shewes in those words of being absent from the body and present with the Lord verse 8. Thirdly the prophesies haue runne on this point For it was long since fore-told that Christians knowing the victory of Christ ouer death should bee so farre from fearing death that they should tread vpon him and insult ouer him O death where is thy sting c. Esay 25. 8. Hosea 13. 14. 2 Corinthians 15. 54 55. Fourthly it is a condition that Christ puts in when he first admits Disciples that they must deny their owne liues and not only be content to take vp their crosse in other things but their liues must not bee deare vnto them when he calls for it Luke 14. 26. Fifthly We are taught in the Lords Prayer to pray That Gods kingdome may come And by this kingdome he meanes the kingdome of Glory as well as the kingdome of Grace Now in that wee are taught to pray for the kingdome it shewes wee should desire it and that by praier we should be more and more heated in our desires Sixtly wee are borne againe to a liuely hope of our inheritance Now if we be afraid of the time of our translation thither how doe we hope for it after a liuely manner A desire of going to heauen is a part of that Seed cast into our hearts in our regeneration 1 Pet. 1. 3 4. Seuenthly we haue the example of diuers men in particular who haue desired to die were out of feare in that respect Gen. 49. 18. Iacob waited for Gods saluation and Paul resolues that to dy and to be with Christ is best of all for him Phil. 1. 21 23. yea in Romans 7. 24. hee is vehement O wretched man that I am who shall deliuer mee from this body of Death Sim◅on prayes God to let him dye Luke 2 29. And the Prophet in the name of the godly said long before Christ O that the saluation of Israel were come out of Sion Psalme 14. 7. And we haue the example of the Martyrs in all ages that accounted it a singular glory to die And in 2. Corinth 5. 2 7. the godly are said to fight for it that they might be absent from his body and present with the Lord and so doe the first fruits of the holy Ghost those eminent Christians mentioned Rom. 8. 23. Lastly not onely some particular godly men haue attained to this but the whole Church is brought in in the 12. Chapter of Reuelation praying for the comming of Christ and desiring too that hee would come quickely And 2. Timothy 4. 8. The loue of the appearing of Christ is the Periphrasis of the childe of God Thus of the first point CHAP. III. Shewing how vncomely it is to feare Death FOr the second how vncomely a thing it is in Christians to feare death may appeare many waies 1. By the feare of death we shame our Religion while we professe it in our words we deny it in our workes Let Papists tremble at death who are taught that no man ordinarily can be sure he shall go to heauen when he dies But for vs that professe the knowledge of saluation to bee astonished at the passage to it shewes at least a great weakenesse of faith and doth outwardly giue occasion of disgrace to our Religion 2. By that which went before we may see how vncomely it is to be afraid of death For thereby we disable the death of Christ wee frustrate the end of Gods workemanship we stop the execution of the Prophesies we renounce our first agreement with Christ we mocke God in praying that his kingdome may come we obscure the euidence of our owne regeneration and wee transgresse against the example of the godly in all ages 3. Many of the Pagans greatly settled their hearts against the feare of death by this very reason because there was no being after death and therefore they could no more feele misery then then before they were borne And shall wee Christians that heare euery day of the glorious saluation we haue by Christ be more fearefull then they were Let them feare death that know not a better life Shall we be like wicked men Their death is compelled shall ours be so too They by their good wils would not lose their bodies in this life nor haue their bodies in the next life but since God hath made vs vnlike them in the issues of death shall wee make our selues like them in the lothnesse to dye Let Felix tremble at the doctrine of death and iudgement Acts 24. 25. but let all the godly hold vp their heads because the day of their redemption draweth nigh Mathew 24. c. 5. Shall we be afraid of a shadow The separation of the soule frō God that is death if we speake exactly but the separation of the soule from the body is but the shaddow of death When see we men trembling for feare of spirituall death which is called the First Death and yet this is farre more woefull then that we call the bodily death But as if the death of the body were nothing the Scripture cals damnation The second death neuer putting the other into the number 6. This feare is called a bondage here in this text And shall wee voluntarily make our selues vassals Or shall we be like slaues that dare not come in our Masters sight 7. If we loue long life why are wee not much more in loue with eternall life where the duration is longer and the estate happier Are wee not extremely insatuated that when God will doe better for vs then wee desire yet wee will be afraid of him 8. Shall wee bee worse then children or mad men Neither of them feare death and shall simplicity or Ideotisme doe more with them then reason or Religion can doe with vs 9. Do not all that reade the storie of the Israelites in their passion desiring to bee againe in Egypt and violently murmuring at the promise of going into the Land of Canaan condemne them of vile ingratitude to God and folly in respect of themselues For what was it for them to liue in Egypt but to serue cruell Taske-masters about bricke and clay And was not Canaan the place of their rest and a Land that floweth with milke and hony Euen such is the condition of all that wish life and are afraid to dye What is this world but Aegypt and what is to liue in this world but to serue about bricke and clay Yea the Church that is separate from the world can find it no better then a barren wildernesse And what is Heauen but a spirituall Canaan And what can death bee more then to passe ouer Iordan and victoriously ouercomming all enemies to bee possessed of a place of matchlesse rest of more pleasures then Milke or Hony can shadow out 10. Adam might haue had more reason to feare Death that neuer saw a man die an
my soule be still impure Mat. 3. 11. Mark 1. 4. Acts 13. 24. Thirdly by Baptisme I was assured of the vertue of the death of Christ to kill sinne in me and shall I not beleeue the operation of God that he can deliuer mee from the powerfull temptations or inclinations to any sinne Shall I not seeke strength of Christ or shall I betray my selfe to the diuell and the flesh In Christ I am dead to sinne and shall I yet liue therein Rom. 6. 1 3. Col. 2. 12. Thirdly our Baptisme must bee vsed against the doubts of perseuering or whether we shall be kept vnto saluation and whether our body shall be raised againe at the last day for God hath assured all this vnto vs in our Baptisme that we haue our part not onely in the death of Christ but also in the resurrection of Christ and if Christ be raised in vs Christ can dye no more either in himselfe or in our hearts and the same power that raised him out of the graue will also raise vp our bodies at the last day as is pleaded Romans 6. 10. c. Galat. 3. 27 28. 1 Cor. 15. 29. 1 Pet. 3. 21. If we be baptized and beleeue we shall certainely be saued Mark 16. 16. Thus as it concernes our selues 3. In respect of others we are bound to the good behauiour in Baptisme as to acknowledge the communion of Saints so are we tied to preserue our selues in all brotherly loue with the godly who weare the same Liuery with vs and are Souldiers prest to the same warre and haue taken vpon them the same holy Vow with vs we are bound in Baptisme to loue them to stand for them aboue all other people and to liue with them in all holy loue to our liues end Eph. 4. 3 4 5. 1 Cor. 12. 1â—… 1. 13. Gal. 3. 27 28. CHAP. XII Rules about the Lords Supper HItherto concerning Baptisme The rules that concerne the Lords Supper follow Now concerning this Sacrament we are charged with these things First Examination 1 Cor. 11. we must examine our selues and so eate and drinke Examine our selues so as we be sure there bee no sinne in our hearts and liues which we haue committed but we are desirous to forsake and doe vnfainedly iudge our selues for it being as desirous to forsake as we desire God should in the Sacrament forgiue it Secondly The diseerning of the Lords Body and Blood so comming to partake of these outward signes of Bread and Wine as we withall know and beleeue the presence of Christ and that God doth as effectually giue Christ to the soule of the beleeuer as he giues Bread and Wine to his body yea we must thus discerne and beleeue that he is there offered and giuen vnto vs also and that God doth not delude vs but as truly giues vs the Body and Blood of Christ as he doth by the Minister giue vs the Bread and Wine 1 Cor. 11. Thirdly The shewing forth of the death of Christ This is a solemnity where we must intend to make a solemne remembrance of the Passion and Death of our Sauiour not onely in being present at the breaking of the Bread and powring out of the Wine but in raising vp in our heart a thankefull remembrance of his grieuous sufferings and death for our sins Math. 26. 1. Cor. 11. Fourthly Fellowship and louing communion with the godly which we both signifie and vow in the Sacraments and testifie before God and men that we wil cleaue vnto them aboue all the people in the world as being the same bread with vs euen members of the same mysticall Body of Christ 1 Cor. 10. Fifthly speciall reconciliation with such as we haue offended bearing malice to no man and desiring and seeking peace with all sorts of men Matth. 5. Rom. 12. Sixtly and lastly The vowes of sincerity resoluing to keepe this feast all our life in the vnleauened bread of sinceritie and truth euen to spend our daies in all vprightnesse of heart and vnfeigned hatred of all sinne and hypocrisie 1 Cor. 5. 8. CHAP. XIII Rules about Prayer THus of the Sacraments The Rules concerning prayer follow where besides the generall Rules that belong to all worship these things in speciall must be heeded concerning prayer 1. Thy words must be few Eccl. 5. 1 2. and the reason is because God is in heauen and thou art on earth He is full of maiesty and wisedome and thou art an infirme and sinfull creature Length of it selfe doth not commend prayer we must speake as becomes the Maiestie of God without vaine repetitions and bablings pattering ouer of the same things is not pleasing to God as affectation is ill in any thing so much more ill in prayer This rule may be vnsauory to the taste of some that are transported with rash zeale but let them take heede of wil-worship the words are so plaine in the text as they must informe themselues about them The Lord knew what was fittest for vs when he gaue vs this charge 2. Thy heart must be lifted vp in the performance of this dutie this is often imported in diuers Scriptures and this lifting vp of the heart hath diuers things in it 1. Vnderstanding thou must bee aduised what thou prayest for and know thy warrant that what thou askest is according to Gods will 1 Cor. 14. 15. Ioh. 5. 30. 2. Freedome from distractions thy heart must be cleansed from passions and lusts thy prayer must bee without wrath 1 Tim. 〈◊〉 8. And as the distractions arising from passion must be auoided so must al other distractions 3. Feruencie or the stretching out of the affections according to the matter of prayer thou must expresse the affections of prayer for God lookes at the prayer of thy heart not at the prayer of thy lips onely 3. Thou must pray with all manner of prayer according to the occasions of prayer Thou must pray at thy set times daily and thou must pray also with eiaculations as the Diuines call them that is those sudden and short speeches to God when thy heart is moued vpon speciall occasion Thou must vse Supplications Deprecations Intercessions Confessions giuing of thankes or the like according to thy necessities or the other occasions of thy life Thou must striue to get a fitnesse and language to speake vnto God for thy selfe in thine owne words as may best expresse the desires of thine heart Eph. 6. 18. 4. Thou must continue and perseuere in prayer without ceasing prayer must be the worke of thy whole life not an exercise for a fit for a day or two or a weeke or two or a moneth or two thou must make conscience of prayer alwaies Eph. 6. 18. 1 Thes. 5. 17. 5. When thy prayer is grounded vpon Gods will thou must be instant and not faint or be discouraged Thou must pray without doubting and wauering as resolued neuer to
age or absence in a place so far remote for my earnest trust is that God will adde yet many yeres to your happy life on earth and besides I haue had heretofore occasion to know how little you were afraid to dye when the Lord did seeme to summon you by sicknes That GOD which hath ennobled your heart with heauenly gifts and so made you an instrument of so much good and contentment vnto that most excellent Princesse with whom you now liue and towards whom you haue shewed so much faithfull obseruance and dearenesse of affection and carefulnesse of attendance euen the Father of mercie and God of all consolations encrease in you all spirituall blessings and multiply the ioy of your heart and make you still to grow in acceptation and all well-doing Humbly crauing pardon for my boldnesse herein I commit your Honor to God and to the Word of his Grace which will build you vp to eternall life resting Your Honors in all humble obseruance N. BIFIELD Isleworth July 14. 1618. The chiefe Contents of this Booke THE drift is to shew how wee may be freed from the feare of Death pag. 6. 35 First it is prooued by eight apparent Arguments that it may be attained to pag. 655. to 660 Secondly it is shewed by fifteene Considerations how shamefull and vncomely a thing it is for a Christian to be afraid to die pag. 660. to 670. Thirdly the way how this feare may be remooued is shewed where may be noted An exhortation to regard the directions p. 670 671 Two wayes of Cure the one by Meditation the other by Practice p. 671. 1. The Contemplations either serue to make vs to like Death or else to bee lesse in loue with life pag. 672. Seuenteene Priuiledges of a Christian in death pag. 670. to 685. The contemplations that shew vs the misery of life are of two sorts for either they shew vs the miseries of the life of nature or else the miseries that doe vnauoidably accompanie the very life of grace p. 685. c. The miseries of the life of nature from p. 8â—… to 693. The miâ—…eries of a godly mans life are two-fold which appeares both in the things he wants and in the things hee hath while he lives pag. 693. c. Sixe things which euery godly man wants while he liues p. 694. to 698. What should make a godly man wearie of life in respect of God pag. 698. to 704. And what in respect of euill angels p. 704. c. And what in respect of the World p. 706. c. And what in respect of himselfe p. 721. c. Eight aggrauations of Gods corrections in this life p. 702. Eight apparent miseries from the world p. 706. c. Fifteene manifest defects and blemishes in the greatest seeming felicities of the world p. 712. to 721. Many aggrauations of our miserie in respect of corruption of nature in this life p. 721. c. The remainders of the first punishments yet vpon vs. p. 725. The remoouall of the Obiections men make about death from whence their feare ariseth and these Obiections are answered p. 7â—…7 1. About the paine of dying where are ten answers p. 721. c. 2. About the condition of the body in death p. 733. 3. About the desire to liue longer yet p. 736. 4. About the pretence of desire to liue long to doe good p. 740. 5. About casting away of ones selfe p. 472. 6. About parting with friends p. 745. c. 7. About parting with wife and children p. 747. 8. About leauing the pleasures of life p. 748. 9. About leauing their honours of life p. 750. 10. About leauing their riches p. 753. c. 11. About the kind of death p. 756. The second way of curing the feare of death is by practice where seuen directions are giuen from p. 757. to the end THE CVRE OF THE FEARE OF DEATH CHAP. I. Shewing the Scope and parts of this Treatise THat which I intend in this Treatise is to shew how a godly man might order himselfe against the feare of Death or what course hee should take to liue so as not to be afraid to die This is a maine point and exceeding necessary Life is throughly sweet when death is not feared A mans heart is then like Mount Sion that cannot be moued He can feare no enemie that doth not feare death As death is the last enemy so it workes the longest and last feares and to dye happily is to dye willingly The maine worke of preparation is effected when our hearts are perswaded to be willing to dye Now in the explication of this point I would distinctly handle three things First I will proue that to liue without feare of death is a thing may bee obtained one may be deliuered from it as certainly as a sicke man may be cured of an ordinary disease Sâ—…condly I will shew how vncomely a thing it is for a Christian to be afraid of death that so wee may be stirred vp the more to seeke the cure for this disease Thirdly I will shew by what mâ—…anes wee may bee deliuered from the feare of death if we vse them Of the two first more briefly and of the last at large CHAP. II. Prouing that we may be cured of the feare of Death FOr the first That the feare of death may be remoued and that we may attaine to that resolution to be willing to dye without lothnesse is apparent diuers wayes First it is euident Christ dyed to deliuer vs not onely from the hurt of death and from the diuell as the executioner but also from the feare of death too Now Christ may attaine to the end of his death vnlesse we will deny the vertue of Christ and his death and thinke that notwithstanding it cannot be obtained Heb. 2. 14 15. And the more apparent in this because in that place he shews that there is vertue in the death of Christ to cure this feare of death in any of the Elect if they wil vse the meanes For as our sins will not be mortified though there be power in the death of Christ to kill them vnlesse we vse the meanes to extract this vertue out of the death of Christ so is it true that the feare of death may be in some of Gods elect but it is not because Christ cannot deliuer them but because they are sluggish and will not take the course to bee rid of those feares The Physician is able to cure them and vsually doth cure the same disease but they will not take his Receipts Secondly the Apostle intreating of the desire of death saith That God hath wrought vs vnto the selfe same thing 2 Cor. 5. 5. We are againe created of God that we might in our selues aspire vnto immortality and are set in such an estate as if we answered the end of his workmanship we should neuer be well till we be possessed of the happinesse in another world which hee
sincere because it is constant hee desires the Word at all times and as his appointed foode daily as it is in the bodily appetite though after feeding the stomack may seeme to bee full and satisfied yet the hunger reuiues againe euery day so is it with the heart of a Child of God whereas wicked men regard the Word but by fits and in a passion and then at length fall cleane away from the affection to it Psal. 119. 20. Iob 23. 12. 3. By his loue to them that loue the Word 4. By his sorrow because other men keepe not the Word Psal. 119. 136. 5. By his vnfained estimation of the Word aboue all worldly things accounting it to bee an happy portion to enioy the word in the power and profit of it Psa. 119. 14 72 111. 6. By his desire and delight to exercise himself in it day and night that is constantly Psa. 1. 2. 7. By his griefe either for the want of the m◅ans by which the Word might be taught vnto him with power accounting such want of the meanes to be a sore famine or for want of successe in the vse of the meanes when he doth enioy it Psalm 42. 3. Amos 8. 12. 8. By the extent of his loue to all the Word of God euen the Law that with threatning shews him his sin and searcheth out his most secret corruptions being most affected with that ministery that doth most sharply rebuke sinne 9. By his resolution to labour as hard for the food of his soule as men doe or he would doe for the food of his body Iohn 6. 27. Amos 8. 12. 10. By the cōstant sweet taste he finds in it especially when it is powerfully preached Psal. 19. 10 2 Cor. 2. 15. 11. By the end hee propounds vnto himselfe in the vse of the word which is that hee might not sin and that his wayes might be pleasing to God hiding the word in his heart to this purpose Psal. 119. 11. 12. By his willingnesse and resolution to deny his owne reason and affections his credit his carnall friends his profites or his pleasures in anything when God should so require it of him and vpon any occasion to shew his heartie respect of the Gospell Marke 10. 29. 1 Cor. 1. 18. 13. By the effects of it as 1. When for the loue he bears to the Word hee will seperate himselfe from the wicked that might any way with-draw his heart or endanger his disobedience Ps. 119. 115. 2. When he accounts the Word to be his chiefe comfort in affliction and finds it to be the maine stay and solace of his heart Psal. 119. 23 24 50 51 54 143. 3. When it workes in him effectually the redresse of his wayes and freedome from the dominion of sinne Iohn 8. 32. Psalme 119. 45 9 59 1 Thessalonians 2. 13. 4. When it workes in him certaine and sensible assurance of heart before God This assurance is an infallible signe of the right vse of the Word 1 Thessalonians 1. 5. And thus of the second gift The third gift is the spirit of praier or supplication as the Prophet Zachary cals it Zach. 12. 10. and this gift hee hath aboue all wicked men which hee shewes many wayes as 1. Hee askes according to Gods will 1 Iohn 5. 14. 2. He prayes with perswasion that God will heare him Hee beleeueth in some measure that hee shall haue what hee prayes for Hee prayes in faith Marke 11. 24. Iames 1. 6 7. Psalme 6. 9. 1 Iohn 3. 22. 3. He prayes in the Name of Christ and is affected with the sense of his owne vilenesse and relies vpon the merits and mediation of Iesus Christ Iohn 14 13. Psa. 86. 1 2. and 143. 1 2. 4. He will pray at all times Iob 27. 9. Psal. 106. 3. 5. He is feruent in prayer his heart praieth he hath the affections of prayer Iames 5. 16. Psalm 6. 8. 6. Praier makes him exceeding weary of the world it giues him such a taste of his owne sinfulnesse and of Gods goodnesse and of the glory of Heauen that he is vehemently carried with desire to bee absent from the body that hee might be present with the Lord Psa. 39. 12. 7. When he knowes not how to pray as hee ought the Spirit prepares his heart excites in him holy desires supplyes him sometime with words sometime with affections and sometimes worketh inward vnexpressable groanes which yet it presents to God as effectuall prayers Romans 8. 26 27. 8. Hee findes an holy rest and quietnesse in his conscience and heart with spirituall boldnesse and confidence of trust in God if he heare him graciously and answer him in mercy Psalme 3. 4 5 6. and 116. 17. and 91. 15. Ieremiah 33. 3. 9. He loues the Lord exceedingly for hearing his prayer and desires to keepe himselfe in the loue of God Psalme 116. 1. Iude 20. 21. 10. His prayers proceed from an heart that loues no sinne but desires to depart from iniquitie and to doe that which is pleasing in Gods sight 2 Tim. 2. 19. 1 Ioh. 3. 22. 11. He loues prayer in others 2 Tim. 1. 21. 12. Hee striues against deadnesse of spirit and distractions as an heauie burthen Psalme 86. 3. 4. 13 He makes praier his chiefe refuge and he will pray though prayer bee in neuer so much disgrace Psalme 69. 10 13. and 142. 25. And thus of the third gift The fourth gift is the loue of his enemies Any Christian may loue such as loue him but to loue his enemies is onely to be found in the true Christian which he proues by these tokens of the sinceritie of his loue 1. He can pray heartily for them yea in some cases he can mourne and humble his soule before God for them in their distresses Psal. 35. 13 14. 2. Hee desires their conuersion so vnfainedly that hee is sure if they were conuered hee could reioyce in them as heartily as in those hee now much delights in 3 Hee can likewise forgiue them their particular trespasses against him being more grieued for their sinnes against God then for the wrongs they doe him Math. 6. 14. 4 He can freely acknowledge their iust praises 5 He cannot onely patiently endure their reuilings but can forbeare when he could bee reuenged by bringing shame or miserie vpon them 1. Peter 3. 9. Rom. 12. 14. 1 Sam. 24. 18 19. yea he doth as he hath occasion striue to ouercome their euill with goodnesse being willing to helpe them or relieue them in their miserie and doe th◅m any good for soule or body The last gift which is found in the true Ch◅istian while he is in the way in this life is His loue of the appearing of Christ which hee shewes 1 By the longing after the time of Christs comming whether by death or iudgement 2 By his gladnesse at the promises or signes of his particular or generall commings 3 By his often meditations of that day and his hearty prayers for the
to bee our God 2. By prouiding him a place to dwell with vs. 3. By louing Iesus Christ. 4. By walking with him which hath fiue things in it 5. By honouring God and we honour him By seeking his kingdome first By open profession of his Truth By grieuing for his dishonour By directing all our actions to his glory By suffering for his sake By honouring such as feare him By hating his enemies By speaking of his truth with all reuerence By free-will offerings By praising him where diuers Rules 6. By trusting in him and this trust in God we shew By relying vpon his mercie for our saluation By committing all our workes to his blessing By beleeuing what he saith By staying vpon him in all distresses praying to him and casting our care vpon him and relying vpon his helpe Without leaning to our owne vnderstanding Without murmuring Without feare Without care Without vsing ill meanes 7. By obeying him In the manner also of our manifesting our loue to God wee must doo it 1. With feruencie 2. With feare and our feare of God we shew By awfull thoughts of God By departing from euill By all reuerence of minde By not fearing men By remembring his presence By trembling at his iudgements By humilitie in the vse of his Ordinances By the reuerend vse of his very Titles Chap. 7. p. 515. to 522. THus of the manifestation of our loue to God for the preseruation of our loue to God 1. We must separate our selues from all others to be his 2. We must beware that we forget not God 3. Wee must edifie our selues in our holy faith 4. Wee must pray in the holy Ghost 5. We must waite for the comming of Christ. 6. Wee must seeke his speciall presence in his Ordinances 7. We must preserue the Truth he hath deliuered to vs. 8. Wee must studie his praises 9. Wee must study to reioyce in God which containes in it 4. things where eight rules to obtaine this ioying in God Chap. 8. p. 522. to 525. THus of our loue to God his seruice followes and the rules about the seruice of God concerne either the parts of his seruice or the time of it The rules that concerne the parts of Gods worship and either generall to all parts or speciall Nine things to be remembred in all parts of Gods worship 1. Preparation 2. Godly feare 3. Penitencie 4. Griefe that others serue not God 5. That all be done in the name of Christ. 6. Precedencie before other businesses 7. That wee serue him with all our hearts 8. Desire to please him 9. Detestation of what might draw vs from his seruice Chap. 9. p. 525 to 531. THe speciall Rules concerne either his publike seruice or the particular parts of his seruice Vnto the publike seruice All must come With speciall reuerence And zeale and this zeale to be shewed sixe wayes And with our consent With speciall gladnesse before God And trusting in his mercie And thankefulnesse for all successes Chap. 10 p. 531. to 536. THe speciall parts of Gods worship are 1. Hearing where the rules concerne vs. 1. Before hearing A resolution to deny our owne wits and affections A meeke and humble spirit 2. In the time of hearing Speciall attention Prouing of the doctrine 3. After hearing 1. Meditation 2. Practice Chap. 11. p. 536. to 543. 2. THe Sacraments which are either Baptisme or the Lords Supper Concerning Baptisme wee haue diuers things to doe 1. About our children to present them to Baptisme In due time In faith With thankefulnesse 2. About our selues to make vse of our owne Baptisme In case of doubting In the case of temptation to sinne where our Baptisme serues for vse three wayes In the case of doubting of our perseuerance 3. About others to acknowledge the Baptized Chap. 12. p. 543. to 546. COncerning the Lords Supper we are charged with 1. Examination 2. The discerning of the Lords Body 3. The shewing forth of the death of Christ. 4. The vowes of louing the godly 5. Reconciliation 6. Vowes of holy life Chap. 13. p. 547. to 550. 3. PRayer about which the Rules are 1. Thy words must be few 2. Thy heart must be lifted vp which hath three things in it vnderstanding freedome from distractions and feruencie 3. Thou must vse all manner of prayer 4. Thou must perseuere in prayer 5. Thou must be instant without fâ—…inting or discouragement 6. With supplications for all sorts 7. In all things thou must giue thankes Chap. 14. p. 550. to 554. 4. REading the Scriptures the rules are 1. Reade daily 2. Meditate of what thou readest 3. Conferre vpon it 4. Resolue to obey Chap. 15. p. 554. 555. 5. Singing of Psalmes the rules are 1. Teach one another by Psalmes 2. Sing with the heart 3. Sing with grace 4. Make melody to the Lord. Chap. 16. p. 555. to 558. 6. VOwes the rules are 1. Before thou vow consider 2. When thou hast vowed defer not to pay 7. Swearing the rules are 1. Sweare not by any thing which is not God 2. Sweare in truth 3. Sweare in iudgement 4. Sweare in righteousnesse Chap. 17. p. 558. to 560. 8. FAsting the rules concerne 1. The strictnesse of the abstinence 2. The humbling of the soule Chap. 18. p. 560. to 566. HItherto of the parts of Gods worship The time followes which chiefly is the Sabbath and the rules about the Sabbath concerne 1. The preparation to it End thy worke Auoide domesticall vnquietnes Cleanse thy selfe 2. The celebration of it where is prescribed 1. Rest from all worke 2. Readinesse and delight 3. Care and watchfulnesse 4. Sinceritie to be shewed By doing Gods workes with as much care as our owne By obseruing the whole day By ausiding the lesser violations of the Sabbath 5. Faith by trusting vpon his blessing 6. Discretion Chap. 19. p. 566. to 570. HItherto of the Rules that concern our carriage towards God Towards man followes and so either towards all men or towards some men The Rules that order vs in our carriage towards all men concerne either righteousnesse or mercy The Rules that concerne righteousnesse either order vs in company or out of company In company we must be ordered either in respect of Religion or the sinne of others or the way how to carry our selues inoffensiuely For matter of Religion looke to it 1 That thou take not vp the name of God in vaine 2 That thou auoid vaine ianglings about doubtfull disputations or curious questions or vnprofitable reasonings 3 If thou be asked a reason of thy hope answer with all reuerence and meekenesse 4. Let thy communication bee yea yea and nay nay Chap. 20. p. 570. to 574. AS for the faults of others 1. Iustifie not the wicked nor condemne the righteous 2. Conuerse without iudging 3. Walke not about with tales 4. Reprooue but hate not 5. Passe by frailties 6. Giue soft answers Chap. 21. p. 574. to 582. THat thou mayest conuerse inoffensiuely thou must looke to three things
the diligent Christian. In death they rest in their beds from the hand labours of this life Esay 38. Reuel 14. 13. And was euer the wearie labourer afraid of the time when hee must lie downe and take his rest 3. The day of Death is the day of receiuing wages wherin God payes to euery godly man his penny And doth not the hireling long for the time wherein hee shall receiue wages for his worke Iob 7. 2. And the rather should wee long for this time because we shall receiue wages infinitely aboue our worke such wages as was neuer giuen by man nor can be if all this visible world were giuen vs. 4. In death the seruant comes to his freedome and the heire is at his full age and it is such a liberty as is glorious neuer such a freedome in the world Rom. 8. 21. Shall the heire desire to bee still vnder age and so still vnder Tutors and Gouernours or shall the seruant feare the day of his freedome 5. In death the banished returne and the Pilgrims enter into their Fathers house In this life we are exiled men banished from Paradise and Pilgrims and Strangers in a farre countrey absent from God and heauen In death wee are receiued to Paradise and settled at home in those euerlasting habitations in our Fathers house Luk. 17. Ioh. 14. 2. Hebrewes 11. 13. And can we be so senslesse as to bee afraid of this 6. Death is our birth-day we say falsly when wee call Death the last day For it is indeed the beginning of an euerlasting day and is there any grieuance in that 7. Death is the funerall of our vices the resurrection of our graces Death was the daughter of Sinne and in death shall that be fulfilled The daughter shall destroy the mother We shall neuer more be infected with sinne nor troubled with ill natures nor be terrified for offending Death shall deliuer vs perfectly whole of all our diseases that were impossible to bee cured in this life and so shall there bee at that day a glorious resurrection of graces Our gifts shall shine as the Stars in the firmament And can wee bee so sottish as still to bee afraid of death 8. In death the soule is deliuered out of prison For the body in this life is but a loathsome and darke prison of restraint I say the soule is restrained as it were in a prison while it is in the body because it cannot bee free to the exercise of it selfe either in naturall or supernaturall things For the body so rules by senses and it is so fiercely carried by appetites that the soule is compelled to giue a way to the satisfying of the body and cannot freely follow the light either of Nature or Religion The truth as the Apostle saith is with-held or shut vp through vnrighteousnesse Romanes 1. 28. I say it is a loathsome prison because the soule is annoyed with so many loathsome smels of sin and filthinesse which by the body are committed And it is a darke prison For the soule looking through the bodie can see but by little holes or small casements The body shuts vp the light of the soule as a darke Cloud doth hide the light of the Sunne or as the interposition of the earth doth make it night Now death doth nothing but as it were a strong wind dissolue this cloud that the Sunne may shine clearely and puls downe the walles of the prison that the soule may come into the open light 9. The liberty of the soule in death may be set out by another similitude The world is the Sea our liues are like to many Gallies at Sea tost with continuall Tides or Stormes our bodies are Gally-slaues put to hard seruice by the great Turke the Diuell who tyrannically and by vsurpation doth forcibly command hard things Now the soule within like the heart of some ingenious Gally-slaue may be free so as to loath that seruitude and inwardly deâ—…est that tyranâ—… but yet so long as it is tyed to the body it cannot get away Now death comes like an vnresistable Gyant and carries the Gallies to the shore and dissolues them and sets the prisoners free And shall this glorious libertie of the soule be a matter of terror vnto vs Had we rather be in captiuitie still 10. In this life wee are cloathed with rotten ragged foule garments Now the Apostle shewes that death doth nothing else but pull off those ragged garments cloath vs with the glorious robes of saluation more rich then the robes of the greatest Monarch 2. Cor. 5. 2 3. It is true that the godly haue some kinde of desire to bee cloathed vpon They would haue those new garments without putting off their old but that is not decent for a Prince to weare without gorgeous attire and vnderneath base ragges To desire to goe to heauen and not to die is to desire to put on our new cloathes without putting off our old And is it any grieuance to shift vs by laying aside our old cloathes to put on such rich garments We are iust like such slothfull persons that loue well to haue good cloathes and cleane linnen but they are so sluggish they are loth to put off their old cloathes or foule linnen 11. In the same place the Apostle compares our bodies to an old mud-walled house and to a rotten tent and our estate and heauen to a most glorious and Princely palace made by the most curious workman that euer was and it is such a building too as will neuer bee out of repaire Now for a godly man to die is but to remoue from a rotten old house ready to fall on his head to a sumptuous palace 2. Cor. 5. 1. Doth that Landlord doe his Tenant wrong or offer him hard measure that will haue him out of his base cottage and bestow vpon him his own Mansion house No other thing doth God to vs when by death he remoues vs out of this earthly Tabernacle of our bodies to settle vs in those euerlasting habitations euen into that building made without hands in heauen Ioh. 14. 2. Luk. 17. 12. A man that had neuer seene the experience of it perhaps would haue thought that the seed cast into the ground had beene spoiled because it would rot there but Nature hauing shewed the returne of that graine with aduantage a man can easily be cured of that folly The Husbandman is neuer so simple as to pitty himselfe or his seede he saies not Alas is it not pitty to throw away and marre this good seed Why brethren what are your bodies but like the best graine The bodies of the Saints are Gods choisest corne And what doth death mâ—… vnto Gods graine then cast it into the earth Doe we not beleeue our bodies shall rise like the graine better then euer they were sowed and are we still afraid 13. Paul saith he would be
dissolued that hee might bee with Christ Philip. 1. 2◅ In which words he imports two things in death First that there is a dissolution of the soule from the body and secondly that there is a coniunction of the soule with Christ. Now which is better for vs to haue the body or to haue Christ The same Apostle saith else-where that they are confident in this they had rather be absent from the body and so to bee present with the Lord then to bee present with the body and absent from the Lord 2. Cor. 5. 7 8. Now the true reason why men feare death is because they looke vpon the dissolution onely and not vpon the ◅oniunction with Christ. 14. In the 1. Cor. 9. 24. our life is compared to a race and eternall life to a rich prize not a corruptible but an incorruptible Crowne Now death is the end of the race and to dye is but to come to the goale or race end Was euer Runner so foolish as to be sorrie that with victorie he was neere the end of the race And are we afraid of death that shall end the toyle and sweate and danger of the running and giue vs with endlesse applause so glorious a recompence of reward 15. In the Ceremoniall Law there was a yeere they called the yeere of Iubilee and this was accounted an acceptable yeere because euery man that had lost or sold his lands vpon the blowing of a trumpet returned and had possession of all againe and so was recouered out of the extremitie in ◅hich hee liued before In this life we are like the poore men of Israel that haue lost our inheritance and liue in a manner and condition euery way straitned now death is our Iubilee and when the trumpet of death blowes we all that die returne and enioy a better estate then euer we sold or lost Shall the Iubilee be called an acceptable time and shall not our Iubilee be acceptable to vs Esay 61. 2. 16. Death is the day of our Coronation we are Heires apparent to the Crowne in this life yea we are Kings elect but cannot bee crowned till death 2. Tim. 4. 8. And shall not that make vs loue the appearing of Christ Is a King afraid of the day of his Coronation 17. To conclude this first part of Contemplation If we did seriously set before our eyes the glory to come could our eyes be so dazeled as not to see and admire and haste to it Aske Paul that was in Heauen what hee saw and he will tell you Things that cannot be vttered Happinesse beyond all language of mortall man If there were as much faith on Earth as there is glorie in Heauen Oh how would our hearts bee on fire with feruent desire after it But euen this faith is extremely wanting it is our vnbeleefe that vndoes vs and fils vs with these seruile and sottish feares And thus of the Meditations taken from the happinesse wee enioy by death which should make vs conclude with Salomon That the day of Death is better then the day when one is borne CHAP. V. Shewing the miserie of life in wicked men NOw it followes that I should breake open the miseries of life the consideration whereof should abate in vs this wretched loue of life The miseries of life may bee two waies considered for they are of two sorts either such miseries as load the life of Nature or such miseries as doe molest the very life of Grace The miseries that accompany the naturall life of man while he remaines in the state of Nature onely who can recount I will giue but a briefe touch of some heads of them First thinke of thy sinnes and so three dreadfull things may amaze thy thoughts For first thou art guilty of Adams sinne for by that man sinne came in vpon all men euen the guilt of his sin Rom. 5. 12. Secondly thy nature is altogether vile and abominable from thy birth thou wast conceiued in sinne Psal. 51. 5. And this staine and leprosie hangs on fast vpon thy nature and cannot be cured but by the blood of Christ only Heb. 12. 1. And this is seated in all the faculties of thy soule For in thy Minde there is Ignorance and Impotency to receiue knowledge and a naturall approouing of euill and errour rather than the truth and sound doctrine Those wayes seeme good in thine eyes which tend vnto death 1. Cor. 2. 14. Rom. 8. 7. 2. Cor. 3. 5. Pro. 14. 12. And this thou maiest perceiue by this that thou art not able to thinke a good thought but canst goe free for dayes and weekes without any holy cogitation and besides thy minde is infinitely prone to swarmes of euill thoughts Gen. 6. 5. Againe if thou behold thy Conscience it is impure polluted without light or life or glory in thee shut vp in a dungeon excusing thee in many faults and accusing thee for things are not faults but in thy conceit and when it doth accuse thee for sin it rageth and falleth mad with vnbridled fury and terrors keeping no bounds of Hope or Mercie Further if thou obserue thy Affections they are altogeth◅r impotent in that which is good there is no lust in thee after that which is good and yet they are all out of order and prone to cōtinuall rebellion against God ready to be fired by all the enticements of the World or the Diuell Gal. 5. 24. Thirdly vnto these adde thy innumerable Actuall sinnes which are more then the haires of thy head multiplyed daily in thought affection word and deed the least of them deseruing hell fire for euer thy sinnes of Infancie Youth Old age sinnes of O◅ission and Commission sinnes in Prosperitie and Aduersitie sinnes at Home and Abroad sinnes of Infirmitie and Presumption If Dauid looking vpon his sins could say They haue so compassed me and taken such hold on mee that I am not able to looke vp Oh then if thou haddest sight and sense how might'st thou much more cry out of the intolerable burthen of them and the rather if thou obserue that many of thy corruptions reigne tyrannically and haue subdued thy life to their vassalage so as thou art in continuall slauerie to them Thus is thy life infested with these vnspeakeable inordinations and thus of the first part of thy infelicitie in life Secondly if thou obserue but how God hath auenged himselfe vpon them and what yet remaineth vnto thee how can thy heart sustaine it selfe For 1. Thou art a banished man exiled from Paradise and made to liue without hope to returne thither The best part of the earth thou shalt neuer enioy 2. The earth is cursed to thee and it may bee a wofull spectacle to see all the creatures subiect to vanitie and smitten with the strokes of God for thy sinne and groaning daily round about thee 3. Looke vpon thy most miserable soule for there thy
minde and conscience liue shut vp with darknesse and horror The Diuels haue within thee strong holds and liue intrenched in thy thoughts Ephes. 4. 17. 2. Cor. 10. 5. Thy heart is spiritually dead and like a stone within thee Ephes. 2. 1. Ezech. ◅6 26. 4. Thy body is wretched through deformities and infirmities diuersly noisome to thee with paines that grieue thee either in respect of labour or diseases vnto which thou art so prone and there is no part or ioynt of thee but is lyable to many kinds of diseases Deut. 28. 31 22. Gen. 3. 19. And of the labours of thy life which is but the least part of thy bodily miseries Salomon saith All things are full of labour who can vtter it and for that reason life is but a vanity and vexation Eccles. 1. 8. 5. If thou looke vpon thy outward estate in the world with wh◅t fearefull frights may thy h◅art bee griped If thou consider 1. The common or gen◅rall or publike plagues with which God fights against the world as wars famines earthquakes pestilence and yeerely diseases inundations of waters and infinite such like 2. The particular crosses with which hee vexeth thee in particular either with losses of thy estate or the troubles of thy family Deut. 28. 15 16. c. 3. The preterition of God restraining many good things from thee so as thou wantst manie of those blessings of all sorts which yet God doth bestow vpon others Esay 56. 1 2. Ieremie 5. 25. 4 The cursings of thy blessings when God blasts the gifts of thy minde that thou canst not vse them for any contentment of thy life or makes thy prosperity to be the occasion of thy ruine Malach. 2. 3. Eccles. 5. 13. This is a sore euill Lastly consider yet further what may fall vpon thee in respect of which thou art in daily danger There are seas of wrath which hang ouer thy head Iohn 3. 36. and God may plague thee with the terrors of conscience like Cain Gen. 4. 14. or with a reprobate sense or the spirit of slumber Rom. 1. 28. Rom. 11. 8. strong illusions 2 Thess. 2. 11. or such other like dreadfull spirituall iudgements besides many other fearfull iudgements which thy h◅art is not able to cōceiue of as painefull diseases in the body or an vtter ruine in thy estate or good name but aboue all other things the remembrance of the fearefull iudgement of Christ and the euerlasting paines of hell with a miserable death should compell thee to cry out O men and brethren what shall I doe to bee saued and get out of this estate But because it is my purpose here chiefly to perswade with godly men and not with naturall men and because death it selfe is no ease vnto such men as liue in their sins without repentance who haue reason to loath life and yet haue no cause to loue death I passe from them and come to the life of godly men and say they haue great reason to loath life and desire the day of death CHAP. VI. Shewing the miseries of godly men in life NOw the miseries of the godly mans life are of two sorts for either hee may consider what he wants or what he hath in life for which he would be weary of it I will giue but a touch of the first consider of it in this life there are sixe things among the rest we want and can neuer attaine while wee liue here The first is the glorious presence of God while the body is present the Lord is absent 2. Cor. 5. 8. And is not this enough to make vs loath life Shall we◅ more esteeme this wretched car◅asse then our glorious God whose onely presence in glory shall fill vs with eternall delight O the vision of God! If we had but once seene God face to face we would abhorre that absence that should hinder the fruition of such vnspeakable beauties as would enamour the most secure heart to an vnquenchable loue The second thing wee want in life is the sweete fellowship with our best friends A fellowship matchlesse if we either consider the perfection of the creatures whose communion we shall enioy or the perfect manner of enioying it Who would be withheld from the congregation of the first borne from the societie with innumerable Angels and the spirits of iust men Alas the most of vs haue not so much as one entire and perfect friend in all the world and yet wee make such friends as we haue the ground of a great part of the contentment of our liues Who could liue here if he were not beloued Oh what can an earthly friendship bee vnto that in heauen when so many thousand Angels Saints shall be glad of vs and ◅ntertaine vs with vnwearied delight If we had but the eyes of faith to consider of this we would thinke euery houre a yeere till we were with them Thirdly in this world we want the perfection of our owne natures we are but maimed deformed creatures here we shall neuer haue the sound vnderstanding of men in vs till we bee in heauen our holinesse of nature and gifts will neuer be consummate till we be dead Fourthly in this world wee want libertie Our glorious liberty will not ◅e had here a thing which the spirits of the best men haue with much sighing longed after Rom. 8. 21 22. Oh who would liue in a prison a dungeon rather then a palace of royall freedom It hath been impliedly shewed before that wee are many waies in bondage here Fiftly we shall euer want here fulnesse of contentment If a man liue many yeeres so that the dayes of his yeeres be many if his soule bee not filled with good Salomon saith an vntimely birth is better then bee And it is certaine if a man liue a thousand yeeres twise told he shall neuer see solid good to fill his heart his appetite will neuer be filled Eccle. 9. 3 6 7. There is nothing in this life can giue a man solid and durable contentment but a man findes by experience vanitie and vexation of spirit in what hee admires or loues most and shall wee be so ottish as to forget those riuers of pleasures that are at Gods right hand Psal. 16. vlt. 6. The sixth thing we want in this world is our Crown and the immortall and incorruptible inheritance bought for vs with the ◅loud of Christ and shall not ◅ur hearts burne within vs in ◅onging after possession Can we ◅sire still to liue in wants and to be vnder age What shall moue vs if such an incomparable crowne cannot moue vs Wee that sweate with so much sore labor for the possession of some small portion of earth shall we I say be so sluggish as not to desire that this kingdome which our Father hath giuen vs might come quickly vpon vs or are we so transported with spirituall madnesse as to be afraid
IX The misery of life in respect of the world THirdly consider but what the world is in which thou liuest and that either in the apparent miseries of this world or in the vexations that accompanie the best things the world hath to offer to giue thee First for the apparent miseries 1. It is exquisitely like a wildernesse no man but for innumerable wants liues as in a desart here 2. It is a true Aegypt to the godly it continually imposeth hard taskes and seruile conditions Life can neuer bee free from grieuous burthens and inexorable molestation 3. This world is verily like Sodom full of generall and vnspeakeable filthinesse All the world lyeth in wickednesse scarce one Lot to be found in a whole Citie or Parish If God would seeke but fiue righteous men that are truly or absolutely godly they are not to bee found in the most assemblies in the world nay in the Church too 4. Yet more this world is a very Pâ—…st-house spiritually considered Euery man that a godly man comes neere hath a mischieuous plague-sore running vpon him yea the godly themselues are not without this disease so as there iâ—… a necessity as it were to infect or be infected still in all places or companies Oh who would loue to liue in a Pest-house that may dwell in a place for euer free from all infection 5. Yet more this World why it is a very Golgotha a place of dead men we liue amongst the Graues almost all we see or haue to deale with are but men truely dead Alas what should wee reckon of the life of mens carkasses when their soules are dead and both soule and body sentenced to eternall death Almost all that we meete with are malefactors vnder sentence ready to bee carried to execution the wrath of God hanging ouer their heads and vnquenchable fire kindled against them and shall wee bee so besotted as to loue the dead more then the liuing or the society of vile and miserable malefactors in a prison rather then the fellowship of the glorious Princes of God in their Palace of endlesse and matchlesse blisse 6. Why should wee loue the World that hateth vs and casts vs off as men dead out of minde Are we not crucified to the world Galat. 6. 14. and doe not wicked men hate vs and enuy vs and speake all manner of euill sayings of vs because we follow good The World loues her own but vs it cannot loue because we are not of this world Can darknesse loue light or the sonnes of Belial care for the sonnes of God In this world we shall haue trouble and if wee found not peace in Christ wee were of all men most miserable Ioh. 15. 19. Eccles. 4. 4. Ioh. 17. 14. 2 Cor. 6. 17. Ioh. 16. 33. And if they hate vs for well-doing how will they triumph if our seet do but slippe Wee should desire death euen to bee deliuered from the feare of giuing occasion to the world to triumph or blaspheme in respect of vs. Yea so extreme is the hatred of the World that a iust man may perish in his righteousnesse when a wicked man prolongs his dayes in his wickednesse Eccles. 7. 17. 8. 4. 7. Do we fall into any speciall miserie in this world why behold the teares of the oppressed and there is none to comfort them We are either not pittied or not regarded or the compassion of the world is like the morning dew it is gone as a tale that is told our mistery will last but there will soone bee none to comfort vs. Miserable comforters are the most that can bee had in the world and for this reason Salomon praised the dead that are already dead aboue the liuing that are yet aliue Eccles. 4. 1 2. 8. There is vsually no Christian but in thiâ—… woâ—…ld hee hath some speciall miserie vpâ—…n him either pouerty oâ—… debâ—… 〈◊〉 disease in his body or the 〈◊〉 c. 9. We daily â—…ffet thâ—…â—…se of our friends that were the companions of our life and the causes of contentment to vs. Now who would tarry behind them or esteeme of this world when they are gone from vs And thus much of the apparent miseries of this world CHAP. X. The vanities of the seeming felicities of the world NOw it followeth that I should intreat of the vanities that cleaue to the seeming felicities of the world and proue that there is no reason to bee in loue with life for any respect of them The best thing the world can make shew of are Honours Credit Lands Houses Riches Pleasures Birth Beauty Friends Wit Children Acquaintance and the like Now there be manythings which apparently proue thâ—…re can be no sound contentment or felicity in these For 1. All things bee full of labour who can vtter it Ecclesiasticus 18. Men must gaine the blessings of the earth with the sweate of their browes there is seldome any outward blessing but it is attained with much difficultie paines or danger or care or grieuance some way 2. How small a portion in these things can the most men attaine If the whole world were possessed it should not make a man happy much lesse those small parcels of the world which the most men can attaine Eccles. 1. 3. 3. It is manifest men cannot agree about the chiefe good in these things Life is therefore apparently vaine in respect of these things because there are almost infinite proiects and variety of opinions and in all these successions of ages no experience can make men agree to resolue which of these things haue felicity in them Who knows what is good for a man in this life all the daies of his vaine life which he spendeth as a shadow Eccles. 6. 12. 4. In all these things here is nothing now but it hath beene the same or the like to it Now things that are common are out of request Eccles. 1. 9 10. and 3. 15. 5. The world passeth away and the lusts thereof the eye is not satisfied with seeing nor the care with hearing If a man liue many dayes his soule is not filled with good the desire after these things will vanish men cannot loue them still Our life is spent in wishing for the future and bewailing of the past a loathing of what wee haue tasted and a longing for what wee haue not tasted which were it had would neuer more satisfie vs then that wee haue had Hence it is that men wearying themselues in seeking of variety of earthly things and yet cannot be contented The vexation that cleaues vnto them still breeds loathing We are like men that are Sea-sicke that shift from roome to roome and from place to place thinking to find ease neuer considering that so long as the same Seas swell and winds blow and humors are stirred alteration of place will not profit So it is with vs so long as wee carry with vs a nature so
full of ill humours and that the pleasures of the world haue so much vanity in them no change of place or delights can satisfie vs Seeing there are many things that increase vanity what is man the better Eccles. 6. 13. 6. How can these earthly things satisfie when the nature of them is so vile and vaine They are but blasts a very shadow which is something in appearance but offer to lay hold vpon it thou graspest nothing Man walketh in a vaine shadow and disquieteth himselfe in vaine He that â—…ueth siluer shall not bee satiâ—…fied with siluer Eccles. 1. 9. Psal. 39. 7. Besides there is a snare in all these earthly things they are like pitch to defile a man there is euer one temptation or other lodged vnder them and the fruition of them and desire after them breed may nolsome lusts in the soule 1. Tim. 6. 6. 8. These outward things are also all vncertaine transitory Riches haue wings will suddenly fly away and Fame is but a blast and the glory of man is but as the â—…wer of the field which is to day and tomorrow withered The fashion of this world passeth away and at the lâ—…st day they shall all be burnt 〈◊〉 consumed in in the fire I meane these senslesse things we now set our hearts vpon Esa. 40. 6. 1. Cor. 7. 31. 9. There is no support in these things in the euil day they cannot helpe vs when the houre of temptation comes vpon vs. 10. A man may damne his owne soule by two much liking of these things the abuse of them may witnesse against men in the day of Christ Iam. 5. 1. and Phil. 3. 19. 11. In these things there is one condition to all as it falleth to the wise man so it doth to the foole Eccles. 2. 14. 12. All things are subiect to Gods vnauoidable disposing Let man get what hee can yet God will haue the disposing of it and whatsoeuer God shall doe it shall abide to it can no man adde and from it can no man diminish Eccles. 3. 1. 13. A man may haue all abundance of these things and yet not haue a heart to vse them Euill is so set in the hearts of the sonnes of men and such madnesse cleaues vnto them that they cannot take the contentment of the things they haue and so they bee worse then an vntimely fruite Eccles. 6. 1 7. and 9. 3. 14. Euery day hath his euill and afflictions are so mingled with these outward things that their tast is daily marred with bitternesse which is cast into them no day without his griefe and vsually the crosses of life are more then the pleasures of liuing so as they that reioyced ought to bee as though they reioyced not 15. Lastly if all these considerations may not suffice then remember that thou art mortall thy life is short it passeth as a dreame it is but as a span long thy dayes are few and euill all these things are clogged with a necessity of dying Life was giuen thee with a condition of dying Gen. 47. 9. Iob 14. 1. Thy life passeth like the winde Iob 7. 7. Yea our dayes consume like smoake Psal. 102. 3. All flesh is grasse Esa. 40. 6. And hence arise many considerations deduced from the head of our mortalitie For 1. All these things are but the necessaries of thy Inne Thou art a stranger and a pilgrim and canst enioy them but as a passenger thou canst carry nothing out of this world but in all points as thou cammest into the world so must thou goe hence Eccles. 5. 13 14 15. 2. The time place and manner of thy death is vncertaine there is no time nor place but man may dye in it the Court the Church the Campe yea the very wombe is not excepted There is but one way to come into the world but there are a thousand wayes to goe out and therefore the possession of all things is wonderfull vncertaine 3. When thou diest all will be forgotten there is no more remembrance of former things nor shall there bee any remembrance of things which are to come with those that 〈◊〉 〈◊〉 Eccles. 1. 11. 〈◊〉 〈◊〉 〈◊〉 in the daies to 〈◊〉 〈◊〉 〈◊〉 â—…gotten Yea 〈◊〉 〈◊〉 〈◊〉 forgotten in the 〈◊〉 〈◊〉 hee hath done right Eccles. 8. 10. For this very reason Salomon hated life Eccles. 2. 17. 4. Whâ—…n thou diest thou shalt die either without issue or leaue children behind thee If thou dye without issue how hast thou beene infatuated in seeking these outward things with so much care and toile and couldest neuer say to thine owne soule For whom doe Iâ—…rauell and defraud my selfe of pleasure Thou gatherest these things and knowâ—…st not who shall inioy them Eccles. 4. 8. If thou die and leaue issue thou mayest be frighted and amazed with one of these things For either thou mayest be dâ—…spisest while thou liuest of those for whâ—…m thou endurest â—…ore trauell so as they that shall come after thee doe not reioyce in thee Eccles 4. 15 16. Or else thou mayest leaue the fruite of thy labours to a foole or a wicked wretch For who knoweth whether hee that shall rule ouer thy labours shall be a wise man or a foole This very consideration made Salomon hate all his labour which hee had taken vnder the Sunne and he went about to make his heart despaire of all his labours that he should vse all his wisedome and knowledge for attaining of great things and yet might bee in danger to leauâ—… all for a portion to him that hath not laboured in wisedome and all this is vexation of spirit Eccles. 2. 18. to 24. Or else thou mayest beget children and thy riches perish before thy death and then there is nothing in thine hand to leaue them Eccles. 5. 14. CHAP. XI The miseries of life in respect of our selues THus haue wee cause to be wearie of life in respect of God the euill angels and the World Now if there were none of these to molest vs yet man hath enough in himself to marre the liking of this present life For 1. The remainders of corruption of nature still lie like a poyson a leprosie a pestilence in thee thou art vnder cure indeed but thou art not sound from thy sore thou art Laâ—…rus still This very consideration made Paul wearie of his life when he cried out O wretched man that I am who shall deliuer mee from this body of death Rom 7. And if in this respect we be not of Pauls mind it is because wee want of Pauls goodnesse and grace And thus corruption of nature is the more grieuous if we consider either the generalitie of the spreading the infection or the incurablenesse of it or the ill effects of it For the first this is a leprosi that spreads all ouer There 〈◊〉 no sound part in vs our 〈◊〉 our memories our wills
there is terrour in parting Eightly consider yet more the humours of the most men Men will suffer infinite paines for a small liuing or preferment here in this world yea we see souldiers for a small price will put themselues into vnspeakeable dangers and that many times at the pleasure of others that command them without certaine hope of aduantage to themselues Will men kill themselues for things of no value and yet be afraid of a little paine to be endured when such a glorious estate is immediately to be enioyed in heauen Ninthly let not man pretend the paines of death that is but a â—…igge-leafe to couer their little faith For they will languish of the Gout or Stone a long time rather then die one sweet death with easiest conditions possible Tenthly if none of these will perswade yet attend I wil shew 〈◊〉 a mystery Feare not the paines of death for first death is terrible when it is inflicted by the Law but it is easie when it is inflicted by the Gospel the Curse is taken off from thee thou art not vnder the Law but vnder Grace And besides for this cause did Christ die a terrible anâ—… 〈◊〉 cursed death that euery death might be blessed to vs. And further God that hath greatly loued thee in life will not neglect thee in death Precious in the fight of the Lord is the death of his Saints What shall I say against the terror of death but this Text of the Apostle Thanks be to God that hath giuen vs victory through Iesus Christ. Hee hath pulled the sting out of Death O Death where is thy sting 1 Cor. 15. 55. Lastly thou hast the Spirit of Christ in thee which wil succour and strengthen ease thee and abide with thee all the time of the combate Why should wee doubt of it but that the godly dye more easily then the wicked Neither may we guesse at their paine but the pangs vpon the body for the body may bee in grieuous pangs when the man feeles nothing and the soule is at sweete ease in preparing it selfe to come immediately to the sight of God CHAP. XIII Comfort against the losse of the body in death OH but in death a man is destroyed hee loseth his body and it must bee rotted in the earth Sol. 1. It hath bin shewed before that the separation of the soule from God is properly Death but the separation of the soule from the body is but the shadow of Death and we haue no reason to be afraid of a shadow 2. The body is not the man the man remaines still though hee be without the body Abraham Isaac and Iacob are proued to be liuing still by our Sauiour Christ though their bodies were consumed in the earth and God was their God still It is true Death seizeth on thy body but a Christian at the most suffers but aliquid mortis a little of death Death is like a Serpent the Serpent must eaâ—…e dust now death therefore can feed vpon no more but our dust which is the body it cannot touch the soule whereas wicked men suffer the whole power of death because it seizeth both vpon body and soule too and in their case onely it is true that death destroyes a man 3. Grant that we lose the body in death yet that ought not to be terrible for what the body is it hath beene before shewed It is but a Prison to the Soule an old rotten House or a ragged Garment it is but as the Barke of a Tree or the Shell or such like now what great losse can there be in any of these 4. This separation is but for a time neither we doe not for euâ—…r lose the body we shâ—… haue our bodies againe they are kept safe for vs till the day of Christ. Our graues are Gods Chest 's and he makes a precious account of the bodies of â—…is Saints they shall be raised vp againe at the last day God will giue a charge to the earth to bring forth her dead and make a true account to him Reuel 〈◊〉 And God hath giuen the assurance of this not onely in his Word by promising it but in his Sonne whom hee hath raised from the dead If any say What is that to vs that Christs body is raised I answer it is a full assurance of the safety and of the resurrection of our bodies for Christ is our Head Now cast a man into a Riuer though all the body be vnder water yet the man is safe if the head be aboue water for the head will bring out all the body after it So it is in the body of Christ though all we sâ—…nke in the riuer of death yet our Head is â—…isen and is aboue water and therefore the whole body is safe 5. It should yet more satisfie vs if we throughly consider that we shall haue our bodies againe much better then now they are Those vile bodies we lay downe in death shall be restored againe vnto vs glorious bodies like the body of Christ now glorified Philippians 3. 21. And therefore death loseth by taking away our bodies we haue a great victory ouer death The graue is but a furnace to refine them they shall come out againe immortall and incorruptible CHAP. XIIII The desire of long life confuted OH but if I might liue long I would desire no more If I might not dye till I were fiftie or threescore yeeres old I should bee contented to dye then Sol. There are many things may shew the vanity and folly of men in this desire of long life For 1. If thou art willing to die at any time why not now Death will be the same to thee then it is now 2. Is any man angry and grieued when hee is at the Sea in a Tempest because hee shall be so quickly carried into the Hauen Is he displeased with the Wind that will soone set him safe in the Harbour If thou beleeue that death will end all thy miseries why art thou carefull to deferre the time 3. Till thy debt be paid time will not ease thee thy care will continue and therfore thou wert as good pay at the first if thou be sure it must be paid at all 4. In this world there is neither young nor old When thou hast liued to that age thou desirest thy time past will be as nothing Thou wilt still expect that which is to come thou wilt bee as ready to demand longer respit then as now 5. What wouldst thou tarry here so long for There will be nothing new but what thou hast tasted and often drinking will not quench thy thirst thou hast an incurable dropsie in thy hart and these earthly things haue no ability to fill thy heart with good or satisfie thee 6. Wouldst thou not â—…dge him a sot that mournes because he was not aliue an hundred yeeres agoe And thou art no better thou
Passion 5. The temptations of thy calling 7 Profanenesse How wee must carry our selues in aâ—…liction 8. Things to be auoided 1 Dissembling 2. Shame 3. Impatience 4 Discouragement 5 Trust not in carnall friends 6 Perplexed cares 7. Sudden feares 8. Carelesnesse of thy wates 5 Thiâ—…gs to be done in the time of affliction The drift of the whole Treatise The prâ—… followinâ—… these dirâ—… ctions The parts of the treatise Eight arguments to prooue we may be helped against the feare of death Christ died to this end 2. It was intended in our regeneration 3 This cure hath bin foretold 4 We were bound to it when we were admitted to be Christs Disciples 5 It is taught in the Lords Prayer Liuely hope doth include it Examples of such as haue attained to it 8. The whole Church taught to seeke Fâ—…ene Râ—…asons why it is an vncomely thing to be afraid to dye 1 Wee shame our religion 3. We are worse then some Pagans 4 Wicked men dye vnwillingly 5 Death is but a shadow 6. It is a bondage to feare 7. If wee loue this life why not eternal life 8. Are wee worse then children mad men 9. Wee make our selues like the Israelites or rather more absurd then they 10. Is not death ordinary 11. The example of Moses 12 The example of al creatures 13. It is better we goe to death then that death shuld come to vs 1â—… It is vncomely to feare that which is common ceâ—…taine 15. Shal we be afraid of an enemy that hath bin soossen vanquished An exhortaâ—…ion to attend vpon the meanâ—…s of cure 2. Wayes of curing the feare of Death 1. By contemplation 2 By practice Thâ—… wayes of curing this feare by contemplation The happines of a Christian 〈◊〉 death shewed 17. waies 1. Death iâ—… the hauen 2 It is but a sleepe Iob 14. 12. 3. It is the day of receiuing wages 4 Then the seruant is free and the heire at full age 5 Then the banished returne 6. It is our birth-day 7. It is the funerall of our vices c. The dissolution of the body is the absolution of the soule 8. Then the soule is deliuered out of prison 9. Shewed by another similitude 10. It is but to put off our old clothes 11. it is but to remoue out of an old house 12. The seed cast into the ground is not spoiled 13. Then we shall be in Christ. 14 It is but to come to the â—…nd of the Race and receiue the prize 15. It is our Iubilee 16 Iâ—… is the day of our Coronation 17. Consider the glory to come Eâ—…l 71. The miseries of life two wayes considered The miseries of a naturall life shewed thrâ—…e waves Three dreadfull considerations about sin 1. Thou art guilty of Adams sin 2. Thou wast conceiued in sin which is like a Leprosie hard to cure Spread ouer thy whole soule or in thy minde Anâ—… in thy Conscience And in thy Affections 3 Innumerable Actuall sins The punishments inflicted vpon wicked men 1. They are banished from Paradise 2. The earth cursed 3. Their soules in wofull distresse 4 And so theâ—…r bodies 5. And so their estates in foure respects 1. CommoÌ„ plagues 2. Particulaâ—… crosses 3. Neglected of God 4 Their blessings cursed Fearefull things that may befall them A goâ—…ly man hath great cause to be weary of life if he consider 1. What he wants 2. What he cannot auoid 6. Thingâ—… euery goâ—…ly man wants while hee liues hâ—…re in thâ—…s 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 â—…f God 2 Fellowship with his best friends 3 The perfection of his nature 4. Liberty 5. Contentment 6. Thâ—… Crowne Life bitter in râ—…spect of God diâ—…ers wayes Eight aggrauations of the miseries of liâ—…e in respect oâ—… the coâ—…ctions of God 1. The world full of diuels 2. Our conflict with diuels 3. Their subtilty cruelty 9 Apparent miseries 〈◊〉 〈◊〉 in this world 1. Like a wildern 〈◊〉 〈◊〉 like Egypt 3. Like Sodom 4. Like a Pâ—…st-house 5. Like a very Golgotha In this world the dead bury the dead 6 It hates VI 7 It wil not helpe vs if wee be in miserie 8 Euery Christian hath some speciall miserie What thâ—… seeming feliâ—…ties of the world are Fifteene arguments to proue the vanity of the best worldly things 1 All full of labour 2. A small portion that is attained 3. Men cannot agree about the good â—…hat iâ—… iâ—… them which should be best 4. Nothing 1. The desire after these things will not last 6 Their â—…re is vaâ—…e 7. Thâ—… amâ—…y of the world is â—…he enmâ—…ty with God 8. All subâ—…ect to vanâ—…ty or violence Ma. 6. 19 1â—… They may be lost at tâ—…e very seate of iâ—…â—…gement 〈◊〉 〈◊〉 â—…6 1â—… 4 1 2 9 Tâ—…y wâ—…â—…ot helpe vâ—…â—…n the 〈◊〉 day 10. The loue of them is â—…amnable 11. One condition to all 12 God wiâ—… dispose 13. A man may want an heart to vse them 14. The euils of life euer â—…ingled with them 15. Thou art mortall Our mor tality aggrauated by 4 considerations 1 All â—…hou haâ—…t 〈◊〉 but the prouision of a Pilgrim 2 Thy death is vncertaine 3. When thou diest all will bee forgotten 4 Thy case in death whether thou die with or without issue The causes in our selues why we should not be in loue with life as 1. The remainders of corruption of nature Which is the more grieuous 1 Because it is spred all ouer vs. 2 Because in vs vâ—…curable 3. 4 Effects of 〈◊〉 of nature in vs. 1. Ciuil war within vs. 2. Insufficiencie for our calling 〈◊〉 A stirring kinde of madnesse 4. Swarms of euill thoughts and actions 2. In respect of the remainders of the pu nishment of sinne 3 If wee respect the condition of our bodies Ob. 1. Sol. Teareasons to shew the folly of men in pretending the feare of the paine of death 4. 5. 9. 10. 1. 2. 3. Ob. 2. 1. 2. 3. 4. 5. Ob. 3. Nine argu ments to shew the vanâ—…y of men in desiring to liue long 2. 3. 4. 5. 6. 7. Ob. 4. Six reasons against their pretence that would liue long to do good as they â—…ay 2. 3. Ob. 5. 1. 2. Against selfe murder Ob. 6 4. 6 Reasons about parting with our friends in death 5. 6. Ob. 7. Sol. 1. Ob. 8. Sol. Fiue arguments against the 〈◊〉 of life 1. 2. 3. 4. Ob. 9. Sol. 1. Fiue obseruations aboâ—… the honours of this world 1. 2. 3. 4. 5. Ob. 10. Sol. 1. 1. Seuen moâ—…ues to leaue the loue of riches 2. 3. 4. 5. 6 7 Ob. 11. Sol. 1. 2. 7 Things thaâ—… cuâ—…e the feare of death in practice 〈◊〉 The contempt of the Word How the contempt of the world may â—…ee wrought in vs. 2. The mortification of beloued sins How wee may know when sin is mortified 3. Assurance 4 The setting of our houses in order 5 To make friâ—…nds with riches 6. A frequent meditation of death 7. Heartie prayer for this thing
1 Cor. 3. 18. humbling our selues at his very feete to receiue his Law Deut. 33. 3. 2. Wee must bring with vs a meeke and quiet spirit a minde quieted from passions lusts and perturbations and at rest from the turmoyling cares of this world The Word is able to doe great things in our hearts if we receiue it with meeknesse Iames 1. 21. Secondly at the time of hearing wee must looke to two rules First we must hearken without distraction we must heare as if it were for our liues wee must incline our eares and shake off all impediments arising from our owne drowsinesse preiudice or vaine thoughts or distracting obiects Esay 55. 3. Psal. 116. 113. Secondly wee must proue all things and keepe that which is good We must heare with iudgement hearken for our selues hauing speciall care to looke to that doctrin which in particular concerns vs to lay it vp in our hearts and apply it effectually This is a rule of singular thrift in godlines If we did marke what sin in vs the Lord reproues or what comfort is speedily fitted to our hearts or what direction doth specially concerne vs He hath an honest memory that will bee sure to keepe these things though he forget all the rest and hee hath a wretched memory and heart too that forgets these things though he could repeate all the Sermon verbatim Thirdly after we haue heard two things also must be further done First we must by meditation labour to make those things wee haue heard which concerne vs fast that they runne not out of our mindes and we must take heed that neither the diuell steale away the good seed nor our owne heart through negligence forget it Neither is this a worke for an houre after to keepe these things till we may repeate them to others but ought to be our daily worke especially the weeke after to thinke so often of them till there be a sure impression of the Word in our hearts Hebr. 2. 1 2. Secondly wee must yet further see to it that we be doers of the Word yea we must obserue to doe as the phrase of the holy Ghost is It is the wisedome of God so to dispose of his ordinances that we receiue our directions by parcels and there is a time of interim betweene Sabbath and Sabbath Sermon and Sermon that we might in that space learne to frame our selues to the obedience of the truths receiued that so we might be ready to receiue new lessons from the Lord. The surest way for the husband man to keepe his seede is not to lay it vp in his baâ—… but to cast it into the ground for what is sowed he may receiue againe with aduantage or if he might faile of an haruest from his seede in nature yet godly men shall neuer faile to receiue what they sow by practice with increase So much of the truth as is put into practice is sure for euer the rest may be lost and it is a singular helpe to a Christian if he set vpon his obedience while the doctrine is yet fresh in his minde for delay will compasse him about with many difficulties and he will want those inward incitations that might stirre vp his heart with power and strength to obey CHAP. XI Rules about the Sacrament of Baptisme THus of the rules of our carriage about hearing Next we are to consider how we are to order our liues in respect of the Sacraments The Sacraments are two Baptisme and the Lords Supper The duties we are bound to in respect of Baptisme concerne either 1. Our children 2. Our selues 3. Others For our children it is our duty to present them vnto Baptisme but withall we must looke to it that it be done in due time and with faith and thankfulnesse to God In due time so as thereby we signifie our great estimation of Gods mercy to our seed and our great desire to haue the Couenant sealed euen vnto them We must also bring them to Baptisme with saith in Gods couenant The Lord hath bound himselfe to bee our God and the God of our seede Now it is our parts to giue glory to God and to declare before the Lord our perswasion of his goodnesse and claime to that part of his Couenant By faith we plead our right whereas by vnbeleefe wee giue God occasion to neglect our seed I adde also with thankefulnesse because we ought with great ioy and acknowledgement of the free grace of God to behold our seede admitted in the sure couenant of mercy and saluation with our selues and ought to thinke that God hath done more for our children to admit them into the couenant by Baptisme then if the greatest person on earth had made vpon them the assurance of some great estate of maintenance or preferment Secondly for our selues we must make conscience of it to make vse of our owne Baptisme and that throughout the whole course of our life It is giuen vs as a seale of Gods promises and as a vow of our obedience and so we must make vse of it all the dayes of our life especially in three cases First in the case of doubting and feare of the forgiuenesse of our sinnes or of the saluation of our soules for Baptisme saueth vs that is effectually assures vs of our saluation and we doe not offend in trusting Gods promise made in his word signed and sealed in Baptisme As certainly doth it saue our soules as the Arke saued the bodies of Noah and his houshold so as we cannot miscarry if we leape not out of the Arke into the Seas of water Let vs sticke to our Baptisme and then we are safe The washing in Baptisme did assure the washing of our soules by the blood of Christ for our sinnes If I be tempted to doubt of my saluation I must say to my owne soule Hath not the Lord prouided me the Arke of Baptisme to preserue me from the seas of his wrath And if I doubt the forgiuenesse of sinnes I must sayâ—… Hath not the Lord washed mee â—…om my sinnes by the blood of his Sonne Did he not shew mee so much in Baptisme We sin shamefully in that we doe not make this vse but neglect the confidence Baptisme should worke in vs as if the Lord had but dallied with vs or that Baptisme were but some idle Ceremony 1 Pet. 3. 21. 1 Cor. 15. 29. Acts 22. 16. Secondly in the case of temptation to commit sin we ought to fight against sin by this mighty weapon of our Baptisme and so we may do by diuers Arguments As First in my Baptisme I haue made a vow to God that I would cleaue to him in Iesus Christ and renounce the world the diuell and sinne and shall I breake my vow to God that would be ashamed to breake my promise to men Secondly my Baptisme was the Baptisme of repentance and shall I yet liue in sinne My body was washed and shall