help him and calls upon the name of Jesus but he receives no comfort On the contrary he hears his Saviour speaking thus unto him I did oftentimes speak to thy heart I gave thee a thousand inspirations to avoid sin and thou wouldst not hear me I sent Prophets Apostles good Ministers to declare my will to instruct and perswade thee to embrace vertue I did upon a Cross dye like a Criminal to save thee and manifest the excess of my Love. Then I did open my Arms to embrace thee and bow my head to kiss thee and thou hadst rather fall into the Arms of a lascivious Woman and take more pleasure in her kindness than in mine begone depart from me now when thou callest upon me I will not hear thee Thus this poor Soul finding neither help nor any inward comfort full of fright She shall say unfortunate that I am why did I not make a better use of the Grace of God And of the time allowed unto me to work out my eternal Salvation Let the day perish wherein I was born and the night in which it was said there is a Man-child Conceived Why dyed I not from the Womb Why did I not give up the Ghost when I came out of the Belly Why did the Knees prevent me or why the Breast that I should suck Cursed be the Man that shewed my Father saying a Child is born unto thee and comforted him Job 3. in that lamentable condition being enraged and in despair she will say Mountains and Rocks fall on me and hide me from the face of him that setteth on the Throne and from the wrath of the Lamb for the great day of his wrath is come and who shall be able to stand Rev. 6.16 CHAP. XXXVI The Condition of a Sinner after Death THE Wicked and Criminal Soul being separated from its Body hears the Sentence of her Condemnation whereof she cannot appeal to any other Depart from me thou Cursed into Everlasting Fire prepared for the Devil and his Angels For I was a Hungry and thou gaveth me no Meat Thirsty and thou gaveth me no Drink Stranger and thou didst not receive me in Naked and didst not cloath me Sick and in Prison and didst not visite me And then shall she say unto him when saw I thee an Hungred or Thirsty or Stranger or Naked or Sick or in Prison and did not Minister unto thee then shall he answer her saying Verily I say unto thee in as much as thou didst it not to one of the least of these thou didst it not to me Mat. 25.42 43 44 45. Then she seeth her self for ever separated from the sweet presence of God from the pleasant Company of all Blessed Souls from those unspeakable delights and Soverain honours that are in Heaven She seeth her self environ'd with an innumerable number of Devils and with them precipitated into an Everlasting Fire wherein she shall weep sigh and lament perpetually and endure an intolerable stink pain and fear without any hope of the least assistance The cries of Korah Dathan and Abyron when they saw themselves swallow'd up in the Earth are not to be compared with hers and that which grieves her the more is because she seeth no Remedy for her Torments and hath deserved all these Pains for few worldly pleasures that are rather Imaginary than true She knows that in that place of darkness horror and confusion she shall be forced to spill more Tears than there are drops of Water in the Sea that after she hath endured and cried as many Years as there are sands on the Sea shore or Leaves on the Trees in the Summer-time she is no nearer to the end of her Torments than at the first day and this consideration is the cause of her rage and despair for as often as she thinks that her Pains shall never end this consideration of never is to her an other Hell in the middle of Hell. CHAP. XXXVII The Condition of a Holy Soul near the Separation from its Body by Death REpresent to your selves any Holy Man or Woman whose Conversation was always honest and who did always strive to Answer Gods Inspirations fulfill his Will in all things and obey his holy Commandments When Death presents it self unto him and seeth that by sickness or otherwise his Soul shall be separated from his Body he doth not grow pail for fear on the contrary he seems to be very glad of such a news bearing this Testimony in his Conscience that he is going to rest from his Labors and be for ever united to the Object of his Love. He is assured he is going to his Heavenly Father into that new Hierusalem the City of his God wherein he is to taste Everlasting Pleasures and enjoy for ever the sweet presence of his beloved and the lovely Company of all blessed Souls In the mean time he orders his business and disposing himself to forsake this World he leaves to his Family and Friends this Holy Counsel to serve Love and Worship the true God all the Days of their Life When his Body is dying and grow weak when his tongue begins to stammer and his Eyes to change then the Spirit of God enlightens and fortifies his Soul she sighs and saith with St. Paul Cupio dissolvi esse cum Christo sometimes with David she utters these words as the Heart panteth after the Water brooks so panteth my Soul after the O God. Othertimes she Sings with Simeon now let thy Servant depart in Peace according to thy word Sometimes with St. Stephen Lord Jesus receive my Spirit and very often with her Saviour into thy hands O Lord I recommend my Spirit And as soon as her Soul is separated from her Body then the holy Angels take and carry her into Heaven as they carried that of Lazerus into Abrahams Bosom CHAP. XXXVIII The Condition of an holy Soul after She is separated from her Body AS soon as the Holy Soul is gone out from her Body She is as I have said just now carried into Heaven by the Holy Angels then in the presence of all Blessed Souls Friends and Relations dead in the Grace of God she hath this comfort to hear these words Come thou Blessed of my Father inherit the Kingdom which is prepared for thee from the beginning of the World. Well done and well come good and faithfull Servant enter into thy Masters Joy receive the Crown of Glory promised to them that are faithfull till death If for the maintaining the truth of the Gospel she hath endured in this world several Torments she shall receive the Crown of Martyrdom If she did overcome the lusts of the flesh and submit her concupiscence to the law of the Spirit she shall obtain the Crown of Virginity If in Marriage she were always faithfull and did never defile her Conjugal Bed she shall receive the Crown of Chastity If she did always give good example relieve the needy preach the word of God convert
the Grace of God but the infirmity of his Nature and the Temptations which he is Subject to c. viii p. 29 Grace doth not destroy Concupisence or sensual Lusts c. ix p. 33 Sanctifying Grace is incompatible with Moral Sins c. x. p. 35 Sanctifying Grace may be lost c. xi p. 37 The Righteous Man falls sometimes and Dies in his Sins c. xii p. 41 By Repentance a Man may recover his lost Holiness c. xiii p. 45 Repentance after we have often rejected Gods Grace is not in our Power c. 14. p. 46 Men make fair promises to God and break them very often c. xv p. 53 All vows made unto God of any thing whih is not in our Power are void c. vxi p. 57 Marriage ought to be permitted to all Men and Women indifferently c. xvii p. 6 Holiness consists in the practice of all Vertues an Commandments of God. c. xviii p. 7 Of Predestination and Reprobation c. xix p. 8 Several Impietis do proceed from the Doctrinâ— of Prdestination and Reprobation as they aâ— both believed maintain'd and Publish'd by Calvin and his Followers First Impiety It destroys the whole Ministry of the word of Goâ— c. xx p. 9 Second Impiety It Abolishes Prayer Faith Repentance the uâ— of the Sacraments and the keeping Gods Commandments c. xxi p. 9 Third Impiety It destroys that Doctrine of ours that God will havâ— all Men to be saved and none to Perish anâ— that he hath no Pleasure on the Death of a Sinner c. xxli p. 10 Fourth Impiety It makes God Cruel and Tyrannical c. xxiii p 11 Fifth Impiety It makes God the Author of Sin. c. xxiv p. 11 Sixth Impiety It causes and Nourishes Vice and is Enmity to good Government c. xxv p. 12 Seventh Impiety It takes away all Comforts c. xxvi p. 12 David and St. Paul did not believe Predestinatiâ— and Reprobation as they are above explain'd the 19th Chapter c. xxvi p. 13 How Predestination is to be understooâ— c. xxvii p. 1â— How Reprobation is to be understood c.xxviii p. 143. Gods Works are necessary to Salvation c. xxix p. 151 Images are of great advantage to instruct us and inflame our Devotion c. xxx p. 159. Bad Companions are rather to be avoided than the Plague it self c. xxxi p. 163 The Sinner being to die shortly and knowing not when nor how ought not to delay his Conversion c. xxxii p. 169 How the Married Woman that is desirous to be happy after Death and in a good Reputation among Men in this World ought to Live. c.xxxiii p. 273 A great comfort to the scrupulous Woman shewing that all the little Children that dye without Baptism are sav'd c.xxxiv p. 179 The condition of a Sinner near Death c. xxxv p. 185 The condition of a Sinner after Death c. xxxvi p. 191 The Condition of a Holy Soul near the Separation from its Body by Death c. xxxvii p. 192 The Condition of an holy soul after She is separated from her Body c. xxxxviii p. 199 The World is a Cheat. c. xxxix p. 205 Mistrust the World trust in God only c. xl p. 211 Nothing is able to satisfie our Soul but God alone c. xli p. 215 The Covetous Man is always poor and miserable the Liberal always Rich and Happy c. xlii p. 219 We must submit our Flesh to the Spirit c. xlii p. 225 Idleness ought to be avoided c. xliv p. 229 Riches ought to be contemned and how c. xlv p. 233 We must avoid the smallest Sins c. xlvi p. 239 We must Obey Kings and Magistrates c. xlvii p. 241 How Men ought to behave themselves in their troubles c. xlviii p. 249. A necessary Preparation to every one that desires whorthily to receive the Lords Supper c. xlix p. 257 Certains signs to know whether you have the qualities that St. Paul requires worthily to receive the Lords Supper c. L. p. 269 De la GRACE CHAP. I. Dieu presente sa Grace à tous CE que le pain est au Corps lâ— Grace l'est à l'Ame caâ— comme le Corps ne peut pavivre sans aliment ainsâ— l'Ame ne sçauroit subsister de la viâ— surnaturelle sans la Grace Nôtrâ— bon Dieu qui le sçait qui ne veuâ— pas qu'aucun perisse mais qu'il viveâ— ne manque pas de nous la presenterâ— comme il paroist clairement par ceâ— textes suivants La Grace de Dieu salâ— taire est clairement apparue à tous hommeâ— Tit. 2 11. Dieu ayant suscité son fils Jâ—sus l'a envoyé pour vous benir en retiraâ— un chacun de vous de vos iniquitez Acâ— 3.26 I l illumine tout homme venant au monde John 1. Car comme il fait luire son soleil sur les Justes injustes ainsy presente-il sa Graceâ— Ã tous sans faire distinction de personnes Il se comporte comme le Laboureur Le Laboureur jett esa semence dans son champ une partie tombe en bonne terre apporte bon fruit l'autre partie tombe parmi les ronces les Epines les pierres sur le grand chemin elle est ou étouffée ou les oyseaux du Ciel viennent qui l'emportent Dieu seme sa Grace dans le coeur de tous les hommes ceux qui la reçoivent sont la bonne terre ils portent bon fruit sont aymez de Dieu Ceux qui la rejettent sont la terre remplie de ronces d'épines de pierres ils sont sterils hais maudits de Dieu Quand je dis que Dieu donne sa Grace à tous je ne parle pas seulement de cette Grace universelle qui selon Calvin gist en la predication enterieure par laquelle le Seigneu invite à soy tous les hommes indifferemmenâ— voire même ceux aux quels il la propose eâ— odeur de mort pour matiere de plâ— grieve condemnation J'entend une Gracâ— interne qui est une lumiere dans l'en tendement un movement dans la volonté par laquelle Dieu nous faisant connoitre le bien le mal nous incite à embrasser la vertu à fuir le vice à laquelle si nous correspondons nous obtiendrons infalliblement le salut eternel Plussieurs assurent que Dieu ne donne pas cette Grace à tous Ils disent que Dieu sans aucune autre raison que son bon plaisir a determiné les uns pour être sauvez les autres pour être damnez consequemment ils font Dieu injuste quand il punit le péché Car puisque nous ne pouvons pas éviter le peché sans la Grace s'il est vray que Dieu ne Donne pas sa Grace à tous il s'ensuit que tous ne sçauroient pas éviter le péché purtant quand il punit leur peché il les punit pour
Evil Deut. 30.15 and in verse 19. he saith I call Heaven and Earth to record this day against you that I have set before â—ou Life and Death Blessing and Cursing â—herefore chuse Life Some may say that Liberty seems â—â—consistent with these words of St. John whosoever is Born of God doth not comâ—it Sin for his seed remaineth in him and â—e cannot Sin because he is Born of God. â—or if he cannot Sin then he is not free â—â—en Grace destroys Liberty for the â—ght understanding of this passage we â—ust distinguish between a Moral and Natural Power when we may not do 〈◊〉 thing we use commonly to say we â—annot do it which is to be understood â—f a Moral Power and not a Natural â—nd thus we must expound those words â—f the Angel where he says that he â—ould do nothing against Sodom till â—ot were escaped into Zoar Gen. 19. â—2 When then 't is said that whosoever is â—orn of God cannot Sin we must not â—elieve that the Natural Power is taken â—way but the Moral 't is as much as to â—â—y that as long as he Acts according 〈◊〉 the Principles of his Spiritual Birth â—nd doth his utmost endeavours to be â—ke his Heavenly Father he cannot â—in which we are to understand as School-men term it in sensu composito but not in sensu diviso CAAP. VIII If no Man Lives in this World without Sin we must not blame the Grace of God for it but the infirmity of his Nature and the Temptations which he is Subject to MAN is subject to so many sorts of Sins that 't is very rare to find one in this World exempt from all Sins Oftentimes we are caught by Sins of ignorance and because they seem matters of little weight we are not sensible of ' em Again Sins of Frailty surprize us all of a sudden and other Sins overtake us very often by reason of the continual Temptations of the Devil the World and the Flesh Therefore what St. John saith if we say that we have no Sin we deceive our selves and the Truth is not in us appears but too true but though it is true in an ordinary sense that in this World Man is not without Sin yet by the Grace of God he may Live without falling into it I can do all through him that Comforts me saith St. Paul by saying all he excepts nothing now if he can do all through him that strengthens him then by Grace he can live without committing Sin otherwise that exhortation of St. Peter Be diligent that at Christs coming ye may be found of him in Peace without Spot and Blameless 2 Pet. 3.14 would be vain and to no purpose if by the assistance of Gods Grace we could not live without being spotted and defiled with Sin and to make it appear by reason thus I argue either the Grace of God is sufficient for the avoiding of Sin or it is not if it be not sufficient Ergo in vain God gives us his Grace for that effect and doth injustly punish our Sins seeing that he Punishes us for a thing which we could not avoid and since we cannot say so of God without Blasphemy we must say that his Grace is sufficient as it appears by these words of Christ to St. Paul sufficit tibi gratia mea and therefore we must conclude that with Grace a Man may live without sin if then we do not live in this World without sin we must not blame the Grace of God for it but either the frailty of our nature or the continual Temptations of the Devil and of the World. CHAP. IX Grace doth not destroy Concupiscence or sensual Lusts BY Grace 't is true we overcome Sin to Grace we are indebted for all the good works we do and for the Victories we obtain over our grand Enemies the Devil the World and the Flesh But tho it cools the Fires of our Lusts yet it doth not totally extinguish ' em Experience convinceth us too often that the Flesh Lusteth against the Spirit and these are contrary the one to the other Gal. 5.17 so long as we are here below in the Church Militant although we have the Grace of God on our side yet we must not hope to live without Wars Witness St. Paul he was in the State of Grace and yet his Lusts alarm him he is encountred with the sharp Goads of the Flesh his Flesh Warreth against his Spirit and the good that he would do he doth not and is forced to cry out Oh wretched Man that I am CHAP. X. Sanctifying Grace is incompatible with Mortal Sin. TO prove this assertion we must know the right Definition of Mortal sin and of sanctifying Grace or what are the effects of both Mortal sin is so call'd because it procures death to the soul or deprives it of the Grace of God which is its supernatural Life and sanctifying Grace is so term'd for as much as it sanctifieth the soul and renders it acceptable to God. By mortal sin the soul is in Enmity and hatred with God but through sanctifying Grace it becomes his friend and well beloved By mortal sin it is doomed to the Infernal Lake of Hell but through sanctifying Grace it is made an heir to the Kingdom of Heaven Now the Definition and the effects of mortal sin and sanctifying Grace being opposites they cannot possibly be found at one and the same time in one and the same subject as day and night chase away each other and cannot exist both together at the same time in the same place and subject so mortal sin and Grace cannot cohabit at one and the same time in one and the same soul and therefore the one is inconsistent with th' other CHAP. XI Sanctifying Grace may be lost THere is nothing certain in this fading and miserable Life but Death the most splendent Crowns are tottering and the best established Monarchies are oftentimes subverted And as the health of the Body which we count a great Treasure is too frequently lost so it fares with sanctifying Grace which is the Ornament of the soul this is very Evident in these Texts ye did run well ye are fallen from Grace Gal. 5.4 holding Faith and a good Conscience which some having put away concerning Faith have made Shipwrack 1. Tim. 1.19 Some are already turned after Satan having Damnation because they have lost of their first Love 5.12 15. the Dog is turned to his Vomit again and the sow that was washed to her wallowing in the mire 2 Pet. 2.22 't is that which Experience also proves to us but too often and to our shame David a Man of great Faith and Integrity committed two great Sins Adultery and Murder 2 Sam. 11.4 Solomon who was the beloved of the Lord yet through the Love of strange Women his heart was turned from the Lord God of Israel and went after other Gods 1 King 11. Peter the first of the Apostles to whom Christ had given his special
came unto me Mat. 25.35 He shall render to every one according to his works to them who by patient continuance in well-doing seek for Glory and Honour and Immortality eternal life but unto them that are contentious and do not obey the truth but obey unrighteousness indignation and Wrath Rom. 2.6 By those Texts of the Holy Scripture it is as clear as the day at Noon that Predestination is not without a respect to our Faith Obedience and good Actions CHAP. XXVIII How Reprobation is to be understood IT is a gross impious and blasphemous impiety to assert that God did by his immutable decree appoint the greatest part of Men to eternal damnation without having any regard to their infidelity disobedience and bad actions as Calvin will have it to be lib. 3. c. 23. Sect. 1 2. Reprobation is an Act of God's hatred and God hates and punishes nothing but Sin which no Creature can be guilty of before its existence Wherefore the existence of the Creature and his disobedience to Gods Commandments ought to be presuppos'd before he be doom'd to eternal damnation I mean before he can be hated and condemn'd by God into Hells Fire From whence it follows when God did by eternal decree appoint the greatest number of Man-kind to eternal damnation it was in consideration of their infidelity disobedience to his Commandments or wicked Actions And to let you see that what I say is very well grounded pray mark these Texts following Go ye cursed depart from me into everlasting fire prepared for the Devil and his Angels mark the reason of it for I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink I was a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not Mat. 25. The wicked saith David shall be turned into Hell Ps 9.17 they shall have their portion in the lake that burneth with fire and brimstone Ps 11.6 Rev. 21.8 the wrath of God cometh upon the Children of disobedience Eph. 3.6 Mans destruction is of himself saith Hosea The Angels which kept not their first estate and Sodom giving himself over to fornication are set forth for an example 2 Pet. 2. When God punished them 't was for their sins and when in his eternal decree he condemned them to everlasting flames 't was in regard of their sins because of these things cometh the wrath of God upon the Children of disobedience Eph. 5.6 though Calvin saith that it is for no other cause but because he wills l. 3. c. 23. S. 1 2. Gods decree is eternal and immutable that is certain but it is subsequent and conditional I grant he hath appointed the greatest part of Men to eternal damnation but it is in regard of their infidelity or disobedience to his Commandments Their disobedience is antecedent and presupos'd the Soul that sinneth shall dye Reprobation is but conditional that is to say no man is Reprobate but upon condition he transgresses Gods Commandments or be unfaithful But some will say I grant predestination and Reprobation to be as you have explain'd them before I grant it is in respect of my Faith or Infidelity Obedience or Disobedience to Gods Commandments yet that hinders not his decree to be immutable For as he hath the knowledge of all things which have been are and shall be and because nothing can be added to his knowledge he knows whether I shall be faithfull or unfaithfull obedient or disobedient to his Commandments and therefore he knows whether I shall be sav'd or damn'd Therefore I have no need to trouble my self for whatsoever I do I can never change Gods knowledge and eternal decree concerning my salvation or damnation Answer It is true we cannot alter Gods knowledge it is certain his decrees are immutable and that we shall be either saved or damned But knowing not which of the two and being certain that God will have all Men to be saved and none to perish and that for this cause he gives his grace unto all it being their fault if they be not saved as it appears by several Texts of the Holy Scripture Mans destruction is of himself Hos 13.9 Whilst we are in this World we ought to entertain this thought that we are of the number of the Elect. And because the Tree is known by its Fruit and the mark of the Elect is to do good and avoid evil embrace vertue and eschew vice and wholly obey the will of God. Therefore we ought to live conformable to those Rules all the days of our life this is the Character of a predestinated Soul which we ought to endeavour to carry along with us to our Grave CHAP. XXIX Gods Works are necessary to Salvation WE speak of Faith we extol it in Sermons assert we are thereby Justified without having any regard to good works and to confirm what we say we alledge Both the words of St. Paul and the example of Abraham If Abraham were Justified by works he hath whereof to Glory but not before God. Abraham believed God and it was counted unto him for Righteousness even as David discribeth the Blessedness of the Man unto whom God imputeth Righteousness without works Rom. 4.2.6 which is the cause that many thinking too much upon Faith care very little to practice good works But they deceive themselves for they ought to Remember there are two sorts of Faith one Dead and another Living The Living Faith which only Justifies our Souls and whereby we are sav'd is never without good works as a good Tree is never without Fruit in its Season the Sun without Light Fire without Heat and Water without moisture Every Faith without good works is Dead saith St. James 3.17 What doth is profit my Brethren though a Man saith he hath Faith and have not works can Faith save him If a Brother or Sister be naked destitute of daily food and one of you say unto them depart in Peace be ye warmed and filled notwithstanding ye give them not those things which are needfull to the Body what doth it Profit even so Faith if it hath no works is Dead being alone yea a Man may say thou hast Faith and I have Works shew me thy Faith without thy Works and I will shew thee my Faith by my works thou believeth that there is one God thou doest well the Devils also believe and tremble But wilt thou know O vain Man that Faith without Works is Dead was not Abraham our Father Justified by works when he had offered Isaac his Son upon the Altar seest thou how Faith wrought with his works and by works was Faith made perfect ye see then how that by works a Man is justified and not by Faith only for as the Body without Spirit is Dead so Faith without works is Dead also It profits nothing neither to our Justification nor Salvation Whosoever therefore will after his Death obtain an eternal Salvation ought
Remember that shortly we must follow ' em The hour glass runs without ceasing and it may be Death to Morrow will lay our Bodies in the Dust This Sermon that we have heard to day this Godly Book which we read now may be the last we shall hear or Read. Our Years Months and Days are counted we cannot prolong them who knows whether we shall live till to Morrow how many do we see every day who go and lye down in perfect Health and in the Morning are found Dead in their Beds that which happens to others may happen unto us A Tile from the top of a House falling down upon your Heads may destroy you a fishes bone a Stone of a plum or a bit of bread may choak you Therefore your Life being so short and uncertain you ought not to delay your Conversion You must prevent the day which is wont to prevent you You must not stay till you be old or near Death you must serve God in your Youth you must turn to him without any delay As soon as Achaâ—â— had heard the words of Eliah he rent his Cloths and put saccloath upon his Flesh and fasted and lay in Saccloth and went softly 1 King 21.27 CHAP. XXXIII How the Married Woman that is desirous to be happy after Death and in a good Reputation among Men in this World ought to Live. ABove all things she ought to Fear and Love God the Fountain of all goods She ought to keep his Commandments and Worship him with a deep Humility and avoid the Pomps and Vanities of this World Remembring that she promised in her Baptism to Renounce them as well as to resist the Temptations of the Devil and Flesh She ought to obey her Husband and be taught by him both in matters as well belonging to Religion as his own Family to Love him and be Faithfull unto him till Death But because chastety is the Ornament of Women she ought to have a great care of her Reputation remove the least Sins contrary to pudicity and to avoid the Company of indiscreet and lacivious Women whetheir it be in their Discourses or in their Countenance looks or Garments she ought to delight only in her Husbands Company for the married Woman out of her Husbands Company should be like a Fish out of the Water as the Chich strugled from without the Hen or as a lost sheep exposed unto Woolfs She ought to have so great a care of her Family as she might give an account of all things that are done in her House which ought to be to her what the shell is to a Snail She ought often to hear the word of God keep Company with those that are of a Holy and Exemplary Life read good Books abstain from lascivious because the Reading of them by little and little infects our Souls corrupts good manners and brings us to a shamefull end She ought often to meditate that she is once to die and perhaps sooner than she thinks that she shall be Judged to everlasting Pains or Joyes to an Eternal shame or Glory and this frequent and serious meditation will make her refrain from all unlawfull Pleasures and render her diligent in the practice of Vertues and Remember that as in the harvest we reap but what we have sowed before even so in the other World we receive the Fruits of what we have sowed in this CHAP. XXXIV A great comfort to the scrupulous Woman shewing that all the little Children that dye without Baptism are sav'd BY little Children I mean those that have not yet the use of their reason and I say though the contrary be asserted by a great many that if they dye without Baptism they are saved notwithstanding For our Salvation doth not meerly depend upon an Element which is not always in our power The Baptism that saves us saith St. Peter is not that that puts away the filth of the flesh but the answer of a good Conscience towards God 1 Pet. 3.21 he that sinneth shall be punished Every one shall dye for his own iniquity Therefore the young Children before they can use their reason being not able to commit sin ought not to be punished for God hates and punishes nothing but sin and consequently if they dye are saved But some will say there is an actual sin and an other call'd original 'T is true that young Children before the use of their reason are not capable of the former but by the transgression of Adam they are guilty of the latter and ought to be punished for it I answer it is true that the young Children have encurred the original sin but it is true also it was forgiven unto them for as by the offence of one Judgment came upon all Men to condemnation even so by the righteousness of one the free gift came upon all men unto Justification of life Rom. 5.18 they shall say no more the Fathers have eat a sower grape and the Childrens teeth are set on edge but every one shall dye for his own iniquity Every Man that eateth the sower grape his teeth shall be set on edge Jer. 31.29 the original sin is remitted not as concerning temporal death and other afflictions in this life which are the consequences of that sin but as concerning eternal death and other torments in Hell that did deserve that same sin If any is now damn'd and suffers in the other world 't is for his own sin Suffer little Children to come unto me saith Christ and forbid them not for of such is the Kingdom of God. Mark that Christ spoke to young Children not Baptized of such saith he is the Kingdom of God therefore they are saved though they dye without Baptism the promise is not onely made to our Fathers but to our Children also God is the God of the one as well as of th 'others and to damn little Children meerly because they have not received the Baptism which was not in their power it would be in God a kind of Cruelty CHAP. XXXV The condition of a sinner near Death REpresent to your selves any wicked Man ready to dye he fears sweats becomes pale his eyes are chang'd his tongue stammers and his heart looses all courage The thought that he shall shortly be separated from his body and appear before the Judgment-Seat to receive his Sentence of Life or Death of eternal Happiness or Misery troubles him so much that he knows neither what he saith nor what he doth He wishes but in vain that God would be pleased to restore his health and let him live some few years or months longer that he might in good earnest practise vertue and keep Gods Commandments which he hath so often transgressed Whilst he entertains these vain desires in his troubled mind his Conscience accuses him of all his former Crimes the Devil clearly represents them unto him aggravates them and endeavours as much as he can to cast him into despair Sometimes he sighs desires God to