brâ—ken and Strangers shall not meddle with our Jâ—yeâ— nor the Impure eat the Childrens food This shall confute all such as decry Religion and comfort all that have the Real Life of it and make them say with St. Paul The Life we now live is by Faith in the Son of GOD. 4ly This will open a door and Entrance to the Kingdom of Oâ—r LORD JESUS CHRIST and will prove a more solid way to make us Draw near to GOD with full assurance of faith and be a more sure ground to us than all the heats and heights of Religion which are but transient and perhaps flow from humour and Complexion but this makes the spirit of Gâ—ory dwell in us Gives us a clean conscience washt with pure water Heb 10. end to draw near to GOD So that a trembling humble Ghâ—istian that with St. Paul cryes â—ut O wretched man that I am Rom. 7. end May be neerer the Joy of the Lord than the other So that whoever seek a proof of Christ sn us We shall prove it best by Works and Fruits and the New Creature is the most infallible mark of beinâ— in Christ 2 Cor 5 17. and True siâ—â—cere Obedience is the great specifick and genuine propertie of true Christianism And further to clear you in all this let us confront the privilidges and properties of the Christiâ—n if any separate them he is like a Man catching the Crown with out the Conquest but the true Christian reacheth one hand in the Crown and wiâ—h the other holds his Wâ—apon to fight for the Prize that through â—aith and pâ—tience and unwearied Wâ—ll â—â—ing he may inheriâ— the Promises What more excellent then the precious Promisâ—pâ—ut we must add Vertue to our faith 〈◊〉 thâ—se Promises the Christians Claim is indâ—ed great for all are yours sayeth 〈◊〉 But such as are Christs sayeth he have crucified the flesh with its lusts and effections But to come nearer the conâ—â—xt from 2. ver to this 12 the Apostlâ— speaks of beleivers attaining like precious faith with the Apostlesfor their is but one faith which the Apostles Beleived prâ—pagated once delivered to the Sa 〈◊〉 as 〈◊〉 Jâ—de sayeth and this faith Acts 15. 9. purifiâ—th the heart and life And having that same faith of the Apostles we should live according to our measures as the Apostles then should the Pure and Primitive Church revive But alas Were St. Paul now at Rome he should find it much more Heathen than in his time and very unlike these whose faith was spoken of through the World O then if people would walk suitably to that noble Gift of Faith which is given us 2ly The full Instructions the Christians have All things sayes the Apostle that pertain to Life and Godliness Glory and Veriâ—e We want nothing to furnish us for every good Work The whole Council of GOD Acts 20. 27. All things to make us Godly and Glorious we have the Word of GOD to make us wise to Salvation and the Spirit of GOD to lead us into all Truth Improve then your priviledges For if ve know these things happy are ye if ve do them 3ly We have the great Gift of the Promises as the Apostle sayeth here But yet having these Promises let us cleanse our selves from all silthiness of flesh and spirit 2 Cor. 7. 1. and take head least a promise being made thus of entering into his Rest we fall short But if Piety be joyned with the Promises then we partake of the Divine Nature and have another Spirit a new Heart Lifâ— and new Affections and thus the Saiâ—â— are in their measure Divinized and spâ—ritualsed and Created after GOD 〈◊〉 Righteousness and true Holmess And so to conclude this truth 〈◊〉 would warn you not haâ—ilv to catch aâ— the Promises but labour to lay hold on them by a lively Faith and Well-doinâ— Be not too â—aring least ye presume prove your title first And then glory in your priviledges make your selves meet for the Inheritance and then you are sure of it and let the glory of that great Claim indeer your Hearts to Duty to joâ—n your selves in a perpetual Covenant with the LORD never to be forgot Jer. 50. Sermon II. The Duty and Diligence of the Apostolick Câ—rate or Gospel Minister described With the Matter and manner of his Preaching and the Quality of Christians in the time of the prime of Christianity Vpon Verse 12. THe Apostle falls now to a closs Application of the Doctrin formerly mentioned in this Chapter wherein he relates the Duty of the Minister that he should not be negligent but busie in the exercise of his holy Office 2ly The great Subject of his Dâ—ctrine these Things 3ly The way of his Iâ—culcating the said Doctrine upon the Hearts of People And 4ly The Qualification of People in these Times I begin with the First bâ—th negatively and positively described Doct. 1 which teacheth us That a Gospel Minister should be very intent upon his great and weighty Work This St Peter declares of himself and St. Paul also frequently mentions his great business These two Pillars of the Church the Apostles of the Câ—rcumcision Uncircumcision follow the the great Luminary their Blessed Master and stand as eminent Examples to all the Officers of the Church of Christ And this Apostle describeth his Duty 1st In his care for the Good of Souls to whom he wrote 2ly That he was not negligent but Diligent in his Imployment First His great care for the Church and the good of Souls The care of Souls is worthy to â—e fined from the most intensive affections of the Hâ—art It is such 〈◊〉 Pious and Divine Affection that GOD Himself describs His eaâ—nest Compassionâ— to His People thereby As our Saviout shâ—ws us in His Sermon upon the Mount Upon which account St. Paul bids us be careful for nothing but by Prayer and Supplication make our request known to GOD And St. Peter so exhorts also casting all your caâ—es upon GOD who careth for you It was our Saviour's care for Souls that brought Him from Heaven to us and when on Earth made Him so diligent to Preach Pray and Weep for his Church This care of Souls went nearer St. Pauls Heaâ—t than all his troubles for beside all things that are without said he that which comes upon me dayly the care for all the Churches The true natural Father hath a great care for his Children and the Spiritual Parent no less for I have no greater Joy sayeth St. John than to see my Children walking in the Truth Fâ—r such is the subtility and labour of the evil one â—o seduce and corrupt our Flock And alas such is the carelesness and incuriousness of the most as to Spiritnol Matters like Gallio careing for none of these things and such are the many incumbrances anent the World and what is worst of all even a careful Contrivnance of many to prosecute their sinful ends that a faithful Minister shall find great Reason of serious
the infallible proofs thereof and the duty of such as own it page 55. ERRATA IN the Entrance § 3. Lineâ— 6. for Delegate Read Delicate Page 9. L. 3. for Vitotum R Votitum P. 22. L. 16. for feed R. fed P. 34. L. 5. for Daughter R. Daughters P. 40. L 14 for Restrain R. Restraint P. 72. L. 19 for Eâ—au R. Isaac P. 104 L. 16. for When R. First Then P. 176. L. 24. for Invincable-rable R Invincible THE MAP OF THE Little WORLD Illuminated with RELIGION The Entrance MAN the Master-piece and Model of Nature and the Mirrour of all that 's Rare and Excellent in Nature is upon good ground call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Little World being the Abridgement and curious draught of the Greater World whom GOD hath stated upon the Frontise piece of the Universe as the Image of his Maker to Rule and Act therein as Lord and King under GOD He 〈◊〉 such a rare work as declareth his Author Psal 8 5 6. and Psal 144. 3 For GOD made Man upright Ecc. c. 7. 29. And if he were not a little clouded with clay he had not been a little lower but equall with the Angels Being as to his Creation the Son of GOD Luke 3. to the end fearfully and wonderfully made Psal 13â— 14 Much higher then other Animals arâ— above a senseless clod with an elevated countenance os homini sublime dedit Ovid. a Noble Ayr and Mâ—an as a Kingâ— Son much higher then all the rest § 2. And if we can with Appelles's dash lineament this portract we shall find it very admirable in its Organ's and all its parts with such Vivacity in its eyes much more Sprighty and Lucide than the sparks of a Diamond such a subtile sense in its Ear Tast and Smell which maketh its Body Sp'rituous and Lively with a special Ray of Glory above other Creatures in the facultie of speech to communicatâ— its mind and converse with GOD and Man which is called the Glory of Man Psal 57 8. and Psal 108. 1. With such Agility in its Limbs with such strength in its Thigh with a strange circling of its Blood and such an adequate Symmetry proportion and Contexture of the Whole that there is no schism or blemish in the Body the Breviary of all Philosophy the Library of Nature and Patern of Art § 3. But if we will draw nearer and look in to that which is unseen except by its Issue we shall yet find much greater wonder and glory carrying Judgement Reason and Memory in the head and affections in the heart this living Soul in Man is not only a Breath Crasis or Humour but an immaterial spirit and delegate peece of all the Works of GOD Capable to reflect upon and deliberat with himself and to know love choice and enjoy GOD with the power of phansie and inward sense which as a forge suggests matter of Reason and Council to work upon and like an intelligence to stir the universe as by a common soul § 4. But alas sin sullied this sublime Creature and the fall hath taken away his understanding Man is now either void orc orrupt in his intellectuals and so is like the beast that perish O quantum mutatus est how far has he changed and degenerated Lucifer by fall turned devil and Man turned Brute and slave to the devâ— and being so rare a work is now become the worst through sin nam corruptio optimâ— pessima The light in him now is darkness and how great is that darkness If we follow sin to its Rise we will find it of the devil who sinned from the beginning who corrupted the first Man with contagious infection and a spreading leprosie and invenomed the Root which made â—owre the Branches so Man's marred strip't of his Native beauty exposed in soul and bodv and open to wrath and miserie he now is become homo nihili worth nothing and lighter then Vanity whereby this little Maâ— is all mangled and deformed § 5. But Religion illuminateth it again and as the natural Sun makes the Heavens pleasant and the Earth fruitful so the Son of Righteousness the second Adam ariseth with healing in his wings Mal. 4. 2. With a Heavenly pensil draweth again more stedy impresses of the Image of God makes him to partake of the Divine Nature and the Life of GOD and he now becomes more apt for a communion with GOD to be translated from Glory to Glory by the spirit of GOD Which the Religion of the Holy JESUS effectuateth as a lightsome horizon to influence him again with Heavenly Rayes by the spirit and word of GOD to raise him up for Grace and Glory and if well improved makes the new Creature 's face shine like Moses it transfigures him with his Saviour Mat. 17. 2. and puts him in Heaven while on Earth and makes Him to converse in Heaven Phil. 3 20. And meet for the Inheritance with the Saints in Light § 6. This new Crature is not only formed of GOD but also for GOD he is GOD's Workman-ship and must work for his Life and work out his Salvation For which he must consider that he hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great work adoe and must therefore impâ—ove his Time and Talents for that End Hoc age do this is both the Voice of Scripture and Providence A Man without a Calling both General and Particular is but like a Drone in a Hyve and GOD may say to such Why stand ye here all the day Idle Yet we may get our Wages if we listen to the Call after much Loitering Nam prestat sero sapere quam nunquam It 's high time to awake out of sleep Rom. 13. to the end And since our Life is but a Vapour and like a Blob upon the Water may soon evanish and our present Now goeth away with the thought and our Interim may soon alter We shall find Work enough shap't for us both by Nature and Religion To be well Imployed in our Time we must be active to Recover and Provident as Apelles drew his Picture to work for Eternity There is no time to be idle the necessities of Nature and Moderate Recreation being allowed and there can be nothing more perswasive to set us on Work than the uncertainty of time and that there is no Work in the Grave Ecc 6. 10. Time passeth like a little turning rivolet into the Ocean unto an Vnchangeable Eternity Our Lease is not only Annual but Diurnal we are Temporary Tenants in this World and every hour of the 24 and every minute of the Hour may determine our Horoscope This great dyal of Nature Time passeth away but never standeth still nor goeth back without a Miracle Time rides a Career amongst Mortals and sends its Harbinger Death with his black Rod where the Soveraign Ruler appoints it We know not what a Day may bring forth and should not boast of to morrow Prov. 27. 1. It is good then to watch and
not be so well made eflectual let both Pastors and Parents double their Diligence in bearing in the Principles and Practices of Religion into the tender Hearts of their Children by Prayer and other laudable means for that Holy End STAGE III. The Contents Of the evils incident to Children in this Stageâ— their Life Some Rules for the Orderingâ— their Life VVith a Reinforcement of tâ— care Incumbent to those that are over thâ— with sutable Devotion § 1. IT is a sad Complaint of the Spiâ—â— of GOD Gen 6. 5 That the Imâ—ginations of the thoughts of the heart of man 〈◊〉 evil and only evil continually and that 〈◊〉 pueritia from his Childhood Which 〈◊〉 we consider aright Man shall find that 〈◊〉 hath all the Dimensions of the Bodyâ—â— sin and Death Rom 7 to the end 〈◊〉 tho where Grace comes this Canaaniâ—â— not ejected tho dejected this corruptiâ—â— hath invenomed our whole Nature 〈◊〉 hath its seat in our Heart and never ceâ—â—eth to foam and to boil like the Bottomâ—â— pit It is a deep thing that no Humaâ—â— Engine can reach for The heart is decâ—â—ful above all things VVho can know it Jeâ—â— 17. 9. This disease doth alienate us from tâ—â— Life of GOD Eph 4 18. It hardneth ouâ— heart depraveth our will perverteth ouâ— affections infecteth our Senses and inflameth our Appetite after evll O man search and dissect this disease and thou shall find the Poison of Asps not only under thy tongue but in thy heart Rom 3. 11. And the very nature of the Serpent in all thy Faculties Which if reflected upon aright may through the Grace of GOD begin the Rise and kindle the first sparks of Regeneration § 2. Although it be hard to Enumerate all the evils of Childhood Yet to the help of any considering Man in his Reflection I shall hint at some Blemishes thereof Some have mentioned Vitium naturae gentis personae The common Vice of Nature and the more particular evils of the Clime and Person All have the common disease which vents it self in Nations Families and Complexions in a different manner So some Natures are more mild some more fervide In some the Irascible in others the Concupiscible appetite doth Predomine This would be well considered that man may be the more fitted to correct the corruption of this inconsiderat time of his Age But the more particular errors of this Circumstance are Ignorance Idleness Careleness Inconsideraâ—ness and Falsenâ—â— whereby Man is Inclined to Lying Châ—â—ing and Stealing So that this indiscâ—â— Fool hath some Wisdom to do evil 〈◊〉 he be simple to good As also Envy 〈◊〉 Spirit that is in us sayeth St. James lustâ—â— to Envy and St. Augustine after him saiâ—â— Vidi zelantem puerum a sort of Emulatiâ—â— and Envy in Young Ones together wiâ—â— evil custom Especially in speech wheâ—â— by a man alas layes aside his Glorâ—â— and soon learneth to speak the Languaâ—â— of Hell As also how prone is the Nâ—ture of man in this Circumstance to leaâ—â— and use sinfull Childish Tricks In thinâ—â— belonging to Nature which fair Natuâ—â— hath put a Vail over to hid theâ—â— from the Eyes of Curiosity And aâ—â— these are Nursed by an inconsiderate minâ—â— and an unactive Conscience But whaâ—â— need I mention these evils Since thâ—â— poor Stripling is exposed naked to all evils under the Sun So that Manâ—â— when he hath any power to reflect is to consider the mercy of GOD that ever he hath been reduced to any Sense and Judgement For § 3. If he shall now delineat himself he shall find the Root the rise the spruteing of these evils in him Ignorance is the â—â—ause of all our wandrings he is born blind â—nd like a whelp seeth not till such a day â—s long ere the scales fall off his eyes and â—s by a mercifull miracle of Grace that â—ver he sees He 's ignorant of GOD â—hat rude conceptions and Ideas doth his â—ind and phansy conceive of the Deity â—ot considering GOD in his Spiritual and â—oly Nature and excellent Properties the Eternal and first Being the infinite Reaâ—on and Light of all the rational World And so good that if known Man cannot â—ut adore fear love and choise him â—hen he beholds him in the mirrour of â—is word and works and in the express iâ—age of his person Jesus Christ He is also â—gnorant of himself tho' nosâ—e teipsum be a common principle He knows not whom he represents being the image of the invisible GOD tho much eclipsed by sin Yet there remains some sparks and scintils of it in his Rational Nature Which if by Grace improved may reduce this wandring Creature to the paths of Righteousness He is also ignorant of the way to Salvation and his eyes will be no sooner opâ—ed but he 'l have reason to cry out What shall I do to be saved Acts 20. 37. altho he may think at first the way to 〈◊〉 strait for so indeed it is sayeth our Savioâ—â— Yet shall he see his corruption to be 〈◊〉 cause that it is so difficult and if throuâ—â— GOD's blessing he shall consult Graceâ—â— he shall find rhe way so straight and plaâ—â— that a wayfairing Man tho a fool shall 〈◊〉 err therein Isaiah 35 8. § 4. I shall not enlarge upon the othâ—â— evils incident to our Nature Since if thâ—â— of Ignorance were Removed and Coâ—â—scence awaked to any exercise man shaâ—â— find it highly rational to correct the reâ—â— for when Light comes in it will make 〈◊〉 ashamed of those things we have taken pleasuâ—â— in When we feed the Brute in Darkneâ—â— and forgot the Soul and left it lyinâ—â— maimed and dying in its Blood Thâ—â— light will easily discover the preferance of love to Envy Truth and Honesty to falshood And make the man when he finds himself naked to hid his eyes from himself and bestow the more abundant honour upon his more uncomely parts this light will discover the Leopards spots of ill custome and turn the man from black to white It will reduce the straying sheep and let him see where he is what he is and what he shall do § 5. Solomon gives unto such an excelâ—ent Direction The fear of the LORD is the â—eginning of Wisdom And the LORD's word makes the simple wise sayeth the Psalmist This parents and teachers should mainly â—nculcate upon young and tender Hearts And as man has by Education The advantage of these Instructions So he would be also taught to moderate and Govern his passions and to Rule his own Spirit especially ro guard against any peculiar and personal infirmity of his nature and to strangle the Eruption thereof by Discretion And with-all to learn to bow his knee betimes and seek Grace from GOD who giveth liberally and upbraideth no man For which he is to consider the advantage of Early piety and to weaken sin ere it come to an habite Isaack had the advantage of good education but his sons were more pregmatick and possibly lost much of his
pious instructions yet doubtless Jacob was well principled from the beginning which made him so anxious for the Blessing Abijah came only to the Grave in peace of all the Sons of Jeroboam Good Josiah was tender hearted in his Tender Age Timothy was instructed in the Scriptures from a Child 2 Tim. 3. 15. St. John was a young Disciple yet much beloved of his Master Some get their callâ— in the morning and have much of their work done ere the heat of the day and man should receive this Call least GOD pursue him with the Rod. It s a sad thing to be Satan's Slave from the womb No Creature loves to be fettered and were noâ— man a dull brute he would cast off the Chains of Satan It 's high time to awake out of the sleep of sin and by actual care to Restrain the Power of his natural Corruption This Age if it do noâ— answer It 's education will after cry out O mihi Praeteritos c. Because he did noâ— obey the voice of his Teachers Prov. 5. 13. For shall he let his body Grow and the Spiritâ—â—ly in a trance To have nimble Limbs and a lasy spirit Man must therefore begin at the heart where the Root of the evil lyes for out of the heart comâ—th all evil sayes our Saviour He must therefore Wash Watch Keep Guard cleanse and purifie the heart and seek the Blessing of the Covenant Jer. 4. 14. Psal 51. 10. Man in this Circumstance must shun evil Company and not listen to the black art of Knowing the tricks of sin He would have great care that things be right in the first Region for if there be an error in the first concoction the soundness of Grace will be much Obstructed by our natural diseases O then present thy soul and sores to GOD and seek the Balm of Gilead to heal thy soul but bewar of hypocrisy to pray and sin and sin and pray and thus Run thy self into a Circle thus to fall into Satans Labyrinth from whence the Out-gate is difficult as the Ingress is dangerous Rather beginn thy General Calling as a Christian and prepare thy self to Climb up to the Zenith of a more perfect age § 6. And the Rudeness of this Inconsiderate age should of it self inforce the Duty of Parents and such as are Over Children to make Conscience of their Education Deut 1. Compared with Eph 6. to be much in Prayer for them and to teach them to be serious And pray in the Forms following The Prayer Of Parents for their Children O LORD who hath granted me Children give the Blessing and grant them graciously as thou did to Jacob LORD make them thy Children For better for them never to have been born then not to be born again It had been better for me that I had been barren then that they be not fruitful to Thee I have cast them upon Thee from the Womb anâ— dedicate them to Thee LORD accept of theâ— for his sake who became the Son of Man anâ— in the dayes of his flesh was very kind to Littâ—â— Ones heal the Corruption of their Natureâ— save them from the snares of Sin and Satanâ— Open the Eyes of their mind early that thâ— may know thee O GOD Put something 〈◊〉 them that may put them up to Thee Sanctiâ—â— their Education save them from the unlawfâ— tricks of sin and be Thou their Tutor anâ— Governour take them LORD by the beaâ— and by the hand and lead them in a plain pathâ— prosper them in a course of vertue and never leaâ— them nor forsake them And LORD giâ— them that blessing that they never forsake Theâ— least they fall in a ditch and Ruine Be thou 〈◊〉 GOD their Portion in the Land of the Livingâ— and make them so happy and us in them thaâ— thev may be Enclined to a Lawful Calling and serve Thee both in General and Particular Sanctifie their Baptism and bless it to them iâ— all the Periods of their Life that they mav be so devouted to Thee that they may be amongst the number of these Little Ones that shall see Thy Face for ever Amen The Prayer of Children O Thou Eternal Creator Who made me fearfully and wonderfully in the Dark â—ells of the Womb and hast now brought me 〈◊〉 the light and stated me upon the stage of time 〈◊〉 act my part and given me the advantage of â—e light of the Glorious Gospel through the â—iety of my Parents good Education and Inâ—â—uction Grant me the Grace to do what is â—â—ght in Thy sight and Religiously answer the â—â—ains and Means 〈◊〉 for my Good save me â—â—om Idleness Negligence and Indiscretion â—â—d all the Evils that follows and flow from 〈◊〉 blind mind Give me to awake and seek â—hee in the morning of my Day How siâ—ly hath â—â—y degenerate Nature made me How little differ I from a Brute and how much obscure I the Light of Reason by follv flesh sense and sin LORD give me now as much Light as to see how weak and Vile I have been and to know what thou wilt have me to do remember not against me the Vanities of this inconsiderate Age But shape and sharpen me for Thy self that I may by Thy Grace leave the darknessess and shadows of my twilight-time and look up to Higher Regions of Reason and Religion and so begin to be serious in this indiscreet Period 〈◊〉 my time and put away Childish things 〈◊〉 me to feel the motions of the Rational 〈◊〉 and not to be only acted by the natural Spiâ—â— O my Soul listen now to the Light of 〈◊〉 LORD open now all the windows of thy 〈◊〉 to the beams of His Light and Life Awâ—â— thou that sleepest that CHRIâ—â— may Give thee Light LORD loose me 〈◊〉 my pleasant fetters of nature and sin 〈◊〉 grant me solid Judgement and pure affectâ—â— Put too thy hand and lift me up And then 〈◊〉 I walk at liberty in the â—athâ— of thy preâ—â— Thou hast brought me through the weakneâ—â— a Brittle age and â—â—as I have been a capâ—â— slave LORD Redeem me for thy mâ—â—cies sake and Give me so much of solid Gâ—â— as may help me to keep my feet in after trâ—â— of following Periods And put my soul on wâ—â— and grant me the Gentle Air of Heavenly breâ—â— Now to live in a better and a more Soluâ—â— element and breath a more free Air for 〈◊〉 ligion and Vertue Amen § 7. Now are we to look upon Maâ—â— as come through the Stage of Infanâ—â— Child-hood and the pedagogy of sorâ—â— discipline and education and to haâ—â— arrived at or about twelve years of Age have now learned something of Art and â—â—tered upon the threshold of Science and â—ade capable to think Reflect and exâ—rcise the faculties of his mind bv speculaâ—â—on study In which stage Parents and Overseers should look well to the Genius â—f Children and their proper gift since â—â—ery one hath his Peculiar gift of GOD which 〈◊〉 should manure
with most natural and â—â—easant inclinations For it 's hard to act â—gainst tide invita Minverva this makes â—ut â—oil and labour to little purpose and â—ithout proficiency And although Suâ—eriors are not fully to be concluded by â—â—e swing of their Children's inclinations â—et are they carefully to observe their â—ay in their after Education and Act â—ccordingly in the Observing the methods of the Stage following STAGE Fourth From the 12 to the 18 Year of Man's Age. The Contents Resumeth the Doctrine and Instructions for Children And further presseth home the special concerns of their life wâ—â— the Reinforcement of the Care and Duâ—â— of Parents and Overseers with a Traâ—â—tion from Child hood to Growing Aâ—â— and entrance upon the Limits of Youâ—â— with some Rules and Motives directâ—â— and pressing this § 1. IT is now high time for theâ— O Man to lift up thy Eyeâ— higher then the firmament and 〈◊〉 mind thy Creator look well then thaâ— thou consider thy bounden duty 〈◊〉 GOD the timous dedication and givinâ— up of thy name to Him and to poâ—der thy early engadgement and Baptismal Vow and as Baptism is the Lâ—ver of Regeneration thou art to look 〈◊〉 it hath any influence upon thee and 〈◊〉 thou finds any thing of the motions of aâ— new life within thee if Baptism has haâ—â— lowed thee and if thou does seriously consider that thou art washed that thou mavest begin now to escape the polutious of the World through lust and that as new born Babes thou desire the sincere milk of the word that thou mayest grow thereby and if thou hast learned the Language of Canaan to speak with GOD and for GOD if thou hast attained to any discretion to put on Modesty humility and patience If thou hast learned to govern thy homour propassions and passions If thou yet knows any thing of the Vanity and Deceitfulness of the World and the necessity of renuncing the same If these things be in thee O Child of Man then thou layest a good foundation against the time to come and for thy progress in Piety and Vertue § 2. And for Parents and Overseers Let me in all modesty enquire of you if your heart approves you as to your Duty to your Children and Pupils in order to their Religious education Some are ready to boast of Blood and Kinred Friends and Riches and other worldly priviledges but the great bussiness is to look well they be illuminated with the Rayes of Grace and the beauties and properties of Religion As also if you have used the rod with discretion for he that spareth the rod hateth the Child sayeth Solomon Which must be used not out of passion but from good Principles to holy ends For this is an instance of your Tender love of them since GOD Himself the Father of us all hath said Whom I love I Chastise that we may be Zealous and Repent Rev. 3. 21. And â—e chastneth every 〈◊〉 whom He Receiveth Heb 12. 6. Folly is knit to the heart of the Child till the Rod of Correction take it out And it is far better for your Children to feel the Lash of your Rod then to be stricken and wounded with the effects of their own after miscarriage when their own Iniquity find them out § 3. And it is an excellent Mean for your Childrens happiness that you study their genius and proper Gift as I before hinted that so ye may prepare them to enter such Callings as may make them most useful in their Generation That their Calling be laudable and approved as little lyable to snares as possible a Calling that may most naturally dispose them for a course of Vertue And therefore they would be instructed to be Industrious Honest and diligent in the Exercise thereof And of whatever Rank they be it is a greater blemish then obscure blood to be idle in their Generation So that even the Noble and Rich as they have a High and Noble general Caling So must they act in some particular Calling and Exercise in these more Eminent Spheres GOD has placed them in And if ye find your Children's genius so disposed it may be very helpful and behoveful for their Comfort in this Life and that to come to give them to GOD and separate them for the Holy Tribe by the Holy and Honourable Calling of the Gospel Ministry Wherein if Men would answer their Character they might get Esteem and Respect and with their Master Grow in favour with GOD and Man § 4. Neither is the Femal Sex to be neglected as to this Religious Education The Daughters are to be directed as well as the Sons For as they have Interest in the Covenant 2 Cor 6. to the end I will be a Father unto you sayeth the LORD and ye shall be unto Me Sons and Daughters So when our Sons are as plants grown up in their Youth and our Daughters as Corner Stones polished after the similitude of a Palace it is a great token of the Happiness of a People Psal 144. 12. 15. Our Danghters are not born or bred to be idle For beside their General they have a particular Calling to be Employed in For which end and to illuminate their life they are to be very careful and such as Oversee them that they be neither like a gadding Dina nor a painted Jezebel or like the Daughter of Midian who were a stumbling block by the counsel of Balaam to the People of GOD They must shun the way of the prostitute Woman in the Prov and learn to do vertuously after the Copy of the gravest Matrons And to attire themselves with modesty and Vail themselves with shamefacedness and learn Humility which is a foundation Grace and to beware of pride and vanity since this may make them like the daughters of Zion Isa 2. 24. and bring baldness and a Scab upoâ— them in stead of Beauty They would labour also to refine Purifie all their Passions by giving Christ who is fairer than the Soâ—â— of Men The first and highest place in their love and to Espouse themselves to such a Blessed Husband ere they think upon their Nupâ—ials That when by the Approved methods of GOD and their Parents they begin a conjugal state they may enter the Marriage bed White as Swans and Purer then the Snow of Lebanon They would learn also to moderate all their affections speech and way with the Spirit of meekness for a meek and quiet Spirit is the Ornament of a Woman 1 Pet. 3. 4. And this being observed let them be as vertuous as they can both in a single and married life Let reason rather then Romances be their Study let them Deck their minds ere they adorn their Body Let them consider that they are the Weaker Vessel and under subjection and still think it to be unsuitable to their Sex and way to be Imperious and not to keep within the Sphere in which GOD hath placed them least they make Clamour Noise and in discretion which doth
are like to fall in a Ditcâ— Some act as in a dream and roave as inâ— Fever with an unjoynted Judgementâ— and a Scopeless Life their Tongues are thâ—â— own sayeth their way who is LORD over them They think Religion eitherâ— phansie or a Superstitious restraint of theiâ— lusts And say Come let us break his Bondâ— assunder And do all they can to ruâ— on Precepieces and a fatal fall Yet somâ— as has been before observed are moâ—â— tractable To shew that there is an Election and that GOD has His Jewels amonâ— a heap of Stones Some are taught oâ— GOD from their Youth and are underâ— His Discipline and the Life of Graceâ— spruting forth in little buds Which makes them serious at their Studies Pioâ—â— in their Devotion solid in their Conversation and in stead of all the Gayetâ—â— from without They cloath themselves with Humility Charity and Holiness and act by the Principles of Wisdom and Discretion § 5. But alas This Light shines but in few for the most take pleasure to live in darker Regions Now this Particular consideration shal be 1. To observe the evils incident to this State of Mans Age. And 2ly The Directions and Motives for his Recovery § 6. As to the first I condescend upon First The ignorance and prejudice of the Mind of Youth against all Vertue And Inclinations to Vice carryed on with great Inconsideration Secondly Pride and Vanity Thirdly Stoutness in sin with an aptness to follow the ill customs of the Generation Fourthly Idleness and omissions of Duty and good Exercise Fifthly A sleeping and unexercised Conscience § 7 First The Philosopher as well as the Divine observes Praejudicia Juventutis Great prejudice against Vertue And Experience may teach any Man that his imaginations have been evil from the beginning And if there be any thing of acquired Knowledge which is learned in the School Yet Speculation without Grace and saving Knowledge is not warm light and doth not nourish the tender Plants For tho the man were as learned as Plato or Aristotle he is but rude and dull as to that Knowledge which tends to Salvation And the fums that come from the forge of his lusts darken the heart and the head and if he hath the Advantage of the Gospel Light surely his Ignorance flows from Supine Negligence or self Conceit and feest thou a man wise in his own Eyes there 's more hope of a fool than of him GOD gives Grace to the humble but youth for the most is so swelled with self Conceit and vanity that he will nâ—â— bow himself to learn to wise to Salvation But it's better for him to learn of the Royal Psalmist to â—eek the gift of right Vnderstanding And at the wisest of Kingâ— to dig and labour for Wisdom as the Principal thing as the greatest accomplishment either of Youth or Riper yearâ— And no Man that looks to his Instinct but finds it naturally tending to that which is Evil. Till the Old Man be Mortified sin lives and Reigns without controul especially the sin that agrees with our present frame Concupisce not now rides in a hot Career sets up the Brute and puts down the Man It Corrupts the affections and blasts the Plants of Zion with corrupt Breath It makes the Man Degenerate and by giving place to carnal quencheth the Flams of Seraphick and Divine Love It makes the Man a brute Who might by Grace be made an Angel Awake then out of sleep For if thou live after the flesh thou shalt die Rom 8. 15. § 8. 2ly As to Pride and Vanitie much incident to youth Because he knows not well where he is and hath such complasancy in his present Circumstances as not to consider what mav fall out to a mortal Man Pride and vanity may soon be layed with Herod's And a little time of a Disease may Make him more feeble then an Infant Solomon saw much of this vanity and saw no cure for it but by Religion and the consideration of our account at Judgement Pride is devilish it turned Lucifer to a Devil And the higher any towers up the more subject is he to a vertiginous fall His 〈◊〉 as well as his Brains prove Air but GOD hates the proud and Agur prayes LORD Remove from me vanity and lies Prov. 38. 8. Let no man then Glory in Strength Wisdom Riches or Beauty but let him that Glorieth Glory in the LORD Jer. 9 23. 24. This vanity makes a man walkinâ— vain show and act the worst part of the Scene to play the Fool. § 9. 3ly Stoutness in sin c. Hearâ—â— ye stout hearted sayes the Prophet you must stoup e're GOD look upon you This is a Natural contracted hardneâ— of heart that alienates Man from the Lifeâ— GOD Eph 4 18. His blindness makeâ— him bold Yet he hath not only an Angel with Balaam but the Great GOD for his Enemy Consider this thou that forgets GOD least he tear thee in pieces whâ— there is none to deliver Psal 50 22. Aâ—â— make your stout heart turn into a fechâ—â— Mind for who can stand against GOD when He is angry Yet alas how liceâ—tious is this state of Age And do speak 〈◊〉 as their tongue were indeed their own bâ—â— GOD will break this fool-hardiness maâ—â— thee either contreet or crush thee Neveâ— then be stout in sin except thou think 〈◊〉 master thine Enemy If thou Kick agaâ—â— the pricks CHRIST can cast thee doâ—â— and turn a stout hearted Saul into a humble Paul to cry out LORD What wilt Thâ—â— have me to do Acts 9. 6. § 10. 4ly Idleness and emissions of Duty 〈◊〉 Youth 's very prone thereunto to forâ—â— GOD when he should remember his Creator as he dwelr in a Land of Forgetfulness Wherein he passeth much of his time ere he consider the great use thereof He lets the Night come on him Wherein no man can work Joh. 9. 4. And may drop into the Grave Where no bussiness is Eccles 9. 10. His Life is but a Digression if he work not while it is called the day and work not for Eternity Our Life is but a Minute and for a Day O that thou knew in this thy Day the thiâ—gs that belongs to thy Peace § 11. 5lv A sleeping and unexercised Conscience This is a great Disease in Youth which occasioneth bad conduct Youth is subject to Inconsideration layeth not things to heart as he should do his Conscience lyeth under a heap of humours And so is void of Action and neither informed or Employed He looks not to the Rule nor reflects upon his way whereas he should first consult the Word and thereby awaken and inform his Conscience to have his bosom Monitor Vigilant And the Witness within him honest And judge impartially according to the Rule Man cannot want Conscience because there is a GOD But Conscience may sleep be brideâ— deadned and to Government useless and unactive as Tertullian long ago hath observed because it is not a God noscc
Calling of serving under Christ our great Apostle and high Priest is very desireable For 〈◊〉 makes Heaven and the Golden Way that tends to it the greatest Study and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oâ— the Candidate It gives him a Prospecâ— to view the Embellished Toys of a vain World and occasion to Contemplâ—â— GOD and see Things invisible It makeâ— the Man if he answer his Character 〈◊〉 Man of GOD a guide to the Blindâ— Strength to the Weak and according to his measure a Saviour For in so doing he shall save his own Soul and them that hears him And if through the badness of the Soil he do not alwayes succeed In his Ministry Yet tho Israel be not gathered his Reward is with his GOD. 'T is true the prejudiced and ignorant World may have other Sentiments but it knows not the Use End and Rewards of this Rank of Men But taking pleasure in their own way they may Raâ—e it according to the Relish of their corrupted pallat And this should not discourage any Engaging or engaged in it since our Blessed LORD was so raited that the Prophet sayes When we see him there is no beauty in him that we should desire him 4ly Beware of passion that it predomine not either in the Irascible or Concupiscible Appetite Be not too intent upon trifles but learn to be solide in thy florid Age shun rashness and feed not upon wind Particulary guarde against Carnal Love which hath been the great bane of many Wise Solomon was intangled with it tho in the first 7 Chap of the Prov he giveth sound counsel against this Delirium and Vanity If in due time with good advice thou affect a suitable Mate carry as the Cherubs with the Propitiatory in the midst like the Sun and Moon who never meet but by the disposition of nature and issues such influences as refresh the earth 5ly It is good to season and sweeten thy Humour betimes with Religion thy Ghostly Enemie hath an evil eye upon thy Genius and and if he can prostrate thee to a carnal phansie he gains his point for if passion and phansie predomine the better part is put low But I write unto you young men because ye have overcome or should overcome the wicked one 1 Joh. 2. 13. And to soil Satan at first is our great advantage Thy thoughts are but indigested till thy heart be established with Grace Consider thy Talents and gifts and the rise of the morning of thy life that thou may manure them found well that in thy after life thy building totter not look back what you have been you ly a while in the womb sleeping in a dark Cell on the Breasts the dug was your care while at School the ferula was your fear and the play your pleasure thc School was to thee a Prison and the play house 〈◊〉 palace begin therefore well with God for a careless mind now may make thee stupid all thy dayes If thou labour to hide thy sins and thinks to Repent after thou beguiles thy self because thou cannot promise to thy self a day after and tho that day should come thou art not sure that GOD will give thee Grace principle well and act accordingly guard against the vice of the time and of your age and person be constant and sincere in duty and never undertake any business of consequence without advice Moderate your Recreations and neglect not the Vnum necessarium the one thing needful § 19. And for motives to press this timeous duty of youth consider 1. That Early fruit is a seasonable sacrifice to GOD It is a good thing to begin with GOD and the sooner thou begins the Work is the more easie but if sin take rooting it is not so soon eradicated And makes the Sinner like the Ethiopian that can not change his hew But timous beginning in Grace breeds a great deal of Facility to serve GOD and makes Christs yoak easie Grace gives thee a comely Feature and Joseph thereby was better adorn'd than his Coat made him It makes thee Splendid and Honourable it breeds a satisfying and solide Joy to the Soul it sweetneth all the accrbities and tediousness of Discipline and other Incumbrances And tho Youthful lusts may make it at first a little difficult yet if thou flee them and mortify them and follow after Godliness The difficultie will over and Religion will become thy delight 2ly Remember thy Creator and consider the examples of Youth that have done so St. John writes to Young Men as well as to Fathers and Timothy knew the Scriptures from his Youth Youth must consider that tho he bloom blossom yet a little blast may much wrinkle and wither him as the Flower begins to hing its head and loss much of its beauty and smell till it fall amongst the portion of weeds But early Piety is a savoury sacrifice to GOD to bring to him thy first Fruits To be sanctifyed from the Womb is extraordinary and in the Womb singular and to be sanctifyed in Youth is rare Yeâ— many Young Men and Virgins gave uâ— their lives for Christ and wilt thou noâ— sacrifice thy sins for him O but a neâ— Heart is pleasant in a Young Breast Aâ—â— a new sprung Rose sends forth a fragranâ—â— smell And in thy Youth thou hast thâ—â— Advantage of warmer affections Carâ—â— and Incumbrances ceaseth upon yearâ—â— but Youth is free to care for the things of 〈◊〉 LORD The Young Disciple had warâ—â—est affections and if thy love be fixâ—â— for the right Object it may be a warâ—â— Season to produce Fruit. Suffer not 〈◊〉 therefore to prepossess thine heart whiâ—â— may trouble thee all thy dayes and makâ—â— thee possess the sins of thy Youth to thâ—â— sorrow And with the Psalmist have reason to pray Remember not the errors of my Youth Psal 25. 7. § 20. And For the further advancement of the Piety of Youth Let the rising Generation consider 1. The Glory and Dignity of Adoption 2ly The Luster and Fragrancy of Grace 3ly The Guidance of the Spirit 4ly The Guardianship of Angels 5ly Their Inheritance 〈◊〉 Then the Glory and Dignity of Adoption 'T is no small matter for to be the Children of GOD I 'le make him my first born higher than the Kings of the Earth CHRIST became the Son of Man that thou mightest become the Son of GOD He was humbled that rhou mightest be Exalted and except thou Receive him thou hast no tittle to Adoption Joh. 1. 12. Close with Christ and then thou may lift thy heart and head as high as Heaven and Glory in thy high descent tho thou dwell in a house of Clay be then of a noble Spirit with Caleb 2ly The lustre of Grace which makes thy face to shine with Moses and makes thee altogether Lovely O what excelency and vertue is in the new heart How Beautious are it's Rayes up-upon the life Man thereby becomes like himself and Masters all brutal Passions Grace is a Ray
your selves and ere you give slumber to your eye lids seek out a habitation for the mighty GOD of Jacob that he may dwell in your heart and house And Pray after this manner The Evening Prayer O Most Gracious GOD and Father of mercies we thy unworthy servants come this Night before the Throne of thy Grace to present our Evening oblation through the perfect sacrifice of thy Son our Saviour once offered and still effectual through his containued Intercession in presenting that meritorious blood on our behalf We adore thee Our Good and Gracious GOD and gives Glory to thy name confessing our sinfulness Original and actual and our escapes in thought word and deed We have sinned Alace we have sinned againâ—t thy mercies and the warnings of thy word and Rod In the sight of an all-seeing GOD LORD give us Repentance and Remission and from henceforth guide us in the pathes of Righteousness for thy Name sake LORD watch over us this night that we may be Refreshed under the Cloud of thy covert and have matter of rejoicing in thee in the morning prepare us for all duty and all tryals and our last tryal Be with us to the end and in the end of our life and hereafter receive us into thy Glory Lord let thy Kingdome come have mercy on the World heal the Christian Church and in this Nation powr out a spirit of Grace truth peace and charity upon it be with all our friends and all that fear thee give us Charity to give and forgive as thou requires We commit our selves and all ours to thy keeping through Jesus Christ our LORD The grace of our LORD JESVS The love of GOD the Father and the communion of the Holy Ghost be with us for now and ever Amen § 9. If thou can read or if there be some few to sing a Psalm GOD's Word and Praise may help to Hallow your House if not fail not to make use of these Prayers till thou get better and be more dexâ—â—rous in Devotion and wait on GOD in the way of Duty Shun Idleness and Sin and wandring from your house which will obstruct this work and consider that it is good to begin well and to bring forth fruit in this Season Use makes perfection and ye can not breath a free Air till you dwell in the Wholesome Regions of Religion Make progress under the Gale of the Spirit Stir up the faculties of reason to be holy happy in the flower of your age and you shall find that Dimidium facti qui bene cepit habet that a Good beginning is a great progress for true Wisdom hews her Pillars and builds her house Prov. 9. 1. The Prayer O LORD through thy providence I am now come to some consiâ—â—ence of age I thank thee for the happy opportunities I have Enjoyed of the light of thy word teaching me to be wise sober solid Just and honest And had I improved well I had been an expert souldier of CHRIST Pardon my Fâ—â—lours wherein I have been shaken by temptation I desire now to stand under the Guard of the whole Armour of GOD. LORD thou has led me by thy invisible hand through a labyrinth of Childhood and Indigested youth It is a mercie I have not spleeted upon Rocks and ruined but by Grace I stand LORD unite my heart to fear 〈◊〉 Name I know that difficulties attend me 〈◊〉 the credit of my course the assistance of my Câ—â—tain the honour of my engagement and 〈◊〉 comfort of my Reward do animat me 〈◊〉 to faint for in due time I shall Reap throâ—â— JESUS CHRIST Amen STAGE Third Which commenceth from the 30 to the 〈◊〉 year of our age or there about which being a very material part of our Life I shall for clearness sake consider in three courses 1. Of the Ordering thy person Familâ—â— and walking in the pathes of Vertâ—â— and Religion 2. A Discourse to several Ranks of peoplâ—â— with all seriousness and modesty 3. What fine your labour in Vertue Piety Good Government of your lifâ—â— and family and the progress of your Religion the ordering of your House and the setting forth of your Childrenâ— to Laudable and Lawfull callings and settlement hath come to COURSE first The Contents Of the Right methods of Religion and Vertue for the Ordering of our person our Families And General and particular calling in this long and serious course of our life with means and motives for the furthering of these ends and suteable Devotion § 1. HAving led thee hitherto to some digested and setled Course of Life and helped thee by the Light and guidance of Religion out of the darker cells of Minority to clearer Air And from the beginning of thy Majority a very difficult scene of thy Life to the consistence of thirty Years of thy Age wherein if ever thou look to be Vertuous thou wilt make some ground of Hope bud fâ—rth This is a time wherein thou must either appear to be a man and a Christian Or a Mushrome and a Grape of unsavoury fruit â—ook first then to thy bygone way if thy work be begun and carried on hitherto or yet any solid Work of Grace very imperfect and scarse well founded For experience anâ—â— perhaps thine own senses if exerciseâ—â— will make thee feel thy pronness to 〈◊〉 off and delay Make â—ound work therefore and follow the streight Line of Religion and Morality Redeem misspeâ—â— time cleave to the LORD with full purpose of Heart and because thy Heart 〈◊〉 inconstant say with the Psalmist Unâ—â— my Heart O LORD to fear Thy Namâ—â— Psal 36. 12 Serve thy Generation anâ— carry worthily in it 2ly After this Reflection see what form thou now are itâ— If thy Heart be Right and stedfast in thâ— Covenant if thou be free of visible Blemishes Deut 32. 5. Which are noâ— the spots of GODS Children If thy lifâ— and family begin to blink with anâ— lustre If thou be thriving in Vertue anâ— piety if thou carry Creditably and be reputed to have an Honest and Religioâ—â— family and Grace and Peace beautifie the same 3ly If thou grow in Grace For Grace being a principle of new life iâ— may ly hid in the Root for some Seasons as a Plant or a Tree in Winter after which verdent greenness doth appear So is it with Grace it may lurk in the Heart and then come forth with greater Life and Fruit And this will distinguish betwixt a Real and Counterfit Christian his Light Life and Fruit will declare that the Seed of GOD remains in him And this you may perceive by the decay of sin and the greater vigour of Vertue in thee And it is with thee as it was with the House of Saul and David The House of Saul waxed weaker and weaker The House of David Stronger and Stronger Thou must be as Joseph a fruitful Bough both in thy General and Paricular Calling Water thy Garden every Morning for the refreshing of thy tender Plants Learn the
learn to know our frailty and not look upon our selves as Impregnable Forts O Then labour now to be solidly serious to do thy duty and encounter the defficulties of this Period of thy life And for your help I shall take up this remanent part of it in some following stages STAGE First The Contents Of a serious recollecttion of thy self after aâ— impartial tryal of thy former lifeâ— And. 2ly what now is to be done the excrcise and duty of man particularly suitable to this Period from 50 to 70 and from that to the end of his life 1. EVery man should know himself and every Good man is intent upon this study he should now be so solid as to recollect himself and to draw his life as in a little Map and that so impartially that the Blemishes as well as any vertue may appear Thou has an impartial and penetrating Eye to see thee a perfect Rule to direct thee which if thou follow thou hast a well informed conscience 〈◊〉 admonish thee and the Wisdom of GOD to make thee Cast a Right account of thy life for which thou art with a pious curiosity to enquire into these particulars following 1. If thou hast unfeignedly repented of all thy former Sins 2ly If there be yet any Residive humour of folly in thee 3ly If thou findest any thing of true grace and Divine Nature in thee 4ly If thy heart do not condemn thee As St Paul sayes 1. Cor. 3. 4. I know nothing by my self yet am I not hereby justified 5ly How thou art resolved to encounter the Tryals of this Stage 6ly If thou has defeated all delayes and finds thy thy self now intent upon the one thing necessary 7ly What 's the product of thy particular and General calling First If thou hast unfeignedly repented of all thy former fins § 2. There is a Repentance to be repented of which comes by fits like Pharaob's when Judgements are upon the patient but when the paroxisme is over he falls into a Relapse and so as some Divines have observed The life of such a one is but the riding of a round to sin and repent and repent and sin and thus run into a Circle and ruine But true Repentance fixeth such a remorse and sence of the evil of sin in the heart as to make the Peâ—tent cry wo unto me that I have sinned 〈◊〉 beholds it to be a bitter and evil thâ—â— to offend GOD It is wrought by Goâ— Sorrow and carried on with revenâ—â—gainst sin to abhore that which he loâ— altho he were stated in the same cirâ—â— stances It humbleth the Soul and â—â—eth it cry with Jeremiah Oh that 〈◊〉 head were a well of Water and my 〈◊〉 fountains of Tears which if they be â—â—ing makes the penitent express his 〈◊〉 with Groans unutterable It reforms thâ—ner and makes him Cautiâ—us thereâ—â— and labour with the greatest sincerity act the opposite Vertues 1 Cor. 1. 7. Secondly If there remain anâ— Residâ—â— Humour of folly in thee § 3 The Serpent is not soon slain 〈◊〉 the body of sin easily mortified the 〈◊〉 of bitterness is hard to be eradicated 〈◊〉 rooting out the sin of thy nature 〈◊〉 son inclinations requires the 〈◊〉 askâ—â—ful Surgeon or to cut off thy 〈◊〉 Hand or pluck out thy right Eye if 〈◊〉 offend thee And if thou be sinceâ—â— Christ will learn thee the holy Aâ— Mortification Thou must not comâ—with flesh and blood nor relish any carnal guit For To be carnally minded is death and if thou live after the flesh thou shall die but if through the Spirit thou mortifie the deeds of the body thou shall live Rom. 8. 13 Thou must cleanse from all filthiness of the flesh and spirit 2 Cor 7. 1. And wash thy heart from wickedness that thou mayest be saved Jer 4. 14. Thirdly If thou partake of the Divine Nature § 4. That this is a property of the Godly is asserted by St. Peter 2 Pet 1. 4. For altho no man can partake of the infinite Essence of GOD which cannot be divided nor communicated to any Creature Yet do Believers partake of Heavenly Qualities which makes them in some measure like their Heavenly Father And frees them from the Disposition Fashion and Estate wherein unregenerate men live and perish And the free and absolute promises of GOD such as That we shall be Sons and Daughters to him and GOD will take away the Stony heart and give a Heart of Flesh have a great influence upon the Renewing of our Nature and the Sanctifying and Glorifying of our ritrit and making it GOD-Like in its measure and Capacity And to resemble him in Heaven ly Wisdom Holiness and Uprightness especially in Humility and Charity towards miserable Sinners with a Zeal for the LORDS Honour and such eminent Perfections as were transcendâ— antly and without measure in the Manâ— Christ Thus the Life of GOD is begun in the Heart of Man by Regeneration and advanced by the Operation of Grace and Vertue And the impure lump is Illuminated and made Perfect and Holy as our Heavenly FATHER is Holy and Perfect And the Love of GOD shade abroad in the Heart doth wonderfully chear and warm that new Life and makes it grow and come to Perfection So that we deserve not the name of Religion nor have we warrant to expect to see GOD and to be with Him for ever in Glory if we do not be like GOD in the Operation of His Grace and Goodness in the Landâ— of the Living Heaven certainly must be begun in us ere we be possessed Citizens thereof Phil 3. 20. Our Conversation must be above till we come to a more intimate Communion with GOD for ever Fourthly If thy Heart do not condemn thee § 5. If our Heart Condemn us GOD is greater than the heart and knoweth all things John 3. 20. By the Heart here is meant the sound and solid reflections of the Spirit upon our Life and Way by the exercise of Conscience which the Apostle calls Heart to distinguish it from humour Misperswasion and melancholy apprehensions when the Conscience is once awakened And still there is a difference betwixt Gravamen spiritus dietamen Conscientiae But it is the Heart and well informed Mind of a Christian that makes him either Conscious or Cordial according to the Frame of his Life If thou wouldst then be approved at the Barr of this Deputy of GOD you must act according to his Word and after serious search correct what is amiss till you attain unto serenity and clearness of mind Yet I would not have you to seek satisfaction so much in your self aâ— in the Goodness of GOD and the Merit of Christ acquiesâ—e in his Salvation by a humble beleiving and penitentâ— Heart and lean not to your own Understanding If thou be not satisfyed as yet consult a knowing Guide whose Office it is aâ—â— thy full information to give thee Ease 〈◊〉 clearness For The Priest's lips should preseâ—â— Knowledge Mal 2.
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
care and even to 〈◊〉 out with St. Paul Who is sufficient for these things For his trust is great his Charge weâ—ghtâ— and his Opposition strong and his peoplâ— for the most running sâ—riously in pursuit of their lusts That upon all these Considerations he may be a most faithful Watch-Man and give â—meous Loud seasonable and impartial warning to all that he may be free of their blood This care will make him spend and be spent for the interest of their Souls The worth of a Soul is unspeakable and the winning of a Soul is greater than the winning of a strong City And such as know the worth of a Soul which GOD made after His own Image And Christ shed His Blood for will think they cannâ—t be enough serious in doing their Dutie in order to its Salvation this care as it cannot but take up the man so is it very essential to the Holy Office and may serve to take off the hearts of such as are imployed from Worldly cares and vanities and to set us about out Work with all care and seriousness knowing that as the wâ—rk iâ— great so â—he Reward is gloriouâ— and such as turn many to righteousness shall shine as the firmament Dan. 12. 3. And this care will certainly not suffer any serious Man to be negligent in his Office but very diligent and dutieful For No Man that knows the great compassion of the High Priest and his inspection over all with searching eyes like flames of fire and that knows the natural eflects of Sloth and negligence especially in concerns of greatest consequence and considers the account of his Stewartship and the great Glory of being faithful in his Generation will fold his hands to slâ—ep in sloth and negligence And in Regard that this nâ—gligence is so unbecoming a Man in Holy Orders it â— will be found to be one of the greatest defects of a Gospel Minister Ah! to be negligent when Satan is vigilant and when others are busie about their secular Callings to sâ—â—ep in the time of Harvest and to stand idle when the Vineyard hath need of dressing to be negligent in the concern of Souls and Salvation argues a great security and unworâ—hiness And that thou be not negligent Thou must mind the concerns and ends of â—â—y holy Calling that thou shun unnecessary diveâ—sions and leave not thy Flock least the Wolf come and thou expose thy self to sin and disrepute and thy people like a Corn-field to be overgrown with Weeds Thou hast work enough at Hâ—mâ— to read pray contemplat GOD search the Scâ—tptures and like a good Physâ—â—ian study the Case of thy People that thou mavest apply suitable cures and have thâ— flock in order and such a face of Relâ—gion in it that thou have the Applause of Man and the Approbation of GOD and receive that Euge Well done Good and Faithfull Servant And â—or the positive part to be diligent is no less necessary for to rise in the morning and be idle all the day is no Advantage to the common Interest No No our Work is worthy of our While and our Calling of our Cair ond bussiness Let our diligence therefore appear first in our Willing Going about our Work as St. Paul speaks If I do this willingly Which Alacâ—ity was so in him that he protests Woe unte me if I preach not the Gospel 1 Cor 9. 1. and St. Peter pressâ—th this Willingness 〈◊〉 Pet. 5 1. diligence imports a delight we should noâ—serve God as the Israelites under the Task Masters of Aegypt we are anointed we should â—un gâ—â—â—ly 2ly This Dâ—â—igence in a Gospel Miniâ—ter carries in it the Use of all the Means that may serve to reach the ends of the Gospel as faithfull preaching seasonable dispensation of the Sacraments painfull instruction of People impartial Discipline and sincere earnest and constant Devotion which now I shall not enlarge upon since it is ad Clerâ—m And 3ly A firm and steddy resolution to endure hardness and never to complain of our Calling because of the difficulties in this World that attend it so that in fine if the business of our Calling be our Work our Cair our Duty and Delight we hope we shall not be accounted negligent and incurious but Concerned and Diligent by our Great Master for it is a smal thing to be judged by Man there is One that judgeth and that is the LORD Yet as the Ministers of the Gospel are Angels by their Commission they are but Angels in the Body and have the Treasure of the Gospel in Earthen Vessels So that People must look upon them not aâ— all spirit thâ— they be labouring to walk after the spirit and receive their word not as the word of Man but as indeed it is the word of GOD and as the best of men will not refuse â—o confess their inâ—â—â—mities especialy for such a holy Work so should not people because of their infirmites Refuse the word but labour to be the more diligent themselves especially in being Serious solicitous and diligent in the matters of Religion and their Soul And when I consider how busie men are about the World and nimble in pursuit of their lusts the little care they have of their Soul and the concerns of their Salvation how negligent they are in duty and attending of Ordinances what liâ—tle attention goes along with their hearing and so smal Meditation after it I fear we may conclude that the great fault lyes at your own door Therefore Good people look to your Selves bestir your selves more in the affairs of Religion and this will make your Pastors Sprighty and animate them to be lively in praying for you and Preaching to you For dull people very much deadens and discourages a Gospel Minister and it is very sad to be gathering good purpose every week for a careless people that will scarse gather to heaâ— him and if they come they too much discover the Byass of their heart which they have left behind them I come now to the 〈◊〉 to witâ— the subject matter of the Aâ—â—stle's writing 〈◊〉 Brench preaching to wit 〈…〉 concerning these things which are the things of CHRIST the things of Salvation the great Concern of Souls and the things of duty and the Kingdom of GOD which things our LORD mentions John 13. 17. If â—e know these things c. The Gospel and the great things thereof mostly contradicted by the World So that it is clearly observable that the holy Appostles in their writings Doct 2d and Preaching keepeâ— close to the Gospel and this is the Theam that all our Sermons should aim at to Preach CHRIST and the Glad things through him It is a subject of so great light that iâ— it be well pursued it will diâ—sipate all the Clouds of error ignorance sin and unbelief it is the life and Soul of our Religion and it argues a great decay when Circumstances are pâ—essed with so much violence and the substance of faith and holiness
so much neglected The Pharises in old turned superficial in their Religion by their Zâ—al for their traditions and it is to be feared that Christianity is much exanimated by such a cry for the outward part with too great neglect of Charity and the holiest of all where only we can find the propiratory And to be more particular these things that we are mainly to insist upon may be taken up in these particulars following 1. The necessaria or things absoluty needfull to Saâ—vation 2ly The Prosecution of the great design of the Gospel 3ly The Right informing of what we have been what we are and what we shall be 4ly The consideration of the last things so useful for the salvation of our souls and so clearly manifested in the Gospel First the things absolutly necessary for salvation as the true Knowledge of GOD and the Mediator and the operations of the Holy Ghost in the illumination and sanctification of our hearts These are the Revelation of that mystery that was hid from ages which refresh the Soul in the true knowledge of GOD and directs our Spirit to worship him in spirit and in trâ—th and to love fear â—bey and châ—ose him as our Portion â—â—â—e and hereafter wâ—ich overaweth the â—â—ul with a reverential fear of his naâ—e and shaâ—tech abroad Divine love in our hearâ—s whereby we are veâ—â—y much Refâ—â—shâ—d with the Bread of Angels and Saint And â—hen we look upon GOD in the Mediator we take him up aright And by our applying of and imploying CHRIST in his Mediatorial office we come to get Victory oâ— ver Hell and Death and by the commiting our selves to the Guidance of the Spirit it makes a spirit of Glory Rest upon us It fills our hearts with a wonderous Jubilation and joy and fiâ—â—s us tâ— have our Conversation in Heaven from whence we look for the Saviour Phil. 3. 20. 2ly The prosecution of the great design of the Gospel We are taught by the Aâ—pâ—aâ—ance of the Grace of GOD to deny all ungodliness and Worldly lusts and to live Godly Righteousâ—â— and Soberly in this present World Tiâ— 2. 11. This is the right management oâ— our Knowledge and Christian Calling whereby we are directed and assisted to put in Practice our holy Religion 3ly And it is very behoovful in our Christian Course well to consider what we have been that we may be humbled To consider what we are that we may be Cautious and Circumspect And Iabour to grow in Grace and in the Knowledge to our LORD JESUS CHRIST To answer our Gospel Education in all tke Relations and Turns and Exigents of our Life And what we shall be is best known by 4ly The consideration of the Novissima or Last Things That we entertain frequent Meditations of Death that so we may be ready when GOD's time comes To be wise to consider our latter End and wisely to number up our Dayes To Judge our selves that we be not condemned at the Last Judgement To consiâ—er Hâ—ll that we may put a Beacon over Tophet to flee from it And to recreat our selves with the Prospect of Heaven to encourrage us To make meet for that Inheritance with the Saints in Light Nâ—w that all these things may be layed to Heart entertained and improved in our Christian Life I shall subjoyn these Reasons following 1st The Orignal of these things 2ly These things contain our Right and Title to Glorv And 3ly They contain our Portion and Patrimonâ— in HEâ—VEN First There Original They are ◠〈◊〉 from above They are wholy Divâ—ne the Etâ—rnal Truth of the Eternal GOD They are neither Humane Inventions nor Traditions but the â—â—ictates of Eternal Reason so Pure so Excelâ—ent so True and so Just that they discover the Fountain from whence they flow The Gospel then is a Divine Thing every Truth thereof is a Ray of Eternal Light and the Preaching of the â—ross of CHRIST tho to the blinded World of no account being to the Jews a stumbling block and to the Greeks foolishness Yet is it to be Gloried in by true Beleivers as the Issue of Eternal Love and the great product of Heavenly Council and Covenant 'T is wholly composed of Glories discovers unto us the everlasting Love Precious CHRIST and Precious Promises great Rewards and an Eternal Crown 2ly These Things contain our Title to Glory Our Charter of Inheritance with the Saints in Light Which Composed according to the Terms of the Covenant of Grace That GOD is our GOD and we His People Which Charter wâ— should understand as being sealed with the Word aâ—d Oath of GOD And upon our part ougâ—t to be sealed with persevering Fidelity so that we need not run to turn the leaves of our destiny in the secret Council of GOD but search the revealed Will that our names by Well doing may appâ—ar to us to be written in the Book of Life 3ly These things contain our Portion and Heavenly Patrimonie For 1 Cor 3. End If we be CHRISTâ— all is ours If Genuine Christians Then are we Sons Heirs and Coheirs with CHRIST Gal 4. 7. The Unsearchable Riches of CHRIST are Thine We should then oftâ—n read our Charter rejoice in our high Descent improve our Priviledges as the Children of GOD and labour to comprehend with all Saints the dimensiâ—ns of the Love of GOD seek to have a heart to these things for they contain a great prize if not put in the hand of a fool These Things are the Light of a Christian and the Conscience of them the Conduct of a Believer and the Beleif of these Things his â—rown And as to the manner of the Apostle's bearing in these Things upon People is by way of Remembrance Gospel Ministeâ—â— are subordinate Mediators betwixt GOD and â—eople They are the LORD 's Râ—â— membâ—ances Isa 62. 6. 7. For the Peoples Good and Peoples Remembrances of their Duty to GOD they must warne admonish Remember and inculcate Truth upon Peoples hearts by frequent Admonition and Repetition Phil 3. 3â— But this Remembring being so much mentioned by the Apostle here I shall refer to a particular discourse ere I conclude this subject and so I come to the last parâ— ticular Which containeth the Knowledge and Establishment of Christians in the prime of Christianity and clearly informeth us of the exact Instruction and stability of Primitive Christians in the 〈◊〉 3d. Faith The Prophets foretold this Light that the People should be all taught of GOD. Which is clearly fulfilled under the Gospel as you may see by comparing 2 Chap of st John with 2 Chap of the Acts For in effect Ignorance is the greatest impediment of the Comfort and Duty of Religion and a great Prognostick of a fatal and judicial stroak it hindereth the Action of Religion and the Pleasures of it and puts People in an Element where Satan the prince of darkness works and hinders them from the Light and Liberty of the Children of GOD. Sermon III. The Expediency and Vsefulness of
who brings these things to Ouâ— Remembrance The labour of faithful Ministers the short and clear digest of our Holy Faith and Gospel designe as to good works frequent Prayer for a Blessing upon our pains and to digest these things well in our mind so that they may take impression never to be obliterated 2ly Res Retenta the thing Remembred which is the things of GOD of CHRIST and the Truths of the Gospel the concerns of the Soul and what is conducive to advance them The first and second relates to the principles of our Religion The third and fourth concerneth people as to their practice of these things First then let it be your care to know GOD and the Gospel which if thou hast had any ear to hear and heart to understand thou may be a great proficient But alas that may be said to many for which the Apostle reproveth the Hebrews Heb. 5. 12. And secondly If people would walk according to the Light they have they might attain to the end of their Faith which is the Salvation of their Souls And this Practice would give them the more facility to do the thing they know 3ly The help of the Remembrances which consists in his Prayers and patience that he weary not in his work that he inâ— struct and warn every man that he preach sound Doctrine and observe the form of sound words that he press and propagate the Essence of Religion and do not please himself much with circumstances and time debates and that which the most of our people are not concerned in And never a white the better tho they be but the necessary things are our great instructions from our Great Master and to press these Qui populariter docet optime docet so popularly as Luther said most profitably And we must be intent upon our work and press people to cooperate with GOD and us and be busie themselves attend the ordinances and using the means let Ministers also Rule well their own Life that it may correspond with their Doctrine and follow the steps of Holy Men whose ashes seem yet to exhale from their Tombs a sweet Savour which makes their memory for ever Blessed And if we put the Brethren in mind of these things we shall be good Ministers 4ly Peoples improvement by right Remembring Memoria excolendo augetur Culture and Industrie will make a barren ground Fertile Improve well the many Remembrances thou gets from the Word and that Monument Christ built for Himself by the Sacrament remember the novissima the last things the prima media ultima to wit thy Conversion Progress and Perfection therein Consider what thou hast been what thou art and what thou shall be Be not a forgetful hearer consider the Beacon set up in the Scripture aâ— gainst sin Remember Lots Wife Jam 1. 22. And the Encouragement of Vertue in the practice of Holy Men and Women keep a Diary as to thy time have thy Memorandum and labour still by remembering to practice and do Sermon VI. Concerning the Truth and Excellency of our Holy Religion and the infallible Proofs thereof with the Duty of such as own it For we have noâ— followed cunningly devised fables when we made known upto you the Power and Coming of our LORD JESUS CHRIST c. Verse 16. THIS is the Base and Found of all Religion Which as it Convinces Men to Embrace it so doth it invite them to the Practice of it And as this Apostle was very Competent to give his Sentiments of the Truth and Power of this Holy Religion being called by Power enlightned by Knowledge and having seen a Demonstration of it in the Oracles and Miracles of his Master So doth he direct Gospel Ministers to Inculcate upon their People the Truth and Power of the Christian Religion that every faithful Pastor may have the Occasion to attract People to the Obedience oâ— the Faith and in their measure to say unto them We preach not unto you vain and frivolous things but the Magnalia Veritatis the great Things of Truth And it cannot but be great Satisfaction to a Gospel Minister that he can refresh his mind as well as satisfie the People that he hath Preached nothing to them but the Truth of GOD. For when the account of the Stewartship is called for it will afford but small Peace to the Pastor to reflect that he hath been taken up with ventilations of Controversie Circumstances and External Polity of the Church that he hath been biguit about his beloved Sect that he hath Pharisaically insisted upon Gerimonies and much neglected the Life and Power of the Truth of GOD. Now more particularly to take up the Scope and Parts of this Text I shall reduce it to these Points following 1. That the Doctrine of the Gospel is not a eunningly devised Fable but the Infallible Truth of God 2. That though Christ and the Gospel came to the Eye of the World in Weakness yet to a Right Discerner His coming was with Great Power and Majesty 3. As the coming of Christ is very evident by many infallible Proofs so is it banded down to us and confirmed by Eye-witnesses First That the Doctrine of the Gospel is not a cunningly devised Doct. 1 Fable but the infallible Truth of GOD. It is a faithfull saying and worthy of all Acceptance 2 Tin 2. 1â— Nor a cunning fable and a subtile contrivance to impose upon and deceive the World No â—ut let GOD be True and all men liars First Then It is no cunningly devised fable as the Apostle sayes here but it is the Contrivance of the Wise Council of GOD transacted in Heaven and given to Men as their Guide and Comfort it is the Emanation of the Love and Good Will of GOD to Man through a Mediator Have I not written unto thee Things excellent that thou mayest know the Words of Truth Sayes GOD by Solomon It is as true as CHRIST Himself and He is the Way the Truth and the Life If He Himself was really upon Earth which is evident as a Demonstration and the most verified Matter of Fact that ever was in the World not done in a Corner or Clancularly but in the View of the sun and the sight of friends and foes For He did moe Miracles for the Confirmation of His Doctrine and the discovering of His Person than ever was dâ—ne before Him miracles of Mercy so great and stupendious that had not the Ancient People been prejudged at his Doctrine and the Humility of His Person and the fear of the Rulers All Jury had gone after him And further the influence of his Doctrine had upon the Hearts of Men and the great Demonstration of his being the Messiah and the Son of GOD by His Resurrection from the Dead And the wonderful effects that the Preaching of the Cross of Christ had upon Jew and Gentile All these write the Verity of our Religion with a Beam of the Sun that the Gospel câ—nnot be