that his admirable Book of Death made Comfortable the last effort of his Charity for the salvation of his Brethren was the subject-matter of his own practice and the constant exercise of his devout mind under that tedious and lingering sickness which put a period to his days he may be satisfied that he died the death of the Righteous and that his latter end was like his 'T is true Good men alwaies die well because qualified for that happy state upon which they enter though the circumstances of their death be never so sudden and though the nature of their Disease deprives us of their edifying example in the exercise of death-bed vertues yet when God gives time and the advantage of an undisturb'd understanding the pious soul is carefull to make use of such Blessings for the securing a happy Eternity In order to this purpose our dying Saint whose lamp was never without oil thought his sickness a proper season to trim it and to provide for the Bridegroom 's coming he prudently settled all his temporal affairs and after his large Legacy for charitable uses he acknowledg'd the kindness of his particular Friends by some gratefull Remembrance and rewarded the services of his Inferiors by decent Gratuities As to the concerns of his Soul he carefully reflected upon all the Actions of his past Life diligently examined his Writings whether they afforded any matter for Repentance a practice highly necessary to be imitated by those who have been ingaged in Controversie he heartily bewailed all his Miscarriages and made those solemn professions of his Faith which the Church requires and which have a great Tendency to strengthen and confirm those that survive he freely forgave all the world and was ready and willing to make Compensation for any wrong that could be charged upon him he dayly joyned in the publick Prayers of the Church and frequently received the Blessed Sacrament once as the Viaticum of a dying Christian with the benefit of Absolution from an eminent Bishop of our Church the remnant of his strength he manag'd for the exercise of his private devotions upon which account he excused himself from receiving the frequent visits that would have been made him by many of his acquaintance he bore his languishing condition without the least shadow of discontent and though his mind was eagerly bent upon Heaven he never betrayed the least desire for the removal of his pains till God's appointed time should come and was willing to bear yet longer those pressures under which he lay if God thought fit to continue them even though they delayed that happiness he so earnestly desired and so comfortably expected which answers S. Augustin's character of a good Christian Qui patienter vivit delectabiliter moritur No words can furnish us with a clearer Idea of his true Christian firmness of mind than those which fell from his own mouth upon the immediate approach of death when he expressed himself in this manner I am entring upon my last labour the Lord gave and he is now taking away blessed be the Name of the Lord for I thank my God I am going without any distrust without the least misgiving to a place of rest and joy and everlasting bliss there is no life like to a happy death I have endeavoured even from my youth to approve my self a faithfull servant to my Great Master I have taken some pains in writing several Books I have seriously considered them and am fully satisfied looking on those about him that you may find in them the way to Heaven the Christian duties contained therein have been my practice as well as study and now I find the advantage of it and therefore be carefull to read them often and seriously and live suitably thereunto that when you come to the condition I am now in you may die with comfort as you see me do I have some little pain indeed but my pain is nothing so extraordinary as my hopes for I have earnestly repented of all my sins and verily believe that through the tender mercies of my God and merits of my Blessed Saviour Jesus Christ I shall be carried up into Abraham ' s bosome After which he made this short Prayer I wait O God for that everlasting rest which I want at present but shall not long I am ready when thou my God calls for me yet can stay with patience till thou pleasest for thy time is the best time and thy pleasure the best pleasure Such a carefull and wise provision had he made for his last hours as to be able to look death in the face not only without amazement but even with a great degree of joy and consolation In short he was Learned without Pride Wise and Judicious without Cunning he served at the Altar without either Covetousness or Ambition he was Devout without Affectation sincerely Religious without Moroseness Courteous and Affable without Flattery or mean Compliances Just without Rigour Charitable without Vanity and heartily zealous for the Interest of Religion without Faction May we that survive imitate the pattern of his piety that we may attain that happiness which he now possesses as the reward of it and in consort with him and all those blessed Souls who have departed this life in the faith and fear of God sing Allelujahs to the King of Saints salvation and glory honour and power to him that sitteth on the throne God the Father God the Son and God the Holy Ghost Amen 14. Dec. 1695. Blackheath Nelson THE CONTENTS Discourse I. STating the Notion of Christian Salvavation and shewing it chiefly to consist in a Deliverance from our Sins Pag. 1 On Matt. 1.21 Thou shalt call his Name Jesus for he shall save his People from their Sins Discourse II. Shewing that this Deliverance and entire Obedience is neither impossible nor extream Difficult if sincere Christians set about it as they ought p. 35 On Philip. 4.13 I can do all things thro' Christ which strengtheneth me Discourse III. How to form such a Purpose of sincere Repentance and intire Obedience as will be effectual for this Purpose Pag. 77 On Acts 11.23 And exhorted them all that with purpose of Heart they would cleave unto the Lord. Discourse IV. How to take the truest Wisdom of worldly Men in their Managements and apply them with admirable Vse and Advantage in the Improvement and Perfection of Holy Obedience p. 103 On Luk. 16.8 For the Children of this world are wiser in their Generation than the Children of Light Discourse V. About the Return of Prayers or when we may when we may not Promise our selves the particular Things we ask for p. 143 On Matt. 7.7 8. Ask and it shall be given you for every one that asketh receiveth DISCOURSE I. Stating the Notion of the Christian Salvation and shewing it chiefly to consist in a deliverance from our Sins On Matt. 1.21 Thou shalt call his Name Jesus For he shall save his People from their sins SINCE all
from Truth And that excellent Moralist a little before admonishes those who are able to destroy Errour not to do it vehemently nor insolently Moreover Plutarch that great Ornament of Moral as well as Historical Learning makes the way of managing a Discourse with modesty and mildness of Temper neither suffering our selves to engage with Vehemency and Passion nor to be hot and concern'd in urging an Argument nor to rail and give bad Words even tho' we are non-plush'd to be a true sign of a great Proficient in Vertue And the celebrated Roman Orator gives it as his Opinion That Disputes accompanied with Reproaches and opprobrious Language with Passion and obstinate Contention are unworthy of that Man that makes Profession of Philosophy I am sure the Precepts of our Blessed Saviour are full to that Purpose Quae cum legimus quem Philosophum non contemnimus And that perfect Model of Piety hath set an Example of great Meekness in instructing those that opposed themselves and exercised an abundance of Patience in bearing with the Infirmities of Men and above all recommends the Pattern of his Meekness as the surest method of acquiring a Likeness to him to which Purpose he was pleased to be represented by a Lamb and the Spirit that taught Christianity came down in the shape of a Dove How charitable and beneficial a Mind he had appeared in the whole Course of his Life which was spent in prosecuting the noblest Ends of making others Happy either by his pious Conversation or charitable Offices by his judicius Writings or profitable Sermons which were always adapted to the necessities of his Flock and gave warning of those Dangers which threatned them He was ready upon all Occasions to supply the wants of the Poor according to his Abilities and the assistance he gave the Sick in his Parish by some skill he had that way was made use of as a favourable Opportunity to instill his heavenly Instructions and served as a Vehicle to convey Nourishment to their precious Souls nothing could set bounds to his large Mind but that Period which will set bounds to all things for his Inclinations of doing good were particularly conspicuous at his Death in that considerable Settlement he made for ever upon the Poor of the Parish where he was born in Yorkshire I call it considerable because Five and twenty Pounds yearly Revenue in that County very well justifies it besides it will more deservedly appear so when the Reader shall know 't was near half of his Estate the remainder was Dedicated to the assistance of those Relations whose Circumstances most requred his Help but since God had not Blessed him with Children he gladly adopted the poor Members of Christ as Heirs to his paternal Inheritance and instead of entertaining the least repining thought for want of Issue he thanked God for the opportunity that was put into his hands of testifying his Love and Devotion towards him And I believe there never was a Settlement of that kind made with greater Piety and Prudence the Qualifications of those who are to receive benefit by it are strict Obligations to the Vertues of a Christian Life he has laid down such Rules for the managing of it as in humane Probability may attain their End and has provided for all those Difficulties which might threaten to render it ineffectual which was all the labour of his own Brain and received only its form from the skilful in the Law 't is possible the World may see the whole at length since it may serve to direct those whose hearts God shall touch with such charitable Dispositions Thus while the World lasts he will be clothing the Naked feeding the Hungry visiting the Sick having made a yearly allowance for their Necessities instructing the Ignorant and powerfully perswading the Poor to apply themselves to the Service of God by making it the means of their support to obey him Happy Soul Thy joy of doing Good will be still encreasing by the Blessed fruit thy Zeal will bring forth even after thy Death and if in this Life where we see through a Glass darkly and where our best Services are allayed with the Infirmities of our frail Nature a good Man often thinks no Pleasure comparable to that of Glorifying God what an unconceivable Happiness must it be in the next Life where all the Excellencies of the Divine Being shall be clearly discovered and where Love is pure without the least mixture and inflam'd to its utmost Capacity to find that he still glorifies him whom he Loves and continues to make him yet loved by others And this his charitable Temper appeared not only in his Actions but also in his Discourse which was govern'd by favourable Interpretations of what others either did or said and where things were apprehended by him so apparently wicked and unrighteous that they would not admit of his Candor there he shewed his Charity in judging favourably of those Dispositions of mind wherewith they were done ascribing them if he could lay hold of any Colour and Pretence to the most excusable Principles He excelled in all the suffering Vertues which are the peculiar Beauties of Christianity and which the wise and good Providence of God called upon him to exercise as Patience Meekness Trust in God dependance upon him for Succour Self-denial cheerfully taking up the Cross forgiving Injuries and doing good to those that despitefully used him and had he alwaies lived in a calm we could not have formed so just an Idea of his worth for we must be in a suffering state and exposed to the weight of many and great afflictions before we can be assured how patiently and contentedly how cheerfully and couragiously we can undergo them and agreeable to this 't is remarkable that Plato to finish his Character of a Righteous man makes him pass through a scene of sufferings to justifie the principle of his vertue fleeting pains of this short life well recompenced with everlasting joys His conduct in the work of the Ministry sufficiently evidenc'd to the world how truly he answered that important demand in Ordination Whether he trusted he was inwardly moved by the Holy Ghost to take upon him that Office and Ministration The constant application of his time and pains to the discharge of his Pastoral Duties the great neglect he always shewed in solliciting Preferments and his readiness and chearfulness in parting with that Station he was placed in when he apprehended the keeping of it inconsistent with the peace of his mind is a clear proof that the only design he aimed at by engaging in the Sacred Function was the Service of his Blessed Master and the Salvation of the Souls of Men and that he espoused his Profession as a happy Instrument of doing good rather than of being rich and great The last scene of his Life his Sickness and Death still maintained the character of strict Piety and Christian Devotion and when I shall tell the Reader
penitential Purposes be full and intire with God not sticking at any thing he has enjoyn'd nor allowing of thing any his Law forbids us and therefore those Resolvers must not think they have finish'd but only begun the work who have not renounced all but only the greatest part and still reserve themselves for some particular Sins which are deep rooted in their natural Tempers or closely interwoven with their way of Life and business yea or for some particular times and Acts of any sin resolving against it in all Cases save only when 't is powerfully recommended by some great Temptations whilst they resolve thus by halves they must needs perform and obey by halves too 3. A Third Qualification of a penitential Purpose is that it be adequate to all times or a Resolution to forsake sin not only hereafter but instantly and now at present not only when we are out of Temptations but also when we are under them not only when we cannot act them but also when we can act and repeat them too 1. It must be a Resolution to forsake sin not only hereafter but instantly and now at present When mens Consciences are affrighted with the sense of their sins and are made to see the necessity of Repentance yet thinking that they may repent at any time and desiring to enjoy the Pleasures of sin as long as they can to please their Lusts they will venture to sin on for some time and to please God too in the end resolve afterwards to repent of them They will fulfil their wicked Lusts while they are in Health and amend when they come upon their Sick-beds they will enjoy all the Liberties of Vice in the vigorous days of youth and grow severely vertuous when they are bowed down by the infirmities of old Age. Or if they are afraid to defer the work of Reformation so long lest in the mean time Death prevent them yet will they venture still to put it off a little longer and not set about it suddenly but delay it till the next Sacrament or till some solemn time come But now as to this Dilatoriness in mens penitential Purposes so far is it from being an Act of true Repentance that indeed 't is only an Art and Subterfuge for mens impenitence For whilst we resolve only to repent hereafter 't is plain we intend to continue wicked still at present nay what is more we are in very great Danger when that future time is come to continue wicked then also For if we delay it till Death or Sickness seize us in all Likelihood we shall neither have time nor power for it And if we put it off till old Age we shall then have far greater Difficulties and much less Strength to set about it Nay if we defer it to any time yet absent besides our dying in the mean Season which may prevent our doing what we intend we shall find as great or greater Hindrances then than we do now If we delay it I say till Death and Sickness seize us in all Likelihood we shall have neither time nor power for it Indeed if God so please he can work Repentance in us when there is the least time for it and by the power of his Almighty Spirit both begin and finish the Change in us in an instant And that men may not quite despair in any State one Case we have upon Record wherein he did thus and that was in the thief upon the Cross who was reclaimed and converted to God at the last moment Luk. 23.43 So that there is no prescribing to the power of God when he is willing to employ it in extraordinary Favours and work wonders in reclaiming and regenerating us all at once whereas his ordinary way is to do it by more leisurely and gradual Motions But whatever there may be in those rare Cases wherein God works by unwonted and extraordinary Grace yet according to ordinary Rules and the Course of things we are not likely to have either time or power sufficient to repent if we delay it till our Death-beds The Alteration of a whole Life and long Course of sin requires much time and a vigorous and diligent Application for ordinarily we cannot retrench our sinful Habits but by an opposite Course and Usage we cannot turn the Byass of our Natures and the bent of our corrupt Inclinations but by strong and frequent Exercise the Duties which we are to perform are very numerous in Particulars and in the ordinary way we cannot attain and become habitually inclinable almost to any one till after many Actions and repeated Tryals When we have a whole Life to alter and reform and must mortifie many natural Lusts and root out many habitual Sins and acquire as many Vertues which are not only very uncouth but opposite and repugnant to our Inclinations we have a long and studious work that lies upon us and that requires both much time and much Freedom and Fitness in all our Faculties and how can we expect that upon our Death-bed For then our time is short and all our Faculties enfeebled and oppressed which utterly unfits them to be held either much or long employ'd so that if we delay our Repentance till Death seize us in all Probability we shall never thorowly repent at all Again if we delay our Repentance till old Age we shall have then far greater Difficulties and much less Strength to set about it The Difficulty which we have to conquer will then be greater For by our continuance in sin all those things are strengthned and confirm'd which make our return difficult for all our sinful Habits are confirm'd by Practice and all our natural Lusts are heightned by Indulgence so that our continuance doth nothing else but add to the Disease and make it harder to be cured afterwards And as it heightens the Difficulties so it impairs our Aids and leaves us much less Strength to set about Amendment For by every Repetition of an evil Action our Conscience of its guilt is the more extinguish'd and the good Spirit of God is the more alienated from us and provok'd the more to withdraw himself and abandon us and our own Conscience and God's Grace are the very things which must recover us out of our sinful state if ever we do recover out of it So that to defer repenting to old Age is only to put it off till we have contracted the greatest spiritual Impotence and till sin is grown most strong and potent in us which is not the way to reclaim us from but to secure us fast in wickedness Nay if we would not defer repenting till our Death-bed nor till we are grown old but only till the next Sacrament or some other time yet distant yet even of this delay I must observe that besides our dying in the mean Season which may prevent our doing what we intend if we put it off to any time beyond the present we shall find as great or greater Hindrances