yet I shall shew the reasonableness of it And to that purpose shall commend to your serious consideration the following particulars First Let us consider whose Law this is and we shall find that the Author of the Law does greatly recommend it to us How hard soever it may otherwise seem yet that it is the command of our Lord Jesus Christ that consideration is of great moment to reconcile us to it We ought not to think any thing unreasonable or hard which our Blessed Lord and dear Redeemer lays upon us For we are well assured of his great love and affection towards us He hath given us great proof that he loved us when he was content for our sakes not only to become a man but to die a shameful and painful death to bring us unto God Let us stay a while upon this consideration and meditate upon the unheard-of love of our Lord Jesus and we shall soon see great cause to think him a good Master even then when he does oblige us to die for his sake If our hearts be cold and chill if we find them dampt and sinking let us then meditate of our Lords love and that will be of great use to inflame them and give them spirit Does Jesus say that we must not fear them that kill the body that we must hate our own lives if we will be his Disciples Good is that word of our Dearest Lord will the pious Soul say Death shall be welcome when ever it comes and it will be not only our duty to die when our Lord would have us but our honour and great Priviledge to be thought worthy to die for him who was contented to die for us Alas this is but very little to what our Lord and Master hath done for us He was from everlasting the eternal Son of the Father He was happy and glorious and yet for our sakes he was content to stoop from Heaven to Earth from the happiness and glories above to the pain and contempt of this lower world He that was the brightness of his Fathers glory was willing to be eclipsed and obscured with our flesh and with our infirmities He that upheld all things by the word of his power was yet contented to be inclosed in the Womb of a Virgin to be wrapt up in swadling cloaths to lie in a Stable to be subject to his Creatures to be tempted by the Devil to be hungred and thirsty to be buffeted and hanged on a Tree that he might save lost Mankind He was at these pains for the helpless and for sinners for Caitiffs and Rebels for them who had dishonoured his Father and ruined themselves Here is a love without a Parallel a love that passeth knowledge a love that is stronger than death and that surpasseth the love of women Here are all the dimensions of love here is height and depth a length and breadth Jesus did that for his Enemies which rarely hath been done for the greatest Friends and Benefactors Greater love than this hath no man that he should lay down his life for his Friend This is the highest flight of friendship and we have but few examples of it Our Lords kindness rose higher by far He died for the ungodly for the weak and them that were without all hope Who can seriously think of this and not find himself constrained by the ove of Jesus to be willing to die for him It is an easie task that lies upon us to love him that hath first loved us and to die for him that died for us This is very reasonable and a most gentle command to lay down our life for him who first laid down his for us We see some Servants will hazard their lives for the sake of their Masters Loyal Subjects will not stick to shed their bloud in defence of their King and Country There are those would dare to die for a good man or for a faithful friend My Lord must needs be dearer to me than any of my Relatives or my fellow Creatures I must be very ungrateful if I forget his love But that which still does farther recommend this Law to us is this That our Saviour commands no more than what he himself did He would we should die in bearing witness to the truth It is fit we should do it and he led us the way He hath recommended this Precept to us not only by his Doctrine but by his Example also Indeed our Lord was silent when he was reproached and inconsistently accused but he was not so when he was adjured by the High Priest to tell him whether he were the Christ Mat. 26.63 64. the Son of God or not He witnessed a good Confession before Pontius Pilate and tells him To this end was I born Joh. 18.17 and for this cause came I into the world that I should bear witness unto the truth Our Lord sealed the truth with his own bloud and does not put his Followers upon that which he declined himself This Example of our Lord does give great force to his Law And it is very reasonable we should do what the great Captain of our Salvation hath done Every where we judge this very reasonable The Souldier thinks himself obliged to shew courage when he sees his General expose himself to the thickest of the danger And the Servant thinks himself well dealt with when his Master commands no more of him than what he is willing to do himself The Disciple is not above his Master nor the Servant above his Lord. That is not thought an hard Law which the Law-giver suffers himself to be concluded by 2. Let us consider the command it self and that is that we should rather part with this life than to deny our Lord and forfeit our hopes of a better life This may at first sight seem a very hard saying but when we draw near and consider it well we shall find it a very reasonable Law and that it is no objection against what our Lord hath said when he tells us that his yoke is easie and his burden light The truth is we disquiet our selves in vain and as our happiness is but phantastick and imaginary so is a great part of our misery also We make a false judgment of things and set a very unequal rate and price upon them And this we commonly do in the account we make of life and death For as we esteem of this life at a greater rate than we ought so we judge death to be a greater evil than indeed it is I desire that you would under this general head consider well the following particulars And 1. That barely to live is not in it self a thing of any vast moment It is no high Prerogative and unvaluable peculiar For the smallest Mite or Ante the vilest Worm or Serpent live as well as we When Marcellinus was sick all that were about him flattered him and said that which they thought would please him most Every man
gave him that Counsel that they thought would be to him the most grateful But there came to him an honest Stoick that dealt sincerely with him He told him that he need not much afflict himself as if some great matter were before him Non est res magna vivere omnes servi tui vivunt omnia animalia c. Sen. Ep. 77. It is says he no great thing to live All thy Servants live and every Animal does it It is a great thing to die well wisely and undauntedly Life considered abstractly is of no great price and there are many Creatures that have it which we do not greatly value upon that score And when our Lord requires us to give up our life he does not command any great thing of us in doing that Life it self is at best but a manner or circumstance of being and there are those Creatures which have it whose condition is yet very mean and low Life alone does not import any happiness at all Instead of that it often serves to make them who have it sensible of their misery 2. That supposing life more valuable than it is yet it is but a very little of it we lose when we part with it by the hands of violence It is indeed of very great moment how we live of very little how long He that takes our life away does rob us of very little And when God calls for it we have no cause to murmur and complain We generally take false measures here and there is nothing in which we more frequently miscount than we do in this matter And hence it is that we judge so much amiss of our Saviours Laws For what is this life that we put so great a price upon What it is at the most I reckon that what we have spent of it is not at all and what is to come is not yet That which is past is gone irrecoverably and that which is to come is not yet at all so that all we have and all that we can be said to lose is the present moment In all things else we cannot properly be said to be deprived of what we had lost before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. Ant. l. 3. c. 8. or to lose what we never had No man can be deprived of more than what he hath in actual possession We live the present moment only For all the rest we either have lived it or it is uncertain whether we shall or not This is all then that we lose and indeed all that we can enjoy at once the present moment So that one of the Ancients said very truly That he that died very old and he that died very young losâ— but one and the same thing Id. l. 2. c. 12. For said he the present time is that only which any man can be deprived of Agreeably hereunto the Apostle speaks when he calls the sufferingâ— of this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.18 the sufferings of this present time It is but a moment that we suffer for it is but a moment that we live at once It is true indeed we flatter our selves with a long time that we have to live but we cannot promise our selves that which is to come and we cannot with any propriety of Speech be said to lose that which we never had 3. That supposing we might have lived longer had we not been cut off by the hands of violence yet is this a very inconsiderable â—oss Our Saviour is no hard Master if he call us hence in our youth and full strength and suffer us to fall under the hands of violence What does all this amount to We do but die a little sooner and after another way And sure we have little love for our Lord and our Religion if we think much to do this For suppose we might have lived longer yet that is not much which we lose Perhaps a few years or months and what does it signifie What proportion does this hold to Eternity Or of what moment is it if you consider the boundless love of God and our blessed Saviour A long life is no infallible token of Gods favour under the Gospel This was indeed a blessing under the Law of Moses But we are now received into a better Covenant We know it was otherwise before the Law of Moses was given Enoch that walked with God and that pleased him lived the shortest life of any of the Patriarchs from Adam to Noaâ— And many times so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he diâ— in his youth whom God loves I hath been esteemed a favour to bâ— removed hence betimes We muâ—â— die and if we are sure of that iâ— is of small moment when we diâ— And therefore when we die foâ— our Religion we do not lose muâ—â— for the sake of it For we must all die We are but deprived of thaâ— which we knew before would eâ—â— long be taken from us If our house had not been pulled or fired down yet in a little while it would have fallen of it self He that kills me does not by doing so make me mortal Si mortem possemus evadere meritò mori timeremus Cypr. l. 4. Ep. 6. he found me so We have no cause to fear death when we know we cannot escape it When we are killed it is life not immortality which we are deprived of Let us not phansie that our Lord requires any great matter of us when he commands us to lay down our life for his sake We must have died if he had never made this Law and it is a small matter which he requires of us when he would have us die for him Dlogen Laertius Socrat. When one told Socrates that the Athenians had decreed his death He told him that Nature had decreed theirs also His death was hastened by them it was determined by a superiour Power We have no cause to complain but great cause to bless God that since we must die he is pleased to call upon us to do it in a righteous cause We are very foolish and fond if we now murmur and complain I know very well that we are affrighted with the pain of a violent and unnatural death And perhaps the shame and reproach of it is also irksom to us For its reproach and shame it is the most trifling pretence imaginanable And I can hardly think that a wise man upon second thoughts can be moved with so vain a consideration as this The truth of it is there is not any shadow in this pretence For to die for our Religion whatever our death be is not more our duty than it is our priviledge and our honour The first Christians judged thus They rejoyced in this that they were esteemed worthy to suffer for the name of Christ It is no reproach to suffer any death in a good cause He that dies for his Country is not by any wise man reproached because he was found dead in
as far as he is able And whatever his sin hath been he ought to confess it and to shame himself for it and to give all the possible proofs of a through and hearty and particular repentance as far as his time and ability will reach and he must to this purpose call in Gods help and implore his grace and mercy in Christ Jesus And then if afterward he give his body to be burnt as a farther token of his Contrition he will not lose his reward There is a fond opinion among the Jewish Writers that the death of a Criminal expiates for his Crimes But yet one of their wises Writers tells us Maimon H. Teshub c. 1. that neither the Sacrifice which the sinner brought nor the death which was inflicted on him did make expiation for him unless he did repent 5. They that now make this Objection ought to make the right Use of it That is they ought forthwith to set upon an holy life upon crucifying their lusts and killing their sins that so they may not be afraid of death in what form soever it shall present it self They ought to provide for sufferings and especially for death before it makes its approach unto them CHAP. X. I Shall now proceed to shew what preparations we ought to make against Sufferings and how we are to demean our selves under them We ought to consider before-hand that we may meet with great trials and exercises in our way to to heaven And it very well becomes us to provide against the worst of things And this is very reasonable because if we should not be called out to suffer for our Religion yet we shall be sure to die and it is our duty as well as our interest to provide for death And therefore what I have to offer cannot be unseasonable because it will serve to prepare us for our other sufferings and for the stroke of death though we should not be persecuted for righteousness sake And it is a foolish thing not to prepare for death in the time of our prosperity and our health I shall therefore recommend to you some particulars which will be of great Use to us to prepare us for our bearing all sort of afflictions and particularly tend to deliver us from the fear of violence and death it self And to that purpose 1. Make it your care to bear witness to the Truth by your lives and this will be a great preparation against all evils and even against death it self In this sense we may all be Martyrs though we do not shed our bloud For we may bear witness to the Truth by our life as well as by our death And the doing it by a good life is the best preparative to the other Martyrdom of bloud 1 Pet. 2.15 We may by well-doing as well as by suffering well put to silence the ignorance of foolish men If there be no Tyrant Cyprian de dupliei Martyria says one of the Ancients no Tormentor no Plunderer yet there will be Concupiscence giving us daily matter of Martyrdom Besides the evils of this mortal life that are common to the good and bad will afford us the Crown of Martyrdom if we bear them with alacrity and thanksgiving Who dares deny says he Abraham and Isaac and Job to be Martyrs What Racks did ever torment the body more than natural affection tortured the mind of that Patriarch when he in compliance with Gods Command was ready to offer up his Son his only and beloved Son in whom was the hope of Posterity What was wanting to the making Isaac a Martyr who without murmuring suffered himself to be bound and laid upon the wood Whose Martyrdom may we compare with the things which Job suffered The same Author does well observe that in that Catalogue of Saints and holy men Heb. 11. though there were but few of them died a violent death yet to let us see that we might be Martyrs by an exemplary life it is said of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by faith they obtained a good report To which I add Heb. 11.2 that they are all called Martyrs or Witnesses afterward Ch. 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall have fair occasion to shew our Courage our Patience our Resignation and our Faith though we do not suffer upon a Wheel or at a Stake And he that bears all his other troubles well is in a great preparation to suffer death also Whereas those men that are impatient and peevish under every little sorrow and cross have much to do before they will be fit to endure the severest torments If then we would be able to endure a violent death for the sake of our Saviour let us set upon the practice of the hardest of his Precepts Let us cut off our right hands and pluck out our right Eyes part with our most beloved lusts and crucifie the desires of the flesh Let us mortifie our inordinate Anger destroy all wrath and bitterness all our covetous desires and sensualities Here is a great and difficult task before us if we do this death will not much astonish us We shall not be greatly afraid of death when we see our sins and lusts dead before us Those lusts which made death a formidable evil to us No man is so fearless of death as that man that is crucified to the world and hath mortified his inordinate desire of worldly things If in the whole course of our life we give up our selves to the Laws of Christ if we exercise our selves to patience and self-denial to meekness and long-suffering to Temperance and Chastity to contempt of the world and an heavenly mind we shall find it a very easie task when we shall be required to resign up our mortal life for the sake of our Lord Jesus He that obeys Christ in all his holy and strictest Precepts will be in great readiness and preparation of mind to lay down his life for him He that dares kill his Lusts and crucifie the old man will not think much to resign this mortal life that he may be cloathed with Immortality When one bid Socrates prepare for his trial He asked him whether he thought he had not done that all his life-time But then again he asked Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian Epict. l. 2. c. 2. what preparation he had made He told him that he had done what was in his power to do He asked him How Socrates told him he had never done an unjust action publickly or privately If we would prepare for sufferings and for death let us do it by a good life 1 Pet. 4.19 and commit the keeping of our souls to God in well-doing 2. Entertain your selves with the thoughts of troubles and the frequent thoughts of death before they come nigh you It is of great moment that we be not suprized by the evils which we meet withal It is a great astonishment to us to meet with evils which
we thought not of before He is a very miserable man indeed who promised himself pleasure and meets with sorrow and so is he that meets with some misery that he never expected It is a great piece of wisdom to suppose the worst which may happen Death does greatly astonish the man that thought of living long and pleasantly of going to such a City and buying and selling and getting gain 1 Pet. 4.12 The Apostle would not have them to whom he writes look upon the fiery trial as some strange thing If we would bear our troubles let us expect them that when they come we may not be surprized When we have often thought of them before we shall in great measure despise them whereas if we be surprized we shall be astonished with a small evil Much of our misery arises from our inconsideration Men that go to Sea ought not to promise themselves a Calm and a good wind They ought to suppose they may meet with Tempests and contrary Winds Why should we suppose our selves exempt from the common condition of mankind We are born to troubles and must certainly die and may die a violent death This we ought to think of frequently If we bury our friend We knew he was mortal before and we never expected immortality from a mortal Creature You lose your goods perhaps But you should have considered that those external things were subject to this loss That they were things which Moth might corrupt or Thieves might steal It will not become a wise man in these cases to say that he did not think that such things could have hapned to him For whatever hath hapned to another may also happen to me And I may as well admire that what is brittle should break or what is combustible should burn as that what is mortal should die or what is without me should be taken from me We should prevent much of our trouble if we would but expect it before hand and look for it And to think very often and seriously of death would deliver us in great measure from the fears and terrours of it Familiarity even in this sense breeds contempt The Fox in the Fable was greatly afraid when he first saw a Lion but less afraid the second time and after that was so far from fear that he came near him and conversed with him The frequent thoughts of death will rid us of much of our fears of it And it must needs be so because they tend very much to prepare and dispose us for it For these thoughts are apt to awaken in us a care to live well and that is a mean to deliver us from our slavish fears It was wisely said by the Son of Syrach Ecclus. 7.36 Whatsoever thou takest in hand remember the end and thou shalt never do amiss The due consideration of our death is one of those things which an Ancient Jew tells us will keep men from transgression Pirke Avoth c. 3. m. 1. To think of death is a great instrument of Vertue and true Wisdom It will help to slake our lusts bridle our desires of wealth and honour and stop our course of sinning It will serve to quicken our devotions to wean us from this life and to excite us to well-doing It is of great moment towards our resisting temptations which now gain upon us and the putting us upon the careful spending the several portions of our time Epictet Enchir. c. 28. Let death be always before thine eyes says the Heathen and thou wilt not mind any low or mean thing nor greatly desire any thing III. Use your selves to labour to a severe course of life Do not indulge your appetite and your sloth but give up your selves to great diligence and industry He that would endure the greatest pain and torment must harden and prepare himself by degrees and inure himself to bear the Yoak betimes A soft and sensual life will render us very unfit for a fiery trial And he that knows not how to deny his licentious appetite what it at any time craves will be very unfit to be a Martyr It will well become us to keep under our bodies and to withdraw from them some of those Supplies which it craves that we may be the better prepared to endure greater hardships Let us learn to contemn sensual pleasures and to deprive our selves of some of our liberties that we may the more patiently bear the being totally deprived Let us strip our selves of some of our conveniencies of life and we shall the more patiently bear the being stripped of all the rest Miles supervacuo labore lassatur ut sufficere necessario possit Sen. Ep. 18. They that run in Races were wont to exercise before And the Souldier is trained and used to labour and weariness before he comes to the battel They did this that they might be able to overcome when they were put to the trial They that indulge themselves in a delicate and soft life will be very unfit for great severities Woe be to them that are at ease in Zion We shall be afraid of dying if we give up our selves to a sensual life Sensual pleasures do much indispose us for the business of this as well as for the bliss of a future life Luke 21.34 Take heed to your selves lest at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life and so that day come upon you unawares Death and sufferings will be a great surprize and terrour to all them that have lived at ease Oh death Ecclus. 41.1 how bitter is the remembrance of thee to a man that liveth at rest in his possessions IV. Make it now your constant care to resign up your Will to the Will of God Let this be your daily exercise as it is your Prayer By this means you will be wonted to that Lesson which makes way for a patient suffering even death it self whenever it shall please God to call us to it You will be very unfit to resign your selves up to death it self if you have not formerly made it your great care to bring your own Wills to a compliance with the Will of God We are never safe till it is thus with us and when ever we are arrived to this we are secure and sufficiently prepared for all events of things Nothing now will be able to make us miserable because nothing can possibly befall us against our wills For as nothing can make us happy but God so nothing can make us miserable but our own Will and that does never hurt us but when it runs Counter to the Will of God This is the way to peace and rest to part with our own Will and to suffer it to be guided and governed by the Divine If it be thus with us we shall be quiet and still under every Calamity safe under every stroke and fitted for what ever may happen to us Thus it was with our
a ditch It is the Crime not the kind of death that makes death dishonourable He falls well whatever hand pull him down that falls in a good cause Our Lord died upon a Cross His was a painful and the most shameful death It was the punishment of Slaves and the most infamous Criminals Now it is said of our Lord Heb. 12.2 that he endured the Cross despising the shame The pain was very afflictive to his flesh but yet such was his love that he endured that But then his death was as shameful as his Enemies could have devised but the shame our Lord despised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Antonin l. 7. 2.23 And sure if our Lord did this for us well may we do it for him Well may we glory in that Cross which our Lord hath born But then for the pain of a violent death we shall not need much to disquiet our selves we affright our selves without cause and we do disquiet our selves in vain We think of Racks and Wheels of fire and faggot when we think of our Enemies from whom we expect no mercy But it is certain that we often torment our selves with evils that shall never overtake us But yet we will suppose that we meet with great pain What then This pain will be tolerable or not If it be tolerable we may endure it if not we shall not be long troubled with it That will end or we shall We cannot last long under extreme pain Besides it is not unlikely but a disease may put us to sharper and longer pains than a Tyrant will ever do A Calenture may be more troublesom to us than fire and faggot and the flames of a Fever may scorch us more severely than other flames And they that have felt the extremity of the Gout and Stone will easily grant that it is a favour to die by the Sword of a Tyrant Quid refert in Equuleum an in lectulum torquendus ascenderis Petrarch Arrian Epictet l. 2. c. 6. We do not know but we may be tortured on our Beds and what great matter is it whether we be exercised upon a Bed or upon a Wheel It is very likely that a Tyrant will sooner release us than a disease What needest thou care says the heathen Philosopher what way thou goest into another World They are alike But yet if thou art willing to know the truth that is the shortest which a Tyrant sends Never was any Tyrant six months in killing any man A Fever hath often detained men a whole year What is it then that we fear Is it the Sword of an Enemy But are we sure we shall die an easier death Perhaps this Sword may may rescue us from greater pains and miseries Arrian l. 4. c. 7. When once I had learnt says the same Philosopher that he that is born must also die I am indifferent whether I die by a Fever or the fall of a Tile or I be killed by a Souldier But if I must compare I know that a Souldier will destroy me with the least pain It is very inconsiderable since we must die after what manner we do it And if there be any difference perhaps this way of dying by a Tyrant may be the gentler 4. That the life which we part with when we die for our Reliligion is not worth the keeping upon those terms upon which alone we have the liberty to preserve it Life I grant is a very valuable thing Especially the life of a man But let us consider a while what that is that makes it so It is not because it gives us the opportunity of eating and drinking and sporting our selves in the World This is the life of a Brute and not the life of a man much less of a worshipper of God But our life is desirable as it relates to a better life and it serves the purposes of Eternity They are the causes or ends of life which make it desirable So long as they continue life is not only a blessing but a most unspeakable one The great ends of life are the service of God and doing good to one another in order to a future glory and immortality It is here we lay a foundation for a future bliss and happiness This life is the Stage on which we act our parts well This is the state of trial and this life is very valuable considered with its reference and subordination to that glory which we expect hereafter We know there is a reward for the righteous and out of respect to that it is that we strive to abound in all the fruits of righteousness and perfect holiness in the fear of God Whiles our life serves so great an end it is worth the preserving but without this it is nothing worth For barely to live is not the happiness and perfection of a man If then it come to this that we must lose our life or prostitute our Consciences and deny the faith our life is not worth the keeping upon these hard terms For when the end of life is gone what is life it self but a burden and reproach to him that hath it In other things we judge thus We value things by their end and usefulness And when they are rendred unfit for their end we value them not any longer Who regards any thing any farther than as it answers its end Who regards an unfruitful and dry Vine or Fig-tree Who values adulterate Coin or useless Beasts It is the end and usefulness of things that sets a rate and price upon them We reject those things that are useless as we do Salt that hath lost its savour But nothing is more vile and contemptible than our life when it is deprived of its end A man that hath Shipwracked his Faith and prostituted his Conscience to save his goods and his life is of all Creatures in this lower world the most deplorably miserable He lives indeed but he is an uneasie burden to himself and a cumber to the Earth He lives but his life is nothing worth when he is bereft of his integrity and hath forfeited his future hopes Life is not worth any mans keeping upon such terms as these are Plat. Ap. Socr. Socrates told the Athenians that if they would offer him his life upon condition that he should no longer Philosophize he would thank them indeed but not accept of life upon those terms And adds that he would rather obey God than them Hence it was that the first Christians would rather die than do that which was evil And some of the honester Heathens did thus also Arrian Epictet l. 1. c. 8. Priscus Helvidius was a Senator of Rome and considered the duty of his place The Emperour sent to him and forbid him to come into the Senate Priscus told him It was in his power to remove him from being a Senator till that was done he would go into the Senate Then the Emperour commanded him if went into the Senate to
and a sufficient support even in that case Our Religion were a very mean Institution if it would not bear a man up against the fears of death I shall to what hath been said above add some things to your farther consideration to encourage you to give up your life rather than to deny your Religion and wrong your Consciences And I. That it cannot be supposed that death can hurt a man If death have any evil belonging to it it is owing to our own folly It is our sin only that gives it a sting It is impossible it should hurt him that is sincerely good Socrates told the Athenians that they would rather hurt themselves than him by taking away his life and that for his Accusers he did not believe they could do him hurt he not thinking it reasonable to believe it in the power of evil men to hurt the good It is indeed in their power to kill it is not in their power to hurt them that are good That death can do us no hurt that hath had a good life gone before it The worst of men desire to die the death of the righteous Of all men those that are good have least cause to fear dying For they have placed their happiness beyond this world And death is to them unwelcom that live at ease here II. That it is very certain that many men have overcome the fear of death from a mean and low Principle compared with that of the Christian who suffers for righteousness sake Death I grant strikes a dread upon Mankind It is that which we commonly startle at It comes to take us apieces to remove us from our Friends and Familiars that for some time we have conversed with And hence it is that men generally fear death and decline it what they can But yet we know that many have overcom this fear of death some of them from a mean and others from an evil Principle Death is formidable and a good man is not quite rid of all the fear of death yet there are many considerations that make death seem desirable Revenge triumphs over it Love makes light of it Honour is ambitious of it fear of disgrace chooses it Sorrow runs after it it Fear prevents it A weak and foolish Passion a trifling and a faulty Principle reconciles men to death Some have thrown away their lives others have given them up many have parted with them upon trifling accounts and sometimes upon evil ones They have been contented to part with their lives from an evil Principle or from a trifling one How many have proved Martyrs to their Lusts How many to gratifie their Lust and their Revenge have brought upon themselves a lingring or a sudden death How many have fallen Sacrifices to their Luxury and Intemperance their Pride and Lust Pudeat semper tantum in vobis posse turpes causas nil posse pulcherrimas Petrarch And is it not a great shame that we should stick to do that from a good Principle which others do from a faulty one Is it not a shame that the Lusts of men should prevail more than the Laws of Christ And that men should make themselves miserable at that expence which they refuse to be at in order to their happiness There have been those who have died for a silly Woman for a point of Honour for their Fame and for their Country These things have prevailed with them to endure torments and devote themselves to destruction So much have these things prevailed with them Tanti vitream Quanti veram Margaritam Tertul. ad Martyr that their lives were not precious in their own eyes It is a great reproach to us if we refuse to suffer that for the sake of Christ and his Gospel which others have suffered for the sake of this World The Heathen could not but take notice of this speaking of death Senec. Ep. 4. Seest thou not says he upon what frivolous accounts it is contemned One hangs himself at the door of his Mistris Another throws himself headlong from the house top to avoid a churlish and unquiet Master Another stabs himself that he may prevent his return home Dost thou not think that vertue might have done that which an excess of fear hath done Shall a foolish Lust and an impotent Passion have more force than the sense of our duly and the well grounded hopes of eternal happiness We read in our Books of some that have sacrificed their lives to their Fame or thrown them away in compliance with the foolish customs of their Country or from a Principle of Superstition M. Anton. l. 5. se 14. It is a very astonishing thing says one of the Heathens that Ignorance and Ostentation should be more powerful than Wisdom We have a story in the Acts of our Church of a man in Queen Maries days who when he was put in mind to suffer for that truth which he had for some time professed replied that he could not burn Nor did he burn for his Religion But in the days of Queen Elizabeth this man's house was on fire and then to save his Goods he adventures into his house and he and his Goods were burnt in the same flames He that would not burn to save his Soul ventures into the fire to preserve his Goods And then he lost his Goods and his Life and it is to be feared his Soul also III. The good man does not want very considerations to perswade him to quit this present life for the sake of a better He is well assured that by thus losing his life he shall save it That he shall be assisted in his conflict and rewarded when he hath finished his course He is not left without a Comforter and he is assured of a plentiful Reward He knows in whom he hath believed and can commit the keeping of his Soul unto God as unto a faithful Creator 1 Pet. 4.19 He does but put off his flesh and knows that he shall be cloathed with life and immortality He does but part with an earthly Tabernacle for a building not made with hands And by his constant sufferings he glorifies God spreads his truth confirms his Servants and makes way for a greater glory to himself Do not then fear to follow your Lord and all those blessed Souls that have led the way When your Lord commands make no demur but follow him chearfully though it be to the place of skulls It is not worth your while to preserve your life with the loss of your innocence Gods favour is more than life and that will stand us in stead when this life shall be no more It is a madness to forfeit our eternal hopes that we may live here a little longer especially when our life will be but a plague and burden to us when we have purchased it with the loss of our innocence We shall find the horrours of a guilty mind more painful than the flames and much more lasting
hold his peace But Priscus told him that he would speak what he thought was just and right But Priscus added If you say you will kill me when did I affirm that I was immortal Do you your part I will do mine It is your part to kill It is mine to die undauntedly It is your part to banish it is mine to go away without grief Our life is worth preserving but not with the loss of our integrity It is its end and its relation to a future state that gives it value 3. Let us consider the ground or reason of this command of our Lord. The truth is our Lords will in this case ought to be ground enough to us It should be enough that our Lord hath said it it will not become us to dispute our Saviours Law But yet our Saviour deals with us with great condescension he does not govern us after an arbitrary manner His Laws are founded upon Justice and do carry with them a great conviction that they are just and reasonable And as it is thus every where else so it is in the matter that lies before us Our Lord requires us to part with our lives but it is upon a good account that he requires it And we cannot but judge this very reasonable when it is considered that when our Lord requires this he does it only then when by our obedience we are assured to avoid a greater evil than what we suffer and to attain a greater good than we forego By our obedience to this Law we are sure to avoid a greater evil than that is which we suffer And this will be evident if we will but take the pains to consider what it is we suffer and what evils we avoid by it For our suffering it can amount to no more than the loss of this present life This is the utmost that we can suffer No force or malice can reach any farther than this comes to Let us make the most of it it will not be much we lose And whatever evil the loss of this life is yet it holds no proportion at all to the evils which by this means we avoid And they are these two 1. We avoid the horrors and clamours of an accusing Conscience Say that we decline our suffering and deny our Religion that to avoid death we wrong our Conscience Do not think your trouble is now at an end when you have taken this course and that you shall live pleasant days for the future This is but as if a man did flee from a Lion Amos 5.19 and a Bear met him Or went into the house and leaned his hand on the Wall and a Serpent bit him Alas poor man thou dost but run from one evil into another and which is the saddest from the least into the greatest From bodily pain into the horrors of a guilty mind And sure I am there is no compare between the one and the other There is no sorrow like that of a wounded Spirit Others may be avoided or they may be cured they may be diverted and they have been born But a wounded spirit who can bear This is an evil from within a perpetual disquiet at home The other evils are but foreign and from without There is no plague like that of the heart All other strokes they do but batter the out-works this throws down the main Fort. Greater madness cannot be than to wrong our Consciences that we may save our lives To wound our Souls that we may keep our Skin intire This is to regard the Garment more than we do what it covers What is it that bewitches us Can we meet with any evil in this world to be compared with the guilt and horrors of our own minds Will any thing comfort us when our own minds upbraid us Will any thing be able to hold us up when our hearts sink within us Surely all other sorrows are very trifling things to this one sorrow of a guilty and unawakened mind For we find that it is this that makes our other sorrows sharp and poinant it is this that gives them a keen edge and makes them pierce deep Guilt renders even our outward Crosses and sorrows double It is this that presses and weighs us down under our other burdens We run into a greater evil than we run from when to escape a suffering we commit a sin We do but divert the blow from our body and receive the deadly stroke upon our souls For sure I am that Fire and Faggot Wheels and Gibbets all the Instruments of cruelty and death are very gentle Evils to the horrors and lashes of a guilty and accusing Conscience But then 2. We avoid by this means an eternal and unspeakable misery The flames of Hell I mean which opens its mouth to receive those profane sinners that choose that everlasting burning before the sufferings of this present life What proportion is there now between a Temporal and an Eternal death Between the sorrows of this present time and those everlasting sorrows Is there any burning to be compared to that fire which never goes out Any Dungeon or Prison fit to be compared with those chains of darkness Does not that worm that never dies speak infinite more terror than any Crâ—â—â—â— or Gibbet any pain or torment here below Can we conceive what it is to die eternally Is there any evil like unto this Is any sentence so formidable as that of Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Mat. 25.41 Certainly the parting of the soul from the body is but a small thing to the parting of the soul from God the fountain of its being and happiness We look upon death as formidable which strips us of our worldly properties divides us from this body and from this world but what is it then to be eternally separated from our God To depart from God to depart with a Curse to depart into everlasting fire to depart into the portion of Devils and apostate Fiends is more than can be expressed in time My God my God why dost thou part from me Was such a grief as cannot be The Son of God cried out when he was for a while deprived of a sense of Gods favour when he was in that agony which he underwent upon our score But who can tell nay who can think how sad this will be when God will be merciful to a man no more When we die for our Religion it is that we may not die eternally When we lose our life here it is that we may not die the second death Having premised these things I shall now proceed to lay before you the helps and assistances that our Religion does afford us against the severest trials that we shall meet with in our Christian Course and Warfare CHAP. III. FIrst Our Religion lays before us the hope of eternal life for our support under the sufferings and calamities of this short life Rejoyce says
long into a state of liberty and joy Let us think of this In alium sumimur partum Sen. Ep. 102. and we shall not be cast down at our painin our passage thither Let us under our Throws and pain look up to that immortality for the sake of which we suffer Think of Eternity He that apprehends that will not be dismayed at force nor terrified with the instruments of Cruelty Let it never be said the hope of Riches and Honour here hath more force than the hopes of Heaven That other men shall do and suffer more for earthly than we do for heavenly things That Temporal hopes can effect that which the hope of Eternals cannot do CHAP. IV. SEcondly Our Religion gives us the utmost assurance of Gods gracious and particular care and Providence and being assured of this we are provided with another great support under all the Evils of this present life These two things have a mighty force to quiet us when they are duly considered The hope of Heaven hereafter and the assurance of Gods care and special Providence here If our hope lies beyond this World and we be in the mean time assured that God rules among men there is nothing that can afflict us greatly If we have no greater design about us than that we may be happy with God in a future life we shall not be much cast down at the troubles of this present state For these troubles will be so far from hindring our attainment of that great end that they rather advance us and set us forward Death it self which is the extremest Evil does but put us into the possession of our eternal rest And whatever Storm or Tempest befalls us we ought to welcom it when it drives us nearer to our desired Haven But let us in the next place consider the support which we have from that assurance which our Religion gives us of Gods special care and Providence If we live under a lively sense of this truth we shall be in great measure rid of our anxious cares and troubles For now though we should be tossed upon a Tempestuous Sea and the Keel wherein we are should be in in danger from the proud and swelling Waves yet we may rest securely when we remember who sits at Stern And here First I shall lay before you the assurance our Religion gives us of Gods care and special Providence Secondly I shall shew you how potent an argument this is toward our support Thirdly I shall make some application of it 1. I shall lay before you the assurance our Religion gives us of Gods care and special Providence By his special care and Providence I mean his care of Men and especially of his Church I might here put you in mind of what God did of old for his Church and People before the coming of the Messiah The Holy Scriptures of the Old Testament will afford you many instances of Gods special care of the Jewish people whom he had chosen out of all the Nations of the World He ruled among them and though he appointed Governours over them yet was he their great Lord and King And indeed their form of Government was a peculiar one For it is not without cause by one of the Ancients called a Theocrasie God was their King from him they had their Laws their Defence and Protection And God gave that People very many and very great Demonstrations of his special care of them He dwelt among them they were under his Wings And were of all people in the world the most happy while they continued obedient unto God I should be endless if I should go about to reckon up what proofs God gave of his great care of that Church and of his especial Providence over it He shewed it by Miracles of Mercy by Wonders of Love by most singular and remarkable deliverances which he wrought for them In due time God sent his Son into the World and after that as he inlarged his Church and People so he continued his care of them too And by his Son he hath given us farther assurance of his very particular care and Providence And the Son of God did in his Sermons and Discourses assure his followers of this truth And by that means did prepare them for suffering and dispose them to patience and contentedness and to an unshaken and steady faith in God under all events of things By this course our Lord would deliver us from those cares and anxieties from those fears and distractions that render this life the greatest burden to us And because we are apt to be mightily concerned for the necessaries of this life and very apt to be afraid of Death especially of a violent and unnatural one therefore we find our Lord fortifying us against these evils and that he does by giving us a full assurance of the special care and good Providence of God For this as I shall shew afterward is a most powerful consideration to render us quiet and contented and to rid us of our distracting cares and those fears that make this life a burden to us And to this purpose our Saviour discourses most divinely in his Sermon on the Mount a considerable part of which incomparable Sermon was spent in this Argument And it tends directly to free us of that anxiety and care which is the great burden of our lives But I had rather you should hear the words themselves which our blessed Lord spake And these they are Mat. 6.25 to Ver. 33. Therefore I say unto you take no thought for your life what ye shall eat or what ye shall drink Nor yet for your body what ye shall put on Is not the life more than Meat and the body than Raiment Ver. 26. Behold the Fowls of the air for they sow not neither do they reap nor gather into barns yet your heavenly Father feedeth them Are ye not much better than they Ver. 27. Which of you by taking thought can add one Cubit unto his Stature Ver. 28. And why take ye thought for raiment Consider the Lillies of the field how they grow they toil not neither do they spin And yet I say unto you Ver. 29. that even Solomon in all his glory was not arrayed like one of these Ver. 30. Wherefore if God so cloath the grass of the field which to day is and to morrow is cast into the Oven shall he not much more cloath you O ye of little faith Therefore take no thought saying Ver. 31. What shall we eat Or what shall we drink Or wherewithal shall we be cloathed Ver. 32. For after all these things do the Gentiles seek for your heavenly Father knoweth that ye have need of all these things Can any thing be more effectual to rid us of our anxious and uneasie thoughts than these Arguments which our Lord has laid before us Shew me any Philosopher that ever discoursed at this powerful rate These words
and indifferent the loose and the profane Let us then be exhorted to ask and seek and knock Let us now fervently implore this Holy Comforter this Spirit of truth and power I need not tell you what great need we have of power from above We are weak Creatures full of our fears exposed to many evils and sufferings and need an help from above to confirm and strengthen us We know not how soon we may be called forth to suffer the extremest evils or may be stript and deprived of all our worldly Goods and Possessions We cannot tell how soon we may lie upon our dying beds when our Soul shall sit ready to take its flight from our trembling lips when our Flesh shall fail us and we shall be abandoned by our earthly comforts and supports Whither shall we go for comfort then What will support us under these trials but the sense of Gods love and the Joy of the Holy Ghost This Comfort will reconcile us to Prisons and to Poverty and to Death it self We shall then have hope even in Death it self Rom. 5.5 And such an hope as maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us CHAP. VI. I Shall in the next place consider the Example of Christ and of holy men who have suffered the greatest evils which this world could inflict upon them And for the better speaking to this I shall First Take notice that the Holy Scripture calls upon us to reflect upon these Examples under our afflictions Secondly I shall give you a very short account of their sufferings Thirdly I shall shew you the great usefulness of these great examples unto us 1. I shall take notice that the holy Scripture calls upon us to reflect upon these examples under our afflictions The Author of the Epistle to the Hebrews gives us a large account of the sufferings of holy men And then subjoyns Chap. 11. Heb. 12.1 2. Wherefore seeing we also are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the Race that is set before us looking unto Jesus the Author and finisher of our faith Who for the joy that was set before him endured the Cross despising the shame c. He animates them by these great examples which they were therefore obliged to keep in their eye And they are at once put in mind to reflect upon the exemplary sufferings of holy men and of our blessed Saviour To the same purpose St. James exhorts those to whom he writes Jam. 5.10 11. Take my Brethren the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience Ye have heard of the Patience of Job and have seen the end of the Lord. i. e. as ye have read or heard of the Patience of Job who lived many Ages before and probably suffered before the Law of Moses was given so ye have many of you seen how patiently our Lord Jesus suffered It was one end of our Lords sufferings that we might learn patience from his example 1 Pet. 2.21 For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps And indeed the holy Scripture is very large and very particular in giving us an account of the sufferings and of the patience of Christ and of holy men that we might learn to write after so fair a Copy and imitate them in patience and resignation to the Will of God which in them was so exemplary For whatsoever things were written afore time Rom. 15.4 were written for our learning that we through patience and comfort of the Scriptures might have hope 2. I shall give you a very short account of their sufferings And First Of the sufferings of Jesus the Author and the finisher of our faith His whole life was little else than a continual suffering And he was a most unparallel'd example of Innocence and of suffering and not only of sufferings but of the greatest meekness and exemplary patience under them He was born in a Stable and died upon a Cross Born among Beasts and died among Malefactors He was persecuted as soon as he was born and when he was capable of doing no evil he was hunted after as a Malefactor His Persecution began from Herod an Idumaean it was carried on by the Jews his Countrymen and compleated by Pilate the Roman And though he hurt no man yet he was pursued by all His great Poverty did not protect him from Envy His profound Meekness did not preserve him from the Contradictions of Sinners And his known Innocence did not save him from the Sentence of Death His body was like one of ours He was as sensible of pain as we are And certain it is that his Enemies loaded it greatly What part of him was exempt His Head was Crowned with Thorns his Hands and Feet were pierced with Nailes his Side was goared with a Spear his Shoulders loaded with a Cross He was spit upon buffeted and scourged And at last hanged on a Tree without regard and pity His Soul was afflicted greatly Mat. 26.37 38. Mar. 14.33 He was sorrowful and heavy and that even to death He was sore amazed Luk. 22.44 and very heavy He was in an Agony and sweat as it were drops of bloud Psal 22.14 His heart was like Wax melted in the midst of of his Bowels At length he is forced to bear his Cross on that he is hanged there he bleeds and there he cries out My God my God why hast thou forsaken me But as he endured the Cross so he despised the shame For his death was ignominious as well as painful He died among Criminals and the death of the worst and vilest of men Thus did our Saviour suffer Thus entred he into his glory And all this he bore with invincible patience He did not want power to rescue himself and to punish his Enemies nor did he want the greatest provocation He was innocent and had lived an useful life But for all this he is not provoked against his Enemies nor does he complain against God For as he prays for his enemies so he resigns himself unto God Secondly For the sufferings of Holy men both before and since our Saviours death I must not undertake to give you an account It would fill some Volumes to be particular in this Argument We read of those before our Saviours sufferings of whom this world was not worthy that had trial of cruel mockings and scourgings Heb. 11.36 of bonds and imprisonments That were stoned and sawn asunder tempted and slain with the Sword that wandred about in Sheep-skins and Goat-skins being destitute afflictted tormented They wandred in Deserts and Mountains and were in Dens and Caves of the Earth And for the
is easie and a burden that is light We are called upon to accept our own happiness Courted to embrace all that bliss which we in vain look for from the World and from our Sins Our Lord and our interest bid us come Our Lord who laid down his life for us and who hath highly deserved of us he invites us and assures us of rest and peace and that his yoak is easie and his burden light And as the Scriptures do invite and encourage Sinners to enter themselves under our Lord Jesus and to become his sincere Followers and Disciples as they do invite us to the profession and practice of the Laws of God so they do greatly encourage us by the excellent promises which they contain to continue in that profession The comforts of Religion are unspeakably great and no man is provided for as the Religious is under all events of things Do we suffer for the sake of the Truth For our comfort it is written Mat. 5 1â— Blessed are they which are persecuted for righteousness sake For theirs is the Kingdom of Heaven Are we reproached and reviled nick-named and flouted at For our comfort it is written 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye for the spirit of glory and of God resteth upon you Again Mat. 5.11 12. Blessed are you when men shall revile you c. Rejoyce and be exceeding glad for great is your reward in heaven Are we rifled and spoiled of our Goods For our comfort it is written Mar. 9.29 30. There is no man that hath left House or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my sake and the Gospels but he shall receive an hundred-fold in this time and in the world to come life everlasting Are we threatned with death To our unspeakable comfort it is written Mat. 10.39 He that loseth his life for my sake shall find it Jam. 1.12 Again Blessed is the man that endureth temptation for when he is tried he shall receive the Crown of life which the Lord hath promised to them that love him Rev. 14.13 Again And I heard a voice from heaven saying unto me Write blessed are the dead which die in the Lord and surely they that die for him cannot then be excluded from this blessing from henceforth Yea saith the Spirit that they may rest from their labours Psal 116.15 and their works do follow them And Precious in the sight of the Lord is the death of the Saints And if the Scripture afford us so great comfort under persecutions and against the fear of death it does not fail to do it under our other troubles and lighter afflictions We need not fear the want of what is needful when we have that Promise Heb. 13.5 I will never leave thee nor forsake thee We shall not need distract our selves about what we shall eat and drink and wherewith we shall be cloathed when it is said by truth it self Mat. 6.33 that all these things shall be added unto us We have no cause to disquiet our selves with the thoughts of what we shall do when we come to a great trial and appear before our potent Enemies Our Lord hath said Take no thought how or what ye shall speak Mat. 10.19 for it shall be given you in that same hour what ye shall speak And we are elsewhere assured of grace to help in the time of need Heb. 4.16 The Holy Scriptures afford comfort under every affliction The Widows and the Fatherless are assured that a Father of the Fatherless Psal 68.5 and a Judge of the Widows is God in his holy habitation They that are oppressed here find comfort Psal 9.9 The Lord also will be a refuge for the oppressed a refuge in times of trouble Here the poor are refreshed There is no want to them that fear him Psal 34.9 10. The young Lions do lack and suffer hunger But they that seek the Lord shall not want any good thing The sick receive their comforts also from the holy Scriptures Psal 41.3 hence they are furnished with suitable Meditations with pious Ejaculations and Prayers We are farther assured that all things work together for good to them that love God Rom. 8.28 And how comfortable a consideration is this to those that meet with such variety of things as do entertain us in this present world For now we have but one Care about us and that is to see that we do indeed above all things love God If we do this we may discharge our other Cares and for ever send away our fears and jealousies There will be nothing can do us any hurt nay more than that nothing can possibly befal us but it will do us good and advance us fairly towards our great End and Happiness If our hearts be inflamed with the love of God this world will make but vain attempts upon us Whatever storm or shock may happen to us they will be but like those Winds that leave the Trees which they shake the more firmly settled and rooted If it be thus with us we are safe and shall not need to fear the greatest evils that can befal us in this present life Poverty and Sickness Pain and Oppression and the other miseries of life will leave us better than they found us They will serve to rid us of our remaining folly and wantonness To call us off from the Creature to the Creator They will but take from us our dross and filth and render us more prepared and fitted for our Masters use Nay Death it self which we commonly think the greatest evil will do us a friendly office when it shall take us from this Valley of tears and shadow of death and translate us to those joys and pleasures that are at Gods right hand for evermore For death it self is a great blessing to a good man And if it be at any time otherwise it is our sin that hath rendred death a formidable evil Death is indeed a great Tyrant but it is so to them only that are unfit and unwilling to die who are therefore haled to it against their wills But then for those that are fit and willing to die death is a faithful Servant that does but carry them whither they greatly desire to go CHAP. IX IT remains now that we consider what hath been said before and make use of the helps which God hath been pleased to provide us and that we rather choose to suffer than to sin It is no great matter what we lose if we do not wrong our Consciences and displease our God Take courage then and dare to be good whatever it cost thee and thou wilt soon find that greater is he that is with thee than he that is against thee Suppose thou suffer death it self and that a violent and a shameful one yet wilt thou not want a present assistance
Saviour He prayed that if it were possible the Cup might pass but then he adds Not my will but thy will be done There is great danger in neglecting our duty in this matter and he will be very ready to deny his Lord who hath not throughly learned this Lesson Whatever happens to us now let us resign our selves to Gods Will. Is my dearest Friend or Child dead Is our health impaired Is our Estate wasted Let us say always Let the will of the Lord be done By these steps we shall perfectly learn this Lesson and practise it then when God shall send for us by death into another World V. Do all the good which you can This tends to the making our death more easie unto us For our account is lessened hereby and consequently death it self is the less to be feared Besides that acts of mercy have a promise of mercy belonging to them They that shew mercy shall receive it It is enough that they are sure of their reward This takes away much of the terrour of death it self And the merciful man is well dealt with if he be supported under the Agonies of death This is better for him than to be delivered from it Psal 41.3 And we know there is a particular promise of support to the merciful man even then when he is threatned with death On the other hand he that shews no mercy must not expect to find it He that hides his Talent in a Napkin is unprepared to meet his Lord He will have a very sad account not only that squanders away but he that hides his Lords Money VI. Frequently and diligently examine your selves Call your selves to a strict and severe account often This will be a great preparation for any evils which may happen to us and against death it self We shall never be safe if we do not take this course For this examination is in order to the knowing our state to God-ward and to our repentance and consequently our pardon We must confess our sins and in order to that we must know them For our Confession the more general it is the more dangerous the more particular the more safe For though we hope for pardon upon a general repentance where we cannot find out all our secret sins yet this does not give us hope of pardon upon a general repentance where upon search we may be more particular From whence it may easily appear how much a strict and diligent examination of our selves tends to our comfort and our peace and how much it does dispose and prepare us for sufferings and for death it self We are at ease and at liberty when our accounts are cleared and setled Whereas it is a burden to every honest mind to think that his affairs are entangled and perplexed and that he is not able to adjust his accounts Let any man but seriously consider how much he offends every day either in doing what he should not or not doing what he should In omitting his duty or in doing it slightly and he will soon find he hath work to do at the close of every day before he betake himself to rest And then sure he will be very unfit for death if he have the follies and errors of a whole life or a great part of it to unravel and to account for Such a man must needs be full of fears and jealousies that all is not right who hath not been very careful to try whether it be so or not It were well that this self-examination were the work of every day For as we might find enough to employ our selves in without troubling our selves with the faults of our Neighbours so I am sure we could not take a better course to secure our own souls And it was required that a man should examine himself before he received the Communion 1 Cor. 11.28 at that time when Christians communicated very frequently if not every day And though we excuse our selves too easily from frequent communicating yet they that do that cannot deny but that it is their duty to be prepared for it and consequently to examine themselves also VII Set your house in order My meaning is that we would do that duty which we owe to one another in order to our more comfortable passage hence And there are many things that fall under this head which every wise and good man would do before he goes hence Such are the making our Wills and setling our worldly Estate making restitution where we have done wrong being reconciled where there hath been a grudge or difference disburdening our Consciences where they are oppressed seeking satisfaction where we are in doubt and clearing our accounts with others where they are entangled These things and such like have a tendency toward the comfort and ease of our minds and when they are done we are left at greater liberty and freedom chearfully to bear whatever evil God thinks fit to exercise us with VIII Be very much in Religious Exercises and in the Service of God Such as reading and hearing meditating of heavenly things and receiving the Sacrament and frequent Abstractions from the hurries and the amusements of this lower world But especially let us give our selves much to Prayer Let us with all humility and fervour with all attention and watchfulness with prostrate souls and broken hearts implore the aid and assistance of God and of his Holy Spirit that we may continue faithful unto death that we may receive the Crown of righteousness Prayer is very seasonable at such a time as this Jam. 5.13 and it is recommended to us from the Example as well as from the Precept of our blessed Saviour Luk. 21.36 22.44 of whom it is said that being in an Agony he prayed more earnestly I shall now shew you how we are to demean and behave our selves under our sufferings And before I do that I shall premise the following particulars First That we ought not to run after sufferings and to bring them upon our selves We are not obliged to throw away our lives but to stay till God calls for them at our hand Our Religion allows us the wisdom of Serpents though it strictly require the innocence of Doves It is lawful in some cases to flee and decline our sufferings and in many Cases it is fit and expedient that we should do so Mat. 10.23 By this means we may reserve our selves for farther service and avoid the temptation But if our flight betray our Religion and endanger our Brethren that are under our charge we ought to stand to it and rather part with our lives Our lives are then to be given up when we gain a greater end but they are so long to be preserved as we may keep them without prejudice to our Conscience and the Salvation of our Brother Secondly That we are to take great heed that we do not suffer as evil doers 1 Pet 4.15 Let none of you suffer as a murderer or as