversation and manner of Acting, doth make known to me, that as long as I continue faithful in his Service, and am not weary of well-doing, for in due Season, we shall reap if we faint not: If I fear not the Reproach of Men, nor am afraid of their Revile: Then the same God who chose David before michal's Father, and before all his House, to appoint him Ruler over Israel, the People of the Lord; he also may choose me to reign in his Kingdom before such Scoffers and Reproachers of me, only for serving God in the Word of his Ministry; and of the Saints and Servants of the Lord, I may be had in Honour, in the day of Eternity, when such like shall be thrust down into shame and everlasting Contempt, and become an hissing to Angels and Men.  
In a word, Let People do so in all the several things pertaining to God, as they will wish they had done when they come to be Sick unto Death, or in a dying Day; or as soon as they are let slip into Eternity. Remember this great End, and thou shalt never do amiss.   

SERMON II. ON  Isaiah XXXVIII. 2, 3. 
Then Hezekiah turned his Face toward the Wall and Prayed unto the Lord; And said, Remember now O Lord, I beseech thee, how I have walked before thee in Truth, and with a Perfect Heart, and have done that which is good in thy sight, and Hezekiah wept sore.  
THere is not a Sentence or Word in Scripture, but what is observable, and somewhat may be gathered from thence: Yea, the very Iota's, Points and Stops thereof, are to be heeded and attended unto; for some meaning and signification may be also drawn and conceived of, according as they are and do stand: And so when we here Read, that Hezekiah turned his Face towards the Wall, and Prayed unto the Lord, some Use and Word of Instruction is hereby conveyed and made known unto us, namely, that in our Worship of the Invisible God, whether it be Public or Private, we should turn our Face to the Wall, that is, as saith the Psalmist, Turn away mine Eyes from beholding Vanity, and quicken me in thy way, Psal. 139. 37. This we should do at all Times, and in all Places, but yet more especially in and amidst the Worship of God, we should turn away our Eyes from so much as beholding other Men and Women; not looking about (as the manner of many is) at every one that comes into the Church or Congregation: Nor yet should we stare about on this side or that side, to observe other People's Devotions, to the neglect of our own. Nor yet should we look about what Vestments, Clothes or Apparel such an one, or such an one is in. In a word, we should turn away our Face from all outward and other Objects unto the Wall; which being the same still, and there being no great variety therein, will not distract the Mind, nor yet much divert it from its being more intent and fixed on its proper Object, the Unseen God; whom we there come to bow down before, and worship in our Soul. And this I speak for your own Profit, and that you may attend unto the Lord without Distraction, 1 Cor. 7. 35. It is the manner of some, to shut their Eyes in Prayer, to hinder and prevent themselves the more from Wand'ring and Distraction, in looking on outward Objects: But Satan who hinders still, can and also doth fill the Mind with other Thoughts and inward Phantosms, that unless the Mind be more intent upon him that is Invisible, and also upon Invisible things, still it will be distracted. And so it may be on the other Hand, as Balaam fell into a Trance, but having his Eyes open; so one may altogether as well pray unto the unseen God with his Eyes open, whom his visible works do yet more put in mind of, especially if we lift up our Eyes to him that dwelleth in the Heavens, altogether as well as when they are shut, provided always that we turn our Face to the Wall; that is, the Eyes of our Understanding inwardly, from Visible to Invisible things.  
At the first hearing of that Message, when Hezekiah thereupon turned his Face to the Wall, in probability, he thought that then he was to go out of this World; and so he would of his own accord, by turning his Face to the Wall, go out from the World in Thought and Conceit, before his Soul should go out of the Body indeed. Like as when News was told them of the Death of Lazarus, then said Thomas which is called Didymus, unto his Fellow Disciples, Let us also go, that we may die with him. And so to die and go out of the World in thought, before we die and go out of the World indeed, much use and benefit may be made hereof. I wrote ●nto you an Epistle, not to company with Fornicators of this ●orld, or with the Covetous or Extortioners, or with Idolaters, for than must ye needs go out of the World. Isaiah ●riteth, that the Multitude of the City shall ●e forsaken 〈◊〉 ●nd Jeremiah wisheth for a lodge in the Wilderness, that he ●ight get out from the Assembly of Treacherous Men. Cer●●in it is, that the more we do sometimes abstract and ●●parate ourselves from our Fellow-Creatures, and from ●ll the things of the World, the more and nearer Communion we have and enjoy with God. The more we set ●ur Affection on things above, the less we are pressed ●own with the things of this Earth. Blessed is the Man ●hom thou choosest, and causest to approach unto thee. But ●●is same Man whom God chooseth, and causeth to approach unto himself, he is also separate, and doth come ●ut from the things and Men of the World: And truly 〈◊〉 it is upon a Sick and Dying Bed. However much we ●ept Company with Men and Women our Fellow-creatures, yet then there is an inclination in the Soul to ●um ●way his Face from them; for they cannot help, avail or stand instead in this time of the greatest need and extremity. What are all the Men of the World unto us, just ●t the time when we are Sick unto Death? It is sufficient ●o have turned unto them when we were in the midst of ●ife, because we then lived in a Community and Society, and had need of one another: But now it is reasonable, (which indeed we naturally do) to turn from them when we come to die. Nothing of what we have done to please Men, will then avail or stand in stead, but what we have done to please God; and truly it were to be wished that we had turned from them sooner.  
But as Saul said unto Samuel, Turn again with me; but Samuel turned about to go away: Which was in dislike. So contrariwise Hezekiah upon his Sick Bed, did not turn away his Face towards the Wall, out of any dislike to Isaiah, for here they were both of a Principle, that is, both Godly, but Saul was Ungodly. But Hezekiah did thus for another Reason, namely, that he might the better terminate, direct and offer up his Prayer unto God. But here again it is true, that as it is written, Unto which of the Saints wilt thou turn thee? So it is upon a Dying Bed, the bare having the Company of the Saints, o● even of the Prophets of the Lord (although they are better Company than others) yet this will not stand the dying person in such stead, unless his own Life hath been Holy before, and unless Himself hath obeyed the Voice of the Word of the Lord, throughout his past foregoing Life, by the mouth of the same Prophets. Another's Goodness, or Holiness, will not extend unto, or save thee: But if ever thou dost expect to see the Lord with comfort, thou must have Goodness and Holiness in thyself also. For every Man shall bear his own Burden, Gal. 6. 5. The Soul that sinneth, it shall die. The Son shall not bear the Iniquity of the Father, neither shall the Father bear the Iniquity of the Son. The Righteousness of the Righteous shall be upon him, and the Wickedness of the Wicked shall be upon him, Ezek. 18. 20. The Sanctity of Isaiah the Prophet, although he came to Visit Hezekiah on his Sickbed, would not have benefited Hezekiah so far as to render him meet for God's Favour and Acceptance, unless Hezekiah also had walked before God in Truth, and with a perfect Heart, and done that which was Good in his sight. Probably King Hezekiah knew this, That neither the Holiness nor Godliness of Isaiah, nor yet of all the People within his Realm and Dominion, would avail as to him, unless Himself also had been Godly and Holy, And so all his Precious Things, and all his Treasures that were in his House, or in his Dominion, would not by any means Redeem his own Soul, nor give to God a Ransom for him: For the Redemption of a Soul is precious, and it ceaseth for ever. And it cannot be Redeemed with such corruptible Things as Silver and Gold, nor yet by the Obedience and well-doing of others, except the Righteousness and Obedience of Jesus Christ, by which many shall be justified. Yea, They will be justified by it, who could not be justified by the Righteousness and Obedience of all their other Fellow-Creatures throughout the world: For as by the Offence of One, Judgement came upon all Men to Condemnation: Even so by the Righteousness of One, the Free Gift came upon all Men to Justification to Life, Rom. 5. 18. And so his Righteousness was imputed to David, Hezekiah, and all the Good Men that were ever living upon the Earth before, or at the very time, or who have been ever since Jesus Christ was manifested in the Flesh. But besides that, the Righteousness of all the Subjects that ever David or Hezekiah had; And so the Righteousness of all our Fellow-Creatures, which we have ever known, or heard of, will not avail, so as to be imputed to any other. The Knowledge and Sense whereof might make Hezekiah to turn unto the Wall, when he had received the Message of Death. And so likewise it will do as to us, when we come to lie in a like condition: We must severally, and every one of us stand upon our own Legs, when we come to stand in the latter days on the Earth, and when every one of us are to receive for the deeds done in the Body. What others have done, what is that to thee? Look to thine own self? for according as thy particular Deeds (and not others) have been, either Good or Evil, thou shalt be particularly recompensed. Then Judas, which had betrayed him, when he saw that he was Condemned, Repent himself, and brought again the Fifty Pieces of Silver to the Chief Priests and Elders, saying, I have sinned, in that I have betrayed the Innocent Blood. And they said, What is that to us! see thou to that. This is a fearful consideration against them who commit Sin, or omit Duty (which is also Sin) to please other Men. For though Judas had committed this sin of betraying the Innocent blood to please the Chief Priests and Elders, yet we hence see, That when he came once to be in Extremity of Conscience, and he was drawing near to God to suffer for this his Evil Deed, what a short, slighting and vexations kind of Answer did he receive from them; What is that to us? See thou to that. And so it will be as to all the sin that we have committed, or as to the Good which we have omitted upon the Account of, and to please others, why this will be the result and consequent thereof as from them, when we come to be punished, and lose so much for the same, in the future distribution of things; if we come to ask for Help, Comfort, or that they should make it up unto us, they will in like manner answer, What is that to us? See thou to that.  
Whereas those who committed Sin or omitted Duty t● please others, should herein have made the right Inference; They should have seen to that sooner, so as no● to have done that same thing at the Instigation of, and at the Mind or Pleasure of others. Said the chief Priest's and Elders unto Judas, What is that to us? When Jud●● did it out of regard and respect unto them, and to fulfi●● their desire. But herein is showed forth the very Mind 〈…〉 Temper and Disposition of Mankind, they would hav● such a thing done, but then they would not have th● Gild and Punishment thereof. They would have the Conveniency, Expediency or Pleasure of the sin; but the● they would escape from and avoid the misery which i● Consequent and Annexed thereto. Judas liked well enough of the Thirty Pieces of Silver, but that Repentance and Anguish of mind afterwards, which occasioned him to hang himself, if he could have had the first without the last, this he would have liked well enough. And so the chief Priests and Elders thought it expedient to pu● Christ to Death; but thereupon to Contract the deep Dy● and Gild of Murder, to fall thereupon under the Wrath and Displeasure of Almighty God. And what they falsely furnised, that if they had not done it, the Romans would have came and taken away their Place and Nation; but by their doing of it, they took the effectual and ready means to bring them in; for through their grievous sin of putting Christ to Death, the Romans did at length come and take away their Place and Nation. Which God might have kept and restrained from them, had they not thus grievously offended him in killing his Son; Whereupon he made good his Word, As to slay those Wicked Men and let out his Vineyard unto others, Mark 12. 9 To commit sin, and then to be willing to avoid the Punishment, is to endeavour to put a sunder what God hath joined together, which is impossible: for our Gracious God, in that he might the more de●er and keep People from it, hath ordered that misery should be linked on to Iniquity. So that if People commit the one, they must of unavoidable consequent have the other, although in thought and desire they would fain let alone and escape it. The Creature can never be too hard for God; and where he hath committed sin, or done things worthy of Punishment, he cannot by any Trick or Artifice avoid the severity of his Vengeance.  
Like as Amnon hated his Sister Thamar, after he had committed Incest and Folly with her; And as the Ten Horns which thou sawest shall hate the Whore: So it is usual for sinners upon their Death Beds to hate their Whores, their Drunken Companions and such like, with whom they have been Partakers in any Sin or Iniquity. For the Gild thereof doth then more appear forth, and they are going away to receive for their Evil Deeds: The foreknowledge whereof doth raise this Evil Affection of Hatred, Dislike and Antipathy. So that even upon that Account, there is an Actual Inclination upon our Death Bed, to turn away our Face from our Fellow Creatures, who are to survive a little longer.  
Moreover a full and through knowledge doth then arise in us, that they are not able then to give us any Actual help or relief, now our Breath is a going forth. Put not your trust in Princes, nor in the Son of Man, in whom there is no help, Psal. 146. 3. In the Margin it is salvation, which signifies safety or preservation. Upon a through Knowledge and Consideration hereof it appears, that there is little or no help in them even in the midst of our Life, and yet there is much less in that moment wherein we come to die. If we have done never so much to please Men, it signifies nothing in the Hour of Death: They are under the same Law and Liableness to Death, and they cannot deliver themselves: So that besides the Evil and Gild, and Sins of Omission, which they have been Instrumental unto us to Contract; Out of the knowledge, how insufficient and unable they be to Administer any Actual help, we readily and naturally turn away from them, for we must stand, or fall wholly to ourselves.  
This and such like may be one reason of Hezekiah turning his Face unto the Wall; Besides, that thereby he might the more abstract from Men, and be more intent and fixed on the unseen God. For that mind which would pray unto him, should cast off and be clear from the thoughts of all other things, the more to engage his heart to approach unto the Lord, which the more it is done, it is 〈◊〉 much a greater obligation unto the Lord, for to He● and Answer such an one's Prayer.  
The Prayer of Hezekiah unto the Lord, which is he● Recorded, doth begin after this manner, Remember no● O Lord, I beseech thee. As it is Written, He that teac●eth Man Knowledge, shall not He know? So He that giveth to Man Memory or Remembrance, shall not He Remember? And as it is there again Written, The Lor● knoweth the Thoughts of Man, that they are Vanity. 〈◊〉 the Lord Remembers all the Thoughts, Words and Actions of Man, in order to render unto every one accordingly. Great in Counsel and Mighty in Work (for thi● Eyes are open upon all the ways of the Sons of Men, 〈◊〉 give to every one according to his ways, and according to th● Fruit of his do, Jer. 32. 19 The Lord looketh fro● Heaven; He beholdeth all the Sons of Men, from the plac● of his Habitation. He looketh upon all the Inhabitants of th● Earth: He fashioneth their Hearts alike; He considere● all their Works, Psal. 33. 13, 14, 15. So that his Eyes being upon all the ways of the Sons of Men, and he considering all their Works, he must of Necessity Remember them. Put thou my Tears into thy Bottle. Are not these things noted in thy Book? Are not Five Sparrowt sold for a Fa● thing? And not one of them is forgotten before God. A● so the very Hairs of our Head are all numbered. Go● knoweth all things, which shows also, that he remembers (for Remembrece is a Knowledge and keeping in Mind 〈◊〉 past things) all things that have been done on this Earth by all the Creatures and Things therein. Known unto Go● are all his Works from the beginning of the World; Y● they are Registered and set down by him. The Sin of Judah is Written with a Pen of Iron, and Graven with 〈◊〉 point of a Diamond, Although no Man did ever speak or tak● notice thereof. And so seeing that God knows a●● Things, and Remembers all Things in all Persons an● Creatures, What need had therefore Hezekiah, or any other of the Saints and Servants of the Lord, to pra● unto him in that manner of Speech, Remember me Lord, with the favour thou bearest unto thy People, Psal 126. 4. Lord Remember David, and all his Afflictions Whereas God doth and will Remember, without being prayed unto for so to do. But as to this the Lord doth speak by Ezekiel, that tho' He would do such a thing for Israel, yet for all that, He would be enquired of by Israel for that thing. And so tho' God will do many things, Nevertheless, yet he would have the Creature pray unto him for it. Both in obedience to his Commandment of Calling on his Name, as also to show forth that dependence, subjection and desire, which the Creature hath after the same from his Creator.  
Herein also his Servants do speak after the manner of Men, when they pray in such a manner; Think upon me, my God, for good, according to all that I have done for this people, Neh. 5. 19 Remember me, O my God, concerning this also, and spare me, according to the Greatness of thy Mercy. Remember me, O my God for Good, Neh. 13. 22, ●1. And in another place he saith to this purpose, Wipe not my Good Deeds out of thy sight.  
Hezekiah prays, That God would Remember the Good Life which he had led. He might have thus known, that there had been no need for him to use those words, for God would have Remembered his Good Life Nevertheless.  
It may be convenient and necessary to keep a Catalogue of our sins, and a Catalogue of God's Mercies toward us. The first to the intent, that we may confess and be sorry for them, that so God according to his Gracious method and promise may forgive them; That we see and eye continually the Rock whereon we had well nigh split, and more certainly avoid and pass by the same for the future; That we may bear Iniquity, and loath ourselves in our own sight for them; That all the few and evil Days remaining of our Pilgrimage, We may walk in the Bitterness of our Souls, because we have transgressed against the Lord our God. Which same will be a Reaping in Joy, in the life that is to come; For according as our present grief for sin hath been, so accordingly will our future Degree of Consolation be.  
And so again, it is convenient and necessary to keep 〈◊〉 us, a Catalogue of God's Mercies, that we may be alwa●● mindful of them, and endeavour to render unto the 〈◊〉 according to the Benefit which we have received; that 〈◊〉 may offer unto him the Sacrifice of Praise continual 〈…〉 Because he loadeth us with his Benefits daily; that his gre●● Goodness and Mercy may engage us yet more to clos●● strict and Universal Obedience unto all the Words of 〈◊〉 Law; that we may offer him Praise, and Glorify him, 〈◊〉 ordering our Conversation aright, and such like.  
But it is neither convenient nor yet necessary, to kee● by us any Catalogue at all of our several good Deed● for God himself will keep a true, faithful and exact Register of them: For God is not Unrighteous to forget yo● Work and labour of Love, which you have showed toward his Name, in that ye have ministered to the Saints, and 〈◊〉 minister, Heb. 6. 10. Not the least good deed, even to 〈◊〉 Cup of cold Water ministered unto one in the Name of a Deciple of Christ, Mat. 10. 42. shall be forgotten, nor 〈◊〉 pa●s unrewarded before God.  
But as he remembers all our good Deeds, from th● greatest of them to the least of them, to recompense 〈◊〉 every one according to his ways, and according to th● fruit of his do; for thou Lord, only knowest all that 〈◊〉 in the hearts of all the Children of Men) so he remember all our Sins and Evil Deeds, from the greatest to the lea●● of them. Thou hast set our Iniquities before thee, and 〈◊〉 secret Sins in the Light of thy Countenance, Psal. 90. 〈◊〉 For God shall bring every Work into judgement, with eve● secret things, whither it be good or bad, Eccles. 12. 14. 〈◊〉 order to do which, he must of necessity remember ea●● and every one of both sorts, which again is as certain as that he knows all things; for he keeps and continu● them in Knowledge, which is Memory or Remembrance.  
Remember O Lord, how I have walked before thee; Th● they should more especially remember, and be put 〈◊〉 mind of, who live without God in the World, or wh● have not that constant Sense of the Invisible God upo● their Souls and Spirits as they ought to have. Although they do forget God, and not think of him, yet still 〈◊〉 their Workings, Motions and go are before him. Man's go are of the Lord, How then can a Man understand his own way? Prov. 20. 20. Tho' we do not see God, yet he seethe us; but then indeed we should have a continued sense and knowledge of God seeing us, which should engage us to exceeding Cautiousness and Circumspection in all Godly, Righteous and Sober living. For he hath looked down from the height of his sanctuary, from Heaven did the Lord behold the Earth, Psal. 102. 19 Even so we should with the Eye of Faith, and with the Eyes of our understanding being enlightened, Eye him continually as he sits above on his Throne, in the High and Lofty Place, the Inhabitation of Eternity. Unto thee, lift I up mine Eyes, O thou that dwellest in the Heavens. Behold, as the Eyes of Servants look unto the hand of their Masters, and as the Eyes of a Maiden unto the hand of her Mistress 〈◊〉 So our Eyes wait upon the Lord our God, until that He have mercy upon us. And so it is elsewhere written in like manner, At that Day shall a Man look unto his Maker, and his Eyes shall have respect unto the holy one of Israel. And the Eyes of all Israel, as of one Man shall be towards the Lord; As God Eyeth us, even so we should Eye God. But how can this be, seeing that God is invisible? It must be done by Faith. Which being the evidence of things not seen, makes them as if they were seen. After the Fruits and Effects thereof are reckoned up, in Heb. 11. It is said in an observable manner of Moses, By faith He forsook Egypt, not fearing the wrath of the King; for He endured as seeing him that is Invisible. This is a constant Lesson of Instruction and Admonition to us, upon whom the ends of the World are come, that by faith we should in like manner forsake and not give way unto the Pleasures of sin for a season, nor yet the Titillations of Lust, nor yet fear the Terrors of Men, nor yet to be perverted and turned aside by their favours, but to endure all things in Uprightness and Innocency, and according to the Dictates of a Good Conscience, as seeing him that is invisible. With our Souls which are Invisible, we may see, or at least understand the Invisible God; All one, as the outward Eye doth see things visible. As all things are naked and opened unto the Eyes of him with whom w● have to do, Hell and Destruction are before the Lord 〈◊〉 how much more than the Hearts of the Children of Men● Prov. 15. 11. So all People, both Godly and Ungodly, Righteous and Wicked, Saint and Sinner, they do al● walk in the sight and presence of the Invisible God. With this difference, The Godly, Righteous and Saints do walk as in the sight and presence of the Invisible God. That is, they have a knowledge and sense thereof; and they do thus and thus, with an Intention and Thought at the very time, that God seethe them and i● present. But the Ungody and Wicked, and Sinners do walk only (leaving out the Particle as) in the sight and presence of the Invisible God, For Hell is Naked before him, and Destruction hath no covering. God seethe all things, He filleth Heaven and Earth, all things and all places with his presence. So that of necessity, they must be in his sight and presence if they are any where; but these do not walk as in his presence and in his sight. So it is in that sense also. All People of both sorts, Good and Bad walk before God, that is, they are in his sight and knowledge. But only the good so walk before him, as in his obedience and wellpleasing to get his favour and acceptation.  
The Generality of People, do not walk before God as Hezekiah did, but they ●●ve at Random, and all one as if there was no God to see their do, and as if He would not Judge them, and they were to give no future Account for the same. God both Sees and Remembers where the least Portion of our Precious Time is not spent in his Service and Obedience, but it is Consumed and done away in Loitering or Idleness, in Sinful or Vain Things. I myself have too much to Answer for in this Nature. And myself have too much to Answer for in this Nature. And so, God sees and Remembers where we do not live up to that Grace ●nd Knowledge He had Given and Entrusted us withal: And so he Remembers also where we are not so Good and Holy as we might have been: And also where we have not Improved our Christian Graces and Talents as we might have done. When God comes to enter into Judgement, He will show himself to be a Remembering God. These things hast thou done and I kept silence; Thou thoughtest I was altogether such an one as thyself, (as if such and such things were over and forgotten; In no wise) but I will reprove thee, and set them in order before thine Eyes, Psal. 50. 21. Things will then appear vastly different over what they do now. For now Fools make a mock at sin; They follow it with Greediness and Merriment, and account it as a thing of naught, as to the doing them any harm. But then they will find, that this which was formerly so light in their Opinion, will sink them down to the lowermost Hell. That it will be as a Talon of lead, which is Wickedness; Which will press down the Souls of those that are Loaded and Encompassed therewith into the lowermost parts of the Earth, the Land of Darkness and of the shadow of Death, where no Light is of Comfort or Freedom from misery.  
Happy is He that hath the God of Jacob for his help, and whose hope is in the Lord his God. Happy is He, that can make his appeal and sweet Recollection with our Saint in the Text, Remember now O Lord I beseech thee, how I have walked before thee in Truth. Such a review will be comfortable; but it will not be altogether so, to have it then said unto them, Son, Remember that thou in thy life time receivedst thy Good things, Luke 16. 15. For this will be but so much the more Torment, when they are slipped and passed away finally and eternally, and they are in that place where they want a drop of Water to Cool their Tongue.  
Even we know Experimentally by ourselves, that when we are now in any Pain or Misery, the Remembrance of what Pleasures of Life we have formerly had, or what good things we have heretofore enjoyed, will not administer one Drachm of present comfort; Nay, contrariwise, It is an Enhancement of the present misery. How much she hath Glorified herself and lived Deliciously, so much Torment and Sorrow give her, Rev. 18. 7. So it will be meted out, Adjusted and Proportioned in the future State of the Restitution and Distribution of all things. How much Pleasure any one hath had hereon Earth, the less He will have after he is removed and gone off from it, yea, There will be so much Torment and Sorrow given to the Person that had it. This is an unanswerable Argument and Terrible consideration against Living in Pleasure on the Earth, or being wanton therein, or Nourishing their Hearts as in the Day of Slaughter. And it should make us to equally fear to enjoy Pleasure, however Agreeable or Grateful it may now seem to Flesh and Blood, as we would be to take a Snake or Adder into our Bosom; for although it may seem smooth or tickle, yet at the last it may sting us unto Death. Or, as we would be to suck in the Cruel Venom of Asps. For so stands the Case with Poor Mankind, that their Wine is mingled with Gall, and the Clusters out of which it is made are bitter. For so it stands in the Order and Connexion of things, as they are decreed and appointed by God, That for faring sumptuously every Day, they must come to the place after these Days of their Flesh are ended where they shall be Tormented; for so much Pleasures of Life and Delicacies they have had here, after Death they must have so much Torment and Sorrow.  
This again is a most clear and convincing Demonstration, That the living in the Pleasures of sin for a Season, or the Catching after and enjoying the Delicacies and Recreations of the World, is not a walking before God in Truth, for the end of any one's living in Pleasure or Delicacy, is in order to be an Happy Men. But now it is impossible from the order of the things of God, that either the Pleasures of sin for a Season, or the transitory delights of the World, should give unto any Man the true Happiness, because they have such bitter and miserable consequents, no more than a Cup of sweet Poison, can tend to the well Being and Health of the Body. So that it must follow by necessary consequence, that whosoever follows after the Pleasures of sin for a Season, or the delights of the World, although he now Bless himself in his heart, saying, I shall have Peace, tho' I walk in the Imagination of mine Heart, to add Drunkenness to Thirst, Deut. 29. 19 Although they hug themselves in their own Conceit, I shall have Happiness, because that I enjoy so many Pleasures and Delights in Order to it; Yet still herein they do not walk before God in Truth. For they do not go in the right Road to Happiness, but they are mistaken and deceived in heart, and they are in a false Path, as the end will prove; for it will at last let them down into the Chambers of Death, the place of Punishment and Misery.  
We may thus know and conclude, that as God gave us a Being at first, so it is Natural and Reasonable to expect only from him an happy Being. My Soul wait thou only upon God, for my expectation is from him, Psal. 62. 5. And thereupon we should walk before him in expectation, and seeking after it. And here if we go the right way (And He led them forth by the right way, Psal. 107. 7. There is a great deal in that) which is Chalked and Pointed out, Butted and Bounded in his written word, as long as we make that our Guide and Rule, than indeed we walk before God in Truth. But as sure as that word is Truth, Thy Word is Truth, the Pleasures of sin for a Season, (however eagerly they are sought after and followed by the People of the world; for Satan who deceiveth the whole world makes use of this as the great Bait to beguile and catch Souls unto himself) are not the true way to Happiness and Blessedness in the End. Because that which may be known of God is manifested in them, for God hath showed it unto them, Rom. 1. 19 So in like manner it may be truly reasoned, that which may be known of God, touching his future distribution of things is already manifest in Men, for God hath showed it unto them. And accordingly may be observed, that Melancholy and Heaviness of heart (in the midst of Laughter the heart is sorrowful) which is immediately at, or after having the Pleasures of this Life. That Regret of Mind and Vexation of Spirit immediately ensuing upon the Pleasures of sin for a Season: All this and the like, is but a manifestation before hand● or as a Pledge, Earnest and Forerunner, whereby God hath shown unto them that Tribulation and Anguish, Indignation and Wrath, which shall be upon every Soul that doth Evil. This and the like is a foreshowing of Pain, Punishment and Misery to come. And so again it is on the other good hand, Where is Approbation of Mind, the satisfaction of a good Conscience, a Joyful Hope and Comfortable Expectation, as all these and the like are annexed to our having our Evil things here, to our enduring labour and taking Pains in the Obedience and Service of God, this is an earnest of the Spirit and a Manifestation in Men, whereby God hath shown unto them that Glory, Honour and Peace, which shall be to every Man that worketh good, Rom. 2. 10. And that assured future blessedness, which shall be to every one that hath lived and done according to the Will of God.  
Thou therefore endure Hardship as a Good Soldier of Jesus Christ, saith Paul to Timothy. Which is a Lesson of Instruction to be put in Practice by all faithful Christians, for as we are in the way of Duty and Service of God, the more denial of ourselves we have used as to present ease and safety, the greater satisfaction and enjoyment we shall have hereafter; whereof now we have a little glimpse earnest, assurance and foretaste by that Complacency of mind and lively hope, we may sometimes perceive after such and such Acts of Duty. Notwithstanding, the same do expose us to present worldly Inconveniencies, Loss and Trouble. However we are contented and satisfied, and Joyful; for it is something for God. And so the more Labour we have been at, the more Rest we shall have hereafter; and this same Rest will be found yet so much the more pleasant. And He saw the Land that it was good, and Rest that it was Pleasant, Gen. 49. 15. Which will be yet more so, as we may perceive by the Irksomeness of its contrary, that is, Restlessness. And so the more Tribulation we have gone through in the world, the Greater will be our Recompense and Crown; The more loss hath been sustained in his Service, the greater gain will be hereafter; as Lazarus was comforted for the Evil things he had in his life time. Yea, in whatever seems Evil, Harsh, Uncouth and Irksome, it will be made up double, yea, more than an hundred fold in the time of the Restitution of all things, When the times of Refreshing shall come from the presence of the Lord. So that in each thing we take in hand, we should not so much regard whither the same be Pleasant or awkward, but whither it be Duty or Sin, whither it be Good or Evil, whither it will tend to our Benefit or Loss, our Reward or Punishment in the last Day. And so we should either do, or not do the same, either abstain from, or give way unto it.  
Hereby also we may somewhat conceive of the exceeding Evil, Mischief and Danger of Loitering or Idleness. For only Just to Rest or Breath a little, and so to Labour or Business again: Otherwise there can no Good come possibly of it. Nay, it tends to so much Loss to be sustained throughout all Eternity. And it is a Losing so much of the Things which we have wrought, that they receive not a full Reward, according as may be apprehended from. 2. John. 8. Which though there is not much Account made of through Ignorance or Unbelief at present, yet in the latter Days ye shall consider it perfectly. And when we come to see every Man's Reward Proportioned and adjusted according as his Labour and Work hath been, than what themselves shall miss and be disappointed of through Idleness and Sloth in the Days of their Flesh, will raise bitter Anguish and Indignation within themselves for not having been steadfast, Unmoveable, always abounding in the Work of the Lord; for they were then foretold, but now they will see that their Labour would not have been in Vain in the Lord. If they did somewhat Work and Labour therein, yet still they will have Indignation and Anguish that they did not Work and Labour therein, yet more and more. As it is supposed, that the Pain of Loss will be More Grievous, Irksome and Intolerable than the Pain of sense. So likewise this part of the Pain of Loss will be sufficiently, afflicting and disquieting to the Soul, that she will then wish that she had not in the least Given way unto Idleness. But she should have looked upon it as One of those Devices of Satan, the Enemy, to deprive and hinder her of so much Good in the Future Recompense. As to this the Rule should be as to all the other Devices of Satan, Not to Give way unto them, and not to suffer ourselves to be kept off or hindered by them.  
It is an admiration to me, that any one should not know what to do with their Time, seeing that each and every one hath a God to serve and a Soul to save, and surely all Portions and Intervals of Time which can be spared and deducted from other Things of Life, should be employed to this Great End; as indeed All Things whatever we have to do, should be brought in subordination and tendency to i●. We have still corruptions to subdue and Conquer; and we are to perfect and fill up what 〈◊〉 wanting: Nay, still we might forecast and Think 〈◊〉 something in order to Work out Our own Salvation; an● this being the Business for which we come only and Principally into this World, we might herein hearken and 〈◊〉 according to those Gospel precepts, Not Slothful in Business, ●ervent in Spirit, serving the Lord. Giving all Diligence to make our calling and Election sure.  
We should do well and wisely, To exercise the Remembering and Understanding Office of our Souls: for they are made by God our Creator, capable to do both. The Remembering part is chief conversant about Things that are past, which by Remembrance are made as it were present unto us. And here ye should call to Remembrance the former Days, in the which after ye were illuminated 〈◊〉 ye endured a Great ●ight of Afflictions, Heb. 10. 32. Y● may call to Remembrance the former Days whilst y● did live in Vanity, Ungodliness and in your Unregenerate state. That ye may see the Rock whereon ye had well ●igh split and been Shipwracked; and so more carefully and certainly avoid the same for the Time to come. That ye may throughly Understand and be deeply convinced of the folly and Danger thereof, and so be more confirmed in mind against them for the Time to come. So it is of Use and Benefit to call to mind the Days when we were first illuminated and converted unto the ways of God; That we may still keep up our former Zeal and Love towards God, and the Sounding of the Bowels, and that earnest desire to please him. Remember both the Good and Evil of your past life, in order to do the one more, and to more eschew the other.  
But the Benefit would be yet much greater, to exercise the understanding Office of our Souls, as it reaches unto things to come, which makes them in a manner present unto us. Here in the first place, the Contrivance and Workmanship of our Souls is to be admired at, that they are made as Angels of God, capable not only to choose the Good and avoid the Evil, but also to see and know things to come and  off. Seeing that the Soul is made with such a capacity and faculty, It should be accordingly exercised and used for God made it so for this End ●nd Purpose. And if we did know before what would ●ome hereafter, we should never do amiss; which especially holds true as to the things to be manifested before us with open Face, after that this life is ended. If we would receive into our minds a through knowledge of them, so ●s to embrace and receive them, to be warned and take ●e warning, People would not be so Destroyed and Perish as now they do. My People are Destroyed for lack of knowledge, Hos. 4. 6. This is to be understood of that Eternal Destruction spoken of in the Gospel from the pre●ence of the Lord, and from the Glory of his Power. To convey this knowledge into the Minds of People, is the ●nd of all the Revelation of God; which is but an orderly Declaration of things which shall shortly come to pass ●fter that this life is ended. Now faith is the substance of ●●ings hoped for, the evidence of things not seen; for it 〈◊〉 the very same as pertaining to invisible and future ●hings, what Knowledge is of visible and present things. ●aith is the Knowledge of Invisible and Future Things. ●he great Necessity and Usefulness whereof hence appears, 〈◊〉 that it is so often said in the Gospel of Truth, That ●aith saves us; intimating thereby, That if we did but ●now invisible and future things, in like manner as we 〈◊〉 now know visible and present things (as so we may) than 〈◊〉 should be certainly saved, and we should not miscarry 〈◊〉 to all Eternity.  
My beloved Brethren, it would be of incredible profit ●●d advantage to each of us, to sometimes, yea often step ●wn into the Chambers of Death, and take a Prospect of 〈◊〉 Horrors of Doomsday, and to go forth in thought, ●o the place of departed Souls, before our own Souls shall 〈◊〉 there indeed, to the intent so to order our Conversation ●●ght to which the promise is of being shown the Salvati●● of God, Psal. 50. 23,) and to be such manner of persons, 〈◊〉 all holy Conversation and Godliness, during the few remai●g days of our flesh, as we shall indeed wish and desire we 〈◊〉 been, when we are let slip and departed from it. Remember the great End of things, and thou shalt never do ●●iss, Keep the Judgement of God continually in thine ●●e, when the dead, small and great, shall arise and stand afore him, and thou shalt never go much astray.  
It is the manner of Beasts to think of, and be convers 〈…〉 only about present things, which are Just before them; 〈◊〉 to remember what is past, and to apprehend what is 〈◊〉 come, This is only what Reasonable Creatures can do, 〈◊〉 what Men and Women may do: Unless by their own 〈◊〉 fullness, sloth and ignorance, it is fulfilled on them what 〈◊〉 written; Nevertheless Man being in Honour, abideth not: 〈◊〉 is like the Beasts that Perish, Psal. 49. 12. But I will 〈◊〉 on to add yet further, It is like unto the Immortal 〈◊〉 All-knowing God to Remember the past and to app〈…〉 heard the future, yea, it is an Image of his own Etern 〈…〉 for it doth resemble even God, Who quickeneth the De 〈…〉 and calleth the things that be not, as though they were, Rom. 〈◊〉 17. For both past and future things are present unto 〈◊〉 High and Lofty one who inhabiteth Eternity. Which 〈◊〉 ternity one defines to be, a Perpetual now. Even the h 〈…〉 of our head are all Numbered, and not any thing is 〈◊〉 gotten before God: And as we Remember each thing our past Lives, both the Good and the Evil, to more 〈◊〉 the one and yet more eschew the other, we do the 〈…〉 come nearer to his similitude and likeness: And so we 〈…〉 again, as we cast an Eye forward upon the things that 〈◊〉 to come; Hereby we make the things that as yet be 〈◊〉 to be as tho' they were, for shortly they will come 〈◊〉 pass; and it is but a little time, and He that shall co 〈…〉 will come, and will not tarry.  
Talk no more exceeding Proud, let not Arrogancy 〈◊〉 out of your mouth, for the Lord is a God of Knowledge, 〈◊〉 by him Actions are weighed. And so the Lord is a God 〈◊〉 Remembrance, and a God of Prescience and by him A 〈…〉 on's are weighed. And seeing that Actions are weigh●● by him, our Actions ought to be weighed by us also, the Balance of the sanctuary and of his word, so that 〈◊〉 may not be found wanting.   

SERMON III. ON  Isaiah XXXVIII. 2, 3. 
Then Hezekiah turned his Face toward the Wall and Prayed unto the Lord; And said, Remember now O Lord, I beseech thee, how I have walked before thee in Truth, and with a Perfect Heart, and have done that which is good in thy sight, and Hezekiah wept sore.  
Come now to show, and discourse,  

1. What it is to walk before God in Truth.  
2. With a perfect heart.  
3. What it is to do that which is good in his sight.   
And then of the Consequent upon the whole; And Hezekiah wept sore.  
As to the first, Remember, O Lord, how I have walk 〈…〉 before thee in Tr●th.  
We Read in sundry places of Scripture of this Thing, ●●uth. But from these words, this Doctrine will priestly appear,  
That it is the Duty of all who call themselves Servants of the Lord, to walk before the Lord in Truth throughout the whole course of their Life.  
So did Hezekiah, not for a Season, or at such a Ti 〈…〉 only, but throughout the general Course, Bent and 〈◊〉 nour of his Days; Even as long, or for the most pa 〈…〉 he walked at all, he walked before the Lord in Truth.  
Now the Scripture mentioning this Word Truth so 〈◊〉 often, and in all places it doth recommend the same, 〈◊〉 exhorts us to the Receiving and Practice thereof: as als● finds fault, and Reproves where it is wanting, or wh 〈…〉 the Truth is not obeyed, Gal. 3. 1. Or People do not 〈◊〉cording to the Truth. We may hereby see and un 〈…〉 stand, that exceeding great Stress a●d Necessity is 〈◊〉 hereon, in order to our Eternal Salvation and Happis 〈…〉 Open ye the Gates, that the Righteous Nation, which 〈◊〉eth the Truth (in the Margin it is Truths) may enter 〈…〉 Isa. 26. 2. That is, Enter into that strong City menti 〈…〉ed in the foregoing Verse, which the Lord hath buil 〈…〉 and prepared for such of the Inhabitants of the Eart 〈…〉 he shall judge and find worthy. And here the word 〈◊〉 Promise, and the Condition annexed, is, That is must 〈◊〉 to the Righteous Nation that keepeth the Truth, or Tr 〈…〉 Which word Keepeth, denotes a constant heed, adhere 〈…〉 unto, and Observance thereof. And not to chop 〈…〉 change with the wind, or to turn with the Fashion, 〈◊〉 titude and Course of this corrupt world; as to say 〈◊〉 thing is Truth to day, and another contrary unto, or 〈◊〉 ferent from it, is Truth at another time. No such ●●ter; for his Truth endureth to all Generations, Psal. 〈◊〉 Like God, its Author, with the Truth there is no V 〈…〉 bleness, nor shadow of Turning. And like unto 〈◊〉 Christ, who is the Way, the Truth and the Life; it is 〈◊〉 same yesterday, to day and for ever: So that this man 〈…〉 them to be Children that are corrupters, they have for'rs 〈…〉 the Lord, Isa. 1. 4. That they have Prevaricated, 〈◊〉 turned aside from his Truth; They are gone away 〈◊〉 ward, who speak thus and thus concerning it, as the 〈◊〉 ne'er of many is in these our Days. And that they 〈◊〉 not the Righteous Nation, or the Righteous People, 〈◊〉 keep the Truth, to whom this Precious Promise is ma 〈…〉 for such kept it, or rather did by Chance happen 〈…〉 light thereon for a Time, but they did not keep it 〈◊〉 tinually (Blessed are they that keep Judgement, and he 〈◊〉 〈◊〉 Righteousness at all times, Psal. 106. 3.) and so they 〈◊〉 no Lot, and Share, nor Right to enter into that ●●ong City which the Lord hath made for Judah and ●●rusalem, yea, for all the Inhabitants of the Earth, who ●ould keep the Truth, or walk before him in Truth.  
For this Good and Sweet Word of Promise is made ●t only to the Righteous Nation, but to every and each ●●rticular Soul therein, that keepeth the Truth. So that ●●ese Two Consequences must necessarily arise, That even 〈◊〉 the Unrighteous Nation, which Keepeth not the Truth, 〈◊〉 those few Inhabitants and Souls therein, who are righteous, and do Keep the Truth, shall enter into the 〈◊〉 of our God. Again, Suppose it were a Righteous 〈…〉tion, and did Keep the Truth, here the Denominati 〈…〉 is taken from the greater part, and it is called a Righteous Nation, where the Multitude, or most are so: But 〈◊〉 some ●ew therein were Unrighteous, and did not Keep 〈◊〉 Truth, here the Promise would be only to the for 〈…〉 sort, and not to the latter. The Reason whereof is 〈…〉 dent, Because the Soul that sinneth, it shall die: The 〈◊〉 shall not bear the Iniquity of the Father, neither shall 〈◊〉 Father bear the Iniquity of the Son; the Righteousness ●he Righteous shall be upon him, and the Wickedness of 〈◊〉 Wicked shall be upon him, Ezek. 18. 20. So that as 〈◊〉 being an Inhabitant of a Righteous Nation, which keep 〈◊〉 the Truth, will not give thee Admission, or Entrance in 〈◊〉 City of God, unless thou be Righteous, and keepest the 〈◊〉 thyself. So although thou Livest in an Unrighte 〈◊〉 Nation, (where most are so) which Keepeth not the ●●uth, yet if thou art Righteous thyself, and Keepest 〈◊〉 Truth, yet thou wilt enter into the City of God, al●●●ugh never so few are besides. The Marginal Reading 〈◊〉 Truths in the Plural Number, shows; That it is not the 〈◊〉 Keeping of One, or Some of the Truths of God, but 〈◊〉 Keeping all of them, which is requisite and necessary, 〈◊〉 we enter therein. It was the same Spirit of God ●●ich spoke that in Isaiah 26. 2. as also which spoke that Isaiah 38. 3. and which probably gave Hezekiah that ●●owledge, How necessary was Keeping the Truth, or the 〈…〉 king before God in Truth, in order to enter into the Ci 〈◊〉 of our God, And therefore it was, that just at the Time he was to be removed out of the City of Jerusalem, by Death; and he then would fain be removed up into the Heavenly City: Therefore he addresses himself to God in the first Place, Remember how I have walked before thee in Truth. For in very deed, as such a Path, way or Road leads to such a Place, so the Truth leads to Heaven.  
According as we may further Gather from what is elsewhere written, Lord, Who shall abide in thy Tabernacle? Who shall dwell in thy Holy Hill? He that walketh uprightly, and Worketh Righteousness and speaketh the Truth in his heart. Psal. 15. 1. 2. So that whatever Truth is in our heart (Provided it be the Truth of God and arising out of his Word) It ought to be spoken forth. Yea the Plain and Simple Truth, the whole Truth, and nothing but the Truth. For although there is a common saying abroad in the World (agreeable to the Wisdom of the Flesh, which is for Sloth, ease and Present safety) that all Truth is not to be spoken; yet as sure as the Spirit of God in the Scripture last Quoted doth teach the way of Heaven, and lay down the foregoing Qualifications and Conditions, which we must have and do before we come there, whatever Divine and serious Truth is in our heart We must and aught to speak it, come what will thereof, if we do not intent to be Disappointed of Heaven at the last. And if the doing should bring Trouble or suffering on our loins (fo● this Objection the Worldly Wise Man hath against this Duty; and therefore he will refrain to utter it) We must do it nevertheless, This being that manifold kind of Tribulation which we must go through, before we enter into the Kingdom of God.  
Take another Scripture, how that the Truth ought 〈◊〉 no wise to be concealed, but it is to be spoken out. I ha●● not hid thy Righteousness within my heart; I have declar● thy Faithfulness and thy Salvation; I have not concealed 〈◊〉 Loving Kindness and thy Truth from the Great Congregation Psal. 40, 10. So that to speak constantly the Truth, 〈◊〉 whole Truth, and nothing but the Truth; and this 〈◊〉 for a Day or two, or for a Week, Month or Year, 〈◊〉 throughout our whole Life, is pleasing and acceptable 〈◊〉 the sight of God our Saviour, who would have 〈◊〉 men to be saved, and to come to the Knowledge of the Truth.  
Notwithstanding all the Arts of Dissimulation, Deceit, Secrecy, Evasion, Equivocation, or such like, by which Satan's Kingdom stands: (all which are contrary to Simplicity and Godly Sincerity) I have observed in my Experience, That to confess, and speak out the Truth of the matter in most instances, Things have then succeeded more prosperously with me, than when I have done otherwise. And the Truth hath gained and been esteemed of more than all the Little Arts of Falsehood. Honesty is the best Policy; and it is best to Live within the straight Lines of Duty, and never to transgress at any time: So it may be affirmed in all cases, It is the best way to speak the Truth, whatever will be the Consequent thereof.  
We may Read what a great Value and Estimation God himself puts upon it, Run ye to and fro through the Streets of Jerusalem, and see now and know, and seek in ●●e Broad Places thereof, if ye can find a Man; if there 〈◊〉 any that executeth Judgement, that seeketh the Truth, and ● will pardon it, Jer. 5. 1. By which last is imported, as 〈◊〉 seeking the Truth, would almost make atonement and Expiation for other sins. His Spirit goes on to add, O Lord, Are not thine Eyes upon the Truth? Verse 3. Even ●●e Eyes of Complacency, Delight and Approbation herein.  
The Time would fail me to mention all those several places of Scripture, wherien the word Truth is spo●●n of. But in every one of them, it may be observed, ●hat very Excellent and Glorious Things are spoken concerning the Truth; and the Drift and Design thereof is to exhort the Inhabitants of the Earth to think, ●eak and do according unto it all Times; Even ●●at they may keep the Truth, speak the Truth in their ●eart, and Walk before God in Truth.  
There hath been a Proverbial saying, as if Thoughts ●●re free. Every one might think what he would in 〈◊〉 deep of his heart. But such people do not Know, 〈◊〉 rather, they do not consider, That they are to be ●●dged by the word of God, which is a discerner of the Thoughts, and Intents of the Heart. Neither is there any Creature that is not manifest in his sight, but all things are naked and opened unto the Eyes of him with whom 〈◊〉 have to do, Heb. 4. 13. But too many in our days hav● improved this a little further; as if Talk and commo● Discourse was free, and there was no account to be made, or given of it hereafter. For how many Li●● and Falsehoods are now uttered forth in common Conversation? Whether it be in talking of News, or public affairs, According to the side they rank themselves o●● they do not much Regard whither the Thing be true 〈◊〉 false, which they Utter forth to Uindicate one side, an● run down or slander the other. And so it is in reference 〈◊〉 to Common Neighbours, Prejudice seldom or never speak 〈◊〉 well, If it be concerning any Person against whom the● have an Enmity, Hatred or Grudge: They do not refu●● to speak Evil falsely of him, or to utter Reproaches an● Revile against him. As saith the Wiseman, In th● Multitude of Words there wants not sin, so in the Wor● and talk of this Nature there is a Multitude of sin committed. Herein is found true, And the Tongue is a Fir● a World of Iniquity: So is the Tongue amongst our Members; that it defileth the whole Body, and setteth on Fire 〈◊〉 course of Nature, and it is set on Fire of Hell, Jam. 3. 〈◊〉 Although the Common talkers of the World do not mu●● Regard this, yet whoso truly fears God, He dares 〈◊〉 speak one false Word of another, although it be of 〈◊〉 greatest Enemy he hath in the World. For he kno● that speaking falsely of any one would not be a walkin● before God in Truth; and therefore he refrains from speaking Evil falsely of any Man. So speak ye and so do, as th● that must be Judged by the Law of Liberty. James 2. 12.  
There are other Instances of walking before God 〈◊〉 Truth, as in the Worship of God. And here we are 〈◊〉 see well to it that our Worship be in Spirit and in Tru 〈…〉 But the hour cometh and now is, when the true Worshipp●● shall Worship the Father in Spirit and in Truth. For 〈◊〉 Father seeketh such to Worship him. God is a Spirit, 〈◊〉 they that Worship him, must Worship him in Spirit and 〈◊〉 Truth. John. 4. 23, 24. Notwithstanding all controversies, Disputes and different Congregations which are n●● 〈◊〉 this Nation and throughout Christendom; yet as to this the Rule is safe, herein to do as Moses did, who was admonished of God when he was about to make the Tabernacle. For see (saith he) that thou make all Things according to the Pattern shown to thee in the Mount. Heb. 8. 5. And now that the Old Dispensation is abolished we are to see that we Order all Things in our Worship according to the Pattern shown to us in the Gospel. That we may in our Worship (which is a great thing relating unto that God with whom we have to do) walk before God in Truth.  
I do believe and speak after my Judgement, that there is not a way of Worship now in this Nation, nor yet on the Earth, which is exactly according to the Scriptures of Truth in all things, and in all things according to the Pattern shown in the Gospel. And I suppose it will be so seen at the Day of Judgement, wherein it will be Found and Rehearsed, That all have sinned and come short of the Glory of God, Rom. 3. 23. So the several Churches and Congregations, the several Saints and Servants of God have somewhat erred and come short of the Spirituality and Truth of his worship, as it was in the Mind and Ordaining of God, and as might be apprehended from out of his Book, for it may be observed now a-days, that in each Sect or Party (however they are Nicknamed, Distinguished, or Termed) there is something which is good and true, and again, there is somewhat which is Erroneous and Savours of Men.  
Now as to all this, the faithful and knowing Soul, as ●he Soars up above all the Ordinances of Religion, as they are managed now a-days by the Worldly Priesthood, they seeming to her cold, dull, low and f●at, and she apprehends somewhat above them, and is for higher and more excellent attainments: So the same knowing and faithful Soul is vexed and dissatisfied; That she knows not where on this Earth, the People do worship God in all thigns exactly according to the mind of the Spirit; Nor where ●er self may turn to the People of a Pure Language, that ●hey may Call upon the Name of the Lord with one Consent, Zeph. 3. 9 And she doth thirst and desire earnestly, that she might once Worship the Lord God her Invisible Creator so in the Congregations of his People, as they were in the Days of a Old. But where are they so now? And she hath great Thought and Earnestness of Heart, when that time will again come, when it shall be fulfilled what is Written, Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the Days of Old and in former Years, Mal. 3. 4. Tho' here again it is to be thought, that as long as we are on this dark and corrupt Earth, we shall never come to worship the Father in Spirit and in Truth (still we ought to endeavour and to do the best that ever we can) till we come to fall down on our Faces before him in Heaven, the Habitation of his Holiness, where we shall see all things in the light of the Lord.  
What will satisfy this perplexity and doubt, and desire of Soul as to this great thing in the mean while, shoul● be to this Effect and Purport, As the Lord saith unto 〈◊〉 the Inhabitants of the Earth, Eschew Evil and do Goo● 1 Pet. 3. 10, 1. So let him, or they that love salvation and would go to Heaven, be sure to do this as much 〈◊〉 ever they can, Avoid error and receive and follow the truth in all the several instances thereof. As God himself speaketh on this wise, If thou shalt learn to separate t● Precious from the Vile, and to put a difference between 〈◊〉 Holy and Profane, then shalt thou be meet to come unto 〈◊〉 Altar. So here it may be reasoned and applied, if th● knowest and also shalt carefully and constantly do t● same, to take out the truth from that Multiplicty 〈◊〉 Error which is abroad in the world, like as is the gathering of Gold or Silver from out of the Dross, or Hon● from the Wax; If thou knowest to put a difference between truth and falsehood, so as to gather and receive 〈◊〉 first into thy heart, and cast away and not admit the 〈◊〉 ther sort, than thou shalt be meet for to come with 〈◊〉 ceptance on the Altar of the Lord, Thou shalt enter i● his City, the Holy of Holies, the highest Heavens, 〈◊〉 to his presence and to his own Divine Majesty. Be 〈◊〉 to observe this Rule in the worship of God, Eschew 〈◊〉 falsehood and error therein, and receive and do accord 〈…〉 to the truth, according to the very best of thy Knowledge and Understanding, and with all thy Heart, 〈◊〉 and Will; and then thy worship will be accepted with the Lord, and in thy worship also thou wilt walk before the Lord in Truth.  
Another Explication of walking before the Lord in Truth, is, to walk in such a way as is Butted and Bounded in his word, which is Truth. This seems to be the most proper Acceptation and Understanding thereof, for to make Gods written Word and Revelation our Guide and Rule throughout the whole Course of our Life, is a walking before the Lord in Truth, and it is the true and right way to Heaven, as to go through or by such and such places, is the way to such a City or the like. The Word and Truth of God are near one and the same thing. Sanctify them through thy Truth, Thy word is Truth, John 17. 17. And so the walking according to the Word of God, or the having our Conversation according to the Gospel, is to walk before God in Truth. And so it is reciprocally, To walk before the Lord in Truth, is to walk according to the Word of God: Every Variation, or Deviation from it is a false way. Therefore I esteem all thy Precepts concerning all things to be Right, and I hate every false way.  
It was both a Puzzling and also a sudden Question of Pilate, What is Truth? To me it seems to be the expressing forth the Nature of things as they are, with the Connexion between themselves and how they pertain to us Men. Things again are divided into things present and things to come. Now to know the very Nature of both these, and how they belong unto, and are to be had by us, What is Good for us, and what is Evil for us, so as to choose the Good and Refuse the Evil, this is Truth. Here again, to make a Right Judgement and Choice for ourselves, so as to pursue the best of Ends (viz. Future Blessedness and Glory) by Lawful and Right means, This a walking before the Lord in Truth.  
And so it may be conceived of in other like Instances.  
As to the Second Particular, What it is to walk before the Lord with a perfect heart. Paul gives the Character of some Jews, that they had a Good mind towards God. And here, Put and Conceive this together along with that, a good mind towards God, and to walk before him with a perfect Heart, do contain the Sum and Excellency, and Attainment of all Religion, so as to make it accepted with God; for what would God have more of his Creatures, then that they should have a good mind towards him, and walk before him with a Perfect Heart?  
Before we show what this last is, it may be observed, how that as it is written, The Eyes of all wait upon thee. So the thoughts of all Men and Women, altho' many of them are cumbered about many things pertaining to this Life, and tho' too many do forget God; yet still the Thoughts of every one of them more or less, are towards their Invisible Creator. Namely, That it is with them in this present State, according as he orders and disposes. But especially the great thought and searching of heart is, what he will do to them in the future State. Saith the Psalmist, I Remembered God and was troubled; I complained and my Spirit was overwhelmed. Even so, all other things we could bear, for they are little and soon pass away: But as God was the Creator of our whole Being at first; so upon him doth depend our whole future Being (thence doth arise up great thought and searching of Heart) Whither the same shall be Happy or Miserable, Good or Evil unto us. And many times from the fear and apprehension, that it will be evil and miserable to the Creature, as to Futurity, thence doth arise Enmity and Hatred towards their Creator. And you that were sometimes Alienated and Enemies through wicked works, yet now hath he Reconciled, Col. 1. 21. And so according as People have been sinners or sinful, so Proportionably their Minds are Evil, or Evil affected towards God, out of a slavish fear and dread, lest he should in●●ct Wrath, Punishment and Misery on them hereafter. But Contrariwise, as they obey his Commandments and do the things that please him, they have Hope and Expectation of good things to come; and thence doth 〈◊〉 in them a good mind towards God; which doth sh●● and express itself forth in Obedience, Ho●our, ●ove and Good will towards him. Which two last again, because none can give unto God (For who hath given to him and it shall he recompensed to him again) is shown ●●●th to ●●e Saints that are on the Earth, and to the excellent (as the Righteous is more excellent than his Neighbour) who come nearer to the likeness of God than others of their fellow Creatures. All the Acts of worship or outward Religion signify nothing, and they do not avail as to receive any thing from the Lord, without this one thing of a good mind towards God. Which is showed particularly in 1 Cor. 13. Where it is said, Tho' I bestow all my Goods to feed the Poor, and so it is of all the Gifts and Good works in the world, without Charity (which in the Greek Language signifies Love, or this Good mind towards God) it all Profits nothing. So again it is on the other hand, if any hath this good mind towards God, or comes to walk before him with a perfect heart, altho' he doth not altogether abound so much in Acts of outward Religion (altho' he will constantly wait upon God in all his Ordinances, as hearing of his word is one of them) nor yet make so great an outward show therein, I will not Reprove thee for thy Sacrifices, or thy Burnt-offerings to have been continually before me, Psal. 50. 8. Yet God is now better pleased with such an one, and he shall be sooner saved hereafter, then if another should like Anna, Depart not from the Temple, and serve God with Fast and Prayers. Night and Day, Luke 2. 37. Or be continually Reading in the Bible, and do all this out of a slavish Mercenary Principle of saving the Soul; but all the same while they have not a good mind towards God, nor walk before him with a perfect heart, as there have been many such outward Worshippers and mere Devotionists, especially in the Romish and our National Church. To do Judgement and Justice is more Acceptable unto the Lord than Sacrifice.  
To walk before God with a Perfect heart, denotes and requires, That it be whole and complete, and that nothing be wanting. And so when we Read often in Scripture of serving or seeking the Lord with all their Heart, or with their whole Heart. As again on the other side, Many are Reproved, and found Fault with, Because their Heart was not whole with God, nor continued they steadfast in his Covenant; This is the same in signification with that of walking before the Lord with a Perfect Heart. We Read often in the Books of Samuel, Kings and the Chronicles where the History of the Kings of Judah and Jerusalem is recorded, That Character is given of some, That they did follow and cleave unto the Lord with their whole Heart, but most did not. But there was some Exception, or Reserve, wherein Part of their Heart did go after Idols, or their own Imaginations. So is the case with the common sort of People. Each of us have a Good Obedient heart towards God in some Things, but not in all Things, and so it is not a Perfect heart: For that is Perfect to which Nothing is Wanting, but in the hearts of such is Wanting alike Obedience to the Law of God in other Things, as what they do Render and Yield. And so it is as to the Word of God, The heart of People doth Love and relish the Word of God in some Things, but not in all Things; for according as either People have kept or Transgressed against it, so they either like or conceive an Enmity, or a Rising and Rebellion in their hearts against it. The Drunkard or Sottish Person doth not Really and Inwardly Love all those Texts of Scripture, which make against that sin, or which Threaten a W● and Misery to come to those who follow it. So it is with the Unrighteous or Unclean Person, They have secret inward rancour and Indignation against that Part of the Word of God, which finds out and speaks against their several and Particular sins. We may hereby somewhat apprehend what exceeding Evil there is in sin. As it is written, Three Shepherds also I cut off in one Month, and my Soul loathed them, and their Soul also abhorred me. Zech. 11. 18. This was their sin and fault. So the case standeth between God and the sinner, The Soul of God loatheth the sinner, and the Soul of the sinner also abhorreth God. This should be a prevailing consideration for every one to stand in Aw and sin not: Because that Each Act of Advised, Deliberate and continued sin carries and contains in it a loathing and abhorring of God himself. As again God loathes his own Creature, the Work of his own hands, as he sees sin in them. This Loathing and abhorring either of the Creator towards the Creature, or of the Creature towards the Creator, is as directly opposite and contrary to the having a Good mind towards God, as Darkness is unto Light. It is also contrary unto a Perfect heart, for this is an Imperfection to a Witness; Yea such an Imperfection that unless it be remedied and taken away, it will lay the Creature in Punishment and Misery.  
As for mine own Part, although in my common or week Day Life and conversation, I have spoken and done Many Things, which are contrary unto, different from, and not according to the Pure Word of God; yet I do not therefore dare to Hate or Reproach that same Word; Nor yet (for none doth so as to the Word abstractedly) to the Person of him who ministereth or speaketh forth the same Word against this my Sin and Error. For I know, this would make the Gild of my Sin seven times yet Greater, and Consequently Vengeance would be taken on me sevenfold when the Lord comes to Punish the World for their Evil and the wicked for their Iniquity. But I Judge it safe to lay my Hand upon my Mouth, and hold my Peace; and where I see myself faulty to Endeavour to mend. And where I have not already attained, neither am already Perfect. Phil. 3. 12. There to Go on to Perfection. Heb 6. 1. Avoiding the Error and deceit of the World herein of always Purposing and Resolving and not performing accordingly; or of complaining and yet not mending: But we should still Press forwards and Undeavour Unfeignedly so to do. Not to attain unto absolute Perfection is the Infirmity of the Flesh; but not to endeavour after it is the fault and failure of the Spirit. Here again it must be acknowledged, that to walk before the Lord with a Perfect Heart, is sooner said then done. For it is the whole which God requires of Man, It being the first and Great Commandment, Thou shalt Love the Lord thy God, With all thy Soul, and with all thy Strength and with all thy Mind. This Particle, All, being Annexed to all the Faculties and Powers thereof, makes it a Perfect Heart: For so it is, where is all, or the whole of a Thing.  
Besides this Appeal which Hezekiah makes unto God in his Pining Sickness not by way of self Commendation, but as a stay and support to his Mind under that outward Evil of Body, The Spirit itself gives a very Good Character of him, And he did that which was Right in the sight of the Lord according to all that David his Father did. He trusted in the Lord God of Israel, so that after him was none like him, among all the Kings of Judah, nor any that were before him. 2. Kings. 18. 3, 5. So that his doing according to all that David his Father did (who was a Man after Gods one heart in all Things saving the matter of Vriah the Hittite) Thus in reality and in Truth Hezekiah did walk before the Lord with a perfect Heart.  
By this also may be seen that the Spirit of God keeps a Register of each Man or Woman's Life. And God who is no Respecter of Persons, but in every Nation he that feareth him and worketh Righteonsness is accepted with him; Who accepteth not the Person of Princes, nor regardeth the Rich more than the Poor, for they are all the Work of his hands, doth in alike manner keep a Book (Put thou my Tears into thy Bottle, are not these things noted in thy Book?) Wherein the several deeds here done in the Body of all the Particular Men and Women of all Generations and Countries, from the greatest of them unto the least of them, are written and noted all one, as we see it written thus and thus, of the several Kings of Judah and Jerusalem, how they did carry it towards the Lord God; for so we may read it thus or thus, recorded of the Inhabitants of the Earth in the Scriptures of Truth.  
There is an Emphatical and Pertinent Scripture to our present purpose, in Hos. 10. 2. Their heart is divided, now they shall be found faulty. A divided heart is not a perfect heart; and as long as it remains thus divided we hence see, that it will be found and pronounced faulty, that is defective or wanting in the sight, Estimation, Judgement and Account of God. And yet alas! Is not this the case of us all, or of most of us, Is not our heart divided, one part is towards God, and another part is for the World, and for the Men and Things therein? According to what Paul speaketh of himself, So then with the mind I myself serve the Law of God, but with the flesh the Law of sin, Rom. 7. 25. He that doth not observe and feel the like within himself, is Blind, Ignorant and knows nothing as he ought to know. Doth not one part of our heart Savour the things of God? And again, another part of our heart doth Savour the Things of Men. I discern and experience it so in myself. Now this is but a divided heart, which God in Hosea finds fault with. And when he saith in the Proverbs, My Son give me thine heart, It may be truly reasoned and concluded, that he will have a whole heart or none. And hereupon the word of Instruction and Exhortation arises on this wise, that this same divided heart must be cut off (Circumcise therefore the foreskin of your hearts, that ye be no more stiffnecked) or rather changed and renewed, that all the heart may be brought into entire obedience, Subjection and Conformity to God, till it becomes a good and perfect heart which He is well pleased with and delights in and will accept off, for want whereof it is, that we neither find God, nor yet doth he hear our Prayers. The heart hankers after some Carnal Lust, or other Sin, or Act of Disobedience (Consider of this throughly and amend thy ways and thy do O my Soul) and therefore the Lord hath withdrawn himself, and hides his Face, and doth not manifest himself unto us as He d●d in former Days. But your Iniquities have separated between you and your God, and your sins have hid his Face from you that He will not hear, Isa. 59 2. So that where we cry and the Lord doth not hear, or where we do not find such an Answer and Return to Prayer as we have experienced heretofore, there let us examine ourselves, whither there be not some Sin or Iniquity (which is the Cloud that hinders, that our Prayers do not pass through) in us, which God is displeased with. Here our heart is divided and found faulty; for with some part of it, it obeys or serves some Sin or Lust, O Lord our God, other Lords besides thee have had Dominion over us, Isa. 26. 13. And we do not seek or serve him our whole heart. But if from thence thou shalt seek the Lord thy God, thou shalt find him, if thou shalt seek him with all thy heart and with all thy Soul, Deut. 4. 29. And ye shall seek me and find me, when ye shall search for me with all your heart, and I will be found of ●ou saith the Lord, Jer. 29. 13, 14. In both these observable Scriptures is contained the inseparable condition annexed, to which the promise is made of acceptance from the Lord, If thou shalt seek him with all thy Heart ●nd with all thy Soul. There must be no Exception or Reserve, and nothing in the least is to be taken out of the heart, for it to be fixed or employed about, saving God only and the things pertaining to his Kingdom. This is to walk before the Lord with a perfect heart, which did yield to Hezekiah so much inward comfort, as streamed forth in outward Tears when He laid upon his Bed of Sickness. It will do the same also to every one besides that shall do the like things. As we have a further Example and confirmation hereof in another Serva●● of the Lord, who thus witnesseth of himself, That we were 〈◊〉 pressed out of measure, above strength; insomuch that we despaired even of Life. But we had the Sentence of Dea●● in ourselves (this was a sad Case and Extremity. Bu● he goes on to add sweetly) for our rejoicing is this, the Testimony of our Conscience, That in Simplicity and Godly Sincerity, not with fleshly Wisdom, but by the Grace of Go● we have had our Conversation in the World, 2 Cor. 1. 9 10. 12. Hence may be seen again the absolute necessity of 〈◊〉 Godly Life foregoing, which is to yield this rejoicing. Hence also suspect and tremble at, and do not for Te 〈…〉 Thousand World's trust thy Soul upon that uncertainty o● huddling up the matter by a Deathbed Repentance which will Administer Horror, or only Carnal Peace an● Stupidity; which will be after followed by the gnawing 〈◊〉 the Worm which shall never die. For such can neve● make that comfortable Reflection as Hezekiah did in th● Text, Remember now O Lord, I beseech thee, how I hav● walked before thee in Truth, and with a perfect heart, an● have done that which is good in thy sight.  
This is the Third thing proposed to be spoken unto.  
And here I would recommend to all such as shall Rea 〈…〉 this (which may also be applied unto the two foregoing particulars) That whatever ye do meet with in the cour●● of your Reading the Scriptures (which were given to ma●● us wise unto Salvation) concerning doing good, Be here 〈◊〉 struct that this is written for your Admonition also. T●● Time would fail me to speak of all those many and 〈◊〉 veral Texts of Scripture, which speak of this Thing 〈◊〉 doing Good. Now as all Making or Preaching of Sermon (if they be managed aright) are but a Reasoning out 〈◊〉 the Scriptures concerning the same Things: So if the Hearers or Readers of the Word would also compare Place with Place; and narrowly mind and observe from within themselves what further Significative and true Thoughts do arise from thence, they might be Preachers also, at least to themselves, that is to their own Hearts or Consciences. In which sense they might Hear a Sermon, or rather a still Voice within them, dictating to Good and Testifying against Evil all the week long.  
Whereas I could bring more out of this Treasury of Divine Truths as pertaining to this Subject, I shall Instance ●ut in two or three Texts of Scripture, that being Sufficient, for in the Mouth of two or three Witnesses every Word shall be established. The first is, Psal. 37. 3. Trust in ●he Lord, and do good, so shalt thou dwell in the Land, and ●erily thou shalt be ●ed. Whereby is shown forth, That Good is not only to be done at the time of our Death, but even in the very midst of and throughout the time, we dwell in the Land, that is on this Earth where we now Inhabit. And by the first and last words of this Verse, Trust in the Lord, verily thou shalt be fed. The Holy Ghost doth hereby tacitly anticipate and meet with an Objection or Surmise in heart, as if People should think or ●ay, that if they did Good, they should be impoverished ●nd come to want themselves. But here by Arming their minds beforehand, with Trust in the Lord, which is a relative Term and Presupposes danger and difficulty, through which God will carry them for all; and then comes in at the close thereof, Verily thou shalt be fed. This again satisfies the heart, not so much of the Natural Man who doth not altogether so well discern these things, ●ut it doth the Spiritual Man and Faithful Soul, who doth discern and lay hold of the promise so far, that tho' if He should do so much good as He would, He must of necessity ●ell all his Estate, or give all his Goods to feed the Poor (for that of Almsgiving seems to be the doing of good here meant and intended) yet nevertheless, He will do some good according to his Ability; And also withal observe the Rules of Justice to his Kindred and Family, as well as those of Mercy and Almsgiving to the Poor. For this is a constant Rule, that we should not break one Commandment of God, to yet more fulfil another; Nor yet jostle and thrust out one Duty out of 〈◊〉 greater Zeal for the observance of another. For as ha●● been aforesaid, We should walk before God with a perfect heart: Even so good should be done Universally without doing it, only in some things and not in other things. 〈◊〉 Good Man will guide his Affairs with Discretion, Psal. 11● 5. So He is good in all Relations, and will approve hi● self Universally so in all things, in all Times and Place● and in reference to all Persons.  
The Second Scripture which I shall Instance in, is, Jo●● 5. 29. They that have done Good shall come forth un●● the Resurrection of Life. This again is to be Understood of having done good throughout the course of our Life h●● on Earth. So wonderfully much doth the Scripture spe●● of and make for this Thing of Good Life. And Hezeki●● knowing this by the same Spirit, that the having do●● Good would entitle to the Resurrection of Life, like as 〈◊〉 Man who is a drowning or sinking doth catch hold 〈◊〉 somewhat to save and Preserve himself, so he doth he 〈…〉 fitly and properly make his Appeal unto God on this wi〈…〉 now he was a surrendering up his Life into his hands, o 〈…〉 of a Desire and Expectation that a Better and more End 〈…〉 ring Life may be Given unto him instead thereof. Remember now O Lord I beseech thee, how I have done t●● which is Good in thy Sight.  
The Third Scripture which I think convenient and necessary to allege for this Purpose is Acts. 10. 38. H● God anointed Jesus of Nazareth with the Holy Ghost and wi●● Power; who went about doing Good, and healing all t●● were oppressed of the Devil; for God was with him. T●● same Jesus is elsewhere called the Prince of Life. Acts. ●. 15. in the Margin it is, the Author of Life.  
By which may be seen what a Relation and tenden●● the doing of Good hath unto Life. Now Jesus Chr 〈…〉 not only suffered, but also lived an Example, that 〈◊〉 should follow his steps. And this Place in Acts. 10. 38, so written, to the Intent, that every one of us who wou●● Love and Inherit Eternal Life. (What Man is He t●● desireth Life? Answer is made, Depart from Evil and Good, Psal. 34. 12, 14.) Should in our several Respecti●● Stations, and according to our several Ability and Capacity, go about and do good also; for so far as we do this, God is with us. Whereby again may be seen, and perceived the Goodness of that Supreme and Almighty Being. Who went about doing good, and healing all that were oppressed of the Devil.  
Hence again, We may understand what a doing of good is; for as the being oppressed of the Devil is an Evil, so to have that same Evil either removed or taken away, or ●ured and healed, this is a doing good. By the way, the worst oppression of the Devil is, when Sin and Gild is brought into the Conscience through his Temptations or Instruments. And so it is, as to all other evils or harms whatever, the either taking them away, or curing and healing them is a doing good. It is written of him that did the greatest and all the good that was ever done to Mankind. When the Even was come they brought unto him ●any that were possessed with Devils, and He cast out the Devils with his word, and healed all that were Sick, That 〈◊〉 might be fulfilled which was spoken by Isaiah the Prophet, ●aying, Himself took our infirmities and bare our sicknesses, Mat. 8. 16, 17. The very Words in Isaiah are these, Sure●● He hath born our Griefs and Carried our Sorrows, Isa. 53. 〈◊〉. And it being after added, The Lord hath laid on him ●e Iniquity of us all, for He shall bear their Iniquities and He ●●re the sin of Many, Verse 6. 11, 12. This goes further ●ven to the Fountain Head, the Original cause and ●ource of Infirmities, Sickness, Griefs and Sorrows; for ●●n and Iniquity is the cause of them all. This is effectu 〈…〉 and sound work. And as sin is the greatest and only ●vil: so to cure, heal, take away, Remedy, or someway or ●ther to provide against sin, is doing the greatest Good. So ●●at to Instruct the Ignorant is a doing good, yea, and 〈◊〉 resemblance to him who was the Author and Finisher of ●●r faith, who went about doing good, for we Read that ●●e sat down and taught his Disciples and the Multitude. ●his is a kind of doing the greatest good; for it is a doing ●●od unto the Immortal Soul, the more excellent part of us, ●●d not only to the dying Body. Brethren, if any of you do err from the Truth, and one convert him, let him know that 〈◊〉 which converteth the sinner from the Error of his Way, sh● save a Soul from Death and shall hid a Multitude of 〈◊〉 james. 5. 19 20. And so by the Words of Gods Gra●● and Truth to Persuade, Testify and Exhort People fro● their Sinful and Ungodly courses, From living in 〈◊〉 religion and contempt of God, as that if continued 〈◊〉 would involve them into the Greatest of Evils, So con 〈…〉 quentially it must be the Greater Good to dissuade th●● from it. And then Giving Alms to the Poor, and M 〈…〉 string comfort to the Sorrowful, in as much as Pove 〈…〉 and Sorrow are sore Evils, and such like are instances 〈◊〉 doing Good. The more and Greater Good People 〈◊〉 here, the Greater and more full Reward they will rece 〈…〉 hereafter. As again it is on the other worse hand, 〈◊〉 more sin any one do commit, It is a treasuring up Wr 〈…〉 to themselves against the day of Wrath; which consider 〈…〉 on should be a prevailing motive to cease from the 〈◊〉 and do the other as much as ever we can.  
Remember how I have done that which is Good in 〈◊〉 sight. Now all Things are in the sight of God. But 〈◊〉 do that which is Good in his sight, may have a twof 〈…〉 Sense and Meaning, either to do Things in order and 〈◊〉 tention unto God; and upon that Respect it is that we 〈…〉 Good, because God commands, requires and is well pl 〈…〉ed therewith, when we do it as unto the Lord and 〈◊〉 as unto Men. As also what will appear Good in 〈◊〉 sight of the Lord now and by his Judgement hereaf 〈…〉 For it is one Thing to do Good as in the sight of 〈◊〉 Lord and another as in the sight of Men. For the 〈◊〉 seethe not as Man seethe. That which is highly este 〈…〉 amongst Men is an Abomination in the sight of the 〈◊〉 And so it runs and may be conceived contrariwise, 〈◊〉 which is highly esteemed by the Lord God, is le 〈…〉ed and despised amongst Men, For these call that 〈◊〉 which is good in the sight of the Lord. And again, They 〈◊〉 that Godo which is Evil, Isa. 5. 20. But a Godly Heze 〈…〉 or that Soul like unto Godly Hezekiah, doth 〈◊〉 as in the sight of the Lord, and not as 〈◊〉 Men.  
As the Lord said unto Sarah, At the time appointed will I return to thee, according to the time of Life, Gen. 18. 14. So at the time appointed when the great Day of his Judgement is come, will God Judge every one of us according to the Time of Life, and as it was with us at such a Time of Life and such a Time of Life, (of some we shall give a better Account than of others) so as to take in the whole Term of Life, from the time that we had the first Knowledge of Good and Evil, unto the Day of our Death.)   

SERMON iv ON  Isaiah XXXVIII. 2, 3. 
Than Hezekiah turned his Face toward the Wall and Prayed unto the Lord; And said, Remember now O Lord, I beseech thee, how I have walked before thee in Truth, and with a Perfect Heart, and have done that which is good in thy sight, and Hezekiah wept sore.  
THAT we do walk all our Days in the sight of the Lord, and whatever we do it is in the sight of the Lord, and how that God will Judge us for all the Thoughts, Words and Actions of our whole Life, even from the very time that we had the Knowledge of Good and Evil, are most forcible considerations, what manner of Persons we ought to be in all Holy Conversation and Godliness, in all Obedience and Righteousness, In Purity and Innocency, and Uprightness of Life. In all thy work and in whatever thine hand findeth thee to do, in thy Feast, Sport, or Recreations, Do thou awfully and constantly Remember that God seethe thee and God will Judge thee. And after any thing is over and past, whither it be an Act of Good and Duty, or else an Act of Sin or Evil, This know that the same is passed over into a thing to be Judged off; and for the same thou shalt receive Reward or Punishment, Gain or Loss at the last Day. O that we could once have a lively, true and through sense, how that we Live and Act all along in the sight of the unseen God; whom tho' we do not see, yet He seethe us. And then we should be as careful to please and approve ourselves unto him in all things, as ever any Servant was to his Master, any Maiden to her Mistress, or as any Poor Person is to his Rich and Bountiful Benefactor, or as we study to please those whom we most Love and are most beholden unto. As God standeth behind the screen of the visible Creatures and always looketh on the Inhabitants of the Earth: So we should abstract from these visible things and outward objects, and with the Eyes of our understanding being enlightened and turned inward, We should look towards our Maker; and as both ourselves and all our ways are in his sight (He seethe the way that I take) even so we should with the Eye of Faith continually see him that i● Invisible. And this is to walk before God, or with God as the Scripture doth express it and recommend the same unto us. And Enoch walked with God, and was not, for God took him, Gen. 5. 24. Even so for us severally to walk with God, whilst we dwell here on the Face of the Earth, that when here we shall be no more (as it is evident that here we do not continue by Reason of Death God may take us unto himself into the highest Heaven for evermore. It was not without good Reason, that when Hezekiah had received the sentence of Death which is a removal from this Earth, that He should then in a most proper manner make his appeal unto God o● this wise, Remember O Lord, how I have walked before th● in Truth, and with a Perfect heart, and have done th● which is good in thy Sight; For He knew this to be th● ready way by his having done thus, that now He w● to be taken away from the City of Jerusalem, for G●● to take him up to himself into the Habitation of 〈◊〉 Holiness.  
The same God, who in wisdom made and ordereth 〈◊〉 things, sent us so many Days here on Earth on purpo●● to call us to an Account and to Judge us for the sam● The consideration and inference whereof should be this 〈◊〉 to ourselves, Namely, That we should so live every Day as we will aver and justify, and stand by the same at the Bar of God, and as we will Answer for it at his Judgement Seat. For if we are resolved and purposed on this wise, than we should do nothing but what is Lawful and Right; For when God enters into Judgement, nothing but what is so, shall be justified in his sight. And whether we are of that foregoing Purpose and Resolution of mind or not, yet still we must unavoidably give Account and be Judged for the several deeds done in the Body, whether they be Good or Evil. We must be Judged as certain as that we must die, which again is as certain as that we now live.  
This is the difference between the Godly and Righteous, and the Wicked, Ungodly, or Ignorant People of the World; The former part so live, as thinking and knowing before hand that they must be judged; and therefore they are for preparing and making up their Account before hand, They are for doing all things that they may stand in that Day, and they do entreat their Judge in the mean while for his Favour, Acceptation and Reconciliation, and Acquital against the Great Day of Everlasting Decision. But the Wicked, Ungodly and Ignorant do live at Random, and in Forgetfulness, or Unmindfullness of the future Judgement; They being resolved on their way (I have loved strangers and after them I will go) They do things at a venture, and they run the risk of the future Judgement; and so they are in danger to be broken, snared and taken, to fall and be Condemned in that Day. In a word, Let People do whatever they will in the mean time, yet the Great Day of Judgement will surely come and will not tarry one moment longer beyond the appointed Time. This we are now warned of again before hand, that when it shall come we may have the less excuse or Plea, that of this and of every Day of our Life after Years of Discretion, we are not only in danger, but we shall be certainly called to an Account.  
As the Wise Man saith, Remember the End and thou shalt never do amiss. So it may be applied and reasoned a little further, keep the Judgement of God always in thine Eye, and thou shalt never go much astray.  

And Hezekiah wept sore.  
In the Margin it is, with great weeping. Here it may be surmised and asked, What need had Hezekiah to we●● sore, or with a Great Weep, seeing that He had led so Good a Life, which must needs Administer much Comfort and Rejoicing? But a manifold Reason may be assigned thereof, as will appear in the Sequel of our Discourse. One is from that Natural fear and dread which all Men (both Good and Bad) have at the Instant Approaches of Death; especially those under the Old Testament Dispensation (as Hezekiah was under that) wherein future Life and Immortality were not so clearly and distinctly revealed and made known, as under the Gospel.  
Although in the midst of Youth, Life, Health and Vigour, we can think of Death without Weeping. Probably a Melancholy sigh, or a secret inward and sad thought may arise at the serious and through apprehension thereof. But when indeed it shall stand before us like an Arme● Man or Messenger, and say to the Soul, Come along with me, than it is no easy matter to Refrain our Voice from Weeping and our Eyes from Tears, for that our works shal● be judged; and we are going away from the Land, when we had if not all, yet most things comfortable and convenient for us, tho● none truly satisfactory unto us. A● in the midst of Prosperity, we do not know through● what Adversity is; and as in the midst of fullness we cannot then so well feel what Pinching Hunger is, even s● in the midst of Life, Tho' we are in Death, that is, subject unto and drawing towards Death; yet than we know not throughly what Death is. The Ruffling Roister, 〈◊〉 the Jolly Merry Man of the World, may cast a Contemptuous Smile or Pish at the Hearing of Death when it 〈◊〉 afar off from him; but when it shall approach nigh an● touch him, when He shall be Death struck, and the shadow of Death shall sit upon his Eyelids, than his force Smile, or Proud Scorn and Disdain, will be turned into Weeping and Real inward Sorrow. If People will be ever serious, they will be so when they come to lie on the Deathbeds, and as Death doth Naturally fix the Count 〈…〉 nance, so it is evidently and sensibly seen to work People into a great Composedness and Seriousness of Spirit: For then indeed it is a weighty and near affecting thing, that the Soul is going about when she is a going away into Life Eternal, or into Everlasting Punishment; when she hath but one Cast or Throw, which is to make the Final and Everlasting Decision for Endless Happiness or Misery. We see by Poor Malefactors when they come to receive the due reward of their deeds, what a crying and howling will they make at the Place of Execution; and this they do not so much for the Pains which they shall undergo, In being cut off hastily and violently from this Land of the living, but out of a fearful Expectation of yet greater misery to come. But Hezekiahs' weeping sore, or great weeping was not for this Reason, for his Life was True, Perfect and Good; So that after him, none was like unto him among all the Kings of Judah. And God that cannot lie, hath now under the Gospel promised Eternal Life to the patiented continuance in well doing, Rom. 2. 7. But probably Hezekiah did not know of this, as the Saints and Servants of God of latter Ages do. And then like one who is turned and dispossessed out of a Cottage, may at first take it in Indignation and Vexation, when He then knows not that it is in order to be removed into a Palace or ●●ner House, as He afterwards finds it. So Hezekiah than not knowing, that if He should be taken out of his Earthly Palace, that He should be received up into Heaven the City of the Great King which would be much better, He might probably think it Irksome and a Loss to be taken from the other. That Hezekiah was partly Ignorant of thus much, appears from his own Words in the following Part of this Chapter, For the Grave cannot Praise thee, Death cannot Celebrate thee; They that go down to the Pit cannot Hope for thy Truth. This last He spoke as one under that Dispensation from the Mount Sinah which gendereth Bondage, Gal. 4. 24. And so this his Distrust and Ignorance did Gender Tears and Weeping in him. But by your leave Good Hezekiah, we under the Gospel can contradict the latter part of your saying, for from thence we do believe, yea we know and are assured, that they which go down to the Pit, can and do Hope for God's Truth. And Notwithstanding it is Written in the Old Testament, For in Death there is no Remembrance of thee. Yet now Christ hath abolished Death, and brought Life and Immortality to Light through the Gospel, we can truly contradict that saying also, for in Death there 〈◊〉 most Remembrance of God; For the Remembrane● which we have of God in this life is much less and as 〈◊〉 Remembrance in Comparison of what Remembrance of God we shall have in and after our several Deaths. An● we now can give a Plain and Satisfactory Answer in th● Affirmative, altho' by its being asked so short it seems to imply a strong Negation, for we know that God will show wonders to the Dead (as that will be a wonderful thing indeed to fulfil in a literal sense in the last Day what is Written in Ezek. 37. 6, 7, 8, 9, 10.) And th● Dead will Arise and Praise God, Psal. 88 10. And ou● flesh also shall rest in Hope, for it shall be raised up an● rendered entire flesh again, Notwithstanding it will fo● some time be left in the Grave and see Corruption, as th● Holy one of God did not, when Jesus Christ shal● change our vile Body, that it may be Fashioned like unto his Glorious Body according to his working, whereby He is able even to subdue all things unto himself.  
Here is to be observed that Good and Godly Mind o● Hezekiah and of David; for these did weep and wer● grieved at Death, because they thought that thereby the● should be hindered from Praising of God, and telling 〈◊〉 his Truth and Wonderful Works, They thought the● should be deprived of his Worship, and from having an● Sense and Remembrance of him. Which as to be wi●● God is the greatest Happiness of Man, especially to the Soul that seeketh and serveth him, who loveth and delighteth in him and chooseth the things that please h●● So to be without God in the World, or to be turned in●● nothing after Death in Respect of God, this is th● greatest misery of Man, especially if it be considere● what an Unexpressible Benefit, Comfort and Satisfactio●●t is to be with God. Herein the Godly and Gracious Soul, is quite opposite and perfectly contrary unto th● Ungodly and Graceless Person; for the first cannot bea● or away with the thoughts of being without God, bot● in this Life and in the Life to come. Nothing less wi●● suffice that Soul then to be with God for ever, and to have God for her Portion for ever. But the Ungodly and Graceless Person as He is An alien from the common wealth of Israel and without God in the World; For he makes it his own wretched and wilful choice to be so. And herein tho' He was made in Honour, capable to know God, to serve him and enjoy him hereafter, yet by not understanding and doing thereafter, He doth become like the Beasts that Perish. So such an one would desire with all his heart, to be without God in the other World also, for He fears and apprehends, and expects no Good from him, but Evil; For in the other World He will be either the God of Mercy, or the Lord to whom Vengeance belongeth. He will be so one of these two ways, unto all the Reasonable Inhabitants of the Earth. And who would not fear him in this World, shall feel him in the next. Those who in this Life did despise and would not accept of his Goodness, shall partake and be sensible of his severity in the next. It is a fearful thing to fall into the hands of the Living God.  
Every Sinner or Ungodly Person is a Fool, as may be demonstrated particularly. And as it is Written, The Fool hath said in his heart, there is no God. Even so they that are corrupt and have done abominable works, the Sinner and Ungodly, the Hypocrite do indeed wish and desire that there was no God, for they would not have God Reign over them. But that same wish and desire of theirs is as Vain and Impossible, as it is yet further provoking and makes their sin yet exceeding more sinful in the sight of him, with whom we have to do. What strange Imaginations do sinners conceive in their minds, that they may not receive in themselves a Recompense meet for their Evil deeds; which yet are all to no purpose, avail or behoof as any other ways to possibly avoid the Wrath and Indignation of God against them. They had better agree with their Adversary quickly whilst they are yet in the way. Or let him take hold of my strength, that He may make Peace with me, and He shall make Peace with me, Isa. 27. 5. As the Apostle Paul could cry out, O wretched Man that I am, Who shall deliver me from this Body of Death? So this, or the like Exclamation may be taken up, O the exceeding Evil and Gild of Sin, Who shall deliver the Sinner from all the Evils that are due unto him for it 〈◊〉 None but Jesus, which delivered us from the wrath to come.  
And that also He will do no other way, Then in turning away every one of you from his Iniquities, Acts 3. 26. So that if the sinner will not turn away from his Iniquities, He shall feel all the Evil consequents that follow upon it. We may see somewhat thereof in the Glass 〈◊〉 the word; But we shall not fully know the utmost Evil and sinfulness of Sin, until in the future State we come to see the wrath of God and what kind of Punishment He will inflict for the same; Which indeed will be a Judgement worthy of God, and an Horrible Vengeance shal● overtake the ungodly. The Righteous shall rejoice whe●● He seethe the Vengeance, He shall wash his Feet in the Bloo● of the Wicked. So it will be the return and saying, no● of David only, but of the other Saints saved by th● Lord, which shall stand by when He shall Judge th● World, and make distribution of Good or Evil, to every one according as their deeds have been, than it will be returned and said, Horror hath taken hold of me, because 〈◊〉 the wicked which forsake thy Law, Psal. 119. 53.  
The Godly and Ungodly are of two different mind● as indeed they must be so, for otherwise the one woul● not have been Godly and the other Ungodly. A Godly Hezekiah of Old Time did weep, because He thought that by Death, He should be for ever deprived and hi● dread from the Praise and Worship of God, and from enjoying sweet Communion with him again. Wherein 〈◊〉 was Ignorant, for Death doth only make way to enjoy Ten Thousand times more and longer Communion wi●● God. But the Ungodly of our Days do weep and ho● near the time of their Death, because they think an● dread that they shall meet with God in the other World What makes them to weep and howl is, because th●● they expect no Good but Evil from him, as so indeed they will have if they receive the due Reward of the● Deeds, Luk. 23. 41. As the Ungodly now count it a Privilege to willingly absent themselves from and neglect the Worship of God, for they Account that an Irksome Dull and Tedious thing, so they could be contented to sleep for evermore and not Praise God throughout all Eternity; They have no miss of that, because they take no delight therein; as indeed Praise is not seemly in the Mouth of a Sinner. An unholy Creature, cannot Praise an Holy God; And in this sense it is true, when understood of such as are Dead in Trespasses and Sins, for the Grave cannot Praise thee, Death cannot Celebrate thee: But whoso offereth Praise, Glorifieth me, and to him that ordereth his Conversation aright will I show the salvation of God, Psal. 50. 23. And it is He only who ordereth his Conversation aright, doth aright offer Praise; and whoso aright offereth Praise, Glorifieth God.  
Tho' Peradventure Hezekiah might have a little apprehension thereof, yet He had not a through and full knowledge of future Life and Immortality, and it was this which caused him to weep sore. For any one would be apt to weep at a Message, how they are to be bereft off and taken from all Good Things here, and not to know where to have others in their stead.  
As to all this the Word of Consolation speaketh on this wise to such as lived under the Old Testament Dispensation, Thus saith the Lord, a Voice was heard in Ramah, Lamentation and bitter Weeping, Rachel Weeping for her Children, refused to be Comforted for her Children, because they were not. So it is all the World over, People are Irrecoverably deprived of Persons and Things, and as there was some comfort in the having of them, so it is inward Anguish and Grief, Lamentation and Bitter Weeping, when People consider throughly that they once had such good things, as Children, Friends and Relations, and such like, and they are not. Neither can they possibly be again when Dead, unless they should come forth and appear again to us (as they will) in the future State and Resurrection. Now comes in the Word of Answer and Comfort, to the foregoing Complaint and Weeping, Thus saith the Lord, Re●rain thy Voice from weeping and thine Eyes from Tears, for thy work shall be rewarded saith the Lord, and they shall come again from the Land of the Enemy, Jer. 31. 15, 16. As in the Verses following our Text, The Word of the Lord saith unto Hezekiah, I have heard thy Prayer, I have seen thy Tears. So in this Place of Jeremiah, The Lord saith unto Hezekiah, and to all his Servants together under the Old Testament Dispensation. Thus saith the Lord unto Hezekiah, under whom may be understood all the Faithful, Refrain thy Voice from Weeping and Thine Eyes from Tears, for thy True, Perfect and Good Life shall be rewarded, saith the Lord. And so the Lord saith unto all the Inhabitants of Judah and Jerusalem, who did obey and serve him, and who lived before the Time his Son Jesus Christ was manifested in the flesh, Refrain your Voices from Weeping and your Eyes from Tears; for your works shall be rewarded, saith the Lord, and they shall come again from the Land of the Enemy.  
To have faithfully and diligently served God all our Life time, and it may be for that to have sustained several Worldly Losses and Inconveniencies, and after all to have no future Good or Reward thereof, would be apt to raise Anguish in the Heart, and Tears in the Eyes. But then here to have assurance from the Word and Promise of God (whom it is impossible for to lie) that it shall be made up and considered, this again will effect it so, That they shall refrain their Voice from Weeping and their Eyes from Tears.  
And they shall come again from the Land of the Enemy.  
This Scripture was in Part fulfilled, as the Evangelis● doth show, When Herod sent forth and slew all the Children that were in Bethlehem, and in all the Coasts thereof, from two Years Old and Under, according to the Time that He had diligently enquired of the Wise Men, Mat. 2. 16. Now when these Infants were Murdered, they were there by sent into the Land of the Enemy, which is Death, for the last Enemy is Death. Now as Lamentation and Bitter Weeping was occasioned by Reason of that, by consequence there must be comfort, when they shall come 〈◊〉 again from the Land of the Enemy. This may be understood of all the Children of Rachel, and not only those Murdered by Herod, for He slew more than wh●● were the Children of Rachel, even some of the Childre● of Leah also, who was Mother of Six Tribes, Gen. 30. 20. And Rachel was but of two, Viz. Joseph and Benj●min. Now Herod slew all the Children that were in Bethlehem, and in all the Coasts thereof. So it must take in all the descendants from Jacob or Israel. But because that Rachel was the most true and proper Wife of Jacob, the Wife of his Covenant and Labour, and because she was most concerned and affected for her Children, therefore the Holy Ghost makes use of her Name, for indeed she was somewhat a Type and Signification of the Church of God. And Answereth to Jerusalem which now is, and is in Bondage with her Children, Gal. 4. 25. The Enemy meant and spoken of in Scripture, is Sin, Death, and the Devil. And He shall thrust out the Enemy from before thee, and shall say, Destroy them, Deu. 33. 27. O thou Enemy, Destructions are come to a perpetual End, Psal. 9 6. This Enemy in both these places spoken of is the Devil, who makes use of those two his Instruments, Sin and Death for to Destroy. So that conceive and put all this together, seeing that Sin, Satan and Death, are the Enemies of Mankind; And the Devil would fain, yea, He doth by the means of Sin and Death bring them at last into his Land, which is a Land of Darkness, of Dragons and Scorpions, where the shadow of Death and no Light is. And when He hath them there, He would keep them there, unless here again Almighty God, who is Greater in Power and Might, should cause them to return from this Land of the Enemy. Which He will do in the Resurrection, and only to such who shall be Accounted worthy to obtain that Resurrection. That will be Weeping and Gnashing of Teeth to Poor Mankind. But here again as for them, (as Hezekiah will be one of them) who shall be Accounted worthy to obtain this Resurrection, and to return again from this Land of the Enemy, The Lord God will wipe away Tears from off all their Faces. How so? By doing what is there aforesaid, He will swallow up Death in Victory, Isa. 25. 8. And as they have in the mean while the well grounded hope thereof, They may well refrain their Voice from Weeping and their Eyes from Tears.  
It is observed, that some constitutions are more subject and inclinable to weeping then others, as Children, Young People and Women are more apt and ready to it then Men of full Age; and again, some are more inclinable to it than others, for in some Men it is evidently seen, that their heart is become like the nether Millstone, which nothing in the World can make to shed Tears, o● to really weep. But there is no Person living, who doth not sometimes Lie and Labour under the thing signified thereby, that is, Vexation, Grief, Pain and Sorrow, or i● somewhat which is a Feeling and Resentment of Misery. And Tears of Weeping, are but outward signs of expressing these forth. As Waters, when they are deep, are most silent and make the least noise in running. So that sorrow of mind is then greatest, (like as fire when Pent in is most raging and violent) when it is kept in and not expressed forth in Tears and Weeping; for it 〈◊〉 felt and experienced, That an Ease and Mitigation thereof is had by sending forth of Tears and by the Voice o● Weeping. But when any one is under a Great deep an● remediless Misery, and He is throughly knowing and sensible thereof, it is hard to refrain from Tears. We shal● experience it so, When the Rain shall descend and the Flood● come, and the winds blow and beat upon our Earthly House 〈…〉 In order to make it fall; When dangerous Diseases and Death itself shall be upon us; Or, when we shall be unde● deep Poverty, with the miserable train thereof, Hunger and Thirst, Cold and Nakedness, or in Imprisonment● when one lies in a low, deep and dark Dungeon. Sait● Jeremiah, I called upon thy Name, O Lord, out of the lo●● Dungeon.  
Although People make now a Laughter or Jesting, 〈◊〉 Weeping and Tears, and some are so Puffed up th' 〈…〉 they think themselves above it, and as unbecoming them; Yet if they did know and consider throughly on the other side, That Fear, Pit and the Snare are upon them, ye Inhabitants of the Earth; And how it stands in the Nature of Things and their Establishment. And then 〈◊〉 Man look throughly upon his own Frame and Constitution, his own Vileness (for we are here in Vile Bodies Weakness and Mortality, how he is Dust and Ash 〈…〉 walking up and down like a shadow, a little dependant Being, and much more there is to bring us into a Lo●● Trembling and Weeping condition; for lay all this 〈◊〉 heart and it will appear, that Weeping is much more becoming Man then Laughter. Nay, properly, and in Truth Laughter is as unbecoming Men and Women (whatever Fashion it be in amongst the Company of the World) in this weak, imperfect, mortal and miserable condition here on Earth, who are liable to Death here and Damnation hereafter; As Laughter is not becoming any one in Bedlam, who is under Shackles and Fetters, and lies upon a Bed of Straw. For as the Poor Lunatic or Mad Person Laughs, because He knows not throughly his own miserable Imprisoned condition devoid of Reason. The same also is the very Reason of that Laughter now in use in the World amongst Sinners, who are Children of the Devil (He who committeth sin is of the Devil) and the Servants of sin, for they are subject to Death here, and endless misery hereafter; but this last they know not or do not throughly consider of, and therefore it is, That they spend their Days in Mirth, and in a moment go down to the Grave, and from thence to Hell.  
We may now hear one speaking from Heaven unto all the Inhabitants of the Earth, what He did once to the Daughters of Jerusalem, Weep not for me, but for yourselves, who are in the Wilderness, which may be properly called, Bochim, A place of Weeping, because of that manifold kind of Tribulation and Trouble ye meet with all in the World, and yet ye will have more before ye come to my Kingdom. We should Weep yet more especially for those sins which caused the Death of our Lord Christ, so as to turn all our Weeping into Mourning for Sin, for this is to lay the Axe to the Root of the Tree. For Sin or Ignorance (which Ignorance is also a sin) is the Root and Antecedent cause of all Sorrow, Trouble, Affliction and Misery. And I will pour upon the House of David and the Inhabitants of Jerusalem, the Spirit of Grace and Supplication; and they shall look upon me whom they have pierced, and they shall Mourn for him, as one Mourneth for his only Son, and shall be in Bitterness for him, as one that is in Bitterness for his first Born, Zech. 12. 10. Here we should turn all our Mourning, and Bitterness into Mourning and Bitterness for those very Sins, Iniquities and Transgressions, which Pierced the Lord of Life, which Crucified the Son of God and put him to an open shame.  
As all things in this World are full of mixture, as of Good and Evil, Joy and Sorrow, Prosperity and Adversity, Bitter and Sweet together. So sometimes may be observed and felt, even in Mourning and Outward Bitterness, some Inward Rejoicing and Sweetness intermingled therewith. Let not this seem strange, For if in the midst of Laughter the heart is Sorrowful, (this is experienced, and there being the same and alike Reason for Contraries, Why may not the Heart be Joyful in the midst of Weeping, and when the Eye is a trickling down Tears? Th●● is only felt by the Godly and Devout Soul, upon he● Exercising the Acts of true Contrition, and her Pouring forth Penitential Tears. O what Gladness and Sweetness is there sometimes in the midst thereof in the Inne● Man, When God makes the Bones that He hath broken 〈◊〉 Rejoice (I myself have Experienced this inwardly) and according to his own Gracious Nature, Word and Promise, doth Revive the Spirit of the Humble, and doth Revive the Heart of the Contrite ones, Isa. 57 15. Whereby that Scripture is fulfilled at this present time, They th●● Sow in Tears, shall Reap in Joy. He that goeth forth an● weepeth, bearing Precious Seed, shall doubtless come again with Rejoicing and Bringing his Sheaves with him, Psal. 126. 5, 6. For by that Joy and Rejoicing which God doth give in the midst of, or Immediately after Tears and Weeping, this is a Pledge, Earnest, Forerunner and Assurance before hand, that He will exceedingly much more and longer make good and fulfil this same his word hereafter. There is seen, yea, and sensibly perceived such a thing, as Weeping sometimes for Joy. And 〈◊〉 we know by ourselves, that we have often many and several Reasons inducing us to do thus and thus, in o●● and the same thing. So besides the Reason's afore-alledged, I do assuredly gather from other Places of Scripture, This was the Principal Reason why Hezekiah wept sore, Namely, Through the abundance of Comfort, which upon Reflection of his foregoing well spent Life, did thereupon flow and stream into his Soul. For such a True, Perfect and Good foregoing Life, (as sure as the Scriptures are true. And the Work of Righteousness shall be Peace, and the effect of Righteousness, Quietness and Assurance for ever, Isa. 32. 17.) Must necessarily yield unto Hezekiah Consolation, Peace and Joy in the Holy Ghost. It is manifest that He did not weep sore, out of any Vexation or Repentance that He had led so Good a Life. In no wise. But rather at that very Instant, Joy did spring up unto him out of those Wells of Salvation, which if He had then died, He had went away to have more fully tasted on.  
Another Reason which caused him to weep sore may hence proceed, even from his Great Earnestness He had then with God; for in what Prayer He then made and directed unto him, He was very earnest and real therein, which made him to gush forth into Tears and Weeping. This is a frequent and common thing with the Saints and Servants of God, that when they are extraordinary and very earnest indeed with God about any thing, to Weep and Pour forth Tears before him, as we may Read several Examples hereof in Scripture. I shall instance but in one which is very pertinent to the present purpose, it is Written of Jacob, That by his strength He had Power with God. Yea, He had Power over the Angel and Prevailed. (How all this was done and effected, it may be seen by what is Immediately added further) He wept and made Supplication, Hos. 12. 3, 4. And herein Hezekiah shown himself to be a true Son of Jacob, an Israelite indeed, for as appears from the Verses following my Text, He also got hereby Acceptation and Audience from God, Go and say unto Hezekiah, Thus saith the Lord the God of David thy Father, I have heard thy Prayer, I have seen thy Tears. So that He had some fruit and effect of his weeping sore, even all that He would have and desire for the Lord to grant his Request. It is very acceptable with God, and commonly gains the point when his Servants do weep before him in Prayer: Provided it be done, not in Hypocrisy, Dissimulation, pretence and outward show; but when it really arises from a broken and contrite Spirit (The Sacrifices of God are a broken Spirit, a broken and contrite Heart, O God thou wilt not despise) From a troubled Soul, and when it is under Great Earnestness, either to be delivered from such an Evil which then lies upon he● or to have such a Good thing which she then wants an● desires.  
The Scripture in sundry places speaks concerning Tea● and Weep, and it may be perceived, that the Dr 〈…〉 and Tendency of all of them, is to recommend rath 〈…〉 Weeping then Laughter unto us, for that tends to Go 〈…〉 and Rejoicing in the latter End. According to what t 〈…〉 Wise Man saith, It is better to go to the House of Mourning then to the House of Feasting, for that is the End of 〈◊〉 Flesh, and the ●●ving will lay it to his heart. Sorrow 〈◊〉 better than Laughter, for by the sadness of the Countenance the Heart is made better, Eccless. 7. 1, 2. Add to this wh●● our Saviour Jesus Christ saith and promises, Blessed are 〈◊〉 that hunger now, for ye shall be filled. Blessed are ye th' 〈…〉 weep now, for ye shall Laugh. woe unto you that Lau 〈…〉 now, for ye shall Mourn and Weep, Luke 6. 21, 25. Alth 〈…〉 the Practice of the World runs opposite and contrary, 〈◊〉 they would Account such not fit to live, who do not gi●● themselves out to Jocoseness, Merriment and Vain Laug 〈…〉ter; yet the Scripture by the which we are to be Judge● and according to which all Men must receive, doth 〈◊〉 speak one Good Word of Worldly and Carnal Joy, why 〈…〉 is like the Crackling of Thorns under a Pot; Making great Blaze and Noise, and may a little scorch for 〈◊〉 Time, but it yields not much Solid, Inward and Lastin● heat, and it is all suddenly extinct and as nothing. 〈◊〉 all our Joy and Delight should be in God, and in 〈◊〉 things pertaining to his Kingdom, In waiting for the 〈◊〉 solation of Israel, and out of Expectation of what 〈◊〉 will shortly do unto his Creatures, viz. That is to say, 〈◊〉 such of them as shall be found worthy to partake and 〈◊〉 ceive thereof. And (as aforesaid) all our Sorrow 〈◊〉 Weeping, should be turned into Sorrow and Weep 〈◊〉 our sin, because we have sinned against the Lord, the 〈◊〉 bitation of Justice, the Hope of our Fathers. To resol●● with the same Hezekiah, after He was a little Reprieve 〈…〉 and Lifted up again from his Bed of Sickness, wherein 〈◊〉 wept sore, yet He did retain the same Weeping State 〈◊〉 Inclination for all the Fifteen Years, which were add 〈…〉 further, according to what himself saith, I shall go so 〈…〉 all my Years in the Bitterness of my Soul. Which Words are Written for our Admonition and Ensample, for our Imitation and Practice, upon whom the Ends of the World are come, Namely, That each of us should severally go all our Remaining Years, Months, Weeks and Days, of this our Pilgrimage in the Bitterness of our Souls. And if we should also when we come to lie on our Deathbeds, Weep sore, Provided it be for the very same Reasons as Hezekiah did, It would be never the worse, but better for us.  
Now with what kind of Use and Application shall I conclude the foregoing Sermons?  
The first Use shall be a short Word of Exhortation, Namely for all that shall hear or read these lines, To walk before God in Truth and with a Perfect Heart, and to do that which is Good in his Sight. How this may be done, hath been already showed. My Business at present is to Exhort and Persuade People so to do. Have ye in the past time of your Lives walked before God in Truth, and with a perfect heart, and done that which is Good in his Sight? Some have, and some have not. But this know, God requireth that which is past, Eccles. 3. 15. He will certainly call you to an Account, and Judge you for the past time of your Life. That is gone by and there is no recalling of it, yet the future course of your Life is somewhat more in your Power. Do ye therefore secure the Accrues, Walk before God in the beginning of each Day, 〈◊〉, all the Day long; And as ye do thus in the several Days, the residue of your Life that is to come will 〈◊〉 True, Perfect and Good. For it is not a vain thing ●or you, Because it is your Life, and through this thing 〈◊〉 shall prolong your Days in the Land, whither ye go ●ver Jordan to possess it, Deut. 32. 47. It is not a ●ain or Indifferent thing in the first place to Hear or Read the Word of God, or not to do it. For all that ●ver will be saved, will be saved by the Word of God. As Contrariwise, Destruction and Misery are threatened to those who refuse it, or turn their Backs ●rom it, or who only give it the Hearing, but do not thereafter. But Moses saith, Set your hearts unto all the Words which I testify, because it is your Life, Which is the nearest thing belonging to any one; for 'tis this which gives the resentment and feeling of all other things. And through this thing of walking before God in Truth, and with a perfect heart, and doing that which is Good in his sight, Ye shall Prolong your Days. It Prolonged Hezekiahs' Days Fifteen Years more, and it will prolong your Days a longer space of duration than Fifteen Thousand, yea, Fifteen Millions of Years in the Land of Eternity, whither and when ye go over the Jordan of this Life to possess it.  
The Heart and Conscience of every one must necessarily assent to the Truth of this following Proposition, Seeing that Man must live and abide for ever, (for so it is from the Order, Decree and Determination of God concerning us) He cannot do otherwise then desire to be happy for ever, when He goes over the Jordan of this Life, as well and all one as He desires and endeavours to live happily and comfortably in this Life, on this side of Jordan. Seeing that M●● must live after Death, He must all one, and also doth desire to be Happy and Blessed after Death, all on● as it is Natural and every one doth desire to li●● Comfortably, Pleasantly and Happily before Dea●● And seeing again from the Order, Decree and Determination of God, There is no● other way und●● Heaven to be Happy and Blessed for ever, but 〈◊〉 walking before God in Truth and with a Perfect Heart, and by doing that which is Good in his sigh● throughout all our remaining Life: Hereupon 〈◊〉 Word of Exhortation speaks most strong and forcibl● to every one that would be saved and happy for 〈◊〉 ver (as every one would who knows and believes 〈◊〉 future State) Go thou and do likewise. What I say 〈◊〉 thee, I say again to all, Go thou and do likewise, Ev 〈…〉 to walk before the Invisible God in Truth, and widow 〈…〉 a Perfect Heart, and to do that which is Good in 〈◊〉 sight, all the remaining Days thou walkest, move●● and breathest on this Earth. If you do but atten 〈…〉 unto, and understand throughly that Reasoning and Truth which lies in this consideration; It will appear to be the most Strong and Powerful Argument in the World for to Persuade Men.  
The other Use which I shall draw and infer from these last words of our Text, And Hezekiah wept sore, shall be, To Recommend unto those who are in Reality and Truth obedient Servants of the Lord, to be in a State of Weeping and Mourning. Say I these things as a Man? For doth not the Law of the Prophets Recommend and say the very same unto ye? Therefore also now saith the Lord, Turn ye even to me with all your Heart and with Fasting (the intent whereof is to afflict our Soul, Isa. 58. 3.) And with Weeping and with Mourning. Let the Bridegroom go forth of his Chamber, and the Bride out of her Closet. Let the Priests, the Ministers of the Lord, Weep between the Porch and the Altar; and let them say, Spare thy People O Lord, and give not thine heritage to reproach, Joel. 2. 12, 13, 14, 17. And in that Day did the Lord God of Hosts call to Weeping and to Mourning, and to Girding with sackcloth. (Little of this is obeyed and observed in this Generation and Country of ours, but herein is fulfilled what is next Written) And behold Joy and Gladness, slaying oxen and kill sheep, eating Flesh and Drinking Wine: Let us Eat and Drink for to Morrow we shall die. And it was revealed in mine Ears by the Lord of Hosts, surely this Iniquity shall not be Purged from ye, until ye die saith the Lord God of Hosts, Isa. 22. 12, 13, 14.  
But here it may be surmised and said, That such kind of harsh and sour Doctrine may be Reasonably expected from the Old Testament Dispensation, which came from Mount Sinah which gendereth Bondage, from whence the Law was given in Fire, in Blackness and Darkness, and Tempest of Thunder and Lightning. But the Gospel was not ushered nor brought into the World after that manner, for it came in a still Voice, with a Fear not, for behold I bring you Good Tidings of Great Joy which shall be to all People, Luke 2. 10. Doth this same Gospel Recommend, or say any thing concerning this State of Weeping and Mourning? For if it should, How would it then bring us Good Tidings of Great Joy, which shall be unto all People? Yes, assuredly it doth both; but herein is Comprised the Mystery of God, That the Weeping and Mourning must go before the Joy, which is to be manifested in us, and had by us. Saith the Apostle James, who spoke by a true Gospel Spirit, Be Afflicted, and Mourn and Weep: Let your Laughter be turned to Mourning, and your Joy to Heaviness. Humble yourselves in the sight of God, and He shall lift you up, James 4. 9, 10. And then by consequence if we do all this, The Lord who shall turn our Captivity as the Rivers in the South, will again turn our Mourning to Laughter, and our Heaviness to Joy. According as is promised by his Spirit, which spoke through the Evangelical Prophet, And the Ransomed of the Lord shall return and come to Zion with Songs; They shall obtain Joy and Gladness, and Sorrow and Sighing shall flee away, Isa. 35. 10. Our Saviour Jesus Christ, the Author and Finisher of our Faith, (in whom all the Gospel doth centre) doth assure and promis●● the same in those aforequoted words of his, wherein also He doth Recommend to all that are Christians indeed, this State of Weeping now, with that true Word of Encouragement, for ye shall Laugh. As also He tacitly finds fault with, and threatens where People Laugh now, for they shall Mourn and Weep. So that the way to Happiness hereafter, is, by Mourning and Weeping here. As again, Laughter and Merriment now (I only speak here of the Laughter and Merriment of the World, which arises from the things thereof) is the way to misery hereafter. Behold, in this God's Thoughts are not as Man's Thoughts; For herein they are contrary to the Thoughts of the People of the World, who if they see any one to serious and Godly, herein they conclude him to be Melancholy and Miserably whereas as sure as God's Word is true, this is the only way to the true Blessedness. But contrariwise it is as to the Merry M●n of the World, for in the Judgement and Estimation of God, if we take a view o● them by the Glass of his Word, and go into the sanctuary and see the end of these Men, Surely thou didst set them in slippery Places, Thou castedst them down into Destruction, Psal. 73. 18. As the pleasant and purling streams of Jordan, do empty themselves into the Dead Sea; So all their sinful Mirth and Laughter will End and Terminate in endless Howl.  
Seeing that these things are so, What manner of Persons ought we to be in all Gravity of Spirit and Serious Conversation? Even with the same Hezekiah, Like a Crane or a Swallow, so did I chatter, I did Mourn as a Dove, Isa. 38. 14. For as to this, the sweet Word of Promise speaks on this wise, And the Days of thy Mourning shall be ended, Isa. 60. 20. Which again (according as our Mourning hath been) will be made up in a Proportionable Cup of Consolation and Rejoicing. And tho' as afore-observed of some Constitutions, that they cannot Weep, or shed Tears: So here it may be, when People are in Health, Wealth and Prosperity, when they have the World at will, as we commonly Phrase and Understand it, and all things are smooth and easy with them, When their Eyes stand out with Fatness, they have more than heart could wish, Psal. 73. 7. When they are Puffed up with sensuality and the Good Things of this Life, than indeed they cannot so easily be in a State of Weeping and Mourning. But here again, as it was commanded in Old Time, that they should not come near their Wives, when they were in their solemn times of approaching and drawing near unto the Lord God. And as now under the Gospel, the Apostle delivereth the Rule unto Husbands and Wives, Defraud ye not one the other except it be with consent for a Time, that ye may give yourselves unto Fasting and Prayer. So in like manner it may be Reasoned and Inferred, That we should sometimes abridge and deny ourselves, even the Lawful Comforts and Enjoyments of Life, that we may the more afflict our Souls, and so come to be in a due Posture and Frame, for a State of Weeping and Mourning.   
FINIS.   

SERMON V.  Isaiah XXXVIII. 4, 5. 
Then came the Word of the Lord unto Isaiah, saying, Go and Say to Hezekiah, Thus saith the Lord, the God of David thy Father, I have heard thy Prayer, I have seen thy Tears; Behold, I will add unto thy Days Fifteen Years.  
IF we consider throughly and Weighfully in our Minds these three following Scriptures, Thus saith the Lord, Let not the Wise Man Glory in his Wisdom, neither let the Mighty Man Glory in his Might, let not the Rich Man Glory in his Riches. But let him that Glorieth, Glory in this, that he Understands and knoweth me that I am the Lord, Jer. 9 23. 24. For what Nation is there so Great who hath God so nigh unto them, as the Lord our God is in all Things, that we call upon him for, Deut. 4. 7. And Jesus lift up his Eyes and said, Father I thank thee that thou hast heard me, and I know that thou hearest me always, John 11. 41, 42. Put and conceive all this together, and it will hence appear that the Greatest Privilege, Honour and Excellency, and Benefit, which can accrue to any Man on this Earth is for God to hear his Prayer, To be nigh unto him in all things that he Calls upon God for; and herein the Righteous and so any one is more excellent than his Neighbour, according as he knows, and understands more of the Lord God. We see evidently now, that some do Account of and set by themselves, because they Join House to House, and lay Field to Field, and because they Wax Rich and abound therein. Who, because they are Purse Proud and have more Money than such and such of their Neighbours and Acquaintance, their hearts are not only lifted up above their Brethren, but, I had almost said, above the Lord their God also. For, forsooth, they refuse and disdain, and are ashamed to come to the place of his worship and of hearing his word, for the Plainness and Simplicity thereof; and because that only some few Poor People do come there. Have any of the Rulers believed on him? So it hath been alike asked more than once or twice, by some of my Carnal Kindred who walk in the Vanity of their mind, having their Understanding darkened as to the things of God, and as to the true method of the Dispensation of his Kingdom, Do any of the substantial and Rich sort of the People come to hear thee? I cannot Answer as to any of them, but if any of the Poor of the Flock, or those Poor despised one's in the world, whose Prayer God heareth (Thus saith the Lord, the Redeemer of Israel, and his Holy one to him whom Man despiseth, 〈◊〉 him whom the Nation abhorreth, Isaiah 49. 7.) Do come here to this Assembly, it is more to me (as I consider these things when I go into the sanctuary and take 〈◊〉 View and Estimate thereof from out of the Glass of th● word) than if Kings and Princes, Lords and Ladies, 〈◊〉 other Rich and Honourable Men and Women, did com● to hear me Preach the Word; Tho' Peradventure th● would lift up and exalt, and please that Worldly Corrupt Nature which I confess and speak to my shame, 〈◊〉 yet too much in me. Some do Account themselves very much, because, perhaps they are beloved of, or Popular amongst their Neighbours, another for his Honour, another for his Courage and Might, and because by such an one, The Lord hath given Deliverance fro● the Syrians, or for his having wrought Great Atchievements. Another perhaps is lifted up in Soul, because 〈◊〉 the Gifts that are given him, and the word of wisdom 〈◊〉 committed unto him (which is the most Valuable 〈◊〉 all the Privileges of Mankind, but here it is alleviated again with this consideration, that where are Great Gifts, there must be Great Accounts.) Another is Delighted and Transported within himself, because he hath a Wife and Children to his Mind, or because he hath some other Worldly Blessing. And so one is lifted up for one thing, another for another, if we did run throughout the several Particulars among the Children of Men. But all these and such like, are but light and small things in Comparison of the great things of Eternity, and the exceeding and Eternal Weight of Glory. As God said unto Solomon, Because thou hast asked this thing and hast not asked for thyself long Life, neither haste asked Riches for thyself, neither haste asked the Life of thine Enemies, but hast asked for thyself Understanding to discern Judgement. Behold, I have done according to thy Words; Lo, I have given thee a Wise and Understanding heart. So that there was none like thee before thee, neither after thee shall any arise like unto thee. And I have also given that which thou hast not asked, both Riches and Honour, so that there shall not be any among the Kings like unto thee all thy Days. And if thou wilt walk in my ways to keep my Statutes a●d my Commandments, as thy Father David did walk, than I will lengthen thy Days, 1 Kings 3. 11, 12, 13, 14. And as it is written, For your Heavenly Father knoweth that ye have need of these things. But seek ye first the Kingdom of God and his Righteousness, and all these things shall be added unto you, Mat. 6. 33. From all this put together, it is my inward and very thought; As I behold and observe how Men differ from one another, and one Prides himself in this thing, another in that, whereas none should be Proud for any thing which he hath, but be humble and thankful for each distinguishing blessing or mercy received. As it is Written, But to the Saints that are in the Earth, and to the excellent (Mark that word excellent) in whom is all my delight. And as there is one Glory of the Sun, and another Glory of the Moon, and another Glory of the Stars; for one Star differeth from another Star in Glory. So each Man or Woman doth excel or differ from one another in Glory or real worth, according ●s they know and understand, and have more of the Mind of God. All your excellency is of me, saith the Lord, and derived from him. And as long as we walk and breathe a little longer on this Earth; The more any one is in favour with God and hath more of his will and secret (The secret of the Lord is with them that fear him.) Herein only one Man excelleth another, or differeth from, and exceedeth such an one in real worth. That Courtier who can soon obtain a favour from his King or Prince, he is the best Courtier: So amongst the vast Number of we Fellow Creatures on Earth, altho' there is no difference between the Flesh of a Saint or of a Sinner; for our flesh is as their flesh, and our Children as their Children, and we are all near the same (both Godly and Ungodly) as to the same outward Frame, and Composure. But that is the best Man or Woman, who hath most interest now in the Court of Heaven; who even whilst here on Earth is soon heard by the Great King, for this is an Earnest and Assurance beforehand, that he shall one day stand in his Presence; Who is an Israelite indeed, a true Son of Jacob, Hath Power with God; Yea, he had Power over the Angel and Prevailed, Hosea 13. 3, 4. As a Prince, hast thou Power with God; and with Men, and hast Prevailed, Gen. 32. 28. Who like another Lot, hath that Interest and Prevalency with God, that himself saith, I cannot do any thing till thou come thither, Gen. 19 22, Although it were to be in the Destruction and Punishment of the wicked, yet God could not do it till he came out from amongst them. And so he speaks on that wise to his Servant Moses, Let me alone, (that is, Do not Pray, or Intercede for them) that I may consume this People in a moment. Or like another Elias, who was a Man subject to like Passions as we are, And he Prayed earnestly that it might not Rain, and it Reigned not on the Earth by the space of Three Years and Six Months. And He prayed again, and the Heaven gave Rain, and the Earth brought forth her Fruit, James 5. 17, 19 Who is here brought in as a● Example, that the effectual ●ervent Prayer of a Righteous Man availeth much: Who, when God heareth not sinners, but if any be a Worshipper of God and doth his Will, him he heareth, hath this Testimony, that he is a Worshipper of God and doth his Will, because that God heareth his Prayer. If I regard Iniquity in my heart, the Lord will not hear me. But verily God hath heard me, he hath attended to the Voice of my Prayer, Psal. 66. 18, 19 By which it follows of Consequence, that the Psalmist did not regard Iniquity in his heart: For God to be nigh unto us in all things, that we call upon him for and to hear our Prayer, is the greatest of all Worldly Blessings and Mercies put together, either long Life, Riches, or what we would have in this World; for if God hears our Prayer, than we shall have, what we would have in the next world, which is much better and more enduring.  
Go and say to Hezekiah, thus saith the Lord, the God of David thy Father. This and the foregoing Verses are a kind of Dialogue between the Great God and his Creature Hezekiah; which Dialogue or Conference God manages by his Prophet Isaiah. That God should hearken unto the Voice of a Man, Joshua 10. 4. Seems wonderful if we have but those just and raised thoughts of the Godhead, (in Comparison of whom in Greatness or Bigness the vast Fabric of the whole World, is but as a Dust of the Balance) and the true Knowledge of ourselves. But yet the Lord who humbleth himself to behold the things that are in Heaven and in Earth, is pleased to keep a care over, and a Communication with his Creatures. The whole Scripture is but a Declaration in order of what hath passed and been transacted between God and Mankind, in the several Persons there instanced in. The whole and sum of which may be conceived to be this, their Creation at first, their Preservation throughout this World, and what things are in order to their salvation in the next World. The first Part hereof is signified by that kind of speech so often used. Thus saith the Lord that form thee, or the Lord thy Maker; And here the same Lord, who turneth Man to Destruction, saith again, Return ye Children of Men: For after that he had in the foregoing Verses (whereof ye have already heard it Discoursed abundantly.) Sent a message of Death, in our next word he sends a Reprieve from this Sentence, or a lengthening of his Temporal Life Fifteen Years longer. Whereby is shown forth, that as himself is the Lord and Author of Life, who first gave it; So he can cut it off, and Determine it whensoever he will, or lengthen and continue it out to what Space or Duration he thinks fit; as also this adding of Fifteen Years, is a Type and Signification of that adding of Life for evermore unto that which is now as a vapour and continueth not; but as soon as this shall end, that will immediately begin and never end, as may appear yet more clearly from th● sequel and drift of our Discourse hereon.  
The God of David thy Father. As our Saviour Jesu● Christ proves the Resurrection of the Dead, I am th● God of Abraham, the God of Isaac and the God of Jacob, God is not the God of the Dead but of the Living. So he is fitly styled, the God of David thy Father. For he, that is, his Soul was then also living unto, o● in Respect of God, and thereupon a Promise of further Continuance of Life is Properly Grounded and mad● unto one of his Grand Children, even Hezekiah. A● God hath said, I will dwell in them, and walk in them, and I will be their God and they shall be my People. 2. Cor. 6. 16. Here is a Limitation and Annexing to these Words of his Covenant. I will be their God. He is never said to be the God of Saul, Ahab, or 〈◊〉 such as were Wicked, Disobedient and Ungodly, bu● the God of the Patriarches, and of David, who we●● all his Servants and did walk before him as Obedient Children. At first he is the God of all Created Being's He calleth them all by Names; But afterwards as 〈◊〉 beholds Sin and Evil he Disowns and casts off that Title, Depart from me ye that Work Iniquity. The Use whereof may be this to each and every one of u● Namely, to be sure to get within the Covenant. A● Thomas said to Jesus Christ, My Lord and my God, 〈◊〉 if we can say Truly as to the Great God who made the World, My Lord and my God. For if it is so, we shall be both Partakers of his Blessedness, and also of his Holiness. Hereby also may be seen and perceived the Great Blessing, advantage and Privilege of being descended from Godly Parents or Ancestors. For as to this, the Gracious Word of promise speaketh on this Wise, And showing Mercy unto Thousands of them that Love me and keep my Commandments.  
And without all doubt it fared the better with Hezekiah here, for the Godliness of David his Grandfather or more Properly his Forefather, for there were more than three Generations or Descents between David and Hezekiah. We read Several Times in the Books of Kings and Chronicles, that a Blessing was entailed on his Posterity for David's sake; and where some of his Children or rather descendants did not walk in God's Covenant, nor keep his Statutes, nevertheless God would not cut them off quite nor destroy them utterly, Because of the Loving Kindness and Mercy, which he still retained unto David their Forefather; as there are Sundry Expressions to this purpose in the Scripture. Besides that there was somewhat in Hezekiah himself which God liked and was well pleased withal. Yet he liked him so much the better and was more pleased with him because of David his Father. As appears here by styling himself the God of David his Father, When he acquaints Hezekiah of hearing his Prayer, and that he would do such a Good Thing for him. There is not a Word in Scripture but what is Observable, and somewhat may be gathered and drawn from thence of the Mind of God. Hereby may be seen that God had a kindness and Favour unto the House and Family of David, as indeed he had to that and to the Family and House of Abraham, and of Jacob or Israel. There are more Good Things said throughout the Book of the Lord of them, than of all the Families of the Earth besides. But therefore chief it was, because of what was aforesaid to Abraham, In thy seed shall all the Nations of the Earth be Blessed, and of this Man's seed, and so of Jacob and of David's seed (To show which the Genealogy of him is so Particularly reckoned up in the first Chapter of Matthew) according to the Flesh, God would raise up his Son Jesus Christ. And therefore this Diversity may be now observed under the Gospel, that, unless when it is Quoted out of the Old Testament, he is never called the God of Abraham, or of Isaac and Jacob nor yet the God of David, but there he is styled and Named the God and Father of our Lord Jesus Christ, according as so Paul calls him by the Spirit.  
As our Saviour Jesus Christ argues to the Jews, If ye were the Children of, Abraham ye would do the Works of Abraham, so here in like manner it may be Reasoned, that if the Lord was the God of David thy Father, so he would be the God of Hezekiah also one of his Posterity; Provided always, and as long as he did the works of David his Forefather. And as God did preserve David, from many Perils and Dangers, so the same God would preserve Hezekiah also from the Danger of Pining Sickness, and give him as it were a new Life and Health springing from out of it as the day doth succeed the Darkness of Night. Where God saith a Thing, he doth always perform the same, which accordingly he did make Good and fulfil unto the same Hezekiah, as appears by the History thereof as it stands recorded in Several Places of the Bible.  
I have heard thy Prayer, I have seen thy Tears. As concerning Gods hearing our Prays, the sum of that matter is, That God will be Sanctified by all them that draw near unto him. The Worshipper is not to Regard Iniquity in his Heart, but to call upon the Lord with his whole heart and then the Lord will hear our Prayer and be found by us. Be ye clean that bear the Vessels of the Lord, Isa. 52. 11. And so it is requisite to be cleaned from all filthiness of Flesh and Spirit in order that our Prayers may ascend up, and be accepted with and Granted by the most high God. Therefore it was, because that Hezekiah had walked before God in Truth (For the Lord is nigh unto all that call upon him in Truth) and with a Perfect Heart which is a whole and not a divided heart; Therefore it was that the Lord heard his Prayer.  
I have seen thy Tears. It commonly gains the Point or obtains the thing Requested for, when the People and Servants of God do shed Tears in Prayer; if this be done not in Hypocrisy, or Dissimulation, but out of great Earnestness and Reality of Soul; the Truth whereof is here fulfilled; for therefore it was that Go● heard his his Prayer, and saw his Tears. Though we Creatures do not see God, yet God 〈◊〉 we Creatures, and knows how it is with us. The Eyes of all wait upon thee, and thou givest them their Meat in due Season. And there doth arise a little Anguish, and great Thought and Searching of Heart in the Reasonable Creature, who have also Eyes in their Understanding, as well as Outward Bodily Eyes, Why, They cannot see God. Why, in this Life, and in this State here on Earth, No Man hath seen God at any Time, the only begotten Son which is in the Bosom of the Father he hath declared him. And so the Son, who is the Word; And the word Preached or Spoken doth, declare God, that is, make him to be Conceived or Understood. Though we do not see God, yet we see his Works, which we cannot so much as look without doors but we behold them. For 'tis his Heavens which ●e Created, and his Earth which we tread on. By which together with that Invisible Reason and Knowledge which he hath given us, The Invisible Things of him from the Creation of the World may be clearly seen being Understood by the Things that are made, even his Eternal Power and Godhead. So that though we cannot see God as yet, with this Outward Bodily Eye of ours, yet with the Eye of Faith or with the Eyes of our Understanding being Enlightened we may see him that is Invisible, And so after our Spirits are Dislodged from these Bodies we shall see him Face to Face and know him as we are known, as he knoweth us and we now know one another. Certain it is that his Eyes are upon all the ways of the Children of Men to Recompense to every one accordingly whether they be Good or Evil; And so he sees and beholds whatever we do, whether we Laugh or Mourn, are Merry or Sad.  
I have seen thy Tears. As our Lord did argue to the Pharisee, Ye Fools, Did not He that made that which is without, make that which is within also. In like manner it may be truly reasoned, He who sees that which is without, sees that which is within also. And so the same God, who sees our outward Tears, sees also that Sorrow of Heart and Vexation of Spirit, that secret Anguish and Discontent of Mind, from whence these Tears do flo● forth and proceed. He sees every le 〈…〉 cranny and corner of our Inside also, and seeing that 〈◊〉 is the will and appointment of God, To comfort all th● mourn, to appoint unto them that mourn in Zion, to gi●● unto them Beauty for Ashes, the Oil of Joy for Mournning, the Garment of Praise for the Spirit of Heaviness Here God is like unto a skilful Physician (Shall not 〈◊〉 that teacheth Man Knowledge, know?) Who kno● the bottom and ground of the Sore or Disease, wh●● he hath in hand to heal and recover. Even so our Go● knows and understands to the utmost, all that Mourning and Spirit of Heaviness, with the true causes and occasions thereof, that is in the hearts of all, or any of th● Children of Men; which is necessary in order to Administer Comfort, Joy and Relief to it. The trouble Spirit and the restless Spirit, the groaning Spirit and 〈◊〉 dissatisfied Spirit, or whatever doth afflict, is painful or irksome; all couched and comprehended under that 〈◊〉 word, the Spirit of Heaviness: All these, and whatever is more, or such like, is Known to God, the Father 〈◊〉 Mercies, and the God of all Consolation. Saith 〈◊〉 Psalmist, Put thou my Tears into thy Bottle. Are 〈◊〉 these things Noted in thy Book? I am weary with 〈◊〉 Groaning, all the Night make I my Bed to Swim, I wa●● my Couch with my Tears, Psal. 6. 6. And then it follow For the Lord hath heard the Voice of my Weeping. Whi●● is Parallel unto and is another Example to confirm t●● Truth of our Text, That God doth see the Tears 〈◊〉 hear the Voice of the Weeping of his Servants and People According to what is elsewhere Written, I cried 〈◊〉 God with my Voice, even unto God with my Voice, and 〈◊〉 gave Ear unto me. For this is to be understood and attended unto, that as in one sense God hears the Li● labour of the formal Half-Christian, or of the Wicke● and Ungodly; for they do sometimes in custom and 〈◊〉 little to satisfy Natural Conscience, Pray unto hi● And so he doth hear the mumbling of the Papist ov●● his Beads, the much speaking of the Heathen, and 〈◊〉 Worship of the Jew, as it is at this Day, as He is a●● knowing; for there is not a word in my Tongue, b● thou O Lord, knowest it altogether. And so he hea●● their Devotion as we do the humming and noise of a ●●ye, which we are forced to hear, but we do not Mind or Regard. But he doth not hear the sinful or false Worshippers in such wise, as they are not to think that they shall receive any thing from the Lord. But in Scripture sense, when God hears the Prayer of his chosen People and Servants; He doth fulfil their Petitions and give and grant unto them, what they Pray unto him for. In like manner God doth see the Tears of such a Profane Person as Esau, as he doth see all things: And so he doth hear the howl of them upon their ●eds, Who did not cry unto him with their heart, Hos. 7, 14. But yet he is not so far moved with one or the other, as to admit the one to Repentance, or Vouchsafe a Pardon to the other. According as he saith and declareth elsewhere, Yea, they made their hearts as an adamant stone, lest they should hear the Law and the Prophets, which the Lord of Hosts had sent in his Spirit by the former Prophets. Therefore came a great wrath from the Lord of Hosts. Therefore it came to pass, that as he cried and they would not hear, so they cried and I would not hear, saith the Lord of Hosts, Zech. 7. 12, 13. Such did heretofore harden themselves against God, and now God will harden himself against them, altho' they are his Creatures and the work of his own hands. And so the same God, tho' in his Love and Pity to Poor Mankind, ●e redeemed them; That is, like setting up one again after they had been broke or Bankrupt; and tho' he 〈◊〉 very Pitiful and of tender Mercy, which is over all ●is works. But yet those Souls who shall fall under his Severity and Vengeance, and shall be cast into Hell, He will be hardened against their Wailing and Weeping, and Gnashing of Teeth, altho' it should be for ever. And the same Lord Jesus Christ, who is now ou● Advocate with the Father, and in this Life holds forth even ●nto them the Sceptre of Mercy, will be to the hard ●nd impenitent in heart, who despise his Goodness, long-suffering and forbearance, an Inexorable Judge. But according to the meaning and intent of the Holy Ghost here in our Text, when God sees our Tears and Hears the Voice of our Weeping, it is, when God takes away and removes that Evil and Afflicting thing from us, for which we weep and shed Tears, according t● what is elsewhere written, He will swallow up Death 〈◊〉 Victory, and the Lord God will wipe away Tears from 〈◊〉 all Faces. Tears do most commonly arise from th● Apprehension of this thing of Death. So it did wit● Hezekiah, as hath been abundantly showed in the foregoing Discourses: And so it doth with most of th● Children of Men, who know and understand somewhat more concerning it, either what may bring Death o● or sooner hasten it, this doth usually raise and occasion Tears, or at least that inward Sorrow and Anguish 〈◊〉 Heart, which Tears are the outward sign and effect 〈◊〉 And as the Word of Consolation here goes to the ve●● Ground and Original cause of those Tears, He sh〈…〉 swallow up Death in Victory; That is, God will overcome Death and cause it to cease to be, So that those ve●● same Creatures shall come forth into Life again, upo● whom Death had seized and done its utmost. Aft●● Death hath devoured and destroyed them, God 〈◊〉 raise them up and restore them entire and whole agai 〈…〉 and he will save them from the Destruction; of necessary Consequence then, those Tears must be wiped awe 〈…〉 which did arise only by Reason of Death. All one 〈◊〉 the Cutting of his Days, and his Sense and Apprehe 〈…〉 on of his going to the Gates of the Grave, and of 〈◊〉 being Deprived of the residue of his Years, made Hezekiah to weep sore. But after that God had seen th' 〈…〉 his Tears, and sent another different message of add 〈…〉 Fifteen Years more, this instantly made him to 〈◊〉 and refrain from Tears, as appears and may be ma 〈…〉 fest gathered from the following Part of the sa●● Chapter. Behold, for Peace I had Great Bitterness (which kind of Expression seems as the Sun Shining 〈◊〉 yet greater Brightness, after it hath come out from 〈◊〉 Dark Cloud.) But thou hast in Love to my Soul delive●● it from the Pit of Corruption, for thou hast cast all 〈◊〉 sins behind thy back; The Living he shall Praise thee, 〈◊〉 I do this Day. The Lord was ready to save me, therefore we will Sing my Songs to the stringed Instruments all 〈◊〉 Days of our Life in the House of the Lord. Here his 〈◊〉 ●●er weeping sore, and his Tears are turned into Praise and Songs: And so it will be with the Souls of all those that shall be saved in the Great Day of the Resurrection and Restitution of all things, and from thence forth throughout all Eternity; Nothing but Praise and Songs will be heard amongst them, Notwithstanding all th● Sorrow and Fear, Trouble and Weep, as they passed through this Vale of Life. And this will be in the House of the Lord, in the highest Heavens for evermore; which may be called the Presence Chamber of the Great King, as all the World is his Palace, House, or Temple. The Redeemed shall walk there, and the Ransomed of the Lord shall return and come to Zion with Songs, and Everlasting Joy upon their Heads. They shall obtain Joy and Gladness, and Sorrow and Sighing shall flee away.  
What I say unto you, I say unto you all, Watch. And as God is no Respecter of Persons, but in every Nation he that Feareth him and Worketh Righteousness, is accepted with him. And as the God of Abraham is the same and alike unto all who do the Works of Abraham, so the same God, who saw Hezekiahs' Tears will see our Tears also, provided we be in Covenant with him as Hezekiah was; and they be upon the same Account and only for the like Reason as his were. Truly, my Beloved Brethren, It is a Great Matter and a very Desirable Thing to be under the care and concern of God, to be one of them of whom he saith, I have written thee upon the Palms of my hands, thy walls are continually before me. For here again God hath common care and providence over all his Creatures, both Men and the Fowls of the Air as they are the Work of his ●ands; But then besides that he hath an especial and Peculiar care over his own Peculiar People and Redeemed Ones. Like as he gives Common Knowledge unto almost all Men and Women, but the saving and Distinguishing Grace unto his Elect. And as it is written, All thy Works shall Praise thee O Lord, and thy Saints shall Bless thee. Psal. 145. 10. Even the Inanimate Works do Praise God although they cannot speak forth, but they Praise God as they are standing and remaining Monuments of his Praise, in that he made 〈◊〉 Created them. But the Saint's Blessing God impor 〈…〉 speaking forth with a living Voice. And this Bless 〈…〉 God doth again seem to import somewhat more 〈◊〉 further than that Praise which the Heavens, or th●● Part of the Creation of God which is without Life, 〈◊〉 show. So certainly there is somewhat more and further in the Saints Blessing God, than that Praise of 〈◊〉 Name which is outwardly rendered by the Mixed Multitude or common sort of Mankind. Remember me, 〈◊〉 Lord with the Favour that thou bearest unto thy People, 〈◊〉 visit me with thy Salvation. Psal. 106. 4. Here 〈◊〉 Psalmist knows by the Spirit, and accordingly he Praise and Addresseth unto God as such for the Distinguishing Favour and Salvation which he hath for his own People over what he hath for the common stock of Mankind. And this will more Eminently, Illustriously 〈◊〉 Remarkably appear at the End of all Things, wh●● some shall be saved, and the Saints which now bless Go● shall be made Blessed by him; and the other sort sh〈…〉 be Condemned, Perish and be made Miserable. Reprobate Silver shall Men call them, because the Lor● hath rejected them.  
The Lord seeing our Tears will Administer Conso●●tion, because here it will be found true (an Example whereof was Hezekiah) They that sow in Tears, sh●● reap in Joy. So again, from the Lords seeing the V 〈…〉 nities and Sport of some of the Children of 〈◊〉 should (I do not say, it doth, because most have no● Sense and Apprehension thereof) yield and off 〈…〉 grief unto them, because that the more Carnal 〈◊〉 People have in this Life, the more Eternal Sorrow th●● will have after this Life is Ended. woe unto you t●● Laugh now, for ye shall Mourn and Weep. But it is Pitiful and Miserable thing to be despised and not 〈◊〉 regarded by God, which is to be a fore●orn wretch a 〈…〉 cast off by our Maker, To be cast out of thy sight, Jo 〈…〉 7. 4. As Jonah complained and feared, he should 〈◊〉 when he was in the Whale's Belly; which yet he was 〈◊〉 there, altho' many others are out of God's sight in t●● sense even when they breath, move and live on 〈◊〉 Earth; But he quite gives them over as a Father doth 〈◊〉 Continued Provoking and Disobedient Child. But if any of us should be disowned by and separated from God our Creator and Preserver, as he will do so by a great many at the last Day, Depart from me, I never knew ye, ye Workers of Iniquity, Alas! What Despicable and Vile Being's should we be? Who thereupon must 〈◊〉 necessarily fall down and sink into Misery, as the Body, when the Soul is out of it, sinks and turns into Corruption and Dissolution: Even so the Soul or whole Man without God, will be nothing else but Restless ●nd Tormented.  
As the Danger and Misery is very great, yea unexpressible to be without God, so is the Benefit and Happiness as great on the other side, yea to be greatly desired and sought after, to have God Propitious, Favourable, and nigh unto us in all Things that we call upon ●im for. If we once have God for our Friend, than we have him who possesseth all Things, and what can that ●oul want? As was aforesaid, If God hears our Pray●● here on Earth, this is an earnest and assurance before ●and that we shall one day stand in his presence in the Highest Heavens, so it is here again, If the Lord sees ●ur Tears and hears the Voice of our Weeping in these Days of our Flesh when it is upon the very same account as Hezekiahs and the Psalmists was (for the ble●●ing and advantage belongs not unto Worldly sorrow which Worketh Death, but Godly sorrow which Worketh Repentance to Salvation not to be Repent of) so the ●orrow towards God Worketh and Effecteth it so for 〈◊〉, that we shall come into be Partakers of the Conso●●tion, even the Consolation of Israel. I say, this also 〈◊〉 an earnest and assurance beforehand, that when these ●ays of our flesh are Ended, The Days of our Mourning shall be Ended, Isa. 60. 20. And we shall come to ●●at place where it shall be said, Behold, the Tabernacle of God is with Men, and he will dwell with them, ●nd they shall be his People, and God himself shall be their ●od. And God shall wipe away all Tears from their ●yes, and there shall be no more Death, (Mark here ●gain how fitly this is put in the first place, for all Tears and the things next named are by Reason of Death neither Sorrow, nor Crying, neither shall there be any 〈◊〉 Pain for the former things are passed away. Rev. 21. 3, 〈◊〉.  
As one Scripture saith, Woe unto us for the day giveth away, for the shadows of the Evening are stretched out. Jer. 6. 4. And hereupon Anguish ariseth in 〈◊〉 heart, and our Eyes are ready to burst forth into 〈◊〉 because we must severally, yea we shall shortly Tast● Death. Do ye know what kind of Taste it is? It is 〈◊〉 terness, for so we conceive it and Agag truly Phrase it. And we have every one of us, (yea the non he 〈…〉 ers' of the Word also, for God hath showed and m 〈…〉 known as much unto them) received the Message 〈◊〉 Word of Command from the Lord of Life, who 〈◊〉 put and now holds our Souls in Life and can call 〈◊〉 them out again whensoever he will, Set your Hou●● your Souls, the Inhabitants of your Earthly House 〈◊〉 order for ye shall die. If it was this Night that 〈◊〉 Souls should be required of us we should Fear, yea 〈◊〉 we should be apt to weep sore also; Here against would revive us if God did see our Tears and say● 〈◊〉 each of us, Behold, I will add unto thy days Fift 〈…〉 Years.  
Some in this assembly may Probably live Fift 〈…〉 Years longer, same Thirty, Forty, Fifty, together 〈◊〉 the odd Years, Mouths and Days, according as to 〈◊〉 his Time is appointed and his days upon Earth are 〈◊〉 that of an Hireling. And so if I should Dogm 〈…〉 cally affirm and Preach, set your Souls in order for 〈…〉 shall die, that is, very suddenly and quickly, e 〈…〉 this Evening, to Morrow, or this week at furthest● have no warrant ●o to say. Several of ye may hear 〈◊〉 perceive the Decree and Sentence of God otherwise Behold I will add unto thy Temporal Life, so ma●● Years, Months, Weeks and Days more, as it is kno● in the Purpose and Mind of God concerning each 〈◊〉 us, though it is Uncertain and Unknown to every 〈◊〉 of us, therefore ye would not give much heed 〈◊〉 nor believe such a Doctrine of Mine that should 〈◊〉 acquaint ye, that ye should die within a week or suc● little Time. But if I should teach and affirm con 〈…〉 lie as I do this day, Set your Houses in order; For ye shall most certainly die one time or another, this ye must Necessarily assent unto. And also this ye cannot do otherwise than assent unto, that the few and Evil Days remaining of your Pilgrimage will run out and Elapse, as the former days of your Life are gone, Vanished and passed by already. As suppose a Man should live to Fourscore and Ten Years of Age, (to which length of Days not more than one of Ten Thoussand do arrive) if he hath lived Threescore Years already, the Thirty Years which are yet to come will pass and at length be quite expired out and finished, as the Threescore Years already have been. An End will come; as it is Emphatically noted and doubled for our the more taking notice thereof by the Prophet, An End is come, the End is come, it watcheth for thee; Behold it is come; The Morning is come upon thee, O thou that dwellest in the Land. The time is come, the day of trouble is near, and not the sounding again of the Mountains. Ezek. ●●. 6, 7. The Time of last Sickness or Death hath already come upon many Millions of past Generations, and upon a very great many of the present. The same also watcheth for thee, who art as yet Breathing on this Earth, and it will very quickly be returned and said as ●o thy case and feeling, Behold it is come. The Morn●ng of Futurity and Immortality is come upon thee, O thou that dwellest in the Earth; the Time is come; and if thou hast sinned and done Evil, the day of Trouble is near, even that Indignation and wrath, Tribulation and Anguish, which shall be upon every Soul that doth Evil; for the day of Death unto such is not the End, but the beginning of Sorrows. And not the sounding again of the Mountains. There is no more Resorting to the Pleasures and comforts of Life, or to those Methods and arts of hardening and Insensibility, as have been heretofore used. This End of Life hath long since come upon Hezekiah, although he had Fifteen Years more added unto his days. Why, they are over and gone and near upon three times Fifteen Hundred more since the Lord by Isaiah spoke thus unto him. Now as in truth, nothing is long that hath an End, and as it is written, It is a light thing that thou shouldst be my Servant to raise up the Tribes of Jacob, and to Restore the preserved of Israel, I will also give thee for a Light to the Gentiles, that thou mayest be my Salvation unto the End of the Earth. So in like manner it may be truly Reasoned, it is a Light thing that God should give unto us the Reasonable Inhabitants of this his Earth Threescore Years and Ten or Fourscore Years, nay if it were to every one of u● also the days of Methusaleh, nine hundred sixty and nine years; for it is immediately afterwards recorded; And ●● died. Gen. 5. 27. For we can conceive and apprehended somewhat more, Namely, what is like unto what is expressed here, to Restore the preserved of Israel. That is, in the sense which we would allude and apply unto, for to th● agree the other Scriptures of Truth, As God in the first an● continued forming of Man of the dust of the Ground Br 〈…〉 thed into his Nostrils the Breath of Life and Man became 〈◊〉 Living Soul. And as he doth preserve this Breath of Li●● in, and holds our Souls in Life all the days we Breathe live and move on this Earth: So it is an easy thing fo● this same God to preserve this Breath of Life again after it is gone forth and the Man returns to his Earth, and also to preserve the dust of the Ground (which he doth accordingly) into which his Body turns and Moulders. So as in the Resurrection (for God will do so) to Restore the preserved of Israel, to restore the preserved of Adam, even of all his Children and Posterity: So that he will restore the preserved whole Body and Soul of each and every o●● of them. Why, the Soul was preserved all the while 〈◊〉 the Cabinet, Archives and keeping of God (according 〈◊〉 the Scripture Phraseth it, Commit the keeping of their Sou●● to him in well doing, as unto a faithful Creator.) And he w 〈…〉 restore and raise up the Body also, which all the whil● was preserved in his dust and ashes according as it was either buried in the Ground or burnt with Fire, according to the two ancient ways of Interment and disposal thereof after it was dead and the Soul gone out of it. Yea, and it would be a light thing if God should not do thus, as to raise up all the descendants of Adam, the Tribes of Jacob, and in this sense also, To Restore the Preserved of Israel, that his own great work of Creation might be Perfect and Complete unto the End of the Earth, unto the End of time, yea unto the end of his whole work of Creation, for that would not be Perfect and Complete, unless he should annex salvation unto it. That is, save and bring it up again from that Perishing and Corruption, that Death and Dissolution which hath already come in part, and is yet further to come upon the whole Creation of God, Because the Creature itself also shall be delivered from the Bondage of Corruption, into the Glorious liberty of the Children of God. For we know that the whole Creation groaneth (the reason whereof is that Perishing and Corruption, the Death and Dissolution which as yet it is subject unto) and Travaileth in Pain together until now, Rom. 8. 21, 22. But when God shall extend his salvation so far as to save and preserve the whole from the same Perishing and Corruption, Death and Dissolution which it hath underwent, when the New Heavens and the New Earth (under which are comprised all things contained in them) which He will make, shall remain, Isa. 66. 22. By which word, remain, 〈◊〉 denoted an Eternal, Immutable and Irreversible State of things. For if it was to be for never so many Millions of Years, it would not be properly remaining but transitory, because that the several Parts and Portions of time do pass and succeed one another. Then the whole Creation instead of the former Groaning and Travailing in Pain, will rejoice with Joy unspeakable, and full of Glory, Because that thus it will be delivered from the former Bondage of Corruption, into the Glorious Liberty of the Sons of God, and then shall be brought to pass that saying, I know that whatsoever God doth, it shall be for ever, Eccles. 3. 14. And the Works of God will be found worthy of himself, that is, Eternal. It stands on this wise in the order and decree of things, to do them at first in a lesser degree in order to a greater: To carry and advance them from Imperfection to Perfection. It is sown in Corruption, It is raised in Incorruption: To first make them with a Perishing Nature, and afterwards Graft on and add an Eternal Nature, that they are never more to be done away, nor yet to cease to be. All this cometh from the Lord of Hosts, which is wonderful in Counsel and Excellent in working. And all this is as certainly true and will be found so in the appointed time, as God is God; which again, is as certain as that there is a world and any thing in it; for he is the Maker of all things and by whom they subsist.  
Then Philip opened his Mouth, and began at the same Scripture and Preached unto him Jesus. So if one was to begin at this same Scripture, Behold, I will add unto thy Days Fifteen Years, and from thence Preach unto you Eternal Life, (which God that cannot lie promised before the World began (for discovery was made thereof by little and little unto the Fathers.) But hath in due times manifested his word through Preaching, Titus 1. 2, 3.) It might at first seem hard and perplex unto ye, how the Preacher would draw forth and infer Eternal Life from these Words; which at first sight and appearance rather shows the contrary, that the Life of Man will come to an utter end. And yet it hath been made out in some Measure. But the Reasoning and Inference of Eternal Life doth yet further arise from that word, add. For as the Apostle Paul argues somewhat, yea, very much in reference to the case in hand, If there be no Resurrection of the Dead, than 〈◊〉 Christ not risen; for if the Dead rise not, then is Christ not raised, 1 Cor. 15. 13, 16. So in like manner it may be here reasoned, if God did add Fifteen Years unto Hezekiahs' Life, because he had heard his Prayer and seen his Tears, so he will add unto him and to all others (who pray and cry for, and shall be Judged worthy) that Blessing which the Lord hath commanded, even Life for evermore, Psal. 133. 3. The words foregoing are to be taken notice of, As the Dew of Hermon, and as the Dew that descended upon the Mountains of Zion: Even so this Life for evermore, is to descend upon the Reasonable Inhabitants of this Earth, after they are descended into the Bars 〈◊〉 the Pit. Which it is as easy for God to give unto th●se his Creatures, as to command his Dew to descend down from above. It is as easy a matter with Almighty God to Link and Annex on Life for evermore, as soon as this Life, which is as a Vapour, and continueth not, is ended, as to add Fifteen Years, or any Days, Weeks, Months, or Years, to this Temporal Life, or as it was to hold our Souls in Life those Days which are passed already, or as it is to give any Life at first. All things are equally possible to an Almighty Power, and what he hath said, shall be fulfilled. And therefore it fitly and properly comes in the middle of that aforequoted Place out of Titus, In hope of Eternal Life, which God that cannot lie, promised before the World began, Titus 1. 2. For indeed it is promised throughout all the Old Testament, tho' it be most commonly shaded there in Dark Speeches and General Expressions, as I am the God of Abraham, etc. I am thy God. I commanded them Statutes, which if a Man do, He shall even live in them. This of necessity must be understood of future and Eternal Life; for Transgressor's also did live this Present and Temporal Life. The Lord, the hope of thy Fathers. And therefore they must remain and be raised up again in being tho' dead and gone, or otherwise God could not be properly and truly styled their Hope. And so this adding of Fifteen Years unto the Days of Hezekiah, was an earnest and pledge beforehand and also a making known and showing unto him in a mystery, that God would add and annex unto him Life for evermore, when those Fifteen Years of Reprieve should be gone out. In a Word, the difference between the Preaching, manifestation and making known of Eternal Life under the Old Testament; And that to us now made under the Gospel, was as the first breaking of the Day or Twilight, is now as to the Shining more and more unto perfect Day, or as an Hour and an half before Sun rising, is to its shining in its fullest and clearest Brightness. For those of old time, had but just a Guests and Glimeering thereof; Search the Scriptures, for in them ye think ye have Eternal Life, John 5. 39 But we know and are assured that in them we have Eternal Life; Now Jesus Christ hath Abolished Death and brought Life and Immortality to Light (which before was in the Twilight only) through the Gospel. And this is the promise that he hath promised us, even Eternal Life, 1 John 2. 25.  
O Eternity! Eternity! Eternity! How dost thou fill and swallow up our Thoughts with Terror and Amazement! To Launch forth into thee (which we unavoidably must) seems at first sight as dreadful, as for us little Creatures to throw ourselves into the great and wide Sea, where we are as it were lost and are as nothing in Comparison of it. Or, as it seems dreadful to stand alone upon an exceeding high Pinnacle, having no more room than only just to see t our foot upon with nothing to hold by, but encompassed about only with the thin, Vast and Spacious Air. Unless we have hope, the Anchor of the Soul, which must have some Ground or Object to fix on. Now the Object of Hope is the Promises; and Particularly and in a most eminent manner, that great Promise which he hath Promised, even Eternal Life; Otherwise we shall be of all Men, yea, of all Creatures, most miserable. For as the Tree Falls, so it lies. As Death leaves us, so Judgement find us. As the Soul goes out of the Body, whether sanctified and renewed, or unsanctified and unrenewed, so it remains and so it must appear in God's sight when she shall come before him, and is to receive accordingly, There is no Redressing or Altering her Condition in Eternity. Fifteen Years, yea, Fifteen Thousand Years, yea, Fifteen Millions of Years, yea, Fifteen Millions of Millions of Years, (for 〈◊〉 many will God add unto the Life of every one of us, as soon as ever this fluid Breath is gone forth out of our Nostrils) And so to go on in Numbers after that manner 〈◊〉 as long a scroll of Figures, as long as the Earth is 〈◊〉 Circumference, which is about 21000 Miles, or as would Reach up from hence to the highest Heavens which is 〈◊〉 thousand times longer, which would amount to such 〈◊〉 Number as no Man can Number. And yet all this would b● no more in Comparison to Eternity, than the twinkling 〈◊〉 an Eye is to our whole Life here. Conceive in your Thought all the Sand that is on the Seashore, or on the Earth, all the Piles of Grass that did ever Grow or are now Growing, 〈◊〉 the Grains of Corn, all the leaves of Trees, all the dro●● of Rain that ever fell, or the drops of water that are in th' 〈…〉 Sea and Rivers, all the Stars that are in the Firmamen 〈…〉 In a Word, all the Creatures, Men, Beasts, Birds, Fish 〈…〉 Flies, and Infects, which were ever, or now are: Take 〈◊〉 reckon all this together which will amount to a Prod 〈…〉ous, I had almost said, Infinite Number; but that would be improper speaking, for the greatest Number is not 〈◊〉 And all this again, is no more to the Years of Eternity, 〈◊〉 Proportionable to the duration thereof, than a Minute, 〈◊〉 second now is unto a Year.  
I cannot go further in the description of Eternity, whi●● like the High and Lofty one, the Inhabiter thereof, hat● no Bounds nor measure.  
Two Practical uses and inferences from what hath be●● now said, I would recommend and leave for 〈◊〉 Readers own Private, particular and several Meditation●  
1. Think always, I mean before ye are entered into it, 〈◊〉 think much upon Eternity.  
2. Pray without ceasing, and be ye always in a Praying Posture of mind. Having your heart continually lifted u● towards the Invisible God, and Requesting those Mean and Preparatory things of him. For himself having spoken to us his Creatures, Do this and live, there the heart is always to be Answering and Saying, Lord, evermore give us this Bread, even that Bread which cometh down from Heaven and giveth Life unto the World. Lord, Give us Grace, Strength and Power, to do all those several things, which thou requirest of us, that we may also do these things and live. After two Days will He revive us, in the third Day he will raise us up, and we shall live in his sight, Hos. 6. 2. That he would hear our Prayer and see our Tears, even that he may add to our Days Fifteen Years, or how few soever the remaining Evil Days of our Pilgrimage are, or shall be according as it is in the appointment and foreknowledge of our God, yet that we may in these Days of our flesh offer up continually unto him strong Crying and Tears, that we may be heard in that we fear before him; That when these Days of our Flesh, the time of our Ministration and Warfare here on Earth are Ended, the Lord would add unto each of us a Blessed Eternity; which He will to such and only to such, as he shall find and judge worthy to obtain that Resurrection. For we must of necessity be raised up and restored to Life and Being again, so to remain throughout the Vast and Infinite Duration thereof.  
As to the first, Think always and very much upon Eternity. As often as you think upon time, which is every Day, and as often as you hear the Clock strike, Do you also think upon Eternity; and let that enter into your thoughts. And compare the vast odds and difference between them both, the Natural result and consequent whereof is, That aught to be most minded, which is of most concern. As the Days are now passing on, so the duration of Eternity will quickly begin but never End. And we are continually breathing and moving towards it, till at length the body like the shell, doth actually break and ●all from it, and the Soul is as it were hatched and brought forth into Eternity. I myself, and so ye who now dwell ●n time, must be Launched forth into that State and that infinite duration, where time shall be no longer. And as this is certainly true, in the order and decree of God concerning us Mortal Creatures, so we should always think much of it, and have it continually in our Minds. B●● this is the unhappiness and fault, that People are so usually cumbered with the little things of time, that they forget and do not heed the great things of Eternity. An● the things Temporal do Choke and stifle the sense 〈◊〉 things Eternal: But here we should all along use t●●● Godly Discretion and Soul saving wisdom, as to renounc●● abstract and separate from them, in order to think more an● have yet greater searching of heart, how to secure o●● selves a blessed Portion in the good things of Eternity.  
Secondly, Pray without ceasing, Or, Be ye always in 〈◊〉 Praying Posture of Mind, having your heart lifted up unto God. Which use doth hence arise, that if God hea 〈…〉 Hezekiahs' Prayer, so as to add to his Days Fifteen Year● more; This is Encouragement and Invitation to us also for us to offer up continually Prayers unto God, that 〈◊〉 would add unto these few and evil Days remaining of o●● Life, Fifteen Millions of Millions of Years; yea, that va●● exceeding infinite duration, which no Man could Number● of a Blessed Eternity. It is very well worth while Praying throughout our Life, that we may gain Heaven. Th●● Duty of Praying without ceasing, may be performed by haveing the heart always fixed on, or lifted up unto God. T● have it always Bend towards, and intent on him that is Invisible. And continually breathing forth Desires, Supplications, Entreaties and Intercessions unto him. That as th● Pulse continually Beats, the Mouth continually Breath● so the Heart and Soul may continually Pray unto God● Even for Grace and Glory. That is, not so much to Pr●● for Heaven immediately, or per saltum, to leap into it 〈◊〉 once. For there is no such doing, but for all the mean things which are Necessary and Preparatory towards it. Even 〈◊〉 wrestle with God in Prayer, until the breaking of the D●● of Immortality; and not to let him go, Except thou bl●● me with the blessing which the Lord hath Commanded, ev●● Life for Evermore. As soon as, and against the time, th● life which is as a Vapour and continueth not is Ended 〈◊〉 That the same Lord, the God of David our Father, as 〈◊〉 did add Fifteen Years to the Days of Hezekiah, so that 〈◊〉 would be pleased to add unto thee or me, or such of us 〈◊〉 are of his Elect, when this Temporal life of ours is E●ded, Life Eternal.  
Amen.