shewes in those words of being absent from the body and present with the Lord verse 8. Thirdly the prophesies haue runne on this point For it was long since fore-told that Christians knowing the victory of Christ ouer death should bee so farre from fearing death that they should tread vpon him and insult ouer him O death where is thy sting c. Esay 25. 8. Hosea 13. 14. 2 Corinthians 15. 54 55. Fourthly it is a condition that Christ puts in when he first admits Disciples that they must deny their owne liues and not only be content to take vp their crosse in other things but their liues must not bee deare vnto them when he calls for it Luke 14. 26. Fifthly We are taught in the Lords Prayer to pray That Gods kingdome may come And by this kingdome he meanes the kingdome of Glory as well as the kingdome of Grace Now in that wee are taught to pray for the kingdome it shewes wee should desire it and that by praier we should be more and more heated in our desires Sixtly wee are borne againe to a liuely hope of our inheritance Now if we be afraid of the time of our translation thither how doe we hope for it after a liuely manner A desire of going to heauen is a part of that Seed cast into our hearts in our regeneration 1 Pet. 1. 3 4. Seuenthly we haue the example of diuers men in particular who haue desired to die were out of feare in that respect Gen. 49. 18. Iacob waited for Gods saluation and Paul resolues that to dy and to be with Christ is best of all for him Phil. 1. 21 23. yea in Romans 7. 24. hee is vehement O wretched man that I am who shall deliuer mee from this body of Death Sim◅on prayes God to let him dye Luke 2 29. And the Prophet in the name of the godly said long before Christ O that the saluation of Israel were come out of Sion Psalme 14. 7. And we haue the example of the Martyrs in all ages that accounted it a singular glory to die And in 2. Corinth 5. 2 7. the godly are said to fight for it that they might be absent from his body and present with the Lord and so doe the first fruits of the holy Ghost those eminent Christians mentioned Rom. 8. 23. Lastly not onely some particular godly men haue attained to this but the whole Church is brought in in the 12. Chapter of Reuelation praying for the comming of Christ and desiring too that hee would come quickely And 2. Timothy 4. 8. The loue of the appearing of Christ is the Periphrasis of the childe of God Thus of the first point CHAP. III. Shewing how vncomely it is to feare Death FOr the second how vncomely a thing it is in Christians to feare death may appeare many waies 1. By the feare of death we shame our Religion while we professe it in our words we deny it in our workes Let Papists tremble at death who are taught that no man ordinarily can be sure he shall go to heauen when he dies But for vs that professe the knowledge of saluation to bee astonished at the passage to it shewes at least a great weakenesse of faith and doth outwardly giue occasion of disgrace to our Religion 2. By that which went before we may see how vncomely it is to be afraid of death For thereby we disable the death of Christ wee frustrate the end of Gods workemanship we stop the execution of the Prophesies we renounce our first agreement with Christ we mocke God in praying that his kingdome may come we obscure the euidence of our owne regeneration and wee transgresse against the example of the godly in all ages 3. Many of the Pagans greatly settled their hearts against the feare of death by this very reason because there was no being after death and therefore they could no more feele misery then then before they were borne And shall wee Christians that heare euery day of the glorious saluation we haue by Christ be more fearefull then they were Let them feare death that know not a better life Shall we be like wicked men Their death is compelled shall ours be so too They by their good wils would not lose their bodies in this life nor haue their bodies in the next life but since God hath made vs vnlike them in the issues of death shall wee make our selues like them in the lothnesse to dye Let Felix tremble at the doctrine of death and iudgement Acts 24. 25. but let all the godly hold vp their heads because the day of their redemption draweth nigh Mathew 24. c. 5. Shall we be afraid of a shadow The separation of the soule frō God that is death if we speake exactly but the separation of the soule from the body is but the shaddow of death When see we men trembling for feare of spirituall death which is called the First Death and yet this is farre more woefull then that we call the bodily death But as if the death of the body were nothing the Scripture cals damnation The second death neuer putting the other into the number 6. This feare is called a bondage here in this text And shall wee voluntarily make our selues vassals Or shall we be like slaues that dare not come in our Masters sight 7. If we loue long life why are wee not much more in loue with eternall life where the duration is longer and the estate happier Are wee not extremely insatuated that when God will doe better for vs then wee desire yet wee will be afraid of him 8. Shall wee bee worse then children or mad men Neither of them feare death and shall simplicity or Ideotisme doe more with them then reason or Religion can doe with vs 9. Do not all that reade the storie of the Israelites in their passion desiring to bee againe in Egypt and violently murmuring at the promise of going into the Land of Canaan condemne them of vile ingratitude to God and folly in respect of themselues For what was it for them to liue in Egypt but to serue cruell Taske-masters about bricke and clay And was not Canaan the place of their rest and a Land that floweth with milke and hony Euen such is the condition of all that wish life and are afraid to dye What is this world but Aegypt and what is to liue in this world but to serue about bricke and clay Yea the Church that is separate from the world can find it no better then a barren wildernesse And what is Heauen but a spirituall Canaan And what can death bee more then to passe ouer Iordan and victoriously ouercomming all enemies to bee possessed of a place of matchlesse rest of more pleasures then Milke or Hony can shadow out 10. Adam might haue had more reason to feare Death that neuer saw a man die an
ordinary death but for vs to bee affrighted with death that see thousands die at our right hand and ten thousand at our left and that daily is an inexcusable distemper The gate of Death is continually open and wee see a prease of people that daily throng into it 11. When Moses had cast downe his Rod it turned into a Serpent and the Text noting Moses weakenesse saith He fled from it But the Lord commanded him to take it by the Taile and behold it became a Rod againe Euen so death at the first sight is terrible like a new-made Serpent and the godly themselues through inconsideration flye from it but if at Gods commandement without feare they would lay hold vpon this seeming Serpent it will be turned into a Rod againe yea into a golden Scepter in our hands made much better by the change Neither doe we reade that euer at any time after Moses had any feare of this Serpent when he had once known the experience of it And haue we offen by the eyes of faith seene the experience of this great work of God and shall we still be running away 12. It is said Rom. 8. 12. that all creatures groane wayting for the libertie of the sonnes of God and shall wee bee worse then bruit beasts Doth the whole frame of nature as it were call for this time of change and shall man be so stupid or carried with such senslesse feares as to shun his owne felicity 13. Consider whether it bee more commodious for vs that Death come to vs or that we go to Death For one thing is certaine it is vaine to shunne that which cannot bee auoided For it is appointed vnto all men once to die Heb. 9. 27. What man is hee that liueth and shall not see death Psal. 89. 48. Death is the way of all flesh Iosh. 24. Now this being granted let vs consider of it Death is like an armed man with whom we must once fight Now if we be aduised and will goe to Death we must get on our armour beforehand and so the encounter will be without danger to vs because the weapons of our warfare are mighty through God we are assured of victory through Iesus Christ. On the other side to tarry till Death come vnto vs is as if a man that knowes he must fight with a sore aduersary would through slothfulnesse goe vp and downe vnarmed till he fall into the hands of his enemy and must then fight with him at such disaduantage 14. It is most vncomely to feare that which is both common and certaine Death of all afflictions is most common For from other afflictions it is possible some might bee free but from death can no man be deliuered and God of purpose hath made that most common which is most grieuous that thereby he might abate the terrour of it It is monstrous foolishnes to striue in vaine to auoid that which neuer man could escape And to teach men their vnauoydable mortality the Lord clothed our first Parents with the skinnes of dead beasts and feeds vs with dead flesh that as often as wee eate of slaine beasts we might remember our owne end and shall we be euer learning and neuer come to the knowledge of this truth Is this such a lesson as cannot be learned Shall we be so stupid as daily to passe by the graues of the dead and heare their knels and yet be vntaught and vnarmed 15. Lastly shall we be afraid of such an enemie as hath beene ouercome hand to hand and beaten by Christ and thousands of the Saints especially if wee consider the assurance wee haue of victory In this combate euery Christian may triumph before the victory 〈◊〉 Corinth 15. 55. And thus much of the two first points CHAP. IIII. Shewing that a Christian is many wayes happy in death NOw I come to the third point which is the maine thing here intended and that is the meanes how we may be cured of the feare of Death and in this we had need all to attend with great carefulnesse The disease is stubburne and men are sluggish and extremely loth to be at the trouble of the cure and Satan by all meanes would keepe vs from remembring our latter end the world affoords daily distractions to plucke vs away from the schoole of Christ herein and our owne hearts are deceitfull and our natures apt to be weary of the doctrine before wee put in practice any of the directions and we are apt to a thousand conceits that it is either vnpossible or vnnecessary to attend this doctrine or the like Yea it may be it will fare with many of vs as it doth with those that are troubled with the raging paine of the teeth their paine will cease when the Barber comes to pull out the tooth so it may be you may finde this deceit in your hearts that you will not feel the feare of death till the discourse of the medicine be ouer and so let it be as water spilt on the ground But let vs all awake and in the power and strength of Christ that died to deliuer vs from the feare of death let vs lay all the plaisters close to the sore and keepe them at it till it bee throughly whole There be two wayes then of curing this feare of Death The one is by contemplation The other is by practiâ—… There be some things if we did chuse them out soundly to thinke of them would heale vs wonderfully There be some things also to bee done by vs to make the câ—…re perfect If contemplation be not auaileable then practice will without faile finish the cure The contemplations are of two sorts For either they are such meditations as breed desire of Death by way of motiue or they are such as remoue the obiections which cause in mans mind the feare of Death For the first there bee two things which if they be soundly thought on will worke a strange alteration in our hearts The one is the happinesse wee haue by death The other is the miseries we are in by life Can any man be afraid to bee happy If our heads and hearts were filled with arguments that shew vs our happines by death we would not be so senslesse as to tremble at the thought of dying Our happinesse in death may bee set out in many particulars and illustrated by many similitudes full of life and vertue to heale this disease of feare 1. Death makes an end of all the tempests and continuall stormes with which our life is tossed it is the Hauen and Port of rest and are we so mad as to desire the continuance of such dangerous tempests rather then to be in the Hauen whither our iourney tends 2. Death is a sleepe For so the dead are said to to be asleepe 1 Thess. 4. 14. Looke what a bed of rest and sleepe is to the weary labourer such is Death to
there is terrour in parting Eightly consider yet more the humours of the most men Men will suffer infinite paines for a small liuing or preferment here in this world yea we see souldiers for a small price will put themselues into vnspeakeable dangers and that many times at the pleasure of others that command them without certaine hope of aduantage to themselues Will men kill themselues for things of no value and yet be afraid of a little paine to be endured when such a glorious estate is immediately to be enioyed in heauen Ninthly let not man pretend the paines of death that is but a â—…igge-leafe to couer their little faith For they will languish of the Gout or Stone a long time rather then die one sweet death with easiest conditions possible Tenthly if none of these will perswade yet attend I wil shew 〈◊〉 a mystery Feare not the paines of death for first death is terrible when it is inflicted by the Law but it is easie when it is inflicted by the Gospel the Curse is taken off from thee thou art not vnder the Law but vnder Grace And besides for this cause did Christ die a terrible anâ—… 〈◊〉 cursed death that euery death might be blessed to vs. And further God that hath greatly loued thee in life will not neglect thee in death Precious in the fight of the Lord is the death of his Saints What shall I say against the terror of death but this Text of the Apostle Thanks be to God that hath giuen vs victory through Iesus Christ. Hee hath pulled the sting out of Death O Death where is thy sting 1 Cor. 15. 55. Lastly thou hast the Spirit of Christ in thee which wil succour and strengthen ease thee and abide with thee all the time of the combate Why should wee doubt of it but that the godly dye more easily then the wicked Neither may we guesse at their paine but the pangs vpon the body for the body may bee in grieuous pangs when the man feeles nothing and the soule is at sweete ease in preparing it selfe to come immediately to the sight of God CHAP. XIII Comfort against the losse of the body in death OH but in death a man is destroyed hee loseth his body and it must bee rotted in the earth Sol. 1. It hath bin shewed before that the separation of the soule from God is properly Death but the separation of the soule from the body is but the shadow of Death and we haue no reason to be afraid of a shadow 2. The body is not the man the man remaines still though hee be without the body Abraham Isaac and Iacob are proued to be liuing still by our Sauiour Christ though their bodies were consumed in the earth and God was their God still It is true Death seizeth on thy body but a Christian at the most suffers but aliquid mortis a little of death Death is like a Serpent the Serpent must eaâ—…e dust now death therefore can feed vpon no more but our dust which is the body it cannot touch the soule whereas wicked men suffer the whole power of death because it seizeth both vpon body and soule too and in their case onely it is true that death destroyes a man 3. Grant that we lose the body in death yet that ought not to be terrible for what the body is it hath beene before shewed It is but a Prison to the Soule an old rotten House or a ragged Garment it is but as the Barke of a Tree or the Shell or such like now what great losse can there be in any of these 4. This separation is but for a time neither we doe not for euâ—…r lose the body we shâ—… haue our bodies againe they are kept safe for vs till the day of Christ. Our graues are Gods Chest 's and he makes a precious account of the bodies of â—…is Saints they shall be raised vp againe at the last day God will giue a charge to the earth to bring forth her dead and make a true account to him Reuel 〈◊〉 And God hath giuen the assurance of this not onely in his Word by promising it but in his Sonne whom hee hath raised from the dead If any say What is that to vs that Christs body is raised I answer it is a full assurance of the safety and of the resurrection of our bodies for Christ is our Head Now cast a man into a Riuer though all the body be vnder water yet the man is safe if the head be aboue water for the head will bring out all the body after it So it is in the body of Christ though all we sâ—…nke in the riuer of death yet our Head is â—…isen and is aboue water and therefore the whole body is safe 5. It should yet more satisfie vs if we throughly consider that we shall haue our bodies againe much better then now they are Those vile bodies we lay downe in death shall be restored againe vnto vs glorious bodies like the body of Christ now glorified Philippians 3. 21. And therefore death loseth by taking away our bodies we haue a great victory ouer death The graue is but a furnace to refine them they shall come out againe immortall and incorruptible CHAP. XIIII The desire of long life confuted OH but if I might liue long I would desire no more If I might not dye till I were fiftie or threescore yeeres old I should bee contented to dye then Sol. There are many things may shew the vanity and folly of men in this desire of long life For 1. If thou art willing to die at any time why not now Death will be the same to thee then it is now 2. Is any man angry and grieued when hee is at the Sea in a Tempest because hee shall be so quickly carried into the Hauen Is he displeased with the Wind that will soone set him safe in the Harbour If thou beleeue that death will end all thy miseries why art thou carefull to deferre the time 3. Till thy debt be paid time will not ease thee thy care will continue and therfore thou wert as good pay at the first if thou be sure it must be paid at all 4. In this world there is neither young nor old When thou hast liued to that age thou desirest thy time past will be as nothing Thou wilt still expect that which is to come thou wilt bee as ready to demand longer respit then as now 5. What wouldst thou tarry here so long for There will be nothing new but what thou hast tasted and often drinking will not quench thy thirst thou hast an incurable dropsie in thy hart and these earthly things haue no ability to fill thy heart with good or satisfie thee 6. Wouldst thou not â—…dge him a sot that mournes because he was not aliue an hundred yeeres agoe And thou art no better thou
looke how wee dye as whither wee shall goe when we are dead 2. Christ dyed a cursed desth that so euery death might bee blessed to vs For hee that liues holily cannot dye miserably Hee is blessed that dyeth in the Lord what kind of death soeuer it be CHAP. XXI Shewing the cure of this feare of death by practice HItherto of the way of curing this feeare of death by meditation It remaines now that I proceed to shew how the cure is to be finished perfected by practice for there are diuers things to be heeded by vs in our daily conuersation which serue exceedingly for the extinguishing of this feare without which the cure will hardly euer bee soundly wrought for continuance The first thing we must frame our liues to for this purpose is the contempt of the VVorld wee must striue earnestly with our owne hearts to forgoe the loue of worldly things It is an 〈◊〉 thing â—…o be willing to dye when our hearts are cleansed of the loue of this world Wee must leaue the world before the world leaue vs and learne that lesson heartily To vse the world as if wee vsed it not Neither ought this to seeme too hard a precept for they that striue for masterie abstaine from all things when it is but to obtaine a corruptible crowne how much more should we be willing to deny the delights of this world and striue with our natures herein seeing it is to obtaine an incorruptible crowne 1. Cor. 9 24 25. VVe must learne of Moses who brought himselfe to it willingly to â—…orsake the pleasures of Egypt and to choose rather to suffer affliction with Gods people then to be called the sonne of Pharaohs daughter Heb. 11. 26. And to this end we should first restraine all needlesse cares and businesse of this world and study so to be quieâ—… as to meddle with our owne busines and to aâ—…idge thâ—…m into as narrow a scantling as our callings will permit Secondly we should auoid as much as may be the societie with the fauorites and minions of the World I meane such persons as admire nothing but worldly things and know no other happinesse then in this life that speake onely of this World and commend nothing but what tends to the praise of worldly things and so to the enticing of our hearts after the World And withall wee should sort our selues with such Christians as practise this contempt of the World as well as praise it and can by their discourse make vs more in loue with heauen Thirdly we should daily obserue to what things in the world our hearts must run and striue with God by prayer to get downe the too much liking and desire after those things Fourthly we should daily be pondering on these meditations that shew vs the vanitie of the world and the vilenesse of the things thereof Thus of the first medicine Secondly we must in our practice soundly mortifie our beloued sins our sins must dye before we dye or else it will not be well with vs. The sting of death is sin and when we haue pull'd out the sting we need not feare to entertaine the Serpent into our bosome It is the loue of some sin and delight in it that makes a man afraid to dye or it is the remembrance of some foule euill past which accuseth the hearts of men and therefore men must make sure their repentance and iudge themselues for their sins and then they neede not feare Gods condemning of them If any aske me how they may know when they haue attained to this rule I answer VVhen they haue so long confessed their sinnes in secret to God that now they can truely say there is no sinne they know by themselues but they are as desirous to haue God giue them strength to leaue it as they would haue God to shew them grace to forgiue it Hee hath soundly repented of all sin that desires from his heart to liue in no sin And vnto this rule I must adde the care of an vpright and vnrebukeable conuersation It is a maruellous encouragement to dye with peace when a man can liue without offence and can iustly plead his integrity of conuersation as Samuel did 1 Sam. 12. 3. and Paul Acts 20. 26 27. and 2 Cor. 1. 12. Thirdly Assurance is an admirable medicine to kill this feare And to speake distinctly wee should get the assurance first of Gods fauour and our owne calling and election for hereby an entrance will bee ministred into the Heauenly Kingdome And therefore haue I handled this doctrine of the Christians assurance before I meddled with this point of the Feare of Death Simeon can dye willingly when his eyes haue seene the saluation Feare of death is alwayes ioyned with a weake faith and the full assurance of faith doth maruellously establish the heart against these feares and breeds a certaine desire of the comming of Christ. Paul can be confident when he is able to say I know whom I haue beleeued and that hee is able to keepe that which I haue committed to him 2. Tim. 12. Besides wee should labour to get a particular knowledge and assurance of our happinesse in death and of our saluation Wee would study to this end the Arguments that shew our felicitie in death And to this purpose it is of excellent vse to receiue the Sacrament often For Christ by his Will beqâ—…eathed heauen to vs Ioh. 17. and by the death of the Testator this Will is of force and is further daily sealed vnto vs as internally by the Spirit so externally by the Sacraments Now if wee get our Charter sealed and confirmed to vs how can we be afraid of the time of possession He is fearelesse of death that can say with the Apostle Whether I liue or dye I am the Lords Rom. 14. 8. 4. That charge giuen to Hezekiah concerning the setting of his house in order Esay 38. is of singular vse for this cure Men should with sound aduice settle their outward estates and dispose of their worldly affaires and according to their meanes prouide for their wife and children A great part of the feare and trouble of mens hearts is ouer when their Wills are discreetly made but men are loth to dye so long as their outward estates are vnsettled and vndisposed It is a most preposterous course for men to leaue the making of their Wils to their sicknesse for besides their disabilities of memory or vnderstanding which may befall them the trouble of it breedes vnrest to their mindes and besides they liue all the time in neglect of their duty of preparation for death 5. Wee may much helpe our selues by making vs friends with the riches of iniquity we should learne that of the vniust Steward as our Sauiour Christ sheweth Since wee shall be put out of the Stewardship we should so dispose of them while wee haue them that when wee dye they may
whether their confession and sorrow for their sinnes be right or no. p. 32. 33. 34 Three sorâ—…s of men may profit by these Directions p. 34 Other vses of the Catalogue of sinnes p. 35 The misery of such as will not bee aduised to take a sound course about their sinnes p. 35 CHAP. III. THE sinnes against the whole Law where of originall sinne ignorance procrastination vaine-glory security hypocrisie self-loue inconstancy c. p. 37. to 41. CHAP. IIII. THE diuision of the sins against the first Table and the sorts of sinnes against Gods Nature pag. 42 to 53 Seuen monstrous offences p. 43 Of naturall Atheismâ—… p. 44 And Epicurisme p. 45 Of the defects of grace and the mis-placing of our affections p. 45 46 How many waies men sin against the mercy of God p. 48. 49 and the feare of God p. 50. 51 and the trust in God p. 51. 52 CHAP. V. HOw many wayes men offenâ—… against the meanes of Godâ—… worship p. 53. How many wayes men offend By not-worshipping p. 53 54 By will-worshipping p. 55 By Idol-worshipping p. 56 CHAP. VI. HOw many wayes men sinne against the manner of Gods worship p. 57. Offences that may be committed in the manner of doing any part of Gods seruice p. 58 Sinnes en hearing p. 58 Sinnes in prayer p. 59 Sins about the Sacraments p. 59 Sinnes about an oath p. 60 CHAP. VII SInnes about the time of Gods worship p. 61. Three secret offences against the Sabbath p. 61. The open breaches of the Sabbath p. 62 63. CHAP. VIII THE diuision of the sins against the second Table The sinnes Of wiues and Husbands p. 64 65. Of Children and Parents p. 65 66. Of Seruants and Masters p. 67 68. Of Subiects and Magistrates p. 68. Of Hearers and their Ministers p. 69. CHAP. IX SInnes against the persons of men p. 69 1 By omission p. 70 2 By commission where The sinnes internall p. 71. to 74 The sinnes externall In gesture p. 74 In words p. 74 In workes p. 76 77 How we sinne against the bodies of men p. 78 How against the soules of men p. 79. to 81 CHAP. X. THe sins against Chastity p. 81 In the grosse acts p. â—…2 In the thoughts and affections and senses and gestures and words p. 83 The occasions of vncleannesse p 84. 85. 86 CHAP. XI SIns against the estates of men p. 86 Internall p. 86 Exterrnall Of omission p. 87. 88 Of commission where the seuerall waies of stealing p. 88. 89 with the aggrauations to p. 90. 91 CHAP. XII SInnes against the good names of men p. 92 By omission p. 92 By commission Internally p. 92 Externally p. 93. to 99 CHAP. XIII OF the sinnes without consont p. 96 CHAP. XIII HOw many wayes men offend against the Gospel p. 97. Sins against Christ. p. 97 98. Sins against repentance p. 98 99 Sinnes against Faith p. 100 Sins against the Spirit of grace p. 100. THE PREFACE TO THE READER containing the Scope of all the Sixe Treatises and certaine generall things which by way of Introduction belong vnto them all FOrthy sake Christian Reader I haue beene willing to prepare for the Presse Sixe little Treatises Which may informe thee of six things of the greatest consequence that I know can concerne thee in this life And though I haue reason to abase my selfe in the acknowledgement of mine owne frailtie and insufficiency for these things yeâ—… thou hast cause to awaken to thâ—… consideration of the matter which so neerly concerneth thee vsing the helpe of this labour tiâ—… God affoord thee better helpe from more able instruments The matter in all of them is so necessary that I know not which of them thou mayest safely neglect The first thing which any man disposing himselfe for the Kingdome of God will and ought to inquire after is What he should doe to be rid of those so many sinneâ—… he hath beene and is guilty of Rid I say from thâ—… guilt and danger of them and from the power and dominion of them For the satisfaction of thy conscience in this most needfull question I haue in this first Treatise gathered for thee out of the whole Bible a Catalogue of those sinnes which in our repentance God will haue with speciall notice to be confessed and auoided And these sinnes I haue set downe as neere as I could in the expresse words of the text that thou mightest see the Lord himselfe describing thy offences and so mightest haue no excuse or doubt to imagine that it was but the iudgement of some men that made such things to bee thought to bee sinnes By this course of surueying the whole Scriptures I haue both found out diuers particular offences plainely proued to be so which I could not obserue to be mentioned in any exposition of the commandements which I had and also diuers things proued clearely to be sinnes which were onely barely â—…ffirmed to bee so in other writers I haue likewise plainely shewed thee by expresse Scripture what course thou maiest distinctly take to be rid of thy sinnes a course that cannot faile thee being grounded on the most euident directions which God himselfe hath prescribed vnto thee if thy owne slothfulnesse procâ—…astination or wilfull peruersenesse binder thee not And I doubt not but by experience thou wilt confesse the course is comfortable easie considering the great benefit and rest thou mayest bring to thy conscience thereby The second thing a man would desire to bee satisfied in that hath beene entred into the practise of Repentance is How hee might come to bee infallibly assured concerning Gods fauour and his owne saluation and for answer hereunto I haue in the second Treatise gathered out of the Scriptures signes of Gods owne making by which men may try their estate these such as both describe wicked men not yet in Christ and such as describe godly men that shall certainly bee saued And withall I haue now added directions how by the helpe of those signes men may settle their assurance and how such as yet want those signes may attaine them The third thing euery Christian ought to seeke satisfaction in is this How a man that hath attained vnto the assurance of saluation when hee dies may comfort and establish his heart against all the miseries and distresses which may and will befall him in this life before his death And to this end I haue gathered out of the whole Scriptures those admirable consolations which may bee abundantly sufficient to vphold him with much ioy in the worst estate that can befall him And this is done in the Treatise which I call the Promises The fourth question a carefull Christian that hath thus found out the gaine of godlines would aske is this what he should doe in the whole course of his life to glorifie God who hath thus loued him and giuen his Sonne to dye for him and purchased such a glorious inheritance for him And for answer hereunto
God p. 387. to 361. 2. Of Chriâ—… p. 391. 392. 4. Of our owne estate in Grace p. 392. CHAP. XIIII Three sorts of â—…ost comfortable prâ—…ises about prayer p. 393 to the end of the Booke CHAP. I. Containing the Preface THe drift of this Treatise is to shew a godly Christian who is already assured of Gods fauour and knowâ—…s he shal haue abundant happines when hâ—… dyes in Heauen how hee may support his heart with sufficient contentment against all the miseries can assault him from the time of his conuersion till his death For this purpose I shall breake open a Mine of Treasure For I intend from all parts of the book of God to select and set befoâ—…e thee those rich Promises which God hath there recorded to be as wells of comfort vpon all occasions Two things of necessitie must bee granted The one is That though wee haue gotten the assurance of Gods fauour and freedome from the power and guilt of our sins yet many things will still aile vs and oppose our consolation We shal meet with temptations and afflictions of al sorts reproches aduersaries trouble of spirit and such like The other is that there can be no such discouragement difficultie or affliction but in the Word of God we may haue a sure consolation or direction for it able euery way abundantly to sustaine vs. But before I enter vpon the vnfolding of this great Role of Promises I must preface about fiue things which tend to make vs more fit to receiue them First it will be profitable for vs to coÌ„sider briefly the worth of the promises they are called the vnsearchable riches of Christ to assure vs that he is a very rich man that hath his hart stored with the promises of God well applyed The Apostle Peter saith that they are great and precious promises which God hath giuen to vs. Promises in our hearts are better then pearles or precious stâ—…nes in our Chests They are the inheritance God giues to his people in this life therefore they are called the heires of promise a greater portion then any King on earth can giue to his Child The very keeping of the Records of these promises was a great prerogatiue to the Iewish nation and it is accounted a singular happinesse for the Gentiles that they may now partake of those promises Little do we know what wrong we do to our soules when we keepe them ignorant of the promises it is one of the greatest offices vnder the Sun to dispence these promises to maÌ„ 〈◊〉 Tim. 1. 1. Tit. 1. 1 2 3 Secondly Before I enter vpon the explication of the promises I must likewise tell you to whom they belong and who they are that haue interest in them For al vnregenerate men that liue in their sins without repentance are strangers from the 〈◊〉 of promise The children of the bondwoâ—…an haue no part in the Testament of Grace onely they that are Christs haue the benefit of the promises in Christ. The children of God are the heires of promise Men must haue godlines that haue the promises â—…ither of this life or that to come In short all those that haue repented them of their sins and beleeue in Iesus Christ may come to these promises with large hâ—…arts as knowing that thâ—…y reade and heare that which they haue cleare full interest in Thirdly Concerning the vse these promises may bee put vnto all our life long They will driue â—…way griefe discouragement or feares that at any time may seize â—…pon vs. They will sweeten all â—…ur afflictions They will exceedingly nurse vp and confirme our faith and further they will haue 〈◊〉 singular vse in preseruing vs against the enticements of the profits pleasures and lusts of the world and against the cares of this life Our affections are the feet of our soules and with the promises we may be daily shod so as neither thorny cares pricke vs nor foule pleasures defilâ—… vs Eph. 6. The Gospel shews vs still a better proiect when the Diuell or the world entice vs. And a true reason why many times we are not able to resist enticements is because our hearts are not filled with the promises which else would shew vs so much sweetnesse as all other things would seeme but base in comparison of them When we are teÌ„pted with the pleasures of sinne if we haue not a more delightfull proiect to offer to our hearts it is easie for vs to bee seduced And further these promises soundly studied and layd vp in our hearts will breed cheerfulnesse of spirit and that contentation which makes godlinesse to bee so great gaine And besides they will daily excite in vs all encouragements to well-doing and they doe also set out maruellously the glory and splendour of Gods loue power presence prouidence and grace toward vs. What shall I say The promises giue vs euen Heauen vpon earth and set ouâ—… the incomparable gaine of true godlinesse yeaby them we approach so neere vnto God that as Peter saith By them wee pâ—…ke of the Diâ—…ne nature A fourth thing which I would preface about is concerning the infallibilitie of the promises for that may much inflame in vs the desâ—…e to store our heartâ—… with their haâ—…ing heard of their worth if wee likewise bee fully assured concerning the certaine accomplishment of all the good which is coÌ„tained in them I suppose 〈◊〉 â—…n doubts but that if it could be made good that a poore Christian might haue al those excellent things were contained in all the promises of the Bible hee were in a matchlesse estate Now there are many things which may put vs out of all doubt in that point marke them heedfully for they may doe thee singular good 1 For obserue that the promises are in some Scriptures caâ—…d in the singular number the promise and why so as for other reasons so to assure thee it is as sure and as easie for God to fulfill all that goodnesse contained in all those promises as if they were but one onely promise 2 Consider the naâ—…ure of God He cannot lye it is impossible for him to deny his Word hee may as easily deny himselfe If God haue said it it must needs come to passe This argument is vsed in this point Titus 1. 1 2. 3 The antiqâ—… of these promises adde much to our assuraÌ„ce The Apostle in Tâ—…r 〈◊〉 〈◊〉 faith that these promises were made before the world was and hitherto in all this time God neuer failed of one word of his goodnesse 4. We haue the writing of God to shew for them they are vpon record in the Scripture and shall we mistrust when we haue Gods owne hand to shew for it His Word is true and righteous altogether Psal. 16. 9. 5. Yea we haue the oath of God too that by two things in which it is impossible for God to changâ—… the heires of promise
when thou art well Prou. 13. 7. Secondly Shame Be not ashamed of that condition God brings thee into beare thy crosses with spirituall magnanimity account not thy selfe dishonored by Gods hand who doth all for the best 1. Pet. 4. 16. Thirdly Impatience grieue not at Gods works sorrow not after the world Fret not at God or man Refuse not Gods chastening but with patience beare what is laid vpon thee It is the Lord let him do whatsoeuer he will with thee Prou. 3. 11. Fourthly Fainting or discouragement of heart Liue by faith call not Gods loue into question keepe thee in the good way Pro. 24. 10. Fifthly Trust not vpon carnall friends Relye not vpon man but vpon God Trust not in the arme of flesh Prou. 27. 10. Sixthly Too much Carefulnes for the meanes how to get out of affliction Commit thy way to God and put thy trust in him vse all lawfull meanes but distresse not thy heart with bootlesse cares Cast thy care vpon God for he careth for thee Phil. 4. 6. 1 Pet. 5. 7. Seuenthly Sudden feares Be not so amazed with the first tydings or beginnings of any affliction discouer not such want of faith as to be guiltie of those violent passions of feare Gods loue is vnchangeable though heauen and earth should goe together yet God will bee with thee Hee will not leaue thee nor forsake thee Prou. 3. 25. Eighthly and lastly carelesnesse of thy wayes Be not secure in sinning but let thy crosses melt off some of thy drosse and draw thee neere to God Goe not on boldly to sinne without regard if the Lord haue any quarrell against thee humble thy selfe and depart from iniquitie Pro. 14. 16. The things then thou must do on the contrary side are these When thou art in affliction thou must do these things First thou must pray and call vpon the name of the Lord as these expresse Scriptures require Iam. 5. 13. Psal. 50. 15. 1. Cor. 4. 12 13. Secondly thou must beare thy crosses with patience and contentation lam 1. 4. 1. Pet. 3. 15. Esay 5. Phil. 4. 5 6. 2. Cor. 6. 8. Pro. 12. 9. Thirdly thou must labour for wisedome to know how to carry thy selfe discreetly and to vse all good meanes for thy deliuerance Iam. 1. 5. Fourthly thou must be sure to shew thy trust in God and cast thy burthen on the Lord Iam. 5. 7 8. Nahum 1. 7. Psal. 27. vlt. 37. 7. 55. 22. Fiftly thou must shew thy obedience to God that thou dost 1. If thou submit thy selfe to Gods will Heb. 5. 8. 2. If thou iudge thy selfe and acknowledge thy sins to God Hosh. 5. vlt. Iob 36. 8 9. 3. If thou be constant in the good wayes of godlinesse Psal. 37. â—…4 4. If thou learne more righteousnesse and art made by thy crosses to do holy duties with better affections Esay 26. 10. FINIS An Aduertisement to the READER REligious Reader be pleased to take notice of the purpose and intention of the reuerend Author of these Treatises which he hath more fully expressed in the beginning of this Booke and in the sixt page directeth to the vse of his Treatise of the Principles of Religion a Worke well approoued and acceptable with good men Which Booke should in order follow next after the Rules of a holy Life But the Authors purpose hath beene hitherto disappointed by reason the right of Printing these Treatises did belong to seuerall men Which inconuenience is now prouided for all the whole sixe Treatises being to be had entire in one Volume if thou be not wanting to thy selfe Thine in the Lord Adoniram Bifield THE PRINCIPLES OR THE PATERNE OF wholesome Words Containing a Collection of such Truths as are of necessity to be beleeued vnto Saluation separated out of the Body of all THEOLOGIE Made euident by infallible and plaine proofes of Scriptures And withall The seuerall vses such Principles should be put to are abundantly shewed A proiect much desired and of singular vse for all sorts of Christians By N. BIFIELD late Preacher of Gods Word at Isleworth in MIDDLESEX The fourth Edition corrected and amended LONDON Printed by Iohn Legatt for Robert Allot at the signe of the Beare in Pauls Church-yard 1630. This is the Title of the Treatise mentioned in the Aduertisement The Treatise it selfe ought to follow in this place THE CVRE OF THE FEARE OF DEATH Shewing the course Christians may take to bee deliuered from those Feares about Death which are found in the hearts of the most A Treatise of singular vse for all sorts By N. BIFIELD late Preacher of Gods Word at isleworth in MIDDLESEX HEB. 2. 15. He died that he might deliuer them who through the feare of death were all their life time subiect to bondage LONDON Printed by Iohn Legatt and are to bee sold by P. Stophens and C. Meredith at the golden Lyon in Pauls Church-yard 1630. TO THE RIGHT Honorable and Noble Lady the Lady Anne Harrington Grace and comfort from God the Father and the Lord Iesus Christ be multiplied MADAM VVHen I had seriously bethought my selfe in what Doctrine especially to imploy my Ministerie in the place in which the Lord had by so strong and strange a prouidence settled mee Amongst other things I was vehemently inclined to study the Cure of the Feare of Death both because it may be vsually obserued that the most men are in bondage by reason of these Feares as also because I am assured that our liues will become more sweet yea and more holy too when the feare of death is remooued And the rather was I incited hereunto because I haue obserued some defect about this Point in the most that haue written about Death I am not ignorant of the censure which many may giue of this proiect as accounting it an impossible thing to bee effected but my trust is that godly and discreete Christians will restraine censure when they haue throughly viewed my reasons My vnfained desire to doe seruice vnto Gods Church in relieuing such Christians herein as are not furnished with better helpes hath emboldened me to offer this Treatise also to the publike view I haue presumed in your Honors absence to thrust forth this Treatise vnder the protection of your Honors name and withall I desire heartily to testifie my thankefulnes for the many fauors shewed vnto me mine while your Honor was pleased to be my hearer I should also much reioyce if my testim my concerning the singular graces God hath bestowed vpon you the many good workes in which you haue abounded in the places of your abode might adde any thing either vnto your Honours prayses in the Churches of Christ or vnto the establishment of the comfort of your owne heart in God and his Sonne Iesus Christ. I haue not made choyse of your Honour in this Dedication for any speciall fitnesse in this Treatise for your Honours condition in respect of your
age or absence in a place so far remote for my earnest trust is that God will adde yet many yeres to your happy life on earth and besides I haue had heretofore occasion to know how little you were afraid to dye when the Lord did seeme to summon you by sicknes That GOD which hath ennobled your heart with heauenly gifts and so made you an instrument of so much good and contentment vnto that most excellent Princesse with whom you now liue and towards whom you haue shewed so much faithfull obseruance and dearenesse of affection and carefulnesse of attendance euen the Father of mercie and God of all consolations encrease in you all spirituall blessings and multiply the ioy of your heart and make you still to grow in acceptation and all well-doing Humbly crauing pardon for my boldnesse herein I commit your Honor to God and to the Word of his Grace which will build you vp to eternall life resting Your Honors in all humble obseruance N. BIFIELD Isleworth July 14. 1618. The chiefe Contents of this Booke THE drift is to shew how wee may be freed from the feare of Death pag. 6. 35 First it is prooued by eight apparent Arguments that it may be attained to pag. 655. to 660 Secondly it is shewed by fifteene Considerations how shamefull and vncomely a thing it is for a Christian to be afraid to die pag. 660. to 670. Thirdly the way how this feare may be remooued is shewed where may be noted An exhortation to regard the directions p. 670 671 Two wayes of Cure the one by Meditation the other by Practice p. 671. 1. The Contemplations either serue to make vs to like Death or else to bee lesse in loue with life pag. 672. Seuenteene Priuiledges of a Christian in death pag. 670. to 685. The contemplations that shew vs the misery of life are of two sorts for either they shew vs the miseries of the life of nature or else the miseries that doe vnauoidably accompanie the very life of grace p. 685. c. The miseries of the life of nature from p. 8â—… to 693. The miâ—…eries of a godly mans life are two-fold which appeares both in the things he wants and in the things hee hath while he lives pag. 693. c. Sixe things which euery godly man wants while he liues p. 694. to 698. What should make a godly man wearie of life in respect of God pag. 698. to 704. And what in respect of euill angels p. 704. c. And what in respect of the World p. 706. c. And what in respect of himselfe p. 721. c. Eight aggrauations of Gods corrections in this life p. 702. Eight apparent miseries from the world p. 706. c. Fifteene manifest defects and blemishes in the greatest seeming felicities of the world p. 712. to 721. Many aggrauations of our miserie in respect of corruption of nature in this life p. 721. c. The remainders of the first punishments yet vpon vs. p. 725. The remoouall of the Obiections men make about death from whence their feare ariseth and these Obiections are answered p. 7â—…7 1. About the paine of dying where are ten answers p. 721. c. 2. About the condition of the body in death p. 733. 3. About the desire to liue longer yet p. 736. 4. About the pretence of desire to liue long to doe good p. 740. 5. About casting away of ones selfe p. 472. 6. About parting with friends p. 745. c. 7. About parting with wife and children p. 747. 8. About leauing the pleasures of life p. 748. 9. About leauing their honours of life p. 750. 10. About leauing their riches p. 753. c. 11. About the kind of death p. 756. The second way of curing the feare of death is by practice where seuen directions are giuen from p. 757. to the end THE CVRE OF THE FEARE OF DEATH CHAP. I. Shewing the Scope and parts of this Treatise THat which I intend in this Treatise is to shew how a godly man might order himselfe against the feare of Death or what course hee should take to liue so as not to be afraid to die This is a maine point and exceeding necessary Life is throughly sweet when death is not feared A mans heart is then like Mount Sion that cannot be moued He can feare no enemie that doth not feare death As death is the last enemy so it workes the longest and last feares and to dye happily is to dye willingly The maine worke of preparation is effected when our hearts are perswaded to be willing to dye Now in the explication of this point I would distinctly handle three things First I will proue that to liue without feare of death is a thing may bee obtained one may be deliuered from it as certainly as a sicke man may be cured of an ordinary disease Sâ—…condly I will shew how vncomely a thing it is for a Christian to be afraid of death that so wee may be stirred vp the more to seeke the cure for this disease Thirdly I will shew by what mâ—…anes wee may bee deliuered from the feare of death if we vse them Of the two first more briefly and of the last at large CHAP. II. Prouing that we may be cured of the feare of Death FOr the first That the feare of death may be remoued and that we may attaine to that resolution to be willing to dye without lothnesse is apparent diuers wayes First it is euident Christ dyed to deliuer vs not onely from the hurt of death and from the diuell as the executioner but also from the feare of death too Now Christ may attaine to the end of his death vnlesse we will deny the vertue of Christ and his death and thinke that notwithstanding it cannot be obtained Heb. 2. 14 15. And the more apparent in this because in that place he shews that there is vertue in the death of Christ to cure this feare of death in any of the Elect if they wil vse the meanes For as our sins will not be mortified though there be power in the death of Christ to kill them vnlesse we vse the meanes to extract this vertue out of the death of Christ so is it true that the feare of death may be in some of Gods elect but it is not because Christ cannot deliuer them but because they are sluggish and will not take the course to bee rid of those feares The Physician is able to cure them and vsually doth cure the same disease but they will not take his Receipts Secondly the Apostle intreating of the desire of death saith That God hath wrought vs vnto the selfe same thing 2 Cor. 5. 5. We are againe created of God that we might in our selues aspire vnto immortality and are set in such an estate as if we answered the end of his workmanship we should neuer be well till we be possessed of the happinesse in another world which hee
the diligent Christian. In death they rest in their beds from the hand labours of this life Esay 38. Reuel 14. 13. And was euer the wearie labourer afraid of the time when hee must lie downe and take his rest 3. The day of Death is the day of receiuing wages wherin God payes to euery godly man his penny And doth not the hireling long for the time wherein hee shall receiue wages for his worke Iob 7. 2. And the rather should wee long for this time because we shall receiue wages infinitely aboue our worke such wages as was neuer giuen by man nor can be if all this visible world were giuen vs. 4. In death the seruant comes to his freedome and the heire is at his full age and it is such a liberty as is glorious neuer such a freedome in the world Rom. 8. 21. Shall the heire desire to bee still vnder age and so still vnder Tutors and Gouernours or shall the seruant feare the day of his freedome 5. In death the banished returne and the Pilgrims enter into their Fathers house In this life we are exiled men banished from Paradise and Pilgrims and Strangers in a farre countrey absent from God and heauen In death wee are receiued to Paradise and settled at home in those euerlasting habitations in our Fathers house Luk. 17. Ioh. 14. 2. Hebrewes 11. 13. And can we be so senslesse as to bee afraid of this 6. Death is our birth-day we say falsly when wee call Death the last day For it is indeed the beginning of an euerlasting day and is there any grieuance in that 7. Death is the funerall of our vices the resurrection of our graces Death was the daughter of Sinne and in death shall that be fulfilled The daughter shall destroy the mother We shall neuer more be infected with sinne nor troubled with ill natures nor be terrified for offending Death shall deliuer vs perfectly whole of all our diseases that were impossible to bee cured in this life and so shall there bee at that day a glorious resurrection of graces Our gifts shall shine as the Stars in the firmament And can wee bee so sottish as still to bee afraid of death 8. In death the soule is deliuered out of prison For the body in this life is but a loathsome and darke prison of restraint I say the soule is restrained as it were in a prison while it is in the body because it cannot bee free to the exercise of it selfe either in naturall or supernaturall things For the body so rules by senses and it is so fiercely carried by appetites that the soule is compelled to giue a way to the satisfying of the body and cannot freely follow the light either of Nature or Religion The truth as the Apostle saith is with-held or shut vp through vnrighteousnesse Romanes 1. 28. I say it is a loathsome prison because the soule is annoyed with so many loathsome smels of sin and filthinesse which by the body are committed And it is a darke prison For the soule looking through the bodie can see but by little holes or small casements The body shuts vp the light of the soule as a darke Cloud doth hide the light of the Sunne or as the interposition of the earth doth make it night Now death doth nothing but as it were a strong wind dissolue this cloud that the Sunne may shine clearely and puls downe the walles of the prison that the soule may come into the open light 9. The liberty of the soule in death may be set out by another similitude The world is the Sea our liues are like to many Gallies at Sea tost with continuall Tides or Stormes our bodies are Gally-slaues put to hard seruice by the great Turke the Diuell who tyrannically and by vsurpation doth forcibly command hard things Now the soule within like the heart of some ingenious Gally-slaue may be free so as to loath that seruitude and inwardly deâ—…est that tyranâ—… but yet so long as it is tyed to the body it cannot get away Now death comes like an vnresistable Gyant and carries the Gallies to the shore and dissolues them and sets the prisoners free And shall this glorious libertie of the soule be a matter of terror vnto vs Had we rather be in captiuitie still 10. In this life wee are cloathed with rotten ragged foule garments Now the Apostle shewes that death doth nothing else but pull off those ragged garments cloath vs with the glorious robes of saluation more rich then the robes of the greatest Monarch 2. Cor. 5. 2 3. It is true that the godly haue some kinde of desire to bee cloathed vpon They would haue those new garments without putting off their old but that is not decent for a Prince to weare without gorgeous attire and vnderneath base ragges To desire to goe to heauen and not to die is to desire to put on our new cloathes without putting off our old And is it any grieuance to shift vs by laying aside our old cloathes to put on such rich garments We are iust like such slothfull persons that loue well to haue good cloathes and cleane linnen but they are so sluggish they are loth to put off their old cloathes or foule linnen 11. In the same place the Apostle compares our bodies to an old mud-walled house and to a rotten tent and our estate and heauen to a most glorious and Princely palace made by the most curious workman that euer was and it is such a building too as will neuer bee out of repaire Now for a godly man to die is but to remoue from a rotten old house ready to fall on his head to a sumptuous palace 2. Cor. 5. 1. Doth that Landlord doe his Tenant wrong or offer him hard measure that will haue him out of his base cottage and bestow vpon him his own Mansion house No other thing doth God to vs when by death he remoues vs out of this earthly Tabernacle of our bodies to settle vs in those euerlasting habitations euen into that building made without hands in heauen Ioh. 14. 2. Luk. 17. 12. A man that had neuer seene the experience of it perhaps would haue thought that the seed cast into the ground had beene spoiled because it would rot there but Nature hauing shewed the returne of that graine with aduantage a man can easily be cured of that folly The Husbandman is neuer so simple as to pitty himselfe or his seede he saies not Alas is it not pitty to throw away and marre this good seed Why brethren what are your bodies but like the best graine The bodies of the Saints are Gods choisest corne And what doth death mâ—… vnto Gods graine then cast it into the earth Doe we not beleeue our bodies shall rise like the graine better then euer they were sowed and are we still afraid 13. Paul saith he would be
dissolued that hee might bee with Christ Philip. 1. 2◅ In which words he imports two things in death First that there is a dissolution of the soule from the body and secondly that there is a coniunction of the soule with Christ. Now which is better for vs to haue the body or to haue Christ The same Apostle saith else-where that they are confident in this they had rather be absent from the body and so to bee present with the Lord then to bee present with the body and absent from the Lord 2. Cor. 5. 7 8. Now the true reason why men feare death is because they looke vpon the dissolution onely and not vpon the ◅oniunction with Christ. 14. In the 1. Cor. 9. 24. our life is compared to a race and eternall life to a rich prize not a corruptible but an incorruptible Crowne Now death is the end of the race and to dye is but to come to the goale or race end Was euer Runner so foolish as to be sorrie that with victorie he was neere the end of the race And are we afraid of death that shall end the toyle and sweate and danger of the running and giue vs with endlesse applause so glorious a recompence of reward 15. In the Ceremoniall Law there was a yeere they called the yeere of Iubilee and this was accounted an acceptable yeere because euery man that had lost or sold his lands vpon the blowing of a trumpet returned and had possession of all againe and so was recouered out of the extremitie in ◅hich hee liued before In this life we are like the poore men of Israel that haue lost our inheritance and liue in a manner and condition euery way straitned now death is our Iubilee and when the trumpet of death blowes we all that die returne and enioy a better estate then euer we sold or lost Shall the Iubilee be called an acceptable time and shall not our Iubilee be acceptable to vs Esay 61. 2. 16. Death is the day of our Coronation we are Heires apparent to the Crowne in this life yea we are Kings elect but cannot bee crowned till death 2. Tim. 4. 8. And shall not that make vs loue the appearing of Christ Is a King afraid of the day of his Coronation 17. To conclude this first part of Contemplation If we did seriously set before our eyes the glory to come could our eyes be so dazeled as not to see and admire and haste to it Aske Paul that was in Heauen what hee saw and he will tell you Things that cannot be vttered Happinesse beyond all language of mortall man If there were as much faith on Earth as there is glorie in Heauen Oh how would our hearts bee on fire with feruent desire after it But euen this faith is extremely wanting it is our vnbeleefe that vndoes vs and fils vs with these seruile and sottish feares And thus of the Meditations taken from the happinesse wee enioy by death which should make vs conclude with Salomon That the day of Death is better then the day when one is borne CHAP. V. Shewing the miserie of life in wicked men NOw it followes that I should breake open the miseries of life the consideration whereof should abate in vs this wretched loue of life The miseries of life may bee two waies considered for they are of two sorts either such miseries as load the life of Nature or such miseries as doe molest the very life of Grace The miseries that accompany the naturall life of man while he remaines in the state of Nature onely who can recount I will giue but a briefe touch of some heads of them First thinke of thy sinnes and so three dreadfull things may amaze thy thoughts For first thou art guilty of Adams sinne for by that man sinne came in vpon all men euen the guilt of his sin Rom. 5. 12. Secondly thy nature is altogether vile and abominable from thy birth thou wast conceiued in sinne Psal. 51. 5. And this staine and leprosie hangs on fast vpon thy nature and cannot be cured but by the blood of Christ only Heb. 12. 1. And this is seated in all the faculties of thy soule For in thy Minde there is Ignorance and Impotency to receiue knowledge and a naturall approouing of euill and errour rather than the truth and sound doctrine Those wayes seeme good in thine eyes which tend vnto death 1. Cor. 2. 14. Rom. 8. 7. 2. Cor. 3. 5. Pro. 14. 12. And this thou maiest perceiue by this that thou art not able to thinke a good thought but canst goe free for dayes and weekes without any holy cogitation and besides thy minde is infinitely prone to swarmes of euill thoughts Gen. 6. 5. Againe if thou behold thy Conscience it is impure polluted without light or life or glory in thee shut vp in a dungeon excusing thee in many faults and accusing thee for things are not faults but in thy conceit and when it doth accuse thee for sin it rageth and falleth mad with vnbridled fury and terrors keeping no bounds of Hope or Mercie Further if thou obserue thy Affections they are altogeth◅r impotent in that which is good there is no lust in thee after that which is good and yet they are all out of order and prone to cōtinuall rebellion against God ready to be fired by all the enticements of the World or the Diuell Gal. 5. 24. Thirdly vnto these adde thy innumerable Actuall sinnes which are more then the haires of thy head multiplyed daily in thought affection word and deed the least of them deseruing hell fire for euer thy sinnes of Infancie Youth Old age sinnes of O◅ission and Commission sinnes in Prosperitie and Aduersitie sinnes at Home and Abroad sinnes of Infirmitie and Presumption If Dauid looking vpon his sins could say They haue so compassed me and taken such hold on mee that I am not able to looke vp Oh then if thou haddest sight and sense how might'st thou much more cry out of the intolerable burthen of them and the rather if thou obserue that many of thy corruptions reigne tyrannically and haue subdued thy life to their vassalage so as thou art in continuall slauerie to them Thus is thy life infested with these vnspeakeable inordinations and thus of the first part of thy infelicitie in life Secondly if thou obserue but how God hath auenged himselfe vpon them and what yet remaineth vnto thee how can thy heart sustaine it selfe For 1. Thou art a banished man exiled from Paradise and made to liue without hope to returne thither The best part of the earth thou shalt neuer enioy 2. The earth is cursed to thee and it may bee a wofull spectacle to see all the creatures subiect to vanitie and smitten with the strokes of God for thy sinne and groaning daily round about thee 3. Looke vpon thy most miserable soule for there thy
and affections yea our very consciences are still impure within vs there is no good nature in vs in any one faculty of our soules but there is a miserable mixture of vile infection Secondly this is the worses because this is incurable There lieth vpon vs a very 〈◊〉 of sinning wee cannot but offend Of the flesh it is well said I can neither liue with theâ—… nor without thee The flesh is an inseperable ill companion of our liâ—… wee can go 〈◊〉 〈◊〉 to 〈◊〉 it c. Thirdly if wee consider but some of the effects of this corruption in 〈◊〉 as 1. The eiuill warre it causeth in our soules there is no businesse can bee dispatched that concernes our happinesse without a mutiny in our owne hearts The flesh is a domesticall Rebel that daily lusts against the Spirit as the Spirit hath reason to lust against the flesh Galatians 5. 17. 2. Secondly the insufficiency it â—…eeds in vs for our callings The greatest Apostle must in this respect cry out Who is sufficient for these things Though Gods worâ—…e be all faire worke yet we see that euery man is extremely burthened with the defects and mistakings and insufficiencies which befall him in his course of life 2. It works a perpetuall madnesse in the heart of a man in some respects worse then that of some lunatickes For they are mad at some times of the yeere onely or chiefly but man is seldome or neuer free from this inward madnes of heart Salomon saith The heart of the sonnes of men is full of euill and madnesse is in their hearts while they liue and after thnt they goe to the dead Now this madnesse appeares in this that men can neuer bring their hearts to a settled contentment in the things they enioy but death coms in vpon them before they know how to improue the ioy of their hearts in the blessings they enioy whether temporall or spirituall This vile corruption of nature diffuseth gall into all that a man possesseth so as it marreth the taste of euery thing 4. It fils our hearts and liues with innumerable euils it ingenders and breeds infinitely swarmes of euill thoughts and desires and abundance of sinnes in mens liues and conuersations so as godly Dauid cries out Innumerable euils haue compassed me about and I am not able to looke vp They were more then the haires of his head therefore his heart failed him Psal. 40. 12. 5. It is continualy madnes to beâ—…ray vs to Satan and the world in all the occasions of our life 6. It will play the Tyrant if it get any head and leade vs captiâ—…e and giue wretched lawes to the members yea euery sinne which is the brat bred of this corruption is like a fury to fright and amaze vs there is a very race of diuels bred in vs when Satan and the flesh ingender together in vs. 2. And as wee are thus miserable in respect of the remainders of corruption so are we in respect of the remainders of the punishment of sinne vpon our spirits Our hearts were neuer fully free since the first transgrssion our minds are yet full of darkenesse that eueÌ„ godly men do seriously cry out They are but as beasts they haue not the vnderstanding of men in them And in many passages of life they carrie themselues like beasts Psalme 32. 9. Eccles. 3. 18. The ioyes of Gods presence are for the greatest part kept from vs our consciences are still but in a kind of prison when they goe to the sâ—…at of iudgement to giue sentence in any cause they come forth with fetters on their legs as prisoners themselues besides the many personall scourges light vpon our soules in this life 3. Lastly the very condition of our bodies should not bee ouerpleasing to vs our deformities and infirmities the dangers of further diseases should tire vs out and make vs account it no louely thing to be present in the body while wee are absent from the Lord. And thus of the miseries of our liues also Now it remaines that I should proceed to the second sort of contemplations that is those that are remoouals namely such meditations as take off the obiections which are in the hearts of men CHAP. XII Comforts against the paine of Death THere are in the minds of all men certaine Obiections which if they could be remoued this feare of Death would bee stocked vp by the very rootes I will instance in some of the chiefe of them and set downe the answers to them Some men say they should not be afraid of death considering the gaine of it and the happinesse after death but that they are afraide of the paine of dying It is the difficulty of the passage troubles them For answer hereunto diuers things would be considered of to shew men the folly of this feare First thou likest not death because of the paine of it Why there is paine in the curing of a wound yet men will endure it And shall death doe so great a cure as to make thee whole of all thy wounds and diseases and art thou so loth to come to the Cure Secondly there is difficulty in getting into an Hauen Hadst thou rather bee in the tempest still then put into the hauen Thirdly thou likest not death thou sayest for the paine of it Why then likest thou life which puts thee to worse paine Men obiect not at the paines of life which they endure without death There is almost no man but he hath endured worse paines in life then he can endure in death and yet we are content to loue life still Yea such is our folly that whereas in some pains of life we call for death to come to our succours yet when wee are well againe we loue life and loath death Fourthly we are are manifestly mistaken concerning death for the last gaspe is not death To liue is to dye for how much wee liue so much we die euery step of life is a step of death He that hath liued halfe his dayes is dead the halfe of himselfe Death gets first our infancie then our youth and so forwards All that thou hast liued is dead Fiftly it is further euident that in death there is no paine it is our life that goeth out with paine Wee deale herein as if a man after sicknesse should accuse his health of the last paines What is it to be dead but not to be in the world And it is any paine to bee out of the world Were wee in any paine before we were borne Why then accuse we death for the paines our life giues vs at the parting Is not sleepe a remembrance of death Sixthly if our comming into the world be with teares is it any wonder if our going out be so too Seuenthly besides it is euident that wee make the passage more difficult by bringing vnto death a troubled and irresolute minde It is long of our selues
thou forgotten the consolation that saith God will bee a father to the fatherlesse and a Iudge and a Protector of the widowes cause Hee will releeue both the fatherlesse and the widow as many Scriptures doe assure vs Psal. 146. 9. and 68. 6. Proâ—… 15. 25. 2. Thou leauest them but for a time God wil restore them to thee againe in a better world 3. Thou gainest the presence of God and his eternall coniunction who will be more to thee then many thousand wiues or children could be He can be hurt by the losse of no company that findeth God in Heauen CHAP. XVIII Why we should not be sorry to leaue the pleasures of life BVt might some other say My heart is sorely vexed because in death I must part with the pleasures of life There are many things might quiet mens mindes in respect of this obiection For thy pleasures are either sinfull pleasures or 〈◊〉 pleasures if they bee 〈◊〉 〈◊〉 â—…west thy hatred of God by louing them and heapest vp wrath vpon thinâ—… owne soule by liuing in them But say thy pleasures be lawfull in themselues yet consider First that the paines of thy life are and will be greater both for number and continuance then thy pleasures can be No pleasure at once euer lasted so long as the fit of an Ague 2. Thou forgettest what end they may haue For thy pleasures may goe out with gall For either shame or losse or euill sicknesse may fall vpon thee or if not yet thine owne heart will loath them as they are vanity so they will proue vexation of spirit Thou will bee extremely tyred with them 3. Thou art far from giuing thy life for Christ that wilt not forgoe the superfluity of life for him 4. That in thy delights thou shewest the greatest weakenesse so as thou maist say of Laughter Thou art mad Eccles. 2. 2. 5. That death doth not spoile thee of pleasures for it bringeth thee to the pleasures that are at Gods right hand for euermore Psa. 16. vlt. CHAP. XIX Why wee should not be loth to leaue the honours of the world 9. IF any other obiect the lothnesse to leaue his honours or high place in the world I may answer diuers things 1. Why shouldest thou bee so in loue with the honours of this world if thou but consider how small the preferment is or can be â—…e whole earth is but as â—…e 〈◊〉 point and â—…nter in comparison with the circumference of the whole world besides 1. Now in true iudgement it is almost impossible to discern how a man should rise higher in a Center If thou hadst all the earth thou wert no more exalted then to the possession of a full point a little spot in comparison therfore how extremely vaine is thy nature to be affected with the possession of lesse then the thousand thousandth part of a little spot or point 2. Consider seriously the thraldome which thy preferment brings thee vnto Thou canst not liue free but still thou art fettered with the cares and feares and griefes that attend thy greatnesse There is little difference betweene thee and a prisoner saue that the prisoner hath his fetters of Iron and thine are of Gold and that his fetters binde his body and thine thy minde He weares his fetters on his legs and thou thine on thine head and in this thou art one way lesse contented then some prisoners for they can sing for ioy of heart when thou art deiected with the cares and griefes of thy minde If thou hadst a Crowne it were but a Crowne of thornes in respect of the cares it would put thee to c. 3. Say thou shouldst get neuer so high thou canst not protect thy selfe from the miseries of thy condition nor preserue thy selfe in any certainty from the losse of all â—…hou enioyest If thou wert as high as the top of the Alpes thou canst not gâ—…t such a place but the clouds winds stormes and terrible lightnings may find thâ—…e out so as thou wouldest account the lower ground to bee the safer place Thou standest as a man on the top of a pinacle thou canst not know how soone thou maiest tumble downe and that fearefully 4. If thou shouldest be sure to enioy the greatnesse of place in the world yet thou art not sure to preserue thine honour for either it may bee blemished with vniust aspersions or else some fault of thine owne may marre all thy prayses For as a dead Flye may marre a whole Boxe of Oyntment so may one sinne thy glory Eccl. 10. 1. 5. Thou losest no honour by dying for there are Crownes of Glory in Heauen such as shall neuer wither nor bee corrupted such as can neuer bee held with care or enuy nor lost with infamie CHAP. XX. Why it should not trouble vs to part with riches 10. IF thou bee infected with the loue of riches and that thou art loth to dye because thou wouldest not be taken from thy estate and outward possessions then attend vnto these considerations 1. Thou camest naked into the world and why should it grieue thee to goe naked out of the world 2. Thou art but a Steward of what thou possessest and therefore why should it grieue thee to leaue what thou hast employed to the disposing of thy master 3. Thou hast tried by experience found hitherto that contentment of heart is not found or had by abundance of outward things If thou hadst all the pearls of the East and wert master of all the mines of the West yet will not thy heart bee filled with good by heaping vp of riches thou dost but heape vp vnquietnesse 4. Riches haue wings thou maist liue to lose all by fire or water or theeues or suretiship or iniustice or vnthrifty children or the like 5. They are riches of iniquitie There is a snare in riches nets in possessions thy gold and siluer is limed vp or poysoned It is wonderfull hard and in respect of men impossible for thee to be a rich man but thou wilt be a sinfull man especially if thy heart be growne to loue money and haste to be rich 6. Thou must leaue them onâ—… therefore why not now Thou canst not enioy them euer and therefore why shouldest thou trouble thy heart about them 7. By death thou makest exchange of them for better riches and shalt be possessed of a more euduring substance Thou shalt enioy the vnsearchable riches of Christ thou canst neuer be fully rich till thou get to heauen Might some one say I should not 〈◊〉 dâ—…ath were it not that I know not what kinde of death I shall dye I may dye suddenly or by the hands of the violent or without the presence or assistance of my friends or the like 1. Sith wee must dye it is the lesser matter what kind of death wee dye wee should not so much
receiue vs into euerlasting habitations Luk. 16. An vnprofitable life is attended with a seruile feare of death 6. It would master this feare but to force our selues to a frequent meditation of death To learne to dye daily will lessen yea remooue the feare of dying Oh this remembring of our latter end and learning to number our daies is an admirable rule of practice It is the forgetfulnesse of death that makes life sinfull and death terrible Deu. 32. 29. Psa. 90. 12. And wee should begin this exercise of meditation betimes Remember thy Creator in the dayes of thy youth Eccles. 12. 1. This is that is called for when our Sauiour Christ requires vs and all men so to watch and here in lay the praise of the fiue wise Virgins Matth. 25. 3. Thus Iâ—…b will waite till the time of his change come Iob 14. 14. And of purpose hath the Lord left the last day vncertaine that we might euery day prepare It were an admirable method if we could make euery day a life to begin and end as the day begins and ends 7. Lastly because yet we may find this feare cumbersome and our natures extremely deceitful there is one thing left which can neuer faile to preuaile as farre as it is fit for vs and that is hearty prayer to God for this very thing Thus Dauid prayes Psal. 39. 4. and Moses Psal. 90. 13. and Simeon Luke 2. 19. And in as much as Christ dyed for this end to deliuer vs from this feare wee may sue out the priuiledge and by prayer striue with God to get it framed in vs. It is a suite God will not deny them that aske in the name of Christ because it is a thing that Christ especially aimed at in his owne death To conclude then wee haue prooued that it is possible to be had and most vncomely to want it and likewise the way hath beene shewed how both by meditation and practice this Cure may be effected If then it be not wrought in any of vs we may here finde out the cause in our selues For if wee would hereby be soundly aduised and ruled we might attaine to it all the dayes of our life to sing with the Saints that triumphant Song mentioned both in the Old and New Testament Oh death where is thy sting O hell where is thy victory so as we are now the conquerors through him that loued vs and gaue himselfe to death for vs euen Iesus Christ the righteous to whom with the Father and the holy Ghost bee all praise in the Churches throughout all ages for euer AMEN FINIS The Contents of this Treatise 2. The contents of the second booke 3. The Contents of the third booke 4. The Contents of the fourth booke 5 The contents of the fift booke * Touching tâ—… Treatise of the Principles reade the Aduertisement printed at the end of the Rules of Life pag 640. 6 The contents of the last booke Whom these Treatises concerne 〈◊〉 to the sâ—…y of tâ—…se 〈◊〉 Generall directions by way of preparation 2 3 4. Note The course to be rid of sinne Motiues 3 Things he must be resolued of in his iudgement 1 2 3 If we do 4 things wee are râ—…d of the danger of all sins past 1 Make a Catalogue of thy sins How our sins are innumerable Look to a things The proof 2 Secondly thou must confesse thy sinnes particularly in the best words thou canst Note The proofes 3. Thirdly thou must seek godly sorrow not giue outr till thou feele thy heart melt within thee How it may bee attained 4. Fourthlâ—… thou must thâ—… lay hâ—…ld vpon the promises distinctly 〈◊〉 Sorts of promises How this may bee done Note 1. A taste of the 〈◊〉 hapâ—…e of sâ—…ch as haue 〈◊〉 〈◊〉 â—…arte 2. 3. 4. 5. How thâ—…se promises are to bee vsâ—…d How wee may know whether our confession bee tighâ—… 1. 2. 3. 4. Note this well 〈◊〉 〈◊〉 5. This direction concernâ—…s three sortâ—… of men Other vsâ—…s of the Catalogue Tâ—…e misery of such as will not bâ—… 〈◊〉 to 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 thâ—…ir 〈◊〉 1. 2. 3. 4. The first sâ—…rt of sin Originall sinne Ignorance Procrastination Vainglory Security Incorrigiblenesse Carnall feares Hypocrisâ—…e Selfe-loue Luke warmnesse Vnchearefulnesse Inconsideration Inconstancy 1. Naturall Atheisme 2. Epicurisme 3. Defects 4. 〈◊〉 of our affections 5. 4 Sorts of pride 6. How many waies men sin against Gods mercy 7. 8. 9. 10. Offences against the fâ—…re of God 11. Offences against the trust in God 12 1. Not worshipping The aggrauations 2 Will worship The aggrauations 3. Idoll worshipping Sins in any part of Gods worship 1. Sinnes in hearing 2. Sinnes in Prayâ—…r 3. Sins abouâ—… the Sacraments of â—…he Lordâ—… Supper 4. About swearing More secret offâ—…nces against the Sabbath The open breaches Note The sins 1. Of wiues 2. Of husbands 3. Of children The aggrauations 4. Of Parents 5. Of seruants The aggrauations 6. Of Masters 1. Of subiects 2. Of Magistrates 1. Of hearers 2. Of Ministers 1 By omissi on The aggrauations 2. By commission 1. Enuie 2. Anger 3. Hatred 4. Worldly sorrow Sinnes externall 1. In gesture 2. In words The aggrauations 3. In wâ—…rks Sinnes against the body Sinnes against the soule The means of vncleannesse 1. In witnesse bearing 2. Lying The aggrauations 3. Slandering The aggrauations 4 Censuring 5. Vainglory 6. Flaterie 〈◊〉 Sins against Christ. 2. Sinnes against repentance The aggrauations 3. Sinnes against Faith The aggraâ—…ations 4. Against the graces of the Spiriâ—… Two Catalogues of signes The shorter Catalogue handled in this Chapter 1 He auâ—…ides the company of the wicked 〈◊〉 Hee is sâ—…rrowfull for his sin 〈◊〉 Hee is â—…hroughly reformed â—…n his con â—…ersation 4 He maketh conscience of lesser â—…ns as well as greater 5 Hee loues preaching 6 He esteemes the goâ—… aboue all men 7 He is carefull of the sancti fication of the Sabbath 8 He is not in loue with the world 9. He loues his enemies 10. He is constant in good courses though opposed 11. He serues God in his family The occasion of this Treatise The signes refâ—…rred to six heads The infallibility of the signes 3. Wâ—…ies to find out the signes of a godâ—…y man in Scripture â—…6 Signes of true humiliation 1. Hee sees his sinnes 2. He feares Gods displeasure 3. He trusts not vpon the merits of his own workes 4. Hemours For all sorts of sins For sin as it is sinne As much as for crosses 5. And for the sinnes of others 6. And for spirituall iudgemeÌ„ts 7. And is moued 8 And â—…ee is eased onely by spirituall meanes 9 And is carefull to learne how to be saued 10 And is fearefull of being deceiued 11 And earnestly desires to lead an holy life 12 And trusts vpon Gods mercy in his griefe 13 And is in loue with God if he heare his praiers 14 And daily iudgeth himselfe for his sinne 15 And prayers in the holy Ghost 16 Desiring to be rid of
Passion 5. The temptations of thy calling 7 Profanenesse How wee must carry our selues in aâ—…liction 8. Things to be auoided 1 Dissembling 2. Shame 3. Impatience 4 Discouragement 5 Trust not in carnall friends 6 Perplexed cares 7. Sudden feares 8. Carelesnesse of thy wates 5 Thiâ—…gs to be done in the time of affliction The drift of the whole Treatise The prâ—… followinâ—… these dirâ—… ctions The parts of the treatise Eight arguments to prooue we may be helped against the feare of death Christ died to this end 2. It was intended in our regeneration 3 This cure hath bin foretold 4 We were bound to it when we were admitted to be Christs Disciples 5 It is taught in the Lords Prayer Liuely hope doth include it Examples of such as haue attained to it 8. The whole Church taught to seeke Fâ—…ene Râ—…asons why it is an vncomely thing to be afraid to dye 1 Wee shame our religion 3. We are worse then some Pagans 4 Wicked men dye vnwillingly 5 Death is but a shadow 6. It is a bondage to feare 7. If wee loue this life why not eternal life 8. Are wee worse then children mad men 9. Wee make our selues like the Israelites or rather more absurd then they 10. Is not death ordinary 11. The example of Moses 12 The example of al creatures 13. It is better we goe to death then that death shuld come to vs 1â—… It is vncomely to feare that which is common ceâ—…taine 15. Shal we be afraid of an enemy that hath bin soossen vanquished An exhortaâ—…ion to attend vpon the meanâ—…s of cure 2. Wayes of curing the feare of Death 1. By contemplation 2 By practice Thâ—… wayes of curing this feare by contemplation The happines of a Christian 〈◊〉 death shewed 17. waies 1. Death iâ—… the hauen 2 It is but a sleepe Iob 14. 12. 3. It is the day of receiuing wages 4 Then the seruant is free and the heire at full age 5 Then the banished returne 6. It is our birth-day 7. It is the funerall of our vices c. The dissolution of the body is the absolution of the soule 8. Then the soule is deliuered out of prison 9. Shewed by another similitude 10. It is but to put off our old clothes 11. it is but to remoue out of an old house 12. The seed cast into the ground is not spoiled 13. Then we shall be in Christ. 14 It is but to come to the â—…nd of the Race and receiue the prize 15. It is our Iubilee 16 Iâ—… is the day of our Coronation 17. Consider the glory to come Eâ—…l 71. The miseries of life two wayes considered The miseries of a naturall life shewed thrâ—…e waves Three dreadfull considerations about sin 1. Thou art guilty of Adams sin 2. Thou wast conceiued in sin which is like a Leprosie hard to cure Spread ouer thy whole soule or in thy minde Anâ—… in thy Conscience And in thy Affections 3 Innumerable Actuall sins The punishments inflicted vpon wicked men 1. They are banished from Paradise 2. The earth cursed 3. Their soules in wofull distresse 4 And so theâ—…r bodies 5. And so their estates in foure respects 1. CommoÌ„ plagues 2. Particulaâ—… crosses 3. Neglected of God 4 Their blessings cursed Fearefull things that may befall them A goâ—…ly man hath great cause to be weary of life if he consider 1. What he wants 2. What he cannot auoid 6. Thingâ—… euery goâ—…ly man wants while hee liues hâ—…re in thâ—…s 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 â—…f God 2 Fellowship with his best friends 3 The perfection of his nature 4. Liberty 5. Contentment 6. Thâ—… Crowne Life bitter in râ—…spect of God diâ—…ers wayes Eight aggrauations of the miseries of liâ—…e in respect oâ—… the coâ—…ctions of God 1. The world full of diuels 2. Our conflict with diuels 3. Their subtilty cruelty 9 Apparent miseries 〈◊〉 〈◊〉 in this world 1. Like a wildern 〈◊〉 〈◊〉 like Egypt 3. Like Sodom 4. Like a Pâ—…st-house 5. Like a very Golgotha In this world the dead bury the dead 6 It hates VI 7 It wil not helpe vs if wee be in miserie 8 Euery Christian hath some speciall miserie What thâ—… seeming feliâ—…ties of the world are Fifteene arguments to proue the vanity of the best worldly things 1 All full of labour 2. A small portion that is attained 3. Men cannot agree about the good â—…hat iâ—… iâ—… them which should be best 4. Nothing 1. The desire after these things will not last 6 Their â—…re is vaâ—…e 7. Thâ—… amâ—…y of the world is â—…he enmâ—…ty with God 8. All subâ—…ect to vanâ—…ty or violence Ma. 6. 19 1â—… They may be lost at tâ—…e very seate of iâ—…â—…gement 〈◊〉 〈◊〉 â—…6 1â—… 4 1 2 9 Tâ—…y wâ—…â—…ot helpe vâ—…â—…n the 〈◊〉 day 10. The loue of them is â—…amnable 11. One condition to all 12 God wiâ—… dispose 13. A man may want an heart to vse them 14. The euils of life euer â—…ingled with them 15. Thou art mortall Our mor tality aggrauated by 4 considerations 1 All â—…hou haâ—…t 〈◊〉 but the prouision of a Pilgrim 2 Thy death is vncertaine 3. When thou diest all will bee forgotten 4 Thy case in death whether thou die with or without issue The causes in our selues why we should not be in loue with life as 1. The remainders of corruption of nature Which is the more grieuous 1 Because it is spred all ouer vs. 2 Because in vs vâ—…curable 3. 4 Effects of 〈◊〉 of nature in vs. 1. Ciuil war within vs. 2. Insufficiencie for our calling 〈◊〉 A stirring kinde of madnesse 4. Swarms of euill thoughts and actions 2. In respect of the remainders of the pu nishment of sinne 3 If wee respect the condition of our bodies Ob. 1. Sol. Teareasons to shew the folly of men in pretending the feare of the paine of death 4. 5. 9. 10. 1. 2. 3. Ob. 2. 1. 2. 3. 4. 5. Ob. 3. Nine argu ments to shew the vanâ—…y of men in desiring to liue long 2. 3. 4. 5. 6. 7. Ob. 4. Six reasons against their pretence that would liue long to do good as they â—…ay 2. 3. Ob. 5. 1. 2. Against selfe murder Ob. 6 4. 6 Reasons about parting with our friends in death 5. 6. Ob. 7. Sol. 1. Ob. 8. Sol. Fiue arguments against the 〈◊〉 of life 1. 2. 3. 4. Ob. 9. Sol. 1. Fiue obseruations aboâ—… the honours of this world 1. 2. 3. 4. 5. Ob. 10. Sol. 1. 1. Seuen moâ—…ues to leaue the loue of riches 2. 3. 4. 5. 6 7 Ob. 11. Sol. 1. 2. 7 Things thaâ—… cuâ—…e the feare of death in practice 〈◊〉 The contempt of the Word How the contempt of the world may â—…ee wrought in vs. 2. The mortification of beloued sins How wee may know when sin is mortified 3. Assurance 4 The setting of our houses in order 5 To make friâ—…nds with riches 6. A frequent meditation of death 7. Heartie prayer for this thing