Heart with the Salt of Grace and make me to grow in Grace Imprint O LORD upon the Table of my Heart the A B C of Christianity teach me to know Love Fear Choice and Obey Thee give me to savour something of Reason and Religion in my ruder Age that I may mind my moment not trifle my time away abouâ— things of no moment Pardon and heal the corruption of my nature and the Vices of my person give me the new Heart in my younger dayes take away all Impediments and prejudices at Vertue and Religion And so shape sharpen and Sanctifie me that I may become an Instrument of Thy Glory and be prepared for Duty in the following Periods of the Life that thou shalt grant me Amen Devotion in order to Youth to be Exercised on Tuesday NOw Blessed GOD thou hast enlarged me from the bondage of None-Age the yoak of Discipline Keep me under thy Discipline For thy yoak is easie and thy commands are not grievous I am now lifted up to the Prime of my Age LORD make me steddy by Thy Grace that I do not turn giddy and stagger When I look back I find I have been Childish in mind as well as body What dark conceptions have I had of thee And any little spark of Grace was smuthered with a Mass of corruption the Brute in me much mastered it How raw and rude were my Notions of Religion And how contracted and deadned was my Conscience I was almost in all evil and knew it not and much under the Senses and sensitive Appetite The root of all evil was in me and I was content with my pleasant Fetters and were not Thy Mercy Thou hadst fully cast me off the Stage as a miscreant unworthy to live Yet LORD thou hast brought through all this dark trance of Childhood 1 Kings 18. 26. Save me from youthful lusts and grant mewith Obadiab that I may fear thee from my youth purge me from the Dregs of Nature Let them not fix in my Bones least in fuller years I â—e made to possess the sins of my Youth Joâ—â— 20. 11. Make me vigorous to engage under the Banner of CHRIST to fight against the infernal Trinity the devil the world and the Flesh and own the Holy TRINITY Blessed for ever Give me to offer the first fruits of my Life to Thee LORD make me to relish the sweetnesâ— of Vertue above all the pleasures of the World and pardon the Errors of my Youth Psal 25 11. and so ballast and establish me with Grace that I may lanch out unto a longer Life and not make shipwrack of Faith and good Conscience but have Thy Word for my Pilote Thy Spirit for my Star Humility for my Ballast the Gail of Grace to fill the Soul of my Affections Thy Glory for my End and Eternal Life for my Harbour Through JESUS CHRIST My LORD Amen 3ly Devotion As to our Entrance to a â—alling and Relation to be exercised on Wednesday O GOD of Love the Father of all sweet Harmony and Peace and the great Proveditor of Man Thou hast made him a Sociable Creature and hast united Mankind in a Society as Members of one Body Thou hast ordained him to live by his own Industry in the use of the Means which by Thy Blessing tends to his Provision As Nature abhores Vacuity so Thou O LORD abhores Idleness and hath given a particular Vocation to Man for Vertue LORD make me religious in my general Calling as a Christian and frugall in my particular Calling grant me the composed Wisdom to make choice of a Helper like unto Me let neither Lightness â—ondness nor carnal phansie be the principle and measures of my Affection and choice let the Advice and council of those whom I ought to follow be consulted and bless me with such purity in my Design that if by Thy Allowance I enter into a conjugal State I may ascend that bed with Innocence and Whiteness without the very knowledge of the carnal Tricks of Sin and Satan And when enteredâ— to entertain a constant Conjugal Affection to the wife or Husband of my Youth and if ever I have escaped in the least wash me throughly and Cement our Relation with the Endearments of the best Bond that our Family may be a Betâ—el to Thee Make our Calling Honest and Creditable and wherein we may be usefull to Thee and if Thy Providence hath brought us to Fortunes give us to consider that Thou wilt only honour them that honour Thee make us usefull in our Generation in the Stations Thou hast put us and may we with all Descretion pursue the Ends of our General and particular Calling to Thy Glory and our Comfort Amen Fourthly Devotion for our Riper years to be exercised on Thursday O Eternal Life and Action who dwells in a perpetual Repose grant me in all my Actions to aim Thee and repose in Thee and since now I must resolve with Action having not only the charge of my self but of a Family grant me to be active to what is accountable and agreeable for the increase of my Talents and the Improvement of the opportunities of my Time and Station Save me from vexing cares and doubtful aâ—xiety but grant me rational and providential Caâ—e in the diligent Use of the Means Help me to Cast all my Care upon Thee 1 Pet 5 7. And as to distâ—ust to be careful for nothing Save me from all impertinent and destructive digresions and let me never be worse than an Infidel in not providing for my Family and grant me O LORD Thy Blessing without which my â—arly and late Endeavours will not profit us Save me from all wrong measures in the Improvement of my Stock knowing that A little that the Righteous Man hath is better thâ—n the Treasures of the wicked For thou can turn my Mite into Talents Give me to seek the Kingdâ—m of GOD and mind the one Thing necessary without which all bussiness is but trouble give me to win my Soul and do Good in my place and time that when I cease from my labours I may enter into the Repose of everlasting Rest Through JESUS CHRIST my LORD Amen 3ly Devotion For our Declining Age on Friday O Unchaâ—geable GOD the same to Day Yesterday for ever the whole Creation hath been is and will be under a Decay untill the Deliverance of the Children of GOD. Our Life is but a vapour and a shadow the World so weights us that man begins to Decline ere he well consider that he lives Help O LORD my bowing and declining age give me to â—loath my self against the Winter and fill me well against a troubled Sea LORD give me to superstruct well upon solid Foundations to build my House upon a Rock 'T is time for me now to be wise since I have seen and done so much folly I will not choice the World for my portion it is Thee O LORD and Thee only as the Cenâ—er and Repose of my
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
be diligent since we know not the hour § 7 It cannâ—t then be impertinent seriously to warn the World to look to the Periods of their Life Which is the great Scope and Design of the following Treatise to lead the Christian through the Labyrinth of Life that he may well consider how short his time is with the Psalmist Psal 86. 47. And follow the Threed of the Word of GOD to direct him in all the Stages and Periods of his Life which is here set before thee in the following Periods Period first Of our Beginning and bygone Life and the Stages thereof Period second Of our present Time and the State of Our Growing Age and the several Stages thereof Period third Of the future Age or what is to come in the Declensions of Nature and the Stages thereof With a Vale to the WORLD Period first Of our beginning and bygone life and the Stages thereof MAn's Age is but a Span and but an Instant 'twixt our birth and our death Man comes to the World and knows not how and goes to a World of Eternity and knows not when He lives he groans he acts awhile and dyes And it takes a great part of the short Span of his time ' ere he well know where he is how he is and what he hath to do He lives long the life of a Brute as it were without reason It 's fit then when he begins to reflect to act as a rational Creature that he consider what he is and review the bygone time Yesterday can not be brought back But time may be Redeemed His life is but a dream yet he may gather some good out of it When he awakes if he consider The Prayer ANd Thou O LORD who only Remains unchangeable in all the stages and Changes of time and the inexpressible permanence of Eternal ages World without end Fix the heart of unconstant Man upon thee alone Our Soul is the Daughter of an high House Give us Grace with the Psalmist to say unto thee LORD thou art my LORD Psal 16. 2. Keep us O GOD in thy Name and make us pure and clean to be fit for Thee Keep our Immortal Soul in life and still upon wing to Flee to its Center and repose for where shall it Flee to be happie but to Thee thou only has the words of Eternal Life O JESV the Powerful attractive of Hearts who makes all Generous Souls sigh after thee draw us to thee for this is our Rest and only repose which sweetneth all the acerbities of time and Bitterness of this World here will we dwell for ever and If we Change upon the Wheel of time we roll indeed but in Thee we can not be moved nor Removed Amen Come I now to consider the stages and several Tuâ—ns of the first Period of our Life STAGE First The Contents OF the Formation and Production of the Infant of the propagation of the Soul and of sin of Infant Baptism and the right that the Children of Church Members have unto it The duty to be extended to Infants as Care Provision Prayer for them to study their Nature and Humour and acting accordingly Grave example and a serious timeous dedication of them to GOD which for more distinct clear uptaking thereof shall be considered by a Particular account of the purpose and dâ—ctrine of the first Stage in the first period of our life § 1. Let Naturalists and Ancient or modern Masters of Medicine discourse of the Formation of the Child in the womb Job and the Royal Psalmist draweth this unseen Embryo best with a Divine Pencil Job 10. 8. Thy hands have made me and fashioned me together round about thou hast fashioned me as the Clay Has thou not powred me out as Milk and croudled me as Chees Thou hast Clothed me with Skin and Flesh and fenced me with Bones and Sinews And Psal 139. from 13. Thou hast possessed my Reins thou hast covered me in my Mothers Womb. I am fearfully and wonderfully made and Curiously wrought in the lowest parts of the Earth and in thy book all my members were written which in continuance were fashioned when yet there was none of them Man 's a wonder before the World see him lying in the dark Cells of the womb and if he consider from what he Flows and his little Chamber in the womb and how nourished there It may humble him he flows from Blood and lives on Blood and dwells amongst Blood and Ordurs Thy very nature may humble thee For as it proves the Wisdom and power of the GOD of Nature who can extract a quintessence out of Dullest matters so doth it bid thee look unto thy Original All the Earth being of one Blood Acts 17. 26. And there being no differance 'twixt the Prince and the Peasent and that GOD who teacheth Art to extract Rarities who by nature brings Silk from a Worm a Pearl from a Shell and precious Minerals from Dust and Rubbish doth make this Raritie Man Ex Humo Eccle. 12 7. For Dust thou art and to Dust thou shalt return thou comes from the womb and goes to thy long home the Grave If thou boast of thy Pedigree Go to the House of Rottenness and look to the worms that makes thy Flesh to shrink and learn to confess with Abraham that thou art Dust and Ashes Gen 17. 28. And with Job abhor thy self in Dust and Ashes Job 42. 6. And if thou shall consider that thou art not only Dust but fallen in the Dust and comes forth with a Contaminate Blood dying in thy sin and no Eye pitying thee Ezek 16. 1. it may further abase thee and not suffer thee to be proud when thou lyest in the Dunghill all besmeared with filth and uncleanness Consider then thy rise and thy fall and learn to be humble else thou art proud of nothing or worse than nothing § 2. Next As to the Propogation of the Soul and how the dust body comes to be animated not only with vital spirits but with a rational Soul I shall leave the curiousity of this also to Philosophers For altho some will have the Soul ex traduce because if not so Man doth not beget a perfect Man and commonly Children Patriscent follow the ill of the Parents and they are Father-like there is not only vitium Gentis familiae of the Nation and Family but also personae of the Person Yet its safest to joyn with the universal Church that the soul is infused according to that of St. Aug Creando infunditur infundendo Creature By creation it is infused and by the infusion of the Soul it is created And this common Vote is not infringed by the sentiments of some Private Men For although Man begetteth not a Soul yet he begets a spirituâ— Organ and Embryo disposed for the Soul aâ— so doth he begett Man Virtually And the Scripture favours this Infusion as Solomon sayeth Dust shall return to Dust and the spirit to
and Noble Spirit David in his Faith and Chearefulness being the sweet Psalmist in Israel And all GODS Worthies have had their own Feats and Glorious Adventures But let your Noble Persons observe these Properties 1. Humility 2. Generosity 3. Affability and Condescendance First Humility For GOD resists the proud and gives Grace to the Humble and Sa 〈…〉 temptation to Adam smell'd much 〈◊〉 Pride ye shall be as Gods But the moâ—â— Humble you are in your high place yoâ—â— are the liker GOD who tho he be the hiâ—â— and Holy One that Inhabiteth Eternity yâ—â— He dwells with the Humble Spirit and your Saviour shinned in this Vertue signally and left you an example to folloâ— His Steps which if you do GOD willâ— exalt you with Him and encrease youâ— fame As He gave him a name above every name Phil 2. 8. And the greater ye are ye have received the greater Recepts froâ— GOD and therefore ye should be humble because ye have nothing but what 〈◊〉 given you And GOD may take it from you and you from it Let the pride of Pharaoh who said who is the LORD and Nebuchadnezars Ostentation Is not this great Babel which I have built for the glory of my name Beâ—shezar in the fervour of a Feast Herod under applauses as to a GOD let these warn you For tho 〈◊〉 be Gods and all of you Children of the Most High yet ye shall die like Men Ye are eminent because of your place and Authority yet ye are mortal Men and tho we worship you with Civil Honour yeâ— your Glory may be Eclipâ—ed if ye guide it not with Humility to the Glory of GOD. 2ly Generosity Who should be generons but the Noble Man this makes you truly Noble And as a favourable Constellation to refresh the Countrey a-about you This breeds you Respect and Followers And what is more it chears and dilates your own Spirits if it be guided with frugality It makes you both Good and Great it suits your Character and gives you more Glory than your Fortune And the Sun as soon looseth its Light as you thus qualified can loss your Honour and Respect For the liberal Soul deviseth liberal things and is liberally rewarded sayeth the Prophet 3ly Affability Your Wisdom conducts your Character betwixt the Luminous Lines of Humility and Generosity and to know when to appear and when to be Private And the discretion of such as adress you should teach them to keep their distance since familiarity sometimes breeds contempt Yet your Courtesie oblidgeth you to a serene aspect a Noble Air and Mean in your way and rather win Men with Condescendance than turn Sullen like Saturn And such as are truely great they delight to diffuse themselves tho they be not profuse The great GOD allows us to come boldly to the Throne of Graâ—â— providing we come as we ought anâ— with a pleasant Countenance he behold â—eth the upright Follow GOD then and â—how your selves ready to receive otherâ—â— who perhaps adress you because proviâ— dence hath made them to have need oâ— you Secondly As to your domestick Capacity § 5. Look not upon it as presumpâ—ioâ— in one that honours your house anâ— wishes a Blessing to it humbly to mentâ—â— on the mean that can obtain the Blesâ—inâ— and that is to have your House qualified to entertain GOD And altho your qualitie requires a Retinue of many servants yet Government that rules Kingdoms should guide your families and that which is most essential for this end is Piety and Devotion and courteous Hospitality for the entertainment of Human Sosciety The dayly sacrifice must be offered for the sanctifying your house The most private family indeed may have its hinderances and youâ—s much more But as Abraham Governed A numerous family and David walked with a perfect heart in his house at home So if you Rule your house with authority It may be as easie and usual therein as to manage and settle the Oeconomie thereof And since GOD in his providence makes so many bring in your revenues It is very agreeable you should pay your Rent to GOD in having a qualified person set a part for that end and then you may upon good grounds say with Miâ—ah Judg. 17. 1. Now I know that the LORD will Bless me since I have a Levit and an Altar for Devotion in my House And tho some of that Rank has mscatried yet it should not hinder the Constant course of your good Carriage to GOD since CHRIST himself had a Traytor in his family And also it very much Suits that Generosity which provides your house for the Entertainment of humane Sosciety that frugally you be Hospital which as it conciliats Respect to you for honor est in honorante sayes the Philosopher So will it serve to banish penuriousness and Churlish Nabal-like humour out of the hearts of those who see your Noble deportment and so help to advance mutual kindness amongst Neighbours and the countrey made serene as a new Region wherein the life not only of humanity but of Christianity may appear Thirdly As to the Demeanour of the Noblemen towards the Institutions of CHRIST and His Ministers § 6. I Make only my humble adress here to such Persons of Quality who have espoused the interest of that glorious Cause of Reformed Religionâ— Wishing also that such as ly under the bondage of Rome may awake that CHRIST may give them Light and iâ— they were not Byassed by their Education and misinformed by the corrupt principles of the vain pretences of Rome and strangley tenacious of the Traditions of their Fathers as the Pharisees before them they could not but open their Eyes to the Light of pure and primitive Christianity But as to you my Lords who are under a more favourable Constellation of Scripture-Light pray consider what freedom you are under In being delivered from the Onerous loads of nuâ—â—erous Cerimonies peevish Abstinences and the necessity of Auricular Confession Beside the great Ignoranc this way would keep you in and the straitning of the Spirit of Liberty in serving GOD in Spirit and Truth And since ye have united your selves to Catholick Truth propagated by Christ and His Apostles be sure you labour even after the Periods almost of 17 Ages to show your Zâ—al and Respect to the Ordinances and Ministers of Christ As to the first Altho they be accounted by many as in old to be foolishness for The Jews sought after a sign and the Greeks after Wisdom 1 Cor 1-22 And now adayes Men despise the Ordinances And Athenian-like long after some new thing Yet there is a secret Vertue in these Institutions which only the simple and humble feel and perceive And GOD by the foolishness of Preaching may save Souls and the Gospel is the Power of GOD unto Salvation to such as believe For GOD is in His Ordinances and Day tho perhaps many know it not How strange was that Stratagem of a Rude Illiterate Man at the first
GOD is the Jâ—dâ— and knoweth all things And now its hâ—â— time that thy Wisdom appear to maâ—â— thee wise unto Salvation otherwise iâ— but worldly wit For true Wisdom is Siâ—plicity heavenly sincerity and accurate walkinâ— which as it makes thee useful in thy Geâ—â—rationâ— So makes it thy face to shine aâ—elevates thee to a clearer orb there to Râ—main as a fixed Star § 3. 2ly What resolutions thouâ— hâ—â— to encounter incident personal afflictioâ—â— Afflictions spring not out of the dust buâ— they attend dust ashes they flow from many causes And now in thy declining age thou art to encounter with the decay of a frail Body occasioned By obstructions Rehums distillations and manifold distempers which requires a great deal of fortitude and firmitie of mind to â—â—dure and improve together with all inciâ—ent tryals from without that are appointâ—d for thee which thou should sweeten by â—â—e consideration of Christ's sufferings â—rm thy self with patience and poise thy â—elf with Christian Contentment in all â—he counterbuâ—s of tryal know with the Aâ—ostle How to be abased and how to be exâ—lted through Christ strengthening thee Phil. 4. 12. § 4ly What account thou can give of thy self to GOD and man Every one must give account of himself to GOD enquire then if thou hast any register of thy diurnal and Annual accounts if thy conscience doth report to thee that thou art serious in Religion and dissintangled from any affection to sin and false way which if thou find as it will afford great peace so will it commend thee to Men especially to such as deserve the name of Men and thou shalt by such accuracy deservedly get the name of a good wise and honest man and go off the Stage of time with a Euge and an applause well done good and faithful servant enter into thy Masters joy Matt. 28. 21. § 5. 4ly If thou through CHRIST helping thee labours to perfection It is tâ—â— nature of Grace still to grow and such 〈◊〉 are planted in the LORDS house by 〈◊〉 hand off GOD bring forth fruit in thâ— old age there is no time for sloth 〈◊〉 Man be now as to his outwardframe muâ—â— abâ—agendo yet the Spirit is loosing and nearer Heaven and hath more of Heavâ—â— and so the inner Man is renewed day 〈◊〉 day and thou canst do all things throuâ—â— CHRIST strenghning thee if thy dutâ— be lame and thy graces weak thou mâ—strive to make them up and labour 〈◊〉 square thy self by Religion for that 〈◊〉 which lyeth four square let no part 〈◊〉 thee be without its policy that thou maattain unto that perfection that can 〈◊〉 reached here § 6. 5ly If thou be running thy Raâ— in the good fight of Faith Thou must noâ— stop till thou come to the end and obtain the prize and tho thy limbs be noâ— weak thy faith should be strong anâ— thy Soul vigorous to take Heaven 〈◊〉 Violence § 7. 6ly If thou be busie now in ripening thy self for Heaven As thy Soul should be purified so should it be ready and all in white with the holy Vesture of the Wedding Garment that thus adorned thou mayest meet the Bridegroom The world now may clog thee but it should be little in thy Eye for it is empty and nothing can satisfie thy Soul but GOD and thy thus continuated Grace must take fire with the sparks of Divine Love till it be consummate in Glory and thou attain to the Regions of Love Life Peace and Joy § 8. 7ly If thou dayly prepare for death and have thy Soul upon readiness Thou must now wait the Gail of Grace with a Calm and comfortable Air to conduct thee to thy fathers house death hath already entered thy windows ceased upon thy faculties and loosed thy Tabernacle and there remains but little of animal and Vital Spirit in thy â—ead and heart Thou shouldst now have thy Loyns girt up and be ready to shake of thy fetters when thy Master calls that thou mayest resolutely render up thy Soul into the hands of a Faithfull Creatour And § 9. 8ly Come I now to consider the Means Motives to advance this Beside all that has been said the great â—ean now to be used consists in Consideration Action and Devotion To conâ—ider well where ye are and whither ye tend If every thing relating to Eternity be well ordered 〈◊〉 disposed If Faith and Repentance 〈◊〉 had their perfect Work And if nâ—â— thou be disposing thy â—elf by Heaveâ— Mindedness that with thy Eyes cloâ— upon the World thy faith as a prospâ— beholds in the Heavenly Visions of soâ— and serious Contemplation the Gloriâ—â— thy Fathers House To which thou mâ— add sincere Devotion and by a constaâ— Course of lively Prayer labour to attaâ— unto the Land of Praise For which 〈◊〉 thing can be added by way of Motiâ— more useful than the consideration 〈◊〉 thy Heavenly Aid to help and assist thâ—â— in duty with the proposal of that greaâ— Recompence of Reward that is laid uâ— for thee in Heaven with all that Lovâ— the appearing of our LORD JESUS CHRIST § 10. And altho in this stage of thy Liâ—â— to which few attaiâ—n thou must make use of thy stock and live upon it as a Beâ— doth in Winter upon hony tho through the Infirmity of Old Age the outward Organs be much weakened the inward faculties not as before yet must thou bring forth fruit in old age Psal 92. 14. as much as possible Guard against that which is called Dottleness by dissentangling thy self â—rom the cares and affairs of the World and labour by wisdom and wariness to keep thy self from the weakness of a Crazy Brain and a fible mind that thou do not much affect converse except that with GOD who is the Ancient of dayes that thou lean not to thy memory but learn of St. James To be swift to hear and slow to speak and that through the direction of GOD Thou follow the Patriarchs in old and the Primitive Fathers under the new dispensation as Polycarp St. Johns disciple who Vigorously Endured his Tryal in the 86 year of his Age * Eus Hist liâ— 5. Cap. 15. and to seek in to the GOD of Wisdom that thy Judgement and intellectuals be clear which is a mercy that should be much sought after by all that thus the strength of thy mind may be fresh after the toils of thy life and that thou esteem the mercy of GOD that has lengthned thy dayes on earth against long and everlasting Eternity And that thô GOD for Holy ends may remove some who are hopefull in the very Bud and Alas Thô many hasten their own fate and shorten their dayes by misdiet Passion and follâ— Yet if thou persevere in the way of rightâ— ousnses thou shall have the advantagâ— of great experiâ—nces and have a freâ— and nearer prospect of the promised land every hour looking for Eternity anâ— with old Simeon waiting the LORD's pasâ— and not only Dye with
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
the equity thereof 2ly The Nature of it particularly as expressed by fire 3ly How to evite it § 2. First Even the Heathen World as they had their Elizium so had they some thoughts of their Tartara and dark Cells for their wicked and the most wicked have been postest with a dread of future rewards and punishments Snares fire and Brimstone shall be the portion of the Wâ—ckeds Cup. And this is so clearly revealed in the Word and even to natural Conscience that no Man except he be a Dull Brute can deny it GOD hath not set up Tophet to boggel us and fill us with Pannick fears but that ye may fear Him Who can cast your Soul and Body into Hell and in so far as sin is in thee it kindles this fiâ—e which shall burn to the lowest hell and a sinfull Nature is devilish and makes hell regard this Truth then to purifiâ— thy affections and make thâ—e flee from the wâ—ath to come for verily it shall be ill with the Wicked § 3. 2ly As to the nature of it If the wrath of GOD and his firie Indignaâ—ion against sin Be more Terrible than a River of Brimstone then it is needless to be Curious into the nature of Hell and it is one of the most sad and unfortunate sciences that mortals can Experiment for tho sometimes It signifies Affliction as Jonah 2. 2. And the Psalmist Calls his trouble a horrible Pit And also tho Hell do sometimes express the Grave yet Our Saviour still mentions it as the punishment of the Wiâ—ked It was never questioned in the Apostolick times whether it's fire was material or not Our LORD is positive Matt. 25. 41. Depart ye Wicked into â—verlasting fire And St. Paul Rom. 2. 1 Calls it fiery indignation And the Apostle Jude the Vengeance of Eternal Fire It is best for us to beleive according to the Scripture and such an apprehension of it may be very useful to the Godly to sâ—ir up in them a holy Fear Some of the Schoolmen have laboured to prove a material fire for the spirit of the Wicked By the Sympathy of Body and Spirit and that Contact that is still betwixt them Some have called it Light Because of the clear manifestation the wicked have of the wrath of GOD there Some have called iâ— hidden because it is much hidden from mortals at least the most part will not consider of it But it is safest to keep by the Scriptures and well to apprehend the sentiments of men their spirit feeling in time the Troubles of the Body so may it in Eternity § 4. It is therefore Thirdly best to leave Curiosity and labour how to escape the wrath of GOD by abandoning sin and possessing our Hearts with a Religious fear to â—ffend him knowing that it is a fearful â—hing to fall in the hands of the living GOD For our GOD is a consuming fire The Prayer O Lord who has the Reâ—es of Hell free me from the bands of sin expell all the fewel of Hell from my heart and nature And grant me such knowledge from thy word of the evil of sin and it's merit that I never experimentally feel Hâ—ll LORD where thou art not there is Hell Thy Face makes Heaven and Thy Furie makes Hell Expell O LORD the Wild-fire of sin and all the longings after the forbidden Fruit Save me that I walk not in darkness of sin that I may escape these dark Regions where thou art not Grant me such a Godly sorrow for sin that all my Hell may be a Penitent Remorse on Earth that I may be delivered from that Gnawing Worm that never dies Grant me that Holie revenge of sin by Repentance that I may escape the vengeance of GOD in the place of torment where there is Weeping and Gnâ—shing of teeth Give me to beleive Hell that I live not a dying life in it Amen The fourth last thing HEAVEN THOU canst not vigorously strive to enter in except thou hast some foretaste and foresight of it Grace is the beginning of Heaven in thee the Holy Man is aâ—â— Heavenly Man To discourse of Heaven aright requires great Light and Insight iâ— the Things of God and to help theâ— Christ came from Heaven to Reveal it His word is the path-way to it and the Holy Spirit the Blessed Guide of the Church And tho thou attain not to Raptures with St. John Rev 2ly Yet true Faith gives us a view of it so as that we may have our Conversation there Phil 3. 20. And therefore let us consider 1st The Vamâ—ie of this World 2ly That Heaven upon Earâ—â— to which the Saints should aspire 3ly The full Satisfaction and Joy which is to be the Portiâ— of the Saints in Glorie ss 2. First The World is an empty thing but a Phantasm and shadow It cannot satisfie it hath not substance men are eager in the pursuit of it as a Fish after a rotten Worm and when it is catcht it proves unsavoury Let us therefore set our Affections on things Above § 3. 2lie Set up Heaven in our hearts by setting up Christ therein For where His Image is stamped it makes us all in Glory keep a closs Communion with God and you are in a Heaven upon Earth for thus are ye carried on from Grace to Glory and from Glory to Glory by the Spirit of God § But 3ly The full Enjoyment of Heaven is so sublimc incommunicable that Eye hath not seen nor Ear heard what good things He hath laid up for them that love Him And tho this too Radient Object in a manner hurts our weak â—piritual Sences yet must we look upon it tho not directly yet by Reflection and Vew it in the Glories of of the Word For Glorious Things are speken â—f the City â—f GOD. The Crown of Glâ—ry iâ— the Gift of GOD the purchase of CHRIST and the Transcendant Pertection of the Saints there is enough revealed to attract our Hearts to refine our Natures and to ripen â—ur Graces for Glory and to repose us in our proper Center Which is GOD Himself and this being such a precious Pearl let us be Vigorous in pursuit after it and lobour by Faith and Patience and a constant course of Virtue to find the accomplishment of the Promises The Apostle had His Plerophory Rom 8 end And such as follow him as he followed CHRIST may attain to a well grounded Hope for it is a pregnant and approved Proposition that such as believe in CHRIST shall not perish but hâ— everlasting Life to wit with a Lively perative and Obediential Faith shall undoubtedly saved But the Second Prâ—position is of our selves to wit I belieâ— which is not so certain as the first that De side This being only de nobis Tâ— Conclusion halts therefore except we gâ—â— All diligence to make sure our Calling and Eâ—tion so that we can say I do unfienged close with CHRIST and the Terms His Covenant and I resolve whatevâ—â— Temptation occure to stand
Soul I choise thy Statutes as my Heritage in the Land of my pilgrimage and Thy Salvation as my Inheritance for ever Give me victory over the World by Faith and grant me Peace Patience and Perseverance to the End Amen Sixthly Devotion for Old Age on Saturday O Ancient of Dayes who remains still in that prime of purest Light and Glory look upon me whom Thou hast preserved in all the periods of life in great mercy Visit me in this my groaning stage with Thy Salvation Let all the errors of my Youth and by gone Age be done away that I may have no burden from my former life now support me when old age hath overtaken me Blessed be God that I have escaped sad Accidents and the hurtful effects of any miss-government of my Life Grant I may now be taken up with Heavenly Exercise and contemplations that I may Receive Dimission with Christ not only in my Arms but in my Heart Renew my inner-man day by day that tho my Limbs be weak my Faith Hope and Charity may be strong And grant me a house with Thee 2 Cor. 5. 1. When my Earthly House shall fall I entered into the World with a groan and nature of necessity must groan being Burthened But Lord exhileraâ—e my Spirit that I may leave the World with great Joy that the day of my Redemption draweth near and may be Refreshed in the Suburbs of Heaven with the Joyful Musick of the Saints that so I may sing in Death and triumph over the Grave through JESUS CHRIST the Prince of life my LORD and life my strength and Redeemer Amen Devotion in order to the Eternal Sabbath On Sunday or the Christians LORDS Day O Lord of Sabbaoth I Bless thee that has brought me out of the toils of the World to rest with thy self Lord take me up to some mouâ—t to â—ee thy Glory where I may erect a Tabernacle not for Earth but Heaven Quicken me with the Life of CHRIST to seek those things above and if I look back to the World it is not for love to it but to see it's vanity I admire the works of Creation and providence and the portract of the little World to show the praise of GOD But I cannot get words nor thoughts to expatiat tiat on the work of our Redemption by Thy Son Nor capacity to Comprehend the height deepth breadth and length of thy love in him But I desire so love him with all my heart and above all the World I behold him now Rising from a Sea of Blood with the Glory of all his conquest LORD put me in the Spirit on this day to Relish the sweet influences of the Holy Ghost that I may be fitted foâ— the Eternal Sabbath where all duties and longing shall be turned into rewards and enjoyments and thy Name be Celebrated with Everlasting wonder Hymns Hallelujahs World without end Amen AND in Regard that Evangelical work of Praise and Singing of Psalms is a special Part of Devotion cease not in thy Pilgrimage and Solitudes to Sing And if you restrict your selves to David's Psalms For your Birth and Child-hood Sing Psalm 51. From the Beginning and the 71. Psalm from Verse 5. For your Youth Psalm 25. And Psalm 109 from Verse 9. For your â—iper Years and your Family the 101 Psalm and Psalm 144 at the End For your Old Age Psalm 71 9 and 18 Verses and if the Church thought fit ye may also make use in your Devotion other Scripture Psalms The Song of Israel on the Banks of the Red-Sea â—he Song of Simeon Zacharias and the Blessed Virgin and the Songs in the 1 5. and 7. Chapters of the Revelation And particularly the Doxologie which hath been of constant use in the Christian Church and is no other but an ascribing of sempeternal Praise to the Ever Blessed Trinity Which tho the Leprous Church of Rome use yet is it Clean to the Pure and it is very sad that it should be controverted in the Militant Church since it will be sung for ever in the Triumphant And since the Mysterious but Salutary Doctrine of the Trinity was contradicted by the Arians in Old and some of that same Gang under another Name of Late there is still occasion for the using of it And to distinguish the Modest and Regular Christian from such as in vade it by Opposition for to commend their Beloved Sect it is not amiss to rise up in token of a more immediat Address and closing with the custom of the Church wherein we should not be contentious And if â—ou please in your Private Devotion to Sing after this manner 1. MY heart is fix'd my â—eart is fix'd now will I sing and praise I 'le praise the Lord with songs unmix'd and still Thy Glorie raise 2. Now Haâ—elujah's shall extoll the Lord God of my praise And still in praises Thee enroll and laud and never cease 3. My little Harp is tun'd to laud my Lord my God my Love With Heavenlie Queer Thy Name applaud Thy Glories all approve 4. All Songs below â—ad not the Clief to raise Thee thus in ault They were sincere but not the chief as those which GOD exalt Second Hymne 1. I Wear the Crown Christ still renown I reign and He 's Supream I am extol'd to praise my King and glorie in His Name 2. I am as well as heart can wish mâ— Soul is all in bless With Joy and Peace Rests and Relish the sweets I now express 3. I see my God my Christ my joy all mysteries are gone Nothing now but Love I know and melodie Divine 4. The Tree of Life maâ—tains my life never to die again O Death in time thou art so rife but here thy strength is vain 5. I live I love I much delight I â—raise and never cease I see and feeâ— with Soul and Sp'riâ— I m all in Light and Bless 6 What can I â—ake For I have all my God is here with me And I with him perpetual my Christ and God to see 7. Here without doubt I 'le glorie give to Father Son and Spirit I 'le praise my God and not deprive frâ—m his just Right and Merit 8. From the first Minute to Ages all I will â—ssert â—â—y Golre In melodies sempiternal to Triâ—e Vne evermore Third Hymne 1. O Sp'rit of Light tune now my sp'rit with Heaven fill my heart And give me seâ—se of that great Light that I may act my part 2. With all the Host and Heav'nlie Queer that never ceass to cry Thrice holie Lord and Thee admire in Peace and Rest and Joy 3 My Soul my Heart my Sp'rit my Powers all joyn to Praise Thy Name My GOD my Life my Hope my Help I 'le praise Thy Mercies Fame 4 Thy Help in need hath made me Glad Thy Grace was still my claim And fresh Supplie hath me releiv'd I magnifie Thy Name 5. I 'le Praise I 'le â—ing I 'le Hope and Joy in Thy great Grace so Good I