sinnes are forgiuen thee 1 Ioh 1. 7 9. Zach. 12. 10. and so forward to the 2. verse of the 13. Chapter Fourthly that God is at peace and reconciled and that thou hast a free right vnto his word and shalt finde his presence in his word Isaiah 57. 15 16 17 18. Fiftly that God will now henceforth heale the nature of thy sinfulnesse Hos. 14. 3 4. I do but instance in these few particulars but I could wish thee to make thee a full Catalogue and write out the words verbatim and learne them without booke or at least study them soundly to vnderstand them And for thy ease I haue set downe the chiefe places of Scripturâ—… as they lye in order Leuit. 26. 41 42 44. 2 Kings 22. 19 20. Iob 33. 27 28. Psal. 32. 5. and 51. 17. Prou. 28. 13. Isaiah 57. 15 16 17 18. and 61. 1 2 3. Ierem. 31. 18 19 20. Zach. 12. 10. and so forward to the second verse of Chap. 13. Hos. 14. 3 4 5 6. Math. 5. 6. 1 Cor. 11. 31 â—…2 Iam. 4. 9 10. Now when thou hast written oâ—…t thâ—…se Promises and dost vnderstand the meaning of thâ—…m then carrie them into Gods presence as thou diddest the Catalogue of sinnes and now beseech God for Iesus Christs sake to incline thy heart to beleeue these promises of Grace and to this end pray vnto God from time to time till the Lord bee pleased to let thee feele life in the Promises or a cleare perswasion and withall beseech GOD by the Spirit of Promise from heauen to seale vp thy interest herein and if thou feele the ioyes of the holy Ghost fall vpon thee in any of these promises O happy man that euer thou wast borne to such a rich estate I say the same of this sensible life in the promises that I did before of godly sorrow It may bee the Lord will heare thee at the first if not persist thou to begge this grace till thou obtainest it Thou seest forgiuenesse of all thy sins which thou hast confâ—…ssed is promised thee vrge the Lord with most humble deprâ—…cation to hâ—…are thee for the pardon and forgiuenesse of them fâ—…r the mediation sake of Iesus Christ and his merits that sits at his right hand to make request for poore sinners that seeke mercy Now when thou hast felt the Promises to bee any of them spirit and life to thee then hast thou done this most glorious exercise and thou hast cause to praise God all the dayes of thy life and what thou shouldest afterwards doe the Treatises following wil shew thee but for thy more cleare satisfaction I will answer a question Quest. Thou wilt say I could take comfort in this course hauing done these things but that I doubt whether my consession or sorrow bee right or no. For I finde that wicked men in Scripture haue confessed their sinnes and mourned too Answ. Thou maist euidently try thy confession and sorrow by these signes of difference First wicked men haue confessed their sinnes and sorrowed but both were compelled whereas thine is voluntarily and so a freâ—…will-offering Secondly Cain and Iudas confâ—…ssed sin but it was not all sorts of sinne but onely the capitall crimes knowne by them by which they had shamed and vndone themselues Thirdly the sorrowes of wicked men were more for the punishment then for the sinne nor did they sorrow for all sorts of sinnes but for the sinnes before described Fourthly their confession and sorrowes were not ioyned with an vnfained desire to forsake sinne whereas this is an infallible signe of true repentance when a man can as heartily desire that he might neuer commit sinne as heartily I say desire it as he would that God should neuer impute it When a man can say before the Lord that there is no sinne but hee doth as vnfainedly desire God to giue him strength to leaue it and forsake it as hee doth desire that God should forgiue him ' and not plague him for it I say this is such a signe as was neuer found in a wicked man in any age of the world Fifthly the confession and sorrowes of the wicked were not ioyned with any perswasion of Gods goodnesse or any constant desire to finde mercy with God in Iesus Christ. Thus haue I sheweâ—… thee the directions which concerne this first and most weighty businesse that can concerne thee There are three sorts of men whom this direction concernes First such as neuer repented Secondly such as though they haue repented yet haue not the comfort and assurance of their repentance who by following these directions may make all out of doubt Thirdly such as after calling fall into grâ—…sse sinâ—… These haue nâ—…ed to recouer themselues by the helpe of these directions The Catalogue following may serue for other vses besides this of a mans practice in his repentance at his first conuersion or after apostacie For 1. As in a small Map a man may here see the sorts of sinne and so may get knowledge quickly what euill to auoyde which hitherto he hath not taken nâ—…tice of 2. It may serue before the Communion for such as would make a generall suruey of their sinâ—…es in discharge of that examination which the Apostle mentionâ—…th 1 Cor. 11. For howsoeuer this large Catalogue be not of necessitie requisite to that examination yet vnto such as haue leasure and fitnessâ—… it is profitable for their more abundant satisfaction To conclude if any man that reades these presâ—…nts and is guiltie to himselfe that hee hath hitherto taken no sound course about his sinnes and yet will not bee perswaded to practise these directions lâ—…t him consider that so long as his sinnes be vnrâ—…pented on his part and vnremitted on Godspart the pollution of all the sins he euer committed still clâ—…aues vnto him so as he may iustly with the Lâ—…per cry Vncleane vnclâ—…ane yâ—…a all his sinnes are written as it were with a pen of iron in Gods booke of remembrance and that hee is a meere strangâ—…r from all Gods promises â—…nd liues without God and without Christ in the world and that all he doth euen his best workes are aboâ—…inable to God and that seas of wrath hang ouer his head and vnspeakable woe will bee to him in the appearing of Iesus Christ if he preuent it not by sound and speedie repentance CHAP. III. The diuision of Sinnes and the Catalogue of sinnes against the whole Law ALl the sinnes mentioned and condemned in the Bible may be cast into foure ranks For they are Either sinnes against the whole Law that is such as may be committed against any of the Commandements Or sins against the first Table of the Law Or sins against the second Table of the Law Or sinnes against the Gospell The first sort of sinnes are sins against the whole Law and thus hee sinneth that is conceiued in sinne Psal. 51. 5. That
tryall by the Sacraments THe sixt and last way of triall of the estate of a Christian is by the Sacraments and in particular by the Sacrament of the Lords Supper For God hath appointed the two Sacraments to bee his broad Scales to assure his fauour vnto his people and because none but worthy receiuers can bee partakers of so great a priuiledge as the Couenant of Gods grace and the Gospel of Iesus Christ therefore hereby doth the true Christian distinguish himselfe from all men For in becomming a worthy receiuer hee doth diuers things not onely required in communicants but such as none but godly men can attaine vnto As 1. He doth forgiue his enemies as heartily as hee desires God to forgiue him his trespasses 2. Hee examines himselfe and vpon examination he both eateth with sowre herbes that is comes with some measure of griefe for his offences and withall finds as vnfained a desire that he might neuer offend God in anything as that God should there assure him of the forgiuenesse of his sinnes and that he will neuer punish him for any of them 1 Cor. 11. 3. The couenant of his heart is to cleaue to God and the care of godlinesse all the daies of his life 1 Cor. 5. 8. 4. He is in some measure perswaded of Gods loue to him in Christ and discernes the Lords Body so as he is secretly in some degree perswaded of the spirituall presence of Iesus Christ and of the operation of God so as he beleeueth that Christ will as certainly nourish his soule as the outward elements can any way be fit to nourish his body Marke 16. 16. Col. 2. 12. 1 Cor. 11. 5. He somtimes feeles the Holy Ghost inwardly setting to Gods Priuie Seale by sudden refreshings falling like the dew vpon his heart and establishing his soule before the Lord Eph. 1. 13. 2 Cor. 1. 12. 6. His heart is knit vnto the godly more and more and increaseth in his resolution to cleaue to them onely and forsake all other professions of men in the world louing them vnfainedly and desiring it for euer to a partaker of their lot 1 Cor. 10. 16 17. CHAP. X. The directions that shew him how to get assurance by the helpes of those signes HItherto of the signes of the godly man Now followes the course that the weak Christian should take by the vse of the former signes of tryall to establish his heart in the assurance of Gods fauour and his owne eternall saluation My aduice is therefore that the weake Christian that findes want of establishment and cleare assurance should take the former signes of tryall and goe apart and set himselfe in Gods presence emptying his heart of worldly distractions and seriously consider of euery rule of tryall apart and gather out into some little paper-booke so much as in euery signe hee can clearely find to be in himselfe and that which hee durst through Gods mercy resolutely auouch to bee wrought in him by the grace of God And this I would haue him to doe with deliberation trying himselfe by one or two of the chiefe heads at most in a day spending no more time about it then he may well allow without wearinesse or dulnesse Now because he may be perhaps discouraged with the obseruation of diuers things which he may find wanting in himselfe in euery signe hee must therefore take sound notice of the distinction of Christians made by the Apostle Iohn 1 Iohn 2. who casts al true Christians into three sorts Some are Infants and either new borne or but weakely qualified with the graces of Christ yet are right and haue true grace in some measure Others are strong men that is such as haue the gifts of the Spirit liuely and in their power in them Others are Fathers that is such as haue had long experience in the powerful practice of godlinesse and haue beene long exercised in all kinds of well-doing Now all these three sorts may be supposed to come to these signes The weake Christian onely takes to a few of the plainest markes in the explication of each signe The strong Christian he takes to the most of the markes The Fathers they in a manner discerne all the particulars of Gods graces and the seuerall workings of them Each of these euen the weake Christian may see so much as may stay his heart in assurance and so settle his faith and ioy When there are many signes of one and the selfe-same thing it is sufficient if it can be demonstrated though it be but a few wayes seeing euery particular marke being warranted by Scripture hath force to conclude for assurance and to proue that wee differ from all the wicked men in the world Though at the first in reading but a signe or two thou get but a few things may comfort thee yet hold out till thou come to the end of all the signes and then thou shalt see a faire armie as it were of arguments to prooue thy election and saluation For whereas the most and best of vs if wee be asked this question By what markes doe we know that we are the true children of God and not wicked men If we answer on a sudden and by present memory we can scarce giue two sound reasons to prooue the infallibilitie of our happy estate which shewes that the most of â—…s liue at a great vncertaintie Now he that hath gone through the signes shall finde perhaps twenty or thirty or fortie seueral and distinct arguments or markes which when he hath collected them all together may serue to answer all the obiections of all the Diuels in Hell The gates of hell cannot preuale against his faith which I declare thus If the Diuell say Thou art a wicked man and an hypocrite thou mayest readily answer that by the grace of God in Iesus Christ thou art none such and mayest put the Diuel to proue by the Word of God that euer any wicked man did attaine to all those signes thou hast collected Which because it cannot bee done thou mayest with much rest and full assurance commit thy selfe to God and bind thy selfe by Couenant neuer more to dishonour him by such vnbeâ—…efe as to call his loue and his saluation into question If a three-fold cord cannot bee broken how weake then should thy heart be if thou shouldst feare thy estate vnto which God hath so sealed and so many wayes marked thee out for himselfe And for thy further satisfaction after thou hast collected thy signes together thou mayest carrie them to thy godly Pastor and desire him to peruse them and accordingly giue thee his ministeriall testimonie concerning them in the name of Iesus Christ and this may adde much satisfaction and rest to thy conscience If in reading any of the signes thou finde any speciall doubts at any hand suppresse them not but seeke resolution from doubt to doubt and from signe to signe Thou mayst gaine much profitable knowledge by propounding these cases
hastening of it Neuelat 22. 10. 4 By his daily care to dispach all those godly duties which hee desires to doe before his death and accordingly by his willing disposing of his estate and endeuours to set his house in order And this desire of Christs comming is apparently the more sincere in him 1 Because it ariseth out of his loue to God and his hatred of his owne sinnes and his wearinesse vnder the obseruation of other mens sinnes 2 Because this desire is accompained with the care of the meanes by which he may be prepared for saluation 3 Because hee is thus affected euen in his prosperity when hee thrines in the world and is not in any uotable distresse Hitherto of his triall in such gifts as he is endowed withall in this life onely his triall in the gifts that will abide in him for euer follow CHAP. VI. His triall in respect of such heauenly gifts as will not bee abolished by death THe gifts that will abide in him for euer are these three Knowledge the loue of God and the lou◅ of the brethren These are perfected and not abolished by death And first in this knowledge he differs from all wicked men and so in diuers things as First in the things he knowes he knowes the nature of God in a right manner he knowes God in Iesus Christ hee knowes the vilenesse of his owne sinnes hee knownes after an effectuall manner the mysteries that concerne the saluation of his soule hee knowes his owne conuersion and the forgiuenesse of his sinnes and the things that are giuen him of God Math. 13. 13. Iohn 17. 3. Ier. 31. 34. 1 Cor. 2. 12. Hee knowes that Iesus Christ is in him 2 Cor. 13. 5. Secondly In the cause of his knowledge For flesh and blood did not reueale those things vnto him hee came not by them by the vse of naturall meanes but they are wrought in him by the word and Spirit of God Mathew ◅6 17. 1 Iohn 2. 27. and 5 10. 1 Cor. 1. 30. Thirdly In the effects of his knowledge for 1. It breeds in him an vnspeakeable refreshing and gladnesse of heart in Gods presence Psalm 36. 9 10. Psalme 119. 2 It inflames him to a wonderfull loue of the Word of God aboue all earthly things Psalme 119. 97 98. 3 It workes in him an effectuall sauouring and tasting of the goodnesse of spirituall things Rom. 8. 5. 4 It inclines him to a constant obedience and practise of Gods will Prou. 8. 9 17. Iohn 7. 17. Deut. 46. It redresseth his waies Psalme 1◅9 10. 1. Iohn 2. 3. and 3 24. 5 It beares downe pride and conceitednesse and frowardnesse and makes him humble and teachable Prou. 3. 5 6. and 8 13 14. Iames 3. 17. Fourthly In the proprieties of his knowledge for 1 It is infallible his knowledge hath much assurance in many things with strong confidence and resolution at some times especially when hee is before God 1 Thes. 1. 5. 2. It is indelible it cannot be vtterly blotted out it is fast grauen in his heart cōtrary doctrine or persecution cānot raze it out Ierem. 3◅ 34. Ephes. 4. 13. Pro. 4. 5 6. 4. It is sincere for first it inclineth him to giue glory to God and receiue all truth as well as any truth He receiues the doctrine of God though it bee aboue reason against the common opinion of men or crosse his profit or desires or the like Secondly it leades him principally to vnderstand his owne way and guides him to study the things chiefly that concerne his owne reformation and saluation Prou. 14. 8. Col. 3. 16. And thus he differs from wicked men in his knowledge Secondly in his loue to God hee hath these things which no wicked man can attaine to 1. Hee hath a deliberate inward inflamed estimation of God aboue all things accounting his louing kindnesse better then life and the signes of his fauour his greatest ioy Psal. 63. 3 11. 2. He loues and longs for the Lord Iesus Christ with certaine and sincere affection Ephe. 6. 24. 2 Tim. 4. 8. 3. He delights in Gods presence and shewes it by his vnfained loue to his house Psal. 26. 8. and by his heartie griefe for Gods absence Cant. 3. 1. and by his carefulnesse to set the Lord daily before him walking in his sight Psal. 16. 8. 4. He hates sinne heartily because God hates it and he dislikes sinners because they hate God accounting Gods enemies as if they were his owne enemies Psal. 139. 21 22. and 97. 10. 5. He constantly desires to be like God in holinesse being carefull to approue his affection to God by his obedience to his commandements so as it is not grieuous to him to receiue directions but serues God with all his heart being fearefull to displease God in any thing Ioh. 14. 21. 1 Ioh. 5. 3. Deut. 10. 12. and 11. 22. and is more affected with Gods approbation then al the praise of men Rom. 2. 29. 6. Hee is much affected with Gods mercie and the blessings bestowed vpon him which hee thankefully remembers to the praise of Gods free grace Esay 63. 7. Psa. 63. 2 3 4 6 8. and 107. 22. Iob 36. 24. Deut. 16. 2. 7. Hee loues all the godly for this reason chiefely because they are like vnto God in holinesse as being begotten by him 1 Iohn 5. 1. 8. Hee is heartily vexed for any dishonour done to God as for any disgrace offered to himselfe 9. Finally He shewes it in diuers cases that befail him in his course in this life as 1. If he bee put to suffer any thing for Gods sake he endures it with much ioy and patience 1 Thes. 1. 6. Acts 5. 14. Iohn 22. 15 to 19. 2. If at any time hee offend God by his owne faultinesse hee is heartily grieued cast downe and doth constantly desire to forsake any sinne though neuer so pleasing and gainefull vnto him rather then he would displease God Math. 26. 75. 3. In all streights and wants he runnes to God relying vpon God as his defence rocke and refuge in all times of troubles making his moane vnto him and powring out his prayers and complaints before him Psa. 18. 1 2. Thus of his loue to God Thirdly his loue to the godly doth also distinguish him from all the wicked men in the world because here are diuers things to be noted in his affection to them which cannot bee found in wicked men 1. As first he loues the godly aboue all other sorts of men in the world he accounts them as the onely excellent people Psal. 16. 3. 1 Iohn 3. 14. and affects them as if they were his naturall kindred Rom. 12. 9 10. 2. He loues them not for carnall respects but for the graces of God in them for the truths sake and because they are begotten of God 1 Iohn 5. 1. 2 Iohn 1. 2. 3 Iohn 1. 3. He delights in their fellowship and societie in
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
therfore thy case is the more comfortable because thou feelest the weight and burthen of thy sinnes as the places of Scripture following most euidently and comfortably shew namely Psalme 34. 15. The eyes of the Lord are vpon the righteous and his eares are open vnto their cry Math. 11. 28 29. Come vnto me all ye that are wearie and heauy laden and I will ease you Takemy yoke on you and learne of me that I am meeke and lowly in heart and you shall find rest vnto your soules Ierem. 31. 25. For I haue satiate the wearie soule and I haue replenished euery sorrowfull soule And their soule shall bee as a watered garden and they shall haue no more sorrow the latter part of the 12. verse c. Esay 63. 9. In all their troubles he was troubled and the Angel of his presence saued them In his loue and in his mercy hee redeemed them and he bare them and carried them alwaies continually Psalm 31. 21 22. Blessed be the Lord for hee hath shewed his maruellous kindnesse towards mee in a strong Citie Though I said in my haste I am cast out of thy sight yet thou heardest the voyce of my prayer when I cryed vnto thee Psal. 103. 9. He will not alwayes chide neither keepe his anger for euer Ob. But I offend daily Sol. That is cleerely answered in Gods promise For he saith he will multiply pardon or abundantly pardon Esay 55. 7. Ob. But I find I grow worse then I haue beene my heart is much out of order Sol. If there be an heart in thee desirous to returne there is comfort also against this distresse The Lord will heale thy backe-stiding if thou take vnto thee words to confesse thy falling away Hosh. 14. 2 3 4. Behold saith the Lord I will bring it health and cure and I will cure them and reueale vnto them the abundance of peace and truth Ieremie 33. 6. There is healing in the wings of the Sonne of righteousnesse and yee shall goe forth and grow vp as the Calues of the Stall Malachy 4. 2. Ob. But I am extremely burthened with my ignorance this is a continuall grieuance vnto mee Sol. There are many comforts against ignorance 1. It is a speciall promise of God in the new Couenant that he will write his Laws in thy heart and hee will make thee to know the Lord Thou maist goe boldly to the Throne of Grace to beg further illumination of the Spirit of God This is one of the suits God cannot deny 2. God hath promised to leade thee by a way which thou hast not knowne Hee will preserue thee by his knowledge though thou bee vnacquainted with the way thy selfe He that lede his people from Babel to Sion when they scarce knew a foote of that long way wil leade thee in the straite way from Earth to Heauen if thou seeke a way of God as they did Esay 42. 16. 3 We haue such an High Priest as knowes how to haue compassion on the ignorant He that required that propertie of the High Priest in the Law will much more expresse it himselfe Hebrewes 5. 1 3. 4. This must be thy glory and the crowne of reioycing that though thou be ignorant of many things yet thou knowest God and Christ crucified and this is eternall life Iohn 17. 3. 5 The Ministers of the Gospel are ours and therefore if wee attend vpon the Word and continue in it we shal know the truth their instructions shall bee daily distilled into thy heart like drops of raine 1 Cor. 322 23. 6 The anointing thou hast receiued shall teach thee all needfull things and leade thee into all truth 1 Iohn 2. 27. 7 There is a seed of heauenly doctrine cast into thy heart which shall euen remaine in thee It is indelible it cannot be blotted out 1 Iohn 3. 9. 8 Lastly Knowledge is the gift of Christ and as wee know that he is come so we beleeue that he will giue vs vnderstanding that we may know him that is true and we are in him that is true euen in his Sonne Iesus Christ this is the true God and eternall life I Iohn 5. 20. Ob. But we want or haue lost the meanes of knowledge our Teachers are taken frem vs. Sol. It is true Where vision faileth the people faint but yet 1 After God hath giuen you the bread of affliction and the water of aduersity hee will restore Teachers and no more restraine instruction Esay 30. 20. 2. Though thou see no way of helpe yet thou knowest not how God can prouide He can open Riuers on the tops of mountaines and he maketh the wildernesse a standing poole when his people thirst and cry vnto him Esay 41. 17. 18. 3. If ordinary meanes faile and bee denied God will then supply of his Spirit make that meanes which is left to suffice for thy preseruation and building vp Philip. 1. 19. Now that there may bee the more abundant support vnto our hearts in this case of infirmities I will open two places of Scripture that doe meet with the most obiections of our hearts The first is Exodus 34. 6 7. where the Lord proclaimeth the goodnesse of his nature that all men may take notice of it and giue him the praise of his rich grace where hee so describeth the Lord that in his titles hee giueth an answer to many obiections 1. If thou say thy infirmities may alienate the Lord from thee He answers that he is Iehouah alwayes the same vnchangeable Hee will not alter his loue towards thee but loue thee to the end and for the more assurance he repeated that title twice because he knowes we most doubt of that and haue most need to be succoured with that argument as the foundation of all our comfort 2. If thou say thou hast strong inclination to sinne or strange temptations or great impediments or many aduersaries and discouragements Hee answers that hee is God or strong to signifie that nothing shall hinder the worke of his grace towards thee but hee will keepe thee by his power and maketh his grace sufficient for thee 3 If thou say Hee is of pure eyes and cannot but discerne thy faults and sinne is sinne in the sight of God He answers That he is mercifull 4 If thou say Thou deseruest no such mercy He answers That he is gracious and doth not stand vpon desert He will shew mercy not because thou art good but because he is good 5. If thou say The daily repeating and renewing of thy sinnes may prouoke him though hee be mercifull and gracious He answers That hee is long-suffering 6 If thou say Thou hast many defects and wants to bee supplyed He answers That he is full of goodnesse 7 It thou say Thou art ashamed of thy ignorance which is more then can be conceiued Hee answers That he is abundant in truth to supply thy defects and to performe his promise though thou haue but a little faith 8.
to be able to attaine these skills how much more ought man to bee at the paines yea and cost too if it were required to get this admirable Skill to liue a religious life This most gainefull subiect is intreated of in this little Volume I may truely say that almost euery sentence in this little Treatise leads vs to much and rich treasure if the promises belonging to each dutie were annexed thereunto And therefore no Christian that loues his owne soule should thinke much of the paines of learning or practising these Rules I shall not need to exhort your Ladiship to the hearty care of those things you haue beene taught of God long since to profit haue learned Iesus Christ as the truth is in him your sincere profession and practise hath many witnesses and since you beleeued the Gospel of Saluation and were sealed by the Spirit of promise you haue a Witnesse within your selfe which will not faile in life or death to plead your aboundant consolation When I intreate of pietie righteousnesse mercie and temperance I intreate of things you haue aboue many profited in I haue presumed to dedicate these Directions to your Ladiship and not without reason You haue heard the preaching of them with speciall attention and haue bin a principall perswader to haue them published for the common good Being many wayes bound to acknowledge your Ladiship amongst my best hearers and friends I cannot but beseech your Ladiship to accept of this small testimonie of my vnfained obseruance of your many prayses in the Gospell and as a pledge of my thankefulnesse of all your workes of loue to mee and mine The God of Glorie and Father of our Lord Iesus Christ make you abound yet more and more in all the riches of his grace in this life and fill you with the comforts of the blessed hope of the appearing of Iesus Christ. Your Ladiships in the seruice of Iesus Christ to be euer commnaded N. BIFIELD THE Contents of the whole Booke Chapter 1. page 441. to the 448. THe Scope of the whole Booke is to shew briefly the choysest Ruâ—…s of life of all sorts Some obiections against this course answered and the warrant and profit of it shewed The easinesse of the course with some generall Directions Chap. 2. p. 448. to 470. THe Rules are either generall or particular The generall Rules concerne either the helpâ—…s to an holy life or the manner of well-doing Hee that would prepare himselfe to an holy course of life must doe diuers things and auoide diuers things The things he must doe are these 1. He must bee sure hee hath repeuted and doth beleeue 2. He must get knowledge how to doe well and that he may attaine knowledge 1. He must esteeme it 2. He must not consult with flesh and blood 3. He must redeeme the time 4. Hee must bee wise for himselfe 5. He must be swift to heare 6. He must study onely profitable things 7. He must striue to increase in knowledge 8. Hee must propound hâ—… doubts 9. He must be rightly ordered towards his Pastor to pray for him and obey him and not discourage him 3. Hee must auoid ill companie 4. Hee must resolue to practise these rules 5. Hee must order his outward calling so as he be freed from all needlesse incumbrances 6. He must keepe companie with such as doe liue well 7. He must not be a seruant of man 8. He must accustome himselfe to the thoughts of the comming of Christ. 9. He must not regard what the multitude doth 10. He must carefully remember to be in all things thankefull to God 11. He must studie to be quiet 12. He must be carefull to go on in a direct course 13. He must reade the Scriptures dayly 14. He must be carefull to preserue his first loue 15. He must especially striue for such good things as would make him more excellent in his place and calling 16. He must be often in the duties of mortification 17. He must obserue the opportunities of well-doing 18. He must be carefull of keeping the Sabbath 19. He must often meditate of the examples of the godly that excell in holinesse 20. He must daily pray God to direct him Chap. 3. p. 470. to 475. THus of what ee must doe what he must auoid followes and so he must take heed 1. Of 〈◊〉 2. Of rashnesse 3. Of carnall confidence 4. Of â—…asting to be rich 5. Of distrustfull fâ—…ares 6. Of adding to or taking from the Word of God 7. Of contempt of reproofe 8. Of beholding of vanitie 9. Of the beginnings of sinne Chap. 4. p. 475. to 491. NIne things to bee euer in our minds that in generall concerne the manner of well-doing for in all good workes wee must shew 1 1. Zeale 2 2. Sinceritie which hath in it Truth Respect to all Gods commandements A right end Obedience without obiâ—…cting Obedience in all companies 3. Constancie when wee doe good Without wearinesse Without discouragement Without resistance Without wauering Without declining 4. Feare 5. Simplicitie which is To rest vpon the word for the forme of holinesse and happinesse To be harmelesse To be simple concerning euill To loue goodnesse for it selfe To be meeke and lowly minded So to feare God as not to enuie the wicked 6. Circumspection which hath in it A respect of lesser commandements Abstaining from appearance of euill Obseruation of the circumstances of things Vnrebukeablenesse Auoyding euill when good might come of it 7. Growth which hath in it Abounding in goodnesse Finishing of holinesse Progresse 8. Moderation to bee neither iust nor wicked ouermuch which is expounded at large Chap. 5. p. 491. to 499. THus of the generall Rule the particular rules concerne either God or other men or our selues Our whole dutie to God concernes either his loue or his seruice The loue of God must be considered either in the foundation of it or in the exercise of it The foundation of the loue of God is the knowledge of God The Rules about the knowledge of God concerne either the right conceiuing of his Nature or our acquaintance with God That we may conceiue aright of the Nature of God 1. Wee must cast out all likenesses 2. We must striue to conceiue of him according to his speciall praises in his Word 3. Wee must bring with vs the faith of the Trinity 4. Wee may helpe our selues by the thinking of the Godhead in the humane Nature of Christ. 5. We must get cure for Atheisticall thoughts That we may be acquainted with God 1. Wee must prepare our hearts 2. We must begge acquaintance by prayer praying with all our hearts and early and constantly 3. Wee must giue our selues to God Chap. 6. p. 499. to 515. THus of the foundation of the loue of God the Rules that concerne the exercise of our loue to God either shew vs how to manifest our loue to God or how to preserue it We manifest our loue to God 1. By auouching him
neglect or forget to doe them Deut. 6. 17. and 32. 46. and 8. 11. 1 Cor. 16. 13. Prou. 4. 26. We must follow after righteousnesse 1 Tim. 6. 11. and binde directions as signes vpon our hands c. Deut. 6. 8. If wee could bee thus awakened this rule would breed vs vnspeakable good in our conuersation Fifthly he must endeauour to settle his head and his estate in respect of his worldly affaires It is a singular helpe to godlinesse to reduce our outward callings in order and euery dayes experience shewes that confusions in worldly businesse breed miserable neglect in Gods seruice And therefore hee that would profite in an orderly course of life must prouide to vse the world so as hee may serue the Lord without distraction He that would runne a race abstaineth from all things that might encomber him No man that warreth intangleth himselfe with the affaires of life that hee may please him who hath chosen him to bee a soùldür And therefore we may not think it much if in our spiritual course God lay some restraint vpon vs in respect of the cares and encombrances in our outward callings 1 Cor. 7. 29 35 c. 2 Tim. 2. 4. 1 Cor. 9. 25. Sixtly hee must walke in the way of good men both setting before him their practice as patternes of imitation as also by conuersing with them that thereby hee may gather encouragement and helpe in well-doing Hee is deceiued that thinkes to go alone and yet go prosperously in the course of a godly life He may profit and learne by many things he heareth receiueth and seeth among the godly Prou. 2. 20. Phil. 4. 8 9. Seuenthly hee must not be the seruaÌ„t of men 1. Cor. 7. 23. Other mens humours must not be the directioÌ„ of his practice Hâ—… must so depeÌ„d vpon persons by hopes to get any thing by in this world as he be not thereby hindered in workes of Religion knowing that he is Christs freeman He must haste to and looke for the comming of Iesus Christ 2. Pet. 3. 12. Hee must often remember his latter end and daily set before his eyes the comming of Christ striuing to stirre vp in his heart the desire after Christ praying for it and dispatching those workes that may prepare him therevnto The remembrance of our accounts in the day of Christ will wonderfully quicken men to the care of well-doing and the cause of viciousnesse and miserable neglect and procrastinations of many is their forgetting of their latter end A great reason why the directions about godlinesse are not entertained is because men put far away from them the Day of the Lord whereas the remembrance of the reuelation of Iesus Christ would put spirit and life into vs. He dares not say from the heart Come Lord Iesus come quickly that is not resolued diligently to worke the works of Christ. 9. He must not stay for company but rather choose to runne alone or with a few then hazard the losse of the Crowne Our life is a race and as in a race men stay not for company but striue who may runne formost so it is in the race of godlinesse He must so runne as he may obtain hee must set out with the first and runne as it were for his life As hee must make vse of the societie of the godly so hee must not stay till his carnall friends and acquaintance will set out with him He must be of Ioshua's minde that if the whole world will liue in wickednesse and prophanenesse yet hee and his house will serue the Lord 1. Cor. 9. 24. and 14. 12. Ioshua 24. 15. Tenthly hee must in all things giue thankes when God giues him successe in any thing or prospers the meanes to him and helpes him with victory ouer any sin or strength to performe any duty or bestowes vpon him any spirituall blessing hee must remember to praise God in the name of Iesus Christ. This will quicken him Daily thankefulnesse will breede daily alacritie in well doing He that will not be thankfull for beginnings of successe in the practice of holy duties will not hold out This is the speciall will of God in Christ that we should in all things giue thankes 1. Thess. 5. 18. 11. He must studie to be quiet and follow peace with all men medling with his owne businesse and auoiding all occasion of contention that might distract him in his owne course A busie bodie is as good as no body in respect of sound progresse in sanctification It is an excellent skill to be able to auoide the intanglements of discord especially he must prouide to haue perfect peace with the godly Though God be able to sanctifie the oppositions of vnreasonable men yet wee must take heed of drawing needlesse troubles vpon our selues for that makes vs neither to be nor to be accounted the more holy but contrariwise The Apostle could not speake vnto the Corinthians as vnto spirituall men but as vnto carnall at the best but Babes in Christ and the reason was because there was strife and enuie and diuision amongst them Heb. 12. 14. Mark 6. vlt. 1 Cor. 3. 3. 12. His eyes must looke straight and his eye-lids right before him Prou. 4. 25. He must take heed of going about and fetching of compasse in religion Ier. 31. 22. Hee must bee still amyâ—… at the marke of the high price of his calling being sure that the things he employeth himselfe in tend directly to the furtherance of his saluation not lose his time in vnprofitable studies or practices proceeding froÌ„ one degree to another till he come to a ripe age in Christ. 13. He must be conuersant in the Scriptures and be familiarly acquaintâ—…d with them that they may dwell plenteously in him For those good words of God haue not onely light in them to direct vs but power also to assist vs to do what they require and by the daily reading and hâ—…ring of them wee shall bee excited to more care of wel-doing we must excercise our selues â—…n the Word day and night and neuer let them depart out of our hearts but keepe our hearts still warme with the heate that comes from them neuer suffering the warmth to goe out through our long forbearance of the vse of them Col. 3. 16. Psal. 1. 2. Iosh. 8. Esay 8. 16 20. 14. He must carefully 〈◊〉 in 〈◊〉 first loâ—…e Reuel 2. 4. The Lord is wont at some times or other about the first conuersion of a sinner to shew himself with such power in his ordinances and to reueale vnto him such glories in the merits and gifts of Iesus Christ and the happinesse of his estate in him that his heart is thereby fired to a cheerefull liking of the means of saluation and of godly persons and to a wonderfull desire of God and care to please God Now he that would prosper in a Christian course must be wonderfull carefull to
and to bee acquainted with him Ier. 9. 24. CHAP. VI. Rules that order vs about the manifestation of our loue to God HItherto of the Rules that concerne the knowledge of God as the foundation of our loue to God The Rules that should order vs in the exercise of our loue to God follow those are of two sorts for either they concerne the manifestation of our loue or our preseruation in the loue of God we must shew our loue to God and we must keepe our selues in the loue of God Iude 21. In our manifestation of loue to God wee must looke to both the matter as the thing whereby and also the manner how wee should expresse our loue to God For the first there be diuers excellent Rules to be heeded of vs in our practice in obseruing whereof we may soundly proue the truth of our loue to God if we say we loue God wee must shew it by these things following 1. We must auouch God to be our God Deuter. 26. 27. and so we doe if we do not onely make choise of God aboue all things to set our hearts vpon him but also maintaine our choise by a constant refusall of all idols in the world euen all things which might entice vs to loue them in stead of God by sound affection and practice declaring our resolution to cleaue to God as our sufficient happinesse though all the world follow their profits or pleasures c. 2. We must prouide and prepare a place for God that he may dwell with vs wheresoeuer wee dwell Exod. 15. 2. It is a signe of our true loue to God why wee cannot liue without him Hee that can be content to liue in any place where he is not powerfully present in his ordinances shewes no loue to God It should be our chiefe care to seate our selues so in the world as the Lord and his presence may bee prouided for that he may reigne amongst vs by the Scepter of his word 3. We must shew our loue to God by our loue to the Lord Iesus the Sonne of God we must kisse the Sonne Psal. 2. vlt. And if any man loue not the Lord Iesus hee hath not the Father 1. Cor. 16. 22 Wee shew that wee loue God when wee highly esteeme Iesus Christ and make much of him in our hearts and striue to fire our affections towards him and this must bee our care through the passages of our life to forme in vs the loue of the Lord Iesus that we may long after him and haue the desires of our soules after him and his comming 4. We must shew our loue to God by walking with him Gen. 17. 1. Mic. 6. 8. The Lord doth not account it a signe of loue to offer to him a thousand rams or riuers of oyle but this is it that pleaseth him To humble our selues to walke before him Now we walke with God diuers wayes 1. When we set the Lord alwaies before vs remembring his holy presence and not daring to goe alone without thinking of God Psal. 16. 8. 2. When we nourish the motions of the Spirit and retire our selues of purpose to entertaine them 3. When wee daily haue recourse to those meanes by which the Lord is pleased to conuerse with men and not rest in the base vse of the meanes but striue to finde out the Lord in his holy presence in euery ordinance of his Psalme 63. 1 2. When we vse our selues to Soliloquies with God taking all occasions to speake to God by prayer and priuate meditation of things offered to vs out of which we could extract matter for frequent ciaculations lifting vp our hearts vpon the very first motions of good vnto God Psal. 63. 5 6. 5. When our hearts are fired with longing desires after his presence of glory in heauen 2. Gor. 5. 8. Thus of our walking with God 6. We should manifest our loue to God by honouring him For this is one speciall way by which God requires to haue our loue shewed to him Mal. 1. 6. Now there are many wayes by which in our conuersation we may declare our desire to honour our God as 1. By performing the care of businesses that concerne his Kingdome aboue all other businesses and shewing our respect of the duties of the first Table that concerne God before the duties that concerne men in the second Table wee honouring him by seeking his kingdome first First I say in the precedencie of time and first in respect of the measure of our affections Math. 6. shewing a desire to please him rather then all the world 2. By making a bold and open profession of Gods truth vpon all occasions without feare of oppositions or snares of the world 3. By grieuing heartily for the dishonour done vnto him by the blasphemies or profanenesse of his enemies Psal. 42. 3. 4. By directing all our actions to his glory striuing in all things to order them so that some way God may be praised by vs or others 1. Cor. 10. 31. 5. By our willingnesse to suffer any thing for his sake though it were extremities euen the losse of all worldly things yea and life it selfe if it were called to it 6. By honouring them that feare his Name and are begotten of him and beare his Image receiuing them and making much of them and defending them for the loue we beare to God himselfe Psal. 15. 4. 1. Ioh. 5. 1. 7. By hating them that are his enemies as if they were our own conceiuing more dislike of them for dishonouring God then for any wrongs they could doe vnto vs Psal. 139. 21 22. 8. We honour God when we speake of the Oracles of God with all reuerence as may become the nature and glory of them Commandement 3. 1. Pet. 4. 11. 9. We honour him by gifts bestowed vpon him when we bring to him our free-will offerings such as are the first fruits of all our increase when out of all things wherin God hath prospered vs wee with gladnesse consecrate a part for the furtherance of his worship or the maintenance of his poore Prouerbs 3. 6. Esay 60. 6. 10. We honour him when we praise him One vsuall way by which we honour great persons in the world is by taking all occasions to magnifie them by commending their vertues or their worthy acts And this is likewise one great way of honoring God and therefore with sorrow for our neglects herein we should study his prayses for the time to come and striue for language to be able readily to do so Now God is praysed diuers wayes some of them belong not properly to this place and therefore I will but touch them We praise God 1. When wee keepe and obserue carefully the solemnities set apart for his prayse as when wee celebrate the Sacrament of the Lords Supper which is therefore called the Eucharist because it is to be performed as a thanksgiuing and praysing of God 2. When
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
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
ease choose out for thy selfe those wayes which God doth teach thee Psalme 25. 12 1â—… Let the Lord know that if hee will be pleased to teach thee a sure way thou wilt walke in his paths and to that end beforehand beseech him to vnite thy heart to his feare Psal. 86. 11. Thou shouldest bee of Dauids mind to say O that my wayâ—…s were directed to keepe Gods statutes and then thou wouldst resolue to keepe them Psal. 119. 5 8. CHAP. II. Shewing what rules hee must obserue that would be deliuered from his sinne HItherto in generall The first thing then to be done by that Christian that would settle himselfe in a sound course to lay as it were the foundation of his saluation is to practise those rules that may deliuer him from the horrible danger and distresse he is in in respect of al the power of all the sinnes he hath hitherto committed If he consider of the dreadfull curses which he is liable vnto in respect of all his sinnes he ought not to thinke it much to vndergoe the hardest taske can bee enioyned to make himselfe capable of the grace of God and pardon for so many offences And therefore with so much the more willingnesse and vnchangeablenesse of resolution should hee with much desire set vpon these rules now to bee giuen seeing they are but few in number and such as he may performe by the grace of God with much ease and comfort And the more may he encourage his owne heart because when he hath done he may clearely see he hath done distinctly that which God required of him and that with which he is satisfied through Christ. But before hee set vpon thâ—… practice of these rules he must in iudgement bee throughly resolued of three things First that Iesus Christ hath made a full and sufficient satisfaction for the sinnes of all men As he became a sacrifice for sinne he payed a price in his blood sufficient to redeeme vs Eph. 1. 6. He is the Lambe of God that taketh away the sinnes of the world Ioh. 1. 29. 1 Pet. 1. 18 19. Ephes. 1. 10. Secondly that God is well pleased with this satisfaction made by Christ for our sins which he declared by that voyce from heauen Mat. 3 and 17. c. Yea hee hath set Christ forth in the view of all men as the propitiation for their sinnes Rom. 3. 25. and hath sent vs the word of reconciliation and beseecheth vs by the word to be reconciled 2 Cor. 5. 19 20. Thirdly that thou mayest attaine vnto this redemption by Christ if thou wilt practise those things which are required of thee and this thou mayest bee assured of both because Christ is said to take away the sinnes of the world and because God offers this reconciliation in the Gospel to euery creature and exempts none and because the Apostle saith If any man sinne hee may haue an Aduocate with the Father euen Iesus Christ the righteous and besides thou feelest the Spirit of God knocking at the doore of thy heart and would come in Iohn 1. 29. Marke 16. 15. 1. Iohn 2. 1. When thou hast thus prepared thy selfe by these three resolutions then if thou doe these foure things following thou mayest be sure to bee clearely rid of all danger that can any way befall thee for thy sinnes past though they were neuer so many or great The first rule concernes the examination of thy selfe and it is this thou must take thee a Catalogue of all the sins thou canst discerne by thy selfe and be sure thou doe this seriously and effectually and for this purpose retire thy selfe into some secret place and set thy selfe in Gods presence and then call to minde all the sinnes thou canst remember by thy selfe particularly write them downe as they come to thy mind aske thy selfe this question What haue I done all the dayes of my life which if I were now to dye would feare me if they were not forgiuen Take the answer to this question as thy sins come to thy mind till thou canst remember no more so as thou couldst in the sincerity of thy heart say that thou dealest plainly before the Lord and doest not hide any fault and out of the liking thou hast of any sinne doest not forbeare to set it downe Trouble not thy head with the thoughts of any other thing till this be done and thou needest not care for order or phrase in setting it downe but doe it in such words as thou hast to vtter it in and be sure to spare none of thy speciall knowne sinnes but let the Lord see that thou art as willing to indite thy selfe for them in his presence as thou art willing hee should forgiue them When thou hast in this manner taken a particular notice of thy sinnes then looke vpon the Catalogue following and examine thy selfe distinctly by it For this Catalogue will be like a Looking glasse from all parts of Gods Law to shew thee thy offences And so thou mayest obserue what faults thou couldst not find or remember by thy priuate examination and withall see in what phrase or order to digest thy sins Let not thy thoughts trouble thee but chearefully endure this tryall of thy selfe and take heed thou do it not cursorily but take time enough and so thou maiest if thou wilt onely take one of the Chapters or two of them as they lie in the Catalogue and no more in a day till thou come to the end of the Catalogue neither needst thou to trouble thy selfe about such sinnes as thou doest not clearely see that thou art guilty of but take onely such as thou art most sure thou hast offended in It is enough in the practise of Repentance to take particular notice of knowne and apparent euils a generall acknowledgement will serue for the rest If thou thinke thy sinnes bee innumerable and so cannot be gathered into a Catalogue vnderstand that the acts of sinne are innumerable but not the kindes of sinne There is no sinne but it is condemned in the Scripture and if there were as many sinnes as there bee liues in the Scripture yet they might bee numbred and therefore that speech of Dauid that his sins were innumerable must be vnderstood of the acts of sinne for he might in one sinne be guiltie of innumerable acts as if it were a sinne in thought it might be committed oftner then can be by vs numbred But in repentance it is enough to humble our selues for the seuerall kindes of sinnes wee haue beene guiltie of which will not bee so many but they may be easily numbred The seuerall acts of the same sin serue but as a generall aggrauation of the offence Onely in this examination look to two things The one that thou beseech God by prayer to shew thee the sins are most displeasing vnto him The other is that thou take heed thou leaue not out any speciall knowne sins because
answer hereunto I say that the true Christian doth proue his faith and petswasion to bee right by these signes following First His faith or perswasion was wrought by the hearing of the Word preached And therefore thou must first aske thy selfe how thou commest by thy perswasion For if thou say thou wast alwayes so perswaded or didst attaine it by meere naturall meanes or helpes thou are deceiued For faith is first wrought by the Holy Ghost in the preaching of the Gospel as it is most cleare by the words of the Apostle How shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher Romans 10. 14. And whereas it may bee that many Christians haue not obserued the workings of their faith and haue forgotten the time of their conuersion haue not iudgement to discerne how the Lord by the ministery of his seruants did change their hearts and leade them to Christ therefore when this first signe cannot comfort they must try themselues by the rest that follow Secondly Hee hath an high estimation of Iesus Christ. For the man that hath true Faith accounts all things most base in comparison of the knowledge of Christ and the loue of God in him He had rather be sure of Christ then to gaine the whole world Christ is more precious then all the world Yea is the onely thing in request in the desires of the Christian. Now Christ is precious onely to them that beleeue 1 Peter 2. 6. and by this signe Paul knew that he was growne farre beyond himselfe in his former life and beyond all the Pharises in the world Phil. 3. 9. Thirdly Hee readily receiues the testimony of Gods Ministers speaking out of the Word and stickes to it against all the contradictions of the World The Apostle Paul 2 Thess. 1. 10. shewes that this signe will bee pleaded and acknowledged in the day of Christ Christ saith hee will be made admirable in them that beleeue Now some may say But how shall wee know that wee doe beleeue Why saith hee you are true beleeuers because yee receiued our testimonie and this shall bee to your praise in that day Fourthly Hee cannot abide counterfetting and hypocrisie If it bee a right perswasion it is a faith vnfained Vnfained I say as in other respects so in effect because it cannot abide fainting but with speciall hatred purgeth out hypocrisie which the perswasion of hypocrits neuer doth 2 Tim. 1. 5. Fifthly This perswasion is permanent it will endure triall it will hold out in the euill day it inclines the heart to cleaue to Iesus Christ euen in the fire of tribulation in the midst of manifold afflictions and disgraces and temptations It is like the Gold in the Fornace that perisheth not nor will it barely hold out but a Christian by his faith comforts and supports himselfe in affliction so as his faith becomes to him both a brest-plate and an helmet whereas the best faith that is not the faith of Gods Elect will proue but drosse if it be cast into the Fornace of temptation further then it is supported by carnall meanes and helpes 1 Peter 1. 6 7. 2 Tim. 1. 12. 1 Thess. 5. 8. Epho 6. Luke 8. 13. Sixthly Hee will beleeue all things I say all things that he apprehēdeth to be required threatned or promised in the word To beleeue some things only may be in any other kind of faith especially when they are such things as stand with their own reasons or wils or affections or the common opinion of other men But this is the glory of a liuely iustifying faith it will giue glory to God in all things What can God speake it can beleeue so soone as it knowes it is spoken of God though it bee neuer so contrarie to the iudgement of flesh and blood Acts 24. 14. Seuenthly Hee will not make haste This was the signe giuen in the Prophet Esayes time He that beleeueth will not make haste He had prophesied of hard times to fall vpon all the people now this would shew amongst them who were true beleeuers For those that trusted in God would not make haste to vse ill meanes to helpe themselues they would stay their hearts in ◅est and quietnesse and they would stay their feet too from running to Aegypt or to Ashur which God had forbidden Esay 28. 16. If faith be right and thy perswasion a sound perswasion and well grounded there are ioyned with it these things following Eighthly His perswasion is ioyned with a good and pure conscience a conscience I say that makes him carefull to auoid sinne and doe good duties and to serue God in sinceritie whereas the perswasion that is in wicked men is not accompanied with a good conscience they doe not make conscience of their wayes Now this is a cleare rule of difference 1 Tim. 1. 5 19. and 3. 9. Hebr. 10. 22. Ninthly He hath a spirit of discerning There is a great deale of light comes into the heart with faith A man cannot beleeue and bee ignorant still The Christian that is endued with faith from aboue is endued with wisedome from aboue so as he can conceiue of the things of God that concerne saluation which the naturall man perceiueth not Though he may want still in many knoledges yet he hath skill in some measure to learne how to be saued The doctrine of saluation hee can now vnderstand which is taught in the ministery of the Word and hee now can make some good vse of reading the Scriptures that before discerned little or nothing in them The veile that lyeth vpon the hearts of all flesh is now taken from his eyes yea the very entrance into Gods Word giueth light to the simplest beleeuer He that was stupid and vnteachable before doth now heare as the learned with an holy kind of in-sight and iudgement 2 Tim. 3. 15. Psalme 119. 130. Prou. 1. 4 8. and 9. 4 5. Tenthly Hee hath a witnesse within himselfe He that beleeueth hath a witnesse in himselfe 1 Iohn 5. 10. For hee hath the Spirit of adoptiō to certifie him infallibly of Gods loue to him and that he is the child of God Rom. 8. 15 16. thus the beleeuers are said to be sealed by the Spirit of promise Eph. 1. 13 14. God leaues a pawne a pledge with euery Christian that shall bee saued to be as the earnest of his saluation and this pledge and earnest is Gods spirit And the Spirit testifies to the beleeuer partly by reuealing vnto him the certainty and truth of Gods promises in his Word and partly by printing vpon his heart these sauing graces which distinguish him from all others and partly by powring vpon him the ioyes which are called the ioyes of the Holy Ghost in the vse of Gods Ordinances as the inward ratification of the assurance of Gods loue and goodnesse to the beleeuer Of which after Lastly Faith may
the Gospell as accounting them the happy companions of this life Psal. 16. 3. 3 Iohn 8. Phil. 1. 5. 4. He hath a fellow feeling of their miseries he is in some measure affectioned to weepe with them that weepe and reioyce with them that reioyce especially he is glad when their soules prosper Rom. 12. 15 16. 3 Ioh. 3. 5. His desire is to walke inoffensiuely as being loth any way to be an occasion of stumbling or scandall to any Christian 1 Ioh. 2. 10. 6. He can beare their infirmities take things in the best sense suffer long and is not easily prouoked hee hopeth all things and boasts not himselfe nor enuies not them nor will receiue an euill report against them 1 Pet. 3. 8. 1. Cor. 13. 4 5 6. but rather makes apologie for them 7. Hee easily praiseth them in all places for their grace or obedience Rom. 16. 19. 3 Iohn 6. Psal. 15. 4. 1 Thess. 1. 8. 8. His wel-doing extends it selfe to them to his power he is bountifull pitifull and tender hee hath bowels of mercy according to the occasion of mercy either corporall or spirituall He gladly receiueth them and with a ready mind communicates to their necessities Philemon 7. 1 Pet. 3. 8. 4. 8. 1 Iohn 3. 17. 3 Iohn 5. 9. He loues all the brethren He hath not the glorious faith of Christ in respect of persons Iames 2. 1 2. Ephes. 1. 15. Col. 1. 4. Hee can make himselfe equall to them of the lower sort Rom. 12. 16. 10. Lastly hee loues them at all times euen when they are in aduersitie disgrace sicknesse or any other miserie Hitherto of the godly mans triall by his gifts CHAP. VII The triall of the godly man by his workes of obedience THE fourth way to trie him is by his workes or by his obedience in his life and conuersation and so his workes excell all the workes of vnregenerate men many wayes as 1. Because what he doth riseth out of the loue he beares to God and goodnesse and therefore hee doth good heartily and not by constraint or with repining or delay yea he is so stirred vp with the sense of Gods goodnesse to him that hee is much humbled when he hath done his best that hee cannot bring more glory to God Deut. 30. 20. Ios. 22. 5. Math. 4. 19 20. Rom 6. 17. 2. In doing good he hath respect vnto all Gods Commandements there is no part of an holy life but he desires to practise it and therefore he will obey Gods will in some cases when it is against his profit credit ease or the liking of carnall friends preferrings God 's commandements aboue all things yea life it selfe Ier. 35. Heb. 11. 8. Gen. 22. 12. Prou. 7. 2. Act. 5. 29. Mat. 16. 25. Exod. 15. 26. 1 King 9. 4. Ierem. 11. 4. Iohn 15. 14. 3. He will do good at all times and not for a fit making conscience of his wayes in all companies as well as any absent as well as present before meane Christians as well as before the best at home as well as abroad Philip. 2. 12. Gal. 5. 7. 2 Kings 28. 6. Psal. 106. 3. 4. Hee makes conscience of the least commandement as well as the greatest Mat. 5. 19. Iames 2. 10. 5. He comes to the light that his deeds might be manifest that they are wrought in God Iohn 3. 21. Hee is desirous in all things to bee guided by the warrant of the Word of God 6. He exerciseth his faith in the very discharge of the duties of his outward conuersation Hee liues by the faith in the Sonne of God and commits his way to God and trusteth vpon the Name of the Lord Gal. 2. 20. 7. Hee knoweth that his obedience is right because God heareth his prayers and entertaines him gratiously when he calls vpon him in secret whereas God heareth not sinners and if wickednesse were in his heart God would not regard his prayers Iohn 9. 31. Psalme 66. 18. And thus of his workes CHAP. VIII His tryall by the entertainment hee hath from God THe fifth way by which hee may bee tryed is by the entertainement that God vouchsafeth him in this life which hee neuer vouchsafeth to wicked men There are diuers specialties of fauour which God sheweth to him and not to any vnregenerate man As 1. His election in time is a manifest token of Gods election of him before time the Lord shews â—…hat hee hath chosen him from enerlasting when by the power of the Gospel hee seizeth vpon him particularly and effectually perswades him to leaue the world and the sinfull society hee liued in and to deuote himselfe as a liuing sacrifice vnto God 2. He is baptized with the Holy Ghost and with fire the baptisme by fire is onely proper to Gods Elect the Holy Ghost at some times falls vpon him sets him all on a fire on a fire I say both of sudden and violent indignation at sinne as it is sinne as also the fire of holy affections with which from God hee frequently and on a sudden is enslamed while he stands before the Lord. For besides the affection which a godly man bringeth with him to Gods worship he doth feele his heart oftentimes on a sudden surprised with strange impressions sometimes of sorrow sometimes of feare and awefull dread of God sometimes of feruent desires after God sometimes of strong resolutions of holy duties to be done by him and the like Matthew 3. 11. 3. He feeles at sometimes in the vse of Gods ordinances a maruellous work of the Holy Ghost in respect of much assurance and strange establishment of his heart both in the certaine perswasion of Gods loue and the infallible beliefe of the truth so as at that time no danger of death could amaze him but hee could willingly witnesse his confidence by vndergoing any thing could befall him 1. Thessalonians 1. 5. 4. He feeles at some times the vnspeakeable and glorious ioyes of the Holy Ghost which are differing from the carnall ioyes or illusions may bee found in wicked men because they are such ioyes as hee feeles onely in the vse of some ordinances of God and such as by effect make him more humble and vile in his owne eies and doe inflame him to an high degree of the loue of God and goodnesse which illusions can neuer doe 5. The sanctification of his afflictions is another infallible signe of Gods loue to him For God makes his crosses to become blessings vnto him and worke his good so as hee may plainely see that it was good for him to be afflicted and besides God giues him many times the experience of his goodnâ—…sse both by vnexpected consolation in his distresses and gratious deliuerance out of them Rom. 8. 28. Psal. 119. 6. Lastly To this place I may referre Gods hearing and answering of his prayers whereas God doth not heare sinners as was shewed in the end of the former Chapter CHAP. IX His
this either keepes out Faith or keepes it downe in the cradle that it can get no strength When I say secret sins I meane secret from others not from themselues For sinnes of meere ignorance God doth not scourge in his seruants so as to withhold his graces from them CHAP. I. Containing the signes of open wicked men THe tryall of the estates of all sorts of Christians may be perform◅d by examining themselues by two sorts of signes some are such as describe the wicked man some such as describe the godly man and of the tryall of the godly man I haue intreated before Wicked mē in the Church are not all of a sort for some are manifestly prophane and carelesse of the Kingdome of God and some are in outward shew such as professe the seeking of Gods Kingdome but yet in deed and in heart are without God and without Christ and such are all Hypocrites VVicked men of the first sort are discerned by such markes as these and so he is a wicked man 1. That can spend whole daies or weekes without seeking after God or Christ that accounts it no part of his care to looke after God or any secret acquaintance or communion with God in Iesus Christ that liues as the Apostle saith without God and without Christ and therefore without hope in the world that seldome or neuer thinkes seriously of God Eph. 2. 12. 2. That continually shuns and striues to auoid the company society of such as feare God and in his heart loues not such as bee religious and makes conscience of their wayes This man is certainly in darkenesse that hates Gods children as the Apostle Iohn often shewes in his first Epistle especiall when he hates them because they follow goodnesse 3. That sauors onely the things of the slesh that findes a taste and rellish only in earthlythings that placeth all his contentment in the things of this life Rom. 8. 5. 1 Ioh. 2. 15. 4. That is vncapeable and vnteachable in the things of God and godlinesse hauing the Gospel and the glory of Religion hid from his heart so as he sees nothing in the Kingdome of Iesus Christ to be admired and desired of him and when he enioyes the meanes cannot discerne the things of God 1 Cor. 2. 14. 5. That willingly haunts with wicked and prophane persons and delights in them and chooseth them for the companions of his life Psal. 50. 2 Cor. 5. 11. 6. That of malice persecuteth and reproacheth and despiteth the knowne truth speaking euill of the good way of God which he himselfe hath knowne and ackhowledged before Hebrewes 10. 7. That hath in him thoughts of Atheisme reigning concerning vile things of God without sorrow or trouble of heart for them or rather desiring he could proue them to be true wishing there were no God at all Psalme 14. 1. 8 That calles not vpon the Name of the Lord who is such a one as wholly neglects this seruice of God in himselfe and his Family vnlesse it be for fashion sake without care or vnderstanding Psal. 14. 4. 9 That was neuer chastened of the Lord for they are bastards and not sonnes Heb. 12. 7 8. 10 That can spend his dayes without examining himselfe whether Iesus Christ be in him or not that minds it not to be sure that hee is in the Faith 2 Cor. 13. 5. Ioh. 17. 3. 11 That flattereth himselfe in his own eyes when he is threatned for sinne and blesseth himselfe in his heart when his iniquity is found worthy to be hated Psal. 36. 1 2. Deut. 29. 19. 12 That secretly lothes and contemnes and in his heart constantly frets at the Word when it is conscionably powerfully preached that finds in the good Word of God a deadly sauour 2. Cor. 2. 15 16. 13 That liues in hypocrisie and knowes he dissembles constantly in the seruice of God and doth not desire to leaue it nor take any course to resist it or humble his soule in secret for it 14 That desires not the knowledge of Gods wayes and seriously accounts good courses to be vnprofitable courses Iob 21. 14 15 16. 15 That hauing the hand of God vpon him and liues in sorrow and miserie and yet neuer seekes to God nor humbles his soule before God nor acknowledgeth Gods hand or if he doe doth not labour to make his peace with God 2. Cor. 7. 10. Ier. 5. 2 3. 16. That cannot bee touched with compassion or care for the afflictions of the Church and people of God Amos 6. 5. and is mercilesse Math. 25. Iames 2. 13 1 Iohn 3. 17. That hath no desire to be taught to doe good but either cares not for Heauen and godlinesse or thinkes himselfe wise enough to find the way without asking Psalme 36. 1 3. 18. That is not affected with feare or sorrow vnder spirituall iudgements such as the famine of the Word absence of God hardnesse of heart or the like 19. That is a customary swearer and repents not of it God threatens hee will not iustifie such offenders but pursue them as his enemies Commandement 3. 20. That makes not conscience to keepe Gods Sabbath for God hath giuen the Sabbath as a signe betweene him and the people in the point of their Sanctification so he that cares not to prophane the Sabbath by that signe is knowne to bee none of Gods people Exodus 31. 21. That not onely commits sinnes against his knowledge but serues sinne and is a worker of iniquitie loues it defends it and resolues to continue in it and placeth his felicity in it 22. That beleeues not in the Son of God as they do not that either deny his comming in the flesh or his person or his offices or else rest not vpon him for life and happinesse Math. 16. Iohn 3 17. 1 Iohn 4. 10. 23. That in any one particular sinne knowing it to be a sinne hates to bee reformed Psalme 50. 17. 24 That hath not the Spirit of Christ. For if a man haue not the Spirit of Christ the same is not his Rom. 8. 9. 25 That cannot forgiue his enemies nor pray for them that hate him and wrong him Mat. 6. For if men forgiue not vnto men their trespasses neither will God forgiue them their sinnes as is likewise shewed by the parable Math. 18. 32. 26 That loues not God and shewes it First by an habituall forgetfulnes of God of which before Secondly By his vnwillingnes to do Gods worke his commandements being alwayes grieuous vnto him and it seemeth euill vnto him to serue the Lord 1 Ioh. 5. 3. Thirdly By insensiblenesse of the dishonour of God Fourthly By louing his pleasures or profits more then God 27. That feares not God and shewes it First By not caring for Gods displeasure so he might escape Gods punishment Secondly By comming into Gods presence
the tryall without despaire for the signes doe not shew them that they cannot be saued but onely that for the present they are not in the estate of saluation actually which though it may and ought to be grieuous vnto them to consider in what fearefull misery and sinne they liue in yet they haue reason to know and beleeue that they may bee saued as well as others yea the acknowledgemeÌ„t of their misery is one step to saluation Now that wicked men may not die but take a course to bee saued two things are by them to be attained first the arguments of hope that proue they may bee saued and that there is remediâ—… for their miserie Secondly the rules that shew them what they must doe which being done they may be certaine of their saluation For the first that they may be saued these things may hopefully assureâ—… 1. That God hath sworne that he desires not that the wicked should die but rather that he should turne from his â—…uill 〈◊〉 â—…d liue Ezâ—…k 18. 31. 2. That God hath with singular patience borne with him all this while and hath not laid him beneath for all his sinnes wâ—…o long since deserued hell and the Lord hath taught it too that he is patience that men might repent and be saued Rom. 2. 4. 2 Peter 3. 9. 3. That God offers his grace to all and hath made no exception against any particular man and therefore why shouldest thou except thy selfe from saluation when Gods grace is tendred to thee as well as others God sends his Gospell to euery creature euen to all Nations Marke Chap. 16. ver 15. 4. That God hath sent his owne Sonne to bee a sufficient sacrifice and propitiation for the sinnes of men He is the Lambe of God that taketh away the sins of the world Iohn 1. Romanes 3. 25. 1 Iohn 2. 1. and in him God is well pleased and would haue all men know that hee is content to take satisfaction from Christ Math. 3. 17. 5. That God hath placed them in the visible Church and doth yet continue the meanâ—…s that is able to saue their soules Acts 20. 32. Iam. 1. 21. 6. That God hath declared himselfe concerning sinne that there is one onely sinne that in it selfe is simply vnpardonable all the rest may be forgiuen 7. That God hath saued as great sinners as they such as were Manasses Mary Magdalen Dauid Paul Many amongst the Corinthians were fornicators drunkards raylers and the like yet were iustified sanctified and saued 1 Cor. 6. 10 11. And these haue obtained mercy that in them Iesus Christ might shew forth all long-suffering for a patterne to them which should afterwards belâ—…eue to euerlasting life 1 Tim. 1. 13 16. CHAP. V. Shewes how faith may be gotten THE rules of directions follow This then is the question What should a man doe that he may be sure of his saluation the man I say that for the present doth not finde the grace of Christ in his heart I answer That his principall care must be to vse all meanes to get the graces of the godly Christian formed in his heart And herein the Lord hath shewed vnto men singular mercy that as hee hath shewed wayes in his Word how his seruants may discerne the graces that are so many signes and pledges of Gods loue and their owne saluation so hath he in the same word laid downe cleere directions that shew how euery grace may be attained and formed and nourished in the hearts of men And first I will begin with Faith And the question is What should a man doe that hee might attaine Faith Hee that would beleeue must obserue these rules 1. Hee must in the first place betake himselfe to Gods promises For without the promise of grace it is impossible Faith should euer bee formed aright in a man hee must labour to see what the Lord saith distinctly vnto sinners I will instance in that one promise Ioh. 3. 16. God so loued the world that hee gaue his onely begotten Sonne that whosoeuer beleeued in him should not perish but haue life euerlasting Now his care must bee seriously to marke and cleerly to vnderstand Gods meaning which in this promise is to assure saluation to any in the world that wil beleeue in Christ. 2. He must then consider Gods commandement concerning faith that God doth require him to beleeue and is so farre from being displeased with him for beleeuing in Christ that for this cause hee will damne him in hell if hee beleeue not Iohn 3. 18. 1. Iohn 3. 23. Hee doth as exactly require vs to relye vpon this course of saluation by Iesus Christ as hee doth require any thing of vs in the morall Law and as we ought not to sweare or commit adultery or steale so ought wee not to dare to liue without beleefe in Iesus Christ. 3. Hee must pray heartily to God to giue him a heart to beleeue and to forme faith in him for faith is the gift of God Eph. 2. 8. Hee should pray ouer the promises and beseech God to incline his heart to rest vpon them as the best treasures in the world cry vnto the Lord Lord helpe my vnbeleefe 4. Hee must absolutely lay aside all thought of his owne righteousnesse by the workes of the Law and looke onely to Iesus Christ and the righteousnesse in him else he will faile of the righteousnesse of God Rom. 10. 3. 5. Hee must waite vpon the powerfull preaching of the Gospell as the onely outward ordinarie meanes to beget faith offering his soule daily vnto God and attending to the Word of God ready to obey the motions of the Spirit knocking at the doore of his heart in the ministerie of the Word knowing that from this ordinance of God he is to expect the gift of faith he should betake himselfe to it with resolution to waite with daily expectation till the Lord bee pleased to send the Holy Ghost into his heart And this is a generall rule for this and all other graces of the Spirit as men loue their owne soules so they must prouide to liue where the Word of God is preached constantly in the power of it for from thence they shall receiue vnspeakeable helpe and furtherance in all the wayes of God Rom. 10. 14. CHAP. VI. Shewing how true humiliation may be attained THus of Faith In the next place he must labour for true and sound humiliation for his sins and to this end he must distinctly striue to get formed in him two things 1. pouerty of spirit 2. godly sorrow for to these two belong all the branches of true humiliation For the attaining of spirituall pouerty these rules are of great vse First make a Catalogue of thy sinnes which thou mâ—…yest â—…o either by memory or by booke By memory thus Goe aside set thy soule before the Lord as if thou werest presently to be
as to submit himselfe to what he shall finde therein required to be beleeued or done or auoided Other rules he may finde in the directions for the priuate reading of the Scriptures as also in Rules of life Thus of sauing Knowledge That thou maiest inflame in thy heart the loue of God 1. Thou must auoid with speciall care these things First Forgetfulnesse of God Thou must not dare to go whole daies or weekes without communion with God or remembring his holy presence Secondly the loue of the World We cannot loue the Father while our hearts dote vpon any earthly thing Of necessity some degree of the contempt of the world must be bred in vs before we can loue God 2. Wee must labour for a distinct knowledge of the dreadfull prayses of Gods Nature and Workes as they are described in the Scriptures or may be obserued by experience This is a needfull direction and miserably neglected 3. VVe must frequent his house especially when his glory doth shine in the power of his Ordinances in his Sanctuary 4. Wee should especially studie the mercies of God and all the good things hee hath promised or giuen vnto vs that wee may after a solid manner cause our hearts to know how infinitely we stand bound to God 5. Wee should obserue carefully and daily our owne sinfulnes and vilenesse and vnworthinesse For vnlesse wee cast out selfe-loue wee shall neuer get in the true loue of God 6. Wee should pray much for an holy course in prayer doth breed in men a wonderfull loue of God and admiration of that fellowship which thereby they haue with God 7. We should resort often to such as vse to speake much of the praises of God and marke the experience of Gods wonderful prouidence or the glory of his Word 8. It will much further the loue of God to get and increase in vs a louing respect of and behauiour towards such as feare God and beare his Image Thus of the loue of God Concerning the loue of the brethren two questions may bee demanded The one what wee must doe to get a hearty loue to the godly and the other what we must doe to preserue it when it is gotten For the first hee that would heartily bee affected towards all the godly with a brotherly loue must obserue these Rules 1. Hee must not haunt with vicious persons nor goe with dissemblers nor hold needlesse society with such as hate godlines and godly persons Psalme 26. 4 5. 2. He must much meditate of Gods loue to him and of the great things were done by Iesus Christ and of those rich mercies are offered him in Christ and of the wonderfull loue that God and Christ do beare to true Christians and how glorious they shall be in the kingdome of heauen The arguments taken from Gods loue to vs or Christs suffering for vs are often vsed in the first Epistle of Iohn to perswade vsto the loue of the brethren as 1 Iohn 4. 8 9 10 11 12. Psalme 16. 2 3. 3. Hee must take notice of Gods peremptory commandement who requireth this of him as one principall duty that hee loue the godly with an vtter disclaiming of him if hee doe not loue them 1 Ioh. 3. 10 11 12 13. For the second That he would continue and increase and abound in loue 1. He must seeke and hold and not forsake the fellowship that he hath with the godly in the Gospel but make them the constant companions of his life Heb. 10. 25. 2. When he finds his affections stirred vp he must make vse of all opportunities by his deeds to shew the fruits of his loue vpon all occasions of mercie and well-doing else affections will dye in him The fruits of righteousnesse must be sowed by practise 1 Ioh. 3. 18. If affection bee onely in shew or in words or in the conceptions of the heart and be not expressed and made fast by the engagements of practise it will much decay if not wholly be lost 3. He must by all meanes take heed of discord with any of them striuing with a resolution to take things in the best part to beleeue all things and endure all things suffering long without enuy or reioycing in iniquity doing all things without reasonings or murmurings or censuring or complaining auoiding vaine ianglings and selfe-conceitednes begging of God an ability to beare with the infirmities of others See further directions about this point in the Rules of Life CHAP. IX Hitherto of the directions that concerne the attainment of the sacred gifts of the minde Now it followeth to shew what thou must doe that in all thy wayes thou mightest walke vprightly and attaine vnto sound sincerity of heart and life HEE that would walke vprightly or take a sound course to continue in his vprightnesse must earnestly looke to these rules 1. If thou haue beene guiltie of any grosse sinne know it is vnpossible thy heart should bee vpright till thou haue with speciall repentance humbled thy selfe before God for that sinne and that also by conscionable practise thou keep thy selfe from the great transgression Psalme 19. 13. 2. Thou must in a speciall manner watch and striue against hypocrisie and that intwo things chiefly First that in thy setting out into religion thou fashion not thy course more to get credit then grace Secondly that in Gods seruice thou by all meanes auoide distractions and so resist and checke thy pronenesse of heart thereunto iudging thy selfe seuercly when thou so offendest till thou bee able in some happie degree to serue God with thy spirit as well as with thy body The habit of dissembling with God is extremely dangerous 3. In thy conuersation take heed of that feare full carelesnesse of the most 〈◊〉 shewed in the knowne and wilfull practice of sinne vpon pretence that it is but a small offence or secret Take heed of the sinnes of deceit how gain of all so euer they might be to thee thou maiest together with vprightnesse lose the kingdome of heauen for daring so wilfully to breake one of those little commandements Math. 5. 19. Take heed in generall of a stiffe and wilfull heart they are seldome vpright that are heady and peremptory and hard to bee perswaded Iam. 3. 17. Prou. 21. 29. Heb. 2. 4. 4. As much as may bee accustome thy heart to the obseruing of Gods presence walke as before him Gen. 17. 2. 5. Yeeld thy selfe ouer to bee wholly guided by Gods Word Without knowledge the minde cannot be good Prou. 19. 2. and hee that walketh according to this rule shall haue peace in his heart and conscience Gal. 6. 16. Let Gods Law be the light for thy seete and the lanthorne for thy paths Psal. 119. Labour therefore to get a particular warrant for the lawfulnesse of thy practice in the occasions of thy calling either generall or particular where thou doubtest enquire so shalt thou walke in
haue what hee will aske of him that is able to giue what hee can aske Marke 11. 24. Ephes. 2. 10. The ninth priuiledge is The seruice and attendance of the Angels The Angels doe pitch their tents about those that feare God Psal. 34. 7. and are ministring spirits to euery heire of saluation Heb. 1. vlt. Oh the dignity and safety of that man whom the glorious Angels do guard and attend vpon The poorest Christian hath a better guard vpon him then the greatest Monarch in the world that is not a Christian. The tenth priuiledge is the Communion of Saints he is mystically vnited in one body to all the worthies that are in heauen or earth and doth effectually enioy the benefit of communion of Saints too large to be here reckoned vp If it were no more but the profit he hath by the prayers of the godly all ouer the world were it not a great fauour Eph. 2. 19 3. 6. Phil. 1. 5. Col. 2. 19. besides all the comforts hee hath in the fellowship with the godly The eleuenth priuiledge is the inheritance of the earth which is restored to him in Christ so as he now possesseth that which he hath of the earth by as good a title as euer Adam held Paradise yea so as whatsoeuer in the whole earth is good for him shall not be withheld from him Math. 5. 5. Psal. 84 11 12. Outward prosperity he is sure of so farre as it is good for him Iob 8. 7. Psal. 37. 5. The last priuiledge is that Inheritance immortall incorruptible and that fadeth not reserued for him in heauen which for excellency passeth all that which euer the eye of m saw or the eare of man heard or the heart of man can conceiue 1 Pet. 1. 3 4. Now then to summe vp all this let a Christian tell his owne soule plainly and vpon cleare proofe by the signes of a childe of God that he is in fauour with God and that Christ is his and that he hath obtained strange deliuerance and that all his sinnes are forgiuen and that the holy Ghost dwels in him and that the image of God is restored in him and that he is free to Gods house and that he may beg any thing of God and that he hath Angels to waite vpon him and that he is neere of kinne to all the Saints in the world and that he is Lord of the earth and that hee shall certainly goe to heauen when he dieth Let this I say be told to his soule can he be dismaid will not the Peace of God which passeth all vnderstanding keepe his heart and minde and that constantly for euer CHAP. IIII. Shewing how the godly may support their hearts against all outward afflictions HItherto of the Priuiledges Now it followeth that I should open those consolations that may support the hearts of men against all the distresses of this life And first I would shew how the Lord is pleased to comfort his seruants in seuerall Scriptures against all the outward afflictions may befall his seruants in this world By outward afflictions I meane such as these wants losses wrongs troubles exile imprisonment sicknesse feares pouerty or any other thing wherewith the life of man is molested in any condition Now there are many excellent wayes of abundant comforts against these or any of these as First if wee consider by the commonnesse of them All thingâ—… fall alike in these things Eccles. 9. 2 3. Euery man that is borne of a woman hath but few dayes and is full of trouble Iob 14. 1. Christ had no Disciple but he is told afore hand Hee must take vp his crosse and that daily Luke 9. 23. There can be no affliction but what accompanieth or may accompany the nature of man 1 Cor. 10. 13. The same afflictions are accomplished vpon our brethren which are through the world 1 Pet. 5. 9. And we haue the Prophets and greatest worthies of the Lord for an example of suffering Iam. 5. 10. And 〈◊〉 the godly must through many tribulations enter into the kingdome of God Acts 14. 22. Secondly if wee consider that God takes notice of vs and of all our trials The Lord knowes the way of the righteous Psal. 1. 6 None of our 〈◊〉 are hid from him All our desires are before him and our groaning is not hid from him Psal. 8. 9. he knowes our soule is in aduersity Psal. 31. 7. And as he takes notice of all our troubles so he takes notice of all that is good in vs Hee knowes them that are patient and trust in him Naâ—…um 7. Thirdly if wee consider the wonderfull compassion of God in the afflictions of his people he doth not willingly afflict but regards vs with pitie with loue thinkes of redeeming vs and sends the Angell of his presence to comfort and saue vs and in all our afflictions is afflicted with vs Esay 63. 8 9. Fourthly iâ—… wee consider the high estimation that God holds of his seruants notwithstanding their afflictions Crosses may make men loue vs the lesse but they doe not a iâ—… discommend vs before God Hee can take notice of his seruants in their distresses as well as if they did shine in the greatest outward splendor in the world This is the consolation that GOD speakes to vs euen when he corrects as to his children and for that reason wee should not refuse his chastening Heb. 12. 6. Prou. 3. 11. We may bee honourable in Gods sight though wee be in a most forlorne and despised condition in the world we may I say bee precious in Gods sight greatly beloued Esay 43. 4 5 6. The Apostle Peter shewes that a poore seruant when he suffers hard words and ill vsage from his master doth herein finde acceptation with God 1 Peter 2. 19 20. Now this is an instance beyond exception For what condition more vile then of a seruant and what crosses were likely to be disregarded of God sooner then these domesticall indignities yet we see a proofe of the regard and loue of God euen in those things 5. Fifthly if we consider the victory of Christ ouer the world Our Sauiour vseth this as a consolation he tels his Disciples In the world they shall haue trouble but hee would haue them bee of good comfort hee hath ouercome the world so as now they shall neuer bee hurt by their troubles Their crosses may bee too hard for theÌ„ to master but Christ can order them so as in him they shal haue victorie ouer them But of this more afterwards Ioh. 16. 33 Sixthly if wee consider the presence of the holy Ghost hee is giuen of Christ and the Father to bee our Comforter and as our afflictions abound so shall our consolations also Ioh. 14. 16. 2 Cor. 1. 4. Now how shall a man be dismayed that hath Gods Spirit within him to hearten him and assist him and refresh him and make glad
his heart 7. Seuenthly if wee consider the issue out of all troubles Many may be the troubles of the righteous but God will deliuer them out of them all Psalme 34. 19. If God make vs sore he will make whole if he wound hee will binde vs vp againe In sixe troublâ—…s he shall deliuer them and in seuen there shall no euill touch them Iâ—…b 5. 18 19. God will giue his people rest from the daies of aduersity till the pit be digged for the wicked Ps. 94. 13. Light is sowne for the righteous and gladnes for the vpright in heart Psa. 67. 11. It is wel said It is sowne for though God doe not presently giue vs ease and comfort yet the haruest will come if with patience wee rest vpon God and be truely sincere and keepe his way God will settle his people as in the former daies and it may bee doe better vnto them then at the beginning Ezech 36. 11. For Gods thoughts towards his people are thoughts of peace and not of euill to giue an expected end Ier. 29. 11. so as Gods seruants shall sing for ioy of heart when wicked men howle for vexation of spirit Esay 65. 14. 8. Eightly if we consider the wondâ—…rfull care of God about the measure of our crosses For God will not lay vpon man more then right that he should enter into iudgement with God Iob 34. 23. Therefore Iacob should not feare because God will not make a full and finall end of him as he will of the Nations but will correct him in measure not leauing him wholly vnpunished Ieremie 46. 28. God doth waite to be gracious to his people hee is a God of iudgement and doth not consider what sinne they haue committed to deserue affliction but what strength they haue to beare it After hee hath giuen them the bread of affliction and the water of aduersity he will not restraine his mercies from them Esa. 30. 18 20. There is great difference betwixt Gods dealing with wicked men that are enemies to the Church and his dealing with the godly From hence the Prophet asketh Hath hee smitten them as hee smot them that smot him And resolueth that God smites in measure and but in the branches hee will not cut them vp by the rootes Esay 27. 7 8. 9. Ninthly If we consider the short time of these afflictions Heauinesse may bee in the euening but ioy will come in the morning For Gods anger endureth but a moment but in his fauour is life Psal. 30. 5. The rod of the wicked shall not rest on the lot of the righteous Psa. 125. 3. For the Lord will not cast off for euer but though he cause griefe yet will he haue compassion according to the multitude of his tender mercies Lam. 3. 31 32. For a small moment God may forsake but with great mercy will he gather vs. In a little wrath hide I my face but with euerlasting kindnesse will I haue mercy on thee saith the Lord thy Redeemer Esay 54. 7 8. Hence Christ saith A lâ—…le while and ye shall not see mee And againe A little while and yee shall see me Ioh. 16. 16. The godly may be in heauinesse if need require but it is but for a short season 1 Peter 〈◊〉 6. And Paul saith The afflictions of this life are but light and for a moment 2 Cor. 4. 17. 10. Lastly If we consider the good we get by these afflictions For God will make all worke together for the best vnto them that loue him Rom. 8. 28. The godly may be troubled on euery side and yet not be distressed They may bee perplexed and yet haue no cause to despaire c. 2 Cor. 4. 8. The godly in affliction may bee like the burning bush which Moses saw which was not consumed And there are many particulars of the good they get by their crosses For affliction is as the fire onely to refine them and trie them and make them more bright Zach. 13. vlt. they lose nothing but their drosse and this is all fruite euen the taking away of their sinnes Esay 27. 9. Besides they meete with many consolations in affliction which otherwise they had not experience of 2 Cor. 1. 7. and therefore we should count it all ioy to fall into many temptations as knowing that the tryall of our faith worketh patience and if patience haue her perfect worke wee shall bee entire wanting nothing Iam. 1. 3 4. Lastly the tryall of our faith which is more precious then gold that perisheth will bee found vnto praise and honour and glory in the reuelation of Iesus Christ 1 Pet. 1. 7. and our light and short afflictions will worke vnto vs an eternall weight of glory 2 Cor. 4. 17. and if wee endure temptation we shall receiue the crowne of life Iames 1. 12. Lo thus wee haue searched it and thus it is heare it and know thou it for thy good Iob 5. vlt. Learne thou therefore in nothing to bee carefull but in all things to make thy request knowne vnto God with giuing of thankes Phil. 46. And if any man lacke wisedome to know what to doe in affliction let him aske it of God who giueth liberally and reproacheth no man Iam. 1. 5. CHAP. V. How the godly may comfort themselues against reproaches HItherto of the comforts against all outward afflictions in general Now it followeth that I instance in reproaches and aduersaries For reproaches it is euident there is neede of consolations more specially against them because naturall men stumble at it when they see Religion censured and scorned and it hardens many men when their hearts are infected with this preiudice that they heare this way euery were ill spoken of Sometimes men are dismaied at the disgrace of sincerity in the generall Sometimes they are troubled for what they themselues doe suffer or may bee in danger to suffer Sometimes the weak are scandalized when they heare or see what others suffer And it is manifest that the best men haue beene put to a great plunge when they haue beene laden with reproaches This makes Ieremy so vnquiet Ier. 18. 18 â—…1 Now there are many wayes by which a Christian may establish his owne heart against all the scornes and reproaches of the men of this world First If they consider that God takes notice of all the wrongs of that kind done vnto them Thus Dauid O Lord thou hast knowne my reproch and my shame and my dishonour mine aduersaries are all before thee Ps. 69. 19. It easeth his heart but to talke with God and tell him that he knowes his dishonour Secondly It is an increase of the comfort if wee further consider that God fauours vs and accounts vs deare and honourablt whatsoeuer the wicked thinke of vs And in this argument the Lord himselfe pleades withall Esay 43. 4 5. If Gods Face shine vpon his Seruants what cares Dauid for all the reproches of all sorts of
though grace bee but in thâ—… buâ—… yoâ—… his blâ—…ssing shall bee upon â—…r budâ—… and 〈◊〉 〈◊〉 〈◊〉 grâ—… as the will owes planted by the water-courses The hopes of increase should stay vs against the present sense of weakenesse Esay 44. 2 3 4. 6. There are many things comfortable to bee thought vpon in Christ. For first He makes account to find vs sicke and sinners he doth not expect to find vs righteous altogether Hee came not to call the righteous but sinners to repentance Marke 2. 17. Secondly Wee haue such an High Priest as knowes how to haue compassion vpon those that are out of the way Hee is touched with our infirmities hee doth rather pitty vs then hate vs for our weakenesses Hebr. 4. 15. Thirdly His intercession couers our infirmities If any man sinne wee haue an Aduocate euen Iesus Christ the righteous who is the propitiation for our sins He takes an order in Heauen that God shall not bee turned away from vs he makes daily intercessâ—…oÌ„ for vs. Fourthly His blood will powerfully cleanse our conscience from the deadnesse which is in our works Heb. 9. 14. Fiftly Hee is the Lord our righteousnesse that is his name by which hee will bee called Ier. 23. 6. His perfect righteousnesse is as truly ours as if we had performed it our selues So as although we be most vnperfect in our selues yet in Christ God can find no fault in vs nor see any trangression though our sanctification be spotted yet our iustification hath no blemish in it 7 The helpes God hath affoorded vs in his Ministers may bee some ease vnto vs though for weakenesse we be but â—…ambs yet God hath prouided for vs hee hath giuen vs Shepherds to feede vs and giuen them a charge to looke to his Lambes as well as his Sheepe The Church is compared to a nurse with brests and we haue a promise to suck out of the brests of her consolations Ierem. 23. 4. Esay 56. 11 12 13. Iohn 23. 19. 8 Wee should especially bee refreshed with the consideration of diuers particular fauours God hath assured vs of in his Word as First That he will not deale with vs after our sinnes nor reward vs after our iniquities Psal. 103. Secondly That he wil spare vs as a man spareth his sonne that serueth him No father can shew compassion like to that which God will bee bound to shew to his children Mal. 3. 17. Thirdly that the smoking flax shall not be quenched the bruised reed shall not bee broken though grace were in vs but like the heate in the weeke of the Candle when the light is out yet God hath taken order that it shall not bee extinguished Esay 42. 3. Fourthly That in all times of need wee shall haue accesse vnto the Throne of Grace and obtaine a supply of all our wants so as we may goe boldly to aske what we need in the Name of Christ and it shall be giuen vs Hebrewes 4. vlt. Fifth That hee will accept of our desires and our will to doe his seruice shall be taken for the deed so as he will reckon of so much good to be done by vs as wee desired and endeuoured to doe our workes are as good as wee desired to haue them to be The preparations of our hearts are reckoned with God as great things Esay 55. 1. Ierem. 30. 2. 2 Cor. 8. 12. Sixthly That in all his dealing with vs he will vse vs in all compassion with a tender respect of our weakenesse Our weeping and supplication shal be accepted before him and hee will cause vs to walke in a straight way in which we shall not stumble Ier. 31. 9. In all our afflictions hee is afflicted In loue in care in pittie hee will redeeme vs and carry vs as in the dayes of old Esay 63. 9. As he hath borne vs from the wombe so will hee bee the same still vnto old age euen vnto the gray haires He will carry vs in the armes of his compassion Hee hath made vs he will beare euen he will carry and will deliuer vs Esay 46. 3 4. He will gather the Lambes with his armes and carrie them in his bosome and gently leade those that are with young Esay 40. 11. Seuenthly That he will supply all our necessities out of the riches of his glorie Psa. 4. 19. Eighthly That he will passe by our meere frailties and take no notice of the errours of our liues that arise from meere infirmities There is no God like vnto him for passing by transgressions Mich. 7. 18. Ninthly That he will strengthen vs and make vs grow in the gifts bestowed vpon vs The Lord will bee the hope of his people and the strength of his Children of Israel Ioel 3. 16. He giueth power to the faint and to them that haue no might he increaseth strength they that waite vpon the Lord shall renew their strength Esa. 40. 29 31 He will be as the dew to his people They shall grow as the Lilly and cast forth their rootes as Lebanon Their branches shall spread and their beautie bee as the Oliue tree and their smell as Lebanon They shall reuiue as the Corne and grow as the Vine Hosh. 14. 5 6 7. And to assure all this God would haue vs to know that hee hath married vs vnto himselfe and holds himselfe tyed in the couenant of marriage with all kindnesse and faithfulnesse to take the care and charge of vs for euer Hosh. 2. 19. 9. To conclude the first sort of promises what knowest thou what God may bring thee vnto notwithstanding thy weaknesse Hee can make thee to multiply as the bud of the field He can make thee increase and waxe great He can make thee attaine vnto excellent ornaments Ezech. 10. 7. Since thou art the branch of his planting the worke of his hand hee may greatly glorifie himselfe in thee so as thy little one may be as a thousand and thy small one as a strong Nation God can performe it in his due time Esay 60. 21 22. Though thou haue but a little strength God hath set before thee such an open doore as no man can shut and God can make thee stand in the loue of the truth without denying his Name when the houre of temptation comes vpon the World and many of great vnderstanding fall Reu. 3. 8 9 10. Hitherto of the principall consolatioÌ„s in the case of infirmities CHAP. XII Diuers obiections are answered IT followeth that I should answer certain obiections which do vsually depresse the hearts of men and by the trouble of which they neglect the former consolations Ob. Some one may say My infirmities are the more grieuous because I find affliction of spirit ioyned with them These terrors and passions vpon my heart doe dismay me and make me doubt those comforts do not belong vnto me Sol. God may afflict thy spirit and yet be wel pleased with thee yea
If thou say Thou doest beleeue that God is all this vnto some men and that Abraham and Dauid and others that were in great fauour with God haue found all this But for thy selfe thou art so vile a creature and so meane a person as it is not for thee to expect such great things of God He answers That hee keepes mercy for thousands He hath not spent all vpon Dauid or the Patriarks or Prophets or Apostles or Martyrs or Ministers but he hath an Ocean of goodnesse still to be shewed without respect of persons to al that come vnto him for mercy 9. If thou yet say Thou art guiltie of diuers sorts of sinnes and that it is not one offence onely but many that lye vpon thee and some of them such as thou darest not name they are so vile He answers that he forgiues iniquitie transgression and sinne that is all sorts of sinnes of nature of weaknes or of presumption 10. If any other should say this is a doctrine of liberty and may embolden men to sinne Hee answers to that hee will by no meanes cleare the wicked those are fauours onely hee will declare to the penitent that are weary of their sinnes and would faine â—…ffend no more 2. The second place is Ezek. 36. 25. to the 37. where many obiections are euidently answered the consolations being fitted of purpose so as euery word almost preuents some doubt might arise in mens minds as 1. Ob. I am exceeding lothsome and a creature extremely filthy in respect of my sinnes Sol. I will powre cleane water vpon you that is I will wash your soules in the fountaine of my grace and both forgiue you and sanctifie you 2. Ob. Oh it cannot bee that any meanes should doe me good I am so totally defiled Sol. Ye shall be cleane it is easie for God to cleanse vs it is our owne vnbeleefe hinders vs God hath promised our cleansing 3. Ob. O but my sins are great and grosse sinnes I haue offended more grieuously then other men Sol. From your Idols and from your filthinesse will I cleanse you though thy sinnes were as great as idolatry in the first Table or whoredome in the second yet God can forgiue and sanctifie thee 4. Ob. But my nature is so bad that if I were forgiuen I should offâ—…nd againe Sol. A new heart will I giue thee Where God forgiues our sinnes he giues vs another disposition and change our natures verse 26. 5. Ob. O but I am so ignorant I cannot but offend Sol. A new spirit will I put within you Hee will giue vs vnderstanding and wisedome 6. Ob. But I am so dull and hard-hearted that I am not sensible of my owne distresse and wants and cannot bee affected with the excellency of the goodnesse or promises of God Sol. I will take away the stony heart out of your body God will cure vs of hardnesse of heart 7. Ob. But if my heart were softned and that I had some feeling it would grow hard and senslesse againe Sol. I will giue you an heart of flesh 8. Ob. O but if all this were done for me yet I know not how to order my selfe and what to do to goe on in a religious course of life Sol. I will put my Spirit within you verse 27. 9. Ob. If the Lord do giue me his Spirit yet I feare I shall not be ruled by it but offend and grieue the Spirit of God through ignorance and want of strength Sol. I will cause you to keepe my statutes and yee shall keepe my iudgements and doe them The Lord will worke our workes for vs and teach vs to obey and giue vs power to doe what hee commandeth 10. Ob. I finde a maruailous vnfitnesse in the very things of my outward estate Sol. Yee shall dwell in the land the Lord will blesse vs in outward things as well as in spirituall 11. Ob. But when I come to vse the creatures me thinks I see such vnworthinesse in my sâ—…e that I am almost afraid to meddle with them Sol. I gaue the land to your fathers you hold these outward blessings not by your deserts but by my gift and my gift is ancient I bostowed these things on your fathers 12. Ob. It may be so our fathers were in couenant with God and more eminent men and more worthy then we Sol. Ye shall be my people and I will be your God Gods couenant of grace is with the fathers and their generations after them if he haue bene the fathers God he will be thy God also and thou shalt be of his people 13. Ob. O but I finde such daily sinnes and I am polluted in euery thing I do I am many waies vncleane Sol. I will also saue you from your vncleannesse God will multiply pardon he will forgiue vs and comfort vs against our sinnes after calling 14. Ob. But how shall I beleeue all this for I see God hath plagued vs by famine scourged vs with great want which still lies vpon vs. Sol. I will call for the corne and increase it and lay no more famine vpon you and I will multiply the fruite of the trees and the increase of the field c. 15. Ob. But there is no condition on our part Sol. Yes for all this shall bee done vnto you when you remember your owne euill wayes and your doings that were not good and shall lothe your selues for your iniquities and for your abominations These comforts belong to vs when we are throughly displeased with our selues for our faults And besides for all this must the Lord be sought vnto we shall obtaine all or any of these but we must aske first verse 31. 37. CHAP. XIII Shewing how a godly man may comfort himselfe against the feare of falling away HItherto of the comforts against our daily infirmities The consolations against the feare of our falling away follow We may three wayes comfort our selues against this feare namely if we consider God or Christ or our selues 1. In God there are two things of excellent obseruation both of them exprest in the Scriptures The first is that he hath vndertaken to preserue vs from falling away The second shewes vs distinctly how he will performe this For the first that God will keepe vs from falling away wee haue foure things to assure vs. First the promises of God directly to that end for he assures vs that his Elect shall enioy the worke of their hands and shall not labour in vaine Esay 65. 22 23. The smoking weeke shall not bee quenched nor the bruised reed broken Esay 42. 3. Not one of them shall bee lacking in the whole flocke Ierem. 23. 4. God will build them and not plucke them downe he will plant them and not pull them vp Ier. 24. 6. He will confirme vs in and to the end that wee may bee blamelesse in the day of our Lord Iesus Christ for God is faithfull who hath called vs to the fellowship of his
must doe it in the name oâ—… Christ Col. 3. 17. Sixtly in euery seruice of God wee must as neere as it may bee giue God the first prayse preferring the respects of God and his worship before our selues or the regard of others wee must serue him betimes seeking God in the first places Iob 8. 5. Matth. 6. 34. Psal. 5. 3. Seuenthly when wee doe any seruice to God wee must doe it with all our hearts with as much willinguesse as may be so as it may appeare that wee loue to be his seruants as the Prophets phrase is 1. Sam. 16. 7. 1. Chron. 28. 9. Esay 56. 6. Eightly in all seruice wee must striue so to serue God that wee may please him not onely carefull to doe tâ—… dutie but carefull of Gods acceptatiâ—… 〈◊〉 good duties being chiesâ—… carefull to see Gods approâ—…ation not caring so much for the prâ—…ise of â—…as as the praise of God â—…n eâ—…ery part of Gods worship our praise mâ—…st be of God anâ—… not of men Heb. 12. 28. Rom. 2. 29. Ninthly wee must cleane to God with detestation of all things oâ—… persons that might aâ—… way draw vs away from his sâ—…uice Deut. 13. 4 5. CHAP. IX Shewing how we should carry our selues in Gods house HItherto of the Rules to be obserued in all parts of Gods worship generally The speciall Rules concerne either Gods publike worship in his house or else the particuâ—…ar parts of Gods worship each by themselues The godly Christian ought with all care to lay before him the Rules that binde him to the good behauiour in Gods house and to striue to fashion his nature and practice as may become the glorie of Gods publike seruice and presence and so there be diuers things which in a speciall manner he must looke to in performing Gods publike seruice For coÌ„cerning these publike duties these rules must be obserued First that all sorts and degrees of men must appeare before God publikely to do him homage and seruice None must be spared or freed men women and children must all take notice of it that they are bound hereunto Deut. 31. 11 12. Secondly we must come our selues with all possible reuerence and looke to our feete when we enter into the house of God and striue to shew before all men our most carefull respect of God and his holy Ordinances For God will be sanctified in them that come nigh him and he lookes for it at our hands by our reuerent behauiour to be glorified before all the people Leu. 10. 3. Eccl. 5. 1. Wee should then shew a most holy feare of Gods name and presence Psal. 5. 7. Thirdly in publike duties that of the Prophet Dauid should be true of vs The zeale of Gods house should eate vs vp Ps. 69. 9. and this speciall zeale we should shew 1. By louing Gods house aboue all the places in the world Our hearts should be fired in vs in thâ—… respect that we may truly say with Dauid O how I loue thy house Psal. 2â—… 8. 2. By confirming our owne hearts in a resolution to resort to Gods house with ioy and gladnesse notwithstanding the scornes oppositions of worldly men and persons 3. By stirring vp others with all importunitie to goe vp with them to worship God in Sion Esay 2. 2. 4. By making haste to Gods worship going to the house of God with the first and with willing hearts with an holy thirst after the meanes flocking and flying thither as the clouds or as so many doues to their windowes Zach. 8. 22. Psal. 110. 3. Esay 35. 1. and 60. 8. 5. By forwardnesse and chearefulnesse in contributing towards the maintenance of Gods house and seruice in the meanes thereof Esay 60. 8 9. 6. By grieuing heartily because other men neglect or contemne the house of God and haue no more minde to keepe Gods law Psal. 119. 136. Thus of that speciall zeale we should shew about Gods publike worship Fourthly wee should in all publike duties serue God with one consent and one heart There should appeare in Gods seruants a wonderfull desire of vnanimity and concord They should serue the Lord with one shoulder that when they speake to God it may be as the voice of one man when the Lord speakes to them they should heare with one heart It is a maruellous glory in Religion when people can come once to this to serue the Lord with one shoulder Zeph. 3. 9. Lastly in the 52. Psalm v. 8 9. wee may gather three other rules which in a speciall manner fit vs for a right behauiour in Gods house First we should alwayes be as greene Oliue trees in the house of the Lord. Howsoeuer it goe with men in the world yet when wee come before the Lord our hearts shall reioyce and reuiue and our spirits be fresh cheerfull and our affections should be healed of all the cares or distempers were before in them Gods Ordinances should haue such a power ouer vs as to make a sudden fresh spring of desires and holy thoughts in vs. There is this power in the Ordinances of God to effect this if the fault be not in vs I meane when these Ordinances are exercised in the power and life of them Secondly wee must trust on the mercie of God bringing an heart readie to beleeue euerie good Word of God resoluing that if the Lord will speake comfortably to his seruants wee will not dishonour his consolations through carelesnesse or vnbeliefe but receiue them with all our hearts and establish our selues in the safe-keeping of his good Word Thirdly wee must resolue to be thankefull with all tendernesse for all experiences of Gods presence and goodnesse toward vs in the meanes vowing with Dauid to praise him for euer for them And if the Lord doe withhold his power and presence for a time so as we feele not the effectualnesse of his ordinances yet wee should resolue without distemper to waite vpon the Lord and obserue him according to the seasons of his grace CHAP. X. Rules that order vs about hearing of the Word THus of the rules that wee must obserue in all publike seruice of God Now there bee certaine speciall rules which must bee particularly heeded in each part of Gods worship by it selfe And first I will begin with those rules which wee must more specially obserue in hearing the Word of God and these are of three sorts 1. Some bind vs to the good behauiour before wee come to heare 2. Some at the time of hearing 3. Some after we haue heard 1. Before we come to heare wee must bring with vs two things 1. A resolution to deny our owne wits reasons opinions and conceits and emptie our heads of all perswasion of our owne skill to iudge in the things of the kingdome of God being ready to beleeue and thinke in all things as God shall teach vs out of his Word Wee must be fooles that we may be wise
1 Cor. 3. 18. humbling our selues at his very feete to receiue his Law Deut. 33. 3. 2. Wee must bring with vs a meeke and quiet spirit a minde quieted from passions lusts and perturbations and at rest from the turmoyling cares of this world The Word is able to doe great things in our hearts if we receiue it with meeknesse Iames 1. 21. Secondly at the time of hearing wee must looke to two rules First we must hearken without distraction we must heare as if it were for our liues wee must incline our eares and shake off all impediments arising from our owne drowsinesse preiudice or vaine thoughts or distracting obiects Esay 55. 3. Psal. 116. 113. Secondly wee must proue all things and keepe that which is good We must heare with iudgement hearken for our selues hauing speciall care to looke to that doctrin which in particular concerns vs to lay it vp in our hearts and apply it effectually This is a rule of singular thrift in godlines If we did marke what sin in vs the Lord reproues or what comfort is speedily fitted to our hearts or what direction doth specially concerne vs He hath an honest memory that will bee sure to keepe these things though he forget all the rest and hee hath a wretched memory and heart too that forgets these things though he could repeate all the Sermon verbatim Thirdly after we haue heard two things also must be further done First we must by meditation labour to make those things wee haue heard which concerne vs fast that they runne not out of our mindes and we must take heed that neither the diuell steale away the good seed nor our owne heart through negligence forget it Neither is this a worke for an houre after to keepe these things till we may repeate them to others but ought to be our daily worke especially the weeke after to thinke so often of them till there be a sure impression of the Word in our hearts Hebr. 2. 1 2. Secondly wee must yet further see to it that we be doers of the Word yea we must obserue to doe as the phrase of the holy Ghost is It is the wisedome of God so to dispose of his ordinances that we receiue our directions by parcels and there is a time of interim betweene Sabbath and Sabbath Sermon and Sermon that we might in that space learne to frame our selues to the obedience of the truths receiued that so we might be ready to receiue new lessons from the Lord. The surest way for the husband man to keepe his seede is not to lay it vp in his baâ—… but to cast it into the ground for what is sowed he may receiue againe with aduantage or if he might faile of an haruest from his seede in nature yet godly men shall neuer faile to receiue what they sow by practice with increase So much of the truth as is put into practice is sure for euer the rest may be lost and it is a singular helpe to a Christian if he set vpon his obedience while the doctrine is yet fresh in his minde for delay will compasse him about with many difficulties and he will want those inward incitations that might stirre vp his heart with power and strength to obey CHAP. XI Rules about the Sacrament of Baptisme THus of the rules of our carriage about hearing Next we are to consider how we are to order our liues in respect of the Sacraments The Sacraments are two Baptisme and the Lords Supper The duties we are bound to in respect of Baptisme concerne either 1. Our children 2. Our selues 3. Others For our children it is our duty to present them vnto Baptisme but withall we must looke to it that it be done in due time and with faith and thankfulnesse to God In due time so as thereby we signifie our great estimation of Gods mercy to our seed and our great desire to haue the Couenant sealed euen vnto them We must also bring them to Baptisme with saith in Gods couenant The Lord hath bound himselfe to bee our God and the God of our seede Now it is our parts to giue glory to God and to declare before the Lord our perswasion of his goodnesse and claime to that part of his Couenant By faith we plead our right whereas by vnbeleefe wee giue God occasion to neglect our seed I adde also with thankefulnesse because we ought with great ioy and acknowledgement of the free grace of God to behold our seede admitted in the sure couenant of mercy and saluation with our selues and ought to thinke that God hath done more for our children to admit them into the couenant by Baptisme then if the greatest person on earth had made vpon them the assurance of some great estate of maintenance or preferment Secondly for our selues we must make conscience of it to make vse of our owne Baptisme and that throughout the whole course of our life It is giuen vs as a seale of Gods promises and as a vow of our obedience and so we must make vse of it all the dayes of our life especially in three cases First in the case of doubting and feare of the forgiuenesse of our sinnes or of the saluation of our soules for Baptisme saueth vs that is effectually assures vs of our saluation and we doe not offend in trusting Gods promise made in his word signed and sealed in Baptisme As certainly doth it saue our soules as the Arke saued the bodies of Noah and his houshold so as we cannot miscarry if we leape not out of the Arke into the Seas of water Let vs sticke to our Baptisme and then we are safe The washing in Baptisme did assure the washing of our soules by the blood of Christ for our sinnes If I be tempted to doubt of my saluation I must say to my owne soule Hath not the Lord prouided me the Arke of Baptisme to preserue me from the seas of his wrath And if I doubt the forgiuenesse of sinnes I must sayâ—… Hath not the Lord washed mee â—…om my sinnes by the blood of his Sonne Did he not shew mee so much in Baptisme We sin shamefully in that we doe not make this vse but neglect the confidence Baptisme should worke in vs as if the Lord had but dallied with vs or that Baptisme were but some idle Ceremony 1 Pet. 3. 21. 1 Cor. 15. 29. Acts 22. 16. Secondly in the case of temptation to commit sin we ought to fight against sin by this mighty weapon of our Baptisme and so we may do by diuers Arguments As First in my Baptisme I haue made a vow to God that I would cleaue to him in Iesus Christ and renounce the world the diuell and sinne and shall I breake my vow to God that would be ashamed to breake my promise to men Secondly my Baptisme was the Baptisme of repentance and shall I yet liue in sinne My body was washed and shall
my soule be still impure Mat. 3. 11. Mark 1. 4. Acts 13. 24. Thirdly by Baptisme I was assured of the vertue of the death of Christ to kill sinne in me and shall I not beleeue the operation of God that he can deliuer mee from the powerfull temptations or inclinations to any sinne Shall I not seeke strength of Christ or shall I betray my selfe to the diuell and the flesh In Christ I am dead to sinne and shall I yet liue therein Rom. 6. 1 3. Col. 2. 12. Thirdly our Baptisme must bee vsed against the doubts of perseuering or whether we shall be kept vnto saluation and whether our body shall be raised againe at the last day for God hath assured all this vnto vs in our Baptisme that we haue our part not onely in the death of Christ but also in the resurrection of Christ and if Christ be raised in vs Christ can dye no more either in himselfe or in our hearts and the same power that raised him out of the graue will also raise vp our bodies at the last day as is pleaded Romans 6. 10. c. Galat. 3. 27 28. 1 Cor. 15. 29. 1 Pet. 3. 21. If we be baptized and beleeue we shall certainely be saued Mark 16. 16. Thus as it concernes our selues 3. In respect of others we are bound to the good behauiour in Baptisme as to acknowledge the communion of Saints so are we tied to preserue our selues in all brotherly loue with the godly who weare the same Liuery with vs and are Souldiers prest to the same warre and haue taken vpon them the same holy Vow with vs we are bound in Baptisme to loue them to stand for them aboue all other people and to liue with them in all holy loue to our liues end Eph. 4. 3 4 5. 1 Cor. 12. 1â—… 1. 13. Gal. 3. 27 28. CHAP. XII Rules about the Lords Supper HItherto concerning Baptisme The rules that concerne the Lords Supper follow Now concerning this Sacrament we are charged with these things First Examination 1 Cor. 11. we must examine our selues and so eate and drinke Examine our selues so as we be sure there bee no sinne in our hearts and liues which we haue committed but we are desirous to forsake and doe vnfainedly iudge our selues for it being as desirous to forsake as we desire God should in the Sacrament forgiue it Secondly The diseerning of the Lords Body and Blood so comming to partake of these outward signes of Bread and Wine as we withall know and beleeue the presence of Christ and that God doth as effectually giue Christ to the soule of the beleeuer as he giues Bread and Wine to his body yea we must thus discerne and beleeue that he is there offered and giuen vnto vs also and that God doth not delude vs but as truly giues vs the Body and Blood of Christ as he doth by the Minister giue vs the Bread and Wine 1 Cor. 11. Thirdly The shewing forth of the death of Christ This is a solemnity where we must intend to make a solemne remembrance of the Passion and Death of our Sauiour not onely in being present at the breaking of the Bread and powring out of the Wine but in raising vp in our heart a thankefull remembrance of his grieuous sufferings and death for our sins Math. 26. 1. Cor. 11. Fourthly Fellowship and louing communion with the godly which we both signifie and vow in the Sacraments and testifie before God and men that we wil cleaue vnto them aboue all the people in the world as being the same bread with vs euen members of the same mysticall Body of Christ 1 Cor. 10. Fifthly speciall reconciliation with such as we haue offended bearing malice to no man and desiring and seeking peace with all sorts of men Matth. 5. Rom. 12. Sixtly and lastly The vowes of sincerity resoluing to keepe this feast all our life in the vnleauened bread of sinceritie and truth euen to spend our daies in all vprightnesse of heart and vnfeigned hatred of all sinne and hypocrisie 1 Cor. 5. 8. CHAP. XIII Rules about Prayer THus of the Sacraments The Rules concerning prayer follow where besides the generall Rules that belong to all worship these things in speciall must be heeded concerning prayer 1. Thy words must be few Eccl. 5. 1 2. and the reason is because God is in heauen and thou art on earth He is full of maiesty and wisedome and thou art an infirme and sinfull creature Length of it selfe doth not commend prayer we must speake as becomes the Maiestie of God without vaine repetitions and bablings pattering ouer of the same things is not pleasing to God as affectation is ill in any thing so much more ill in prayer This rule may be vnsauory to the taste of some that are transported with rash zeale but let them take heede of wil-worship the words are so plaine in the text as they must informe themselues about them The Lord knew what was fittest for vs when he gaue vs this charge 2. Thy heart must be lifted vp in the performance of this dutie this is often imported in diuers Scriptures and this lifting vp of the heart hath diuers things in it 1. Vnderstanding thou must bee aduised what thou prayest for and know thy warrant that what thou askest is according to Gods will 1 Cor. 14. 15. Ioh. 5. 30. 2. Freedome from distractions thy heart must be cleansed from passions and lusts thy prayer must bee without wrath 1 Tim. 〈◊〉 8. And as the distractions arising from passion must be auoided so must al other distractions 3. Feruencie or the stretching out of the affections according to the matter of prayer thou must expresse the affections of prayer for God lookes at the prayer of thy heart not at the prayer of thy lips onely 3. Thou must pray with all manner of prayer according to the occasions of prayer Thou must pray at thy set times daily and thou must pray also with eiaculations as the Diuines call them that is those sudden and short speeches to God when thy heart is moued vpon speciall occasion Thou must vse Supplications Deprecations Intercessions Confessions giuing of thankes or the like according to thy necessities or the other occasions of thy life Thou must striue to get a fitnesse and language to speake vnto God for thy selfe in thine owne words as may best expresse the desires of thine heart Eph. 6. 18. 4. Thou must continue and perseuere in prayer without ceasing prayer must be the worke of thy whole life not an exercise for a fit for a day or two or a weeke or two or a moneth or two thou must make conscience of prayer alwaies Eph. 6. 18. 1 Thes. 5. 17. 5. When thy prayer is grounded vpon Gods will thou must be instant and not faint or be discouraged Thou must pray without doubting and wauering as resolued neuer to
them to silence and to take them in their consciences at least to thinke well of vs Such as are 2. Mortification A sound care to reforme our wayes and true hatred and griefe for our owne sinnes will cause many times wicked wretches to say of vs that wee are the people of the Lord Esay 61. 3 8. I say a sound care of reformation for to professe a mortified life and yet in any thing to shew that we can liue in any fault without repentance this prouokes them exceedingly to speake euill of the good way of God Therefore the first care of a Christian that would be rightly ordered toward wicked mâ—…n must be to liue without offence and to discouer a true mortified minde and an heart broken for sinne Secondly to speake with all reuerence and feare when we intreate of matters of Religion much amazeth the prophane conscience of a wicked man whereas cursorie discourses of such grand mysteries emptie and vaine ianglings doe exceedingly occasion a confirmed wilfulnesse and prophanenesse in such men 1. Pet. 3. 16. and Prou. 24. 26. Thirdly it is a most winning qualitie in all our carriage to shew meekenesse of wisedome to expresse a mind well gouerned free from passions and also from conceitednesse frowardnesse affectation and the vaine shew of what wee haue not in substance For each of these haue in them singular matter of irritation and prouoke wicked men to scorne and hatred and reuiling Fourthly there is an holy kind of Reseruednesse which may adorne the life of a Christian in his carriage among wicked men and this Reseruednesse is to be shewed 1. In not trusting our selues too farre with them not beleeuing euery word not bearing our selues vpon euery shew of fauour from them For as too much suspition of them breeds extreme alienation if they perceiue it so credulitie is no safe way Prou. 14. 15. Ioh. 2. 24. 2. By abstaining from iudging of them that are without It is a most intemperate zeale that spends it selfe in the vaine and bootlesse censure of the estate of those that are without Those censures haue in them matter of prouocation and nothing of edification It were happy for some Christians if they could with the Apostle say often to their owne soules What haue I to doe to iudge them that are without 1 Cor. 5. 12 13. 3. By studying to be quiet and meddle with our owne businesse casting about how to cut off all occasions by which we might bee tangled with any discord or contention or much businesse with them It is a godly ambition to thirst after this quietnesse of life 1 Thess. 4. 11 12. 4. By our silence in euill times alwayes auoyding all such discourses as might bring vs into danger without any calling for our owne edification or the edification of others Many a man hath smarted sorely for want of this bridle for his tongue when his words could doe no good to others and much hurt to himselfe Amos 5. 13. Dauid held his peace while the wicked were present Psal. 39. 1. 5. In forbearing to reprooue scorners Prou. 9. 7 8. and 23. 9. 6. In seasoning their words with salt so as they discouer no vanitie lightnesse vainglory malice or desire of reuenge or the like faults in their speeches 7. In answering the foole but not according to his follie that is not in such pride passion or reuiling fashion as the foole obiects in Prou. 26. 4 5. 8. In getting out of their companie when wee perceiue not in them the words of wisedome If wee see they grow once to be peruerse outragious or wilfull in any notorious offence of words or workes we must get from amongst them Thus of the eight wayes wherein we should shew reseruednesse they are of excellent vse if men would studie them and practise them 5. Mercie is amiable euen in the eyes of wicked men and mercifull Christians that are full of good works doe bring a great deale of honour to religion It is true Religion and vndefiled to visit the fatherlesse and widowes and to be vnspotted of the world A conuersation that is vnrebukeable and full of mercie also cannot but be very honorable whereas Religion it selfe when it is â—…ated in the brests of such Christians as haue forgotten to shew mercy and not studie how to bee doing good to others is exceedingly darkened in the glory of it and many times extremely ill spoken of A true Christian should hold it a great disparagement that any Papist or carnall man in the world in equall comparison should put them downe for either the tendernesse or the abundance of workes of mercie 1 Peter 1. 12. Math. 15. Iames 27. 6. When we haue cause and a calling to speake for the truth or to reprooue sinne it is an excellent grace to bee vndaunted and free from sâ—…ruile feares or flattery To giue place to wicked men in Gods cause or to feare their faces in the quarrell of Religion or to shew a minde that would repent of wel-doing or that basely would stoupe some way to honour vngodly persons for our owne ends is so farre from gaining true fauour with euill-minded men that it makes them to scorne and hate vs and Religion so much the more whereas a godly man that is vnmoucable and refuseth to praise the wicked or iustifie the vngodly and when he hath cause will contend with them as Salomons Phrase is and not be like a troubled fountaine or acorrupt spring hee may for the time receiue ill words from the wicked but his heart is afraid of him and his conscience doth admire him Prou. 24. 25. and 28. 4. and 25. 26 1 Cor. 16. 22. 7. The like aduantage is brought to the conuersation of a godly man when he can shew like patience and firmenes of mind in bearing all sorts of afflictions and crosses Patience in affliction makes a great shew before a wicked man that well knowes how vnable he is so to carry himselfe 1 Pet. 3. 14. Lastly to loue our enemies and shew it by our suies in forgiuing them or being ready heartily to please them and to ouercome their euill with goodnesse To pray for them when they reuile and persecute vs is a transcendent vertue euill men themselues being Iudges Luk. 6. 27. to 31. Pro. 10. 22. CHAP. XXV Rules that shew vs how to carry our selues towards godly men THus of our carriage towards the wicked How we should carry our selues toward the godly followeth to bee considered of The summe of all is that we must walke in loue If wee can soundly discharge our duty to the godly in respect of louing them vnfainedly and heartily and constantly we performe all that is required of vs toward them And this loue to the godly is so necessary as that it is imposed vpon vs as the only commandement giuen by Christ who in one word tels vs the substance of our duties Ioh. 13. 34. Eph. 5. 2. 1
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
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
minde and conscience liue shut vp with darknesse and horror The Diuels haue within thee strong holds and liue intrenched in thy thoughts Ephes. 4. 17. 2. Cor. 10. 5. Thy heart is spiritually dead and like a stone within thee Ephes. 2. 1. Ezech. ◅6 26. 4. Thy body is wretched through deformities and infirmities diuersly noisome to thee with paines that grieue thee either in respect of labour or diseases vnto which thou art so prone and there is no part or ioynt of thee but is lyable to many kinds of diseases Deut. 28. 31 22. Gen. 3. 19. And of the labours of thy life which is but the least part of thy bodily miseries Salomon saith All things are full of labour who can vtter it and for that reason life is but a vanity and vexation Eccles. 1. 8. 5. If thou looke vpon thy outward estate in the world with wh◅t fearefull frights may thy h◅art bee griped If thou consider 1. The common or gen◅rall or publike plagues with which God fights against the world as wars famines earthquakes pestilence and yeerely diseases inundations of waters and infinite such like 2. The particular crosses with which hee vexeth thee in particular either with losses of thy estate or the troubles of thy family Deut. 28. 15 16. c. 3. The preterition of God restraining many good things from thee so as thou wantst manie of those blessings of all sorts which yet God doth bestow vpon others Esay 56. 1 2. Ieremie 5. 25. 4 The cursings of thy blessings when God blasts the gifts of thy minde that thou canst not vse them for any contentment of thy life or makes thy prosperity to be the occasion of thy ruine Malach. 2. 3. Eccles. 5. 13. This is a sore euill Lastly consider yet further what may fall vpon thee in respect of which thou art in daily danger There are seas of wrath which hang ouer thy head Iohn 3. 36. and God may plague thee with the terrors of conscience like Cain Gen. 4. 14. or with a reprobate sense or the spirit of slumber Rom. 1. 28. Rom. 11. 8. strong illusions 2 Thess. 2. 11. or such other like dreadfull spirituall iudgements besides many other fearfull iudgements which thy h◅art is not able to cōceiue of as painefull diseases in the body or an vtter ruine in thy estate or good name but aboue all other things the remembrance of the fearefull iudgement of Christ and the euerlasting paines of hell with a miserable death should compell thee to cry out O men and brethren what shall I doe to bee saued and get out of this estate But because it is my purpose here chiefly to perswade with godly men and not with naturall men and because death it selfe is no ease vnto such men as liue in their sins without repentance who haue reason to loath life and yet haue no cause to loue death I passe from them and come to the life of godly men and say they haue great reason to loath life and desire the day of death CHAP. VI. Shewing the miseries of godly men in life NOw the miseries of the godly mans life are of two sorts for either hee may consider what he wants or what he hath in life for which he would be weary of it I will giue but a touch of the first consider of it in this life there are sixe things among the rest we want and can neuer attaine while wee liue here The first is the glorious presence of God while the body is present the Lord is absent 2. Cor. 5. 8. And is not this enough to make vs loath life Shall we◅ more esteeme this wretched car◅asse then our glorious God whose onely presence in glory shall fill vs with eternall delight O the vision of God! If we had but once seene God face to face we would abhorre that absence that should hinder the fruition of such vnspeakable beauties as would enamour the most secure heart to an vnquenchable loue The second thing wee want in life is the sweete fellowship with our best friends A fellowship matchlesse if we either consider the perfection of the creatures whose communion we shall enioy or the perfect manner of enioying it Who would be withheld from the congregation of the first borne from the societie with innumerable Angels and the spirits of iust men Alas the most of vs haue not so much as one entire and perfect friend in all the world and yet wee make such friends as we haue the ground of a great part of the contentment of our liues Who could liue here if he were not beloued Oh what can an earthly friendship bee vnto that in heauen when so many thousand Angels Saints shall be glad of vs and ◅ntertaine vs with vnwearied delight If we had but the eyes of faith to consider of this we would thinke euery houre a yeere till we were with them Thirdly in this world we want the perfection of our owne natures we are but maimed deformed creatures here we shall neuer haue the sound vnderstanding of men in vs till we bee in heauen our holinesse of nature and gifts will neuer be consummate till we be dead Fourthly in this world wee want libertie Our glorious liberty will not ◅e had here a thing which the spirits of the best men haue with much sighing longed after Rom. 8. 21 22. Oh who would liue in a prison a dungeon rather then a palace of royall freedom It hath been impliedly shewed before that wee are many waies in bondage here Fiftly we shall euer want here fulnesse of contentment If a man liue many yeeres so that the dayes of his yeeres be many if his soule bee not filled with good Salomon saith an vntimely birth is better then bee And it is certaine if a man liue a thousand yeeres twise told he shall neuer see solid good to fill his heart his appetite will neuer be filled Eccle. 9. 3 6 7. There is nothing in this life can giue a man solid and durable contentment but a man findes by experience vanitie and vexation of spirit in what hee admires or loues most and shall wee be so ottish as to forget those riuers of pleasures that are at Gods right hand Psal. 16. vlt. 6. The sixth thing we want in this world is our Crown and the immortall and incorruptible inheritance bought for vs with the ◅loud of Christ and shall not ◅ur hearts burne within vs in ◅onging after possession Can we ◅sire still to liue in wants and to be vnder age What shall moue vs if such an incomparable crowne cannot moue vs Wee that sweate with so much sore labor for the possession of some small portion of earth shall we I say be so sluggish as not to desire that this kingdome which our Father hath giuen vs might come quickly vpon vs or are we so transported with spirituall madnesse as to be afraid
to passe through the gate of death to attaine such a life What Prince would liue vncrowned if hee could helpe it and might possesse it without wrong or danger and what great heire would be grieued at the tydings that all his lands were fallen vnto him CHAP. VII The miseries of a Christian in respect of God in this life THus of what hee wants in this life Secondly he ought to be as much troubled to think what hee hath and cannot auoide while he liâ—…es and thus his life is distressed and made vnlouely either if he respect God or the euill angels or the world or himselfe For first if he respect God there are two things should marre the taste of life and make it out of liking The first is the danger of displeasing of God who would liue to offend God or grieue his H. Spirit or any way to make hiâ—… angry Thâ—…gh this reason will mooue little in the hearts of wicked men yet it is of singular force in the heart of an humble Christian who as he accounts Gods louing kindnesse better then life so he findes nothing more bitter then that he should displease God that God I say who is so great in maiestie and hath shewed himselfe so abounâ—…nt in mercy to him It would lie as an heauy load vpon our hearts to 〈◊〉 of the displeasing of our best friend specially if hee were a 〈◊〉 person or a Prince How much more should wee desiâ—… to bee 〈◊〉 of thaâ—… condition 〈◊〉 〈◊〉 〈◊〉 may displease our good God and to be there where wee are sure neuer to anger him more Thâ—… second thing â—…hat should 〈◊〉 looke with 〈◊〉 〈◊〉 vpon life 〈◊〉 〈◊〉 God â—…oth conâ—…ally 〈◊〉 〈◊〉 the things of this life The Lord doth of purpose so watch vs that when hee sees vs settle any contentment in life he drops in some thing that makes all extremely bitter And those correctioÌ„s of God should be the more noted if we consider but diuers aggrauations about them as 1. That God will correct euery sonne whom he loueth none can escape Heb. 12. 7. 2. That a man is vsually most opposed and crossed in that â—…ee loues best 3. That a man shall euer want what he wisheth euen in such things as other men doe not wâ—… There is a secret vexatioÌ„ cleaues vnto mans estate that their hearts runne vpon such thingâ—… which cannot be had but in the callings of other men The countryman praiseth the Citizens life and the Citizen is full of the praises of the Countrey and so is there in all men a liking of the callings of other men with a dislike of their owne Eccles. 6. 4. That there is no discharge in that warre but that a man must euery day looke for crosses Euery day hath his griefe Eccles. 8. 8. Luke 9. 24. Maâ—… 6. vlt. 5. That God will not lâ—…t vs know the times of our corrections but executeth them according to the vnchangeable purpose of his owne counsell so as they come vpon vs as a snare vpâ—…n a bird For this reason Salomon saith That the misery of man is great vpon him because there is 〈◊〉 time for euery purpose which cannot be auoided nor can man know before haâ—…d that which shall bee for who can tell him when it shall bee Eccles. 8. 6 7 8. and 9. 12. 6. That no man knoweth either loue or hatred by all that is before him A godly man can haue no such blessings outwardly but a wicked man may haue them in as great abundance as hee nor doth there any misery fall vpon the wicked in outward crosses but the like may beâ—…all the godly All things come alike to all there is one euent to the righteous and to the wicked to the cleane and vncleanâ—… to him that sweâ—…eth and to him that 〈◊〉 an â—…ath as is the good so is the 〈◊〉 This saith Salomon is an euill among all things that â—…e done vnder the Sunne that there is one â—…uent vnto all Eccles. 9. 1 〈◊〉 〈◊〉 7. This bitternesse is increased because God will not dispose of things according to the meanes or likelihoods of mans estate The race is not to the swiâ—… nor the battell to the strong nor yet brâ—…ad to the wise nor riches to men of vnderstanding nor yet â—…our to men of skill but time and chance hapneth to them all Eccles. 9. 11. 8. That besides the present miseries there are many miseries to come so as it is an argument to proue the happines of the dead that they are Esayâ—…57 â—…57 1 2. Which should likewise mooue vs to loue life the lesse because we know not what fearefull alterations may come either in our outward estate 〈◊〉 〈◊〉 〈◊〉 ters of Religion What 〈◊〉 were we in if war should come vpon vs with all the desolationâ—… and terrors that accompany it What if the 〈◊〉 should come againe or wee be lâ—…t in the hands of the violent or God fight against our estates by 〈◊〉 or inundations or the like Who can tell what fearefull alterations may beeâ—…in Religion And is it noâ—… best to bee in heauen and then are we safe Besides the miseries may fall vpon our owne bodies or our children or friends c. And these things should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life as we â—…espect God CHAP. VIII The miseries of life in respect of euill angels NOw secondly let vs turne our eyes to the euill angels and then these things may affright vs. 1. That they are euery where vp and downe the world in the earth ayre seas no place free Those fiery serpents are euery where in the wildernesse of the world Wee lead our liues here in the midst of innumerable dragons yea they are in the most heauenly places in this life the Church is not free from them A man can stand no where before the Lord but one diuell or other is at his right hand Eph. 2. 2. and 6. 12. Zac. 3. 1. Iob 1. And sure it should make vs like the place the worse where such foule spirits are the earth is a kind of hell in that very respect Secondly it should more trouble vs that we must of necessity enter into the Conflict with the diuels and their temptations and to bee buffeted and gored by them A man that knew he must goe into the field to answer a challenge will be at no great rest in himselfe But alas it is more easie a thousand fold to wrestâ—… with flesh and blood then with these Principalities and Powers and spirituall wickednesses and great Rulers of the world Ephes. 6. 12. Thirdly besides it addes vnto the distresse of life to consider of the subtiltie and cruelty of these diuels who are therefore like the crooked Serpent and Leuiathan and Dragons and roaring Lyons seeking whom they may deuoâ—…re Though these things will little moue the hearts of wicked men yet vnto the godly minde the temptations of life are a grieuous burthen Thus much of euill angels CHAP.
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