Be ye also ready A METHOD AND ORDER Of Practice To be always prepared for Death and Judgment through the several Stages of Life By the Author of the Method of PRIVATE DEVOTION Behold now I know not the Day of my Death Gen. XXVII 2. LONDON Printed for R. Bentley in Russel-street in Covent-Garden and T. Bennet at the Half Moon in S. Paul's Church Yard 1694. Gospell Truth 's Psalm 119 vers 59 I thought on my wayes and turned my feet unto thy Testimonies The First Part Containing The First and shortest Course of Preparation Fitted for Beginnings or sudden Exigents Imprimatur Octob. 6. 1693. Guil. Lancaster AN ADVERTISEMENT TO THE READER IT pleased God a very few years agoe to put and as it seemed a considerable while to keep the Author of the ensuing Treatise â—ogether with divers thousands of Protestants â—n such a Condition that they hourly expected to have been sacrificed For they were in humane appearance at the pleasure of inveterate Enemies nor can they to this day look upon it as much â—ess than a Miracle that they survived those Years of Dread and Danger Then perhaps most of them lived as people that really thought themselves mortal as to one part and immortal as â—o the other Then their great care was not only â—o enquire but to practise what might both make and keep them ever prepared for Death and â—udgment which they saw perpetually at their Doors even in their Chambers and in all Places and in all their Motions In that juncture a certain good Hospitable-Lady being like Martha busied about many things and concerned she was not better prepared to entertain some Friends brought into her House upon a Surprize her nearest Friend as a kind of easie Reprimand to her put this Question at random to all What should we do to be always prepared for Heaven Something 's for the time the Author return'd but promised as soon as he should come home to put in writing for that his Friend's sake who was under some Infelicity as to his hearing a fuller and more deliberate Answer to that Question of so important a Concernment intending then only what might serve that season or our then Case and fill about a Sheet or two of Paper But all intercourse betwixt Protestants at a distance being in those Parts soon precluded the Author's Friend died and never saw the Papers designed for him However this gave occasion to the Author with deeper and more settled Attention to weigh the Case in general Which when he came to do he could not satisfie himself with so narrow and perfunctory a Consideration of it as was that which he had first taken For he esteemed the same Preparations would not be sufficient not only for all People but even for the same Persons in all Circumstances Many Omissions of the Israelites were favourably by God over-looked in their Wandrings through Wildernesses and in the State of War ensuing which were severely punished in Canaan when the Lord had given his People rest And the Preparations of the Sanctuary were undoubtedly more exact and Abundant as well as more Glorious than those of the Tabernacle In like manner a more Tumultuary and less distinct Repentance with a kind of bold Resignation of themselves to God and a constant Trust on his Mercy through Christ Jesus for pardon of Sin together with Dependance upon his Power Wisdom and Goodness in all their Ways even shutting their Eyes many times against Dread and Doubts and still going on to commit themselves to God's good Pleasure with sorrow indeed as to multitudes of things which being done they could not undo but never letting go their hold upon God's Mercy in Christ Jesus might be and certainly were a State of Preparation accepted by God from most People in those Calamitous Days when they had neither Opportunities of Privacy Self-Examination and quiet thought much less of mature and Formed Devotions nor any of their usual Helps herein We could not then think we had many Days sometimes very few Hours to prepare for our End Almost every Person we met or saw spoke Death to us and then doing what to humane Frailty was feasible was in God's favourable Interpretation doing what was sufficient But now that we are delivered from those Terrors and apprehend not those at least sudden Dangers now that we sit at Peace in our Houses and sleep whole Nights quiet in our Beds and have our Advantages of Retirement and Thought and possibly some of us are become more thoughtful than ever In these more happy Circumstances we cannot but esteem our selves obliged to a Distincter more Sedate and Perfected Course of Repentence Faith Love Good Works Alms-deeds Composedness Heavenly-mindedness and upon our Experience of former things Contempt of this uncertain insignificant World And further to the not suffering our Hearts again to cleave to the things that are seen So far ought we to be from saying within our selves Surely the bitterness of Death is past or from putting far from us as the manner of incorrigible People is the Evil Day Rather will it become Persons in our Circumstances to make Death familiar to us and however God may sweeten our Passage thereto yet to be careful we never be so taken with any good fare in our Journey as to be loath to go to our long home Certainly in whomsoever an immoderate love of Life an unwillingness to die and unreasonable Fears of Death may be by God excused they will be least born with in those who either by the Discipline they have been under might have overcome them or perhaps once had which is the Case of all such who having been once in a good Measure prepared for Heaven and thought themselves near it have again returned to an Earthly sensual Conversation The Consideration of these God's different Expectations from Men according to the Circumstances they are or have been in in reference to Death caused the Author to cast his Thoughts upon the Case put to him into the present Method or Model and to suit to the several Conditions and Circumstances into which Christian People generally fall a distinct and proper Course of Prescriptions Of which Prescriptions here follow only the First Set and that accommodated primarily and intentionally indeed to such a State as the Author and others in the Days pointed at were in but withal as is both intimated in the Title Page and more particularly set forth Chap. II. most proper and for the main necessary for all sorts to begin with yea if new to them to be by all and every one speedily and carefully practised lest any Accident or unexpected Providence should put a Period to Life before the Possibility of a maturer Repentance Not to say that as to too many people in divers Emergencies and unhappy Junctures this Part contains a Summary of all Preparations to them Practicable It may perhaps be convenient something were said here as to the Style of this Part or the
Method of effecting both § 14. Of Faith as more particularly concern'd in making our Peace with God § 15. Of Prayer in this Case § 16. Of subsequent Care and Endeavours and of the Lord's Supper as the best Seal Matter and a Method for Devotion suitable to the 3d Chapter CHAP. IV. The Third Duty advised to laying up our Treasure in Heaven § 1. THree Points necessary to be spoken to under this Head § 2. A short account what the Heavenly Happiness is which we are to endeavour to secure § 3. It is no presumption in a faithful Soul to aim at or seek after this Happiness but in strictness a Duty § 4. Directions to secure it Of chusing God for our Happiness § 5. Of being full of good Works § 6. Of good Works in a more special sence § 7. How Christians of all sorts may be rich in good Works § 8. Works of Liberality and Mercy or of Bodily Charity peculiarly accounted laying up a Treasure in Heaven § 9. Charity to Men's Souls no less Matter and a Method for Devotion suitable to the Fourth Chapter CHAP. V. Of a Composed Estate both of Affairs and Mind § 1. DIsentangling our selves from this World a necessary Christian Duty § 2. The means thereto chiefly two Putting our Affairs in order and composing our Minds § 3. Particular Directions hereto Setting bounds to our desires and designs of getting § 4. Putting and keeping our Estates or Accounts in such Order as to be just to all § 5. Of Restitution § 6. Of settling Children and Relations § 7. Care in making and keeping a Will § 8. Reconciliation to Mankind § 9. Advice to Relations Secrets c. § 10. Resigning all to God and laying aside Soliicitude § 11. The Conclusion of this part Matter and a Method for Devotion suitable to the Fifth Chapter Be ye also ready A METHOD OF Preparation for Death and Judgment Quest What Course People should take to be Ready for Heaven Or which is much the same to be always prepared for Death and Judgment PART I. Chap. 1. § 1. To be Ready for Heaven and to be always prepared for Death and Judgment are the same § 2. Yet this Question contains two Questions in it § 3. This Question no where expresly put or closely resolved in Scripture and some probable Reasons why § 4. But Preparation or being always ready for our Lord 's Coming frequently enjoyned and its Nature set forth at large throughout the whole Scripture § 5. The Design of this Treatise and general Branches of the Preparation necessary § 6. This Work must not end but with our Lives yet is to be begun as early as may be § 1. THE Holy Ghost has assured us That there is no Work nor Device nor Wisdom in the Grave Eccles 9. 10. But that after Death only comes Judgment Heb. 9. 27. And in the place where the Tree falleth there it shall be Eccles 11. 3. That is say even the Jewish Masters In the condition wherein Death finds us God judgeth us Immediately then upon the departure of the Soul out of the Body the state of such dissolved Person is everlastingly and unchangeably determined as to his future Weal or Wo and a Gulph fixed between the Blessed and the Damned so that they who would pass from one to the other cannot Luke 16. 26. Neither is there any return from either Wherefore after Death there being no preparation possible to be made for Judgment it must unavoidably follow Preparation for Death and Preparation for Judgment include one another or are much the same and he that is provided for one is also provided for the other for whoso is not prepared for Judgment before his Death can never be provided for it because after Death no Work is to be done no Provision can be made And finally Inasmuch as whosoever goes out of this World in an estate well provided for Death and Judgment shall most certainly rest from their Labours their Works following them Rev. 14. 13. receive at the last day that happy Sentence Come ye blessed Children of my Father inherit the Kingdom prepared for you from the foundation of the world Matt. 25. 34. Therefore whosoever is prepared for Death and Judgment is also ready for Heaven So that all these Questions are most evidently in effect one and the same § 2. Notwithstanding the Case of Conscience as above put and 't is indeed as weighty a Case of Conscienoe as well can be put does really contain in it two Questions First What should a man do to prepare himself for Death Secondly What to maintain such prepared Temper And accordingly must in the process of this Discourse receive in Justice a double Answer For it is certain many People may have been in some part of their days for a while both in their own sense and in reality tolerably prepared for Death who yet through sundry intanglements in the World and the general deceitfulness of Sin may either totally or very dangerously relapse from this state so dangerously without doubt as that though they may not perhaps through the extraordinary Mercy of God to them finally miss of eternal Salvation yet shall they forfeit all Comfort in a dying hour and go out of this World both in their own and others apprehensions as if bound over and consigned to everlasting Torments a most dreadful degree of Misery this most certainly Which Consideration should awaken all good People always to maintain as well as at first endeavour to attain such a prepared state as we are at present about to consult of § 3. In the mean time both these being Questions whereto a full and distinct Resolution is one of the most necessary things imaginable to People of whatsoever Rank Sex or Age assignable a man would wonder that neither our Lord Jesus himself nor any of his Apostles have any where or in any one place of Holy Scripture professedly and expresly delivered an entire and close Answer thereto nay that we find not so much as either of the Questions once directly and plainly put either to our Lord or the Apostles in all the Records of their Ministry Indeed we have a Question which interpretatively may seem at first the same or somewhat near it put by some relenting persons who were in a way to their Conversion or as one may say under the pangs of the New Birth Acts 2. 37. Men and Brethren what shall we do And yet more nearly by the penitent Jailor Acts 16. 30. Sirs what must I do to be saved But in both these Instances the Persons who make the Enquiry express no respect to Death or Judgment nor seem at that time to have had immediately an eye on either Those in the first Instance being at that time by St. Peter's Sermon only under the first conviction of their Sin in crucifying the Lord of Life seem meerly to have designed by their Question What shall we do to get this so great Sin
but to provide for Praecipua Cura esse debet non legatorum institutionis haeredis sed ut eorum quos dominus Curae nostrae commisit saluti consulatur the salvation of those whom God has committed to our care This I say and am content to think the Author supposed ought to be practised at a covenient distance as near as we can from death and before we make our wills for then commonly it is of the latest However this leads to the next particular § 7. 5ly If thou wouldest have thy mind in such frame and thy worldly matters in such order as to be ever ready at thy Lord's call Live not without a Will by thee supposing thou hast any thing to dispose of This is not only prudence but ordinarily duty For in case we should be suddenly taken away how else can we be just to others either to our neighbours abroad or to those at home of our own Blood and Family It was we know in express terms by God commanded to good Hezekiah as a preparative for Death Isa 38. 1. And we may observe some who have had little care of making any other preparation for Death not to have been negligent in this behalf Achitophel would set his house in order though his next business was to hang himself A dreadful instance of a worldly wise but irreligious desperate man Notwithstanding what may well mind us of our Lord's observation on Mammonists The children of this world are in their generation wise than the children of light Luk. 16. 8. Let us not then disdain to imitate any in whatsoever they do wisely as long as it is consistent with good conscience And such certainly is what at present is urged Now as concerning making our wills let us consider it is one of the solemnest and weightiest acts of our lives and therefore to be done 1 In the fear of God and with great consideration and conscience without Passion and fond Partiality For a Man's last Will and Testament is to survive him let it not therefore be a Monument of the Testator's folly injustice or Vice and the effects of it may be almost immortal Wherefore 2. it will not be amiss ordinarily to take advice not so much of Learned Lawyers though in many cases that also is to be done as of prudent and serious Christian Friends by whose direction if not on our own heads we may insert into our wills some Tokens of our Faith and Christian Hope some Injunctions Proviso's or Conditions which may oblige our posterity to what they perhaps would otherwise neglect we may hereby be Benefactors to their souls a long time after our death However certainly a Christian Man's Will should bespeak him seriously a Christian And Lastly If we have wherewithal let us not forget the Poor It were better indeed to do that sooner that we might have the Prayers of the Poor to accompany our departing souls Luk. 16. 9. But whether we have been liberal before or not something of this kind ought not to be omitted in any able persons last Will. The best of us commonly have some odd ends of Debts of Charity if not of just recompence to the Poor which it is needful we pay when going our long journey § 8. 6thly Besides this Charity in giving there may be also another part in forgiving very necessary to the composing of most persons minds especially when they are looking toward death as well as otherwise requisire to the qualifying them for appearing before God For if ye forgive men their trespasses your Heavenly Father will also forgive you But if you forgive not men their trespasses neither will your Father forgive your trespasses Mat. 6. 14 15. Reconcile therefore thy self as far as possible to Mankind and take care to live so reconciled As to making amends for any satisfiable wrong done by our selves as it is comprized in the nature of true repentance so it has been there and lately lookt to and prest and is supposed already done But we may also have suffered as well as done wrong and whether all men may have been just to us or no we are as we have seen by the condition assigned by our Lord for our very own pardon obliged to be charitable to them Let therefore no mans injustice imbitter our spirits for any revengeful inclination or affection will be doubly to our own injury first in obstructing our pardon in the Court of Heaven then in disturbing our peace within our selves The desire of revenge is very far from being in it self at any time an easie and tame passion much less can it be matter of comfortable reflection to any one of good Conscience or consisting with inward peace And certainly we have need of all good Conscience of all comforts and peace possible to fortifie us against death that last Enemy Nor will a good man only take care that his own heart be pacified but he will have so much charity for others who perhaps have been uncharitable enough to him to endeavour the pacification of theirs also before he go out of the world If any man bear me a grudge though without my fault I cannot give a more Christian Testimony of my forgiving him than by endeavouring to deliver him before I die from under that sin And I ought to be the more careful herein because I cannot tell but some sinful infirmities of mine own may have more provoked him and given him in his opinion juster cause of offence than I am aware of and what is just in his opinion it is reasonable for him to adhere to till he be convinced otherwise Now what so happy way to bring such person to reason as the melting addresses of a dying man or of one who is as dying The making up therefore of all quarrels betwixt us and others yea though we are the injured not the injurious party is very requisite where possible to compleating our peace both with God and in our selves The Apostle's Rule is If it be possible as much as in you lieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather as to your part else it seems a little Tautological if it be possible ON YOVR PART says he live peaceably with all men and much more die so § 9. 7thly As to parting with Friends and Relations as well as with persons more estranged from us some consideration is to be had But the larger Directions will be of another place Mean while as to any Admonitions and the words of dying men or of men speaking as if upon their death-bed sink deep and stick long whatsoever serious counsels there are which we should give to any of our Friends were we now at point of death nothing hinders but at some convenient time even in the state of health we may gravely and affectionately give them these Prefacing them in this or such like manner My Dear Child Friend or otherwise as occasion requires I must die I know not how nor how soon but if
thou hast And so God prosper thy Work and my Work to us both CHAP. II. The First Duty Advised to Religion in good earnest § 1. The first Rank of People to be prepared for Death and Judgment such who are perfectly to begin § 2. Provision for removing the Scruples of some § 3. What Death and Judgment are § 4. What generally makes Men afraid unwilling and unfit to die § 5. Such Practices as will answer the three Intentions proposed will be all the Preparation necessary for Persons within this Period § 6. The first Duty to be practised Giving the mind to Religion in good earnest § 7. This much wanting in the Generality § 8. What is the meaning of giving a Man's Mind to Religion § 9. Vsing ones self to think a proper Means to make the Mind serious in Religion § 10. A particular Train of Thoughts to this purpose § 11. The whole Evidence summed up and this Head concluded § 1. TO enter then upon our first Stage namely An Account of such Particulars in order to being prepared for Death which concern those who are quite to begin this Work Of these we may reckon two sorts First Licentious loose ungodly People be they young or old who if they have thought at any time of Death Judgment or another World it has been in a sort against their wills at least they have generally thrust such thoughts out of their Minds and put far from them the evil day so that Repentance Turning to God and all good Conscience are strangers to them These People sometimes Judgment overtakes in this Life and they are likely to be carried off by Accidents by violent means or perhaps by the Hand of Justice and then in a great deal of confusion of Mind they think of preparing for Death A second sort there are more orderly persons who live at the common rate of People amongst us professing their Country Religion but in good earnest minding little of any Religion to the purpose They perhaps sometimes at Sermons or by hearing or reading Holy Scriptures or good Books have been prick'd in Conscience and thought of repenting and in such moods have prayed to God to forgive their Sins and resolved to lead new Lives but presently the Cares of this world and the Deceitfulness of Riches and the Lusts of other things Mark 4. 19. entring and seizing their hearts have dash'd those beginnings and blasted any farther success of Grace and although there may be some knowledge and sense of Duty remaining in them to work upon yet they are persectly to begin all through Repentance and so all Preparation for Death Now even these as well as the former though haply they may not as the others come under the Lash of the Law to die by publick Justice yet are with them and all men obnoxious to Epidemical or Acute Diseases Plague Fevers Fluxes c. to VVars and such overflowing Scourges which sometimes sweep away the greatest part of a Nation to private Accidents such as Falls Bruises breaking of Bones Wounds loss of Blood and a hundred like Occurrences by which they may suddenly be brought to the Gates or into the Chambers of Death and in these and like Cases it will be necessary for them to begin and make up what present preparation they can for Death and that as speedily as may be If they survive their danger they may mend or ripen their Preparations if they do not the Question is What can be done on a sudden or in a sew Months or Weeks to put such People in a likelihood of Salvation that is in a state any ways tolerably prepared sor Death and Judgment I said in a few Months or VVeeks for as to a preparation to be made in a few Days God knows some poor People think of a few Hours I do not pretend to any Methods or Directions touching such a Preparation the thing is if not impossible yet not ordinarily to be effected Now these Persons perhaps many of them according to course of Nature may be at a long distance from the Grave yet sith they know not how soon they may drop or be hurried thither it is the Interest and Duty of them and of all to make up the best preparation for Death they can even for the present lest they should be surprized and taken totally unprepared Nor will this part be only usefull to such for though all may not be perfectly to begin yet the Counsels to be given to Beginners may supply some Defects in riper years of common Rank The certainty of Death once and the uncertainty of the time when how soon or by what means makes as instant sudden and perfect preparation for Death as may be necessary even to all whatsoever Never will any wise man think he can begin his Preparations too soon and make them too perfect nor is there any thing more common than mens bitter lamenting and alas finding themselves to have all cause to lament that they begun too late or have been too slighty and superficial in them But when did we ever see or hear any repent or who can be presumed ever to have had cause to repent that they were too early or too mature and careful herein Now that our way may be clear I think fit to remove one stumbling Block § 2. It is not impossible but that to some Beginners who may be grave Persons exercised in Science and Business more considerative thoughtful and of more comprehensive heads and so seeing further than others it is not impossible I say but to such this work at first may seem so long and to consist of so great variety of Parts so many things necessary to being duly prepared sor Death and the Tribunal of an all-seeing God as that they may think none can be certain he knows or any that he teaches all points necessary in this case Especially it having been above confessed that the Prescriptions or Directions proper hereto are no where in Scripture put all together but are diversly scattered almost through the Holy Canon This Suspicion I have found in some Now for delivering our selves from under this Scruple and for satisfying our Minds touching the sufficiency of the Advices which shall hereafter be given let us in the beginning enquire what Death is and what Judgment And then what should make us any more unwilling or loath to die than we are at night when weary after the Business of the day to go to rest or than a Day-Labourer would be in the Evening to receive his Wages and be dismiss'd Which things when we have seen we shall soon discern what we have to deliver our selves from and what to provide and consequently all that can be necessary or profitable for us according to our condition to do in order to an happy end § 3. First then let us endeavour as intimately as we can to see what Death is and at a distance narrowly look this Gorgon or to use a
according to St. Paul's Sentiments if Religious will I am sure ought to abound in these 1 Tim. V. 5. She that is a Widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day And it is certain Prayers devoutly sent up to Heaven though not speedily answered are not lost but are a Treasure laid up there against a time of need answered sometimes even in this World at a distance but most certainly in another In 1 King See Doctor Lightfoot on the place ix 1 2 3. Solomon has an answer to his Prayer made in the Temple thirteen years before This indeed was only for Hallowing an Earthly Temple But the instance Act. 10. 4. was of Prayers that sped for making a spiritual one Cornelius his Prayers as well as his Alms were come up for a Memorial before God and they are answered by no less a blessing than the gift of the Holy Ghost v. 44. that was even by a Heaven upon Earth for the Holy Ghost in a Man's heart will turn Earth or any thing here to Heaven At least it most assuredly brings those in whom it dwells to Heaven 2. In Duties to our selves All acts of Sobriety Purity Self-denial and Mortification are good works and in these or most of these all sorts of Christians may abound That they are good works and even in the best Men perhaps and most laborious in the other kinds of good works necessary is evident from that of St. Paul 1 Cor. 9. ult I keep under my body saith he and bring it into subjection least that by any means when I have preached to others I my self should be a cast away From the close of which Text it appears also that they are a means to preserve the best Men from miscarrying in their Christian course and therefore conducing to the Heavenly Treasure or Happiness hereafter A Man would wonder to meet with an Heathen Poet and him Epicurean enough Horat. Ode Inclusam Danaen avowing thus much Quo quisque sibi plura negaverit A Diis plura feret The more any man has denied himself the greater reward shall he receive from God But it is justifiable from an infinitely better Authority Mat. 19. 29. Every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my names sake shall receive an hundred fold and shall inherit everlasting life And by Parity of Reason who being not called to so eminent instances of self-denial practice such lower degrees as are suitable to their present Circumstances and thereby advance in Holiness in contempt of this world and in the love of God shall receive a proportionable reward Not one act then wherein I have foregone my own will appetite or natural inclination for God or my Duties sake but God observes it and it stands as if recorded before him against the day of Recompences Every hour's sleep which at any time in my life I broke or shall break to pray or meditate or examine Conscience or for any other work of Devotion or of Charity Every Fast I have kept or shall keep every day's pleasure or recreation I have denied my self every penny and farthing I have forborn to lay out upon my self or vanities or shall spare from gratifying my humour or tricking up my body this pitiful house of clay which I carry about stealing it possibly into a poor Man's hands or house every of these acts past or future is and will be regarded by God and so proves a Treasure laid up in Heaven Now though I have not the opportunities advantages nor perhaps the substance which others have for sundry of the good works under other heads yet as to these under this I may be sufficiently qualified Namely I may many and many a time Watch unto Prayer or like Devotions and good Offices I may fast and steal alone by my self to humble my soul before God when others run to their sports I may spare that money for a good purpose which others of my degree vainly expend beyond what becomes them I may forbear many of those Cups which others drink to cheer their hearts as they say or make them merry but which perhaps make them mad at least would make me so I may refrain from pampering my body to feed my lusts In such good works as these ought every one to abound who minds the providing himself a happiness to go to after Death For as wicked men by proceeding or running on impenitently in sin and not minding that the forbearance and long suffering of God leads them to repentance Rom. 11. 4. do thereby treasure up unto themselves wrath against the day of wrath and revelation of the righteous Judgment of God So pious persons complying with the Gospel or with the Spirit of God in taking up from the Liberties they have used and retrenching themselves of many things which they might have lawfully enjoyed in the days of their youth and vigour while the Candle of the Lord shined upon their head and they washed their steps in Butter to use Holy Job's Expressions do hereby treasure up unto themselves mercy and grace against a time of need and particularly against that great day when the secrets of Mens hearts and all Men's practices shall be revealed when that which has been done in the Closet shall be publisht as on the house-top and every good man shall have praise of God 1 Cor. 4. 5. 3. In Duties to Men Justice in a strict sense or honest dealing is certainly a good work He whose constant care it is in all his Dealings and Actions to do to all men as he would they should do unto him shall not certainly lose his reward He has treasured up what the righteous Judge who first commanded it will not forget amply to recompence Now in this kind also all sorts of Men may abound and must too if they expect to die with comfort or rise with joy Luk. 16. 11. If ye have not been faithful in the unrighteous that is untrue Mammon who will commit to your trust the true riches § 8. But as we have above observed in common speech and indeed even in the usual language of Scripture the term good works more peculiarly signifies works of Charity and Liberality and the doing such is more especially and even literally said to be a laying up treasure in heaven Luk. 12. 33 34. Sell that ye have and give Alms provide your selves bags which wax not old a treasure in the heavens that faileth not where no thief approacheth neither moth corrupteth For where your treasure is there will your heart be also And in 1 Tim. 6. 17 18 19. Charge them that are rich in this world that they be not high-minded nor trust in uncertain riches but in the living God who giveth us all things to enjoy That they do good that they be rich in good works ready to distribute willing to communicate laying
easie to demonstrate the sinfulness unreasonable and mischievous consequents of worldly incumbrances than to cast them off or find our a proper way to be rid of them And the mischief is Men are usually unwilling to be delivered of this Evil. They are golden Chains which this World casts about us and those Men think too precious to fling away However let me consider have I a Treasure in Heaven Is God my Happiness Does this World only put me at enmity with God at least keep me at a distance with him Does it debase and enslave my Soul as I cannot but be sensible Shall I not then be willing to be free from business and slavery To be in perfection and possess'd of a blisful State To behold God face to face To love admire and enjoy him rejoycing before him and in him Eternally Without Weariness without Satiety nay even without Intermission or Allay of the highest pleasure my Nature is capable of Can I refrain desiring at least consenting to be thus blessed Can I choose but long for such Change and to that purpose shall I not sit loose to any thing that shall hinder it Now if I duly attend to my own daily Experience my worldly Affairs Cares and Business do much hinder any present Relish of or Preparedness for these Joys They take me off even from minding them and if I suffer them still to possess my Thoughts and Affections they will hinder me in my very passage to them nay possibly obstruct it totally Let me then resolve to put both my Self and Affairs into such Order as that I may at any time be ready to quit them whensoever and howsoever my Lord shall Call Let my mind be so composed and my worldly Affairs so disposed as that if God please suddenly to Call me hence there may be nothing in my Affairs which may much require my longer attendance on them and I my self may be as willing to leave them as they are fit to be left which is the Fourth Duty in Order to a Happy Death and what we are at present to consider more narrowly Here indeed may seem to be Two distinct Duties put together under one Head The Reducing our Worldly Affairs into such Order and our Minds to such a frame as that we may be ready for a sudden removal But the main intention and effect aimed at being one and single namely the Soul's disintanglement or freedom for its flight and that not being to be obtained but by these two joynt means and they too so interfering as we shall see there was reason thus to joyn or unite them For supposing a Mans Worldly Affairs in confusion and disordered it will be very hard for him even upon the most evident and unavoidable approach of death so to quiet himself as to be willing to go instantly out of this World and leave them so Again suppose a Mans Affairs never so well modelled and settled but yet his heart running out after the World and fixing upon it it will be impossible for him with ease to quit or bid adieu to what he desires so much and so passionately delights in or dotes upon These two therefore in practice cannot and must not be separated nor is there any disentanglement except both be effected But suppose such care and practice as to both as here directed there will ensue a certain disentanglement from this World in the Soul which so practises § 3. Now for proper directions to this purpose the following particulars may be effectual 1. Set bounds to thy own desires and even to thy designs of getting Consider with thy self what may suffice thee and thine and resolve to acquiesce therein not concerning thy self to be farther rich And for adjusting and determining what may be sufficient Consult not so much with the Cravings of unreasonable Appetite or with Opinion I might say Pride and Ambition as with the Necessities and Conveniences of Nature and of thy Degree Station or Condition Plain and Common People ought not to think of living equal to the Gentry Gentlemen not of living like Nobles and proportionably is it to be resolved touching Men of other Orders and Degrees Now such measures being taken and according to them Men propounding to themselves no more than what may comfortably carry them in such or such a rank through the World leaving to theirs what may also with Vertue and Industry as beforesaid support them like their Relatives we shall find the generality of Men might most reasonably take up within much narrower bounds than usually they do and so make their Lives much happier their Hopes of future blessedness much more assured and their Death 's much more Comfortable than are the Lives Hopes and Deaths of most Common Christians For such People can neither live happily nor die comfortably who still spend their whole time in getting or in aiming at more There must be time to use to enjoy and then to dispose of as well as to get if we will have comfort either in Life or Death And such times those can never have who never think they have enough but are still crying and designing More More and plodding for it How soon might that Man be rich who would satisfie himself with the Necessities or even decent Conveniencies of Nature And these certainly most People ought to satisfie themselves with But what Man can ever be rich who accustoms himself to esteem nothing to himself a superfluity and so nothing enough Alas how little is it that Nature requires and what a little more with Frugality and Prudence would supply or administer decent conveniencies It is Si ad Naturam vives nunquam eris pauper Si ad Opinionem nunquam eris dives Exiguum Natura desiderat Opinio immensum Epicurus Vt Seneca Epist 6. still I say only Opinion that suffers not Men of Ordinary Estates to be rich for Opinion indeed never will be satisfied Those therefore who will not set due bounds to their desires with respect to the requisits of Nature and the Condition of themselves and theirs must in the greatest plenty still be poor unsatisfied unquiet in perpetual turmoil and in most uneasie concernment and consequently most unfit for Death Indeed such Persons cannot be conceived in the greatest abundance to have either Mind or Estate settled This therefore must be resolv'd on in the first place Now to be short such competency either thou hast or thou hast not If thou hast thy business is as soon as may be so to settle all as will presently be directed If thou hast not consider what way of living thou art in Is it such as therein thou hast a reasonable prospect before thee that by industrious proceeding in thy Calling or way of Life thou shalt get what thou judgest may be a Competency Or else art thou a Person of an unsettled rambling Mind and Life fixt in no Calling living at large or what is the same in effect living befides or beyond