Describing the godly man by such signes as discouer him to the obseruation of other men THe signes of the true Christian that hath true grace in this world and shall be saued in Heauen when he dies may be cast into two Catalogues The one more briefe the other more large The one Catalogue of signes describe him by such markes as for the most part doe outwardly distinguish him amongst men The large Catalogue 〈◊〉 intend especially as a more infallible and effectuall way of triall as containing such signes as for the most part are not obserued by other men or not fully but are knowne to himselfe and can bee found in no reprobate For the first Catalogue the true Christian vsually discouers himselfe by these markes First he will not haue fellowship with the vnfruitfull workes of darkenesse he will not walke in the counsell of the wicked nor stand in the way of sinners He will not sort himselfe with workers of iniquity Psalme 1. 1. and 26. 4 5. 2 Cor. 6. Secondly Hee will afflict and humble his soule for his sinnes mourning and weeping for them till the Lord be pleased to shew mercie and forgiue him He doth account his sins to be his greatest burthen He cannot make a mock of sinne c. Thirdly He labours to be holy in all parts of his conuersation watching ouer his owne waies at all times and in all companies Ps. 50. 23. Esay 56. 1. 2. Peter 3. 4 Fourthly he makes conscience of the least commandements as well as the greatest auoyding silthy speaking and vaine iesting and laciuiousnesse as well as whoredome lesser oathes as well as the greater reprochfull speeches as well as violent actions c. Fiftly hee loues and esteemes and labours for the powerfull preaching of the word aboue all earthly treasures Sixtly he honours and highly accounts of the godly delights in the company of such as truely feare God aboue all others Psal. 15. 4. Seuenthly hee is carefull of the sanctification of the Sabbath neither daring to violate that holy rest by labour nor to neglect the holy duties belonging to Gods seruice publike or priuate Esay 56. and 58. Eighthly hee loues not the world neither the things thereof but is more heartily affected in things that concerne a better life and so doth in some degree loue the appearing of Christ. Ninthly He is easie to be intreated hee can forgiue his enemies desires peace and will doe good euen to them that persecute him if it lye in his power Mat. 5. 44. Tenthly Hee goeth on in the profession of the sinceritie of the Gospel and doth such duties as he knoweth God requires of him in businesse of his soule notwithstanding the oppositions of prophane persons or the dislike of carnall friends c. Eleuenthly He setteth vp a daily course of seruing God and that with his family too if hee haue any and exerciseth himselfe in the word of God as the chiefe ioy of his heart and the daily refuge of his life calling vpon God continually c. CHAP. II. Shewing the generall diuision of the signes and the wayes how the signes were found out THus of the shorter Catalogue of signes Now it followes that I proceed to those infallible markes of Election and Saluation And whereas I haue diuers yeeres since published a Treatise which I called Essayes or Signes of Gods loue and mans saluation Hauing obserued that diuers haue accounted the manner of setting the Signes downe somewhat obscure in diuers parts of the Booke I will now by Gods assistance for the helping of the weakest Christians in this Treatise endeauour to expresse my selfe in this Doctrine of the tryall of a true Christian estate in a more plaine and easie course of exâ—…mination and leaue both the former Treatise and this new Catalogue vnto the blessing of God and the free choise of the godly Reader to vse which hee findeth most agreeable to his owne taste being both such as are warranted and founded vpon the infallible euidence of Gods vnchangeable truth In this proiect then I consider of the triall of a true Christian sixe wayes First in his humiliation Secondly in his faith Thirdly in the gifts of his minde with which he is qualified Fourthly in the workes of his obedience Fiftly in the entertainment he hath from God Sixtly in the manner of his receiuing of the Sacraments In all which hee differs from all the wicked men in the world so as neuer any wicked man could finde these things in his condition which are true of the weakest Christian in each of these signes And that the true Christian may not doubt of his estate hauing found these signes in himselfe let him consider the proofes annexed to each signe and that nothing may bee wanting to his aboundant consolation I will tell him how I found out these signes and by what grounds I proceeded There are three sorts of places in Scripture as I conceiue which do point out the grounds of infallible assurance in those that can attaine vnto them as first such places as expresly doe aâ—…firme that such and such things are signes As for example 1 Ioh. 3. 14. Hereby we know that we are translated from death to life because we loue the brethren Here the holy Ghost shewes vs expresly that the loue of the brethren is a signe by which a Christian may know that he is translated from death to life and so the Apostle Paul giues signes to know whether their sorrow were after God or no 2 Cor. 7. 11. So doth the Prophet Dauid Psalme 15 giue diuers signes by which the man that shall dwell in Gods holy hill may be knowne So the Apostle Iames tells vs how wee may know the wisedome from aboue by reckning the fruits and effects of it Iames 3. 17. So doth the Apostle Paul tell vs how we may know whether we haue the Spirit of Christ in vs or no Rom. 8. 9 15 c. Gal. 5. 22. and 4. 6 7. Secondly I find out signes by marking what graces in man the promises of God are made vnto For thus I reason Whatsoeuer gift of God in man brings him within the compasse of Gods promises of eternall mercie that gift must bee an infallible signe of saluation But such are such and such gifts as the instances in diuers Scriptures shew And therefore the man that can finde those gifts in himselfe shall bee certainly saued As for example The Kingdome of heauen is promised to such as are poore in spirit Mathew 5. 3. From thence then I gather that pouerty of spirit is an infallible signe The like I may say of the loue of the Word and of vprightnesse of heart and of the loue of God and the loue of the appearing of Christ c. Thirdly I finde out other signes by obseruing what godly men in Scripture haue said for themselues when they haue pleaded their owne
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
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
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
THE MARROVV OF THE ORACLES OF GOD. OR Diuers Treatises containing Directions about sixe of the waightiest things can concerne a Christian in this life By N. BIFIELD late Preacher of Gods Word at Isleworth in Middlesex The seuenth Edition LONDON Printed by Iohn Legatt and are to bee sold by P. Stephens and C. Meredith at the golden Lyon in Pauls Church-yard 1630. TO THE RIGHT HONOVRABLE AND most Noble Ladie the Ladie Lucie Countesse of Bedford MADAM THESE ensuing Treatises hauing receiued their birth at seuerall times being but little Ones sought them seuerall Guardians to protect them being now all ioyntly to goe into the world together to seeke entertain ment they humbly present themselues vnto your Honour beseeching your generall protection and your noble admission to doe you and your Noble Family their first ioynt-seruice and from thence they are contented to beare their aduenture for their entertainment abroad in the world And the rather am I emboldned thus to end them with this Petition to your Honour because in the first conception of them in the publike Doctrine you were pleased to conceiue so good hope of them as to desire the profit of their seruice as they should be 〈◊〉 and fitted thereunto As they are mine they are worthy of little respect but as they haue receiued spirit and life from the heauenly Word and will of God so they are meete to attend your most retired presence and to be trusted with the charge of your greatest treasure not doubting of your Honours noble and religious respect herein I desire to remaine Your Honours Chaplaine in the things of Iesus Christ â—…o serue you euer N. BIFIELD THE BEGINNING OF THE DOCTRINE OF CHRIST OR A Catalogue of sinnes Shewing how a Christian may finde out the euils he must take notice of in his Repentance With Rules that shew a course how any Christian may be deliuered from the guilt and power of all his sinnes By N. BIFIELD late Preacher of Gods Word at Isleworth in MIDDLESEX Lament 3. 40. Let vs search and try our wayes and turne againe vnto the Lord. LONDON Printed by Iohn Legatt and are to bee sold by P. Stephens and C. Meredith at the golden Lyon in Pauls Church-yard 1630. THe Contents of all the six Treatises thou shalt finde in the first Chapter of the first Booke TO THE MVCH HONORED LADIES the Ladie ANNE CLEERE and the Ladie ANNE PINCH and the Ladie IONE HERICKE N. Bifield wisheth all increase of the true grace of Christ and the blessed fruition of the glory of God in heauen Worthie Ladies LAmentable are â—…he ruines into which the natures of men are generally fallen by their sinnes which appeares especially by the waies men take in the businesse of their soule The most men are cleane out of the way to heauen and walke in by wayes of their owne which are called in Scripture The waies of the wicked The waies of their owne hearts Peruerse waies Darke and slipperie wayes The way of iniquity All meeting in that broad way that leadeth to destruction being wholly ignorant of the way of life and peace yea the most of them speake euill of the good way of God and persecute it Some there are that are so farre enlightned as not to like the common roade way of the multitude and after some enquirie haue found them out wayes that seeme good in their owne eyes and they are wonderfully well pleased with their course but the issues of these wayes are death too as well as the former And the more is this danger increased vpon men because the way of life is but one and it is a narrow way and hard to find and may be sought by many and yet not found Yet this hope is left vnto forlorn men that there is a way to heauen and happines A way of righteousnesse and peace a way of mercy and truth a way of wisedome A way that men may securely and safely walke in a way in which Christ will guide theÌ„ God the Father will keepe them and the holy Ghost leade them by the hand and direct them in all the passages thereof Onely it concerneth vs to aske the way with all importunitie of God and to attend vnto the directions of the Word of God apply our hearts and suffer our selues to bee disposed aright that our eyes may see the saluation of God And in particular wee must looke to three things First that if the Lord shew vs that mercy to direct vs in the way we must take heede that wee neglect not or despise notthe care of walking in the way Second ly that with all diligence we auoide going about and make straight stops to our feet And thirdly with all feare watch our selues that we fal not off with the errors of the wicked from the good way of God and so our latter end be worse then our beginning I haue vndertaken by the assistance of God and the direction of this blessed word to single out the choisest things I could finde in the Scriptures concerning the entrance into the way of God and those first path which are called Holy Thâ—… substance of these directions I haue digested into the Treatise following which I dedicate vnto your Ladiships as a testimonie of my thankfulnesse for the respect you haue shewed vnto my Ministerie both in your constant resort vnto it in the weeke dayes while you liued in a neighbour Parish and in that two of you are pleased to come to liue amongst vs and so are become a part of my charge As also to manifest to the world my obseruance of your Ladiships for the good report you haue amongst the godly for the grace of Iesus Christ and your vnfeigned loue of the truth Beseeching your Acceptation Perusall and Patronage of these I take my leaue and commend your Ladiships to the God of Mercie and Truth who guide comfort deliuer sanctifie and preserue you all vnto the day of Iesus Christ. Your Ladiships to be commanded in Iesus Christ N. BIFIELD Febr. 12. 1619. The chiefest things contained in the first Booke CHAP. I. THE Contents of all the sixe Treatises briefely set downe pag. 1. to the 7. The persons whom those Treatises doe concerne p. 8 Encouragement to the studie of these things p. 8. to 11 Generall directions by way of preparation p. 11. 14. CHAP. II. THe Rules that shew distinctly what men must doe about their sinnes p. 14. to 36 Motiues to perswade to the care of these Rules p. 15 Three Rules of preparation pag. 16. 17 Foure things deliuer vs from all sinnes past p. 17 About the gathering of the Catalogue of sinnes p. 17 About the confession of our sinnes p. 22. to 24 About sorrow for our sinnes and how â—…t may be attained p. 24. to â—…7 About the application of the promises and how it may bee done p. 27. to 3â—… The speciall promise made to such as have-confessed and sorrowed for their sinnes p. 29. 30 How men may know
hastening of it Neuelat 22. 10. 4 By his daily care to dispach all those godly duties which hee desires to doe before his death and accordingly by his willing disposing of his estate and endeuours to set his house in order And this desire of Christs comming is apparently the more sincere in him 1 Because it ariseth out of his loue to God and his hatred of his owne sinnes and his wearinesse vnder the obseruation of other mens sinnes 2 Because this desire is accompained with the care of the meanes by which he may be prepared for saluation 3 Because hee is thus affected euen in his prosperity when hee thrines in the world and is not in any uotable distresse Hitherto of his triall in such gifts as he is endowed withall in this life onely his triall in the gifts that will abide in him for euer follow CHAP. VI. His triall in respect of such heauenly gifts as will not bee abolished by death THe gifts that will abide in him for euer are these three Knowledge the loue of God and the lou◅ of the brethren These are perfected and not abolished by death And first in this knowledge he differs from all wicked men and so in diuers things as First in the things he knowes he knowes the nature of God in a right manner he knowes God in Iesus Christ hee knowes the vilenesse of his owne sinnes hee knownes after an effectuall manner the mysteries that concerne the saluation of his soule hee knowes his owne conuersion and the forgiuenesse of his sinnes and the things that are giuen him of God Math. 13. 13. Iohn 17. 3. Ier. 31. 34. 1 Cor. 2. 12. Hee knowes that Iesus Christ is in him 2 Cor. 13. 5. Secondly In the cause of his knowledge For flesh and blood did not reueale those things vnto him hee came not by them by the vse of naturall meanes but they are wrought in him by the word and Spirit of God Mathew ◅6 17. 1 Iohn 2. 27. and 5 10. 1 Cor. 1. 30. Thirdly In the effects of his knowledge for 1. It breeds in him an vnspeakeable refreshing and gladnesse of heart in Gods presence Psalm 36. 9 10. Psalme 119. 2 It inflames him to a wonderfull loue of the Word of God aboue all earthly things Psalme 119. 97 98. 3 It workes in him an effectuall sauouring and tasting of the goodnesse of spirituall things Rom. 8. 5. 4 It inclines him to a constant obedience and practise of Gods will Prou. 8. 9 17. Iohn 7. 17. Deut. 46. It redresseth his waies Psalme 1◅9 10. 1. Iohn 2. 3. and 3 24. 5 It beares downe pride and conceitednesse and frowardnesse and makes him humble and teachable Prou. 3. 5 6. and 8 13 14. Iames 3. 17. Fourthly In the proprieties of his knowledge for 1 It is infallible his knowledge hath much assurance in many things with strong confidence and resolution at some times especially when hee is before God 1 Thes. 1. 5. 2. It is indelible it cannot be vtterly blotted out it is fast grauen in his heart cōtrary doctrine or persecution cānot raze it out Ierem. 3◅ 34. Ephes. 4. 13. Pro. 4. 5 6. 4. It is sincere for first it inclineth him to giue glory to God and receiue all truth as well as any truth He receiues the doctrine of God though it bee aboue reason against the common opinion of men or crosse his profit or desires or the like Secondly it leades him principally to vnderstand his owne way and guides him to study the things chiefly that concerne his owne reformation and saluation Prou. 14. 8. Col. 3. 16. And thus he differs from wicked men in his knowledge Secondly in his loue to God hee hath these things which no wicked man can attaine to 1. Hee hath a deliberate inward inflamed estimation of God aboue all things accounting his louing kindnesse better then life and the signes of his fauour his greatest ioy Psal. 63. 3 11. 2. He loues and longs for the Lord Iesus Christ with certaine and sincere affection Ephe. 6. 24. 2 Tim. 4. 8. 3. He delights in Gods presence and shewes it by his vnfained loue to his house Psal. 26. 8. and by his heartie griefe for Gods absence Cant. 3. 1. and by his carefulnesse to set the Lord daily before him walking in his sight Psal. 16. 8. 4. He hates sinne heartily because God hates it and he dislikes sinners because they hate God accounting Gods enemies as if they were his owne enemies Psal. 139. 21 22. and 97. 10. 5. He constantly desires to be like God in holinesse being carefull to approue his affection to God by his obedience to his commandements so as it is not grieuous to him to receiue directions but serues God with all his heart being fearefull to displease God in any thing Ioh. 14. 21. 1 Ioh. 5. 3. Deut. 10. 12. and 11. 22. and is more affected with Gods approbation then al the praise of men Rom. 2. 29. 6. Hee is much affected with Gods mercie and the blessings bestowed vpon him which hee thankefully remembers to the praise of Gods free grace Esay 63. 7. Psa. 63. 2 3 4 6 8. and 107. 22. Iob 36. 24. Deut. 16. 2. 7. Hee loues all the godly for this reason chiefely because they are like vnto God in holinesse as being begotten by him 1 Iohn 5. 1. 8. Hee is heartily vexed for any dishonour done to God as for any disgrace offered to himselfe 9. Finally He shewes it in diuers cases that befail him in his course in this life as 1. If he bee put to suffer any thing for Gods sake he endures it with much ioy and patience 1 Thes. 1. 6. Acts 5. 14. Iohn 22. 15 to 19. 2. If at any time hee offend God by his owne faultinesse hee is heartily grieued cast downe and doth constantly desire to forsake any sinne though neuer so pleasing and gainefull vnto him rather then he would displease God Math. 26. 75. 3. In all streights and wants he runnes to God relying vpon God as his defence rocke and refuge in all times of troubles making his moane vnto him and powring out his prayers and complaints before him Psa. 18. 1 2. Thus of his loue to God Thirdly his loue to the godly doth also distinguish him from all the wicked men in the world because here are diuers things to be noted in his affection to them which cannot bee found in wicked men 1. As first he loues the godly aboue all other sorts of men in the world he accounts them as the onely excellent people Psal. 16. 3. 1 Iohn 3. 14. and affects them as if they were his naturall kindred Rom. 12. 9 10. 2. He loues them not for carnall respects but for the graces of God in them for the truths sake and because they are begotten of God 1 Iohn 5. 1. 2 Iohn 1. 2. 3 Iohn 1. 3. He delights in their fellowship and societie in
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
when thou art well Prou. 13. 7. Secondly Shame Be not ashamed of that condition God brings thee into beare thy crosses with spirituall magnanimity account not thy selfe dishonored by Gods hand who doth all for the best 1. Pet. 4. 16. Thirdly Impatience grieue not at Gods works sorrow not after the world Fret not at God or man Refuse not Gods chastening but with patience beare what is laid vpon thee It is the Lord let him do whatsoeuer he will with thee Prou. 3. 11. Fourthly Fainting or discouragement of heart Liue by faith call not Gods loue into question keepe thee in the good way Pro. 24. 10. Fifthly Trust not vpon carnall friends Relye not vpon man but vpon God Trust not in the arme of flesh Prou. 27. 10. Sixthly Too much Carefulnes for the meanes how to get out of affliction Commit thy way to God and put thy trust in him vse all lawfull meanes but distresse not thy heart with bootlesse cares Cast thy care vpon God for he careth for thee Phil. 4. 6. 1 Pet. 5. 7. Seuenthly Sudden feares Be not so amazed with the first tydings or beginnings of any affliction discouer not such want of faith as to be guiltie of those violent passions of feare Gods loue is vnchangeable though heauen and earth should goe together yet God will bee with thee Hee will not leaue thee nor forsake thee Prou. 3. 25. Eighthly and lastly carelesnesse of thy wayes Be not secure in sinning but let thy crosses melt off some of thy drosse and draw thee neere to God Goe not on boldly to sinne without regard if the Lord haue any quarrell against thee humble thy selfe and depart from iniquitie Pro. 14. 16. The things then thou must do on the contrary side are these When thou art in affliction thou must do these things First thou must pray and call vpon the name of the Lord as these expresse Scriptures require Iam. 5. 13. Psal. 50. 15. 1. Cor. 4. 12 13. Secondly thou must beare thy crosses with patience and contentation lam 1. 4. 1. Pet. 3. 15. Esay 5. Phil. 4. 5 6. 2. Cor. 6. 8. Pro. 12. 9. Thirdly thou must labour for wisedome to know how to carry thy selfe discreetly and to vse all good meanes for thy deliuerance Iam. 1. 5. Fourthly thou must be sure to shew thy trust in God and cast thy burthen on the Lord Iam. 5. 7 8. Nahum 1. 7. Psal. 27. vlt. 37. 7. 55. 22. Fiftly thou must shew thy obedience to God that thou dost 1. If thou submit thy selfe to Gods will Heb. 5. 8. 2. If thou iudge thy selfe and acknowledge thy sins to God Hosh. 5. vlt. Iob 36. 8 9. 3. If thou be constant in the good wayes of godlinesse Psal. 37. â—…4 4. If thou learne more righteousnesse and art made by thy crosses to do holy duties with better affections Esay 26. 10. FINIS An Aduertisement to the READER REligious Reader be pleased to take notice of the purpose and intention of the reuerend Author of these Treatises which he hath more fully expressed in the beginning of this Booke and in the sixt page directeth to the vse of his Treatise of the Principles of Religion a Worke well approoued and acceptable with good men Which Booke should in order follow next after the Rules of a holy Life But the Authors purpose hath beene hitherto disappointed by reason the right of Printing these Treatises did belong to seuerall men Which inconuenience is now prouided for all the whole sixe Treatises being to be had entire in one Volume if thou be not wanting to thy selfe Thine in the Lord Adoniram Bifield THE PRINCIPLES OR THE PATERNE OF wholesome Words Containing a Collection of such Truths as are of necessity to be beleeued vnto Saluation separated out of the Body of all THEOLOGIE Made euident by infallible and plaine proofes of Scriptures And withall The seuerall vses such Principles should be put to are abundantly shewed A proiect much desired and of singular vse for all sorts of Christians By N. BIFIELD late Preacher of Gods Word at Isleworth in MIDDLESEX The fourth Edition corrected and amended LONDON Printed by Iohn Legatt for Robert Allot at the signe of the Beare in Pauls Church-yard 1630. This is the Title of the Treatise mentioned in the Aduertisement The Treatise it selfe ought to follow in this place THE CVRE OF THE FEARE OF DEATH Shewing the course Christians may take to bee deliuered from those Feares about Death which are found in the hearts of the most A Treatise of singular vse for all sorts By N. BIFIELD late Preacher of Gods Word at isleworth in MIDDLESEX HEB. 2. 15. He died that he might deliuer them who through the feare of death were all their life time subiect to bondage LONDON Printed by Iohn Legatt and are to bee sold by P. Stophens and C. Meredith at the golden Lyon in Pauls Church-yard 1630. TO THE RIGHT Honorable and Noble Lady the Lady Anne Harrington Grace and comfort from God the Father and the Lord Iesus Christ be multiplied MADAM VVHen I had seriously bethought my selfe in what Doctrine especially to imploy my Ministerie in the place in which the Lord had by so strong and strange a prouidence settled mee Amongst other things I was vehemently inclined to study the Cure of the Feare of Death both because it may be vsually obserued that the most men are in bondage by reason of these Feares as also because I am assured that our liues will become more sweet yea and more holy too when the feare of death is remooued And the rather was I incited hereunto because I haue obserued some defect about this Point in the most that haue written about Death I am not ignorant of the censure which many may giue of this proiect as accounting it an impossible thing to bee effected but my trust is that godly and discreete Christians will restraine censure when they haue throughly viewed my reasons My vnfained desire to doe seruice vnto Gods Church in relieuing such Christians herein as are not furnished with better helpes hath emboldened me to offer this Treatise also to the publike view I haue presumed in your Honors absence to thrust forth this Treatise vnder the protection of your Honors name and withall I desire heartily to testifie my thankefulnes for the many fauors shewed vnto me mine while your Honor was pleased to be my hearer I should also much reioyce if my testim my concerning the singular graces God hath bestowed vpon you the many good workes in which you haue abounded in the places of your abode might adde any thing either vnto your Honours prayses in the Churches of Christ or vnto the establishment of the comfort of your owne heart in God and his Sonne Iesus Christ. I haue not made choyse of your Honour in this Dedication for any speciall fitnesse in this Treatise for your Honours condition in respect of your
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
ordinary death but for vs to bee affrighted with death that see thousands die at our right hand and ten thousand at our left and that daily is an inexcusable distemper The gate of Death is continually open and wee see a prease of people that daily throng into it 11. When Moses had cast downe his Rod it turned into a Serpent and the Text noting Moses weakenesse saith He fled from it But the Lord commanded him to take it by the Taile and behold it became a Rod againe Euen so death at the first sight is terrible like a new-made Serpent and the godly themselues through inconsideration flye from it but if at Gods commandement without feare they would lay hold vpon this seeming Serpent it will be turned into a Rod againe yea into a golden Scepter in our hands made much better by the change Neither doe we reade that euer at any time after Moses had any feare of this Serpent when he had once known the experience of it And haue we offen by the eyes of faith seene the experience of this great work of God and shall we still be running away 12. It is said Rom. 8. 12. that all creatures groane wayting for the libertie of the sonnes of God and shall wee bee worse then bruit beasts Doth the whole frame of nature as it were call for this time of change and shall man be so stupid or carried with such senslesse feares as to shun his owne felicity 13. Consider whether it bee more commodious for vs that Death come to vs or that we go to Death For one thing is certaine it is vaine to shunne that which cannot bee auoided For it is appointed vnto all men once to die Heb. 9. 27. What man is hee that liueth and shall not see death Psal. 89. 48. Death is the way of all flesh Iosh. 24. Now this being granted let vs consider of it Death is like an armed man with whom we must once fight Now if we be aduised and will goe to Death we must get on our armour beforehand and so the encounter will be without danger to vs because the weapons of our warfare are mighty through God we are assured of victory through Iesus Christ. On the other side to tarry till Death come vnto vs is as if a man that knowes he must fight with a sore aduersary would through slothfulnesse goe vp and downe vnarmed till he fall into the hands of his enemy and must then fight with him at such disaduantage 14. It is most vncomely to feare that which is both common and certaine Death of all afflictions is most common For from other afflictions it is possible some might bee free but from death can no man be deliuered and God of purpose hath made that most common which is most grieuous that thereby he might abate the terrour of it It is monstrous foolishnes to striue in vaine to auoid that which neuer man could escape And to teach men their vnauoydable mortality the Lord clothed our first Parents with the skinnes of dead beasts and feeds vs with dead flesh that as often as wee eate of slaine beasts we might remember our owne end and shall we be euer learning and neuer come to the knowledge of this truth Is this such a lesson as cannot be learned Shall we be so stupid as daily to passe by the graues of the dead and heare their knels and yet be vntaught and vnarmed 15. Lastly shall we be afraid of such an enemie as hath beene ouercome hand to hand and beaten by Christ and thousands of the Saints especially if wee consider the assurance wee haue of victory In this combate euery Christian may triumph before the victory 〈◊〉 Corinth 15. 55. And thus much of the two first points CHAP. IIII. Shewing that a Christian is many wayes happy in death NOw I come to the third point which is the maine thing here intended and that is the meanes how we may be cured of the feare of Death and in this we had need all to attend with great carefulnesse The disease is stubburne and men are sluggish and extremely loth to be at the trouble of the cure and Satan by all meanes would keepe vs from remembring our latter end the world affoords daily distractions to plucke vs away from the schoole of Christ herein and our owne hearts are deceitfull and our natures apt to be weary of the doctrine before wee put in practice any of the directions and we are apt to a thousand conceits that it is either vnpossible or vnnecessary to attend this doctrine or the like Yea it may be it will fare with many of vs as it doth with those that are troubled with the raging paine of the teeth their paine will cease when the Barber comes to pull out the tooth so it may be you may finde this deceit in your hearts that you will not feel the feare of death till the discourse of the medicine be ouer and so let it be as water spilt on the ground But let vs all awake and in the power and strength of Christ that died to deliuer vs from the feare of death let vs lay all the plaisters close to the sore and keepe them at it till it bee throughly whole There be two wayes then of curing this feare of Death The one is by contemplation The other is by practiâ—… There be some things if we did chuse them out soundly to thinke of them would heale vs wonderfully There be some things also to bee done by vs to make the câ—…re perfect If contemplation be not auaileable then practice will without faile finish the cure The contemplations are of two sorts For either they are such meditations as breed desire of Death by way of motiue or they are such as remoue the obiections which cause in mans mind the feare of Death For the first there bee two things which if they be soundly thought on will worke a strange alteration in our hearts The one is the happinesse wee haue by death The other is the miseries we are in by life Can any man be afraid to bee happy If our heads and hearts were filled with arguments that shew vs our happines by death we would not be so senslesse as to tremble at the thought of dying Our happinesse in death may bee set out in many particulars and illustrated by many similitudes full of life and vertue to heale this disease of feare 1. Death makes an end of all the tempests and continuall stormes with which our life is tossed it is the Hauen and Port of rest and are we so mad as to desire the continuance of such dangerous tempests rather then to be in the Hauen whither our iourney tends 2. Death is a sleepe For so the dead are said to to be asleepe 1 Thess. 4. 14. Looke what a bed of rest and sleepe is to the weary labourer such is Death to
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
to passe through the gate of death to attaine such a life What Prince would liue vncrowned if hee could helpe it and might possesse it without wrong or danger and what great heire would be grieued at the tydings that all his lands were fallen vnto him CHAP. VII The miseries of a Christian in respect of God in this life THus of what hee wants in this life Secondly he ought to be as much troubled to think what hee hath and cannot auoide while he liâ—…es and thus his life is distressed and made vnlouely either if he respect God or the euill angels or the world or himselfe For first if he respect God there are two things should marre the taste of life and make it out of liking The first is the danger of displeasing of God who would liue to offend God or grieue his H. Spirit or any way to make hiâ—… angry Thâ—…gh this reason will mooue little in the hearts of wicked men yet it is of singular force in the heart of an humble Christian who as he accounts Gods louing kindnesse better then life so he findes nothing more bitter then that he should displease God that God I say who is so great in maiestie and hath shewed himselfe so abounâ—…nt in mercy to him It would lie as an heauy load vpon our hearts to 〈◊〉 of the displeasing of our best friend specially if hee were a 〈◊〉 person or a Prince How much more should wee desiâ—… to bee 〈◊〉 of thaâ—… condition 〈◊〉 〈◊〉 〈◊〉 may displease our good God and to be there where wee are sure neuer to anger him more Thâ—… second thing â—…hat should 〈◊〉 looke with 〈◊〉 〈◊〉 vpon life 〈◊〉 〈◊〉 God â—…oth conâ—…ally 〈◊〉 〈◊〉 the things of this life The Lord doth of purpose so watch vs that when hee sees vs settle any contentment in life he drops in some thing that makes all extremely bitter And those correctioÌ„s of God should be the more noted if we consider but diuers aggrauations about them as 1. That God will correct euery sonne whom he loueth none can escape Heb. 12. 7. 2. That a man is vsually most opposed and crossed in that â—…ee loues best 3. That a man shall euer want what he wisheth euen in such things as other men doe not wâ—… There is a secret vexatioÌ„ cleaues vnto mans estate that their hearts runne vpon such thingâ—… which cannot be had but in the callings of other men The countryman praiseth the Citizens life and the Citizen is full of the praises of the Countrey and so is there in all men a liking of the callings of other men with a dislike of their owne Eccles. 6. 4. That there is no discharge in that warre but that a man must euery day looke for crosses Euery day hath his griefe Eccles. 8. 8. Luke 9. 24. Maâ—… 6. vlt. 5. That God will not lâ—…t vs know the times of our corrections but executeth them according to the vnchangeable purpose of his owne counsell so as they come vpon vs as a snare vpâ—…n a bird For this reason Salomon saith That the misery of man is great vpon him because there is 〈◊〉 time for euery purpose which cannot be auoided nor can man know before haâ—…d that which shall bee for who can tell him when it shall bee Eccles. 8. 6 7 8. and 9. 12. 6. That no man knoweth either loue or hatred by all that is before him A godly man can haue no such blessings outwardly but a wicked man may haue them in as great abundance as hee nor doth there any misery fall vpon the wicked in outward crosses but the like may beâ—…all the godly All things come alike to all there is one euent to the righteous and to the wicked to the cleane and vncleanâ—… to him that sweâ—…eth and to him that 〈◊〉 an â—…ath as is the good so is the 〈◊〉 This saith Salomon is an euill among all things that â—…e done vnder the Sunne that there is one â—…uent vnto all Eccles. 9. 1 〈◊〉 〈◊〉 7. This bitternesse is increased because God will not dispose of things according to the meanes or likelihoods of mans estate The race is not to the swiâ—… nor the battell to the strong nor yet brâ—…ad to the wise nor riches to men of vnderstanding nor yet â—…our to men of skill but time and chance hapneth to them all Eccles. 9. 11. 8. That besides the present miseries there are many miseries to come so as it is an argument to proue the happines of the dead that they are Esayâ—…57 â—…57 1 2. Which should likewise mooue vs to loue life the lesse because we know not what fearefull alterations may come either in our outward estate 〈◊〉 〈◊〉 〈◊〉 ters of Religion What 〈◊〉 were we in if war should come vpon vs with all the desolationâ—… and terrors that accompany it What if the 〈◊〉 should come againe or wee be lâ—…t in the hands of the violent or God fight against our estates by 〈◊〉 or inundations or the like Who can tell what fearefull alterations may beeâ—…in Religion And is it noâ—… best to bee in heauen and then are we safe Besides the miseries may fall vpon our owne bodies or our children or friends c. And these things should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life as we â—…espect God CHAP. VIII The miseries of life in respect of euill angels NOw secondly let vs turne our eyes to the euill angels and then these things may affright vs. 1. That they are euery where vp and downe the world in the earth ayre seas no place free Those fiery serpents are euery where in the wildernesse of the world Wee lead our liues here in the midst of innumerable dragons yea they are in the most heauenly places in this life the Church is not free from them A man can stand no where before the Lord but one diuell or other is at his right hand Eph. 2. 2. and 6. 12. Zac. 3. 1. Iob 1. And sure it should make vs like the place the worse where such foule spirits are the earth is a kind of hell in that very respect Secondly it should more trouble vs that we must of necessity enter into the Conflict with the diuels and their temptations and to bee buffeted and gored by them A man that knew he must goe into the field to answer a challenge will be at no great rest in himselfe But alas it is more easie a thousand fold to wrestâ—… with flesh and blood then with these Principalities and Powers and spirituall wickednesses and great Rulers of the world Ephes. 6. 12. Thirdly besides it addes vnto the distresse of life to consider of the subtiltie and cruelty of these diuels who are therefore like the crooked Serpent and Leuiathan and Dragons and roaring Lyons seeking whom they may deuoâ—…re Though these things will little moue the hearts of wicked men yet vnto the godly minde the temptations of life are a grieuous burthen Thus much of euill angels CHAP.
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
and affections yea our very consciences are still impure within vs there is no good nature in vs in any one faculty of our soules but there is a miserable mixture of vile infection Secondly this is the worses because this is incurable There lieth vpon vs a very 〈◊〉 of sinning wee cannot but offend Of the flesh it is well said I can neither liue with theâ—… nor without thee The flesh is an inseperable ill companion of our liâ—… wee can go 〈◊〉 〈◊〉 to 〈◊〉 it c. Thirdly if wee consider but some of the effects of this corruption in 〈◊〉 as 1. The eiuill warre it causeth in our soules there is no businesse can bee dispatched that concernes our happinesse without a mutiny in our owne hearts The flesh is a domesticall Rebel that daily lusts against the Spirit as the Spirit hath reason to lust against the flesh Galatians 5. 17. 2. Secondly the insufficiency it â—…eeds in vs for our callings The greatest Apostle must in this respect cry out Who is sufficient for these things Though Gods worâ—…e be all faire worke yet we see that euery man is extremely burthened with the defects and mistakings and insufficiencies which befall him in his course of life 2. It works a perpetuall madnesse in the heart of a man in some respects worse then that of some lunatickes For they are mad at some times of the yeere onely or chiefly but man is seldome or neuer free from this inward madnes of heart Salomon saith The heart of the sonnes of men is full of euill and madnesse is in their hearts while they liue and after thnt they goe to the dead Now this madnesse appeares in this that men can neuer bring their hearts to a settled contentment in the things they enioy but death coms in vpon them before they know how to improue the ioy of their hearts in the blessings they enioy whether temporall or spirituall This vile corruption of nature diffuseth gall into all that a man possesseth so as it marreth the taste of euery thing 4. It fils our hearts and liues with innumerable euils it ingenders and breeds infinitely swarmes of euill thoughts and desires and abundance of sinnes in mens liues and conuersations so as godly Dauid cries out Innumerable euils haue compassed me about and I am not able to looke vp They were more then the haires of his head therefore his heart failed him Psal. 40. 12. 5. It is continualy madnes to beâ—…ray vs to Satan and the world in all the occasions of our life 6. It will play the Tyrant if it get any head and leade vs captiâ—…e and giue wretched lawes to the members yea euery sinne which is the brat bred of this corruption is like a fury to fright and amaze vs there is a very race of diuels bred in vs when Satan and the flesh ingender together in vs. 2. And as wee are thus miserable in respect of the remainders of corruption so are we in respect of the remainders of the punishment of sinne vpon our spirits Our hearts were neuer fully free since the first transgrssion our minds are yet full of darkenesse that eueÌ„ godly men do seriously cry out They are but as beasts they haue not the vnderstanding of men in them And in many passages of life they carrie themselues like beasts Psalme 32. 9. Eccles. 3. 18. The ioyes of Gods presence are for the greatest part kept from vs our consciences are still but in a kind of prison when they goe to the sâ—…at of iudgement to giue sentence in any cause they come forth with fetters on their legs as prisoners themselues besides the many personall scourges light vpon our soules in this life 3. Lastly the very condition of our bodies should not bee ouerpleasing to vs our deformities and infirmities the dangers of further diseases should tire vs out and make vs account it no louely thing to be present in the body while wee are absent from the Lord. And thus of the miseries of our liues also Now it remaines that I should proceed to the second sort of contemplations that is those that are remoouals namely such meditations as take off the obiections which are in the hearts of men CHAP. XII Comforts against the paine of Death THere are in the minds of all men certaine Obiections which if they could be remoued this feare of Death would bee stocked vp by the very rootes I will instance in some of the chiefe of them and set downe the answers to them Some men say they should not be afraid of death considering the gaine of it and the happinesse after death but that they are afraide of the paine of dying It is the difficulty of the passage troubles them For answer hereunto diuers things would be considered of to shew men the folly of this feare First thou likest not death because of the paine of it Why there is paine in the curing of a wound yet men will endure it And shall death doe so great a cure as to make thee whole of all thy wounds and diseases and art thou so loth to come to the Cure Secondly there is difficulty in getting into an Hauen Hadst thou rather bee in the tempest still then put into the hauen Thirdly thou likest not death thou sayest for the paine of it Why then likest thou life which puts thee to worse paine Men obiect not at the paines of life which they endure without death There is almost no man but he hath endured worse paines in life then he can endure in death and yet we are content to loue life still Yea such is our folly that whereas in some pains of life we call for death to come to our succours yet when wee are well againe we loue life and loath death Fourthly we are are manifestly mistaken concerning death for the last gaspe is not death To liue is to dye for how much wee liue so much we die euery step of life is a step of death He that hath liued halfe his dayes is dead the halfe of himselfe Death gets first our infancie then our youth and so forwards All that thou hast liued is dead Fiftly it is further euident that in death there is no paine it is our life that goeth out with paine Wee deale herein as if a man after sicknesse should accuse his health of the last paines What is it to be dead but not to be in the world And it is any paine to bee out of the world Were wee in any paine before we were borne Why then accuse we death for the paines our life giues vs at the parting Is not sleepe a remembrance of death Sixthly if our comming into the world be with teares is it any wonder if our going out be so too Seuenthly besides it is euident that wee make the passage more difficult by bringing vnto death a troubled and irresolute minde It is long of our selues
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
mournest because thou canst not liue an hundred yeeres hence 7. Thou hast no power of the morrow to make it happy to thee If thou die young thou art like one that hath lost a Die with which he might as well haue lost as wonne 8. Consider the proportion of time thou desirest to thy selfe reckon what will bee spent in sleepe care disgrace sickenesse trouble wearinesse emptinesse feare and vnto all this adde sinne and then thinke how smal a portion is left of this time and how small good it will doe thee What can that aduantage thee with such mixtures of euill It is certaine to liue long is but to be long troubled and to die quickly is quickly to be at rest 9. Lastly if there were nothing else to be said yet this may suffice that there is no comparison betweene time and eternity What is that space of time to eternity If thou loue life why doest thou not loue eternall life as was said before CHAP. XV. Of them that would liue to doe good BVt I would liue long to doe good and to doe God seruice and to benefit others by mine example Sol. First search thine owne heart it may be this pretence of doing good to others is pleaded onely because thou wouldest further thine owne good Thou wouldst not seeke the publike but to finde thine owne particular 2. God that set thee to do his worke knowes how long it is fit for thee to be at the same hee knowes how to make vse of the labors of his workmen He will not call thee from thy work till it bee prouided to dispatch his businesse without thee 3. It may be if thou be long at thy worke thou wouldst marre all thy last workes would not bee so good as thy first it is best to giue ouer while thou doest wâ—…ll c. 4. If God will pay thee as much for halfe a day as for the whole art thou not so much the more to praise him 5. It is true that the best comfort of our life here is a religious conuersation but thy Religion is not hindered by going to heauen but perfected There is no comparison betweene thy goodnesse on earth and that in heauen For though thou mayest doe much good here yet it is certaine thou doest much euill heere too 6. Whereas thou perswadest thy selfe that by example thou maiest mend others thou art much mistaken A thousand men may sooner catch the plague in an infected Towne then one be healed It is but to tempt God to desire continuance in this infectious world longer then our time for the best way is to get farre from the contagion Iâ—… diuers fresh waters fal into the sea what doth that to take away the saltnesse of the sea No more can two or three Lots reforme a world of Sodomites CHAP. XVI Why men may not make away themselues to be rid of the miseries of life Ob. 5. BVt then it seemes by this that it were a mans best course to take away life seeing so much euill is in life and so much good to bee had in death Sol. 1. I thinke the most of vs may bee trusted of that danger For though the soule aspire to the good to come yet the body tends vnto the earth and like an heauie clog weighs men downewards 2. That is not the course we must cast the world out of our hearts not cast our selues out of the world It is both vnseemely and extremely vnlawfull It is vnseemely for it is true we ought willingly to depart out of this world but it is monstrous base like cowards to runne away out of the battell Thou art Gods souldier and appointed to thy standing and it is a miserable shame to runne out of thy place When Christ the great Captaine sounds a retrait then it is honorable for thee to giue place Besides thou art Gods tenant and doest hold thy selfe as a tenant at will the Landlord may take it from thee but thou canst not without disgrace surrender at thy pleasure and it is extreâ—…me slothfulnesse to hate life onely for the toyles that are in it Secondly and as it is vnseemely so it is vnlawfull yea damnable It is vnlawfull for the souldier that runnes away from his Captaine offends highly so doth the Christian that makes away himselfe and therefore the commandement is not onely Thou shalt not kill other men but generally Thou shalt not kill meaning neither thy selfe nor other men Besides wee haue no example in Scripture of any that did so but such as were notorious wicked men as Saâ—…l Achitophel Iudas and the like Yea it is damnable for hee that leaueth his worke before God calls him loseth it and besides incurres eternall death As the souldier that runneth away dyeth for it when he is taken so the Christian that murdereth himselfe perisheth I say that murdereth himselfe being himselfe CHAP. XVII Why we should not bee troubled to part with our friends MIght some other say I could more willingly dye but mee thinkes it is grieuous vnto mee to part with friends and acquaintance I cannot willingly goe from my kindâ—…ed and my familiars life is sweete in respect of their presence and loue and societie Sol. It is true that vnto some mindes this is the greatest contentment of life of any thing but yet many things must bee considered For First amongst an 100. men scarce one can by good reason pleade that I meane cannot say that hee hath so much as one sound friend in the whole world worthy to be reckoned as the stay of his life Secondly those that can plead felicitie in their friends yet what is it one pleasing dreame hath more in it then a moneths contentment which can bee reaped from thy friends Alas it is not the thousandth part of thy life which is satisfied with delight from them 3. Thou sâ—…st thy friendâ—… drop away from thee from day to day for either they dye or they are so farre remooâ—…d from thee that they are as it wâ—…e dead to thee and sith they are gone who would not long to go after them 4. The friends that are left are not sure to thee men are mutable as well as mortall they may turne tâ—… be thy foes that now are dearest vnto thee or if they fall not into tearmes of flat enmitie they 〈◊〉 grow full and weaâ—…e of thee and so carelesse of thee 5. If none of these would satisfie thee yet what are thy friends on earth to thy friends thou shalt finde in heauen This is an answer beyond all exception 6. Lastly by death thou doest not lose thy friends neither for thou shalt finde them and enioy them in another world to all eternity and therefore thou hast no reason forthy friends sake to be loth to dye 7. But might some one say All my griefe is to part with my wife and children and to leaue them especially in an vnsettled estate 1. Hast
thou forgotten the consolation that saith God will bee a father to the fatherlesse and a Iudge and a Protector of the widowes cause Hee will releeue both the fatherlesse and the widow as many Scriptures doe assure vs Psal. 146. 9. and 68. 6. Proâ—… 15. 25. 2. Thou leauest them but for a time God wil restore them to thee againe in a better world 3. Thou gainest the presence of God and his eternall coniunction who will be more to thee then many thousand wiues or children could be He can be hurt by the losse of no company that findeth God in Heauen CHAP. XVIII Why we should not be sorry to leaue the pleasures of life BVt might some other say My heart is sorely vexed because in death I must part with the pleasures of life There are many things might quiet mens mindes in respect of this obiection For thy pleasures are either sinfull pleasures or 〈◊〉 pleasures if they bee 〈◊〉 〈◊〉 â—…west thy hatred of God by louing them and heapest vp wrath vpon thinâ—… owne soule by liuing in them But say thy pleasures be lawfull in themselues yet consider First that the paines of thy life are and will be greater both for number and continuance then thy pleasures can be No pleasure at once euer lasted so long as the fit of an Ague 2. Thou forgettest what end they may haue For thy pleasures may goe out with gall For either shame or losse or euill sicknesse may fall vpon thee or if not yet thine owne heart will loath them as they are vanity so they will proue vexation of spirit Thou will bee extremely tyred with them 3. Thou art far from giuing thy life for Christ that wilt not forgoe the superfluity of life for him 4. That in thy delights thou shewest the greatest weakenesse so as thou maist say of Laughter Thou art mad Eccles. 2. 2. 5. That death doth not spoile thee of pleasures for it bringeth thee to the pleasures that are at Gods right hand for euermore Psa. 16. vlt. CHAP. XIX Why wee should not be loth to leaue the honours of the world 9. IF any other obiect the lothnesse to leaue his honours or high place in the world I may answer diuers things 1. Why shouldest thou bee so in loue with the honours of this world if thou but consider how small the preferment is or can be â—…e whole earth is but as â—…e 〈◊〉 point and â—…nter in comparison with the circumference of the whole world besides 1. Now in true iudgement it is almost impossible to discern how a man should rise higher in a Center If thou hadst all the earth thou wert no more exalted then to the possession of a full point a little spot in comparison therfore how extremely vaine is thy nature to be affected with the possession of lesse then the thousand thousandth part of a little spot or point 2. Consider seriously the thraldome which thy preferment brings thee vnto Thou canst not liue free but still thou art fettered with the cares and feares and griefes that attend thy greatnesse There is little difference betweene thee and a prisoner saue that the prisoner hath his fetters of Iron and thine are of Gold and that his fetters binde his body and thine thy minde He weares his fetters on his legs and thou thine on thine head and in this thou art one way lesse contented then some prisoners for they can sing for ioy of heart when thou art deiected with the cares and griefes of thy minde If thou hadst a Crowne it were but a Crowne of thornes in respect of the cares it would put thee to c. 3. Say thou shouldst get neuer so high thou canst not protect thy selfe from the miseries of thy condition nor preserue thy selfe in any certainty from the losse of all â—…hou enioyest If thou wert as high as the top of the Alpes thou canst not gâ—…t such a place but the clouds winds stormes and terrible lightnings may find thâ—…e out so as thou wouldest account the lower ground to bee the safer place Thou standest as a man on the top of a pinacle thou canst not know how soone thou maiest tumble downe and that fearefully 4. If thou shouldest be sure to enioy the greatnesse of place in the world yet thou art not sure to preserue thine honour for either it may bee blemished with vniust aspersions or else some fault of thine owne may marre all thy prayses For as a dead Flye may marre a whole Boxe of Oyntment so may one sinne thy glory Eccl. 10. 1. 5. Thou losest no honour by dying for there are Crownes of Glory in Heauen such as shall neuer wither nor bee corrupted such as can neuer bee held with care or enuy nor lost with infamie CHAP. XX. Why it should not trouble vs to part with riches 10. IF thou bee infected with the loue of riches and that thou art loth to dye because thou wouldest not be taken from thy estate and outward possessions then attend vnto these considerations 1. Thou camest naked into the world and why should it grieue thee to goe naked out of the world 2. Thou art but a Steward of what thou possessest and therefore why should it grieue thee to leaue what thou hast employed to the disposing of thy master 3. Thou hast tried by experience found hitherto that contentment of heart is not found or had by abundance of outward things If thou hadst all the pearls of the East and wert master of all the mines of the West yet will not thy heart bee filled with good by heaping vp of riches thou dost but heape vp vnquietnesse 4. Riches haue wings thou maist liue to lose all by fire or water or theeues or suretiship or iniustice or vnthrifty children or the like 5. They are riches of iniquitie There is a snare in riches nets in possessions thy gold and siluer is limed vp or poysoned It is wonderfull hard and in respect of men impossible for thee to be a rich man but thou wilt be a sinfull man especially if thy heart be growne to loue money and haste to be rich 6. Thou must leaue them onâ—… therefore why not now Thou canst not enioy them euer and therefore why shouldest thou trouble thy heart about them 7. By death thou makest exchange of them for better riches and shalt be possessed of a more euduring substance Thou shalt enioy the vnsearchable riches of Christ thou canst neuer be fully rich till thou get to heauen Might some one say I should not 〈◊〉 dâ—…ath were it not that I know not what kinde of death I shall dye I may dye suddenly or by the hands of the violent or without the presence or assistance of my friends or the like 1. Sith wee must dye it is the lesser matter what kind of death wee dye wee should not so much
receiue vs into euerlasting habitations Luk. 16. An vnprofitable life is attended with a seruile feare of death 6. It would master this feare but to force our selues to a frequent meditation of death To learne to dye daily will lessen yea remooue the feare of dying Oh this remembring of our latter end and learning to number our daies is an admirable rule of practice It is the forgetfulnesse of death that makes life sinfull and death terrible Deu. 32. 29. Psa. 90. 12. And wee should begin this exercise of meditation betimes Remember thy Creator in the dayes of thy youth Eccles. 12. 1. This is that is called for when our Sauiour Christ requires vs and all men so to watch and here in lay the praise of the fiue wise Virgins Matth. 25. 3. Thus Iâ—…b will waite till the time of his change come Iob 14. 14. And of purpose hath the Lord left the last day vncertaine that we might euery day prepare It were an admirable method if we could make euery day a life to begin and end as the day begins and ends 7. Lastly because yet we may find this feare cumbersome and our natures extremely deceitful there is one thing left which can neuer faile to preuaile as farre as it is fit for vs and that is hearty prayer to God for this very thing Thus Dauid prayes Psal. 39. 4. and Moses Psal. 90. 13. and Simeon Luke 2. 19. And in as much as Christ dyed for this end to deliuer vs from this feare wee may sue out the priuiledge and by prayer striue with God to get it framed in vs. It is a suite God will not deny them that aske in the name of Christ because it is a thing that Christ especially aimed at in his owne death To conclude then wee haue prooued that it is possible to be had and most vncomely to want it and likewise the way hath beene shewed how both by meditation and practice this Cure may be effected If then it be not wrought in any of vs we may here finde out the cause in our selues For if wee would hereby be soundly aduised and ruled we might attaine to it all the dayes of our life to sing with the Saints that triumphant Song mentioned both in the Old and New Testament Oh death where is thy sting O hell where is thy victory so as we are now the conquerors through him that loued vs and gaue himselfe to death for vs euen Iesus Christ the righteous to whom with the Father and the holy Ghost bee all praise in the Churches throughout all ages for euer AMEN FINIS The Contents of this Treatise 2. The contents of the second booke 3. The Contents of the third booke 4. The Contents of the fourth booke 5 The contents of the fift booke * Touching tâ—… Treatise of the Principles reade the Aduertisement printed at the end of the Rules of Life pag 640. 6 The contents of the last booke Whom these Treatises concerne 〈◊〉 to the sâ—…y of tâ—…se 〈◊〉 Generall directions by way of preparation 2 3 4. Note The course to be rid of sinne Motiues 3 Things he must be resolued of in his iudgement 1 2 3 If we do 4 things wee are râ—…d of the danger of all sins past 1 Make a Catalogue of thy sins How our sins are innumerable Look to a things The proof 2 Secondly thou must confesse thy sinnes particularly in the best words thou canst Note The proofes 3. Thirdly thou must seek godly sorrow not giue outr till thou feele thy heart melt within thee How it may bee attained 4. Fourthlâ—… thou must thâ—… lay hâ—…ld vpon the promises distinctly 〈◊〉 Sorts of promises How this may bee done Note 1. A taste of the 〈◊〉 hapâ—…e of sâ—…ch as haue 〈◊〉 〈◊〉 â—…arte 2. 3. 4. 5. How thâ—…se promises are to bee vsâ—…d How wee may know whether our confession bee tighâ—… 1. 2. 3. 4. Note this well 〈◊〉 〈◊〉 5. This direction concernâ—…s three sortâ—… of men Other vsâ—…s of the Catalogue Tâ—…e misery of such as will not bâ—… 〈◊〉 to 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 thâ—…ir 〈◊〉 1. 2. 3. 4. The first sâ—…rt of sin Originall sinne Ignorance Procrastination Vainglory Security Incorrigiblenesse Carnall feares Hypocrisâ—…e Selfe-loue Luke warmnesse Vnchearefulnesse Inconsideration Inconstancy 1. Naturall Atheisme 2. Epicurisme 3. Defects 4. 〈◊〉 of our affections 5. 4 Sorts of pride 6. How many waies men sin against Gods mercy 7. 8. 9. 10. Offences against the fâ—…re of God 11. Offences against the trust in God 12 1. Not worshipping The aggrauations 2 Will worship The aggrauations 3. Idoll worshipping Sins in any part of Gods worship 1. Sinnes in hearing 2. Sinnes in Prayâ—…r 3. Sins abouâ—… the Sacraments of â—…he Lordâ—… Supper 4. About swearing More secret offâ—…nces against the Sabbath The open breaches Note The sins 1. Of wiues 2. Of husbands 3. Of children The aggrauations 4. Of Parents 5. Of seruants The aggrauations 6. Of Masters 1. Of subiects 2. Of Magistrates 1. Of hearers 2. Of Ministers 1 By omissi on The aggrauations 2. By commission 1. Enuie 2. Anger 3. Hatred 4. Worldly sorrow Sinnes externall 1. In gesture 2. In words The aggrauations 3. In wâ—…rks Sinnes against the body Sinnes against the soule The means of vncleannesse 1. In witnesse bearing 2. Lying The aggrauations 3. Slandering The aggrauations 4 Censuring 5. Vainglory 6. Flaterie 〈◊〉 Sins against Christ. 2. Sinnes against repentance The aggrauations 3. Sinnes against Faith The aggraâ—…ations 4. Against the graces of the Spiriâ—… Two Catalogues of signes The shorter Catalogue handled in this Chapter 1 He auâ—…ides the company of the wicked 〈◊〉 Hee is sâ—…rrowfull for his sin 〈◊〉 Hee is â—…hroughly reformed â—…n his con â—…ersation 4 He maketh conscience of lesser â—…ns as well as greater 5 Hee loues preaching 6 He esteemes the goâ—… aboue all men 7 He is carefull of the sancti fication of the Sabbath 8 He is not in loue with the world 9. He loues his enemies 10. He is constant in good courses though opposed 11. He serues God in his family The occasion of this Treatise The signes refâ—…rred to six heads The infallibility of the signes 3. Wâ—…ies to find out the signes of a godâ—…y man in Scripture â—…6 Signes of true humiliation 1. Hee sees his sinnes 2. He feares Gods displeasure 3. He trusts not vpon the merits of his own workes 4. Hemours For all sorts of sins For sin as it is sinne As much as for crosses 5. And for the sinnes of others 6. And for spirituall iudgemeÌ„ts 7. And is moued 8 And â—…ee is eased onely by spirituall meanes 9 And is carefull to learne how to be saued 10 And is fearefull of being deceiued 11 And earnestly desires to lead an holy life 12 And trusts vpon Gods mercy in his griefe 13 And is in loue with God if he heare his praiers 14 And daily iudgeth himselfe for his sinne 15 And prayers in the holy Ghost 16 Desiring to be rid of
loue 15 He must couet the best gifts 16. He must often humble his soule be fore God 17 He must watch for the oppor tunities of wâ—…-doing 18 Hee must be 〈◊〉 of sanctifying the Sâ—…bbath 19. Hee must often thinke of â—…he example of the godly that haâ—…e excâ—…lled 20. He must daily seek 〈◊〉 way of God He must â—…oide 1. Carelesnessâ—… Rashnes 3. Carnall confidence 4. Hast to be rich 5. Distrustfull 〈◊〉 6 Adding to or ta king from the Word of God 7 Coâ—…teÌ„p of reproof 8. Beholding vanity 9. The be ginning of sinne There are 5 things to be still remembred which concerne the manner of wel-doing Zeale with continual willingnes and feruen cie 1. Sinceritie which hath in it fiue things 1 Truth 2 Respect to al Gods commandements 3 Right end 4. Obedience with out expostulation 5. Obedience in all places The third thing required in the maner of well-doing is constancie And hee is constant that doth good duties 〈◊〉 Without discouragement 3. Notwithstanding impediments 4 Without wauering 5. Without declining 4. Feare Simplicitie which is 1 To rest vpon the Word for the formes of holines and happines 2 To bee harmelesse 3 To bee simple concerning euill 4 To loue goodnesse for it selfe 5. To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Feare God and not enuie the wicked The sixth is circumspection which hath fiue things in it The 7 is growth or increase Which hath three things in it 1 Abounding in goodnes 2. Perfecting of holinesse 3. Progresse 〈◊〉 Tâ—…m 4. 2. 1 8. Faith The last is moderation The place in Eccles. 7. 16. expounded The diuision of the particular rules The subdiuision The rules that con cerne the right knowledge of God of 〈◊〉 sorts That wâ—…e â—…ay conceiue â—…right of Gods nature 1 Wee must cast 〈◊〉 all likenesses 6. Wee must conceiue of him according to his prayses 3. Wee must beleeue the Trinity of Persons 4. Thou maist conceiue of God in the Humane Nature of Christ. 5. Thou must resist Atheistical thoughts 2. Of acquaintance with God That thou maiest bee aquainted with God 1. Thou must prepare thy heart 2 Thou must beg it by prayer 2. We must beleeue the Trinitie of Persons 3. 4. Thou must giue thy selfe to God Other things about our knowledge of God Rules about the exercise of our loue to God Sâ—…en wayes to manifest our loue to God 1. By auouching him to be our God 2 By prouiding him a place to dwel where wee dwell 3. By shewing our loue to Iesus Christ. 4. By walking with God Men walke with 5. wayes 6. By honouring God to waies of honoring God Rules about the praise of God When wee commend God diuers things are to be obserued 6 By trusting in him How wee must shew it that wee â—…rust God How wee may proue that wee trust God in distresse In relying vpon God in affliction We must auoid fiue things 7 By obeying him 2 Things in the manner of shewing our loue to God 1. Feruencie 2. Feare Eighâ—… wayes by which wee shew our feare of God About reioycing in God What it is to reioyce or delight our selues in God What wee must doe that wee might bee able to ioy in God Ruleâ—… about the seruice of God 9. Things to bee remembred in euâ—…ry part of Gods worship Rules about the publike worship of God 1. All must come 2. With all possible reuerence 3. And zeale And this zeale wee shâ—…uld shew sixe wayes 4. With one consent Three other rules gathered out of the Ps. 52. 8 9. Rules that order vs in hearing the Word of God 1 Before we come 1. In the time of hearing Noâ—… 3. After we haue heard Rules about Baptisme 1. Abouâ—… our children 2. About our selues In 〈◊〉 thingâ—… How Baptisme may help vs against sin 3. In respect of oâ—…hers Rules about the Lords Supper 1. We must examine our selues 2. We must discerne the Lords Supper 3. We must shew forth Christs death 4. We vow to cleaue to the godly 5. We must be reconciled 6. We vow an holy life Rules about prayer Thy words must be few 2. The heart must bee listed vp 3. Vse all manner of prayer 4 Thou must perseuere in prayer 5. Thou must be instant without fain ting or discourage â—…tat 6. With supplication for all Saints 7 In all things giue thankes Rules about reading the Scripture 1 Reade daily 2 Meditate of what thou readest 3. Confer vpon it 4. Resolue to obey Rules about singing of Psalmes The rules about vowing Rules about swea ring The rules about a religious fast Rules about the Sabbath 1. The preparation to it 2. Of the celebration of the Sabbath Rules that direct our carriage towards men Towards all men And so 1 in company Wâ—…th due râ—…spect of Religion Auoiding vaine ianglings in three thingâ—… How wee must behaue our selues in company concerning the faults of others Note Reproue but hate not Passe by mâ—…re frailties Rules that concerne the inoffensiuenesse of our carriage in company An humble behauiour hath three things in it 1. 2. 3. Note 8 Rules that concerne discretion in our behauiour Three rules that concerne the purity of our conuersation 1. The rules that order vs out of company 8. Things required in shewing mercy 1. Willingnesse 〈◊〉 Labour 3. Liberalâ—… ty 4. Humility Humility shewed fiue waies in doing workes of mercy 5. Faith in two respects 6. Discretion in 4. things 7. Sympa thy 8. Sinceritie in fiue things Needlesse socretie with them must bee auoyded Great wisdome required in conuersing with them Diuers things that affect the hearts euen of the worst men are 1. A mortified life 2. Reuerend speech of Religion 3. Meekenes of wisdome 4. Reseruednesse in foure things 5. Mercy 6. Vndauntednesse in a good cause 7. Patience in affliction Sixe waies of manifesting our loue to the godly 1 By courtesie 2. By receiuing them 3. By bearing their bur thens Note 4. By prouoking them to good duties 5. By faithfulnesse in all their businesse 6 By enioying our gifts for their good What wee must do to prâ—…serue our loue to the godly We must labour to be of one iudgement with them 2. We must 〈◊〉 peace 〈◊〉 We must couer their weakenesse 4. We must confesseour faults one to another 10. Things to be auoided 1. Suits in Law 2. Dissimulation 〈◊〉 Conceitednesse 4. Reioycing in iniquitie 5. Worldlinesse and selfe-loue 6. Ficklenesse 7. Vaine-glory 8. Iudging 9. Euill words and complaining 10. Forsake not their assembly How we must carry our selues towards such as are fallen from God How wee must carry our selues towards such as trespasse against vs. How wee must carry our selues towards weake Christians How wee must carry our selues towards the strong How wee must carry our selues towards our special friend How we must carry our selues in our â—…enerall calling 1 In matters of faith 2 About thy repentance 3 About thy hope 7. Things to be auoi ded in our particular calling 〈◊〉 Vnfaithfulnâ—…sse 3. Rashnes 4
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