a new Life or a Change of Manners for the better it is a sorrow consisting not so much in grief or transient Affection though there is many times that too in it as of setled Dissent and Dislike and so of real Action it is setting the Heart against Sin and because it is impossible for us to undo the Ill we have done a taking care we sin no more whether by doing what we ought not or the neglecting what we ought to do and as it is an Habit or State it is a changed Heart and Life For by frequent and constant endeavour of a new Life the very frame and temper of our Hearts will be changed and that changed Frame and Temper will have a constant influence upon our Actions and so our Life will be changed Thus as to the nature of Repentance Now as to Faith The most general Act of Christian Duty so called is the Soul 's agreeing or yielding that the Gospel or the way to Heaven which Christ Jesus and his Apostles taught is true It presupposes therefore the understanding of that Doctrine or Way Now the particular Acts of it are as various as the Parts of the Gospel And though with many People Use hath obtained that a Belief of the Promises and indeed of one part of them of the promised Blessing without the respect due to the other part the Condition of that Blessing and so a trust in God through Christ is esteemed the great Act of Faith yet is the assenting or agreeing to whatsoever is affirmed in the Gospel as that Christ died rose again now sits in Heaven shall come to judge the World c. as much or more properly an Act of true Christian Faith as such Trust or Affiance which in strictness is a distinct Christian Vertue grounded in Faith In like manner also is the receiving this dreadful Threat He that believeth and so repenteth not shall be damned a true Act of Faith yet not of Trust And to conclude the Belief of all the Commands in the Gospel not only that they came from God are reasonable and fit for us to observe but that they are an effectual and certain way to everlasting happiness so that whosoever yields the obedience of Faith shall be saved is as much an Act a necessary Act of Christian Faith as any of the rest And the Habit of Faith is nothing else but a rooted perswasion of all these the several parts of the Gospel by which the Soul is ready as occasion offers to exert any of these Acts Thus as to the Nature of Repentance and Faith when they signifie or are taken for Christian Vertues or Graces And yet even when thus taken in Scripture though they are not always even in Scripture it self taken for Christian Vertues yet I say when thus taken they are each of them used in a very different extent § 4. Sometimes in a very ample and large sence Synecdochically as we speak are they put not only for themselves but what accompanies them And thus the Scripture seems to make one while Repentance one while Faith the whole Condition of the Covenant of Grace or to put one of them for all that we on our part are by that Covenant bound to do in order to our acceptance with God or to the pardon of our Sin and Salvation Thus not only when St. John the Baptist and the Apostles but when Christ himself first went out to preach the Kingdom of Heaven or teach people the way thither the Sum of their Doctrine is recorded to have been Repent ye for the Kingdom of Heaven is at hand Mat. 3. 2. and 4. 17. Mark 6. 12. No doubt both our Lord and his Apostles preached Faith as well as Repentance all along and St. Mark in the beginning of his Gospel expresly brings in our Lord so preaching ch 1. 14 15. Jesus came preaching the Gospel of the Kingdom of God and saying The time is fulfilled and the Kingdom of God is at hand repent ye and believe the Gospel Yet in the other places Repentance is put alone but with an intent no question that people should understand therewith its necessary Concomitant and Companion Faith And thus when our Lord instructs the Apostles in what they were to preach he tells them It behooved that he should suffer and rise again and that Repentance and Remission of Sin should be preached in his name among all Nations Luke ult 47. And as pursuant hereto St. Peter when he preaches to those who were pricked in their heart by the sense of their guilt in crucifying the Lord of Life who therefore had as much need of Faith in the blood of Jesus for Remission as any could have When he preaches I say to them what they should do to obtain Pardon he requires in express terms only Repent and be Baptized Acts 2. 38. and chap. 3. 10. to others of the same Nation and under the same guilt Repent ye and be converted In this last place indeed Repentance is more explained than before but yet no mention made of Faith in any of these places where yet the Design was to set down the Condition on which Sin might be pardoned which as will be soon evident is Faith as well as Repentance Again in other places me meet with mention of Faith or believing alone without any mention of Repentance Thus in the promise annex'd to the Apostle's Commission for preaching the Gospel Mark 16. 16. He that believeth and is baptized shall be saved but he that believeth not shall be damned And when St. Paul teacheth the poor humble Jailor what he should do to be saved all he gives in Instruction is only Believe on the Lord Jesus and thou shalt be saved and thine House Acts 16. 31. Here we see believing or Faith alone without any mention of Repentance has Salvation promised to it as if a Man were to do nothing to be saved but believe the Gospel Nay St. Paul in his Epistles seems to go beyond what is asserted in any of these places concluding from due Premises Rom. 3. 28. Therefore a Man is justified by Faith without the Deeds of the Law That is without a Jewish Mosaical Righteousness And the same he says in other places The Reason hereof undoubtedly is for that sincere believing the Gospel or Faith in the Lord Jesus Christ doth most certainly involve or carry with it Repentance He that receives from his heart that Doctrine or believes that way to Heaven which our Lord Christ taught will seek Heaven by Repentance or breaking off his Sin Else it is plain he believes not what Christ preached at the very first Repent for the Kingdom of Heaven is at hand And if he truly and Christianly repent it is plain he believes in Christ for he takes that very way to Salvation to which Faith in Christ directs him § 5. Yet at another time when the Holy Ghost speaks more at large distinctly and expresly both Repentance and Faith are
Or Falseness and Hypocrisie In truth no better than profane Madness in real mocking God with a meer outside all this while Or Thy abominable Lukewarmness towards God and Religion but adhesion to the World and to the Pleasures of Sin Those numberless neglects which thou hast been guilty of neglects of Prayer of Self-Examination of Repentance c. Those bold Transgressions In thine Iniquity perhaps more than one c. 3. Petitioning for A serious composed thinking mind Wisdom to consider thy latter end For 4 hearty persuasion of the Being and clearer Conceptions of the Nature of God so that thou may'st together fear him and love him with all thine heart Truth in the inward parts For a sense of true Goods and zeal for them Contempt of the World and all worldly Happiness a deep concernment for thy Duty Impartiality and Diligence therein The perpetual Guard of God's Grace and other things as God shall move thy heart Lastly Resolve by God's help to give thy self to be religious in good Earnest To personate Godliness and to double no more And particularly 1. To give out every day some small part of time to Religious Duties at least to Thought and Prayer in secret This by God's Grace will have a happy effect 2. When thou prayest or when thou hearest or readest c. to keep thy mind close to what thou art about at least to endeavour such attention and servour what thou can'st 3. To submit to Christ and treasure up whatsoever Light and Evidence thou receivest 4. To get serious and religious people about thee or to affect the Company of such And other like helps as God shall direct thee CHAP. III. The Second Duty advised to Making our Peace with God § 1. Seriousness in Religion puts a man immediately upon making his Peace with God § 2. Peace or Reconciliation with God in what sence soever taken effected by Repentance and Faith § 3. The proper Notions of Repentance and Faith both in common Language and Scripture § 4. In Scripture they are often put so as to comprise one another § 5. Yet is the joint Practice of both of them absolutely necessary to make our peace with God § 6. Four Steps to a penitent State § 7. The first of them a sight and sense of our own Guilt called by some Conviction of Sin § 8. The second Contrition The way to work it § 9. The third Confession to God What it is § 10. Confession to Man when necessary § 11. The fourth Forsaking Sin Two Branches thereof § 12. The Necessity of both § 13. The Method of effecting both § 14. Of Faith as more particularly concerned in making our Peace with God § 15. Of Prayer in this Case § 16. Of subsequent Care and Endeavours and of the Lord's Supper as the best Seal § 1. IT was good Counsel though given by one who had more need himself to have taken it than he to whom he gave it Acquaint now thy self with God and be at Peace thereby good shall come unto thee Job 22. 21. And whosoever is once serious in Religion as before urged will very tenderly feel himself concern'd to endeavour such Acquainting himself with God as may be a Method of Peace with him nay he will not be at ease with himself he will scarce give Sleep to his Eyes or Slumber to his Eye-lids till he has made some advance towards God for Mercy and so for Peace Supposing any Man now first to grow serious and so never yet to have been reconciled to God the sense of a vast load of Guilt will soon oppress and almost sink his Soul of no less a load than the whole Mass and Body of all his Omissions and Commissions ever since he came to any memory of his Actions not one of all pardoned for not one of all repented of So that he will be crying out with David Psal 69. 1 2. Save me O God for the waters are come in unto my Soul I sink in deep Mire where there is no standing I am come into deep waters where the floods overflow me This will put him upon instant endeavours of Peace and Reconciliation § 2. Now there is say some a double Reconciliation of our selves to God a Reconciliation of the Person to him and a Reconciliation of the Heart and Nature a distinction if at all proper yet most certainly of such things as cannot be separated For without this latter namely the Reconciliation of the Mind at least begun and in a good measure accomplish'd the person can never be reconciled For if the Mind can never be separated from the Man then cannot the person be reconciled except the Mind be so also But let there be as much in the distinction as there can to effect both these kinds of Reconciliation we are to set out and proceed the same way The Practice of Repentance from dead works in its full Latitude and of Faith in Christ Jesus effects both § 3. There are scarce any two Names in the World more frequently in the Mouths of Christians than these two Repentance and Faith and there are perhaps no Duties of like importance less understood For both of them being in several places of Scripture used in several and very different Sences many plain persons are confounded in their Notions or in the understanding of them To make all then as distinct and plain as I am able The Word Repent or Repentance according to its proper import in usual Speech is no more than to be sorry for something which we have done amiss that is which we apprehend done to our own or others harm disgrace or prejudice some way or other which therefore we from our hearts wish undone and would call back or undo were it possible for us And Faith also properly signifies only Belief that is assenting or agreeing to any thing as true This is the natural and full import of both these Words in common Language But in Holy Scripture and with Divines though they retain this their general Notion yet because they are for the most part applied each of them to its certain proper Object as Repentance to Sin called by the Holy Ghost Dead Works and Faith to the Doctrine of the Gospel and so to God and Christ its Authors they receive from thence a determinate and restrained sence and signifie certain Christian Vertues which are partly Gifts of God that is wrought in us by his Grace or by a supernatural Power partly also our Duties because they are at least in the first beginnings of them such Acts which God requires of us and by the Means and Aids which he has provided and affords us has made and makes in our powers to exert or practise and in the progress growth or ripeness of them Habits attained by these former Acts to which he by his Grace hath excited and enabled us Repentance then as it is an Act of Christian Duty is an endeavour of forsaking Sin and of leading
acknowledging his fault and desiring pardon and reconciliation This is expresly our Lord's Doctrine Matth. 5. 23 24. Therefore if thou bring thy Gift to the Altar and there remembrest that thy Brother hath ought against thee leave there thy Gift before the Altar and go thy way first be reconciled to thy Brother and then come and offer thy Gift And as far as this is any part of the satisfaction required in the Romish Church under the same Caution as before we not only contend not but most readily admit it yea and require it 3. In case of the guilt of any particular Sin pressing the Conscience and any doubts fears or disquiets of Mind which private Christians are not able themselves to satisfie Nay in case any suspect the weakness of their own Judgments or proneness to flatter and deal too favourably with themselves which Suspicions there are often great Reasons for such persons may and ought to have recourse to their spiritual Guide who may direct them in truer fuller and more sufficient Methods of Repentance instruct them in the Promises of Pardon and pray with them and for them that they may obtain it But in this Case we are now speaking to Confession to a Minister stands in the Church as an Act of Christian Discretion and free choice not of absolute and perpetual necessity much less is it in all Cases of mortal Sin a Duty as it is made by some For even in this Case we are now treating of one Christian Friend may most charitably and profitably confess his Sin to another though as we speak a Lay-Person and beg his Counsel Assistance and Prayers to God for Pardon which is the true sense of St. James chap. 5. ver 16. Confess your faults one to another and pray one for another that ye may be healed the effectual fervent Prayer of a righteous man availeth much But all these are particular Cases the two first also primarily and ordinarily necessary for reconciling our selves to Men rather than to God though without them where by particular Reasons requisite and in our own power ' we cannot look upon our selves reconciled to God and so none of these belong absolutely to Repentance in general whereby in all kinds of Sin we make our peace with God and which is under present consideration And thus far of Confession whether to God or Man as a third Step to or Concomitant of Repentance § 11. A Fourth and the most necessary of all and which of all yet mentioned nearest approacheth to or even enters the very nature of true Repentance is forsaking Sin that is breaking off the Practice of it and endeavouring to root out the Habit Curstom yea and all Inclination thereto Now if we duly consider the great variety or sad abundance of the Habits of Sins in us we shall soon discern the breaking our selves off them to be a larger Work and of a far vaster scope and compass than we were at first aware of For we have all of us Sins of Omission as well as of Commission and no doubt some Habits of both Habits I say most of us of doing nothing of Laziness putting off and totally neglecting Duties as well as Habits of doing Evil Habits of common Sloth and Habits of spiritual Sloth or of being backward to dull and slow in all holy Duties as well as Habits of Excess in eating drinking apparel sleep c. Habits too perhaps of Covetousness of Voluptuousness of Ambition of Pride with general inordinacy of Passions All these and other like true Repentance breaks a man of so that this our fourth Step will contain in it two Particulars or a Negative and Positive Part according to the Prophet a ceasing to do evil and learning to do well or the abandoning the old conversation all sinful Life and Practice and the Endeavour and Practice of such Vertues and Duties which we before neglected or which are most contrary to our former Evils in the Language of the Apostle Ephes 4. 22 23. Putting off concerning the former Conversation the Old Man which is corrupt according to the deceitful Lusts And being renewed in the Spirit of our Mind And indeed the Necessity and Method of Practising of both these Particulars is one and the same § 12. First As to the Necessity of them both Without both these all Convictions all the Contrition imaginable all Confessions find not Mercy with God nor avail to make our Peace For the Promise of Mercy or Peace runs thus Prov. 28. 13. Whoso confesseth and forsaketh his Sins shall find Mercy And forsaking is clearly the more momentous Act of much more weight and consequence than confession For in case of wickedness persisted in God has protested not to hearken to our Confessions Cries or Prayers When ye spread forth your hands saith he I will hide mine eyes from you when ye make many Prayers I will not hear Isa 1. 15. But wash ye make you clean put away the evil of your doing from before mine eyes cease to do evil learn to do well seek judgment relieve the oppressed judge the fatherless plead for the widow Come now and let us reason together saith the Lord though your Sins be as Scarlet they shall be white as Snow though they be red as Crimson they shall be as Wool And to the same purpose speaketh the Holy Ghost by Ezekiel chap. 18. 21 22. Observe here also as before those two branches set distinctly Turning from all Sins and keeping all God's Statutes or doing that which is lawful and right The same have we over again as distinctly chap. 33. 19. of the same Prophet Nor is the Doctrine of the New Testament different This is the genuine and true meaning of putting off the Old Man with his deeds and putting on the New Man Coloss 3. 9 10. as it is by command made a duty or can possibly be an act of ours Nothing else but Eschewing of evil and doing good Habitually by constant endeavours and impartially which St. Peter also tells us is the Course all they who love life must still take 1 Peter 3. 10 11. It is remarkable that when many of the Pharisees and People were Baptized of John confessing their Sins thinking haply that Confession with the Baptism of so holy a person greater than whom had not been born of Woman might stand them in much stead God-wards the Holy Baptist entertains this confessing multitude with no better a welcome than O Generation of Vipers Think not to say with your selves we have Abraham to our Father c. But bring forth fruits meet for Repentance As if he had said content not your selves with these Confessions nor this Baptism act and live as becomes true Penitents For the Axe is now under the Gospel laid unto the root of the Tree Therefore every Tree which bringeth not forth good fruit is hewen down and cast into the Fire And to wave other no less express sayings both of our Lord and of his Apostles
Method of effecting both § 14. Of Faith as more particularly concern'd in making our Peace with God § 15. Of Prayer in this Case § 16. Of subsequent Care and Endeavours and of the Lord's Supper as the best Seal Matter and a Method for Devotion suitable to the 3d Chapter CHAP. IV. The Third Duty advised to laying up our Treasure in Heaven § 1. THree Points necessary to be spoken to under this Head § 2. A short account what the Heavenly Happiness is which we are to endeavour to secure § 3. It is no presumption in a faithful Soul to aim at or seek after this Happiness but in strictness a Duty § 4. Directions to secure it Of chusing God for our Happiness § 5. Of being full of good Works § 6. Of good Works in a more special sence § 7. How Christians of all sorts may be rich in good Works § 8. Works of Liberality and Mercy or of Bodily Charity peculiarly accounted laying up a Treasure in Heaven § 9. Charity to Men's Souls no less Matter and a Method for Devotion suitable to the Fourth Chapter CHAP. V. Of a Composed Estate both of Affairs and Mind § 1. DIsentangling our selves from this World a necessary Christian Duty § 2. The means thereto chiefly two Putting our Affairs in order and composing our Minds § 3. Particular Directions hereto Setting bounds to our desires and designs of getting § 4. Putting and keeping our Estates or Accounts in such Order as to be just to all § 5. Of Restitution § 6. Of settling Children and Relations § 7. Care in making and keeping a Will § 8. Reconciliation to Mankind § 9. Advice to Relations Secrets c. § 10. Resigning all to God and laying aside Soliicitude § 11. The Conclusion of this part Matter and a Method for Devotion suitable to the Fifth Chapter Be ye also ready A METHOD OF Preparation for Death and Judgment Quest What Course People should take to be Ready for Heaven Or which is much the same to be always prepared for Death and Judgment PART I. Chap. 1. § 1. To be Ready for Heaven and to be always prepared for Death and Judgment are the same § 2. Yet this Question contains two Questions in it § 3. This Question no where expresly put or closely resolved in Scripture and some probable Reasons why § 4. But Preparation or being always ready for our Lord 's Coming frequently enjoyned and its Nature set forth at large throughout the whole Scripture § 5. The Design of this Treatise and general Branches of the Preparation necessary § 6. This Work must not end but with our Lives yet is to be begun as early as may be § 1. THE Holy Ghost has assured us That there is no Work nor Device nor Wisdom in the Grave Eccles 9. 10. But that after Death only comes Judgment Heb. 9. 27. And in the place where the Tree falleth there it shall be Eccles 11. 3. That is say even the Jewish Masters In the condition wherein Death finds us God judgeth us Immediately then upon the departure of the Soul out of the Body the state of such dissolved Person is everlastingly and unchangeably determined as to his future Weal or Wo and a Gulph fixed between the Blessed and the Damned so that they who would pass from one to the other cannot Luke 16. 26. Neither is there any return from either Wherefore after Death there being no preparation possible to be made for Judgment it must unavoidably follow Preparation for Death and Preparation for Judgment include one another or are much the same and he that is provided for one is also provided for the other for whoso is not prepared for Judgment before his Death can never be provided for it because after Death no Work is to be done no Provision can be made And finally Inasmuch as whosoever goes out of this World in an estate well provided for Death and Judgment shall most certainly rest from their Labours their Works following them Rev. 14. 13. receive at the last day that happy Sentence Come ye blessed Children of my Father inherit the Kingdom prepared for you from the foundation of the world Matt. 25. 34. Therefore whosoever is prepared for Death and Judgment is also ready for Heaven So that all these Questions are most evidently in effect one and the same § 2. Notwithstanding the Case of Conscience as above put and 't is indeed as weighty a Case of Conscienoe as well can be put does really contain in it two Questions First What should a man do to prepare himself for Death Secondly What to maintain such prepared Temper And accordingly must in the process of this Discourse receive in Justice a double Answer For it is certain many People may have been in some part of their days for a while both in their own sense and in reality tolerably prepared for Death who yet through sundry intanglements in the World and the general deceitfulness of Sin may either totally or very dangerously relapse from this state so dangerously without doubt as that though they may not perhaps through the extraordinary Mercy of God to them finally miss of eternal Salvation yet shall they forfeit all Comfort in a dying hour and go out of this World both in their own and others apprehensions as if bound over and consigned to everlasting Torments a most dreadful degree of Misery this most certainly Which Consideration should awaken all good People always to maintain as well as at first endeavour to attain such a prepared state as we are at present about to consult of § 3. In the mean time both these being Questions whereto a full and distinct Resolution is one of the most necessary things imaginable to People of whatsoever Rank Sex or Age assignable a man would wonder that neither our Lord Jesus himself nor any of his Apostles have any where or in any one place of Holy Scripture professedly and expresly delivered an entire and close Answer thereto nay that we find not so much as either of the Questions once directly and plainly put either to our Lord or the Apostles in all the Records of their Ministry Indeed we have a Question which interpretatively may seem at first the same or somewhat near it put by some relenting persons who were in a way to their Conversion or as one may say under the pangs of the New Birth Acts 2. 37. Men and Brethren what shall we do And yet more nearly by the penitent Jailor Acts 16. 30. Sirs what must I do to be saved But in both these Instances the Persons who make the Enquiry express no respect to Death or Judgment nor seem at that time to have had immediately an eye on either Those in the first Instance being at that time by St. Peter's Sermon only under the first conviction of their Sin in crucifying the Lord of Life seem meerly to have designed by their Question What shall we do to get this so great Sin
pardoned And in the second Instance the poor Jailor having seen a Truth which the Devil spoke against his Will That the Apostles were the Servants of the most high God and shewed Men the way of Salvation v. 17. Confirmed by a Miracle from Heaven v. 26. Intended certainly by that his Question as he expresses it plainly enough What must I do to obtain that Salvation you preach As did also that Ruler Matth. 19. 16. Good Master what good thing shall I do that I may inherit eternal Life But none of these Questions I say primarily or directly proceed upon preparation for Death or express any immediate respect thereto Rather do they inferr an apprehension in the Proposers of them that they had a great part of their days then to come and that they had not an aim at or looked not in those Questions to their Death but at and to the whole remainder of their Life at that time before them so that I may confidently say these two Questions named are no where in Scripture expresly put nor therefore in any one place altogether or intirely and distinctly answered One Reason of their not being answered we may take to have been their not being put But as to the Reason of their not being put it is not easie to assign a better than that perhaps the Conceit of Peoples being able in a few days or as some poor mistaken Wretches are apt to imagine by a few hours Pains and Devotions to prepare themselves for Death and their appearance before the Seat of God's dreadful Judgment had not yet entred into the world or so generally seized and possessed mens minds as now God knows and we poor Ministers find it has This may be one probable cause indeed for which we may conceive this Question no where in Scripture to have been put And that our Lord Jesus and his Apostles should not of their own accord start it there is no wonder For they well knowing and considering that preparation for Death and Judgment needs to be the Work of a whole Life and not of some small part or of the Fagg-end of it as we may so speak would never so far give occasion to such a Surmise as professedly and closely to put together all that is necessary to be said to such a Question but having in general terms first described the Duty they enjoyned its performance and lastly shewn the danger of its neglect they left the Particulars of the Preparation required in a sort scattered through the whole Scriptures as indeed the Duty it self in its full Latitude or Compass runs through all the Parts and Duties of our Lives § 4. In general I say there are Terms which describe express or amply set forth to us the Duty of Preparation for Death and Judgment There are many Commands which directly enjoin and such Warnings given of the danger of neglecting it as lay it most intimately home upon all Peoples Consciences Our Lord and his Apostles seldom or never treat of his coming to Judgment but still the Application as we may call it or the practical part of their Discourse is of this nature Thus in the Whole four and five and twentieth Chapters of St. Matthew's Gospel and in the parallel places of all the other Gospels in St. Paul's first Epistle to the Thessalonians chap. 5. 4 5 6 c. In St. Peter's Second Epistle ch 3. 14 c. In Rev. 3. 2 3 c. Chap. 16. 15. In all these and other Places the Christian World is taught That the coming of our Lord will be as of a Thief in the night and truly it is so very oft by Death as well as to Judgment unawares upon men when they look not for him and therefore all are called upon and conjured to be always ready To watch As faithful and wise Servants to be still doing their Lord's Work To keep Oil in their Vessels with their Lamps To trim their Lamps To have their Loins girded about and their Lights burning and to be as them that look for their Lord To take heed to themselves lest at any time their hearts be overcharged with Surfeiting or Drunkenness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even with the nauseous Qualms of a full Stomach or of the Night's Intemperance or with the Cares of this world To be as Children of the Light Not to sleep that is not to be idle not to be secure flattering themselves in any Sin or suffering Guilt to rest upon their Consciences as do others but to watch unto Prayer To be sober to be vigilant To be diligent that we may be found of him in peace without spot or blemish To strengthen the things that are ready to die that is quicken exercise and by exercising ripen and confirm stir up the Grace of God in us To hold fast till our Lord come To keep our Garments lest we be found naked that is to be careful we maintain a sanctified and justified Estate the Righteousness of Faith which is of God through Christ All these and sundry like Expressions both declare and press the Duty and awaken Conscience thereto but still either in general or in figurative Terms and these also as beforesaid dispersed and in distant places § 5. The Design therefore of this Treatise is to lay them all together disposing them into as easie and natural an Order as may be and representing or offering them in the plainest but together the most effectual manner we can that so no sort of people who shall read or hear read this poor plain practical Discourse may be ignorant either of the Matter or Obligation of their whole Duty in this great and most weighty Case And for the better comprehending the whole body of Directions to be given which must have compass enough to answer the Conditions of people of all sorts or of each age they may most fitly be divided by the several Distances which by course of Nature people may conceive themselves to stand in from Death and so into three Classes or Stages according to those Distances The first shall be of those who by course of Nature are at the longest distance and who therefore now are perfectly to begin their Preparations A Foundation must be laid and a prepared State attained The second of the middle Stage the Foundation must be secured and a prepared State maintained And the third nearest our End For through the Vanity and Self-flattery which attends all Men in this Life at least while Death is at any tolerable distance Men being apt to think they have time enough before them divers desects there will be in all even the most prepared Christians when nearly approaching their End And these perhaps we shall most clearly see when Death being to us as it were above the Horizon and in sight dispels those Mists under which we have formerly lain and frees our Judgments from that partiality wiâ—h which formerly we used to pass Sentence of things and persons and especially
of our selves our own Actions and Interests § 6. The Practice then of those Duties must not end but with our Lives and it will be likely to succeed the better if it begin from the very present moment we read or are warned of our concernment because none who are capable to understand the Duty can be too young for the practice of it They who would be ever ready to die and appear as they must unavoidably at the Bar of Heaven had need to remember their Creator in the days of their Youth while the evil days come not nor the years draw nigh in which they shall say they have no pleasure in them Eccles 12. 1. They will have little heart to work when they have little heart to live when they would perhaps be glad if possible but poor Creatures that is impossible not to be to be nothing which is the Case of all unprepared and impenitent men at death But alas Few of us have been so careful to begin as soon as it would have concerned us Those are like to be happiest who began soonest As to such who have been so unhappy as to pass the greatest part of their Age either in Vanity propounding to themselves no solid or certain end of Life or in worldly business and secular employs for raising Estates or Names or Families so that they have not minded Religion or their Souls these Persons as soon as ever they come to be sensible of their Errors and touched with the guilt of having lived so long without any regard to the great business of Life should take the first time they can possibly even the very hour they first feel this concernment seriously to think of and put themselves into a state of provision for another world unto which they do not know how near they are To them the day is far gone already and all the time they have lest especially considering how much of it they must necessarily lose or which is much the same spend in mean employments and businesses which better not their Souls which cannot be called living is little enough to work out their Salvation by perfecting Holiness in the fear of God To day whilst it is called to day let them make haste and delay not to attend their work their great work and to them the one thing necessary The Author hath not thought fit upon Reasons not needful now to be express'd but set down hereafter Part II. Chap. II. to subjoyn to the several Chapters of this Treatise strict and formed Prayers but instead thereof he hath chosen a Course which he hopes may more secure the actual making such prepartions as he directs than a meer Form of Prayer would have done namely such an Order of Devotion as must needs engage or employ the Heart of each Person that practises it Matter and a Method for Devotions suitable to the First Chapter First Retire get alone and after some such short preparatory Prayer with which thou commonly enterest thy Closet or beginnest thy Devotions there being now serious and composed examine Conscience as to the Case in hand that is put these Questions to thy self Have I ever seriously thought of Death Judgment and the World to come What was the issue of those Thoughts What Preparations thereupon have I made for my future estate Consider of each Question and make true Answer in thine own Breast Take time thereto Secondly Meditate a while that is think and consider What a condition hadst thou now been in hadst thou died such as thou hast lived Nay perhaps shouldest thou die such as now thou art So wicked so guilty so impenitent and utterly unpardoned Pause a while and ponder this Thirdly Apply thy self to God accordingly in Prayer that is being on thy knees all this while speak to God as thou canst what thou thinkest Tell him though brokenly thy Thoughts and make freely to him thy Confessions 1. Lamenting that thou hast lived so long to so little purpose That thou hast neglected so many warnings and lost so many Opportunities as thy Conscience accuses thee of that is as thou remembrest 2. Acknowledging God's Goodness in his sparing thee so long or suffering thee to live to this day Giving thee the present warning and touching thy heart with a sense of thy Danger awakening thee thus to Repentance when he might have justly taken thee off and damned thee Spend thought and time in this acknowledgment 3. Petitioning or begging of him I. To enlighten thee that is make thee understand more fully thy self and thy Condition Him and his Perfections Thy own Duty and Concernment II. To affect thy heart throughly with this Knowledge III. To assist and enable thee to resolve particularly what is most sit and proper to thy Condition IV. To make thee able as well as willing to perform thy whole Duty in every particular Note all these Advices may most easily be turned into Confession Praise or Prayer as occasion requires after this sort Suppose I begin at 1. Lamenting and say thus Lord I lament that I have lived so long Thirty Forty Fifty or Sixty Tears according as thy Age is to so little purpose That I have neglected c. I acknowledge thy Goodness in sparing me so long In giving c. I humbly beseech thee to enlighten me more fully in the knowledge of my self and of Thee c. And so in the rest Now this kind of praying though it may seem to some imperfect and broken to be only more thought and sighs and groans than words yet I conceive will be sure to engage and affect thy heart more than reading a very elegant and more complete Prayer would do for it will put thy mind or heart to work of it self and it is to be considered in secret Prayer Man is not to hear but God who understands the workings of the heart and delights more therein though broken than in fine Speech I chuse to leave it to devout Persons discretion to enlarge in their Prayers more or less at pleasure Lastly After such Prayer resolve while before God on thy knees upon such Particulars as thou thinkest in Conscience necessary or most proper to thy Condition whichsoever of the three mentioned States it is I mean whether 1. Thou art now first to begin thy Preparations for Death or 2. To continue and maintain them or 3. To perfect them Consider each I say and resolve what thou truly judgest most proper As to every of these three States it may not be inconvenient to resolve 1. To redeem all time possible that is to make use of all Opportunities and Advantages thou hast to prepare thy self for the other World 2. As not to delay so neither to intermit or discontinue such Preparations but as far as thou art able to keep them still on foot and endeavour to perfect and ripen them And if thou see'st fit 3. To prosecute the Method of Preparation which is proposed in this Book or any better that
Compunction They were says the Text pricked at their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compunged point by point pricked and wounded The like whereto is also recorded of David 2 Sam. 24. 10. David's heart smote him after he had numbred the People But the Name Conviction of Sin is taken out of St. John chap. 16. 8. Where we read it to be a promised Work of the Holy Ghost's that when he should come into the World he should reprove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Margin of our Bibles convince the World of Sin wherefore there is no fault at all to be found with that Term provided it be allowed that that conviction of Sin which leads to Contrition and Repentance must consist in the Sinner's sight and sense first of his own particular Guilt secondly of the real Evil of his Sin 1. Of a sight of Sin that is of our own particular Guilt We must not only see in general that we are Sinners Transgressors of the Laws of God at random but as to this or that kind and in these or these instances that we have offended against particular Commands Namely we have been or are either Covetous or Drunkards or Revilers or Extortioners or Unjust or Swearers or Blasphemers or Lustful and Unclean or Proud or Sinners in some of these or like kinds by divers particular Acts notorious in such or such part or parts of our Lives Thus St. Paul of himself who was saith he a Blasphemer and a Persecuter and Injurious 1 Tim. 1. 13. And in the aforementioned place the Original of this Phrase Conviction of Sin 't is said The Holy Ghost should convince the world of Sin on that peculiar account because they believed not on Christ Jesus Now this part of the Conviction of Sin is nothing but a particular accusation of Conscience which sometimes God in a great measure prevents us with without any endeavours of our own under the Ministry of his Word as in the Case of those Converts before spoken of Acts 2. Sometimes by the Holy Spirit 's secret and more immediate quickning or awakening Conscience as in the Case of David already also mentioned Or otherwise by some surprizing Affliction or cross Providence as in the Case of Joseph's Brethren when they had been apprehended and kept three days in durance for being as was pretended Spies We are say they verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear therefore is this distress come upon us Gen. 42. 21. Or perhaps in some other Methods But as for a full and due sight of all the Particulars of ones Guilt I conceive no person can attain to it without a strict and long scrutiny search or examination of Conscience without very mature and considerate enquiry into his Heart Life and Actions Which therefore every one who would reconcile himself to God must upon the first pricking or smiting of his heart in whichsoever of the Methods before-mentioned he feel it immediately set upon For where there is one Sin undoubtedly there are more God having therefore graciously shewn us some we being awakened thereby should search after the rest Convictions of Conscience from God should put us upon stricter self-examination No corner of our Heart as I may so say that is no part or powers of our Soul should be left unsearch'd An Enquiry after Sin should be made through all our Desires Designs Counsels Business and Employments and if possible through all the Actions and Parts of our Life So as to have all our Sins after some sort in order before us bare-faced and open 2. The other part of Conviction of Sin is a sight and sense of the Evil of Sin that it is not only foul and odious disagreeable to the true Principles of our Nature to what in our hearts we approve and unworthy of the sence and understanding of a Man making us brutish loathsome in the eyes of God and of all good and wise men and even of our selves when we are truly our selves and judge of things as they really are but also most mischievous and destructive that it at first brought Death and all temporal Miseries into the World that it brings upon us at present the Wrath and Curse of God Curses in our Persons Estates and Names Curses in our Families Relations and all our Concerns Curses more than we can well comprehend yet are all these present Curses nothing in comparison of what it will bring upon us without Repentance a Portion with the Devil and his Angels The Wrath to come or the Vengeance of everlasting Fire And this part of the Conviction of Sin is nothing else but the Sentence or Doom of Conscience upon the former Convictions Now with this also sometimes does God prevent us either by the Ministry of the Word or by secret Terrors immediately sent into the Conscience flashing as it were Hell-fire in our faces or by more moderate Afflictions sealing instructions to our Ears The Degrees wherein Holy Men are exercised herewith as well have been as are and ever will be very different But it is surely the Duty as well as Interest of every one who would be penitent and holy either in Heart or Life to endeavour by a frequent consideration as well of the real shamefulness vileness and detestable Nature of Sin as of the Dangers thereby present and future to Body and Soul Person and all personal Concerns to possess their hearts with a deep sense of its Evil. 'T is as certain as God is true that Mischief will hunt the wicked man to overthrow him Psal 140. 11. And be sure your Sin will find you out Numb 32. 23. There is no possibility of flying from Guilt except a man could fly from himself nor of flying that is escaping from punishment except it were possible to fly from God These things he should frequently and seriously think upon whosoever would fix in his Heart a sight and sense of his Sin the honest endeavour whereof is the first step to true Repentance § 8. A Second is Contrition Brokenness of Heart so named from Psal 51. 17. or sorrowing after a godly sort as the Apostle calls it 2 Cor. 7. 11. when looking upon our Sin we really in heart are afflicted for it and mourn over it This ordinarily through the Grace of God follows naturally upon the other in the conversion of every Sinner but in case we find it either always to have been much wanting or at present decayed and lost to our sense in us there is no such way to beget or raise it again as to endeavour to heighten the sight and sense of our own Guilt and God's infinite Grace and Goodness To this purpose the several aggravations of our Sins are to be considered We it may be from our Cradle to our present Age have all along been in such Circumstances that all our Sins are exceeding sinful What Mercies has God continually heaped
After this how can I think of neglecting him through any tenderness of face Especially when I am at present in so far better that is easier and more tolerable Circumstances than he was I perhaps am laugh'd at by some Fools or Mad-men for obeying him but I am otherwise at ease and to have Heaven for the reward of overcoming this petty private affront Shall then such inconsiderable Trifles make me wave or forgo my Duty Far be it from me In any other Case whatsoever by like Consultations or Considerations as in these Cases now set down shall we through God's Grace and Blessing upon our honest endeavour find out particular means and by such thought work our hearts to particular resolution for breaking our selves of any other or whatsoever Sins we have found more peculiarly prevalent in us And thus as to the second Step of this Head of Practice The Third will be A particular Resolution or as occasion serves Vow touching the use of those Means which we have found most proper to amend us and touching such instances of our Manners which upon enquiry we have found most to need Reformation All general Resolutions we know must be performed in particular instances of Life and Action and therefore a particular Resolution touching those Means which by consideration we have found proper to each Case will be no less necessary than the general Resolution first proposed as to the main Body of the Work As for example Suppose avoiding ill Company be one Means I have found out to keep me from Intemperance and Excess or from loss of Time c. I 'll immediately resolve not only against loose but against vain Companions I 'll keep home more abandon certain Familiars estrange my self from such and such I 'll set my self certain employment so much for such a time c. Suppose again contenting my self with sufficient Provisions and abandoning a too peremptory Resolution I had taken up to be rich to such a degree be the Means I have discovered proper for the remedying my unjust oppressive dealing I 'll resolve on that and immediately order my Affairs accordingly But in such Cases as these perhaps single resolution will not suffice to hold our unstable Souls sometimes therefore but with much caution and deliberation we may do well to add Vow David or whatever holy Man was the Author of that Psalm did so Psal 119. 51. I have said that is resolved with my self to keep thy Words and lest that should not do ver 106. I have sworn and I will perform it that I will keep thy righteous Judgments Thus as to the first Part of the Method for breaking our selves of Sin by such Acts as are to be done for the present Those which are to be continued are the prosecution of these Resolutions or Vows by a constant study of Mortification and by daily endeavours of proficiency in Holyness through the whole following part of our Life Now the treating hereof belongs not to this first Class of Advices but is to be set down in the second Part. In the mean while we are to proceed with what yet remains for our present making our peace with God § 14. And now after this Practice of Repentance Faith interposes again and that not meerly Faith towards God or a belief of the Being Nature and Providence of God as hitherto most insisted on but Faith in our Lord Jesus Christ or Faith as called by the Apostle Rom. 3. 25. Faith in his Blood For him as bleeding for us upon the Cross as sacrificed upon that Altar hath God set forth to be a propitiation and it is by the Blood of his Cross that he made peace Col. 1. 20. 'T is the Blood of Christ who through the Eternal Spirit offered himself without spot to God that purges our Consciences from dead Works to serve the living God Heb. 9. 14. 'T is by that one offering he hath perfected forever them that are sanctified Heb. 10. 14. This is that Fountain set open to the House of David and to the Inhabitants of Jerusalem for Sin and for Vncleanness Zechar. 13. 1. Hither therefore after all Confessions Contrition Tears Resolutions Vows and endeavours of Reformation the faithful Soul comes Here it exerts new Acts of Faith that is Trust Affiance and Dependance And as the Holy persons Matth. 28. 9. did corporally to our Saviour after his Resurection so must true Penitents as it were catching the Crucified Jesus by the Feet hold him fast after a spiritual sort as their only hope and refuge that only name given under Heaven that Dear Jesus which redeemed us from the Wrath to come and with Christ thus not in their Arms but Heart look up to the Eternal Father for pardon and peace through the Son of his Loves This distinct trust in Christ as sacrificed for our Sins in this Order or thus in conjunction with such practice of Repentance as set down exerted or exercised I conceive of most essential and singular Force to the perfecting our Peace both with God and in our own Consciences § 15. And now I see not any thing which remains speaking as to a certain course of transient Acts ordinarily to compleat a Man's Reconciliation with God except we should say it is requisite to Cloath all these Acts with serious and suitable Prayer Prayer is that Christian Duty which as I may say alone as it were gives a body to all the Acts of Grace in the Soul or as one well observes It is indeed that single Duty wherein Dr. Owen of the Spirit of Prayer every Geace is acted every Sin opposed every good thing obtained or impetrated of God Without it Contrition and Faith and Resolution are after a sort airy and volatil This fixes them and makes them substantial mature and permanent Nay it raises and strengthens or heightens them Prayer is such an Office as not only actuates or draws out into Exercise all Christian Graces but makes the Soul more earnest and zealous in the Actings of them Having therefore proceeded as above directed towards making thy Peace with God cast thy self in secret at the Throne of Grace in earnest and humble supplication confessing and bewailing thy Sin with the Exercise of all the Contrition thou canst excite passing Sentence on thy self acknowledging what thou hast deserved but withall pleading the Sacrifice of the Death of Christ the atonement made by the Blood of his Cross and casting thy self upon God's mercy through that great and alone true Propitiation bringing indeed the heartiest Purposes and making the firmest Resolutions thou can'st endeavouring to the utmost of thy Power to perform all that concerns thee on thy part by the Covenant of Grace but after all acknowledging thy self an unprofitable servant Luke 17. 10. disclaiming therefore any righteousness of thine own and beseeching Pardon for thy very Repentance begging to be sprinkled with the Blood of Jesus and to be found in him For he is the Lord our
according to St. Paul's Sentiments if Religious will I am sure ought to abound in these 1 Tim. V. 5. She that is a Widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day And it is certain Prayers devoutly sent up to Heaven though not speedily answered are not lost but are a Treasure laid up there against a time of need answered sometimes even in this World at a distance but most certainly in another In 1 King See Doctor Lightfoot on the place ix 1 2 3. Solomon has an answer to his Prayer made in the Temple thirteen years before This indeed was only for Hallowing an Earthly Temple But the instance Act. 10. 4. was of Prayers that sped for making a spiritual one Cornelius his Prayers as well as his Alms were come up for a Memorial before God and they are answered by no less a blessing than the gift of the Holy Ghost v. 44. that was even by a Heaven upon Earth for the Holy Ghost in a Man's heart will turn Earth or any thing here to Heaven At least it most assuredly brings those in whom it dwells to Heaven 2. In Duties to our selves All acts of Sobriety Purity Self-denial and Mortification are good works and in these or most of these all sorts of Christians may abound That they are good works and even in the best Men perhaps and most laborious in the other kinds of good works necessary is evident from that of St. Paul 1 Cor. 9. ult I keep under my body saith he and bring it into subjection least that by any means when I have preached to others I my self should be a cast away From the close of which Text it appears also that they are a means to preserve the best Men from miscarrying in their Christian course and therefore conducing to the Heavenly Treasure or Happiness hereafter A Man would wonder to meet with an Heathen Poet and him Epicurean enough Horat. Ode Inclusam Danaen avowing thus much Quo quisque sibi plura negaverit A Diis plura feret The more any man has denied himself the greater reward shall he receive from God But it is justifiable from an infinitely better Authority Mat. 19. 29. Every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my names sake shall receive an hundred fold and shall inherit everlasting life And by Parity of Reason who being not called to so eminent instances of self-denial practice such lower degrees as are suitable to their present Circumstances and thereby advance in Holiness in contempt of this world and in the love of God shall receive a proportionable reward Not one act then wherein I have foregone my own will appetite or natural inclination for God or my Duties sake but God observes it and it stands as if recorded before him against the day of Recompences Every hour's sleep which at any time in my life I broke or shall break to pray or meditate or examine Conscience or for any other work of Devotion or of Charity Every Fast I have kept or shall keep every day's pleasure or recreation I have denied my self every penny and farthing I have forborn to lay out upon my self or vanities or shall spare from gratifying my humour or tricking up my body this pitiful house of clay which I carry about stealing it possibly into a poor Man's hands or house every of these acts past or future is and will be regarded by God and so proves a Treasure laid up in Heaven Now though I have not the opportunities advantages nor perhaps the substance which others have for sundry of the good works under other heads yet as to these under this I may be sufficiently qualified Namely I may many and many a time Watch unto Prayer or like Devotions and good Offices I may fast and steal alone by my self to humble my soul before God when others run to their sports I may spare that money for a good purpose which others of my degree vainly expend beyond what becomes them I may forbear many of those Cups which others drink to cheer their hearts as they say or make them merry but which perhaps make them mad at least would make me so I may refrain from pampering my body to feed my lusts In such good works as these ought every one to abound who minds the providing himself a happiness to go to after Death For as wicked men by proceeding or running on impenitently in sin and not minding that the forbearance and long suffering of God leads them to repentance Rom. 11. 4. do thereby treasure up unto themselves wrath against the day of wrath and revelation of the righteous Judgment of God So pious persons complying with the Gospel or with the Spirit of God in taking up from the Liberties they have used and retrenching themselves of many things which they might have lawfully enjoyed in the days of their youth and vigour while the Candle of the Lord shined upon their head and they washed their steps in Butter to use Holy Job's Expressions do hereby treasure up unto themselves mercy and grace against a time of need and particularly against that great day when the secrets of Mens hearts and all Men's practices shall be revealed when that which has been done in the Closet shall be publisht as on the house-top and every good man shall have praise of God 1 Cor. 4. 5. 3. In Duties to Men Justice in a strict sense or honest dealing is certainly a good work He whose constant care it is in all his Dealings and Actions to do to all men as he would they should do unto him shall not certainly lose his reward He has treasured up what the righteous Judge who first commanded it will not forget amply to recompence Now in this kind also all sorts of Men may abound and must too if they expect to die with comfort or rise with joy Luk. 16. 11. If ye have not been faithful in the unrighteous that is untrue Mammon who will commit to your trust the true riches § 8. But as we have above observed in common speech and indeed even in the usual language of Scripture the term good works more peculiarly signifies works of Charity and Liberality and the doing such is more especially and even literally said to be a laying up treasure in heaven Luk. 12. 33 34. Sell that ye have and give Alms provide your selves bags which wax not old a treasure in the heavens that faileth not where no thief approacheth neither moth corrupteth For where your treasure is there will your heart be also And in 1 Tim. 6. 17 18 19. Charge them that are rich in this world that they be not high-minded nor trust in uncertain riches but in the living God who giveth us all things to enjoy That they do good that they be rich in good works ready to distribute willing to communicate laying
up in store for themselves a good foundation against the time to come that they may lay hold on eternal life Now though it may seem at first that in this kind of good works namely those usually called works of Charity only rich people are capable of laying up Treasure in Heaven or providing themselves hereafter any measure of happiness yet if we consider there are many good Offices or kind services that even the meanest sort sometimes may perform to their Superiors and that such services are of real value we may and must account that poor people endeavouring to do all the good they can to the Bodies Souls Estates or good names of others are as really charitable and if diligent to do such good as abundant in the work of Charity in their way as the most magnificent publick Benefactors in theirs and consequently will be as surely and gloriously rewarded He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple verily I say unto you he shall in no wise lose his reward Mat. 10. 41 42. In which surprising promise and as it were excess of Divine grace and goodness poor people ought for their comfort to take notice of three things 1 How small matters from them to whom little is given God esteems as Alms Even a Cup of cold water given to a fellow Christian as such or haply a little room or harbour in a corner of the poor Cottage to a weary or wet Passenger 2 How largely God will reward it with a righteous man's or a Prophet's reward according to the nature of the person we designed to do good to 3 The sureness of the reward Verily I say unto you he shall not lose his reward that is by an ordinary Figure he shall most certainly receive it Let no one then think he cannot be Charitable or bountiful because he is not rich but let him not fail to do all the good Luk. 12. 33. to others that lies in his way Hereby he provides himself Bags which wax not old a treasure in heaven that faileth not That is he makes a happy preparation for another world § 9. But there is one sort of good works or of Charity to others which transcends far all other Bounty and that is Charity to the souls of Men labour in instructing those who are ignorant of God and of their Duty in retrieving and delivering men from a leud course of life to being serious and strict in Religion in bringing them home to Christ and his Church This is a Charity as far surpassing that which is meerly extended to Mens bodies as the soul in excellence surpasseth the body He that can help a soul to Heaven before him hath certainly sent an unvaluable treasure thither For if any man err from the truth and one convert him let him know that he which converteth the sinner from the error of his ways shall save a soul from death and shall hide a multitude of sins James the last 19 20. Wherefore to conclude this Head touching good works Let us be stedfast unmoveable always abounding in the work of the Lord forasmuch as we know that our labour is not in vain in the Lord 1 Cor. 15. ult And thus as to the third Duty in our first Period of providing for our selves a Happiness in another world against we leave this Matter and a Method suitable for Devotion to the Fourth Chapter FIrst Examine Whether ever hitherto thou hast thought in good earnest of laying up treasure or securing thy self a Happiness in Heaven Shouldest thou die this moment what reasonable hopes hast thou that thou shouldest be blessed in that other world or after death rest from thy Labours Particularly 1. Hast thou any sound clear or even tolerable conceptions and rational sense of the life or happiness of a soul abstract or separate from the body Or art thou not as it were drown'd in brutish Apprehensions understanding none but a sensual life And are not Spiritual and Heavenly things in a manner Dreams Fables and Romances to thee 2. Hast thou lookt upon it as thy Duty and Concernment above all things to secure to thy self a happiness to come 3. Didst thou ever seriously set thy self by Resolution and Prayer to chose the Everlasting God for thy happiness Does thy soul in any such measure cleave to him at present as that thou canst with any probable hope claim him for thy Portion 4. Hast thou pursued this choice by an honest endeavour of holy life and abounding in good works according to thy quality and power Or hast thou not been idle a Loiterer and secure flatterer of thy self never really active herein Or what is worse yet very frequent dost thou not meerly profess to know God but in works deniest him being abominable and disobedient and unto every good work reprobate Tit. 1. vers ult Secondly Having thus strictly examined thy Conscience in the fear of God by Serious Prayer set thy self First to Confess thy particular guilt in this case according to the true answer of thy Conscience In which behalf if thou hast practised the Devotional parts annext to the foregoing Chapters and especially the Directions of the last thou canst not be at any loss Accuse thy self sincerely and unbosom thy heart before God by going over again the Particulars Remember the Holy God loveth truth in the inward parts and will be readier both to become thine and make thee his if he see thee to be cordial in the endeavour of making him thy choice Further proceeding in Prayer 2dly Look upon Acknowledge and adore God as the only true Happiness of Man's Soul as the Father of Spirits who made thy Soul for himself and put into it this property that it can be satisfied with nothing below himself And if thou findest an inward sense hereof in thy heart immediately as another act of Prayer 3dly Bless God for this Token of good for such certainly it is to thee a sign that notwithstanding all thy neglects of God notwithstanding all thy pursuits and wandrings after Airy bubbles of happiness in this World he has not yet totally cast thee off and left thee to thy own vain heart Wherefore now 4ly By way of Petition beg of him that he will graciously through Christ Jesus vouchsafe to become thy Treasure and portion As in the foregoing Chapter directed offer him up thy heart and beseech him to accept it and both to make and keep it his Lament thy wandrings and thy long alienation from thy alone true good Acknowledge thy Disappointments of Happiness and perpetual missing of satisfaction in the World and beseech of God again and again that he will enable thee with purpose of heart to cleave unto
himself Thirdly Pause now a while for Meditation and due thought that thy Resolutions in the end may be the riper more considerate and durable And especially think with thy self Is there not more solid joy and comfort in a few moments of such Address to God as this thou hast now made and in such converse with him in well grounded hopes and a reasonable prospect that thou shalt hereafter have the perfect sight and eternal enjoyment of the glorious God than in all the Contentments and pleasures thou ever yet tastedst in the World Wherefore resolve 1. To quit all other Happiness but the Almighty God and to take God alone for thy Portion thy Shield and thy great Reward Worldly Goods indeed thou maist use in thy journey but thou maist not make them thine End nor solace thy self without looking up to God in them Psal 73. 25 26 24 28. Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee My flesh and my heart faileth but God is the strength of my heart and my portion for ever Thou Lord shalt guide me with thy counsel and afterwards receive me to glory It is good for me to draw near to God I have put my trust in the Lord GOD that I may declare all his works in Heaven everlastingly before him Having thus resolved in thy heart proceed and resolve further 2. By all means possible to endeavour the securing God as thy Portion for ever 1. By good works in the general sense of the term that is by Vniversal and Impartial Obedience 2. By good works in a more particular sence answerable to thy condition as set down By Liberality to the poor By other works of Bodily mercy By Charity to Men's Souls or the like 3. By faith with Humility daily to make and maintain claim to God as thy portion And whatsoever else God shall direct thee And may God direct thee and be thy portion for ever So prays the Author for thee whoever readest this and so do thou pray for him while he lives CHAP. V. Of a Composed Estate both of Affairs and Mind § 1. DIsentangling our selves from this World a necessary Christian Duty § 2. The means thereto chiefly Two putting our Affairs in Order and Composing our Minds § 3. Particular Directions hereto Setting bounds to our desires and designs of getting § 4. Putting and keeping our Estates or Accounts in such order as to be just to all § 5. Of Restitution § 6. Of Settling Children and Relations § 7. Care in making and keeping a Will § 8. Reconciliation to Mankind § 9. Advice to Relations Secrets c. § 10. Resigning them all to God and laying aside Solicitude § 11. The Conclusion of this Part. § 1 THose who have practised the former Advices or Prescriptions may be presumed to have secured to themselves a Happiness in the other World wherefore being that it is most sure they must shortly and they know not how soon depart hence it now is both just and seasonable to move them to Disentangle themselves from this World For the proving this to be all Christian Peoples both Duty and Interest let it but be granted what is above set forth and has been proved that it is our Duty and Interest to be always ready and this inavoidably follows that it is our Duty to be disentangled For is a Man ready for a Journey who has Fetters and Bolts on or who is loaden with Chains and Irons which it is not possible in a short time to knock off or rid him from No more is the Man who is involved in the cares and business but especially in the Love of this World fit or ready for his passage into that heavenly Country a Country or State wherein we are to live at another rate than we do here and for the Purity and Liberty whereof we must be somewhat prepared by a holy and abstract Life before we can be capable of being blessed therein Nor does it seem needful to inlarge in shewing how sinful as well as how unreasonable it is for a Man to incumber himself or to remain incumbred more than by his Duty necessitated in worldly Affairs There is nothing more commonly known than our Lord's reprimand or check to that busy good Woman Luke 10. 41. Martha Martha thou art careful and troubled about many things The original terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aptly express the Course and Nature of many of our Lives They are nothing but a State of distraction and tumult Nor can any thing be more plain than that the cares of this Life and love of this World and busy ploding about it do put the Mind and Affections at as great a distance from God as do most of those Sins which are reputed the most scandalous St. John affirms thus much commanding 1 John 2. 15. that we Love not the World neither the things that are in the World If any Man love the World the love of the Father is not in him And we have above had occasion to consider the sad truth of the Apostle St. Paul's observation touching Men that are resolved to be rich 1 Tim. 6. 9 10. They that will be rich fall into temptation and a snare and into many foolish and hurtful Lusts which drown Men in Destruction and Perdition For the love of Money is the Root of all Evil which while some coveted after they have erred from the Faith and pierced themselves through with many sorrows In a word no wise Man will no Christian Man can look upon the best Condition or most plentiful and firm settlement in this World any otherwise than as a Good Inn to a Traveller If we can get but convenient Refreshments and Necessaries to pass on with comfort it is as much as we should look after The way-faring Man who turneth in to stay for a Night would be esteemed a Mad Man if he should spend the time wherein he should eat rest and sleep in furnishing his Room and laying in Stores of Provisions and Superfluities as if he were to abide there for term of Life And just so wise a Course is it for us who have here no abiding place but are only to pass on towards Heaven to spend those Days and Years which God has allotted us for Life and furnishing our Souls with Knowledge Grace and Vertue to qualify us for Heaven meerly in Earthly Cares and Labours and in endless Perplexities about compassing Wealth which we must leave behind us for ought we know before to morrow morning to him that comes next and which will be our loss rather than advantage when we come unto our true Home and Country Good Works may follow us but Money or Great Estates cannot except it be to appear in Judgment against us for coming unjustly by them or setting our hearts too much upon them and so enslaving our selves to them and making meer Earth-worms of our Souls § 2. But it is much more