GOD that gave it He gave it not as He doth many things by the use of means but peculiarly GOD noâ— man gave the spirit Ecc. 12. 7. And our Saviour in proving the Resurrection assertâ— that Abraham Isack and Jacob Yet live in a separated state from the Body and such as believe the immaterality and immortality of the Soul which is the common belief of alâ— most the whole World cannot but acknowledge this so St. Paul reasoneth with Philosophers at Athens Acts 17. How long it is ere the Embryo in the Womb receive the soul is something quisquus to determine tho some of the Ancients have been positive as the following distich doth declare Sep in lacte dies ter sunt in sanguine terni Bis seni carnem ter seni membra figurant That is Seven dayes in milk and nâ—ne in blood Twelve dayes the flesh thrice 6 the rest conclude § 3. But leaving this to Philosophy to discuss as to Religion since our spirit or soul is the daughter of an high house no lower than Heaven and the product of the Father of Spirits it is fit that we labour as much as we may in the use of the means to deliver her out of the bondage of corruption she groans with the load of flesh 2 Cor 5 3 In this Tabernacle we groan being burthened And the natural body hath an Animal spirit to lust after sin as St. James sayeth the spirit in us lusteth to Envy Jam. 4. 5. But this spirit evaporateth in pleasure and that sore must be mortified that our soul may be saved in the day of the LORD 1 cor 5. 5. But the rational tho it be hugely darkned and alienated from the life of GOD Eph 4. 18. Yet hath it reason tho much master'd by the brutall part and by that Reason and the faculty even of a natural conscience it cannot but groan under the burden of sin § 4. Now that the soul is contaminate and participant of original sin with the Body and how it is propagated and corrupted are purposes that we should rather yeild to with humble Faith then with canvassing Curiosity labour to comprehend Since the Scripture is positive in the thing That the imaginations of the heart of man are evil and only evil a puâ—â—tia Gen 6. 5. The thoughts of his heart 〈◊〉 only evil continually And without wreâ—ing that of Psal 51. 3. and 5. Verses 〈◊〉 must confess Original Sin And our Saviour Joh. 3. 6. sayeth That which is born of the flesh is flesh and inferreth the necessity of Regeneration from this Disease If we Compare this then with that of Gen. 6. 3. My spirit shall not strive with Man for that 〈◊〉 is flesh We may easily perceive that Man in his whole Compositum is Corrupt and Carnal And the Apostle St. Paul Concludes the whole World under sin And guilty before GOD Rom. 3. 9. and Rom. 7. 23. he descrives unto us a Man inter Regenerandum convinced by the Law and entering the doors of a new Life groaning under the power of sin and death wretched under that corrupt Body of sin and death till he be delivered This is also the Doctrine of the Orthodox and primeval Church and what has been said against it by the Manicheans and Pelagians is fully refuted by that great Dr. Aug concluded against by General Councils and the Current of the Catholick Church all along Yea the sensible amongst the Heathens as Pliny and Tully have acknowledged this and found out the Disease by their own Sentiments Confessing that Nitimur in vitetum c. Now to Dive into that deep Gulf how original sin comes in since no sin is of GOD whether by the breath of Eve corrupted by the Serpent or by the poisonous quality of the Tree of Knowledge whose fruit thô sweet possibly was Venemous which GOD forbad Man to eat of under the pain of Death And GOD may make poison to be in Nature for good and Holy Ends. Whether by these wayes or any other Way or by permissive providence leaving Man under the facultie of Free Will to make his own Election or whether the Soul was infused void of Original Righteousness Or by the first Contact with the Body as our Countryman Dr. Baron De prop pecc doth very pertinently clear is a businesse improper for this Treatise to enlarge upon Yet it is best for thee O Man humbly to believe and sensibly acknowledge what thou feel's that thou may Cleanse thy self from all filthiness of flesh and spirit 2 Cor 7. 1. And that You may be sanctified throughout Soul Body and Spirit as the Apostle prayes for the Church of the Thess 1 Thesâ— 5. 23. And labour by all means to dig out this root of bitterness from thy Soul and Heart and make use of the salutary means thy Saviour hath prescribed for this end § 5. Now this gets an excellent open Entrance by early Baptism and bringing the Children from the Womb to the Font to be washen in this saving Flood in the Laver of Regeneration from the guilt and filth of sin Which mercy according to the Tenor of the new Covenant is allowed of GOD to Infants For as Circumcision in old which was a seal of the Covenant Rom 4 11. was conferred on Infants so Baptism upon that same ground may be thought to belong to Children of believing Parents Or at least reputed to be so or if one of the Parents believe they are federally holy as St. Paul sayeth 1 cor 7. 14. Else were your children unclean but now they are holy And St. Peter tells the Jews that the promise belongs to them and their children Acts 2 39 CHRIST himself took little Children and blessed them and said suffer Little Children to come to me for of such is the Kingdom of Heaven and he laid his hands on them and blessed them If his blessing belong to such Why not Baptism Which is among the first of his Blessings And we find from Scripture that GOD hath sanctified some in the Womb and from the Womb why may he not than sanctifie His own institution of Baptism to Infants and the sooner the better this Antidote be applyed against the poyson of the Serpent it doth also much inhanse this Truth that it is and hath been the practice of the Universal Church in and since the Apostles times For we read that some have been baptised and their whole house of which probably Children were a part And altho' some Sectaries have opposed this and have denyed Infant Baptism yet neither is their grounds nor practice to be laid against the General Vote of the Church well instructed by the word of GOD and it is no small defence and warâ—and for Infant Baptism that it is not now a question in the Church and it is so fully asserted and proved that it were superfluous and like lighting a Torch at Noon to add any thing upon the head since none but Phanaticks that follow the fume of
not be so well made eflectual let both Pastors and Parents double their Diligence in bearing in the Principles and Practices of Religion into the tender Hearts of their Children by Prayer and other laudable means for that Holy End STAGE III. The Contents Of the evils incident to Children in this Stageâ— their Life Some Rules for the Orderingâ— their Life VVith a Reinforcement of tâ— care Incumbent to those that are over thâ— with sutable Devotion § 1. IT is a sad Complaint of the Spiâ—â— of GOD Gen 6. 5 That the Imâ—ginations of the thoughts of the heart of man 〈◊〉 evil and only evil continually and that 〈◊〉 pueritia from his Childhood Which 〈◊〉 we consider aright Man shall find that 〈◊〉 hath all the Dimensions of the Bodyâ—â— sin and Death Rom 7 to the end 〈◊〉 tho where Grace comes this Canaaniâ—â— not ejected tho dejected this corruptiâ—â— hath invenomed our whole Nature 〈◊〉 hath its seat in our Heart and never ceâ—â—eth to foam and to boil like the Bottomâ—â— pit It is a deep thing that no Humaâ—â— Engine can reach for The heart is decâ—â—ful above all things VVho can know it Jeâ—â— 17. 9. This disease doth alienate us from tâ—â— Life of GOD Eph 4 18. It hardneth ouâ— heart depraveth our will perverteth ouâ— affections infecteth our Senses and inflameth our Appetite after evll O man search and dissect this disease and thou shall find the Poison of Asps not only under thy tongue but in thy heart Rom 3. 11. And the very nature of the Serpent in all thy Faculties Which if reflected upon aright may through the Grace of GOD begin the Rise and kindle the first sparks of Regeneration § 2. Although it be hard to Enumerate all the evils of Childhood Yet to the help of any considering Man in his Reflection I shall hint at some Blemishes thereof Some have mentioned Vitium naturae gentis personae The common Vice of Nature and the more particular evils of the Clime and Person All have the common disease which vents it self in Nations Families and Complexions in a different manner So some Natures are more mild some more fervide In some the Irascible in others the Concupiscible appetite doth Predomine This would be well considered that man may be the more fitted to correct the corruption of this inconsiderat time of his Age But the more particular errors of this Circumstance are Ignorance Idleness Careleness Inconsideraâ—ness and Falsenâ—â— whereby Man is Inclined to Lying Châ—â—ing and Stealing So that this indiscâ—â— Fool hath some Wisdom to do evil 〈◊〉 he be simple to good As also Envy 〈◊〉 Spirit that is in us sayeth St. James lustâ—â— to Envy and St. Augustine after him saiâ—â— Vidi zelantem puerum a sort of Emulatiâ—â— and Envy in Young Ones together wiâ—â— evil custom Especially in speech wheâ—â— by a man alas layes aside his Glorâ—â— and soon learneth to speak the Languaâ—â— of Hell As also how prone is the Nâ—ture of man in this Circumstance to leaâ—â— and use sinfull Childish Tricks In thinâ—â— belonging to Nature which fair Natuâ—â— hath put a Vail over to hid theâ—â— from the Eyes of Curiosity And aâ—â— these are Nursed by an inconsiderate minâ—â— and an unactive Conscience But whaâ—â— need I mention these evils Since thâ—â— poor Stripling is exposed naked to all evils under the Sun So that Manâ—â— when he hath any power to reflect is to consider the mercy of GOD that ever he hath been reduced to any Sense and Judgement For § 3. If he shall now delineat himself he shall find the Root the rise the spruteing of these evils in him Ignorance is the â—â—ause of all our wandrings he is born blind â—nd like a whelp seeth not till such a day â—s long ere the scales fall off his eyes and â—s by a mercifull miracle of Grace that â—ver he sees He 's ignorant of GOD â—hat rude conceptions and Ideas doth his â—ind and phansy conceive of the Deity â—ot considering GOD in his Spiritual and â—oly Nature and excellent Properties the Eternal and first Being the infinite Reaâ—on and Light of all the rational World And so good that if known Man cannot â—ut adore fear love and choise him â—hen he beholds him in the mirrour of â—is word and works and in the express iâ—age of his person Jesus Christ He is also â—gnorant of himself tho' nosâ—e teipsum be a common principle He knows not whom he represents being the image of the invisible GOD tho much eclipsed by sin Yet there remains some sparks and scintils of it in his Rational Nature Which if by Grace improved may reduce this wandring Creature to the paths of Righteousness He is also ignorant of the way to Salvation and his eyes will be no sooner opâ—ed but he 'l have reason to cry out What shall I do to be saved Acts 20. 37. altho he may think at first the way to 〈◊〉 strait for so indeed it is sayeth our Savioâ—â— Yet shall he see his corruption to be 〈◊〉 cause that it is so difficult and if throuâ—â— GOD's blessing he shall consult Graceâ—â— he shall find rhe way so straight and plaâ—â— that a wayfairing Man tho a fool shall 〈◊〉 err therein Isaiah 35 8. § 4. I shall not enlarge upon the othâ—â— evils incident to our Nature Since if thâ—â— of Ignorance were Removed and Coâ—â—scence awaked to any exercise man shaâ—â— find it highly rational to correct the reâ—â— for when Light comes in it will make 〈◊〉 ashamed of those things we have taken pleasuâ—â— in When we feed the Brute in Darkneâ—â— and forgot the Soul and left it lyinâ—â— maimed and dying in its Blood Thâ—â— light will easily discover the preferance of love to Envy Truth and Honesty to falshood And make the man when he finds himself naked to hid his eyes from himself and bestow the more abundant honour upon his more uncomely parts this light will discover the Leopards spots of ill custome and turn the man from black to white It will reduce the straying sheep and let him see where he is what he is and what he shall do § 5. Solomon gives unto such an excelâ—ent Direction The fear of the LORD is the â—eginning of Wisdom And the LORD's word makes the simple wise sayeth the Psalmist This parents and teachers should mainly â—nculcate upon young and tender Hearts And as man has by Education The advantage of these Instructions So he would be also taught to moderate and Govern his passions and to Rule his own Spirit especially ro guard against any peculiar and personal infirmity of his nature and to strangle the Eruption thereof by Discretion And with-all to learn to bow his knee betimes and seek Grace from GOD who giveth liberally and upbraideth no man For which he is to consider the advantage of Early piety and to weaken sin ere it come to an habite Isaack had the advantage of good education but his sons were more pregmatick and possibly lost much of his
have no excuse to neglect Religion in thy most busie Employment It will be good also that thou be a keeper at home and be not like a Bird that wanders from his Nest Let no sinful diversion especially the Tavern take thee away from thy Trade And if thou enclines to Religion follow not the guise of the Times be not carryed about with every wind of Doctrine Rather follow the Faith of the Orderly Church For it is very dangerous for love to a Sect to cutt the Church and break the Staves of Beauty For as long as thou reels with this giddy humour thou canst not well fix in a solid course of Religion And Lastly Beware of Discord and Division in thy family For 〈◊〉 consumes the Substance thereof makâ—â— many careless and desperate is an Enâ—â—my to all thâ—iâ—t For A house diviâ—â— cannot stand § 7. And for the management bâ—â— of thy conjugal Relation and callingâ—â— must here in the beginning of thy settâ—â—ment Recommend unto thee domâ—â—tick devotion and â—amily worship a duâ—â— that none of the seed of Jacob should â—â—cline it being their Fathers practice whâ—â— house was a Bethel to GOD a little Teâ—â—ple for the LORD of Glory who hâ—â— this duty brought down to him from 〈◊〉 famous Grandfather Faithful Abrahâ—â— who is commended for the Religious Gâ—â—vernment of his Family whose steps 〈◊〉 sau treased a man much of Contempâ—â—tion at home And thô Jacob hâ—â— Greater incumbrance and a more nuâ—â—erous family Yet his house as well 〈◊〉 person was consecrated to GOD. aâ—â— not only the Jews but also Christiaâ—â— should follow the Steps of these Venerâ—â— Patriarchs to be lively portractures of thâ—â— vertues as Images of their nature Aâ—â— this duty is so proper to the family thâ—â— before the Church was enlarged 〈◊〉 Master or Father of the House was â—â—iest and did officiate in the dayly Sâ—â—â—ifice at home And when the Church 〈◊〉 made more ample it is constitute of â—amilies which if Heterogenius to the â—ody they are but useless and corrupt â—embers Whereas the Families of the Faithful are blessed of GOD And His â—rath power'd out upon such families as all not upon His Name Jer 10. 25. Joshua that great Capâ—ain of the LORDS â—ost did not suffer his military Affairs 〈◊〉 hinder him and his House to serve GOD tho all Israel should neglect it David after him in the midst of a Bloomâ—â—g State under the burthen of a Crown and Countrey Yet walked Righteously in his House And every Tribe Family is called to pray and mourn a part Zech 12. 13. And the Gospel hath set up this Duty clearly Christ hath promised to be among the midst of two or three conveened in his Name And we read of the Church being in particular Houses and the Centurion feared GOD with all his House Acts 10 2. And Christ hath made 〈◊〉 a Royal Priesthood and a Holy Generation And this doth rather prepare for than invade a setled order of a Priesthood Private and Publick duty doth not interfere and Clash Thou must not only pray for thy Family but pray in thy Family Is the LORD the GOD of all the Familys of the Earth and not of thine Shalt thou wish GOD a Catholick service and cutt of thy Family by schisme This were to joyn thy House to another GOD or else to have none at all Let all Houses then that Smoak Smoak with Sacrifices to GOD for the House of the Godly is under a special Protection his Eyes are open to their Prayers GOD is a Shadow and Covert over the Roof of such Families It 's good To declare his Faithfulness every night and his Loving Kindness every morning Psal 92. 2. Let the People praise Thee O LORD let all the People praise Thee And Lastly This Duty of Family Devotion may be called Ezekiels Sign and Mark that saves from the destroying Angel and if any trouble fall out GOD knows how to deliver the Godly out of Temptations This Family worship is the great Characteristick of a Christian it makes thy House thy Home and gives thee Repose in thy Perigrination it makes thy house a Dutyful Tenement to the Great Land-Lord it payes due Rent to GOD it is the Bond and Beauty of thy House and makes thy Family like Jerusalem compact together § 8. Let every Christian then Regard Domestick duty which is so necessary and useful to guide the family and to consecrate and cover thy house which if thou Rule well with discretion and good Government thou shall find some leasure if it were but as long as to take thy Brakefast thou may conveen thy family and joyn together and seek GOD it would never hinder thy business but rather advance it if thou pretend thy ignorance it is much to be imputed to thy own fault and the neglect of thy Soul And if you say it is not the custom of many of your Rank Alas You are ready to follow an evil custom but to imitate what is good you have neither heart nor hand yet I am loath to leave thee in such neglect and therefore for meaner Capacities I shall subjoyn the Practice of Domestick Devotion and family Worship The Morning Prayer O Eternal and ever blessed GOD our blessed Creatour Preserver and Redeemer the fountain of Life and the Father of Lights the Keeper of Israel who never sleeps nor slumbers this poor family falls down before Thee this Morning and with all humble Devotion praises thy exalted Name for all thy mercies to Mankind and to us and that Thou has protected and refreshed us the night bygon and raiseâ— us up this morning in any health and hope Glory to Thee who hast given us time to rcpent LORD give us Grace to repcnt and to work oâ— the work of our own Salvation LORD heal oâ—â— corrupt nature sweeten our humour and seasâ—â— our heart with Grace slay our corruptions anâ— give our heart a right set with Thy healing haâ—â— perfect our Faith and guide us by Thy Spirit Vphold us with Thy Arm Refine and â—â—our hearts and passions set a Watch at the dâ—â— of our lips be at our right hand we shal nevâ—â— be moved give us to set Thee alwayes before 〈◊〉 and while it s called the day that we harden 〈◊〉 our hearts but hear thy Word and Voice thâ—â— we may spend the rest of our dayes in Thy 〈◊〉 and sincere Obediâ—nce save us from sin and Satan the deceits of the World and all dangerâ— of Soul and Body LORD bless our Famiâ—â— with Grace Peace Comfort and Contentmenâ—â— Heal the Church rule the publick Governmeâ—â— of Chureh and State Bless the Parish withâ—â— Gospel Blessing strengthen our Pastor prepaâ—â— us for Death and Judgement guide us all our dayes by Thy Council in Thy fear grant us a blessed and happy End and hereafter receive us unto Thy Glory through JESVS CHRIST our LORD in whose Name and Words 〈◊〉 pray Our Father c. And in the evening again labour to Recollect
Christ in thy armâ— but in thy heart The Prayer LORD Help thy servant and all such 〈◊〉 thou art pleased to bless with a long life 〈◊〉 attain unto that pitch of puritie and preparatiâ—â— as may make us ripe Fruit to GOD that 〈◊〉 may come to the Grave in Good old age aâ—â— Shock of Corn in full maturity give us by tâ—â— Grace under the Burden of old age that 〈◊〉 may be unburdened of the body of sin and deaâ—â— that after all the travels of our life We may râ—â— our Ark under the Pavilion of Thy Eternâ—â— Majesty Amen STAGE Second OF The Quatuor Norissima or feur Last things and how Man is to improve himself in the Consideration of thâ—se § 1. IT is a great Mercy while we last and enduâ—e that the last things be minded For the longest Day will come to an Even and these last things are so new that they never change except that the last Enemy Death will be destroâ—ed 1 Cor 15. 26. It suits well then with a Christian to be well setled as to these Tria sunt omnia said some of the Philosophers but four things are necessary sayeth the Scripture and it is the Vnum Nâ—â—ssarium The one thing needfull to know theâ—e practically for what more certain than Dâ—ath What moâ—e searching than Judgement Wâ—aâ— more dreadfull than Hell And what mâ—re comfortable than Heaven Take then a View of them for thy Christian prâ—fiâ— Of Death § 2. All the World spâ—ak of Death but I know not by what a pleasant yet aâ—e unhappy Charm few seriously lay it to heart Betwixt our Birth our Deaâ—â— there is but a thought or an instant it 〈◊〉 happy then to awake and go to the Houseâ— mourning and see the end of all things Ecc. 7. 〈◊〉 All things dye Empires and Kingdoâ— decay the four Monarchies are out of Dâ—â— The whole Creation groaneth Rom 8. 22. Tâ—â— Universe is but an Universal hospital 〈◊〉 Grave a common Mother where the greâ—â—est Potentats lay down their power aâ—â— crowns and all Mankind put of their glâ—ry for Dust we are and to Dust must we retâ—â—â— All have sinned all must dye ss 3. I shall only mention this commâ—â— Theme that it may be practically iâ—proved by a short discourse of Deaâ—â— anâ— a right preparation for it ss 4. First in discoursing of Deaâ—â— thou art to consider what it is 2ly 〈◊〉 it is 3ly How it is 4ly When it is 〈◊〉 Its sting and strength 6ly The victory â—ver ss 5. What it is Altho there be nothiâ—â— more obvious than Death yet would 〈◊〉 require one from the dead to inform tâ—â— World of it but Abel yâ—t speaketh aâ—â— CHRIST cryes by his Word and Spiriâ— that Death is the Term of thy Temporaâ— â—ife the dissolution of thy earthly Taâ—ernacle and a separation of the Soul â—om the Body It is a long sleep it makes strange Change upon Man it turns the 〈◊〉 House to Rubbish it sets thee off â—e Stage of time to the darker Regions â—f the dead it layeth strength Beauty â—ortune and all the commodities of life â—n the dust it destroyes Nature and thô its Conquest be but over Dust yet this King â—f Terrors Reigneth till the Resurrection § 6. 2ly Why it is All have sinned all â—ust die In the day thou eatest thereof thou shall â—urely die By one Man sin entered into the World and Death by sin The Vltimus Conatus and â—last effort of Death is to dissolve nature Soul and Bodie must sunder The Body sleep and be Refined in the Dust till the last Trump § 7. 3ly How it is The way and manner of Death is dark it comes either by nature or by accident It hovers over our heads like an Eagle in the Air It is like a ship in the Sea whose footsteps are not known It lurks as a Serpent under the Herb And the more hidden the more dangerous it kills us as a Basalisk when we see it not It kills many with pleasure as it hath been observed Plures pereunt Gâ—â— qvam Gladio It besets us before and behiâ—â— so that it is good to have our Witsâ— bout us § 8. 4ly When it is In the beginningâ— progress and end of our Race When 〈◊〉 ver thou begins to Live thou Dies anâ— thy Breath is within thy Nostirles And Death hath smitten the Cedar anâ— the Grass the Good and Bad the Ridâ— and Poor in divers manners and very unâ— expectedly to many it comes as a Thiâ—â— by Night and taketh our earthly house by surprize and although in geneâ—al thâ— Term of our Life be dâ—tâ—rmin'd by GOD Job 7. 1 Yet are there so many incident Tryals and exercises that Man being â—eft to the freedom of his own will by unluâ—kie adventures makes his own Diet of Dying tho so sore against his will when it comes so the wicked is said to die before their time and in the midst of their dayes § 9 5ly The strength and sting of Death Death hath a great strength for no man can see it and live and that which imbiâ—ters it is sin If thou therefore inortifie sin thou plays upon the hole of the Aâ—p and needs not feaâ— the Sting of the Sâ—â—pent It is only sin that makes Death dreadfull for it poisons its dart and makes it bitter to the Uâ—sanctified But CHRISTs Death sweetens all its Acerbities to the Godly and makes them say with Our Saviour The Cup that is given us of GOD shall we not Drink § 10. 6ly The victory over it There is no Cure of Death But in the Prince of Life if we â—ie with Him we shall Live with him We live in our Head and it is he that can say O Death Iâ—e be thy Death There is no Herb on Earth that can cure Death but there is a Tree of Life in Heaven and to such as apply this arigâ—t Death is but a passage to Life and because Christ Lives such shall Live also Secondly THE CONSIDERATION OF DEATH REDVCED TO PRACTICE § 11. It is Excelently well observed by Dr. Taylor that the Scripture acquaints us with one only Way to Die well which is to Live well Which generally holds of all them that have the Use of Reason and of the Means of Grace so that Instance of the Convert Theif doth rather extol the wonderful Love and Merit of our Dying Lord than give any exception against the general Rule For alâ—â—hough such as have lived bad lives may dye with a sort of Peace Yet tâ—â— is no peace sayeth my GOD to the wicked aâ—â— it is only the Upright and the Perfect Maâ— Whose latter end is Peace But This new Lifeâ— not to be measured by dayly Excursioâ— of Temptation but from an habituâ—â— Course of sincere Obedience Since righâ— preparation for death consists in a Holâ— Life and a dayly dying to sin and 〈◊〉 Life being but a Vapour as St. James sayeth It is sad to let it Evaporate in sin and follyâ— It is good then
to keep Memento mori in the Vade-mecum of our Mind that we may be ready to render up our Soul unto the Hands of a Faithful Creatour ss 12. 2ly Thou must be willing to die Death is indeed Irksome to Nature buâ— when thou considerest it as a passage to thy Fathers house it is pleasant thou must be so willing as to submit to GOD and resign thy Life to His Will for GODS Will is still Good and gâ—ided with excellent â—udgment whether thou Nill or Will thy times are in His band Consult not therefore Flesh and Blood but Faith and chearfully drink of that Cup that all before us have tasted which is sweetened by the death of Christ and better to die willingly than to live in â—pposition to GODS Will say therefore with old Eli the Will of the LORD be done And if it be well principled thy willingness will come up the leâ—gth of a desire to die not of a pievish discontent with Joâ—â—h But with an Apostollick and Heavenly Spirit to desire to depart and be with Christ which is best of all Let not therefore the dreadour of death hinder thy desire since GOD is with thee to give thee a safe passage Death simply cannot case thee but it is dying in the LORD that makes thee Blesseâ— It is gooâ— then to have a well dected Mind and Soul For there are such attractives in the Recompence of Reward the Crown of Righteousness and of being ever with thâ— LORD As may make thee desire to be uncloathed that mortality may be swallowed up in Life 2 Cor 5. 4. I â—issintangle therefore thy self of Worldly Letts that thy Soul may as naturally tend to Heaven as the sparks flee upward ss 13. 3 lâ— Mâ—ke Death familiar to thee for many put off the Evil Day and leave the thoughts of Death to â—ick and Dying Persons but thou should be more prudent walk every day as it were thy Last Day and frequent thoughts of it will make it to be no strange nor sad thing to die Frâ—quent use makes the habit Easie and 〈◊〉 well prepared Christian will say my heâ—â— s fixed § 14 4ly If any doubts fears arise whiâ—â— may be incident to Christians when â—heâ— come seriously to look upon Eternity 〈◊〉 dark passage of death leading thereuntâ— thy death can make thee dâ—ubt of nothinâ— but what state it will put thee into but Givâ— no place to doubt since it is certain 〈◊〉 thou Relie on Christ thou art securâ— Thou must not consult the disorders 〈◊〉 thy life but the well ordered covenanâ— Are thy sins many GOD hath a multitude of mercies are they great he caâ—â— pardon them because they are great hast thou Backslidings He can heaâ— thy Backsliding Hast thou dâ—fficulties Light can clear thee art thou tempted He can Succour thee Art thou dijected He can comfort thee So whatever by thy case if thou come to Him upon the terms of the Gospel thou mayest be Satisfied in his love Iâ— death be the King of terrors CHRIST is the King of comforts Thou needs not fear in fâ—tifaucibus in the jaws of Death If 〈◊〉 be iâ— Gremio Dei in the Bâ—some of GOD let the dart of Death â—trick the shield of Faâ—th will resist its force All Mortals before you have suffered â—eath even Children and the Weaker Sex and it is a sillie thing to dread that which is conquered can do nothing to a Christian but loose him from Bondage There is nothing dreadfull in Deaâ—h but to fall into the hands of an Angry GOD and if your pasillanimous Mind makes thee flee Death it follows thee Get thy Heart and conscience in a right frame then and then thou has nothing to do but to ly dâ—wn and slâ—ep â—et thy faith and hope on work and By a heavenly Spirit lahour with Samson to destroy GODS Enemies Colect thy powers to render up thy Soul with comfort and that same GOD who has made Martyres Rejoice in their tortoures may make thâ—e sing as a Swan in death and Triumph with St. Paul O Death where is thy Sting 1 Cor. 15. 55. § 15 6ly To pray for a happy death Labour to die well and iâ— it be the LORD's will deprecate any thing extraordinary in thy Death except an extraordinary Repentance and a heavenly frame of Spirit Thou shouldest submit to the time and mannâ—r of thy Death but with all beg a comfortable demission to depart in peace and since there are thousand accidents incident to thy lifâ— and many have been taken off the Stagâ— by surprize and in the act of sin thoâ— art to pray for a happie Death and composed mind in dying and think it nâ— unsuitable to Deprecate a sudden Death takâ— Sanctuary in GOD that in the uncertanties of this World thou mayest be secure Labour to Kill this Pasisisk with the Eyâ— of Faith Dayly die to sin and cleay to Christ pay the debt of nature with pleasure Lay down thy Body to a Grave perfumed with CHRIST's Burial and commit thy soul to a faithful Creatour and Blessed Redeemer Prayer in order to Death O LORD Gâ—D of Life and Death Thoâ— only hast the empire over Death O Prince of Life who was once dead and art now alive Give me to live for Thee and in Thee and I shall not die but sleep Thy Love caâ— keep my Soul warm in the dark Valley of Death save me from the bondage of the fear of Death and the sting of it and then I may harmlesly like a Child play on the hole of the Asp Fill me with Light and Spiritual Life and deliver me from â—â—y thing that may make Death irksom that I may lay up store in my best circumstances against the power of it Save me from procuring my Death by the ill Government of my Life save me from all Misdemeanour that may procure a violent Death Deliver me from sudden Death if it be Thy Holy Will and let me not he surprized by my last Enemy Into Thy Hands I commend my spirit perfect Thy Grace in me that I may attain to the end of the Vpright and perfect Man to die in Peace Amen The Second last Thing JUDGEMEMT § 1. AFter Death the Judgement The belief of a Judgement is an Article of our â—reed and a great principle of our Religion Death and Judgement are both decreed Heathens have believed it and Nill they Will they Conscience asserts it and the worst of Men in Crosses and about their dying have had apprehensions of Judgement and such as have stiffled convictions have now within them fatal and fearful Convulsions for as GOD is so is He just and will bring all things to Judgement and tho Sentence be not prâ—sently execute here Yet there remains 〈◊〉 Judgement Concerning which letâ— it 〈◊〉 first enquired as to the Truth of it 〈◊〉 The time of its Commencement 3ly The Judge 4ly the Process And 5ly Thâ— Sentence § 2. First That there is a Judgement to come
their holy principles and by their lifeâ— denying obedience to the faith And alas If we descend to the dregs of time we shal find many named Christians Unchristian and Antichristian in their way For such is now the contempt of the Gospel the unsuitable walking to it the despising of Holy things as the LORDS Ministers Ordinances and day such is the neglect of all thing that looks like duty to GOD such is the heathenishness of families for want of calling on the name of GOD and such horrid immoralities among these called Christians that we may without breach of Charity now say that a great part of the Christian World hath as to their practice repeaâ—ed thâ—t Blasphemous saying that GOD hath now forsaken the Earth Ez 9. 9. It s now then very worthy of our while to consider better of the Character of a true Christian that people be not fostered in their folly in boasting of a name without the true life of Religion This has been much declamed against by Pens and Pulpits but alas People delight themselves in their delusions and for all that is said and done content themselves to be nominal not real christians I am told that there is a little peice done by a forreign Divine in Latine Arnd de vero Christianismo which gives great clearness as to this and which perhaps if I had seen might have saved my labour as to any thing that I can say on this purpose But the sad times and the corrupt manners of men stir me up to contribute my little mite to hold in the almost expiring life of practical Religion and this shall be done in considering these purposes following 1 st That the Christian walk suitably to the discovery of the Principles of his Religion 2ly That he walk suitably to the full digest of the rule GOD has given him to guide his life by 3ly That he answer the Gospel Spirit and Design 4ly That he knit his Life suitably to the whole Chain of Graces Vertues and Duties 5ly That he answer the Means and Institutions of GOD in his Word and Sacraments 6ly That he advance to Perfection in the Heavenly Exercise of a higher Pitch of Grace 7ly That he suit that great Hope set before him of the Crown of Glory And 8ly That he be well prepared for a Dimission from Time to Eternity And to clear the plain path of these to a Christian in all the Stages of his Life It would be considered First That the Seed and Habits of Grace are infused in our first Conversion 2ly That Grace proceedeth gradually 3ly That Grace groweth and goeth along with the conscionable use of the Means First That the Seed and Herbs of Grace are infused together as our first Conversion which is called by St. John the Seed of GOD remaining in us and by St. Paul the Life of GOD Gal 2. 20. Or the Divine Nature whereof Believers do partake as St. Peter sayes 2 Pet 1. 4. For a new born Child if it want Life cannot be capable of the Operations thereof No more can a new Convert exercise Grace without the principle of Life Now this new principle of Life in such as are born again consists not of one but of all Graces and the power and faculty of gracious Operations flows from tâ—at Life that animats all the faculties of the Soul So that certainly there is more than the influence of an external Swasion from the Word in regard it is but a dead Letter till it be animated with the Spirit of Life And 2ly It is no lâ—â—s clear That Grace proceeds by degrees from Childhood to Manhood thus we are exhorted to grow in Grace and Knowledge 3ly That Grace groweth and goeth along with the Conscionable use of the Means For if our Vineyard be not dressed and well manured it will grow wild and full of weeds It is to be confessed that carelesness and the power of temptation may produce bad fruit even in a Believer for a time But be that is born and begotten of GOD siâ—â—eth not finally but keepeth himself and the wicked one toucheth him not Joh 5. 4. Having now premiâ—ed these things for clearing I proceed to handle the several Ranks of Christians in the 8 forementioned Particulars First then That the Christian walk suitably to the discovery of the Principles of his Religion Which is so clearly manifested in the Gospel Dispensation especially in these four particulars following 1 st The Knowledge of our selves and our sinful miserie by nature Which calls for Humility Reformation and a new Life 2ly As to the Revelation of GOD whose Essence indeed is incomprehensible by mortals yet is so clearly discovered by Christ who dwelleth in the bosome of the Father and hath revealled Hâ—m unto us that beside His incommunicable Attributes of Immensitle Omniscience Omnipotence and Omnipresence be is discovered to be so amiable in His Purity Holiness Goodness Mercy and Truth c. that the Rational Soul cannot but love choice and embrace Him 3ly As to the discovery of the Mediator And 4ly The clear Path Waâ— to Happiness so fully discovered by Jesus Christ which calls for Faith and Obedience and the embracing of Christ in His threefold Office Secondly That be walk suitably to the full Dâ—gest of the Rule which GOD has given him to guide his Life The Law of the LORD is Perfect so fully cleared from the false glosses of the Pharisees by Christ in His Sermon upon the Mount That now in the times of this Light no man can pretend ignorance of the Rule but either he that is negligent or prejudged at it 'T is true the best cannot reach it in its Spirituality and Extent But yet a sincere Christian may and should come the length of Having a respect to all the Commandments Psal 119. 29. and the hatred of every false way 3ly That he answer the Gospel Spirit and Design This is a great propertie of a Christian to know what Spirit he is of and that he close with the Gospel in its Holy Design not only to seek Salvation by Christ but Sanctification and to walk in the Way that leads to Salvation And this calls for Sincerity Humility Patience and self denyal c. And such a temper of spirit as suits its Design and the heavenliness of its Author 4ly That he knit his Life suitably to the whole Chain of Graces Vertues and Duties To be a Christian is a great Character and requires a perfect exactness not to live after the flesh but after the Spirit Rom 8. 1. Not to work the works of the flesh but to Crucifie it with the lusts and affections thereof and to bring forth the Fruits of the Spirit Gal 5. 18. Which calls for the exercise of Graces as we are called and related 5ly That be answer the Means and Institutions of GOD in His Word and Sacraments He is a too high towering Christian that neglects the Means and Ordinances Since the LORD did institute them for excellent Ends to propagate and perfect practicall Religion This calls for a meek Submission to the LORDS appointment especially in the right improvement of the Word and sacraments answering our cognizance and having with the Apostles A fellowship with the Father and the Son 6ly That he advance to perfection in the 〈◊〉 exercise of a higher Pitch of Grace Grace is of a growing nature all means and ordinances are for the advancement thereof true life cannot lurk but will send forth emanations and exercises And altho we should not coâ—nt our selves to have apprehended Phil. 3. 13. Yet should we follow fast towards the prize of the high Calling And this is very much evidenced in our self denyatâ— mottification victory over the World by saith and our affections more sublime than â—â—put sue after the things of this world Col. 3. 3. For the conversation of 〈◊〉 is in Heaven Phil. 3. 2. The true Christian then after many labours tenrations â—cliâ—ses and difficultie comes to be expeâ—â—enâ—ed and now as a proficient and an expert Soulâ—â—â— riâ—teth to a higher 〈◊〉 of Grace and Vertue And this calls for a Heavenly elevated mind and a faith that will make us steddy and faithful unto Death 7ly That be suite that Great hope set before him of the Grown of Glory This â—â—â—â—tily animaâ—s a Christian and carried him through difficulties it fixeth him in â—â—â—pests as an Anchor upon the Rock iâ— sanctifies and saves the Christian We are saved by hope Rom 8. 24. said St. Paul it helps us much in the way to Salvation and whoever hath this hope in him â—â—â—fies him self as CHRIST iâ— pure this calls for courage Resolution confidence and patience and through the Blessing of GOD expelleth that dreadful disease of 〈◊〉 dence and dispair 8ly That he be well prepared for a dimission from time to Eternity It 's happy for us that GOD find us at our work that the Lions of our Mind be girâ— up that we be waiting our 〈◊〉 call shall our accounts be cleared and our Soul and our Heart in a humble way be full of Joy and Peace with a â—lerophorv or a full assurance of faith that our eyes be closed upon the World open to Heaven That we have CHRIST in our hearts then we may say â—une dimittas now let thy servant depâ—â— in peace This calls for a fixed preparation for Death Judgement and 〈◊〉 clear Conscience a Willingness and with submission and intire Resignation A desire to be with CHRIST which is best of all I shall conclude then in lotting you know that the great Mean to state you a true Christian is Action and the exercise of your Religion I could have enlarged and added many other things but that deserves a particular Treatise And as for motive to perswade thee to be a true Christian I shall add no more but that you improve your Faith look to your Claim and by the Eyes of Faith look to the splendor of that Crown prepared for a true Christian which ye shall wear with CHRIST World without End AMEN The End