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SOME SERIOUS and AWFUL CONSIDERATIONS, Recommended to ALL, particularly the YOUTH, IN A REPRESENTATION of the Uncertainty of a Death-Bed REPENTANCE. ALSO SOME CHRISTIAN INSTRUCTIONS, Agreeable to the Precepts of our blessed Saviour JESUS CHRIST; Under the Character of a devout PARENT advising his CHILDREN. Extracted from a late pious AUTHOR.

DEUTERON. XI. 18.

Therefore shall ye lay up these my words in your heart and in your soul.

And ye shall teach them your children speaking of them when thou sittest in thine house, when thou walkest by the way, when thou liest down, and when thou risest up.

PHILADELPHIA: Printed by JOSEPH CRUKSHANK, in Second-street, two Doors below the Corner of Chesnut-street.

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ALL that has been said by the greatest saints and dying men, when the fullest of light and divine knowledge, of the neces­sity of piety, of the excellency of virtue, of our duty to God, of the vanity of worldly enjoyments; and all the maxims of the wisest philosophers, when in their highest state of wisdom, are proper objects of meditation for the serious minded, and ought, particu­larly, to constitute the daily lessons of youth­ful minds. Such was the education of the youth who attended Plato and Socrates; their every day's instruction were so many lectures upon the nature of man, his true end, and the right use of his faculties. Now as Chri­stianity has set every thing that is reasonable, wise, holy and desirable, in its true point of light, so it might well be expected, that the education of the youth should be as much bettered and amended by Christianity, as the faith and doctrines of religion are. But, alas, our modern education is not of this kind, whatever way of life we intend the youth for, we apply to the fire of their minds, and ex­hort them to improvement from corrupt mo­tives. We generally stir them to action from principles of covetousness, or a desire of di­stinction, that they may accumulate wealth, excel others, and shine in the eyes of the world. We repeat and inculcate these mo­tives upon them, till they think it a part of their duty to make gain and worldly distinc­tion the chief object of their desire. That [Page 3]this is generally the nature of the education of our sons, is too plain to need any proof. And it is much to be lamented that our daugh­ters, whose right education is of the utmost importance to human life, should not only be brought up in pride, but in the lowest and most contemptible part of it; such as a fond­ness for their persons, a desire of beauty, and a love of dress; and indeed almost every thing they meet with seems to conspire to make them think of little else. And after all this we complain of the pernicious effects that pride and covetousness have in the world; we wonder to see grown persons actuated and go­vern'd by these pernicious principles, not considering that they were all the time of their youth called upon to form their actions and in­dustry upon the same principles. An educa­tion under Plato and Socrates had no other end, but to teach youth to think, judge, act and follow such rules of life as Plato and So­crates used, and is it not our indispensable duty to use our best endeavour that the end of a christian education, may be to teach our youth how to think and judge, and act, and live agreeable to the precepts and practice of our blessed Lord and Saviour Jesus Christ.

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The Uncertainty of a DEATH­BED REPENTANCE, illu­strated under the Character of PENITENS.

PENITENS was a busy notable trades­man, and very prosperous in his deal­ings, but died in the thirty-fifth year of his age.

A little before his death, when the doctors had given him over, some of his neighbours came one evening to see him; at which time he spake thus to them:

I see, says he, my friends, the tender con­cern you have for me, by the grief that ap­pears in your countenances, and I know the thoughts that you now have about me. You think how melancholy a case it is, to see so young a man, and in such flourishing business, deliver'd up to death. And, perhaps, had I visited any of you in my condition, I should have had the same thoughts of you.

But now, my friends, my thoughts are no more like your thoughts, than my condition is like yours.

It is no trouble to me now to think, that I am to die young, or before I have rais'd an estate.

These things are now sunk into such meet nothings, that I have no name little enough to call them by. For if in a few days, or hours, I am to leave this carcase to be buried in the [Page 5]earth, and to find myself either for ever happy in the favour of God, or eternally separated from all light and peace, can any words suffi­ciently express the littleness of every thing else?

Is there any dream like the dream of life, in which we are amused with vain and empty things? whilst we are neglecting and disre­garding that which is substantially valuable. Is there any folly like the folly of most men and women, who think themselves too wise, and are too busy to hearken to the voice of Jesus Christ calling in the heart? which, if carefully attended to, would occasion these serious re­flections; but for want of attending to this divine instructor, that enemy of mankind the Devil, is suffered to fill our minds with unrea­sonable affections and foolish opinions; so that when we consider death as a misery, we only think of it as a miserable separation from the enjoyments of this life. We seldom mourn over an old man that dies rich, but we lament the young, that are taken away in the pro­gress of their fortune. You yourselves look upon me with pity, not that I am going un­prepar'd to meet the Judge of the quick and the dead, but that I am to leave a prosperous trade in the flower of my life.

This is the wisdom of our manly thoughts. And yet what folly of the silliest children is so great as this?

For what is there miserable or dreadful in death, but the consequences of it? When a man is dead, what does any thing signify to [Page 6]him, but the state he is then in?

Our poor friend Lepidus dy'd, you know, as he was dressing himself for a feast; do you think it is now part of his trouble, that he did not live till that entertainment was over? Feasts, and business, and pleasures, and enjoyments, seem great things to us, whilst we think of nothing else; but as soon as we add death to them, they all sink into an equal littleness; and the soul, that is separated from the body, no more laments the loss of business, than the losing of a feast.

If I am now going into the joys of GOD, could there be any reason to grieve, that this happen'd to me before I was forty years of age? could it be a sad thing to go to Heaven, before I had made a few more bargains or stood a little longer behind a counter?

And if I am to go amongst lost spirits, could there be any reason to be content, that this did not happen to me till I was old, and full of riches?

If good Angels were ready to receive my soul, could it be any grief to me, that I was dying upon a poor bed in a garret?

And if GOD has delivered me up to evil spirits, to be dragg'd by them to places of torments, could it be any comfort to me, that they found me upon a bed of state?

When you are as near death as I am, you will know, that all the different states of life, whether of youth or age, riches or poverty, great­ness or meaness, signify no more to you, than [Page 7]whether you die in a poor or stately apartment.

The greatness of those things which follow death, makes all that goes before it sink into nothing.

Now that judgment is the next thing that I look for, and everlasting happiness or misery is come so near me, all the enjoyments and prosperities of life seem as vain and insig­nificant, and to have no more to do with my happiness, than the cloaths that I wore before I could speak.

But, my friends, how am I surpriz'd, that I have not always had these thoughts? How an I surpriz'd to find, that for want of yield­ing obedience, to that degree of light and grace, with which God hath enlightened? the words of our blessed Saviour have been ful­filled in me, darkness has been suffered to come over me, and these great things have been hid from me; for what is there in the terrors of death, in the vanities of life, or the necessi­ties of piety, but what I might have as easily and fully seen in any part of my life?

What a strange thing is it, that a little health, or the poor business of a shop, should keep us so senseless of these great things, that are com­ing so fast upon us!

Just as you came into my chamber, I was thinking with myself, what numbers of souls there are now in the world, in my condition at this very time, surpriz'd with a summons to the other world; some taken from their shops and farms, others from their sports and pleasures, [Page 8]these at suits at law, those at gaming-tables, and all seiz'd at an hour when they thought nothing of it; frighted at the approach of death, confounded at the vanity of all their labours, designs and projects, astonish'd at the folly of their past lives, and not knowing which way to turn their thoughts, to find any com­fort. Their consciences flying in their faces, bringing all their sins to their remembrance, tormenting them with the deepest convictions of their own folly, presenting them with the sight of the angry Judge, the worm that never dies, the fire that is never quench'd, the gates of hell, the powers of darkness, and the bitter pains of eternal death.

Oh my friends! bless God that you are not of this number, that you have time and strength to employ yourselves in such works of piety, as may bring you peace at the last.

And take this along with you, that there is nothing but a life of great piety, or a death of great stupidity, that can keep off these appre­hensions.

Had I now a thousand worlds, I would give them all for one year more, that I might pre­sent unto God, one year of such devotion and good works, as I never before so much as in­tended.

You perhaps, when you consider that I have liv'd free from scandal and debauchery, and in the communion of the Church, wonder to see me so fall of remorse and self-condemnation at the approach of death.

[Page 9] But, alas! what a poor thing is it, to have liv'd only free from murder, theft and adultery, which is all that I can say for myself.

You know indeed, that I have never been reckon'd a sot, but you are at the same time witnesses, and have been frequent com­panions of my intemperance, sensuality, and great indulgence. And if I am now going to a judg­ment, where nothing will be rewarded but good works, I may well be concern'd, that tho' I am no sot, yet I have no Christian sobriety to plead for me.

It is true, I have liv'd in the communion of the Church, and generally frequented its wor­ship and service on Sundays, when I was neither too idle, or not otherwise dispos'd of by my business and pleasures. But then my confor­mity to the publick worship has been rather a thing of course, than any real intention of doing that which the service of the Church supposes; had it not been so, I had been oftner at Church, more devout when there, and more fearful of ever neglecting it.

But the thing that now surprizes me above all wonders, is this, that I never had so much as a general intention of living up to the piety of the Gospel. This never so much as enter'd into my heart. I never once in my life consider'd whether I was living as the laws of Religion direct, or whether my way of life was such, as would procure me the mercy of God at this hour.

And can it be thought, that I have kept the [Page 10]Gospel terms of salvation, without ever so much as intending in any serious deliberate manner either to know them, or keep them? Can it be thought, that I have pleased God with such a life as he requires, tho' I have liv'd without ever considering, what he requires, or how much I have perform'd? How easy a thing would salvation be, if it could fall into my careless hands, who have never had so much serious thoughts about it, as about any one common bargain that I have made?

In the business of life I have used prudence and reflection, I have done every thing by rules and methods. I have been glad to con­verse with men of experience and judgment, to sind out the reasons why some fail, and others succeed in any business. I have taken no step in trade but with great care and caution, considering every advantage or danger that attended it. I have always had my eye upon the main end of business, and have study'd all the ways and means of being a gainer by all that I undertook.

But what is the reason that I have brought none of these tempers to Religion? What is the reason that I, who have so often talk'd of the necessity of rules and methods, and diligence in worldly business, have all this while never once thought of any rules, or methods, or managements, to carry me on in a life of piety?

Do you think any thing can astonish, and confound a dying man like this? What pain do you think a man must feel, when his conscience [Page 11]lays all this folly to his charge when it shall shew him how regular, exact, and wise he has been in small matters, that are passed away like a dream, and how stupid and senseless he has liv'd, without any reflection, without any rules, in things of such eternal moment, as no heart can sufficiently conceive them!

Had I only my frailties and imperfections to lament at this time, I should lye here humbly trusting in the mercies of God. But alas! how can I call a general disregard, and a thorough neglect of all religious improvement, a frailty or imperfection; when it was as much in my power to have been exact, and careful, and diligent in a course of piety, as in the business of my trade.

I could have call'd in as many helps, have practised as many rules, and been taught as many certain methods of holy living, as of thriving in my shop, had I but so intended and desir'd it.

Oh my friends! a careless life, unconcern'd and unattentive to the duties of Religion, is so without all excuse, so unworthy of the mercy of God, such a shame to the sense and reason of our minds, that I can hardly conceive a greater punishment, than for a man to be thrown into the state that I am in, to reflect upon it.

Penitens was here going on, but had his mouth stopp'd by a convulsion, which never suffer'd him to speak any more. He lay con­vuls'd about twelve hours, and then gave up the ghost.

[Page 12] Now if every reader would imagine this Pe­nitens to have been some particular acquaintance or relation of his, and fancy that he saw and heard all that is here describ'd, that he stood by his bed-side when his poor friend lay in such distress and agony, lamenting the folly of his past life, it would in all probability teach him such wisdom as never enter'd into his heart before. If to this, he should consider, how often he himself might have been surprized in the same state of negligence, and made an ex­ample to the rest of the world, this double reflection, both upon the distress of his friend, and the goodness of that God, who had pre­serv'd him from it, would in all likelihood soften his heart into holy tempers, and make him turn the remainder of his life into a regular course of piety.

Christian Admonitions from a pious Father to his Children.

THE little time that you have been in the world, my children, you have spent wholly with me; and my love and tenderness to you, has made you look upon me as your only friend and benefactor, and the cause of all the comfort and pleasure that you enjoy. But, my children, you are now in the hands, and under the tender care of a much greater father and friend than I am, whose love to you is far greater than mine, and from whom you receive such blessings as no mortal can give.

[Page 13] That God whom I daily call upon to bless both you and me, and all mankind; whose wonderous acts are recorded in those scriptures which you constantly read.

That God who created the heavens and the earth, who brought a flood on the old world; who saved Noah in the ark; who was the God of Abraham, Isaac and Jacob, whom Job bles­sed and praised in the greatest afflictions; who delivered the Israelites out of the hands of the Egyptians; who was the protector of righteous Joseph, Moses, Joshua and holy Daniel; who sent his son Jesus Christ, to redeem mankind; and gave his holy spirit to be our leader, our comforter and director in the path of righteous­ness and truth.

This God who has done all these great things; who has created so many millions of men; who lived and died before you were born, with whom the spirits of good men that are departed this life now live, whom infinite numbers of angels now worship in Heaven; this great God is your loving father and friend, your good creator and nourisher, from whom, and not from me, ye receive your being.

You see, my children, this wide and large firmament over our heads, where the sun and moon, and all the stars appear in their turns: If you were to be carried up to any of these bodies at this vast distance from us, you would still discover others as much above you, as the stars that you see here are above the earth. Were you to go up or down, East or West, [Page 14]North or South, you would find the same height without any top, and the same depth without any bottom.

And, my children, so great is God, that all those bodies added together, are but as a grain of sand in his sight. And yet you are as much the care of this great God and father of all worlds, and all spirits, as if he had no other children but you.

He numbers the hairs of your heads, watches over you sleeping and waking, and has pre­served you from a thousand dangers, which neither you nor I know any thing of.

Therefore, my children, fear and worship and love God. Your eyes indeed cannot see him, but every thing you see, are so many marks of his power and presence, and he his nearer to to you, than any thing that you can see.

Take him for your Lord, and father, and friend; look upon him as the fountain and cause of all the good that you have received through my hands, and reverence me only as the bearer and minister of God's good things unto you. And he that blessed my father be­fore I was born, will bless you when I am dead.

Your youth and little minds are only yet acquainted with my family, and therefore you think there is no happiness out of it. But, my children, you belong to a greater family than mine, you are members of the family of this almighty father of all nations, who has created infinite orders of angels, and numberless [Page 15]generations of men, to be fellow-members of one and the same society in heaven.

You do well to reverence and obey my au­thority, because God has given me power over you, to bring you up in his fear, and to do for you, as the holy fathers recorded in scrip­ture did for their children, who are now in rest and peace with God.

I shall in a short time die, and leave [...] God and yourselves; and if God forgiveth my sins I shall go to his Son Jesus Christ, and live amongst patriarchs and prophets, saints and martyrs.

Let your thoughts often leave these gardens, these fields and farms, to contemplate upon God and heaven; to consider upon angels and the spirits of good men living in light and glory.

God keepeth a book of life wherein all the actions of all men are written; your names are there my children, and when you die, this book will be laid open before men and angels, and according as your actions are there found, you will either be received to the hap­piness of those holy men who have died before you, or be turned away amongst wicked spirits, that are never to see God any more.

Never forget this book my children, for it is written, and it must be open'd, you must see it, and you must be try'd by it: Strive there­fore to fill it with your good deeds, that the hand-writing of God may not appear against you.

God, my children, is all love, and wisdom, [Page 16]and goodness; and every thing that he has made, and every action that he does, is the effect of them all. Therefore you cannot please God, but so far as you strive to walk in love, wisdom and goodness.

When you love that which God loves, you act with him, you join yourselves to him; and when you love what he dislikes, then you op­pose him, and seperate yourselves from him. This is the true and the right way, think what God loves, and do you love it with all your heart.

Next to this, love your neighbour, which is all the world, with such tenderness and affec­tion as you love yourself.

Think how God loves all mankind, how merciful he is to them, how tender he is of them, how careful he preserves them, and then strive to love the world as God loves it. God would have all men to be happy, therefore do you will, and desire the same.

As God has created all things for the com­mon good of all men, so let that part of them, which falls to your share, be employed as God would have all employed, for the common good of all.

Therefore do good my children, first of all to those that most deserve it, but remember to do good to all. The greatest sinners receive daily instances of God's goodness towards them, he nourishes and preserves them, that they may repent, and return to him; do you therefore imitate God, and think no one too bad to re­ceive your relief and kindness, when you see that he wants it.

[Page 17] And my children consider, this as a most principal thing which I shall remember you of, as long as I live with you; hate and despise all human glory, for it is nothing else but human folly. It is the greatest snare, and the greatest betrayer, that you can possibly admit into your heart.

Love humility in all its instances, practise it in all its parts; for it is the most noble state of the soul of man; it will set your heart and affections right towards God, and fill you with every temper that is tender and affectionate to­wards men.

And above all, mark this, never do any thing through strife, or envy, or emulation, or vain glory. Never do any thing in order to excel other people, but in order to please God, and because it is his will, that you should do every thing in the best manner that you can.

When you come to be more conversant with the world, and see what customs, and pleasures, and troubles and projects, employ the hearts and time of mankind, you will scarce believe that things can be as I have told you. But don't let this affect you, for the devil the god of this world has so blinded the eyes of those who refuse to comply with the calls of grace, that it may, indeed, be said that the world is in a dream, and that few people are awake in it: We fancy that we fall into darkness when we die; but, alas, we are most of us in the dark till then; and the eyes of our souls only begin to see when our bodily eyes are closing.

[Page 18] For this reason, my discourses with you have been to acquaint you with yourselves, and to accustom you to such books and devotion as may best instruct you in this greatest of all knowledge.

When I tell you that you are all of you spirits: I don't mean that you have not bodies that want meat and drink, and sleep and cloathing, but that all that deserves to be cal­led you, is nothing else but spirit.

A being, spiritual and rational in its nature, that is made in the image of God to live for ever, never to cease any more, but to enjoy life, and reason, and knowledge and happiness in the presence of God, and the society of an­gels and glorious spirits to all eternity.

Every thing that you call yours, besides this spirit, is but like your cloathing; something that is only to be used for a while, and then to end, and die, and wear away, and to signify no more to you, than the cloathing and bodies of other people.

You are not only in this manner spirits, but you are fallen spirits, that began your life in a state of corruption and disorder, full of tem­pers and passions, that blind and darken the reason of your minds, and incline you to that which is hurtful.

And observe this, my children, as a most solemn consideration, That in this fallen con­dition you are utterly unable, by any power of your own, to restore yourselves. It is God alone, by his almighty power, who can, and [Page 19]who is desirous to, perfect this great work in you.

Your bodies are not only poor and perish­ing like your cloaths, but they are like infected cloaths, that sill you with ill disease and distem­pers, which oppress the soul with sickly appe­tites and vain cravings. So that all of us are like two beings, that have as it were two hearts within us: With the one we see, and taste, and admire reason, purity and holiness; with the other we incline to pride, vanity and sensual delights.

This internal war we always feel within us more or less, and if you would know the one thing necessary to all the world, it is this, that by a constant and fervent application to God for divine help, we may thro' the effectual workings of the redeeming power of our Sa­viour Jesus Christ in our hearts, be enabled to preserve and perfect all that is rational, holy and divine within us, and mortify, remove and destroy all that vanity, pride and sensuality, which springs from the corruption of our nature.

You see then your state my children; you are by the help of divine grace, to honour, improve and perfect the spirit that is within you; to preserve it from the errors and vanities of the world; to save it from those false de­lights, and sensual tempers which the body tempts it with: That you may taste, and relish and desire that eternal state, which is to begin when this life ends.

[Page 20] And you, my dear daughters, consider your­selves as mothers, and sisters, and friends and relations, to all that want your assistance, and never allow yourselves to be idle, whilst others are in want of any thing that your hands can make for them! When you go abroad, let hu­mility, modesty, and a decent carriage, be all the state you take upon you; and let tenderness, compassion, and good nature, be all the fine breeding that you show in any place. If evil speaking, scandal or backbiting, be the conver­sation where you happen to be, keep your hearts and tongues to yourselves; be as much grieved as if you were amongst cursing and swearing, and retire as soon as you can.

Contract no foolish friendships, or vain fond­ness for particular persons; but love them most that most turn your love towards God, and your compassion towards all the world. And be particularly careful to avoid the conversa­tion of fine bred fops and beaux, hate nothing more than that idle discourse, the flattery and compliment of that sort of men, for they are the shame of their own sex, and ought to be the abhorence of yours.

Though you intend to marry, yet let the time never come till you find a man that has those perfections, which you are labouring after yourselves, who is likely to be a friend to all your virtues, and with whom it is better to live, than to want the benefit of his example.

Love poverty, and reverence poor people for many reasons, and particularly for this, because [Page 21]our blessed Saviour was one of the number, you will often find simplicity, innocence, pa­tience, and piety amongst them, and where they are not so, your good example may a­mend them.

Never consider yourselves, as persons that are to be seen, admired and courted by men; but as poor sinners, that are to save yourselves from the vanities and follies of a miserable world, by watching and prayer, by humility and self-denial. Think upon the vanity and shortness of human life, and let death and eternity be often in your minds, for these thoughts will strengthen and exalt your minds, make you wise and judicious and truly sensible of the lit­tleness of all human things.

Strive to do every thing that is praise worthy, but do nothing in order to be praised; nor think of any reward for all your labour of love and virtue, till Christ cometh with all his holy angels.

And above all, my children, have a care of vain and proud thoughts of your own virtue: For as soon as ever people live different from the common way of the world, and despise its vanities, the devil represents to their minds the height of their own perfections, and is con­tent they should excel in good works, provided that he can make them proud of them.

The time of practising these precepts, my children, will soon be over with you; the world will soon slip through your hands, or rather you will soon slip through it: It seems [Page 22]but the other day since I received these same in­structions from my dear father, that I am now leaving with you; and the God that gave me ears to hear, and a heart to receive what my father said unto me, will, I hope, give you grace to love and follow the same instructions.

LUKE ix. 23.

And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it; but whosoever will lose his life for my sake, the same shall save it. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away. For whosoever shall be asham­ed of me and of my words, of him shall the Son of Man be ashamed when he shall come in his own glory, and in his father's, and of the holy angels.

THAT grand enemy of mankind, the de­vil, is very justly called in scripture the prince and god of this world, for indeed he has great power in it, many of its rules, and princi­ples being invented by this evil spirit, the fa­ther of all lies and falshood, to seperate us from God, and prevent our return to happiness: For, according to the spirit and vogue of this world, whose corrupt air we have all breathed, there are many things that pass for great and ho­nourable, and most desirable, which yet are so far from being-so, that our true greatness and honour consists in not desiring them. To a­bound in wealth, to have fine houses and rich [Page 23]cloaths, to be attended with splendor and equi­page, to be beautiful in our persons, to have titles of dignity, to be above our fellow crea­tures, to be looked on with admiration, to overcome our enemies with power, to heap up treasures upon earth, to add house to house and field to field, and delight ourselves in the most costly manner, these are the great, the honourable, the desirable things, to which the spirit of the world turns the eyes of most peo­ple. And many a man is afraid of standing still, and not engaging in the pursuit of these things, lest the same world should take him for a fool.

Yet the history of the gospel, is chiefly the history of Christ's conquest over this spirit of the world, and the number of true Christians, is only the number of those who, following the spirit of Christ, have lived contrary to this spirit of the world.

This is the mark of Christianity, Whosoever is born of God overcometh the world. 1 John v. 4. Set your affections on things above, and not on things on earth, for ye are dead, and your life is hid with Christ in God. Col. iii. 2. Love not the world, nor the things of the world. If any man love the world, the love of the Father is not in him; for all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life is not of the Father; but is of the world. 1 John ii. 15. Know ye not that the friendship of the world is enmi­ty with God, whosoever therefore will be a friend of the world is the enemy of God. James iv. 4. Be not [Page 24]conformed to this world: but be ye transformed by the renewing of your mind. Rom. xii. 2.

This is the language of the whole new testa­ment. You are to be dead to the world, and to live a new life in Christ Jesus our Lord. But notwithstanding the clearness and plainness of these doctrines by which believers in Christ are required thus to renounce the world, yet great part of the christians live and die slaves to the customs and tempers of the world. Learn of me, saith our blessed Saviour, for I am meek and lowly in heart, and you shall find rest to your souls. Matth. xi. 29. Now this meek, this lowly state, that constitutes the true rest of the soul, cannot subsist in any mind, but so far as it is thus dead to the world, and has parted with the desires of enjoying its riches, plea­sures and honours. So that in order to be truly humble, you must unlearn all these notions, which you have been all your life learning from this corrupt spirit of the world. You can make no stand against the assaults of pride, the meek affections of humility can have no place in your souls, till you stop the power of the world over you, and resolve against a blind obedience to its laws. And when you are once advanced thus far, as to be able to stand still in the torrent of worldly fashions, and opinions and examine the worth and value of things, which are most admired and valued in the world, you have gone a great way in the gaining of your freedom, and have laid a good foundation for the amendment of your heart. Think upon [Page 25]the rich, the great, and the learned persons, that have made great figures, and been high in the esteem of the world, many of them died in your time, and yet they are sunk, and lost and gone, and as much disregarded by the world, as if they had been only so many bubbles of wa­ter. And is it worth your while to lose the smallest degree of virtue, for the sake of plea­sing so bad master, and so false a friend as the world is. Is it worth your while to bow the knee to such an idol, as this, that so soon will have neither eyes, nor ears, nor a heart to re­gard you; instead of serving that great, and holy, and mighty God, that will make all his servants partakers of his own eternity.

Our blessed Saviour Jesus Christ gave himself for our sins, that he might deliver us from this pre­sent evil world. Gal. i. 4. Christianity therefore implieth a deliverance from this world; and he that professeth it, professeth to live contrary to every thing, and every temper, that is peculiar to this evil world. The apostle John declareth this opposition to the world in this manner: They are of the world, therefore speak they of the world, and the world heareth them: We are of God, &c. 1 John iv. 5. This is the description of the fol­lowers of Christ; and it is proof enough, that no people are to be reckon'd christians in reali­ty, who in their hearts and tempers belong to this world. We know, saith the same apostle, that we are of God, and the whole world lieth in wickedness. Chap. v. 19. Christians therefore can no farther know that they are of God, than [Page 26]so far as they know they are not of the world, that is, that they don't live according to the ways and spirit of the world. And he is only of God, or born of God, in Christ Jesus, who has overcome this world, that is, who has chosen to live by faith, and govern his actions by the principles of a wisdom revealed from God, by Christ Jesus. They are not of this World, as I am not of this World, says our bles­sed Saviour. This is the state of Christianity with regard to this world, the profession of Christians requiring them to live as citizens of the new Jerusalem, and to have their conver­sation in heaven. If you are not thus out of, and contrary to the world, you want the di­stinguishing mark of Christianity; you don't belong to Christ, but by being out of the world, as he was out of it. We may deceive ourselves, if we please, with vain and soft­ning comments upon these words; but they are, and will be understood in their first sim­plicity, and plainness, by every one that reads them in the same spirit, that our blessed Lord spoke them. And to understand them in any lower, less significant meaning, is to let carnal wisdom explain away that doctrine, by which itself was to be destroyed.

Our blessed Saviour suffered, and was a sa­crifice, to make our suffering, and sacrifice of ourselves fit to be received by God. And we are to suffer, to be crucified, to die, and to rise with Christ; or else his crucifixion, death, and resurrection will profit us nothing. The ne­cessity [Page 27]of this conformity to all that Christ did, and suffered upon our account is very plain from the whole tenor of scripture. First, As to his sufferings, this is the only condition of our being saved by them. If we suffer with him, we shall also reign with him. 2 Tim. ii. 11. Se­condly, As to his crucifixion, Knowing this, that our old man is crucified with him. Rom. vi. 6. Here you see Christ is not crucified in our stead; but unless our old man be really cruci­fied with him, the cross of Christ will profit us nothing. Thirdly, As to the death of Christ, the conditions is this: If we be dead with Christ, we believe that we shall also live with him, ver. 8. If therefore Christ be dead alone, if we are not dead with him, we are as sure from this scrip­ture, that we shall not live with him. Lastly, As to the resurrection of Christ, the scripture sheweth us, how we are to partake of the be­nefit of it: If ye be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Col. iii. 1. It was for this reason, that the holy Jesus said of his di­sciples, and in them of all true believers, They are not of this world, as I am not of this world. Because all true believers conforming to the sufferings, crucifixion, death, and resurrection of Christ, live no longer after the spirit and temper of this world, but their life is hid with Christ in God. This is the state of seperation from the world, to which all orders of chris­tians are called. They must so far renounce all worldly tempers, be so far governed by the [Page 28]things of another life, as to shew, that they are truly and really crucified, dead, and risen with Christ. If any man be in Christ he is a new crea­ture, old things are passed away, behold all things are become new. 2 Cor. v. 17.

Even the ancient Philosophers began all their virtue in a total renunciation of the spirit of this world; they saw with the eyes of hea­ven, that darkness was not more contrary to light, than the spirit and wisdom of this world was contrary to divine wisdom: Therefore they allowed of no progress in virtue, but so far as a man had overcome himself, and the spirit of this world. This gave a true solidity to all their instructions, and proved them to be masters of true wisdom. But the doctrine of the cross of Christ, the last, the highest, the most finishing stroke given to the spirit of this world, that speaks more in one word, than all the philosophy of volumnious writers, is yet professed by those, who are in more friendship with the world, than was allowed to the disci­ples of Pythagoras, Socrates, Plato or Epictetus. Nay, if those ancient sages were to start up a­mongst us with their enlightened wisdom, they would bid fair to be treated by the sons of the gospel, if not by some fathers of the church, as dreaming Enthusiasts. But, this is a stand­ing truth, the world can only love its own, and wisdom can only be justified of her children. The heaven-born Epictetus told one of his scholars, That then he might first look upon himself as having made some true proficiency in virtue, [Page 29]when the world took him for a fool; an oracle like that, which said, the wisdom of this world is foolishness with God.

If you ask what is the apostasy of these last times, or whence is all the degeneracy of the present christian church, it must be placed to a wordly spirit. If here you see open wicked­ness, there only form of godliness, if here su­persicial holiness, political piety, there haughty sanctity, partial zeal, if almost every where, you see a Jewish blindness, and hardness of heart, and the church trading with the gospel, as visi­bly, as the old Jews bought and sold beasts in their temple, all this is only so many forms, and proper fruits of the worldly spirit. This is the great net, with which the devil becomes a fisher of men; and be assured of this, that every son of man is in this net, till through and by the spirit of Christ he breaks out of it. I say the spirit of Christ, for nothing else can de­liver him from it. If you trust to any kind or form of religious observances, to any kind of learning, or effort of human prudence, then I will tell you what your case will be, you will overcome one temper of the world, only and merely by cleaving to another: For nothing can overcome or renounce the world, but singly and solely the spirit of Christ. Hence it is, that many learned men, with all the rich furniture of their brain, live and die slaves to the spirit of this world, the spirit of Christ is not the only thing that is the desire of their hearts, and therefore their learning only works in and with [Page 30]the spirit of this world, and becomes itself no small part of the vanity of vanities.

Would you know the evil nature and effect of a spirit given up to the world, and not sub­jected to the spirit of grace, you need only look at the blessed effect of a continual state of watching, a continual humble application to God in the true spirit of prayer, for the one goes downwards with the same strength, as the other goes upwards, the one betroths, and weds to an earthly nature, with the same cer­tainty, as the other espouses, and unites to Christ. The spirit of continual watchings and prayer, is a pressing forth of the soul out of this earthly life, it is a stretching with all its desire after the life of God, it is a leaving as far as it can, all its own spirit, to receive a spirit from above, to be one life, one love, one spirit with Christ in God. This prayer, which is an emp­tying itself of all its own lusts and natural tem­pers, and an opening itself for the light and love of God to enter into it, is the prayer in the name of Christ, to which nothing is deni­ed; for the love which God bears to the soul, is an eternal never ceasing desire to open the birth of his holy word and spirit in it, and stays no longer than till the door of the heart open for him; and nothing does or can keep God out of the soul, or hinder his union with it, but the desire of the heart turned from it. What the soul desireth, that is the fewel of its sire, and as its fewel is, so is the flame of its life. As we sow we shall reap; if to the spirit, we [Page 31]shall reap life and peace; if to the flesh, we shall of the slesh reap corruption. Wherever and in whatsoever the will chuseth to dwell and delight, that becometh the soul's food, its cloathing and habitation. Since this is the case, let us stop a while, let our hearing be turned into feeling. Let us consider, whether there is any thing in life, that deserves a thought, but how to keep in a continual state of watch­ing and prayer, that we may attain to that purity of heart, which alone can see, find and possess God.

AN eminent servant of God, who had known deliverance from the dark pow­ers, and experimentally felt the powers of the world to come, a few hours before his death, expressed himself in the following words: ‘There is a spirit which I feel, that delights to do no evil, nor to revenge any wrong, but delights to endure all things, in hopes to enjoy its own in the end; its hope is to out­live all wrath and contention, and to weary out all exaltation and cruelty, or whatsoever is of a nature contrary to itself; it sees to the end of all temptations; as it bears no evil in itself, so it conceives none in thought to any other; for its ground and spring is the mer­cies and forgiveness of God; its crown is meekness; its life is everlasting love unfeign­ed, and takes its kingdom with intreaty, and not with contention, and keeps it by lowliness of mind; in God alone it can re­joice, though none else regard it, or can own its life; 'tis conceived in sorrow, and brought forth without any to pity it, nor doth it murmur at grief and oppressions; it never rejoiceth but through sufferings, for with the world's joy it is murdered. I found [Page 47]it alone, being forsaken: I have fellowship therein with those that lived in dens and de­solate places of the earth, who through death obtained resurrection and eternal holy life.’

A Strong testimony to the superior excel­lency of gospel-love, and to the vanity and emptiness of worldly enjoyments, is given by Sir John Mason, who tho' but 63 years old at his death, yet had lived and flourished in the reign of 4 princes, viz. Henry 8th, Edward the 6th, Queen Mary and Elizabeth; and was pri­vy-counsellor to them all, and an eye-witness of the various revolutions and vicissitudes of those times. Towards his latter end, being on his death-bed, he called his clark and steward, and spoke thus to them,—Lo! here have I lived to see five princes, and have been privy-counsellor to four of them. I have seen the most remark­ables in foreign parts, and have been present at most transactions for 30 years together, and I have learned this after so many years experi­ence, that seriousness is the greatest wisdom, temperance the best physic, and a good con­science the best estate; and were I to live again, I would change the court for a cloister, my privy-counsellor's bustle, for an hermit's re­tirement, and the whole life I have lived in the palace for an hour's enjoyment of God in the chapel. All things else forsake me, beside my God, my duty, and my prayers."

SECRETARY Walsingham, is also a remarkable instance of the same kind. He was a man [Page 48]of very great note, in Queen Elizabeth's days. In a letter to his fellow-secretary, Burleigh, then lord treasurer of England, he writes thus, ‘We have lived enough to our country, our fortunes, our sovereign: It is high time we begin to live to ourselves, and to our God:’ Which giving occasion for some court-droll to visit and try to divert him. ‘Ah, said he, while we laugh, all things are serious round about us, God is serious, when he preserveth us, and hath patience towards us; Christ is serious when he dieth for us; the Holy Ghost is serious when he striveth with us; the whole cre­ation is serious in serving God and us: they are serious in hell and in heaven. And shall a man that hath one foot in the grave, jest and laugh?’

SELDEN, one of the greatest scholars and antiquaries of his time; who had taken a diligent survey of what knowledge was considerable amongst the Jews, Hea­thens and Christians; at last professeth this towards the end of his days, that not witstanding he had been so labo­rious in his inquiries, and curious in his coliections, and had possest himself of a treasure of books and manuscripts upon all ancient subjects. yet he could rest his soul on none save the scripture. And above all, that passage lay most remarkably upon his spirit, Titus, ii. 11. &c. For the grace of God that bringeth salvation, hath appeared unto all men; teaching us, that denying ungodliness and wordly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope and glorious appearing of the great God and our saviour Jesus Christ; who gave himself for us, that be might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works: These things speak, and exhort, and rebuke with all authority.

FINIS.

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