The spirituall-mans aime guiding a Christian in his affections and actions, through the sundry passages of this life, so that Gods glory, and his owne salvation may be the maine end of all / by the faithfull and reverend divine, R. Sibbes ... ; published by T.G. and P.N. Sibbes, Richard, 1577-1635. 1637 Approx. 76 KB of XML-encoded text transcribed from 48 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12203 STC 22513 ESTC S1655 21348552 ocm 21348552 23926 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12203) Transcribed from: (Early English Books Online ; image set 23926) Images scanned from microfilm: (Early English books, 1475-1640 ; 1715:5) The spirituall-mans aime guiding a Christian in his affections and actions, through the sundry passages of this life, so that Gods glory, and his owne salvation may be the maine end of all / by the faithfull and reverend divine, R. Sibbes ... ; published by T.G. and P.N. Sibbes, Richard, 1577-1635. [2], 84, [8] p. Printed by Iohn Norton, for Iohn Rothwell, and are to be sold at the Sunne in Pauls church-yard, London : 1637. Title in double line border. Signatures: A-D¹² (last leaf blank). Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Guiding a Christian in his Affections and Actions , through the sundry passages of this life . So that Gods glory , and his owne Salvation may be the maine end of all . By the faithfull and Reverend Divine , R. SIBBES . D. D. and somtime Preacher to the Honourable Societie of Graies Inne . Published by T. G. and P. N. LONDON , Printed by IOHN NORTON , for Iohn Rothwell , and are to be sold at the Sunne in Pauls Church-yard . 1637. The Spirituall-mans aime . 1. Cor. Chap. 7. ver . 29 , 30. 31. It remaineth brethren , the time is short , let those that have wives , be as if they had none . 2. And they that weep , as though they wept not , and they that reioyce as though they reioyced not , and they that buy as though they possessed not . 3. And they that use this world as not abusing it , for the fashion of this world passeth away . The blessed Apostle in the former part of the Chapter , had given direction in Cases of cōscience , being a man that had the Tongue of the Learned to speak a word in season to the wearie : whereupon ( as having in his eye greater matters than particularities ) as his use is almost in every Epistle , he calls them from particular Cases , that they should not overmuch trouble themselves about them , but the maine , The time is short , Let those that are married , be as if they were not , &c. But First he gives satisfaction to the particular Cases , for as it is in travelling , it is not enough to know that a mans way lies East , or West , or North , or South , but he must know the turnings and windings , the particularities of the way : So in Religion it is not enough to know that we must serve God above all , and love our Neighbour as our selfe , &c. Those generalities that Atheists pretend to shake-off all studie of Religion by , if they know a few generalls . Our knowledge stands in clearing particular Cases , which being cleared the way is smother to heaven-ward ; yet notwithstanding we must not dwell too much upon particulars , for here you see the Apostle calls them off , Finally my Brethren , the time is short , it remaines that we looke to the maine , &c. For the fashion of this World passeth away ; wherein we considered two points in generall , which I will name , and hasten to that : inlarging of that that I thinke sitting for this time . The first was this , that A very good way to satisfie Cases of Conscience in particular , is to have in our minde the maine ▪ For there be many that puzzle themselves all their life , about this and that particular , and forget the maine in the mean time , let a man looke to the maine , and he will soone resolve whether it be good to redeeme time to heare a Sermon now and then : he will doe it , and not make a Case of it , for it helpes the maine , I came into the world to save my soule , &c. And so for sanctifying the Lords-Day entirely , many have scruples and keepe adoe , but if they had the love of God in their soules , and did looke to the maine , they would cut off that idle question : why doe I trifle about this and that idle question , how stands it with the maine ? And so for conversing with company , are they such as are comfortable and cheerefull ? are they such as may helpe to the main ? no : why do I intangle my selfe in that which hinders the maine ? So we see Paul when he had resolved the particulars , he calls them to the maine , Brethren the time is short ; and therefore be in these things as if yee were not , ( as we shall see anone in the particulars ) For the fashion of this World passeth away . To adde a little in this point , This is the reason why none but a true Christian can carry himselfe moderately in the things of this world , why ? because none but a sound Christian hath a maine , and a chiefe end that swaies the sterne of his whole life , hee lookes to heaven and happines , and how it shall be with him afterwards , and he considers particulars thereafter , when another man of necessitie must erre in particulars , because he hath not a gracious ayme : you have no man but a Christian , but he looseth himselfe in the things of this world . Well , the second thing is this , you see that Religion meddles with all matters With the World , with Marriage , with buying and possessing , as we shall see afterwards . Saith an Athiest ( that stomackes it , that his waies should be hindred from that commanding skill of Religion which hath to doe in all things ) What hath the Minister to doe with our Callings , with Lawyers , with Trades-men , or States-men ? What hath the Minister to doe with these things ? It is true not with the materials , with the particular matters of those , that is left to those that are Artists , that have skill in the particulars ; but a minister and a Christian , and Religion in any man hath to deale with these things , as they helpe to further the maine ; for Religion is a skill that fits a man for a further end , for his last end , that fits him for heaven . Now being such a skil it must direct every thing so farre as it helps or hinders that , The heathen Philosopher could say , State knowledge is a commanding knowledge , why ? because it meddles with all trades . How ? hath a States-man skil in this or that trade ? No , not in the particular mystery , but he hath skill so far as he sees what may serve for the publicke good . Let the safety of the Common-wealth be the law of all trades . The State knowledge is the supream knowledg which is for the good of the whole , therefore he cuts of particulars if they be mischievous to the whole : so all trades wee must tell them of their faults , as they are blemishes to Religion , for wee must not bee so in this or that trade , as that we forget we are Christians , and therefore we must heare meekly the word of God , when it meets with our particular callings , we see Paul medleth with buying and selling , with marriage , &c. How ? As farre as they might hinder the main . Finally my brethren , the time is short , and the fashion of this World passeth away . Therefore be not over-much in these things . It is an antient rule , ( summa ratio , &c. ) it is the maine reason that makes for Religion , as I said before of State-knowledge : it is ( summa Lex ) though that be the Supreame in regard of inferiours , yet there is one above that , that is the chiefe Law of all that makes for Religion : that is the chiefe reason of all that makes for Religion , there be many particular reasons that make for this and that , I , but Religion faith the contrary , and that must rule , that is the ( summa ratio . ) Now I come to unfold the particulars , but to hasten to the maine . The Apostle heere stands upon five directions and bounds ; those five directions with three reasons . Let those that are married , be as if they were not . Those that weepe , as if they wept not . Those that reioyce , as if they reioyced not . And they that buy , as though they possessed not . And they that use this world , as not abusing it . How are these five directions inforced ? They are inforced from three reasons . The first is in the front of the Text. The time is short . Therefore be moderate in all things here . The second is in the shutting-up of the Text , For the fashion of this World passeth away . The third reason is a maine reason too : that is from their state and condition in Christ : why Brethren , faith hee , Partakers of the heavenly Calling , as he saith in another place , Partakers of better things , and by being Brethren , Brethren in Christ , members of Christ ; he is the knot of the Brotherhood , being Borne againe Sonnes of God , Brethren of Christ , Brethren partakers of the heavenly Calling , not Brethren onely among your selves , but Brethren in Christ , and so Sonnes of God and Heires of heaven . What , for you to be immoderate in the things of the World ; Paul wraps up a moving reason , not onely to insinuate into them to gain their affection , Oh! my Brethren : but to adde a force of reason likewise . Brethren , The time is short . And Brethren , the fashion of this world passeth away . So adde these three reasons to the five directions , and wee see how strougly Paul backes his directions . Indeed it was needfull for Paul so to do ; we are so desperatly set on the things of this world , we are so hardly taken off , that there must be reason upon reason ; for the Holy-Ghost , the Holy Spirit of God , loves not wast of reasons , to spend them where there is no use . And therefore wee must thinke it is a weightie point & of great equity , that we give eare to these directions that have so strong reasons . But to come to say somewhat of the particulars . We must remember ( to make way to what is to bee spoken of these things ) that every one of these reasons have a force in every direction : you that have Wives , be as if you had none , for the Time is short , and the fashion of the world passeth away . And so you that weep , as if you wept not , for the time is short , and the fashion of the world passeth away . And you are Brethren , you that use the world as not abusing it , for The time is short , and the fashion of the world passeth away . So that all these reasons must bee thought on in every particular direction , that I speake of , only in generall ; J will speake a little of the first reason , The time is short . What time ? The time of the world ; there is but a little time before the day of iudgment ; Christ is at hand to iudge the quicke and the dead . The time betweene this and that is short , it was short then , it is shorter now , The time is short , wee are fallen into the latter end of the world : but that is not all . Our time is short of our little world , our particular iudgment is neere at hand : it shall bee with us at the latter day , as it is when we dye , our time is short , the time of our particular life is short , and that is more forcible to perswade us , The time is short . The season of the time , which is the prime time : The season and opportunity of time is shorter then the time of life : for we have not opportunity of time all our life . The time is short : that is , the advantage of doing good , and of taking good is short . All the yeare is not harvest or seed-time , it is not alwayes Tyde , it is not alwayes sun-shine , and as it is in nature , so it is in the spirituall state of thinges : we have not alwayes advantages and opportunities , wee have not alwayes gales . Opportunitie therefore is shorter then time , as our time is shorter then the time of the world . The time is short . The opportunitie and season of time is shorter : well I will not dwell vpon this poynt , though it bee a great inforcement , It is short , I , and vncertaine , we cannot tell how short . If it were told any of us heere , that within two dayes you shall dye , it would startle vs , the best of vs all ; it would make vs looke about vs : but who of us all , knowes certainly that we shall live two houres . The time as it is short , so it is vncertaine , and heere is the wondrous folly of our nature , that we will take so much time to come , in trust , as though we should live so long and make a covenant with death , but one party cannot make a covenant , God and the time to come make no covenant with us . Therefore it is extremity of Folly to say , I shall live so long , & so long . Thou foole , faith God , when he proiected for a long time , and had treasure laid up for many yeares , Thou foole , this night they shall take thy soule . A man is a foole when he makes account of continuing of that he hath no promise of . And therefore the time being short , and uncertaine too , Take it while wee may catch hold of it , especially the opportunity of time . And then in the third place it is irrecoverable , when it is gon , there is no recalling back of time when it is past . In all these respects we must be good husbands of time , wee must be thrifty of our time , and not take care how to drive away that , that flyes away of it selfe to fast : it is a precious thing , precious for great purpose . What is this little time given us for ? To provide for eternitie world without end : and wee trifle it a way about this thing and that thing to no purpose , we fill it up with vanity , and with sinne , which is worse . In this little time we do that , that in a long time after , we cannot undoe againe , that is our madnes and folly , therefore The time being short , let us take heed what we doe in it , we may do that in a little time , that wee may rue for eternity , we may do that good , and get that good in a little time , that may stand by us world without end ; those that have but a little plot of ground , oh ! they will husband it so , that they will not lose a handfull of it , so those that have but a little time , oh ! let them husband it well , sow that little time well , sow that seed that may breed a harvest , that may benefit us after that wee may say , Oh! it was a great blessing , that God gave me a little time to get into Christ , to repent of my sins . &c. Beloved there are three maine parts of this little time . Past , Present , To come . The Time that is gone , let us repent of it , if it have not bin spent well , that is the best use we can make of the time past ; for there is nothing to be done in the time that is past . But if things have been done ill , repent The Time present is to doe good in , and for the Time to come , it is out of our power ; and therefore even for the present we must worke . The Time past , the best use we can make of it , is to comfort our selves , as Hezekias , in our sinceritie , or to repent if any thing have been done amisse ; but looke to the present , put not off , do the worke , for which we came into the World , presently , The time is short , the busines is great , the iourney is long , it is a great iourney from earth to heaven , it is a great matter to get from earth to heaven . Now having such businesse to heaven , let us , I beseech you , consider the weight of the businesse , and give our eyes no sleepe , nor our eye-lids slumber , till we are gotten into such a state and condition , as is not lyable to time , let us make this speciall use of precious time . Those that are young let them bee advised to take Time along with them , ( which is to be esteemed farre above Gold ) and consecrate the prime and the flower of their time to God , and to the best things , especially considering , that wee have no assurance of this Time. And those that are old , that through age are going into the grave , let them not neglect their Time. A young man ( as wee say ) may die soone , an old man cannot live long . And therefore let those that are stricken in yeares be put in minde to thinke that their time is shorter then others . All mens times are short , old mens shortest . Let those therefore that are in years thinke of this , The Time is short . Our folly is this , we make it shorter then it is , by our Vanity Vanity . it were well if it were onely vanity , by many sinnefull actions many shorten their dayes by intemperate courses , and so are fellons upon themselues , or by their wickednes , they give God occasion to shorten their dayes . A blood-thirstie and crvell man shall not live out halfe his dayes . God meets with him , so The time is short , and we make it shorter , we are guiltie of the shortnes of our time our selues , let us take heed of that . But I have bin over long in this point , only because it is the prime reason , set before all the particulars , I beseech you consider . The time is short . If we doe not make use of it , we are worse then the Divell himselfe , he makes use of the shortnes of his time , what doth hee ? Because the time is short , he doth all the mischiefe he can . Hee fills up his time to increase his kingdome , he doth all the mischiefe he can , for this reason ; because his time is short : let us learne some what of the worst of spirits , but that which it serves for in particular heere , let us thinke of it in that respect , having many things to doe , and the time being short ; let us bee sure wee doe the maine thing that we come for , and other things as they help the maine , and not hinder it . The time is short , and we have many businesses to doe , let us be sure that we doe all our busines , so as that wee leave not the maine undone , that is the maine hee aimes at here ; The time is short . It remains that those that have wives , bee as if they had none . That is the first particular ; for before they had asked him Cases of Conscience about marriage , and that makes him speak of it . All the particulars have dependance one upon another . Those that mary wil have occasion to weep , that is next , for there will be cause : There will be losse of Husband , or wife , or childe , and there is somewhat alwaies family-crosses attend upon Marriage . And therefore hee addes weeping after Marriage . And then ioy , because there is ioy . A woman brings forth in sorrow , but shee Joyes when a man childe is borne , as Christ speakes . There is ioy in children , and there is mutuall ioy in that sweet coniugall friendship , there is much ioy : and therefore as there is weeping , so there is ioy in Marriage . And those that buy , as if they possessed not . There must be buying where there is wife and children there must be looking to posteritie : and then all this enforceth , Vsing of the World. And men when they enter into to that estate , they enter into the world , as wee use to say , they beginne the world anew , they enter into the world : for there are many things necessarie to maintaine that societie . Therefore wee see one thing depends upon another : hee ioynes all together , ayming especially at one thing , at that kinde of life especially . Now in every one of these particulars , hee gives a liberty to doe the thing , you may Marry , you may Weepe , you may joy , you may buy , you may use the World ; but as there is a libertie , so there is a danger , you may , but you may goe too farre . And therefore with a liberty , hee gives a restraint . There is a danger , and a restraint upon the danger ; doe them , but take heed you overdoe them not . And this restraint is backed with reason , he hath reason for his restraint . The time is short : and therefore there is danger , lest you shoot your selves too farre , lest you passe too deepe into these things , And the fashion of this world passeth away , all things here passe away . Therefore it is in vaine for you to be overmuch in those things , that are passing things . And then you are Brethren , called to greater matters , so there is a libertie , a danger , and a restraint upon the danger , and likewise a reason to back it in every particular . The libertie . We may Marry . I will not stand upon that : I had occasion heretofore to speake of it , it is not questioned this liberty . There is not onely a liberty , but it is an honourable estate , and necessary ; honoured in Paradice , honoured by Christs presence . There is no question of the liberty of that by which the Church is maintayned , by which the Church is brought into the world , for heaven . There is no question of that , and it was the Divell that brought in a base esteeme of that honourable Condition in Popery , wherein they would bee rather the members of an Harlot , then the head of a wife . It was the Divell that brought in those abhominable opinions and writings to disparage that honourable Condition , and so it must be thought . But there is a danger , and that is the maine thing . You that have wives be as if you had none . There is a great danger in adouble respect . A danger in the things , and a perill if wee goe too farre in them . That is , there is a great hazzard , that we shall goe over-farre in that condition , and a danger that it tends to . For instance , Those that have wives , have they not beene drawne away by their wives , as Solomon was to Idolatrie ? Is there not a danger of being drawne away ? And is there not a danger in being drawne away to hazzard our Soules ? There is a danger to be hurt , and a danger in being hurt , did not sinne come in that way ? Was not Adam led away by his wife ? and how many men perish by being too Vxorious , by being too flexible in that kinde ? If they had remembred the Apostles precept to marry , as if they had not , they would not have been so drawne away . Therefore there is a danger , and a restraint upon that danger , Let those that have wives , be as though they had none . What to use them as if they had none ? to care for them , as if they had none ? No , that is not the meaning ; but to be as if they had none . That is , Let them be as resolute for Gods Truth , as if they had no wives to hinder them ; Let them bee as willing to suffer crosses , if God call them , as if they had none . Let them bee as readie to good Duties if it fall within their Calling , as if they had none . Let them avoyde distracting Cares , and worldly Incumbrances ; as if they had none . Let them not pretend their Marriage to their basenesse , and worldlinesse , and for avoyding of Crosses and aflictions when God is pleased to call them unto them . Let them not pretend Marriage for their doubling in Religion and dissembling , I shall undoe my wife and children , Let them bee as if they had none : for Christ hath given us direction to hate all in respect of Christ. A man is not worthy of Christ and of Religion , that undervalues not wife and children , and all for the Gospell . If things stand in question : whether he shall stick to them , or to Christ , his chiefe husband : then we must sticke to him . The reason is , the bond of Religion is above all bonds . And the bond that bindes us to Christ , it abides when all bonds cease ; for all bonds betweene husband and wife , betweene father and children , they end in death : but the bond of Christ is eternall . And therefore every bond must serve the maine bond : and therefore we must not pretend this and that to wrong Christ and Religion , which is the maine bond : Wee must so labour to please others , that we displease not our chiefe husband . For the time will bee , when wee shall neither marry nor give in Marriage : but we shall bee as the Angells : and that time shall be without bounds and limites , for Eternitie , and wee must looke to that . And therefore those that marrie , Let them be as if they were not married . You know how it fared with him in the Gospell , that pretended this , for his not coming to Christ : hee that was married , saith , I cannot come , he could not , his excuse was more peremptory then the rest ; he couldnot . Could this excuse him ? And will pretending this excuse men when they are called to duties ? There is that disproportion , so much between Christ our chiefe Husband and any other , though it be the wife of our bosome , or the children of our loines ( the one having redeemed us , and is our best husband , a husband for Eternitie in heaven ) that no excuse will serve the turne for a man to wrong the bond of Religion for any bond whatsoever . And therefore you know the peremptorie answer to him that pretended that excuse , You shall never taste of my feast . But I have beene too long in this point , intending other matters . And those that weepe , as though they wept not . It is lawfull to weepe , not onely for sinne ( that should be the main ) but likewise to weep for the miseries of the time and state we live in . There is a libertie here , Oh! that my head were a fountaine of teares , saith Ieremiah ; he thought he could not weepe enough : and therefore he wisheth that his head were a Fountaine , hee thought his teares would soone be dry , Oh! that my head were a fountaine , so that there is a liberty to weepe . Nay men are bound to weepe . There are teares of sympathy , for the miserie of the State and time we live in . And so for familie-losses and crosses , wee are flesh , and not spirit , and God hath made us men , and hath given us sensible apprehensions of griefe ; and it is a cursed temper to bee without Naturall affection . Wee may weep , and we may grieve , nay , we ought to grieve . Now griefe is as it were the cloud from whence the showre of teares comes , and weeping is but a distillation of that vapour . Now if wee may grieve and ought to grieve for the times , and it is a stupid temper , not to apprehend the miseries of the state , & times we live in , if we may grieve , we may weep , that is put for the Spring whence weeping comes . For griefe it selfe , there is a liberty no question of that , wee may weepe , but we must weepe , as if wee wept not . For there is a danger in weeping over much for any crosses . Here is a danger for wee may flatter our griefe too much , for wives , or children . God takes it ill , he takes it unkindely , that when Christ himselfe is a perpetuall husband , and God is an Everlasting Father , that we should weepe and grieve too much ; for the losse of father , or of wife , or of childe . For is not God worth all ? So there is a danger , that naturally we are prone to over grieve , when wee doe grieve , as we are to over-joy when we doe joy , for our Nature can hardly keepe bounds ; and God takes it unkindely when we doe so , when wee over-grieve , for it is a signe wee fetch not that comfort from him that is the Spring and Fountaine , that wee should doe . And therefore let those that weepe , be as if they wept not . That is , not over-much . For the time is short , doest thou loose any friend , or any thing , The time is short , we shall meet againe . There is but a little time betweene this and the latter Judgement , And the fashion of this world passeth away . There will be a new World , a new heaven , and a new earth . And then wee shall live for ever with the Lord. And then my Brethren . Why ? Brethren should not be without hope of the Resurrection , as the Gentiles are . They may weepe that never thinke to see one another againe . But a Christian , a brother , that hath hope of meeting againe , let not him weepe as without hope , so let us weepe , as if wee wept not : So hee layes a restraint upon that , nay though our weeping bee for sinne , there must be a moderation in that , for wee may over-grieve , for wee are bound to Ioy in the Lord , and alway to reioyce . And therefore wee must weepe for sinne , so as wee must remember to Ioy. Wee must with one eye looke upon our sinnes to humble us , and to worke upon our hearts to grieve ; but with the other Eye , wee must looke upon Gods mercie in Christ to comfort us againe . The best griefe of all must bee moderate , much more griefe for any earthly thing . Now when we are tempted to over-grieve , for any earthly thing , the best way is diversion . Doe I grieve for these ? I , but is my soule as it should be ? Let me weepe over my dead soule , as Christ wept over Lazarus , when he was dead Let mee weepe over my dull soule , let me weepe over that . As Physitians , when the bloud runnes too much one way , they give an issue another way : so let us turne our griefe the right way , if wee weepe for other things , How is it with us , is the life of Grace there ? Is reckonings eaven betweene God and my soule ? Am I fit to end my dayes ? Am I in a state fit for heaven ? then we shall weepe for something . It is pitty such pearles as tears should be lost ; God hath no bottles for teares that are shed over-much for the things of the world . But if they be for our sinnes , and the sinnes of the time wee live in , and for the ils and miseries of the State that are on us , and hang over our heads , then let us weepe to purpose , turne our griefe the right way , and then let us grieve amaine , if we will , so our griefe runne in that channell . Those that Ioy as if they did not . Ioy we may , and we ought , for God envies not our Ioy , hee hath given us wherewith in this life to Ioy , abundance of comforts of all sorts , for all our senses Flowers , and Colors , &c. Wee have nothing in soule or body , but it hath obiects to delight in , God hath made himselfe for the soule to delight in , and there is somewhat to delight us in every Creature , so sweet is God ; wee may , and ought to reioyce . God gives us wife and children to reioyce in , Reioyce in the wife of thy youth . There is no question of a libertie in these things . But then there is a danger : especially in the sweet affections . There is danger , because wee are like to over-ioy . And poyson is the subtillest , conveyed in sweet things . Wee are proane to over-Joy . There is a danger , therefore , there must bee a restraint . We must Ioy as if we reioyced not : that is , so ioy , in any thing here , as considering that the time is short , I cannot enioy it long . Shall I ioy in that that I cannot inioy ? The time is short , I cannot enioy them . If a man cannot enioy a thing long , he cannot joy . The time is short you must goe . The things must goe , and both must goe : And the fashion of this world passeth away . All the frame of things passe away ; Marriage passeth away ; and Callings passe away ▪ and friendes passe away , and all passe away . And therefore Ioy , as if you ioyed not . I beseech you let us leame to Ioy , as if wee reioyced not . The Prophet calls Nineveh a reioycing Citie . And wee live in a Ioviall age . Men eate and drinke as they did in the dayes of the Old World , In Noahs time , they marry , and give in Marriage . Wee live in Joviall times ; and therefore wee had need to lay some restraint upon our ioy : especially when God calls us to mourning as well as Ioy , as hee doth if wee looke round about us ▪ If wee looke upon the time , we should see cause to Ioy as if wee did not . Wee must not alway bee on the merry pinne , as wee say , but wee must temper and qualifie our Ioy. Now considering that the Apostle addes , weeping , grieving and Ioy , you see that Religion is especially in moderating the affections . Religion is in purging the affections from the evill that is in them , and moderating them , if they bee lawfull and good . And therefore thinke not that you are Religious enough , if you know a great deale , as many Christians are verie greedie of knowing . And yet if you looke to their lives , their griefe , and their Ioy is intemperate , they have not learned to bridle and to schoole their affections . You see that Religion is in moderating of griefe and Ioy in earthly things : Let us see men shew the power of Religionin bearing of crosses , so that they weepe as if they wept not : and in bearing prosperitie so as they can learne to abound , to Ioy , as if not . That man hath learned Religion to purpose : for Religion is especially about the affections : for wee are good if wee Joy well , and grieve well , but not , if wee know much . The Divell doth that better than wee : Therefore especially labour , that God would vouchsafe Grace to governe the affections , that wee may know how to Grieve and how to Ioy , as naturally indeed we doe not . And then wee see here another point ( which now I adde ) that The Affections of Gods people are mixed . They so weepe as that it is mingled with Ioy , and their Ioy is mingled with Weeping . They weepe as if they wept not , They Ioy as if they Ioyed not . A carnall man is in simples altogether ; If he Ioy he thrusts the house out of the window , ( as wee say ) If hee be merry hee is mad , he hath no bounds . If he be sorrowfull , if somewhat restraine him not , hee sinkes like a beast under his sorrow , as Nabal did , for he hath no grace to temper his sorrow , and to temper his Ioy. And therefore hee is over sorrowfull , or over Iocund . Ah! but Grace ( considering that wee have obiects of both ) doth temper the affections . A Christian when hee Ioyes , he doth not over-Ioy , for hee hath cause at that time to mourne for somewhat : and when he grieves , he doth not over-grieve : for hee hath somewhat then to Ioy in ; for Christ is his , and heaven is his , and the Providence of God to direct all for good , is his still , hee hath somewhat to Ioy in at the worst . And therefore all his affections are tempered and qualified . So much for that point . And they that buy , as if they possessed not . It is lawfull to buy , because it is lawfull to make contracts ; and proprietie is lawfull : every man ought to have his owne , or else there were no thest , if there were no propriety ; nor there could be no workes of mercie . Now if proprietie and dominion of things be lawfull , that we may possesse things as our owne , then buying is lawfull , that is one way of contract , of making things our owne , there is no danger in that . But there is a danger in the manner of buying . Men buy to perpetuat them selves , They call their lands after their names , such a house of such a one , Enoch of Enochs , and they thinke to continue for ever . God makes fooles of them , for how few have you that goe beyond the third generation ? how few houses have you , that the childe , or the Grand-childe can say , this was my Grand-fathers , and my Great Grand-fathers ? How few houses have you , that are now in them can say , My Ancestour dwelt here , and these were his Lands ? Goe over a whole Countrey it is hardly so . Men when they build together with building in the earth , they build Castles in the aire , they have conceits : Now I build for my childe , and for my childes childe . God crosses them , either they have no posteritie , or by a thousand things that fall out in the world , that it falls out otherwise . The time is short , And the fashion of this world passeth away . That is , The buildings passe away , the owning passeth away , al things here passe away : and therefore buy as if you possessed not , buy so as wee neglect not the best possession in heaven , and so pos . sesse these things , as being not possessed and commanded of them . In Levit. 25. There you see the yeare of Iubile in the 50 yeare war , that all possessions might returne againe , if men would . God trained them up by this , to teach them that they should not thinke of inheriting things long , that they bought ; for it returned in the yeare of Iubile , in the fiftieth yeare : so wee must learne that we cannot possesse things long . Though we possesse them our selves , wee may bee thrust out by fraud or tyranny . Therefore Let those that buy , be as though they did not possesse . Ier. 22. 23. he saith , Thou makest thy nest in the Cedars , and thinkest it shall be thus and thus with thee . Oh! Beloved , let not us build and dwell in our hopes and assurance upon that which will yeeld no certaine hope and assurance in this world , For the fashion of this world ( as we shal see after ) passeth away . And then for Brethren , that have an inheritance in heaven , for them to buy as if they should live here for ever . Brethren , that is a reason to take them off , Brethren buy as if you possessed not . Thus you see , I have gone over the foure Directions . They that use the world , as not abusing it . Wee may use the world , while wee are here in it , for we cannot want the things of this life . We are members of two worlds , while we are here . Wee are Members of this world , and wee are heires of a better , wee have relation to two worlds . Now while wee live in this world , wee must use the things of this world . How many things doth this poore life need while wee are in this world ? While we are passengers , wee must have things to helpe us in the way to heaven . Passengers must have recessaries , there is no question of that . And therfore we must use the world many waies , it is a point of Nature : and therefore I will not spend time in that . But then , Vse the world , As not abusing it . There is danger in using the world , there is a danger of cleaving in our affections to the things of this world , so much as that wee forget a better world : and therefore wee should use it as not abusing it . How should we use it ? VVhy use this world as laying a foundation for a better World. VVhile wee live here , use the world as wee may further our reckonings for a better . Vse the things of the world as wee may expresse some grace in the using of it . Vse the world as that the using of it may comfort us when the thing passeth . The world passeth . But let us use the world , as that the grace that wee expresse in the use of it may continue . Use the world to the honour of God , to the good of others , to the increase of our reckoning : abuse it not to the dishonour of God : fight not against God with his own blessings , that is to abuse the world : Forget not God the Giver . Were it not an unkinde thing if a man should invite strangers , if they should turne their kinde friend that had invited them , out of dores ? And so it is to use the things of the world so , as to turne God out of our hearts that gives all . Turne not the things of this world against God , or against others , to make them weapons of iniustice , to be great to ruine others . Abuse them not to wrong , and to pierce our owne soules ( as the Apostle saith ) with Cares and the like : This is to abuse the world when wee dishonour God and wrong others , or to pierce our owne soules : God hath not given us the things of this world for this end , to hurt our selves with them . And therefore together with the things let us desire a gracious use of all things ; for a gracious use of them , is better than the thing it selfe . Labour to use them as not abusing them ( as we shall ) if wee have not grace to use them well , ( as one saith ) Many men have the gifts of God without God ; because they have not his grace . When we have the gifts of God , desire Grace to mannage them well . To his children God gives this with the other : hee never gives them any thing , but hee gives them Grace to make a sanctified use of it . They are sanctified to all thinges , and all things are sanctified unto them , Vse the world as not abusing of it . The reason is strong , The time is short , why should wee bee overmuch in using the things of this world ( for that is one way of abusing of the things of this world ) The time is short , wee must bee pulled from them whether wee will or no. And therefore let us weane our selves , For the time is short . And then The fashion of this world passeth away . Why should wee dote upon a perishing fashion ? All things here passe away , the things of the world passe away , and a new fashion comes after And then you , Brethren , that are heires of a better world , use this World , as not abusing it ; Brethren , hee puts them in minde of a higher calling . And so I come to the last . For the fashion of this world passeth away . That is the second reason , The Schema , that is , the Apparition of this world , the outward fashion , the outward view and hew of the things of this world passe away . It is a notable diminishing word in the Originall , as if the world were not a substance , but a fashion , Schema . As wee say in Philosophy , in the Aire there are Apparitions and substances , as there are flying-horses sometimes , and fighting-men in the aire : These are not substances , but Apparitions of things ; it is but Phasis , but an Apparition , or Shape . The substance and true Realtie of these things is another matter : so whatsoever is in the world , it is but an apparition : When the Divell shewed Christ all the kingdomes of the world , hee shewed him but an apparition , but a shew of things . There is a diminishing in the word , Shew . And then in the word , fadeth away . The fashion of this world passeth away ; or as some translate it , Deceives , and turnes us aside : And so it doth indeed from better things . The fashion of this world passeth away . That Translation is fit enough . It passeth away . Now shall wee be immoderate in any thing that passeth away ? It is but an Apparition , but a shew , but a Pageant . The word is partly taken from a Pageant , or a shew that hath a resemblance of this and that . But there is no realtie or substance in a Pageant . From this , That the thinges of this world are but an Apparition or Pageant , Learne to conceive aright of the things of this life , that there is no realtie in them to speake of . They have a kinde of realtie : Riches are in some sort riches : and Beautie is in some sort Beautie : and Nobilitie is in some sort Nobilitie and so Possessions are in some sort Possessions . But all this is but a Pageant as it were , as a man that acts in a Pageant , or in a Play , hee is in some sort a King , or a Beggar for the time : But wee value him not as hee is then , but as hee is when he is off the Stage . And while wee live here , wee act the part , some of a Rich-man , some of a Nobleman , some of a Beggar or poore man , all is but an acting of a part . And there is a lesse proportion betweene the acting of a part in this life , than there is betweene our life and eternitie . All is but the acting of a part . VVee are not rich in the grave more than others . The King is as poore in the Grave , as the base Peasant , his Riches follow him not . The worme and the grave know no difference , when wee goe to that house there is no difference : all acting , and all differences end in the Grave . And therefore considering , that this world is but an Apparition , but the acting of a part , why should wee thinke our selves the better for any thing here ? Doth hee that acts the part of a Nobleman upon the Stage think himselfe better than another , that acts the part of a Poore man ? No. Hee knowes hee shall goe off in short time , and then hee shall bee as hee was before : why are wee not thus wise in better things : It is not hee that acts ; the greatest part , but hee that acts well , he that acts the part of a poore man may bee better than hee that acts the part of a rich man : it is not the greatnesse of the part , but the well acting of it : all is but an Apparition . If a meane man honour God in his condition , and bee faithfull in a meane estate , hee is a thousand times better then a great man that makes his greatnesse an instrument of iniustice , as if all the world were to serve his turne , and to make men Idolize him , such a man is a wretched man , and will bee when hee is turned off , the Stage . It is no matter how long hee hath lived , or how great a part hee hath Acted , but how well . VVee value not men as they are when they are acting , but as they are after . If they were bad before , they are bad after : and they are praised after , if they doe it well . So it is no matter what a man acts , if hee doe it well , hee is for ever happie . If hee doe it ill , hee is forever miserable : all here is but a Pageant . If you talke of realtie , it is in the things of Religion . If you talke of true Nobilitie , it is to bee the Childe of God. If you talke of true Riches , they are those that wee carrie to our death-bed , those that wee carrie to Heaven ; those that comfort the soule ; those that inrich the soule with Grace , and Comfort , and Peace , that is true Riches . If you talke of true Beautie , it is to have the Image of God stamped upon our soules , to bee like Christ , to be new Creatures . If wee talke of true Strength , it is to stand against Temptations , to be able to serve God , and to goe through the world without polluting our soules , to beare Crosses as wee should , that is the true realtie . The things of this life are all but Apparitions and Pageants . The greatest man in the world will say so when he lyes a dying , as that great Emperour said , I have runne through all things , and now nothing doth mee good . The realtie was gone that hee thought of , and now there was nothing but a shew and Apparition ; when the realtie was gone , nothing doth mee good . Come to a man that is gasping out his life , and aske him , what doth honours doe you good ? What doth riches doe you good ? what doth possessions doe you good ? Solomon a wise man , wise by the Spirit of God , wise by experience , because hee was a King : wise by a speciall gift of God , and the spirit of God , and experience together with the spirit of God and a gift of Wisedome , hee had all to inable him to give a true sentence ; hee that had runne through the varietie of all good things , what doth hee pronounce , but Vanity of Vanities ? he cannot expresse himselfe , Vanity of vanities sayth Wise , Holy , experienced Solomon , he that had all abilities that no man was able to say it so well as hee , yet hee saith Vanitie of Vanities , and that which is worse Vexation of Spirit , if a man have not especiall grace to mannage them a right . And therefore I beseech you Brethren , doe but represent the things of this life , even under the notion here , they are but Apparitions , they are but Pageants . If wee be to buy any thing in this world : wee pull off the trappings , wee pull off the Masque , or else wee may bee couzened in the thing : So if we would iudge of the things of this world as they are ; What is within Riches ? is there not a great deale of care ? What is within government ? What is within the things of this life ? There is a goodly shew and Apparition : what is within ? Pull of the Masque , and then you shal see the things of this World : The more you pierce into them , and the more you know them , the worse you will like them . Like a picture that seemes goodly stuffe afar-off , but neere-hand it seems baser so if you come neer these things there is emptinesse , and not onely so , but Vexation But in the things of heaven , the nearer you are , the more you will love them , the more you will admire them : the more a man knowes God , the more hee may know him : the more a man knowes Christ and loves Christ , the more hee may : there is a height , and bredth , and depth , there all dimensions in the love of God in Christ , and in the ioyes of heaven , they are beyond comprehension . The things that wee have in Christ , they are larger than the soule , wee cannot comprehend them . There is nothing here , but wee may compasse it , it is inferiour to our knowledge and affections ; our affections and our knowledge are larger than any thin here ; the things of a better life are beyond all . Shall wee stand upon apparitions , that the more wee know them , the more wee shall undervalew them ? And the fashion of this world passeth away . It is a fashion , it is but a fashion , and then it passeth away . Indeed they doe passe away , experience sheweth that they passe even like a river . As we see the Thames , or any river , the water passeth away , it goes and goes along , but it never comes : so the things of this world , they passe away , but they never come againe , they vanish away , and wee passe away with them too . Even as men in a ship , whether they eat or drinke , or sleepe , or walke , the ship goeth , and they goe in it . So it is in this world , whether wee eate or drinke , or sleepe , wee passe away to death . Every day takes a part of our life away : and every day wee live , wee live a day lesse , it is gone and past , and never returnes againe , as water , which it is gone : and whether wee walke or doe any thing , the time passeth . While you heare , and while I speake , the time passeth , and never returnes againe : so the fashion of this world passeth away . All thinges are passing here . VVhat is the ground of this , that all things are thus passing ? Goods that are not stable , we say they are moveables , and indeed those things that wee call immoveables are moveables : All passe away , heaven and earth will passe away ere long . And there will bee a new heaven and a new earth . Kingdomes passe away , and Kings passe away , and States passe away . VVhat is become of Rome ? VVhat is become of Ierusalem ? VVhat is become of Babylon , and all those goodly Cities ? All are passed away , they are all gone . This experience speakes as well as Divinitie . Now the ground of all this is , not onely the Nature of things , taken from the Nature of all things that are made of nothing ; and therefore subject to fall to their first principles againe . That is the fundamentall reason , why things may bee moove-able and passe away . But that they are so , it is not a sufficient reason , for GOD might have suspended the mutabilitie of things , if hee would , as the heavenly Angels are mutable , because they are Created , but God hath suspended there mutability world without end ; And therfore it is not sufficient that all things are of nothing , it shewes that of themselves , they may turne to nothing indeed . But there is another reason behinde , that now since the fall of man , there is a curse upon all things . There is a sentence of mutability and change , and a sentence of passing is passed upon all this , that all things that have a beginning , shal have an end , and that this world shal be a Stage of changes and alteration : There is a sentence of Vanitie upon the Creature , ( as Saint Paul saith Divinely ) The Creature is subject to Vanitie , not of his owne will , but because God hath subdued it to Vanitie . Rom. 8. Man committed Treason , and therefore the Creatures which are mans servants , all mourne for their masters fall ; they all mourne in blacke , as it were . All the Creatures are subiect to Vanitie , all the Creatures under the Sunne , are subiect to mutabilitie and change : but we may thanke our selves , wee are the grand-traitors that brought this miserie upon the Creature ; that is the true reason why all things passe away , and so why our selves have the sentence of death upon us , wee passe away , and the things passe away , and wee in the use of them . Thus you see the ground of this , why things passe away in the sentence of mutabilitie and vanitie that God hath passed upon them . If this be so , beloved , let us learne not to passe much for things that will passe away , not to passe for them : learne all the former directions . The fashion of this world passeth away . Shall wee grieve much for the losse of that that wee cannot hold ? Wee say if a glasse be broke , is a man much angrie ? a frayle thing is broken . If a friend bee dead , shall a man bee therefore angry ? The fashion of this world passeth away . A sentence is passed upon them . Shall I be moved at that that God hath set downe a Law for , that one generation shall goe , and another shall follow after : and there is a succession as in the streames of water ? Shall I oppose Cods sentence ? God hath made all things fraile , and it is but the common condition of all since the fall . So it should be a use of comfort and contentment with any thing in this world , place , or Riches , or honour , I must leave them , I know not how soone : and this will breed a disposition of contentment . It is enough for him that must leave all , I know not how soone , have I little or much , I must leave all : here is enough for him that must leave all : and therefore leave worldly things to worldly men : leave all these vaine things to vaine men : shall I build a fixed hope on vaine things ? Oh! no , that should not be so . As we must learne contentment , so it should take us off from the hopes of this world , and from promising our selves that which we have no promise in the world for , nor experience . VVho promised thee thou shouldest enioy thy wise long , that thou shouldest enjoy thy children long , thy place long : haste thou a promise for this ? The nature of things fight against thee . The things of the world are variable . Have wee not experience of former times ? And have wee not Scriptures to shew that all is Vanitie ? Why should wee promise our selves that which the Word doth not promise us , or that wee cannot see experience of in the world ? Why would wee have a condition severed from all men ? The seeing of things in a condition of fading , as it should teach us contentment in the use of all things , so it should teach us moderation and wisedome , that Wee should not promise our selves any thing in this world . And it should teach us to provide for stable , for certaine things in changes and alterations : Looke to somewhat that may stand by us , when all these things are gone : will all these things leave me , and must I leave them ? How is it with me for world without end ? Shall I not therefore looke for those comforts and those graces , and for that condition , that will abide when I am gone hence ? what desperate folly were it ? Let us labour for a sanctifyed use of the passing away of these things , that wee may provide for that which is not subiect to alteration and change . The favour of God. in Christ is for everlasting . The Graces of Gods Spirit are for Everlasting . The condition of Gods Children is for everlasting . And therefore why should we looke after perishing things , and neglect better ? For a Christian hath the realtie of things , hee hath a Husband for ever . Hee hath matter of ioy for ever , he hath a possession for ever ▪ & then there will be a new world . All these things are but Shews : the Christian hath the realty of al , that never passes away : and therefore considering that all things else passe away , but the things that belong to a Christian as a Christian ; let Christians learne to make most of their best calling , and value themselves as they are Christians , and value others as they are Christians , not as they are rich , or as they are poore as they are noble , or as they are great . The fashion of this world passeth away ; value them by that they have of eternitie , what of the Spirit is in them ? what of the Image of God is in them ? What Grace is in them ? are they new borne ? are they truely noble ? are they new Creatures ? value them by that , and labour to get that stamped upon our children , and upon our friends . Labour to have Communion so with those that wee love , that wee may have eternall Communion in heaven with them . Labour so to enioy our friends , that our friendship may continue in heaven , considering , that The fashion of this world passeth away . All friendship , all Bonds , all Possessions and all that we dote of , and are desperatly mad on , all passeth away . The fashion of this world passeth away . It is a strange thing ( Beloved ) That a man capeable of high thoughts , of excellent thoughts , should spend the marrow of his soule , and the strength of his spirits , about these things , that he should tyre his spirits , that hee should cracke his Conscience , that hee should weare out his Life about thinges vvhich he cannot tell how long he shal inioy them , and neglect these things that abide for ever : for a man this is ill , but for Brethren , as he saith , for Brethren to doe so , that have an inheritance immortall , for them to bee cast off the hookes for everie Crosse , for everie losse , that are the children of God , and heires of heaven . What a shame is this , that Christians are so much in ioy , and so much in sorrow for these things . It comes from 2 or 3 grounds . First , they doe not consider and looke upon things as past : they looke not with the eye of Faith upon things , these things will passe : but they looke upon things in passing , and they see no alteration for the present : they should consider , I , but what sentence is upon them ? These are as good as past , they will bee gone ere long , looke upon things in the world , see all things are passed . We are dead , our friends are dead , and the world is gone . Faith saith this , wee consider not this Eye , and so we are carried away with them : wee looke upon things passing , and there wee see little alteration . A man that lookes upon the shadow passing , hee cannot see it : but if hee come two or three houres after , hee shall see it past . Let us looke upon things as gone , though they bee not for the present gone , see them in the Eye of Faith , and that will make us consider them as passing away . Againe , wee are deceived hence in the passing of the things of this life , that wee compare them not with Eternitie . VVee thinke it a great matter to enioy things twenty or fortie yeares . VVhat is this point of time to eternitie ? Compare this short time here , of health and strength , of honour and place , and friends , what is this to Eternitie ? what desperate follie is it to venture the losse of Eternitie , for the enioying of these things ? Compare these things with world without end , and that will keepe us from being deceived , with these passing things : we are deceived , because wee laie them not in the ballance with things that are for ever . And then the third ground is wee are forgetfull , wee are not mindefull of our best condition , wee make not that use of our knowledge that wee might . When a Christian is all in passion , all in Ioy , all in feares , or in griefe : why , what is the matter at that time ? What thoughts hath hee of his Eternall estate , of the fading condition of these things ? he is forgetfull and mindelesse . And therefore let us labour oft to keepe our soules in a heavenly frame . And to draw to a conclusion , let us leame to value our selves above all things below : if we be Christians , as we al pro felse our selues to be , value our selves above all things below . It is a poorenesse of spirit for a Christian , for to over-ioy or to over-grieve for any thing that is worse than himselfe . Are not all things so that are here , if we be Christians indeed ? if were not Christians the very toads and serpents are better then blaspheming and filthy Creatures , that are opposers of Gods Ordinances , they are better than such wretches , as many among us , the Divell is almost as good as they such are next the Divell . The earth they treade on is better than they : but if a man have grace in him , all the world is inferiour to him . What weakenesse of spirit is it therefore , and emptinesse to bee put off with overmuch cause of griefe and forrow for any thing below , that is meaner than our selves , for any thing that is fading , when wee have a condition that is not subject to fade ? And therefore oft thinke of our dignitie in Christ ; thinke of this motive here ( Brethren ) thinke of that as well as of the fading condition here . If wee would weane our selves from these things , oft thinke of the eternall estate of a Christian , that our thoughts may runne upon that much : and then upon the fraile condition of all things below , that wee may be taken off from them ; for two things mortifie a man. The taking off of his affections from that they are set on , And to set them upon that that will fill them , and satisfie them to the full . If a man doe that , hee doth that that a mortified man should doe , that is in this world , passing to a better . To conclude all with this . All things here in this world are subordinate to a further end . And let us consider therefore that wee use them , as that wee loose not the maine , All the contentments of a Traveller , are subordinate to helpe him to his iourneyes end . If things come amisse in his Inne , will hee quarrell with Host , that hee hath not a soft bed ? Hee will thinke , I am going , I shall have better at home ; and these lead me homeward , so all things below are subordinate helpes to better : Shall wee make them the maine ? Shall wee make all things subordinate to them , as worldlings doe , subordinate Religion to worldly things , and make all things contrary ? They do not grieve as though they grieved not ; but they heare , as if they heard not . They receive the Sacrament , as if they received it not . They pray , as if they prayed not . They speake of Holy things , and do them , as if they did them not . All things in Religion , as if not , but for other things , they are drowned in them : This is the policie of Sathan , that labours to bring Religion to bee subordinate . So that if men can bee religious , and have the favour of such a one : If hee can be Religious and bee great in the world , hee will : but if Religion it selfe , and the standing for it hinder their aimes away with it , they will rather bee hollow , then stand for a good cause , because they have not learned to subordinate things to the maine end ; and the reason is , because they have not Grace and heavenly VVisedome to teach them in what place things should bee valued ; what is the maine , and what attends upon the maine , and therefore they take by-things for the maine , and the maine for the by . Indeed no man is wise , but a sound Christian , and hee is wise for his soule , and hee is wise for Eternitie . But what is this for the Sacrament ? To cut off other things , it is this . Are all things perishing food , such as we must leave , vaine and emptie things ? Will not this therefore make us seek the maine , the food that indures to everlasting life , and labour to bee in Christ more and more , labour to cherish Communion with Christ , that Everlasting Bond ? VVhat is the Sacrament , but the Food of our Soules , our Everlasting Manna , that will continue for ever , and make us continue for ever ? Christ , if we have him hee continues for ever , and hee makes us continue for ever too . And therefore considering that all things else are vaine . I beseech you let the consideration of that that hath beene spoken , bee as sowre herbes to make the Passeover , to make Christ relish the better . Oh! Are all things vaine , and shall I not labour to have my part in that that shall never die in him that is my Husband for ever , and my Lord for ever ? Shall I not labour to strengthen mine Interest in him that hath all good things in him ? What if all the earth should fayle ? If I have Communion with Christ I have all . If I marry Christ , I have all with him . All is my Ioynture , if I have Christ once , All things are yours , if you are Christs . If I have Christ what can I want , when I receive the Sacrament , having Communion with Christ ? Let this strengthen my desire to come to the Sacrament , in this that I have spoken : that all other things fayle , our communion with Christ is Everlasting . Therefore looke to that . Christ is the food of the soule : all other food the sweetnesse of it is gone within a quarter of an houre : The sweetnesse is gone presently , and the strength within a day or two , of all other food that wee take : but this food Christ , the food of the Soule . Christ offering himselfe unto death , and shedding out his bloud , and giving his bodie to bee crucified for us : This food feedes our soules to everlasting life . VVee cherish our Faith in the assurance of the favour of God to everlasting : the sweetnesse , the strength , and the comfort of this food indures for ever . And therefore considering that all other things are food that perisheth ; labour for that that will feed us to everlasting life . And then wee shall make a right use of the alteration and change of all things . A heathen man can say this Text , all ▪ that I have , set ( Brethren ) aside : a heathen man could tell you , The time is short , And the fashion of things passe away . Hee sees them , and thereupon could inferre the Negative part : therfore wee should not be worldly for the Negative part : by the light of Nature , a man that hath no Religion may bee sound in that , and therefore not to care much for earthly things , considering that wee must bee gone . A Heathen man could speake very sweetly this way , as Plutarch , and Seneca , and the rest : what fine speeches had they this way . Oh! but the Positive part , that is , when we see all things here are vaine and fading , to know what wee must cleave too , that is proper to religion to know Christ , & the good we have by Christ , when we have him ▪ we have al , he is the of our soules : these things are proper to Religion : and therefore let us arise from the consideration of the Vanitie of all things to the positive part , to interest our selves in that that is better then all things . Which if we have , we have all ; and then we shall make a right use of this . FINIS . A Table of the severall Heads contained in this Booke . WE must know Particulars in our journey to Heaven . pag. 2 1. Doctrine . A very good way to satisfie cases of Conscience in particular , is to have in our minde the maine . p. 3. Reason , why none but a sound Christian can carry himselfe moderatly in the things of this world p. 5. 2. Doctrine . Religion meddles with all matters . p. 6 Religion is a skill that fits a man for a further end . p. 7. Religion guides all to the maine . p. 7. Time is short . 13. The world is short . Our life is short . Opportunitie is short . Time uncertaine 14 Time irrecoverable p. 15. Time hath three maine parts . p. 17. Time past in ill , repent . ibid. Time present doe good . ibid , Time to come get into such an estate , as is not lyable to time . p. 18. Advice to youth , to age . p. 19. Neglect of time makes us worse than the Divell . p. 20. Marriage lawfull . p. 21. A liberty to marry p. 24. Who brought in a base esteeme of Marriage . p. 25. A danger in Marriage . p. 25. Those that have Wives to be as if they had none , how understood . p. 27. Bonds in Religion , above all bonds . p. 28. Weeping lawfull . p 30 For what wee are bound to weep . p. 31. Wee ought to grieve . p. 31. Danger in weeping overmuch for crosses . p. 32. God takes it vnkindely , when wee over-grieve for the losse of worldly comforts . ibid. Though our weeping be for sinne there must bee a moderation . p. 34 What to doe when we are tempted to overgrieve for any earthly thing . p. 35. Ioy lawfull . p. 36 Danger in over-joying . p. 37. Religion is seene , especially , in moderating the affections . p. 39. Many Christians intemperate in their griefe and joy , not having learned to schoole their affections . ib. Affections of Christians mixed . p. 41 A carnall man is in simples if merry , hee is mad . ibid. Grace tempers the Affections in a godly man. ibid. Buying is lawfull , and why . 42. Danger in buying . 43. Buy so as not to neglect the best possession . p. 44. Vsing the world lawfull . p. 46. Danger in using the word . p. 47 , What it is to abuse the world . p. 49 Labour to use it , as not abusing it . ibid. The world is a fashion or a shew . p. 51. Things of this life are a shew . p. 53 Things in Religion reall . p. 56 The world passeth away . 61 Reasons why it passeth away . 1. Because they were made of nothing . p. 63. 2. Because there is a sentence of mutabilitie passed on it . p. 64 Not to grieve for the losse of things below . p. 65 Learne to bee content with little . p. 66. Be moderate in desires . p. 67. Prouide for better things after all these things are gone . p. 68. The world to low for a Christians thoughts . p. 71. Why Christians are excessive in outward things , the grounds . p. 72. 1. They looke not on them as past . ibid. 2 They compare them not with Eternitie . p. 74. 3 They forget their better condition p. 74. Reason why men aime not at the maine . p. 79. Application to the Sacrament . p. 80. How wee ought to labour for things certaine , and not fading . p. 82. Perlegi hanc Concionem , dignamque iudico quae Typis mandetur . THO. WEEKES . R. P. Ep. Lond. Cap. Domest . Notes, typically marginal, from the original text Notes for div A12203-e190 We must know particulars in our journey to heaven . Doct 1. Looking to the maine helps particulars ▪ Doct. 2. Religion reacheth to other callings . Religion guides all to the maine . The five particular directions The time is short . 1. Of the World. 2 Of our life 2. Of opportunity 1. Time is short . 2 Time is uncertain . 3. It is irrecoverable . 1 : Repent the time past in ill . 2. For time present do good . 3. For time to come get into such a state as is not lyable to time . Advice to youth A memorandum to old age . Our neglect of time makes us worse than the Divel Marriage lawfull . 1 A liberty to marry . 2. Danger . Those that have wives to be as if they had none how to be understood . Bonds in Religion , above all other . Weeping lawfull Weeping excessive dangerous Excessive griefe argues want of trust in God. Moderation in griefe for sin . Ioy lawfull . Danger in Ioy. Religion in the affections chiefely Affections of Christians mixed . Buying lawfull . Danger in buying . Vsing the world lawfull . Danger in vsing the world . The world a shew . Vse Things of this life shewes . Things in religion , reall . It passeth away . 1 Reason , because they were made of nothing . 2. They are accursed . Rom. 8. Vse . Not to grieve for the losse of them . 2. Vse . To be content with little . 3. To be moderate in desires . 4. To provide for better things The world too low for a Christians thoughte . Why Christians are excessive in outward things . 1. They looke not upon them as past . 2. We compare not with eternitie . 3. We forget our better condition . Simile . The reason why men aime not at the maine . Application to the Sacrament