THE PILGRIMS PASS To the New JERUSALEM: OR, The serious CHRISTIAN his En­quiries after HEAVEN.

With his Contemplations on himself, reflecting on his Happiness by CREATION, Misery by SIN, Slavery by SATAN, and Redemption by CHRIST.

Together with Observations on the Vanity and Inconstancy of worldly Glory.

And Considerations on the Saint and Sinner, as to their disagreeing conditions and dispositions here, their various Entertainments of Death, and different Rewards after Death.

Relating to those four last and great things, of Death, Judgement, Hell, and Heaven.

Seasonable for these Times.

By M. R. Gent.

Phil. 3.14.

I press towards the mark, &c.

1 Cor. 9.24.

So run that ye may obtain.

London, Printed by R. W. for the Author, and are to be sold by John Andrews at the White Lion near Pye-Corner, and by William Lugger at the Sign of the Kings Head over against the Shire-Hall in the City of Hereford, 1659.

To all those that love the Peace of Zi­on, and welfare of Jerusalem, Grace and Peace be multiplied.

FRIENDS,

THe Life of a Christian is not onely Speculative but Active; (speculation and action (like the Soul and Body) attend each other in performing the Duties of Chri­stianity.) The most Wise God hath ordered and determined a set time for Man upon earth, to fit and prepare himself for an everlasting condition; how then are we all concern'd to redeem that short time we have allowed us, (which we know not how soon may be taken from us) to enter into a strict exa­mination of our wayes, knowing that one day all our thoughts, words, and actions (even our most [Page]retired and secret sins) shall be expo­sed to the view both of Men and Angels. O Time, one of the most glorious things that ever God made, how many blessed and glorious Spi­rits are now in Heaven for making a right use of thee? And how ma­ny damned Ghosts are now in Hell for abusing thee, who would now give a thousand worlds (had they so many to dispose of) for to have that opportunity we now enjoy, to improve thee? For mine own part I am but a yong Man, who came in­to the world but as yesterday, & ere to morrow (for ought I know) may be taken hence: For how many dayes are alloted me upon Earth, none but the Ancient of days know; wherefore during my continuance in this Tabernacle, I desire to walk circumspectly, that when my Lord shall come to call me to a reckon­ing, I may (like a good steward) be found faithful of the charge com­mitted [Page]to me. You know his doom, that hid his Talent in a Napkin.

It was in this consideration that I did now put Pen to Paper, and raised my contemplations above the things of this world, to those of a better, in order to the gaining and attaining a right and title to that glorious, undefiled, and un­fading Inheritance, purchaste for Believers in the highest Heavens.

Let not any taxe me of Ambiti­on for exposing my Lines to Pub­like view, and my self to open Censure; 'Twas not to get me a Name, but to further the weak Christian in his approaches to­wards Heaven. Neither let any contemn the Work of this Author, for the Author of this Work; but remember that God can by weal means perform great matters. Ra­vens (those unclean Birds by the Law) were Caterers to Elijah in his [Page]extremity at the Brook Cherith, brought him bread and meat to su­stain him, he neither scorn'd those strange kinde of Purveyors, or the Viands which they brought, but admired the hand that sent it. The Gifts and Graces of Gods Spirit are not to be slighted where ever found; I speak not this by way of Ostentation, but with a desire that my Readers would judiciously read, ere they rashly censure; and instead of carping at my failings, correct their own; that Love, which co­vers a multitude of faults, may cast the favourablest construction on mine. 'Tis Charity to judge well of others, and Piety to look well to our selves. If any thing of worth appear in me more then in the mean­est person upon earth, attribute it to him who is the giver of every good and perfect gift. What have we that we have not received.

And let me further request you, [Page]that after the clashing of Armor, thunderings of Canons, sound of Drums, and the alarm of Trumpets, you would (in this your day) en­quire after your everlasting Peace, and contest no longer about Nice­ties, Circumstances, and Shadows (not worth contending for) but for that one thing necessary, which will reward your labours with no less then a Crown.

Our present division is a sad Omen of our future miseries, and our [...]y unity would abundantly faciliate our desired felicity: I wish we did all practise what we all pro­fess, Faith and Love; we should all procure what we all desire, Truth and Peace: were we all uni­ted in the Tri-une-God, we should not be thus divided one from an­other. The Lord in his good time compose all our Differences, that Malice, Errour, and Debate may re­turn to the cursed Womb, whence [Page]they deriv'd; and all our Strife may end in this, to excel each other in the power of Godliness, and Chri­stian Love.

For my Conclusion, let me re­quest you to vouchsafe a serious perusal of this small Manual, and the Lord make it (in some measure) beneficial to you, (for next the Glory of God, your good is chief­ly aimed at by the Author.) And if this finde civil entetainment, I shall (if God prolong my life, to finish what I have begun) present you with something else. In the mean time accept this, as the earnest of his Love, who subscribes him­self

Your Servant in our Immanuel, M. R.

The Contents of the fol­lowing Book.

  • 1. ABrahams Profession, and the Pilgrims Condition; Or, the inquiring Sojourner Directed. A Medi­tation on Gen. 23.4.
  • 2. The Young Mans Monitor, and Olds Mans Admonisher. A Meditati­on on Eccles. 12.1.
  • 3. Sin the cause of Sorrow, and Death the effect of Sin. A Medita­tion on 2 Sam. 24.14.
  • 4. Balaam's happy Wish, and un­happy End. A Meditation on Numb. 23.10.
  • 5. The meritorious Ransom; or, the unparalleld Sufferings of the Son of God, for the sons of Men. A Medi­tation on 1 Tim. 1.15.
  • [Page]6. Observations on the Vanity and Inconstancy of worldly Glory.
  • 7. Considerations on the Saint and Sinner, as to their disagreeing condi­tions and dispositions here, their va­rious entertainments of Death, and different Rewards after Death, reflect­ing on the Temporizing Professor; il­lustrated and interlaced with the Hi­storical Examples of Dying men.
  • 8. Godliness bearing its Rewards with it, both here and here after; and Sins pursuit of the Sinner to the other world. Of the last Judgement, and those succeding Events that ensue thereupon. A Meditation on 1 Tim. 4.8.

To his Judicious Friend, the Author.

TO praise thy Work I need not (though Divine)
It is enough I tell the world, 'twas thine.
Good Wine needs not a Bash, the more I look,
The more I love, the more I like thy Book.
So grave, so wise in Youth, Nature did place.
An August in thy Pen, May in thy Face.
Even Momus must confess, 'tis seldom seen,
The Fruit so sweet, so ripe, the Tree so green.
Many commit a Rape upon the Press,
And on their Readers patience do no less:
This Tract of thine, since Pamphlets so abound,
Is like a Jewel in a Dunghill found.
Who goes about thy Work for to commend,
Knows not where to begin, or where to end.
As for my part, (dear Friend) I cannot tell,
Whether Language, Modesty, or Wit excel.
Go on and prosper still, when time shall shed
Her silver Hairs upon thy aged Head;
Furrowing thy Face with wrinkles, we may say,
In Years, but not in Wit, thou art grown gray.
A. L. Esq

To his Ingenious Friend, the Author.

IF when our Corps in silent Tombs do rest,
Our Souls of other Bodies are possest,
As old Pythagoras did once suppose;
Thy Breast (my Friend) containeth one of those
That, heretofore, was truly thought to be
An Atlas to support Divinity.
Like Aarons budding Rod, thy youth appears,
Bringing forth Almonds in a Spring of years.
This Paradox may strike a Momus mute,
Thy Work's accutely grave, gravely accute:
Thy Phrase not circumflex, each golden Line,
Speaks thee both Rhetorician and Divine.
Let not the Reader think the Work less rare,
Because he sees the Authors Chin is bare;
He wants a Beard 'tis true, what though he do?
The God of Wit, Apollo, doth so to.
Be not discourag'd Friend, who ever heard
A Goat was honour'd for his reverend Beard.
Thy blooming Youth doth much advance thy praise,
Though thy Chin's bare, we'l cover it with Bayes.
R. W.

To his Friend, the Author.

WHat, shall I write, or shall I silent be,
This makes me blush, and that ingrate to thee.
'Tis true, as yet, I ne're made any use
Of Helicon Parnassus, or a Muse.
Yet Ile adventure, though my Verses prove
Their Master ignorant, they'l shew his love.
I care not though the snarling Critick know it,
I am a faithful Friend, although no Poet:
I cannot flatter, yet can truly say,
I have seen a Work far worse from one more gray,
Great are our expectations, Friend, of thee;
If this thy Spring, what will thy Harvest be?
Go on my Friend, and let thy fluent Quill
Render thee more admir'd, more famous still.
Whilst we poor wandring Pilgrims to thee come,
To be directed to our lasting Home.
A. H.

The Author to his Book.

TO seek the wandring Pilgrim, thou must go
Poor little Book, thy fate will have it so.
I pitty thee, for this censorious Age
Will cause thee have a tedious Pilgrimage.
There's some will think thee rash, others will spy
In thee a smack of singularity.
This laughs, and that derides, another scorns;
A wilderness is not without its thorns.
Such is the World, those that will please the times,
Write foolish Pamphlets, or lascivious Rhimes.
Thy Subejct is Divine, thy Errand is
To guide th' enquiring Sojourner to Bliss.
Thy habit's poor and mean, what then, we see
That painted Windows less transparent be.
Thy state, of gorgeous Robe, will not allow,
The Pilgrim's cloath'd in gray, and so must thou.
The Staff thou hast to lean upon must be
The ingenious Readers Candid courtesie.
Then go, if thy success be not too bad,
Ile send thee forth, e're long, far better clad.

THe Courteous Reader may be pleas'd to take notice, that by reason of the Authours ab­sence from the Press, (and the huddling up in such haste the Composure, in that he was forc't to write as fast as the Press went) there are seve­ral Faults committed, as the wrong placing of Pa­renthesis, Colons, Full-stops, &c. here a word too much, and there a word too little, which the sense will bring in, and I hope thy Candour pass by. But one notorius fault there is, which I thought good to advise thee of, and 'tis in the very face of the Book. In the very beginning of the first Discourse (viz. of Abrahams Profession, and the Pilgrims Condition, page 1.) there is so much left out, that without its supply I might seem to infringe upon the borders of Non-sense, altoge­ther it must run thus:

This Book of Genesis (the first that stands on Sacred Record) contains in it the various and re­markable passages of Gods Providence towards the sons of men. The first twelve Chapters presents us, &c. Thus craving thy pardon for this and all other Faults in this Book, I commend it to thy perusal, and thee to Gods protection, Vale.

Abrahams Profession, AND THE Pilgrims Condition: OR, The inquiring Sojourner directed.
A Meditation on Gen. 23.4.

‘I am a Stranger and a Sojourner among you.’

THis Book of Genesis, the first twelve Chapters presents us with the History of the Worlds Creation, the fall of Adam, the desolation of the Sons of Adam by a de­luge, the replanting a new World, and the confusion of Languages. From the twelfth Chapter to the five and twentieth, you have the History of the Patriarch Abra­ham, whose many trials and troubles (so [Page 2]chearfully underwent, and so patiently indured for God) doth sufficiently de­monstrate his zeal and proclaims his praises to succeeding generations (as a worthy president for after ages.) We first finde that he was the Son of Terah, and what Terah was, and where he lived, is soon found, and as easily determined. Te­rah was a stranger to the true God, and a server of strange Gods, (Idols and no Gods) Gods made with hands, even the Gods of the Nations, and he lived on the other side of Jordan, where Abrahams God was neither worshipt nor known: Abraham the son of such a Father, of such an Idolatrous Family, and Nation, is sum­moned by be most high God (as yet unknown to Abraham) to leave his Coun­try, kindred, and Fathers house, to go into a Land that he would shew him. This was a strange kinde of injunction, what? to leave his Fathers house, his near rela­tions, and his dear countrey, to wait upon the commands of a God, whom neither himself or his Father ever knew, to go in­to a voluntary exile, he knew not whi­ther (and for he knew not what!) Ʋlis­ses thought it his greatest misery to be [Page 3]banisht his native soil, and thought all airs odious but that in which he first breath­ed. The Persians were better pleased with beholding the smoak of their own chimneys then with the greatest honours of forreign Countreys; yet Abraham readily forsakes all for God, and chear­fully attends his commands, (though he knew neither the aim or end of his Jour­ney;) he stood not to dispute the case with God, but conform'd himself to the will of God, and steered his course by the Card of his directions; so to the Land of Canaan (in the course of his obedience) at last he comes; (that Land flowing with Milk and Honey, (after for his faith­fulness) was the inheritance of his seed.) From thence he passes into Egypt, and no sooner is he arived there, but his Wives beauty occasions his discontent; the King of Egypt takes her from him: she is no sooner restored him, but forth of Egypt he goes, and now another mis­chance befalls him. The increase of his Flocks occasion a difference 'twixt him­felf and his kinsman Lot, (or rather 'twixt their Herdsmen) but having wise­ly and happily made up this breach, and [Page 4] Lot no sooner settled in the fertile plains of Sodom, but is taken prisoner by the Kings of Elam, Shinar, Ellasar, and Ti­dal King of Nations. And now Abraham is as much perplext about his Cosins Res­cue, as he was before in composing the difference, 'twixt their Herdsmen: well having waded through this difficulty also, and though a rich man, and now at peace, something is yet wanting to crown his wealth; his Wife Sarah (though fair) is barren, and he thinks God deals very hardly with him in denying him a Son to possess that after him, which by Gods providence and his own dilligence he had brought together. At last (in part to gratifie his desires) God gives him a Son, but such a one as the Jews define him, a Son and no Son, an Ishmael not an Isaac; not the promised Son, not he in whom all the Nations of the World should be blessed. At last he hath an Isaac, but that he might not want a continual sup­ply of crosses to try his faith, and exer­cise his patience, his Son Isaac (so long promised, and with such longing expecta­tion desired) must die, and a violent and cruel death must put a period to his new [Page 5]life: to the further aggravation of the cir­cumstances, Abrahams hands must exe­cute him and shew himself not a Father but a Murderer; and no sooner had God prepared a Ram for Isaacs rescue, but Abraham must banish Hagar and his Son Ishmael; and no sooner is this over, and the tears wipt from his eyes, but behold a greater mischance (like Jobs messen­gers) comes in the neck of it; his belo­ved Sarah dyes in Hebron, in the land of Canaan, in the hundred and twenty se­venth year of her age, whereupon Abra­ham with his heart full of grief, and his eyes full of tears, makes his Apology to the Sons of Heth, for a burying-place for Sarah; and that he might the better speed in this his so reasonable and seasonable request, he suits his expressions in the garb of the Text; I am a stranger and a sojourner among you; Give me a possession of a burying-place, that I may bury my dead out of my sight.

I could take this Scripture by the four corners (like that sheet that was let down to Saint Peter) and present you with a four-fold discourse, of Death, of Tears, of Pilgrimage, and the Grave: first [Page 6]of death, and Sarah dyed. Secondly, of tears, and Abraham wept for Sarah. Third­ly, of Pilgrimage, here's Abraham un­folding his condition. Fourthly, of the Grave, here is Abraham purchasing a Grave for Sarah, which is the Pilgrims Mansion, or the house of Death: but I shall single out one of these, and onely keep to that, viz. Abrahams Profession, as being most sutable to my condition, and all of yours, (the Readers) I am a stran­ger and a Sojourner among you. But was this language for Abraham when treat­ing with Hittites for Sarahs Grave, to discourse of his own mortality, or what is this his profession of his own condition to the obtaining his request of them? had it not been more proper for him to have set forth himself in the equipage of a Prince, then in so low a form, as that of a Pilgrim, as being most sutable for so great a person. Mean men seldome crave when they have money in their hands to buy; and great men are apt to command: how comes it then to pass that so eminent a person as Abraham shrouds himself under so low a stile as that of a Sojourner?

Is not this that Abraham that was the son of Terah, the brother of Nahor, the Father of the faithful, and the friend of God; that was famous for many excel­lent graces that shined in him? he was famons for his Faith, famous for his Hope, and famous for his Charity.

First, he was famous for his Faith, in obeying the Commands of a God, then strange to him, and leaving his Fathers house to wander in a strange Land, and expose himself to all the hazards and hardships, as usually attend such Jour­neys; and to go so far out of his own knowledge to a Country unknown both to himself and his Fathers. Again, he was famous for his Faith, in not mistrusting Gods omnipotency, in that he did sted­fastly believe that God was able to quick­en Sarahs dead Womb, to bring him a Son in his old age; and when God sent him that Son, (so long desired, expected, and prayed for, to be the hope of Nati­ons, out of whose Loins (according to the flesh) the Saviour of the World was to proceed;) and when God commanded him to take this Son, (Abrahams Joy and Sarahs Jewel, conceived beyond Na­ture, and born to do great things) and [Page 8]with his own hands to butcher him. Here was the tryal of Abrahams Faith, and an injunction above the grant of nature, had it been but an ordinary private person, whose birth had not been attended withso many remarkable Promises and Prophe­cies, yet even in this, to one that had both Promises and Prophecies of future happi­ness, Abrahams obedience eccho's to Gods Commands, though 'twere to frustrate and make void those former predictions: Abraham was confident that if God should take this from him, he was able to raise him another out of his ashes. Po­sterity may adinire his faithfulness, but not parallel it.

Secondly he was famous for his Hope, in that he was assuredly confident that not one Word from God should fall to the ground unaccomplisht, but that he would make good all those gracions promises he had made; that he should be Lord of that famous and flourishing Countrey the Land of Canaan, and that his seed should possess it; and that in them should all the Nations of the world be blessed.

Thirdly, famous for his Charity; first, to his servants in general: I know (saith God) that Abraham will instruct his ser­vants [Page 9]&c. Famous for his love to one, in that he intented to make him Heir of his house; famous for his love to Hagar, in that he parted not with her without tears, though he had Gods approbation for her banishment: famous for his love to his Nephew Lot, in that he would not admit of any discord 'twixt their herds­men, and hazarded his life to rescue him out of the hands of those Triumphant Kings that took him captive: famous for his love to his Son Ishmael, in praying so cordially for him; Oh that Ishmael might live in thy sight: famous for his love to his Sons by Keturah, in giving them their portions when he sent them away: famous for his love to his Son Isaac, in making him Heir of all his wealth: Lastly, famous for his love to his Wife Sarah, (for his respect to her living, and that living affection to her me­mory which out-lived her) as appears by the Religious care he had to purchase her a Grave, (in that Countrey which their posterity were after to be Lords of) which as he would not without cost, so he could not treat of it without tears. Then A­braham stood up from before his dead, (where he had been weeping) and re­quested [Page 10]the Sons of Heth to sell him a bu­rying place, that he might bury his dead out of his sight: he was famous for his uprightness, in that he would not take to the value of a shoe-latchet from those heathen Kings whose persons, and all they had, were at his disposal, as the spoil of war: Famous for his near and dear Com­munion with God, in that he talkt fa­miliarly with him as a man with his friend. (In a word) he was a man so fa­mous, that before him the world had not his fellow, nor hath it since scarce pro­duc't his parallel; yet in courting the Sons of Heth, he sets forth himself in no other language then this, I am a stranger and a sojourner among you.

Hence we are to observe, that here the best of men are but Pilgrims; the truth of which the Scriptures doth abundantly confirme: witness old Jacob, who being brought into King Pharaohs presence, makes an ingenious confession; Few and evil have been the dayes of thy servants Pilgrimage, and have not attained to the dayes of my Fathers in their Pilgrimage; (so his Fathers were Pilgrims as well as he.) Job cries out that his dayes are swifter then the swiftest creatures; either [Page 11]in the Earth, Air, or Sea, then an Eagle, Poste, or ship; and tells us, that man that is born of a woman is of few dayes, and full of trouble. A life no less short then painful, short enough, for 'tis measured out not by weeks, moneths, or years, but dayes, and miserable too; for 'tis as na­tural for frail mortalls to be sufferers, as for sparks to fly upwards. And David being ready to take his last farewel of this world, saith, I go the way of all the earth; intimating that all men, as well as he, were to pass through the gates of death; expressing the condition of his Fathers to be nothing different from his; I am a stranger and a sojourner with thee, as all my Fathers were. Isaiah proclaims all flesh to be grass, and their glory as fading, as the flower of the field: and this great Patriarck in the text, I am a stranger and a sojourner among you.

Hence we may further observe that the Saints of God in all ages (being through­ly possest of their own mortality) have ever entertained the meanest thoughts of themselves: Abraham stiles himself dust and ashes; Jacob tearms himself, less then the least of Gods blessings; David, a worm and no man; and the Son of [Page 12] David expresseth himself low enough, or beneath himself, (as some think, for ma­ny in these dayes deride and scorn the title) I the preacher was King in Jeru­salem. Isaiah, a man of polluted lips. Jer. a child. And the great Doctor of the Gentiles, the least of the Apostles.

How hard a lesson is this to learn, Hu­mility is a grace contrary to most mens humors, out of fashion, or at least re­quest in these times; for now most men offer that violence to modesty, as to make their tongues the trumpets of their own praises, (though they have none to brag of.) He is no body that cannot set forth himself without anothers help, and on oc­casion smooth up others too with titles above their deservings. When King Jo­siah past by the Grave of that Old Pro­phet, he demanded what Inscription that was; and may not we be as well startled at the inscribing and attributing high titles to popular greatness (beyond the lines, either of civility to tender, or hu­mility to accept) which argues the givers folly, and the receivers pride. Young Elihu was of a better minde, he would not give high titles to any, lest his ma­ker in fury should snatch him away. Job 32.22.

Thus having shewed what we are; (that we are all strangers and sojourners up­on earth) I now come to shew what we are to do, and in order to the making our Pilgrimage happy, and safely to arive at the blessed home, as will make those eternally so that reach it; be pleased to take notice of these five directions,

  • First, to be mindeful of your home.
  • Secondly, choose the best guides.
  • Thirdly, set out betimes and hold out to the end.
  • Fourthly, sort your selves with the best company.
  • Lastly, I advise you as Joseph did his Brethren:

Take heed that ye fall not out by the way.

To the first. Travellers use not to stand gazing or loitering on the way, or to be drawn aside to behold Novelties; they rise up early and come to their Inne late, and travel hard to get home-wards; nor are they satisfied till they reach it. And shall not we that are Christians (up­on a better account) be as mindeful of our home; it being such a home that as far transcends the stateliest habitation here, as the highest Heavens doth the low­est [Page 14]earth; such a home as the quickest and sharpest eye would be dazied with be­holding but a Glimpse of its glory, and the eloquentest tongue or pen (that ever was) comes infinitely short to describe it. The great Apostle (who had once a view of that glory) comes something near in de­scribing it, (but 'tis in the negative, what 'tis not, not what 'tis:) for (saith he) Eye hath seen, nor ear heard, or the capacity of man apprehend the splendor of it. 'Tis such a home as all the Patriarchs, Pro­phets and Saints of God in all ages have left all to enquire after. This was the City to come, which they had ever in their eye, and wandred about in Sheeps-skins and Goat-skins, destitute, afflicted, and tormented to finde out. 'Tis such a home where you shall never be troubled with any loathed society, and your be­loved company, shall never be taken from you. No strugling of enemies there; no David and Ishbesheth to contend for one Crown; for none but Conquerors; all heads shall be adorn'd with Crowns of glory, such as never incircled the Temples of any earthly Monarch. 'Tis such a home where Satan, nor any of his instruments shall be ever able to mo­lest; [Page 15]no siding or taking of parts there; no Schisms or Divisions; no room for Make-bates there: What should such Salamanders do in Heaven? there's a fit­ter place prepared for such hot spirits, (and 'twere well for them if one heat would extinguish another) for fire and brimstone must be the portion of their cup. This place is onely for friends to dwell together in unity, and none admit­ted here, but those that live in peace; here must be no spirit of Contradiction, no dissenting Brethren, no Non-confor­mists there, but an unanimous conformity in all; because that here is the God of Peace, and the Peace of God which pas­seth all understanding. 'Tis such a home, where you shall forthwith behold and en­joy the glorious beatifical Vision, and be eternally unriddling that Mystery which Mortality could never reach to, nor Reason apprehend, the Tri-une-God, the Trinity in Unity, and Unity in Trinity. There you shall see the Lamb with his train of Attendants, Cherubims, Sera­phims, Principalities, Powers, Thrones, Do­minions, Archangels, and Angels, Patri­archs, Prophets, Apostles, Martyrs, and Confessours, crying, Holy, holy, holy Lord [Page 16]God of Sabbath: And there shall those good Angels which were your Guardians upon earth, be your everlasting Compa­nions in Heaven. (In a word) 'tis such a home where you shall be made perfect­ly happy; Time shall not rust or dimi­nish your glory, nor adversity with her frowns, ever approach near those Man­sions; for you shall be ever in the Sun­shine of Gods favour, and your happi­ness as everlasting as his that made it.

Oh! did we but all consider the short­ness of the sweetest pleasure here, in com­parison of those endless and eternal joyes that the Saints shall there partake of, and the shortness and smallness of the longest and greatest misery or torture that can be endured here, to the Worm that never dyes, to the fire that is never quencht, to those everlasting torments that shall in full viols be poured upon the wicked in Hell for ever; we should think less of this world, and more to be happy in a better. And this brings me from the first particular observable, to the second. From being mindful of our home, to our choice of Guides to con­duct us thither.

Choose the best guides.

These guides are in the Old Testa­ment called Seers, in the New Overseers; and these are they whom God hath ap­pointed to lead us the way to that home, to which many Saints are already gone in Soul, and many more shall in Gods due time arive, and be fully glorified both in soul and body. These Seers or Overseers are those that open the Scriptures, and make plain the way of the Lord, and cause his paths to be known to the sons of men; they are also (for their dignity) term'd Ambassadors of Christ. Christs Stewards, Publishers of glad Tidings, proclaimers of Salvation, Fellow-work­ers together with Christ, and Ministers of the Gospel. These God hath set up as lights, that by their soundness of Do­ctrine and Integrity of life, many Souls may be recalled from darkness unto his marvellous light: they are Cities set up­on a Hill for men to see, and Candles lighted upon candlesticks to light the Traveller the way; and these (by their eminency) are (or at least ought to be) Men of excellent qualifications, and rare endowments; (Angelicall persons, men made up of Heaven) and if we take such [Page 18]for our guides: we need not fear crook­ed paths, but may be confident of our way. But because all is not Gold that gli­sters, nor all such as they seem, it behoves us to be very cautious in the choise of our guides; for if the blinde lead the blinde, whither will they go? The way to Hell is broad and easily found, 'tis a pleasant way beset with Roses, able to intice the foolish Traveller, who is ignorant that it leads to death. And on the contrary, the way to heaven seems to flesh and blood very uncomfortable; a narrow sharp, steep, and unpleasant way, very intricate, long, tedious troublesome and hard to finde; in which many a passenger hath stumbled, and many a blinde guide lost his way. But that we may be warned by others harms, and reach that which they fell short of; let's bear with the sharpness of the way, and be incouraged by the happiness of the end. The advice of a late ingenuous Author, to this pur­pose, is worthy your observation. Regard not (saith he) how difficult the passage is, but whither it tends; nor how delicate the journey is, but where it ends. If it be easie, suspect, it if hard, endure it. He that [Page 19]cannot excuse a bad way, accuseh this own sloth; and he that sticks in a bad passage, can never attain a good journeyes end. It cannot be denyed, but that many a passen­ger hath suffered by bad guides, such as have let them go out of their way, and made them believe the pleasantest way was the best; and the poor Traveller not sensi­ble of the mistake, till it hath been too late to talk of returning. But of such we are cautioned to beware; and though they speak never so smoothly, This is the way walk in it, we are to turn our deaf ear to erring Charms of such blinde guides and witless Councellours. And this brings me from the second particular observable, to the third; from the choice of our guides, to our haste in setting out, and perseve­rance in our course.

Set out betimes, and hold out to the end.

As this Exhortation is two-fold, so shall be my discourse upon it. I shall in the first place apply my self to young men, who (like my self) are but newly risen, or scarce set out. And in the next, humbly address my self to aged persons, who are (or at least ought to be) near their journeys end.

And first to young men, let me request [Page 20]you to make God and Heaven the con­stant objects of your thoughts; the one of your fear, the other of your love; so walk that ye displease not the one, and ye need not fear the attaining of the other. Are you setting out, lose no time, remember that many have squandred away the morning, and have not reacht their journeyes end ere night; and with those foolish Virgins for their tardiness, have been excommunicated that place of repose, where the early Traveller safely and in good time ariv'd. An hour in the morning (you know) is worth two at night; and God is better pleased with young Zeal then decreped Holiness. Josi­ahs forwardness makes him renown'd to posterity, and young Timothy's Piety eter­nizes his name to future generations. Are you on your way, persevere in your Chri­stian course, and think upon the end whilst ye are at the beginnings (and even now upon the race, have an eye to the recompence) so shall the splendid glory of the one faciliate the irksome tedious­ness of the other. Every true Christian (saith a learned writer) is a Traveller: His life, his walk; Christ his way, and [Page 21]Heaven his home: his walk painful, his way perfect, his home pleasing. Let's not therefore loiter, lest we come short of home; nor wander, lest we come wide of home; but be content to travel hard, and to be sure to walk aright, so shall our safe way find its end at home, and our painful walk, make our home welcome. We are all concerned to make our best use of time, lest (too late) we lament the abuse of it; yesterday cannot be recalled, to morrow cannot be assured, to day therefore is onely ours, which if we slight, we lose; which lost, is lost for ever. Young men, remember this, I mean you, whose bodies are strong and healthful, not beset with any sickness or besieg'd with any diseases, nor loaded with those common infirmities incident to old age; consider that you know not how short your time is, your Sun (for any thing you know, may go down in the morning, and your night may fall ere noon. Therefore be early up, and earnest on your way to­wards home; that if death shall snatch you away in a moment, it may be, onely to waft you to happiness, whilst ye are in­quiring after it. David rose up early in [Page 22]the morning and was earnest in his in­quiries after this Jerusalem, he long'd af­ter it, panted for it, and perpetually did he (during his tedious Pilgrimage in Me­sech) lift up his hands, with his soul to­wards it. The Father of the Faithful rose up early too, and did chearfully set out and held out to the end, as all those must do that hope to reach his bosom. Ile now leave the young man on his march, and after a good beginning expect a Perseve­rance in well doing, and a happy conclusi­on: And now come and direct my speech to the Ancients, even to you whose de­creped bodies, signifie your night at hand, when you shall lie down in the dust, and rest in oblivion, till the last Trumpet shall summon you before that dreadful tribu­nal Let me humbly request you now to be inquisitive after the other world; have you trifled away the morning of your day, and all this while not put one foot forward on your journey for Heaven. Let me acquaint you, that it may not now be too late, if you defer no longer; remember, there were some called at the third hour, as well as at the first; and la­bourors entertained in the evening that [Page 23]were rewarded with those that came in the morning. Are you on your way, go chearfully along, and you may yet finish the work of the day ere the approaches of the night; wherefore be not weary of well doing, but remember that the end crowns the work; and he onely the gainer who endures to the end. How many have set out betimes and made a promising beginning, that have fainted on their jour­ney, and fallen short of Heaven; that which hath a diadem in the end, may well admit some bitterness in the beginning. Let therefore the worth of the reward promp you in your greatest difficulties to undergo all with patience; who would not do much for such a crown, and what will not some do for a worse?

In Races, all press towards the mark, but the foremost onely wins the prize. Not so here; here's a reward for every one that deserves it, a prize for more then the foremost; not onely he that runs swift­est and is soonest there, but every one that runs well (though he comes behinde) shall have something. My advice to you is, that you would so prepare your selves in the evening of your day, for the ap­proaches [Page 24]of your night, that all things being ready for a change, you may court death to convey you from the work to the reward. And it may not unfitly be said of you, as of that glorious courser of Heaven, The Sun knoweth his going down: and your setting here, may but make you rebound to shine more glorious in a high­er Sphere. And this brings me from the third particular observable, to the fourth; from our haste in setting out and perse­verance in our walk, to the choice of our Comrades to accompany us in our jour­ney.

Sort your selves with the best company.

Remember thou art a Kings Son, (said Mindemus to his Pupil) so say I to thee, Christian Reader, thou art son to a great­er King then Mindemus was, and wilt thou undervaluethy self with base com­pany? shall one so nearly allyed to the Prince of Light, be a companion for a brat of darkness; an heir of Heaven, for a firebrand of Hell; the son of a King, for the slave of a Devil. It may be guest by the company we keep to whom we be­long, for birds of a feather will flock to­gether (sayes our comon Proverb) 'Tis [Page 25]most certain that nothing of good can be gained by bad company; and to shun the workers of evil, is the way to decline an evil work for we are apt to be drawn; more by example then precept, and to intimate those we have most converse with (be it to good or evil;) better there­fore to have no company at all, then not have good. I had rather go to Heaven alone, then to Hell with company. How then are we all concern'd to make choice of such religious consorts, as by their Heaven-like conversations may draw us to a trade of godliness, such as may be thought fit (by the most wise God) to be both our companions upon earth, and with us to be admitted Denizons of Hea­ven. To keep company with our betters, is the way to improve our selves; for as a late Author wittily observes, that to be best in the company, is the way to grow worse; and the best means to grow bet­ter, is to be the worst there. If therefore you have chosen such, endear your selves each to other; for there's no such friend to a tedious journey as a good compani­on; and let your souls be (as it were) linkt in the bonds of true friendship, that [Page 24] [...] [Page 25] [...] [Page 26]as David and Jonathan, ye may be lovely in your lives and in your deaths may not be divided. And like the same David ye may bid defiance to the works and workers of iniquity, with a depart from me ye wicked; so shall ye clearly quit your selves from the number of those that shall at the last day be terrified with that direful excom­munication of the great judge. Depart from me, for I know you not. And this brings me from the fourth particular observable, to the fifth; from the choice of our company, to our deportment in our journey.

Take heed that ye fall not out by the way.

For brethren and fellow so journers to disagree is against the rules both of Piety and Policy; small harmony nor delight in that journey where Travellers do jangle. When two Israelites fell at variance, Mo­ses a spectator of the discord, useth no other arguments of perswasion to com­pose and appease the difference, then this. Sirs, ye are Brethren; intimating that 'twas not for brethren to wrong one another. The Father of the Faithful how tender was he in preserving friendship with his Nephew Lot. Let there be no strife be­twixt [Page 27]me and thee, for we be brethren. What manner of men were those whom ye slew at Tabor (said Gideon to Zeba and Zalmunna) Oh! they were my bre­thren. Oh! had you favoured them, I should have spared you. For my Brethren and Com­panions sake, (saith David) I will wish thee prosperity. 'Tis for enemies to fall out, not for such near and dear allyes to disagree; they must hold together, live together, and walk together in love, as being related in an higher and nobler sense then that of Nature; being fellows of one family, Sons of one Father, Children of one Mother, Stones of one Building, Branches of one Vine, Sheep of one Fold, Members of one Body, and Professors of one Truth, Made by one God, Redeemed by one Jesus, and Sanctified by one Holy Ghost: one would think these tyes enough to debar division from among such friends. Esops bundle of Cudgels in the Fable are very remark­able; whilst they were all fast bound up with a band, they were secure either from cracking or bending, but when once divi­ded by one and one, easily snapt asunder. Whilst we are all under the bond of peace, we are secured by Gods protecti­on; [Page 28]but when once divided, at the Devils mercy. Whilst we hold together, we need not fear treating an enemy in the Gate, but when once broke asunder with distra­ctions, a prey to them that hate us. Re­member that Joah and Abishai's united strengh, put the Syrians and Ammonites to flight; consider that ye have enemies enow abroad, ye need not seek any so near home. Make not those the objects of your malice that should be the bul­warks of your defence against the impetu­ous storms and batteries of an insnaring world, a bewitching flesh, and an envious Devil, &c. Know that there's unity a­mongst wicked men (for they hold toge­ther against the Righteous.) Simeon and Levi are Brethren in evil, and shall we be at odds? Nothing can be done well that's not done in unity; that's not well done (that's done through discension.) The Apostle tells us, That love is the fulfilling of the Law; how then can the Law be fulfilled without love. Those blessed An­gells who wellcomed the new Born Sa­viour into the world with a Song, did in a short sentence express both Tables. They sang, Glory to God on High, Good [Page 29]will to men. (Peace on earth makes joy in Heaven) and those that will not em­brace peace on earth, shall have nothing to do with the God of peace, or the peace of God in Heaven. You know what our Saviour said to his Disciples, By this shall men know ye have an interest in me, if ye love one another. If ever therefore ye expect to end in peace, or have peace in the end, be peaceable in your Pilgrimage, so shall ye in good time arive at your journeyes end, and be no longer strangers abroad, but Kings at home.

The Young mans Monitor, AND Old Mans Admonisher.
A Meditation on Eccles. 12.1.

THis golden Book of Ecclesiastes was pen'd by the wisest King upon his repentance; and may be fitly stil'd, King Solomons Recantation, which he wrote after he rose from that fall occasioned through his inordinate love of strange wo­men; and after he had with all his Wis­dom found out the true Natures of all things here below; then this wisest of Kings wrote this Book, in the Front whereof he gives a briefe, but full description of all the Glory and Plea­sures of this world: Vanity of vanities (saith the Preacher) all is vanity, Saith the Preacher; (something must be said to that) Solomon the son of David, the rich­est, wisest, and mightiest Monarch (that [Page 31]then reign'd) vouchsafes to take upon him the title of Preacher; though the Preacher in these dayes must not think much of the worst of titles, (but no more of that.)

Solomon having thus truly weighed all the pomps and greatness of this world in the balance of his understanding, and finding them too light to give satisfaction to the enjoyers thereof, in the end of this Book he gives a heavenly Exhortation, tending to the attainment of that true fe­licity, as will make those eternally happy that reach it. Fear God and keep his Com­mandments, for this is the whole duty of man. And for our better direction to keep Gods Commandments, this last Cha­pter is usher'd in, with a most excellent, wholesome, and seasonable Exhortation; Remember now thy Creator in the dayes of thy youth.

Before I proceed further, here must one Objection be remov'd. Some may perhaps question the Preacher, why he did not as well say, Remember thy Crea­tor in thy old age, as in the dayes of thy youth?

I answer. This memento is chiefly given to young men, because they take the [Page 32]greatest liberty to wallow in all kinde of sensual pleasures, and with the greatest eagerness to pursue the deceiving vanities of this world; for now are their veins full of blood, and their bones full of mar­row, and Repentance seems as unseason­able to them as Snow in Summer, or Rain in Harvest. Is not our youth (say they) given us to glut our selves with all kindes of pleasures, and to walk in the wayes of our own hearts? Shall I then (sayes one) grieve in my prime, and repent for my crimes to hasten old age, and make my smooth face full of wrinkles, and bring gray hairs on my head, ere I am an old man, old age will fasten on me soon enough without all this: let me therefore make hay while the sun shines, and make the best use of my time I can, to the ut­most improvement of Pleasures; and when I am growne so old as to be past using them, Ile cast them off and think of repentance and another world, when 'tis not possible to stay long in this. These are the Common Pleas of Youth, and therefore the Preacher looking upon them as the furthest from instruction, and to stand in the greatest need of advice, [Page 33]directeth his speech in a most especiall manner to them, Remember now, &c. Young men have no more a lease of their lives then aged persons, and there doth as many of them go to the grave as of older persons.

Death arrests some in their Cradles, and many in their Infancy, Childehood, and Youth. The dayes of man upon earth are but a shadow; no certainty of any thing as of Death, and nothing more un­certain, then the time when, and the maner how. Come hither then thou darling of the world, thou great favorite of flesh and blood; thou whose Honors (here) are as blooming as the Lillies and Roses in thy youthful cheeks know Image, that though thy Head be of Gold, thy Body of Silver, thy Feet are but of Clay. If thou walk'st into the fields in the forward time of the Year, thou canst not be unfurnisht of lively Emblemes of thy own Mortality: how do the Lilly, the Rose, the Cowslip, and the Gillyflower bemantle the earth, as so many stars to represent Heaven glori­ous tapestry; upon sight whereof you may easily be convinc't to believe, That Solo­mon in all his glory was not arayed like one of [Page 34]these: And yet how subject are they to fading; pluck them, and they are stub­born; (soon crapt assunder) smell them, and they wither; and if the winde but blows over them, they are gone and be no more. And is it not so with thee? doth not St. James compare our life to a vapor, (and that's but short.) David to a span, a thought, a tale, (and those not long.) Isaiah to grass, and the flower of the field, (and those you see not lasting.) But of all the sacred Limners in holy Scri­pture, I finde Jobs pencil to be the freest in pourtraying man: to stubble, and that not standing neither; to a leaf, and that not fast but shaken; and to a weavers shuttle, and many other such transient re­semblances.

He came something near the drawing man to the life, who compared this life to a spot between two Eternities; the time past being dead, the future unborn; and onely the narrow compass of the present, all that man can challenge. We know not how soon death may overtake us; when we are sent into the world the greatest part of our errand is to dye, and the onely business of our life to prepare [Page 35]for death. We are not certain to be Ma­sters of one minute of time; when we begin to breath, the next moment may be our last. How many have lien down to take a healthful sleep that have wak't in another world: Death (saith a learned man) lies in wait for us in all places, and there's no escaping his tyranny. Death borders upon our Births, and our Cradles stand in our Graves. How many have we seen carried from the Womb to the Tomb, from the Birth to the Burial; and what a short cut hath the longest liver from the Grave of the Womb to the Womb of the Grave. Ever since the fall of our first Father, death hath ranged through the world, and made a general slaughter of mankinde, (sparing none.) The most eloquentest Orator that ever was, could never charm him; nor the po­tentest Monarch that ever breathed, could never bribe him; the greatest Warriour that ever was, death hath civilized; and made a green turf, or weather-beaten stone, cover that body, that living, a Lord­ship could not cloathe, or the world con­tain: the most famous persons that ever the world enjoyed, hath death laid at his [Page 36]feet, without regard either to Worth, Dignity, Majesty, Youth, or Age, Sex or Condition; he favours not the best, nor spares the worst. Samson with all his strength, Absolon with all his beauty, Jo­siah with all his zeal, David with his con­quests, and Solomon with his glory; Cra­sus with his wealth, and Irus with his po­verty; Lazarus with his boyles, and Di­ves with his bravery; the Beggar with his rags, and the Courtier with his robes; all come under the rugged imbraces of this grim Sergeant. He spared not Innocency it self, but had the confidence to look the Son of the Highest in the face, arrests him, and keeps him three dayes his prisoner in the Grave. The mortal Sythe is master of the Royal Scepter, and it mows down the Lillies of the crown, as well as the grass of the field; death uses no civillity to Princes more then Pesants; he findes them out in their Palaces, and it may be in their most retired Closets, and handles them no otherwise then the meanest person in the street. Death (saith a learned Divine) sud­dainly snatcheth away Physicians, as it were, in scorn and contempt of Medicines, when they are applying their preserva­tives [Page 37]and restoratives to others; as it is sto­ried of Caius Julius a Chyrurgeon, who dressing a sore Eye, as he drew the Instru­ment over it, was struck by an Instrument of death in the act and place where he did it. Besides diseases, many by mischances are taken, as a bird with a bolt, while he ga­zeth at the bow. Death is that King against whom there is no rising up, which all men are sure to meet with whatever they miss of; but when, that's unknown. Of Dooms­day there are signs affirmative and nega­tive, not so of death; every day we yield something to him, our last day stands, the rest run. And how should this put us all in minde to prepare for death, that he snatcheth us not away at unawares. What­soever thou takest in hand therefore, remem­ber thine end, (saith the wise Man) and thou shalt never do amiss. No thoughts so wholsome as those of death, and none so profitable as those of our end. We read of Isaac that he brought his new Bride Rebecca into his Mother Sarahs Tent, thereby to moderate those Nup­tial pleasures with the thoughts of her Memory, whose Corps but few dayes be­fore were carried thence. And King Saul was no sooner anointed, but Samuel [Page 38]sends him by Rachels Sepulchre, lest his new greatness of being a King might puff him up and make him to forget that he was a man. We read of many heathens who did so much contemplate on their mortality, as their discourses, their houses, and their tables, should be constant Mo­nitors of it. The Aegyptians were wont to carry about their Tables a Deaths head at their greatest feasts; and the Em­perours of Constantinople on their Coro­nation day, had a Mason appointed to pre­sent unto them certain Marble-stones using these words (or to this purpose,)

Choose mighty (Sir) under which of thes [...] Stones,
Your pleasure is ere long to lay your Bones.

And 'tis storied of Philip King of Ma­cedon, that he caused a Lackey ever [...] morning to awake him with that sh [...] Memento, of, Sir, remember that you ar [...] a man. Shall heathens be thus mindful [...] their dissolution, and shall we put tho [...] thoughts far from us? surely no; but [...] ther cogitate of it, and make every d [...] our last. Certainly, did we but consid [...] that we are Men, that all our actio [...] [Page 39]stand upon record, and shall one day be impartially rewarded. We should so de­mean our selves every day, as men that endeavoured that no action of any day should be such as should stand against us at the last. Young men remember this, you that may promise your selves many dayes upon earth, let not every day that is added to your life bring new sins with it; but let grace be added to your dayes, that so your last dayes may be better then your first; and your burial day better then your birth, (as the wise Man speaks.) Make God the Alpha and Omega of all your actions, and remember him in your work, and he will remember you in the reward; remember him as an Omniscient and Omnipotent God, one that beholds all thy actions, and will re­ward them: remember him in thy youth, and let him have thy best dayes as well as thy worst, the blossoms of thy Youth as well as the leaves of thy Old age; and be sure that thou spend the glory of thy years, as well as the dregs of thy age, in his service; so shall thy life be prospe­rous, thy death happy, and thy resurre­ction glorious. On the contrary, if thou [Page 40]forget him now, a day will come, when he will not remember thee, but strangely excommunicate thee, with a depart from me, for I know you not: therefore ever bear this wholsome lesson in minde and for­get it not, Remember now thy Creator in the dayes of thy Youth.

It may be some may think that Old Men come not within the verge of this ex­hortation, and that Solomon had nothing to say to them when he directed his speech to the Young Man. I answer, that Old Men are more concerned to take no­tice of this then the Young man, and thus I prove it. Young Men, are but newly come into the world, (and they must have some time to look about them. Old Men are ready to leave the World (and 'tis not long ere they must render an account to God for all their actions.) 'Tis but the dawning of the day with the Young Man, but night begins to shew it self (in its sable Robes) to the Old Man. The Young Mans Sun is but newly risen, the Old Mans is ready to set; the Young Mans glass is but newly turned up, the Old Mans sand is almost run out; the Young Man is but newly come from [Page 41]the Grave of the Womb, the Old Man is ready to go to the Womb of the Grave. But it will be objected, that the Young Man often leaves the World as soon as come in it, onely begins to breathe, and so breathes his last; that many go away, as well at the dawning of the day as at the approaches of the night; and at Cocks crowing, as in the afternoon; and that the Young Mans Sun doth often set when but newly risen; and his sand run out, when his glass is but new turn'd up; and that the Womb oftentimes become his Tomb. I grant all this, that Young Men may dye (by casualty or otherwise) as manifold examples before our eyes do hourly manifest. Young Men may dye, but Old men must dye, for nature is al­most extinguisht in them, and in all pro­bability they cannot hold out long. What are those gray Hairs but so many Moni­tors of their approaching Mortallity? What are the shrinking of the Veins, the coldness of the Blood the wasting of the Flesh, the wrinkles in the Skin, the numness of the Joynts, the stiffness of the Limbs, the weakness of the Sinews, and the aches in the Bones, but so many har­bengers [Page 42]of death, or friendly Memento's, to minde them of their Graves, and that those dayes are now come, in which they may truly say, They have no pleasure in them. And what a time is this for repen­tance, when the tongue begins to faulter, deafness hath possest the ears, dimness vail'd the eyes, and the memory depart­ed. I confess 'tis good to call upon God at any time, (even on our death-beds) but 'tis better that we make our peace with God ere sickness attache us. Physi­cians observe that grief in time of sickness is the greatest enemy of health, the great­est hinderer of Physick, and the greatest hastner of death. Indeed we should be ever prepar'd for that ere it comes, that when we come to lie upon our sick beds, there may be no discontent at it, or di­sturbance in it; and nothing to be done, but to lie down and dye. Late repen­tance is seldome good; I will not say ne­ver true: The example of the Thief up­on the Cross forbids me that, whom we know repented at the last hour; he was saved at the last minute, that none might despair; and but he, he had no fellow (though another dyed with him) tha [...] [Page 43]none might presume. I will say of late repentance, what a Father (long since) said in another case, As their damnation is not certain, so their salvation is doubtful. My conclusion shall be this, though you cannot remember this discourse, be sure not to forget the Foundation on which 'tis built; Remember now thy Creator in the dayes of thy Youth.

Sin the Cause of Sorrow, AND Death the Effect of Sin.
A Meditation on 2 Sam. 24.14.

MY Contemplations are now fallen amongst. Davids troubles, and this I am now to treat of not the least; he was a man that went through many af­flictions, and underwent many and great sufferings; but neither time or the nar­row limits I am confin'd to, will give me leave to descant upon all his Troubles: I shall therefore onely glance at some, and speak home to this (which may be term'd the greatest.)

But before I treat of the Troubles of this man, I shall speak something of this Man of Troubles; give a short descripti­on of the Man, then of his Sufferings.

The first mention we have of Davids name is in the 1 Sam. 16.11. and there we finde him under a four-fold descripti­on: who he is, what he was, whence he was, and when he liv'd.

First, for his Parentage or Pedegree, he was the son of Jesse, the son of Obed, &c. of the Tribe of Judah, and the youngest son of his Father.

Secondly, for his Profession a Shep­herd, (as most of his Fathers were before him) but he soon relinquisht that kinde of life; exchang'd his Crook for a Scep­ter, and his Sheep-fold for a Throne; be­came a publique Person, and grew so fa­mous, that all places sounded with his Praises. That 'twere now but time lost to stand playing with his name, or to use much discourse upon it, for all that hear him mentioned, know that he was a Pro­phet and a King; and all other descripti­ons or definitions were altogether need­less.

Thirdly, for his Countrey, he was of Bethlehem, a City scituate in that Coun­trey, which was the most renowned of the World; and in the various dispensa­tions of Gods Providence underwent se­veral [Page 46]denominations. For (as an eminent Author judiciously observes) it was first called the Land of Canaan, from Canaan the son of Cham. Secondly, the Land of Promise, because the Lord had promised it to Abraham and his seed. Thirdly, Israel, of the Israelites, (so called from Jacob who was surnamed Israel. Fourth­ly, Judea, from the Jews, or people of the Tribe of Judah. Fifthly, Palestine (quasi Philistim) the Land of the Philistims, (a potent Nation that once inhabited it.) And now sixthly, The Holy Land, because that herein was wrought the Work of our Redemption.

Now whether the Regality of the tribe of Judah was so predominant as to give a Name to the whole Countrey, I determine not; but this is certain, that the little Ci­ty of Bethlehem, (the place of Davids Nativity, and thence called the City of David) belonged unto, and was a part of that Portion or Inheritance denomited to that Tribe, when first this Countrey was conquer'd by the son of Nun.

Fourthly, the time when he lived, it was in the dayes of King Saul, upon whose disobedience, David is by Gods [Page 47]appointment and approbation anointed King, (but not Sauls Competitor but Successor.) David did long shroud him­self among the sheep-cotes ere he came to the Kingdom; and for no short time (in an ambitious eye) did he content him­self with the garb of a shepherd (after he was anointed) ere he was known to be a King, or the son-in-law to one: but the rayes of his fame did shine from under the mean veil of a shepherd, that he could not be long concealed, but the world must be witness of his glory.

Sauls Reign was very troublesome, perpetual Wars betwixt him and the Phi­listines all his dayes; and this shall make way for Davids greatness. God many times keeps the best men for the worst times, he loves to help at a dead lift; and therefore David shall act for him at such a time, when Saul and all Israel are at their wits ends; then forth comes David (arm'd with the power of Jehovah) does wonders even to admiration; turns the Israelites Fears into Triumphs, and their Enemies Brags into Lachryma's.

The manner, thus: The Philistines had invaded the Land, and put their Armies [Page 48]in a posture of Battle; and King Saul having also assembled the Israelites to give them the encounter, and set the bat­tle in array against the Philistines. And now both Armies facing each other on two neighbouring Mountains, the host going forth, and giving a shout to the Battle, there issued from the Camp of the Philistines a Champion, (term him a man or a monster) his name Goliah; the place of his nativity Gath; his stature six cubits and a span; (which according to our Eng­lish measure is about three yards and a quarter.) His armor, a helmet of brass up­on his head, a coat of mail on his back, greaves of brass upon his legs, and a tar­get of brass between his shoulders, a spear in his hand, the staff to it like a weavers beam, (and one with a shield went before him.) His Language, a Challenge to any one of the Servants of Saul to fight with him: Concludes with a defiance to the host of Israel, and to the Lord of hosts.

David (being now sent by his father Jesse from his sheep in the wildernesse to his brethren in the camp, to enquire after their welfares, (for Jesse's three eldest sons attended King Saul to the Battle) obser­ving [Page 49]how Saul and all Israel were ama­zed at his gastly countenance and daring language, and what great rewards were promised him that should fight with him, as to have the Kings Daughter to wife, and his Fathers house free in Israel; en­couraged by this, and instigated by his impudent and blasphemous expressions, resolves to lay down the success of that day on his encounter. And now both Armies full of expectation of the event of the combat, the Combatants draw near; little David only with his stone and sling, and Goliah with his massie armour; and now Goliah belching forth his threats a­gainst David, and derision against the Hebrews, David lets him know, that the God of Israel (whom he defied) was so powerful, as by so weak an instrument as himself, and so slenderly arm'd, could bring him and his brags to confusion. David to make quick work pulls forth a stone, and that God who taught his hands to war and his fingers to fight, so directed his aim to the mark, that he hit him be­twixt the joynts of his armour, and down falls he to the earth with the Philistines victory. David takes his own sword and [Page 50]decapits him, (attended with the accla­mation of the Israelites) presents it to Saul, who indeed makes good his pro­mise to give him his Daughter, but he must undergo more hazards to obtain her, that no Israelite would undergo the danger, to purchase a Kings Daughter on such dear terms; give for her dowry a hundred foreskins of the Philistines. But he that preserved David from the Li­on and the Bear, and from that uncircum­cised Philistine, will still crown him with victory to vanquish an host; so that instead of one hundred he brings two, 1 Sam. 18.27. God was with David, and there's no talk of over coming those whom he hath determined shall be victorious: no weapon that's form'd against him shall prosper; Saul with all his subtil projects to send him in haste to another world, shall come too short to insnare him; for David shall be safe in the greatest danger, and secure under the wings of an Enemy, (the Philistines) even in the Court of their King, and City of that monster whom he had slain. No stone shall touch him at Ziklag, or arrow at Gilboa. Ab­ners Insurrection shall come no nothing, [Page 51] Achitophels Counsel to foolishness, Abso­lons Treason to the ruine of the traitor, and Sheba's Rebellion to the miscreants destruction, whilest David is safely pro­tected by that watchful Keeper of Israel (who never slumbers) for greater things.

And thus you have now seen David past securely through all straits, past all dangers, and his feet in a large room, ha­ving all his foes his footstool, peace round about, and no enemy unsubdued but his own corruption; and now wanting trials abroad, he sins at home; seems to distrust the Providence of that God that had hi­therto so miraculously preserved him with so many great and glorious deliverances; as from the Lion, and the Bear, from Go­liah; once from Achish, several times from the Philistines, nine times from Saul; from stoning at Ziklag, from death at Jerusalem, Absolons treason, and Sheba's rebellion: as if that hand so long extended over him were now shortned, that it could not save as it had done heretofore; and God not yesterday and to day the same for ever: Confides in an arm of flesh, numbers his people, exa­mines the strength of his Kingdom, as if [Page 52]by them he could be preserv'd, and be se­cur'd from all dangers, whereupon Gods anger is greatly kindled against him: and that David may be sensible of his great folly and vain hopes, Gad the seer is dis­patcht with three harsh proposals to him, and salutes him with this hard choice, either seven years famine, or three moneths flying before the enemy, or three dayes pestilence. To which we have Da­vids answer returned in the words of the Text, And David said unto Gad, I am in a great strait.

Here is an answer, and no answer; or an answer to no purpose, as being no resolution to the things propos'd; choose the three things; I am in a great strait; which seems to flow rather from a discon­tented and dejected spirit then a preme­ditated consideration: as if he had ex­prest himself thus, I am at my wits end, and know not what to do; you have here propos'd three things to me, I know not which to take, but would willingly decline them all; but since I must take one that would not be troubled with ei­ther, I must take some time to study for an answer as being not provided of one [Page 53]already; but take a sad preface till I give the answer, and David said unto Gad, I am in a great strait. Where is now that wonted courage that was in David? what? he that fought with beasts, in­countred a Giant, vanquisht an Army, and was victorious in all his undertakings, is he now so daunted at a Prophets ex­pressions, that he seems to be rob'd both of his valour and eloquence, knows neither what to do or say for himself.

Alas this wonder's lessened, and the question answered, if we seriously con­sider, first the greatness of his sin, then of his punishment; David hath committed a great sin, and severe judgements are de­nounced against him for that sin, which makes him sensible of both, and brings him to a Non-plus. When God is pleas'd to give a man a sense of his sin, and pre­sents him with terrifying judgements, as the rewards of it, 'tis enough, to make the stoutest heart to tremble, the stiffest joynts to be loosed, the sturdiest limbs to quake, and the strongest hands to shiver. No marvel then if David take the words of the text as a Preface to his answer, And David said unto Gad, I am in a great strait.

I shall not offer that violence to the words as to divide them, but preserve them whole, and fix my contemplations upon one observation, I shall draw from them, which is briefly this: That sin is the cause of sorrow; or that all the mise­ries that ever hapned unto mankinde came by sin; which I shall clearly demonstrate both by Scripture, Reason, and Experience, with such perspicuous clearness, as none but a son of contention will contradict.

'Twas sin that excluded Adam out of Paradise, Gen. 3.24. Brought a deluge on the old world, Gen. 7.12. Fire and Brimstone upon Sodom, Gen. 19▪ 24. Plagues upon Egypt, Exod. 7.20. De­struction upon Pharaoh, Exod. 14.28. Ruine upon Jericho, Josh. 6.24. And so many miseries upon▪ Eli and his family, that to hear would make the ears of any Israelite to tingle, 1 Sam. 3.12. 'Twas sin that made Saul lose two Crowns, the one on earth, the other in heaven. That brings a catologue of plagues on the head of the sinner, Deut. 28.16. Makes the whole creation groan, Rom. 8.22. Made the Sun withdraw himself, the pale-fac't Moon to hide her head, the twinkling [Page 55]Stars to disappear, the Rocks to rend, the Graves to open, the vail of the Temple to part, a general darkness to take place over the whole world; brought the whole fabrick of heaven and earth out of course, the Lord of Glory to a shame­ful end, and the Prince of Life to an infa­mous death, Luke 23.46. In a word, I may truly say of sin, as Abner did of war, Knowest thou not that it will bring bitter­ness in the latter end, 2 Sam. 2.26. God is so severe against sin, that he would not spare his own Son (when he undertook for the sins of the world,) and is so just in his chastising of sinners, that he gives plagues answerable to the offence, that (oftentimes) the world may read the sin by the punishment. Instance, the Sodo­mites who burnt with unnatural lust, man with man; therefore Hell comes from Heaven, Fire and Brimstone out of Hea­ven upon Sodom, Gen. 19.24. Pharaoh or­ders all the Hebrew males to be drown'd, and he and his host are serv'd so in the Red Sea, Exod. 14.21. Adonibezek in his wanton cruelty cut off the fingers and toes of seventy Kings, and made them scramble for the crumbs of his Table; [Page 56]and in the manner did God requite him; 'tis his own acknowledgement, Judg. 1.7. Abimelech kills his seventy brethren upon one stone, and his own brains are dasht out with a stone from the Tower of The­bes, thrown by a Woman, Judg. 9.53. Sauls sword slue eighty five of the Lords Priests, and does the like courtesie for him, 1 Sam. 31.4. Ahab and Jezabel who conspired to fool Naboth at once both of his Life and Vineyard, ere long the dogs lick their blood on the plat of ground they so bloodily purchast, 1 Kings 22.38, &c. Zimri conspir'd against his master King Elah, and put him to death for his Crown; reigned but seven dayes, but is forc't to be his own executi­oner, 1 Kings 16.15. Queen Athaliah slayes all the blood Royal, and she her self is sent with violence into another world to answer for her cruelty in this, 2 Kings 11.20. Haman makes a Gal­lows of fifty Cubits high for Mordecai, and sues for a general Massacre of all the Jews; himself meets with a violent and infamous death on the Gallows he had prepared for Mordecai, Esth. 7.10. Those Persian presidents that conspired against [Page 57] Daniel, to have him thrown into the den of Lions, are themselves cast in, and tore in pieces ere they came to the ground, Dan. 6.24. Nebuchadnezzars pride trans­ported himself beyond himself, therefore Gods Justice brings him lower then a man; makes him a beast by name, that before was one in nature, Dan. 4.33. He­rods pride made him forget he was a man, and therefore an Angel from the Lord makes him know himself to be but a man, or rather a worm; and smites one worm with many till he dyes, Acts 12.23. 'Twas Jerusalems sin to stone the Pro­phets, and her punishment was answer­able; not to have one stone upon an­other, Mat. 23.37. The Judge objects against those on the left hand, I was a stranger, and ye took me not in; naked and ye cloathed me not; sick and in prison, and ye visited me not; and therefore their pu­nishment is to finde no mercy themselves that would afford none to others, and are for ever excluded the Judges presence and all happiness at once, Mat. 25.41. Thus just is God in making the punishments so suitable to the sins.

But here is one Objection ready to be [Page 58]thrown into my way, which I must not pass by without answering. Doth God so severely punish sin, and he the authour of all? The Prophet Amos asks the que­stion, Can there be evil in the city, and God hath not done it? Amos 3.6. And that word when 'tis put as an Interogatory in the beginning either of a Verse or Sen­tence, 'tis the highest affirmation and con­firmation of a following Negative turth. Instance; Can a man take fire in his bosom and his clothes not be burnt? Can a man that is old return a second time into his mothers womb, and be born again? Can we bring a clean thing out of an unclean; a pure Spring from a polluted Fountain? surely no. Can there be evil in the city, and God hath not done it? there cannot. And did God move David to commit the sin of numbering the People, and doth he yet punish that sin of Davids with the death of no less then seventy thousand men? Is he so severe against that sin of which himself is the authour?

I answer, 'Tis the greatest blasphemy imaginable, to make God the Authour o [...] sin. Let not any man when he is tempted say, I am tempted of God, for God cannot b [...] [Page 59]tempted of evil; neither tempteth he any to evil, James 1.13. You are to know that there are two sorts of evils, the evil of Sin, and the evil of Punishment; the one proper to God, the other incident to man. We read of several in Scripture that did evil in the sight of the Lord, there is the evil of Sin: and then we read how God did inflict judgements upon them for those sins, there was the evil of Punish­ment. The guilt of the one requires the Justice of the other.

Again, God is said to be the Authour of sin, because he swayes all the actions of men; and were he pleased, he could take off the sinner in the heat and height of his sin; and with a word (as he made the World of nothing) bring all that is there­in to nothing: no sin can be committed, or cruelty acted, without his permission. And here by the way you are to take no­tice of a great Truth, viz. That God permits many things to be done, which he doth not approve of when they are done; and to make this plain to the meanest ca­pacities, I could heap multitudes of Ex­amples to confirm it. I am not ignorant that many have measured the justness of [Page 60]a Cause by the success of it; and because God (for the sins of a Nation, or other reasons best known to his Divine wisdom) oftentimes suffer the best Cause to come by the worst on't; therefore they of the Triumphing party have concluded, that God did own and approve both of them and their Cause in giving them the Victo­ry. But the greatness of their mistake in so doing I shall manifest; in order to which I could produce manifold examples, and shew them that Vertue is sometimes a suf­ferer and Vice triumphant; Gods people Captives, and his Enemies Conquerors. Salmanazar a heathen King drives the Is­raelites (God own people) ten Tribes at once, out of their own Land, into an ever­lasting captivity. And Nebuchadnezzar an insulting and profane Prince, makes havock in the holy Land, carries two Tribes into a seventy years captivity, com­mits barbarous outrages, profanes the Temple, burns Jerusalem to the ground, and destroyes all before him with fire and sword. If Success therefore be an Argu­ment of a good Cause, the Turk were the best Saint, the uncircumcised Philistine the truest son of Abraham: of all things I [Page 61]would never be a Christian, for they of all men were most miserable.

For a conclusion to this point, of ma­ny instances I shall onely make choice of two; the one out of the Old Testament, the other out of the New. My first is that of the King of Assyria, Isa. 10.6. whom God calls the rod of his anger, and gives a permission and a commission to tread down the Israelites as the mire in the streets: and this proud domineering Ty­rant insults and triumphs, and intends the utter destruction of Gods people; was not his cause the best, that made him so victorious; but you shall finde other­wise, for when God had sufficiently scourged his people with this Rod, God had an end in it more then he dreamt of; for whereas he lookt not at all upon the hand of God in it, and thought of nothing but destruction, God made the end to conduce to the good of his peo­ple, and burnt this Rod in the fire, Isa. 10.12.

The second is, That of the Saviour of the World, who when he was brought to answer for his life before the Roman President, and many things objected [Page 62]against him by the Scribes and Pharisees, Pilate asks him many things, but he an­swers nothing; Pilate much offended hereat, argues the case with our Savi­our in this manner, Knowest thou not the Eminency of my Person, the Digni­ty of my Place, and the largeness of my Power, that I can crucifie, or I can re­lease thee; but our Saviour tells him, that that Power which he call'd his, was not his own; For thou hadst no power over me, were it not given thee from above, John 19.10. I am so far from being under thy power, that I can lay down my life, and I can take it up; and did not I give thee a being, that am now a Prisoner at the Bar, thou couldst never sit upon me as a Judge on the Bench. The Scribes and Pharisees were so sottishly ignorant, as to think that if Christ had been the Son of God, (as he said he was) they should never have been suffered to have sent him with so much cruelty to his Grave; and because they had their wills of him, they did therefore believe that God approved of that bloody fact of theirs, and plainly demonstrated that he was a deceiver: these were their [Page 63]conclusions concerning him, Matth. 27.63. Pilate and the Jews were but se­condary causes of his death, they were but instruments in another hand; for 'twas God that did deliver his Son to be crucified; he was that Lamb slain (in Gods decree) before the foundations of the world were laid. And 'tis also true, that Christ delivered himself to be cruci­fied by his chearful obedience to the Will of his Father: yet this did in no way clear Judas that betrayed him, the Scribes and Pharisees that blasphem'd him, Pilate that condemn'd him, the Souldiers that abus'd him, nor the Jews that crucified him, because of their diffe­rent aims and ends in it; for he was de­livered by Judas for money, by the Jews for envy, by Pilate for fear, by the Soul­diers in wickedness, and by God in love. Their design in crucifying Christ, was to hinder the Salvation of Mankind, but God perfected Mans Salvation by their designs. And that God did not ap­prove of that sin of theirs (though he permitted it) appears by those severe and remarkable judgements inflicted up­on the actors thereof. And first of Ju­das, [Page 64]who was foremost in the Treason, he also is the first in Punishment; he brings his wages of iniquity back to the chief Priests, and hang'd himself, and so his Punishment is no less publique then his Sin. And for Pilate (if eminent Au­thors may be credited) he was by the Emperour Tiberias banished into France, and dyed miserably. And as for the Scribes, Pharisees, Souldiers, and the whole Rout of Jews, Josephus tells us, that those that were left of them, were forty yeares after, all swept away by Famine, Sword, and Pestilence; and the lofty City Jerusalem, with the glo­rious Temple therein, burnt to ashes, by Titus son of Vespasian, Emperour of Rome. And 'tis most certain, that the guilt of Christs blood lies so heavy on the heads of the Posterity of those Jews, that they are now a vagabond Nation, scattered over the face of the Earth; hated of all, esteemed of none, and un­der hardness of heart unto this day. God is of purer eyes then to behold the least sin with approbation; all manner of impieties his soul abhors, and there­fore doth he render the Authors there­of [Page 65]odious, and makes their Names stink to Posterity. Instance Cain, for that sin of his in killing his Brother, hath the mark of a Rogue clapt upon his Name, which posterity shall never take off, A fugative and a vagabond shalt thou be in the earth, Gen. 4.14. Simeon and Levi, for that sin of theirs, in slaying the Seche­mites, under pretence of circumcising them; their Names are never mention­ed without the infamous addition, of brethren in iniquity, Gen. 49.5. Jeroboam, for setting up Calves in Dan and Bethel, under pretence of saving the Jews a labour of going up to Jerusalem to wor­ship, his Name is never mentioned with­out an infamous brand, never to be wip't off, Jeroboam that made Israel to sin, 1 King. 16.19. Ahaz, for those many and grievous sins by him commit­ted, hath a Name by himself, that he might be known to be the worst King that ever reigned either in Israel or Judah, This is that King Ahaz!

This is the prophane and idolatrous King, that cut in pieces the vessels of the Lords House, abused the Priests of the Lord, shut up the doors of the Temple, [Page 66]made Altars in every corner in Jerusa­lem, advanced the high places, put down the worship of God, and put up that of Devils; and in the time of his distress, did trespass yet more against the Lord, This is that King Ahaz, 2 Chron. 28.22. Judas for that sin of his, in betraying the Saviour of the World, his Name is not any where mentioned, but there is an ignominious blur put upon it, for poste­rity to read, Judas Iscariot, who also was the Traytor, Matth. 10.4.

And God is so just that he will not act that himself, for which he so severely punishes others for being guilty of.

But secondly, did God move David to number the people? and doth he yet punish that sin of Davids with the death of no less then seventy thousand Men? Is he so severe in punishing that sin of which himself is the Author? I answer, in the 2 Sam. 24.1. 'tis said, That God moved David to number the people; and in the 1 Chron. 21.1. 'tis said, That Satan tempted David to num­ber the people: For the reconciling of these Scriptures you are to take notice, that God is said to move David to [Page 67]number the people, because he did for a little withdraw the Arms of his Pro­tection from him, left him to himself, and permitted Satan to tempt him (who fraught with malice enough a­gainst David) proves successful in his attempts, and brings David to commit this sin.

And for further confirmation of this Truth, I shall borrow an Arrow out of a Learned Quiver, and demonstrate the several kindes of Tempters, with the va­rious natures of their Temptations; God, Satan, Man, the World, and the Flesh, are all said to tempt. God temps Man to try his obedience. Satan temps Man to draw him from obedi­ence. Men tempt men to try what is in them; and Men tempt God; by distrust­ing his Power. The World is a Tem­pter, to keep Man from God, and the Flesh is a Tempter, to bring him to the Devill. So God tempted Abraham in the offering of his Son; Satan tempted Job in the loss of his Goods; A Queen tempted Solomon in trying his wisdom; The Israelites tempted God by unbelief in the Desert; The World tempted [Page 68] Demas, when he forsook the Apostles and the flesh tempted David when he fell by Adultery; and his own corruptions, together with the instigation and sollici­tation of Satan, tempts him to commit this sin, for which God was so highly dis­pleased with him, that he sent such a harsh summons to him, that instead of answer­ing, he breaks out in the language of the Text, And David said, &c.

And thus have I fairly remov'd this great block out of the way at which ma­ny have stumbled, and many more might have fallen; what now remains, but that I onely in brief set down the sad effects of sin in general to all mankinde, and so Ile conclude.

But by the way, I must crave leave of my Readers to make a short digression, briefly to shew how glorious man was by Creation, how happy in his state of Innocency, how great his fall, and how miserable the effects of it, and that shall be my conclusion.

Man was created a glorious Creature, and heir to much happiness; put in a state of innocency, seated in an earthly Paradise, and placed as a Monarch over all [Page 69]the Creatures that God made (except those blessed Angels that are resident in a higher Sphere) the Beasts of the Field, and the Fowls of the Air, the Fish in the Sea, and all Creeping things did him ho­mage, and he gave them their Names; The place of his Residence, the Garden of Eden, (a fit Emblem of that Celestial Paradise that is above) there being all the varieties that heart could wish or de­sire to make a life happy, without either carking or caring, moiling or toiling, sighing or sorrowing; and to make his happiness compleat, he was to continue without the limits of Threescore Years and Ten, or Fourscore Years; his Body no less immortal then his Soul: Here was a happy life indeed, where there was no Sicknes to torment, no Death to affright, or Devil able to hurt. And as a further addition to his Happiness, (that nothing might be wanting that may any way con­duce to his well being) a beloved compa­nion is given him (with such a body and such a soul as he had) for his perpetual consort, to keep him from the dumps of melancholly, and be a constant sharer with him in all his felicity. Adam thus [Page 70]happy, the fruit of every tree in that glo­rious Eden (onely one excepted) was for his use; and to eat of that one tree, was death to himself and posterity. This tree stood in the midst of the Garden, and ser­ved as a touchstone to try their obedi­ence. The Devil (not long before thrown from Heaven for his pride) perplext not more at his own misery then mans hap­piness; envying that Man (a creature in­feriour to him by creation) should usurp his place, to fill up that room, or shine in that Orb whence himself was cast; re­solves to work his wits to bring Man as miserable as himself; and thus he mana­ges the design: he gets into the Serpent, so climbs the tree, waits his opportunity, and sets upon the Woman; tells her the tree is handsome, the fruit beautiful and the taste much more delightful; and find­ing her not so tractable as he desired, fur­ther bespeaks her thus: Fear not the threats or menaces of thy Creator, for no evil shall acrue to thee or thine, by eating the lovely fruit of this fair tree. Do not make me believe a thing I know to be false; tell not me of dying the death, 'tis no such matter; for when you [Page 71]have once tasted, you shall be no longer servants of him that made you, but Lords and Masters of your selves; and every way as great and as good as he that made you. Were not trees made for fruit, and what was fruit made for but to eat; then why not this, as well as others? And thus by the alluring speeches of this subtil de­ceiver, the Woman is deluded, Adam perverted, the most high God highly di­shonoured, and all mankinde without an infinite mercy ruined; she tastes, and gives her husband with her, and he did eat. And so man that was so fearfully and wonder­fully made, and in so happy and glorious condition, hath forfeited all by this one act of disobedience, is become a Map of perfect misery; (so that as one wittily observes) man is shut out, of the doors of his everlasting habitation for two pretty toyes, an Apple and a Woman. And now the judgements of God like a troop pursue him and his po­sterity; and all the miseries and calamities of this life and that to come, follow close at his heels, as the effect and reward of sin and brings him to such a Non-plus (being loaded with so much gilt, and at­tended [Page 72]with so many judgements, and therefore no wonder to see him cast down and dejected. Wherefore doth a living man mourn, or complain, was a Prophets que­stion? and 'tis sadly answered by himself, A man for the punishment of his sin, Lam. 3.39. I have sinned, and what shall I say unto thee, O thou preserver of men, sayes Job. Wo unto us, for we have sinned, cryes the Church, Lament. 5.16. David cryes, That his sins were gone over his head, and be­come a burthen too heavy for him to bear; and therefore after his committing this sin, no wonder if he were so amaz'd at the proposal of those terrors for it, that he breaks out into the discontented expres­sions of the Text; And David said unto Gad, I am in a great strait.

Had it not been for Sin, Death had never fetcht his circuits through the world. Neither Adam or any of his sons, had never come under his power. 'Twas Sin that brought in those terrible Har­bengers of Death; those various kindes of sicknesses to afflict mankinde. For as the shadow follows the body, so plagues attend Sin: and had the cause been want­ing, (which is Sin) the effects had never [Page 73]been (which is Misery.) There had been no sweeping away of mankinde by Sword or Famine. Famine should never have conquered his thousands, or the Sword his ten thousands. There should have been no wasting Consumption, no grie­vous Gout, nor groaning Stone, or tor­menting Collick; no burning Feaver, or quaking Ague, nor trembling Palsie, or loathsome Jaundies; nor a thousand other Infirmities and Casualties which now attend frail man to his Grave. But this is not all, for Death eternal also is the reward of Sin, which is the second Death, Rev. 20.14. and may well be term'd a death and no death; being a privation from all that's good, or to a life desirable, and a constancy in suffering that which is evil, even intollerable torments that shall never know either end or mea­sure, impossible for life to suffer, did not an infinite Justice keep the tortured from dying; for there the best company shall be Devils, and the best musick Blasphe­my. The ear shall be entertained with the grievous screeches of parties condemn­ed, and hideous howlings of woful De­vils; the eye, with no better prospect [Page 72] [...] [Page 73] [...] [Page 74]then damned Ghosts; the taste with no greater dainties then grievous hunger; the smell with no choiser odours then sulphurous brimstone; and the feeling with those terrible extreams, of burn­ing and gnashing of Teeth. (In a word) 'tis a death, because they are excommu­nicated from such glory as the wit of man is not able to express; and 'tis a life too, (or rather a living death) because they are alive to endure such hellish tor­ments as the learnedst pen is not ab [...]e to delineate, nor the eloquentest tongue to describe, the rarest wit to imagine, or the knowingest mortal to define. Ever to be dying, yet never dye. This, this shall be the unrepentant sinners portion, Matth. 25.41. Rev 20 10.

To conclude, since the effects of sin, reach not onely to heap plagues upon the sinner here, but also everlasting torments upon soul and body hereafter, [...]hat man­ner of persons ought we to he in all holy con­versation? My advice is that we shun th [...]t cause which brings such sad effects; avoid sin, that we never partake of those plagues as the rewards of it. And in or­der hereunto, that we set a narrow watch [Page 75]over our thoughts, words, and actions, that we give not way to the least tem­ptation, but kills this cockatrice in the egge, destroy sin in the birth, get the ma­stery of every corruption, and bid defi­ance to the destructive alurements of our immortal enemy: And because all of us brought such a load of gilt with us into the world, as without an infinite mercy would sink us into that place whence is no redemption; and being not of our selves not able so much as to think a good thought; let's make our addresses to that all sufficient Saviour, who for our sakes wrought glorious salvation, conquered Death, Sin, and Satan, foiled the powers of darkness, and led the devils in Triumph as his Captives, Hos. 13.14. 1 Cor. 15.57.

Let's endeavour to have an interest in him, that his merits may be imputed unto us, and we may be cloathed with the long white robes of his righteousness, Rev. 4.4. That at the great day of Audit, we may hold up our heads with joy before that bar, whence the wicked shall be sentenc't; and rejoyce that all straits are at an end, and all our miseries out of date: that our sins and death are laid in one grave, ever [Page 76]to be forgotten and forgiven; and are now ready to take livery and seizin of that glorious, incorruptible, and unfading Inheritance, which the Lion of the Tribe of Judah, (the Captain of the Lords host, and of our salvation) hath pur­chast for us; and be ever enjoying that glory which Moses so earnestly desired (onely) to behold; and eternally chant forth Halle lujahs to the Trinity in Unity and Unity in Trinity; to whom be a­scrib'd by Men and by Angels, (here and hereafter) all Honour and Glory, Thanksgiving and Obedience, World without End.

Balaams happy Wish, AND Ʋnhappy End.
A Meditation on Numb. 23.10.

‘Let me dye the death of the Righteous, and let my latter end be like hi [...].’

THese words were utter'd by Balaam the son of Beor of Mesopotamia, the notedst Conjuror of those times, whom Balak King of Moab sent for to curse Israel; and being come for that purpose from the Mountains of the East to the high places of Baal, beholds a glimpse of Heavens Glory and Israels happiness; discovers better wages then Balak could give him, greater prefer­ment then Balak could exalt him to, and infinitely more honour then was at Balaks disposal. Balaam being in an [Page 78]extasie, and (as it were) ravisht with the glory which he sees, turns his prophesie into a prayer, and his prayer is this: Let me dye the death of the righteous, and let my latter end be like his.

Were these the words of a Sorcerer, a better mouth might have spoke it? we may well admire that so sweet a saying should proceed from so foul a mouth; that such a flower of Paradise should grow on such a Dunghil; that a stranger and an enemy to the God of Israel and the People of Israel, should so excellent­ly set forth the glory of the one, and the happiness of the other; and that he should have so much of heaven in so short a prayer, Let me dye, &c.

'Twas our Saviours question, Matth. 7.16. Do men gather Grapes of Thorns, or Figs of Thistles. Here's a Thorn brings forth Grapes, an Inchanter with the ex­pressions of a Prophet. How can we suf­siciently admire the wisdome and power of God, in making wicked men to sound forth his praises, even the Devil himself to set forth the glory of the Father, and proclaim the divinity of the Son. Hard hearted Pharaoh must confess his power, [Page 79]the Magicians his works; and Balaam shall be sensible of his glory, witness his Petition, Let me dye, &c. A foul breath may make a Trumpet sound sweetly, a crackt Bell may toll in others to Church, a stinking carcase may have a honey­comb in it; and a Sorcerer may speak good Divinity: I am sure Balaam did, and a prayer as excellent, Let me dye the death of the righteous, and let my latter end be like his.

Hence observe, that we are not to judge of any man by his words or pass our verdict by the out-side; for many cry Templum Domini with their mouths, that have the Devil in their hearts; and the Devil himself sometimes counterfeits an Angel of light. Many make a fair pro­fession of Christianity, that speak well, hear much, and understand more; upon examination you will finde by their acti­ons, that they have meerly a form of god­liness, but deny the power of it; that at best will appear but like the Devil in Sa­muels Mantle. We use to say, that all is not gold that glisters, and 'tis as true that all are not holy that seem so; all not Saints that have demure looks and speci­ous [Page 80]pretences. Our Saviour hath told us, that the tree is known by his fruit; and God that searches the reins, knows the heart, and judges of the outward actions by it. Balaams words bespeak him both a Prophet and a Saint; and he did as clearly prophesie of Christ, as any Pro­phet of the Lord, either before or after him: and 'tis thought by some, that his Prophecy of a Star to rise out of Jacob, &c. drew those Persians King to attend the motion of that Star that appeared at our Saviours Incarnation. 'Tis most cer­tain that Balaam spake so well, that no man could speak better; yet he could speak so bad, that the Devil himself could not speak worse; as when he advised the Moabites to send their Daughters to com­mit whoredom with the Israelites, which occasioned the death of twenty four thou­sand Hebrews. And so I pass from the Speakers description, to the description of his Speech.

The speaker was Balaam, and his speech, or rather his prayer, was, Let me dye the death of the righteous, and let my latter end be like his. Balaam is so taken with the rayes of that Glory he beholds [Page 81]at a distance, that he grows impatient. No more of life, nothing in it so desirable. No more of this world, he sees more glo­ry in the next, and therefore courts death to convey him to that glory which he so much longs for. Let me dye, &c. What, could he not dye without asking leave? without much intreaty, death was ready to attend him; and for want of help he might have been his own executioner, and (as King Saul did a long time after) made his own sword to have given him his Mittimus to the grave. No, Balaam (as bad as he was) would not lay violent hands on himself; he knew that God would not entertain any runnagate or straggling sons that came without his call. That God who infus'd a living Soul into our Bodies (when we began to be) will not have that soul come forth till he re­quire it. 'Tis written Revel. 3.21. To him that overcomes, will I grant to sit with me in my Throne; even as I also overcame, and am set down with my Father in his Throne. To him that overcomes, not to him that runs away: to him that con­quers, not him that flies from his colours. We are now but on our way, not yet in [Page 82]our countrey. In this world we must do our work, in that to come we must have our wages. Here we must fight under the Banner, there we must receive (if we de­serve it) the Crown. This world is a Sea of trouble, that a Haven of rest; and those who to avoid the troubles of this, rush themselves out, by laying violent hands on themselves, shall never reach the happiness of that. For how can God afford Mercy to those, who have none for themselves? Balaam would dye, but how? There are (saith one) three sorts of death; the death of Nature, the death of Sin, and the death of Grace, (or rather a gracious death) or the death of the Just. 'Tis onely the last that Balaam sues for: Let me dye (sayes he) but no death will serve his turn, but that of the Just; Let me dye the death of the righteous, and let my latter end be like his. My latter end, he is not altogether for himself, he hath some care of his posterity after him; he knew that God would be Abrahams ex­ceeding great reward; and that he would be the same to his seed that he was to him: be the God of his seed, and of his seeds seed; and in them should all the [Page 83]Nations of the world be blessed. So Ba­laam prayes in respect of his own parti­cular end, and for his posterity, those that were come, or were to come out of his loins, Let my latter end be like his.

Now for the further amplifying of this Prayer of Balaams, I shall draw these following Conclusions from it:

  • First, That the Righteous dye, &c.
  • Secondly, That their death is happy, and attended with glory.
  • Thirdly, That none shall dye so, but those that live so; or, that a holy Life is the onely prologue to a happy Death.
  • Lastly, I shall present you with some short Directions, how to lead such a life, how to reach such a Death, and this shall be my conclusion.

That Death is a debt of Nature, to be paid by all the sons of men, is so known a truth, that it needs no further proof then common experience; the decree hath long since gone forth, that all men must once dye. So sure as death (sayes our common Proverb) and that's so sure, that nothing more certain. For of all the Priviledges that Christ purchast for the sons of men, he never granted this; for he [Page 84]himself tasted of death, and so must all those do that breathe upon this earth, ex­cept those onely that shall be found alive at the day of judgement, which shall not dye but be chang'd. None are exempted from deaths rage, no honey without this gall, no exaltation without this humilia­tion; all must pass through his black Gates ere they can enter into glory.

And this brings me from the first con­clusion to the second; from the certainty of death to all mankinde, to the Happi­ness of it to the righteous. Let my latter end be like his.

I cannot blame Lalaam for making such wishes, and it had been well for him if it had fallen so, he had then been eter­nally happy as now miserable. Indeed, death to a righteous man, is but a sleep, (for so our Saviour stiles it;) it puts an end to our miseries and a beginning to our joyes; it cures all diseases, the aking head and the fainting heart, Asa of his Gout, and Mephibosheth of his lameness, Laza­rus of his Sores, and Gehazi of his Le­prosie; finishes that life that was a kinde of death (or a passage to it,) and gives birth to another, not subject to mutati­on; [Page 85]and serves as a short bridge to con­duct the Pious soul to a spacious inheri­tance.

But it may here come within the verge of an inquiry, whether the righ­teous may desire death; 'tis answer'd that it may de desired, not for it self, but for what it brings.

First we may desire it, as it puts a pe­riod to sin: there's no offending of God in the Grave, sin will be an inmate with the choicest of Gods Saints whilst they are here, but is forc't to leave them when they leave the world. For (as one observes) sin was the Midwife (or ra­ther the womb) that brought death in­to the world, and death must be the Grave to bury sin (so the Mother is kil­led by the Daughter.) Again, we may desire it, as it brings us home to our Fa­thers house, near our Head and our el­der Brother, so Saint Paul desir'd it, Phil. 5.23.

Secondly, That none shall dye so, but those that live so, &c. For as the effect follows the cause, or the shadow the body; so happiness is the attendant of holiness. Would Balaam dye the [Page 86]death of the Righteous, that was so far (as a learned Author observes of him) from living the life of the Righteous, that he gave Pestilent counsel against the lives of Gods Israel: and though here in a fit of compunction, he seem a friend, yet he was after slain by the Sword of Israel, whose happiness he admires and desires to share in. Carnal men care not to seek that which they would gladly finde; some faint desires and short-winded wishes may be some­times found in them, but their mistake is in breaking Gods chain, to sunder Ho­liness from Happiness, Salvation from Sanctification, the end from the means; they would dance with the Devil, and sup with Christ at night. Live all their lives long in Dalilahs lap, and then go to Abrahams bosom when they dye. The Romanists have a saying, that a man would desire to live in Italy (a place of great pleasure) but to dye in Spain; because there the Catholick Religion (as they call it) is so sincerely profest. And a Heathen being askt whether he would rather be Socrates, a painful Phi­losopher, or Craesus a wealthy King; [Page 87]answer'd, That for his life he would be Craesus, but for the life to come, Socra­crates. But stay, not here and hereafter too; you know what Father Abraham said to Dives in flames; Son, Remember that thou in thy life time receivedst thy good things, and therefore now, must look for evil. That King Balaks proffers, were so liberal, that Balaam was loath to forgo so fat a Morsel, his mouth watred, and his fingers itcht to be dealing with Balak; (he will ask God again and a­gain to gain such a prize) and his heart again is ravisht with Israels happiness: he would fain please Balak, if he might not displease God in it, and partake of both; but as Balak had not his will, so neither had Balaam either his wa­ges or his wish. God oftentimes fools wicked men of their expectations, that whilst they strive to gain the happiness of both worlds at once, finde neither: so here, I know not how fitter to com­pare Balaam then to a stranger travel­ling a far Countrey, beholds the state and magnificence of the Court, but no interest in the King; or to a surveyor of Lands, that takes an exact compass [Page 88]of other mens Grounds, of which he shall never enjoy a foot.

I shall see him (sayes Balaam) so shall every eye, and those also that pierc't him; but not as Abraham saw him and rejoyced; nor as Job, Chap. 19.25. The pure in heart onely see him to their comfort; when Balaam beholds him it shall be with terror; and though when he made this prayer his soul danc't on his lips, ready to flye off, yet was he ne­ver nearer heaven then those Pisgah Hills; Had Balaams works been an­swerable to his words, or his worth to his wishes, he might have reacht his de­sires. But as Saul who was once among the Prophets fell after from God, so Balaam is not long in these raptures, and therefore for all his devotion, though he were not so wicked as to kill himself, is nevertheless so unfortunate, as to fall by the Sword of the Israelites, even among the thickest of Gods Ene­mies, the Midianites; as you may read at large in the one and thirtieth Chap­ter of this Book of Numbers, v. 8.

There is no man so much an enemy to himself, but would be happy if happiness [Page 89]were to be gain'd with wishing for. Ask the wickedst man upon earth, if he does not hope to dye well, he will tell you he does, and so he will, if a word upon his death-bed will do it; A Lord have mercy upon me: but alas Heaven is not to be attained on such easie tearms. Cain may be distracted for his Murder, Balaam and Saul may Prophesie, Ahab walk in Sack-cloth, Judas Preach and do miracles, and all to no purpose; 'twas not Esau's blubber'd eyes that could re­cover either his Birth-right or his Fa­thers blessing. I cannot but reprehend their folly that spend their dayes in sin and vanity, and at the point of death, think to turn suddain penitents, as if that would do: how foully are they mi­staken that think so, for he that lives like a devil upon earth, (though under an Angels vail) shall never be a Saint in Heaven?

So I have now done with the parts propos'd: what remains, but that I in brief give some short directions, how to lead this happy life, how to reach that happy death, and so Ile conclude. For the certain and speedy attainment of which [Page 90]be pleased seriously to weigh these fol­lowing instructions.

First, be conversant in the Scriptures, make that your day and your night stu­dies, and take notice of the lives of all Gods Saints, and endeavours to track them in those steps which brought them to glory. Make Abrahams faith, and Jobs patience Eliahs zeal, and Hezekiahs Integrity, patterns of your immitation. Let Joseph be an example of uncon­quer'd chastity, and Moses of meekness and humility. Let Davids troubles teach us to depend upon Gods Providence, and Pauls perseverance, not to be weary of his Corrections. Remember the Cha­racter which our Blessed Saviour gave of the Baptist, That he was a burning and a shining light. Indeed the Saints of God in all ages have serv'd as Beacons on hills to give light to a crooked and perverse generation. Oh that we could but learn by their examples to adorn our profession, and we shall be no lo­sers in the end. What sayes David, Marke the upright man, and behold the just, (indeed he is worth the noting) for the end of that man is peace. He it is that [Page 91]may be truly said to leave this world like a Lamb, and shall for ever be own­ed in a better for one of Christs fold. But above all look upon him that is the Author and finisher of your Faith; strive to immitate the blessed steps of the holy Jesus, whose feet were ever running Gods Commandements, whose hands were ever busied in works of Cha­rity, his eyes ever looking for Objects of Mercy, whose Soul was ever yerning with bowels of Compassion, whose dis­course was alwayes gracious, and guile never found in his lips. And that we may be the better fitted to write after such blessed copies, let us set a narrow watch over our thoughts, words, and actions, that we offend in neither; but remember that he is an Almighty and Omniscient God, with whom we have to do, and all things naked and bare to his all-seeing eye; and that we may make a happy progress in our Christian course, let's trample on the vanities of this world and have our conversation in Heaven whilst we are on Earth. Put a right value on the things of this world, and whilst we are in this; make sure of a [Page 92]better, that when this fabrick shall be on a flame, we may finde a place of re­fuge in those glorious and everlasting Habitations: and that we by no means put off our Repentance from day to day, but take time by the fore-top, for we know not what a day may bring forth. There are many now in Hell yelling forth their too late Lamentati­ons, that would have repented, had they had a morrow; let us be ever contem­plating of our last end, and of that great account we must all one day make, and account every day as our last; that when death comes we may be so pre­par'd for his approach, as to entertain him as a friend, not dread him as an ene­my. 'Twas a good prayer of Davids, Psal. 9.20. Let the Nations know them­selves to be but men. Oh that we did but seriously take this into our considerati­on, and rightly understand our frame whereof we are made, and remember that we are but dust; and what is dust but the slave of the beesom and the sport of the winde. That the luxurious per­son would consider that he is the foul­er dust, by so much as he is stain'd and [...]

have beheld before; never such a won­der in the world. The Child of a Vir­gin, and God a child (saith the Evange­lical Prophesie) never such a Jubile in the World, as a Christ and a Saviour, (sayes the Angellical History) what was foretold by Isa's Pen is fulfilled in Ga­briels Tongue; which speaks comfort not to some Persons, but to all People; all, else Persons and People had been eternally lost. To you he is born, to you men he is, to us Angels he is not. [We that stood have not the need: they that fell have not the grace of Salvation; nor shall any means be ever us'd for their re­stauration, as being included under the eternal decree of Gods everlasting dis­pleasure.] This day (it seems then he had a day for his incarnation or Nativi­ty, though this profane age deny it him) by his birth made a blessed day. Pro­claim'd by one Angel a joyful feast, ob­serv'd by many for a feast of joy; By many Angels that day, and by all Saints since in all ages, as the Birth-day of no petty Prince, but the great Soveraign and Saviour of the World, who was [Page 102]annointed and appointed for that pur­pose.

This is a true saying, and worthy of all acceptation, that Jesus Christ came in­to the world to save sinners.

And now having a Saviour (and such a Saviour) for my subject, I shall bend my inquiries after his Person, Names, and Offices, his Actions and Passions, the end of both, Parallel his Divinity with his Humanity; his first, with his second coming, and so conclude.

First, then for the object or person here spoken of, who it is, who is this that comes sayes Isay? 'Tis he that was from eternity, before the Mountains were brought forth, or the foundations of the world were laid, God from ever­lasting and world without end. The se­cond person of the glorious Trinity, his Name Jesus, (because a Saviour) and Christ the Lord, (because the annointed of God) the one answering his Divini­ty, the other his Humanity, and both his Office; design'd he was of old for mans Redemption, promised and pro­phesied of long before he came; as the Womans Seed, Abrahams Son, Davids [Page 103]Throne, Balaams Scepter, Isay's Imma­nuel, Micahs Ruler, and Judahs Lion; whom Abraham saw afar of, and Ba­laam beheld, but not nigh. In a word, he was the Light of the Gentiles, (be­cause to them he manifested himself by a star, (or rather by an Angel, (as some think in a Pillar of fire) and the glory of his people Israel, (because to them he was proclaime'd by Angels.) Thus you have now seen who it is that is here spo­ken of, I now come to the act that he is here said to do.

He came, he bow'd the heavens and came down, exchanged his Fathers Bo­som for the Virgins womb, and became Immanuel, God with us. The express Im­mage of his Father takes the form of a Servant. He who in the beginning of time, made man in his own image, is in the fulness of time, made after our like­ness, the Word flesh; the Ancient of Dayes, a little Child; the Highest Ma­jesty cloathed in the lowest Misery; the most High God, a Servant; and the Lord of Glory, a Man of Sorrows: Admire we may, but Apprehend we cannot, the matchless Humility and unparallel'd [Page 104]Condescentions of our Blessed Saviour, that he that was so great that the Hea­vens could not contain him, should be so little as to be circumscrib'd in the Womb of a Virgin. That he that was so rich that all the Gold and the Silver was his, and the Cattel upon a thousand hills, should be so poor as to be destitute of a penny to pay Caesar tribute, without be­ing beholding to a fishes mouth. That he that was so powerful as to command the Devils to their Chains, should be so meek as to suffer himself to be led like a Lamb to the slaughter. Yet thus he suffer'd it to be to fulfill all Righteousness; and nothing did he think too much either to do or suffer for mans Redemption.

Man had finn'd against an infinite Ma­jesty; and satisfaction was to be made to an offended Deity; and that satisfa­ction to be as infinite as the nature of the transgression was, which satisfa­ction could be given no other way but by suffering; that suffering no less then the utmost of an inraged and incensed malice; that malice as general as men and devils; the punishment great, the punishers many; Heaven, Earth, and [Page 105]Hell (an angry God, an incenst World, and an inraged Hell) and he that was to indure all this to be innocent. No man so pure, no angel so powerful to undergo all this, God could not dye, nor men or Angels bear such a burden, therefore it must be a God-man, (a God and Man united in one Person, the one to bear, the other to suffer; and such a one was our Blessed Saviour whose spotless in­nocency and unconquered Patience in in his expresless pains, represents the refulgent Rayes of a Divine Power that kept frail Humanity from sinking to desperation under so great a pressure; all must needs acknowledge that the mi­series he indured were unspeakable, and his patience infinitely beyond a presi­dent. If we take but a strict survey of the means and miseries that attend his Birth, the inexpressable grievances of his life, and the sadness of his death, we shall in each of these finde him demon­strated a man of Sufferings.

He was born in little obscure Bethle­hem, not in great and glorious Jerusa­lem, and not in a Palace there, (though the City of David) but an Inne, (a [Page 106]place of common resort.) Not in the guest Chamber, or choicest Room in the Inne, but in a Stable, a place of re­pose for Beasts, (far unfit for the King of kings Bed-chamber) the Lamb which all the shepherds left their flocks to finde, is laid in a Manger; his attendants but mean and not many, his reputed Father and the Blessed Virgin; no soon­er eight dayes old but the circumcising knife (according to the Law) must pass upon him (that came to fulfill both the Law and the Prophets) with the loss of his Blood, (as an earnest of that which after in a more abundant manner flowed from him.) And before two years old, is forc't to flye for his Life when he could not go; his whole Life 'twas but a con­tinual supply of Crosses, from his Alpha in the Manger, to his Omega on Mount Calvary, from his Cradle to his Crucifi­xion, and from his Womb to his Tomb, he might truly be termed a man of Sor­rows. When once he shewed himself to the world, how was he hunted like a Par­tridge upon the Mountains, in often ha­zards of his Life ere his hour was come he should lay it down. He had not his [Page 107]mean Birth for nothing, for as he was born under another mans roof, so all the time of his Life had he no house of his own, (he that was Lord of all possest nothing.) He was poorer then the Fox­es, and not so rich as the Fowls of the Aire, (for the one had holes, the other had nests) but he no place of his own to rest in. (For a house he hath not a hole, for Lands he hath none, but what he treads upon; for moneys, a fish brings him a piece to pay his Tribute with; for pleasure, the Cross is his Cognisance; for Honour, Contempt is his common Livery.) How much ignomy and con­tempt did he pass through, and how many opprobrious words did he patient­ly receive from the foul-mouth'd Multi­tude, who were ever guilty of putting the worst glosses and constructions on his [...]ctions. If he works miracles they pre­sently twit him with his Parentage; Is not this the Carpenters son? and can good come out of Nazareth. If he converse with sinners, he must be one himself, or at least a friend to them; and in that they spake truer then they were aware, [...] for he was the best friend that Sinners [Page 108]or Publicans ever had. If he heals a Crip­ple, or do any other work of mercy on the Sabbath day, he is presently censur'd for a profaner of the Sabbath. If he cast out devils, he doth it by Belzebub; at last his Exit draws nigh, that all the miseries of his life shall be infinitely transcended by a painful and shameful death, as a sad preface to which (in order to the com­pleating the work of mans Redemption) begins his agony in the Garden, where in­deed he receiv'd the first relish of that bitter cup of his Fathers Indignation, which he was to drink of. Here began the travel and anguish of his Soul, that pro­duc't those drops of bloody sweat, which in so plentiful a manner flowed from him in a cold Winters night. The conflict must needs be sharp that put him in such a heat in so cool an Aire, as doubtless it was, for the sins of the whole world lay upon him. 'Twas thy sin, O man, caused this blood-shed: Thy guilt this sweat; that was the Sword, this the fire which made this blood and sweat. Adam sinn'd in a Garden, Christ there sweats for it; his day lust made this night sweat. Mans spirit was distempered in Eden. Gods bo­dy [Page 109]therefore is thus bedew'd in Gethse­mane; that we might not burn and fry in Hell, he thus sweats and bleeds on earth; he suffers this horrid Agony for a time, that we should not endure a hellish and worse extremity for ever; so he was Gods Holocaust, that we might not be the Devils Burnt-offering. Besides Geth­semane's pains, Golgotha's was upon him, those floods of blood foreseen made these drops trickle. The passion then to be act­ed on his body was now imprinted in his minde; the rage of Hell, the wrath of Heaven, the wretchedness of man, ingrate­ful man, for whose sake all this was suf­fered, to save him from that wrath and Hell. Heaven, Earth, and Hell, all in Union to afflict one (though God, and Man) must needs make a heavy conflict, a bloody Agony. And that it might not be long ere he finish that on Mount Cal­vary which he hath so sadly begun here, (that the one might be but a short and sharp preface to the other) he is betray­ed; be that did eat at his Table with him kicks up his heel against him, and traytor-like betrayes him with a kiss, and deli­vers him into the hands of his cruel ene­mies, [Page 110]who with an unlimited rage do be­gin to abuse him, and is now tost like a Ball from one place to another, whils [...] malice is inventing new tortures. He i [...] first brought to the house of Annas the high Priest, (who restrains not the inra­ged multitude from venting their malice in revenge) thence is sent to Caiphas, (an­other of the Devils Sanedrims) who had formerly in a councel resolved he should dye, yet now paliating the designe with the scheme of a Tribunal. They seek out for Witnesses, and the Witnesses are to seek out for allegations; and when they finde them, they are to seek for proof; and those proofs were to seek for unity and consent; but all too short to reach his in­nocency: he is sent to Pilate, who (un­derstanding him to belong to Herods Ju­risdiction) sends him to Herod, who sets him at naught, and his men of War abuse him, (what else to be expected from rude Souldiers whose very sports are cruelty) then sent back again to Pilate, attended with the hiddeous exclamations of the Rabble-rout, whose note (as they pass along nothing but Crucifie.) The Ro­man President (smelling malice in the bu­siness, [Page 111]uses several arguments, of perswasi­on to appease the multitude, and asswage their malice, in order to the saving of his life. The first drawn from his Innocen­cy, I finde no fault in him; nor yet He­rod, he is an innocent Person; one so far from deserving death, and that I cannot finde he ever did any thing to merit a reproof; (malice it self cannot tax him of any Crime except innocency be Criminal) here I bring him forth to you, that you may know that he is clear from all obje­ctions, and nothing justly to be laid to his charge; and no fault, no sentence. I that sit in the place of Judicature must not commit so great a piece of injustice as the sentencing an Innocent to death. But this not satisfying the multitude, he delivers him over to bloody chastisements: so he is torn with Whips, crowned with Thorns, blind-folded, derided, and buffeted, even to the wearying of his tormentors. Pi­late (being himself mov'd with pitty at the sight) presents him in this forlorne and dolorous condition to them; that his blood might become a mantle to him; that if his innocency could not speak suf­ficiently for him, his sorrows might. Be­hold [Page 112]the man, behold an Innocent affli­cted, one without Crime miserably cha­stiz'd; who can behold him without pit­ty, no heart (unless harder then Ada­mant) but must needs melt into tears at such a sight, no malice (except altoge­ther implacable) but would be appeas'd with such sharp and so underserved re­venge. I appeal to you all whether he be not an object of pitty rather then fur­ther cruelty; and whether you have not greater reason to bewail his misery then increase it: but this will not do. No sor­rows which are not mortal; no sufferings which are not deadly; no blood but the heart-blood can satisfie the malicious; and therefore albeit crown'd with Thorns, and flead with Whips, they still cry Execution, Execution; Let him be crucified.

But Pilate (notwithstanding these obsti­nate repulses) again solicites them to save his life, (and that his arguments might be crown'd with success) he changes his stile from a man of sorrows, pre­sents him as a king of sufferings; that so his dignity might prevail where his miseries could not; and that the ma­jesty [Page 113]of the sufferer might aggravate his sufferings and their cruelty, bespeaks them thus: Behold your King, behold a king deprived of his comforts, spoiled of all his goods, sold by his brethren, appre­hended by his subjects, scourged as a vil­lain, derided as a fool. Behold a King who hath no other use of majesty, but to aggravate his misery. Behold a King whose sufferings are as transcendent as his person. Behold a King who hath suf­fered things bitterer then death. Behold a King (yea your King) how he hath suf­fered every thing but death, and shall that malice of yours pursue him even do death it self: shall I crucifie your King; will ye have me to bring innocent blood up­on my own head as well as yours, and be a sharer with you in so hateful a sin? For my part Ile have no hand in it, and let me advise you to have none neither; wherefore let me request you to desist from so bloody a design. And if ye have no regard neither to his innocency, suf­ferings, nor majesty, look upon your own reputations, which will suffer much for putting such a person to death. Do not you know (I mean you that are the Do­ctors [Page 114]of the Law, and the Elders of the People) that the name of a King is sa­cred, God owns it as one of his Titles, and them as his Vicegerents that repre­sent himself, who is the great Monarch of Heaven and Earth; and their per­sons as sacred as their names, being sub­ject to no Tribunal but that of Heaven; no Judge but the highest: Wherefore to offer violence to one that bears that Title, were a piece of such unparallel'd cruelty, for which your selves could pro­duce no example, nor the world a presi­dent; all nations would cry shame at so horrid a fact, and your own consci­ences would fly in your faces for com­mitting so hainous a Crime. A way then with so bloody a motion; you that pre­tend your selves such Zealots, stain not your hands with such blood, nor your souls with the guilt of it, left ye bring such an odium on your Nation, which your selves nor posterity shall be ever able to take off. But all his rhetorick will not serve turne, for their guilty consci­ences told them that they had already done more then they could justifie: Therefore the more he perswades, the [Page 115]more they exclaim, lest their King might have out-liv'd his wounds, recover'd his losses, and turn'd his Reed into a Scepter; they earnestly importune the Judge to dispatch him. Let him be be Crucified. He is no King of ours: If he were, we should not thus prosecute him: We have no King but Caesar, and thou art not Cae­sars friend if thou let him go. 'Tis not his innocency, nor his sorrows, nor his majesty which thou so much plead'st for, shall satisfie us? 'tis his deserved death, which we sue for, and nought but that shall excuse him. Take thou no care, if he dye unjustly, the guilt shall lie on us, not thee. Wherefore act thou thy part, perform thy office, and we will ours; as thou sittest in judgement to do justice, express it by thy condemnation of this man. Thou seest the proofs are clear, and evidence perspicuous. There­fore without any more delayes, excuses, or apologies, pronounce the sentence, we will see it executed.

Pilate finding all his reasons too short to convince unreasonable men, is now brought to his last shift, and that's to make him a donative and freeman at the [Page 116]Petition of the People; but they prefer Barrabbas, a Rebel, a Murderer, before the Saviour of the World; desire to have him Crucified, who raised the dead; & to have the other released, who destroyed the living. Pilate now finding that all his projects were frustrated, and no way left to save his life, calls for water, and washes his hands before them as innocent of his Blood; but (being a timerous Man) affraid of the Jews, lest they should mutiny or tel tales to his Master, (whereby he might lose either his place or Caesars favour de­livers up the most unspottedperson in the world into the hands of malice, to glut it self with revenge in the exercising the most exquisite torments, and expatiating them to the longest thread of misery; but as if all this did not adde enough to the sadness of his tragedy, he must (after all this) dye, and the worst of deaths, [the Cross] onely inflicted on most notorious offenders, and betwixt two infamous Thieves (the worst sort of companions.) In order to which, he is led forth of the holy (now the bloody) City Jerusalem to the place of execution, bearing his own Cross, his head adorn'd with his Crown of Thorns, which was not at all pul'd off, [Page 117](so it became the King of sufferings notto lay aside his imperial thorns til they were chang'd into Diadems of glory) he ad­vances Mount Calvary, (a place difficult in the ascent, eminent & apt forthe pub­lication of shame, a hil of death and dead bones) where he is stript naked, who cloaths the field with flowers and all the world with robes, and the whole Globe with the Canopy of Heaven. A gay spe­ctacle to satisfie impious eyes, who would not stay behinde but attend the hangman to see the catastrophe of this bloody tragedy; he is now fastened to his Cross, and heaven and earth (all creatures in both) vailed in blacks to lament his ob­sequies, as if terrified at his sufferings, whilst menand devils conspire to increase them, that he might have no sense, but that of misery. How are all his senses at once tormented in him; (and he in all of them) his eies in seeing nothing but what disconsolated and afflicted him; either his enemies rejoycing at his sufferings, or his friends (those few poor friends he had) lamenting his miseries. His ears play'd upon from every side with whole volleys of fearful blasphemies; If thou be the King of Israel descend from the [Page 118]Cross, (cry the Jews.) If thou be the Christ save thy self and us, (sayes one of his fel­low sufferers. For his smell, Ile not of­fend the nice and delicate with comme­morating the noisomness of the place, and the abominable stench he there was sensible of. For his taste, he had nothing administred it, to sweeten the bitterness of death, but Gall and Vinegar. For his feeling, we have spoken of that before (if it were not altogether unspeakable what he felt.) In a word, all heads are working, and all hands busied in length­ning his torments, and now tormentors and tormented both weary, (the one in doing the other in suffering) he yeilds up the ghost. But their malice doth not terminate with him, though he be dead, their malice still lives, which we shall see presently break forth; for though Joseph of Arimathea (one of their councel, but not against his life) had begg'd the body of Pilate, they also go to Pilate fraught with malice against his memory, (that had done their worst to his person, and bespeak Pilate; Sir, This deceiver said whilst he was yet alive, that in three dayes he should rise again; [Page 119]therefore let his Sepulchre be made sure with a guard, lest his Disciples come and steal him away by night, and say he is risen. Pilate grants their request, and now they triumph in their villany, and think per­petually to keep him there whom they had brought thither. Is this the Saviour of the world say they, that could not save himself? Where now are these dreaming shepherds who spake so big of a quire of Angels that should sing his Nativity? Where those Angels that they come not to his Rescue? Where are those besotted vulgar that rob'd the trees of their branches, and themselves of their garments, to strow his way to Jerusalem, and sang Hosanna's to him as the son of David, a Saviour of the world? have not we laid their Hosan­na's in the dust? and he whom they a­dored as a Deity, executed as a Malefa­ctor? Is this he that would deliver Is­rael that could not himself? We do not expect ever to be delivered by so mean a hand, and so slender a retinue; we ex­pect a glorious Prince with a princely train of unconquer'd warriors, not a Car­penters son and silly fisher-men; God [Page 120]never gave us any promise or president of such a Saviour. We know that 'twas by a strong arm he delivered our Fathers out of Egypt, and that he gave them Sa­viours afterwards when they were in Canaan, such as by force of arms broke the bonds of their oppressors; and are not we involv'd in as miserable slavery and bondage as ever our fathers were? hath not the invincible Roman Eagle spread his wings o're the greatest part of the world, and seized many kingdoms with his ravenous talons, (making Kings his Prey, and Scepters his Conquest) and who but a mighty Saviour can de­liver us and our Countrey from so po­tent an adversary? If this be he that undertook to do it (or were sent from God for the purpose) where's his pow­er to make him so? where's his red­coat Souldiers, whose very garments might speak nothing but blood and death to our insulting foes? where's his Magazin and Money, his Swords and Pistolls, his Granado's and Murdering­pieces, his Captains and Officers to lead his Army, that they did not perfect that happy work, but suffer their Lord and Master thus to fall.

O fools and slow of heart to believe what the Prophets have spoken; ought not Christ to have suffered these things, and to enter into his glory! was he not long before prophesied of to come in the form of a servant, not in the gayish magnificence of an earthly prince; that he should be a man of sorrows, and by his sufferings should purchase freedom and happiness for inthral'd mankinde. How exactly doth your Prophet Isay pourtray to the life both his person and sufferings, and writes of him in the Present Tense not the Future, as a thing then really acted, not after to be fulfilled; as more becom­ing an Evangelist then a Prophet, in giving rather a History of his sufferings then a Prediction of them: but lest ye should not think one witness enough, look upon all the Prophets that have been since the world began, you will finde, they did all unanimously breathe with one mouth the mystery of his com­ing, and of that redemption which by his death he was to accomplish. Was not his Birth long before prophesied of, as to the time, manner, and place of it, his person, names, and offices, his tribe and [Page 122]Family, his eternal Generation, the union of his God-head with his Humanity, his Humiliation upon earth, his perfect obe­dience to his Father, his riding to Jeru­salem in triumph, the childrens Hosan­na's, his Agony in the Garden, the man­ner of his delivery, the price he was sold for, the flight of his Disciples, the part­ing his garments, the piercing his hands and his feet, his revilings on the Cross, his companions in death, his patience in suffering, his dying words for whom be should lay down his life, and whom he should conquer; and what clearer proof could ye desire then the mouths and at­testations of so many witnesses: and could ye be so blinde as not to discover this to be he that was of old design'd and foretold to be the worlds Sa­viour: did ye not behold a majesty in the sufferer? did not the refulgent beams of his divinity shine through the great­est clouds of his adversity? and did not Humility and Glory go hand in hand through the several passages of his life and death, that by miracles as well as miseries he might convince the world? That he should abase himself so low, as [Page 123]to be born of a Virgin, that spake his humility; but to have his incarnation publisht by an heavenly host, and kings to rise to the brightness of his coming, this his glory: to suffer himself to be baptized in the common river of Jordan, that speaks his humility; but there to be proclaim'd the onely beloved Son and Saviour of the world, both by the testi­mony of the Father, and presence of the Holy Ghost, this his glory: to receive the slaunders of his Countrey-men, that he cast out devils by Belzebub, that spake his humility; but to make the devils con­fess him to be the Son of the Highest, this his glory: to suffer death, even the death of the Cross, that speaks his hu­mility; but to make the foundations of the world to shake, the Sun to vail it self in black, the moon to hide her head, the rocks to rend, and the vail of the temple to part in sunder at his yielding up of the ghost, this his glory: to be laid in another mans Sepulchre, that shews his humility; but to make the Graves to open to receive him as their Lord, and the dead to rise to attest his Divinity, this his glory: to suffer him­self [Page 124]to be seal'd up in his Sepulchre with a guard of Souldiers to keep him there, that was humility; but in that house of death to have the visits of Angels, and to rise from thence by his own power, this his glory: to sojourn forty dayes on that earth where he had been so cru­elly handled speaks his humility; but to have a convoy of Angels to fetch him away, and to ascend on high with such a guard of attendants in view of so many witnesses, this his glory. And thus did he evidence his mediatorship by the lowest humiliation of his humanity, and exalta­tion of his divinity, by the glorious mira­cles; by the one he did do, and the insuf­ferable injuries in the other, he did un­dergo. How many glorious miracles did he work, certainly if the mighty works which were done in you had been done in Tyre and Sidon, they had repen­ted long ago in sackcloth and ashes. Did he not seed your admiring multitudes 5000 of them at one time with five bar­ley loaves and two fishes, and twelve baskets of fragments to spare? did he not turn water into wine, heal the sick, make the lame to walk, the deaf to hear, the [Page 125]blinde to see, and the dumb to sing? did he not cleanse the Leper, cast out Devils, raise the dead, even a Lazarus that had been a four dayes prisoner in the Grave? Many things of him were remarkable, and suited with him as he was the Mes­siah, as to his Birth, Death, and Burial: he was born under Augustus Caesar at such a time, when there was an universal peace o're the whole world; to shew that he was the prince of peace, and came to reconcile his Father to fallen man. In Bethlehem the house of bread, for him that was the bread of life, and the life of the world. In an Inne, (a place of common resort for all persons) to shew that all persons should have free admis­sion to him, and that he was in publick to manifest himself to the world. He was Crucified without the Gates of Jerusa­lem, to shew that he died for those out of the pale of the Church; on Mount Cal­vary, a place of death, to shew that he came to destroy death; on a Cross, to shew that that was the way to a Crown; and by his sufferings on that tree of shame, he purchast for us diadems of glo­ry. He was buried in a Grave cut out of a [Page 126]Rock to shew that he was the Stone cut out of the Mountain; a Grave untoucht, for a body undefil'd, in a Garden where mankinde was lost, for him by whom the world was saved. But this is not all, he was a King, and such a one you lookt for; but here's the difference, you lookt for one to come in outward pomp and splendor, he in meekness and humility; (for the glory of his kingdom consists not in outward shew, but hidden splen­dor) you lookt for a temporal Savior, he an eternal; you, to be freed in bodies and estates, he to save your souls; (in com­parison of which the whole world is not worthy a name) you to be deli­vered from the Roman yoke, he from the Devils tyranny. The weapons of his warfare were spiritual, and his glory not temporal, witness his progress to the Royal City; for instead of Chariots, and Steeds, and Trains of State, he hath not a beast, but a borrowed one, to ride up­on, no Crown on his head, no Scepter in his hand, no Cloth of State over him, no precious Furniture about him, no Tissue upon him, no Caparisons of Gold under him. No rich Carpets and [Page 127]curious Tapestries before him. No He­ralds in robes. No Clarions. No Trum­pets to proclaim him. And yet Solomon in all his glory was not arrayed like this Lilly of the Vallies. No Coats of Arms like his Fisher-mens. No Laurels to the peoples Boughs. No vests of beaten gold to their spread Clothes. No Troops of Nobles to his Trains. No Grandees to his Disciples (which have even the Devils themselves for their subjects) no Heralds to the Babes that bless him. No Salve's, no Jo's, no Ave's to the Hosan­na's and Benisons bestowed on him. He was a King (as he told Pilate) but 'twas of another world: his Throne Heaven, the Angels his Courtiers, and the whole Creation his Subjects; his Judicatory the Courts of Conscience and Church Tribunals, and at Doomsday the Clouds. It was ordered by Divine Providence that you should put him to death, else you should never have had the power to have done it. Had he pleas'd he could have call'd Legions of Angels to his rescue, (one of which armed with his permission able to destroy a world. In testimony of which, did not the [Page 128]whole fabrick of heaven and earth ac­knowledge him, whom the devils them­selves beheld with terror, and are you so stupied as not to take notice of him, did not you see the rocks rend at his Pas­sion, and are you so senseless as to think that a stone shall bar his Resurrection? did ye not hear of dead Saints walking up and down the City, and do you think to hinder it in a dead Saviour? Was not a whole band of you struck down with a word of his Mouth, and can a watch keep him from rising up; though your Souldiers be too strong for weak Dis­ciples, are they able to contend with Angels? 'Twas strange that he that was immortal should taste of death, but im­possible he should see corruption. Wherefore notwithstanding all your guards he shall rise the third day; all the powers of hell shall be too weak to de­tain him longer, or hinder his return to his Fathers Bosome, there to continue till the last day: and then this Carpen­ters Son shall come in the Clouds with Power and great Glory, and those silly Fishermen sit upon twelve Thorns, and judge the twelve Tribes of Israel. Look [Page 129]therefore on him now with faith, whom else you shall then behold with horror and amazement; and now mourn lest then too late ye repent; strive to have an interest in his Blood as well as a hand in his Death.

And now dear Christian, let me re­quest thee seriously to look back, admire, and make a right use of thy Saviours suf­ferings, behold his readiness to suffer, his willingless to save, the unspeakable­ness of his pains, the greatness of his pa­tience, and the luster of his victory: how ready was he to save, how did his bow­els yearn for lost man; after the lost sheep of the house of Israel was he come, and to save sinners was his errand? how ready was he to lay down his life? when they came with Swords and Staves to apprehend him, did he not betray him­self by his so ready a confession, I am he. How did he hasten that bitter cup, and how was he straitned till he did suffer? did he not forbid Saint Peter the use of his Sword, though in so just a quarrel as his defence? how ready was he to par­don, how meek and patient in his suf­ferings; was he not the Lamb dumb [Page 130]before the shearers that opened not his mouth; who being revil'd, revil'd not again, but prayed for his enemies whilst they blasphem'd him; which prayer of his was so prevalent with his father, that in fifty five dayes it occasioned the con­version of eight thousand of his enemies at one time. Christs sufferings did as far transcend any other as his Person; but they were but for a time (they did not last alwayes) every Day hath his Night, every Summer its Winter, every Spring his Fall, and every Life his Death; and as some nights are darker then other, some Autumns more unseasonable, some Win­ters more sharp, and some Deaths more (yea much more) cruel then others be: some men fall like fruit, others are cut down like trees; some cut up as the flower, others by the root; some men dye onely, others with torment, (which is two or more deaths in one;) but a­mong all deaths that ever were suffer'd; never any so strange, never any so sad as our Saviours was; for in it both pain and patience met in their extremities; pain did her worst to overcome pati­ence, and patience her best to overcome [Page 131]pain; and yet neither had pain the up­per hand, though it kil'd, nor patience lost, though Christ dyed; such was his passion, that the whole world cannot sample it with its parallel; for Christs pain was such, as never creature felt, and his patience so great, as for all the for­row he felt on the Cross, he is not said to have utter'd a groan there; so that it may easily be discerned, that patience had the victory, because pain could nei­ther make her leave the field till she list, nor bring her to any conditions but her own (which were most honourable.) Though God be crucified, Life be dead, and Righteousness suster, all effected, yet nothing done to advance the contrary party. For through his body, Death slue it self, and Sin and Satan took their deadly wounds; for now the flesh hath lost her life, and sin in that, his throne; and death with it, his sting; and the grave (with this) his power; and hell with them, her keys; and the devil with all his victory, whilst he hangs de­spicably on the tree of shame, the pow­ers of hell are dragg'd captive after the triumphant Chariot of his Cross.

Well might he therefore say, 'Tis fini­shed; for the Satisfaction is full, Salvation sure, Sin is nail'd, Hell foil'd, Satan chain'd, the World baffled, the Flesh wounded, Death slain, the Grave buried, and every Adversary-power conquer'd by Christ Triumphant over all; all is fini­shed, mans redemption compleated, and that perfected he came about. This is a true saying and worthy of all acceptation, that Jesus Christ came into the world to save sinners.

But what is all this to us, what is it to know that Christ is a Saviour if he be not ours? what to know, that he came to save the world, if we are not one of the world, he came to save; what to know, that his death is satisfactory, to expiate the Justice of his Father, if we have no interest in it. I answer, that as Christ hath done his part so must we do ours, (if ever we hope to have part in his suffer­ings) he never came to save any that had no minde of salvation, (or to use those means which he hath appointed for all those that shall inherit eternal life) as he did both do and suffer for us, 'tis requisite we should either do or suffer, [Page 133]something for him. His love to us, and sufferings for us were unspeakable, and they justly challenge our deepest affecti­on and admiration, that he should pur­chase our happiness at so dear a rate as his own Blood; that God should be in Gore, that man might be in Bliss; the Prince of Life should dye, that the Childe of Death might live; that he should suf­fer on a Cross, that we might not in Hell. Did he sweat for our guilt, and shall not we weep for our own, and dissolve into love and tears for our dying Lord. O my soul shew thy affection to him, that exprest so much to thee! love him above thy life, to serve him think mil­stones light, to suffer for him make tor­tures pleasures, hate sin more then death, the Crown of pride as his Throns, thy hearts lust, as his spear; thy iron neck and evil works and wayes, as his nails, their habit, as his hammer which drives them home into his heart, and his hands, and feet. Think not any thing enough thou sufferest for his sake (that suffer'd so much for thine.) Though violent Tongues were laid on our Credit. Hands of Rapine on our Estates, of Bondage on [Page 134]our Persons, of Blood on our Lives, be so far from shrinking at it, that hadst thou for one a thousand souls, give all to his service; a thousand bodies, all to his suffering; a thousand heads, all to his study; a thousand hearts, bate not one to thy Saviour; a thousand lives, lay out all to his honour. Hadst thou for two two thousand hands, let them all do his business; two thousand feet, let them all go his errands: if thou shouldst not, thou wert unworthy of such a Saviour.

Now that we may know the cause (or causes) of Christs coming, and under­stand our own duty, (in order to the making it a happy coming to us) be pleased to take notice of these follow­ing particulars.

There are (saith one) four causes of mans salvation: The Efficient cause. The Meritorious cause. The Instrumen­tal cause. And the Final cause.

First, the Efficient cause, which is the love of God. 'Twas Gods love to the world that caused him to send his Son into the world. Had he not loved the world, he would not have permitted his Son to dye for the world. And he that [Page 135]denied us not his Son, who is Heir of all things, will not deny us any thing whereof he is heir.

Secondly, the Meritorious cause, That is Christ. 'Twas his Merits that purchast our happiness: his Blood that gives us a right and title to that glorious, unde­filed, and unfading Inheritance, which he aforehand hath taken possession of.

Thirdly, the Instrumental cause, that is Faith. Christ is the onely cure of our leprous souls, Faith the hand to convey his merits to us. Suppose a plaister of a soveraign nature were laid by a man dangerously wounded, be the plaister never so excellent, he may dye of his wounds if it be not applied to him, (for without an active hand to apply the plaister to the sore, the worth of it is not at all available.) Christ (saith one) may be compared to sope, Faith to the hand of the Landress: though sope (in it self) be of a purifying nature, yet without the hand of the Landress it does no­thing. The Apostle tells us, that we are saved by Faith; but that we may under­stand what that saving Faith is which the Apostle speaks of, we are to present it [Page 136]first in the Negative, what 'tis not; then in the Affirmative, what it is. Not an Hi­storical Faith onely, for that the Devils and damned in hell have, (that shall ne­ver receive any benefit at all by the death of Christ) they know that Christ came into the world, and that he suffer­ed, and that a day will come in which he shall be revealed from heaven in fla­ming fire, when he shal [...] take vengeance on all the ungodly of the earth, and compleat their torments. Not a Tem­porary Faith: 'tis not to be a Saint for ones ends, and a Devil at ones pleasure; they that make a profession of Christia­nity must persevere to the end, for none but he that endures to the end, shall reach the end of Christs coming, or his own salvation. It must not be a Mental Faith neither: 'tis not the hearer, or the speaker, but the doer that shall be bles­sed. Many that shall say, Lord, Lord, shall be shut out of his Kingdom. It must be a true Faith, and to evidence it to be such a one, it must work by love, breaking forth into practice, and bring­ing forth fruit worthy of repentance, and amendment of life. A Faith that's [Page 137]operative in the whole man, and shews it self in the life of the believer, that all men may judge of the Cause by the Eff [...]cts.

Lastly, the Final cause is the glory of God: that the glory of his mercy might as well be advanc't in reducing a rem­nant (or small number) out of the mass of mankinde (under wrath) to chant forth his Praises to all eternity, as well as to let his Justice manifest it self in the condemnation of others, he contriv'd a way to save some (when all had other­wise been lost:) This, this was it that was a motive to induce God to send a Saviour to the world to dye for it.

This is a true saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners.

And thus you have now seen the object of my discourse (and of all our faiths) de­scribed; you have seen the act, what he did, that he came; the end he came for, that it was to save; the means by which he did save, that it was by suffering; those sufferings, that of death; what death, that of the Cross: the signal vi­ctory he obtain'd by these his sufferings [Page 138]for mankinde (over the enemies of our salvation) and the benefits which accrue to mankinde by those sufferings.

But this is not all, for as sure as he came once, he shall come again, but not in such obscurity, but with more resplen­dency: at his first coming he was onely visible to a part or corner of the world; at his second, he shall be manifest to all, and every Eye shall see him. That Sun which then shin'd on the house of Jacob, shall now extend its rayes to all the fa­milies of the earth. He that then came as a Lamb, (the Lamb of God, to take away the sins of the world) shall now come as a Lion (the Lion of the tribe of Judah) to judge the world. He that then came in the form of a Servant, shall now come in the equipage of a Prince, in the head of a Royal Army of Saints and Angels. As he then came to receive an unjust sentence, he shall now come to give right to all nations, and to deter­mine the controversie of mankinde. And they that would not own him in the Manger, shall dread him in his Majesty. They that despised him in the Clouts, shall be afraid to behold him in the [Page 139]Clouds. They that denied him at the Bar, shall be amazed to see him on the Bench. They that derided him on the Cross, shall tremble to see him on the Throne. They that would not partici­pate of his Sufferings, shall never share in his Triumphs. And those that deny to follow him in Grace, shall never reach him in Glory.

Now, to perswade our selves that we are of the number of those for whom our Saviour shed his blood, let us wit­ness our interest in his first coming, by our longing for his second: That as the old Character of Gods people was, to wait for the consolation of Israel, (Christs first coming) we may look and long for his second, as the espoused Maid doth after the Marriage, as the Apprentice for his Freedom, the Cap­tive for his Ransom, the Traveller for his Inn, the Marriner for the Haven, we may look for and hasten the coming of that day of God. And to this end, that we mispend not any of our precious; time, but redeem it to our utmost ad­vantage; and not be weary of well do­ing, but persevering in our devoirs to­wards [Page 140]him, till we shall be translated from these transient and short lived Troubles, to those transcendent, and un­speakable, and unchangeable Glories. That when the trump, and all mankinde stand to receive their doom, we may be­hold the Judges face with joy.

In a word, let me one more request you to be constant and immoveable, (not to extol him to day and blaspheme him to morrow) sing Hosanna's to day and Crucifige's the next. Though the fickle Rabble change, let us not alter; the Hosanna's that was then, let us cry now. Cry it at the Cross with the Peni­tent Thief, that we may sing it on the Throne with the glorified Apostles; and for the Hosanna of the Saints, sing the Hallelujahs of the Angels; when we shall receive with their gifts of Bliss, their tongues and songs of Glory. Amen.

Observations on the vanity and inconstancy of world­ly Glory.

I Know that it hath still bin the conti­nual practice of the prince of darknes, to infatuate the minds of men with an over high estimation of the things of this life; and by putting out of their memories the thoughts of a better, (teaching them to prefer present plea­sures before future felicities) and so greedily have men in all ages suckt in this poison, and suffer'd themselves to be drawn away by the false delusions of this subtil deceiver, that he that shall now go about to inveigh against world­ly Glory, shall be sure to meet with more admiring and deriding speculators, then credulous approbators; however, since I have undertaken it, I shall endea­vour [Page 142]to unvail this grand Impostour, paint the World to the life, and her Fa­vorites in their colours, shew the vari­ous infelicities that attend the severall ages and degrees of men in it; and from these humane miseries draw such whole­some conclusions, as may instruct my Reader how to be fitted for a better life; where change shall never impair our condition, nor want nip our joyes, nor adversity cloud our happiness, nor contention disturb our peace, nor mise­ry eclipse our glory, (a life as truly glo­rious and permanent, as this vain and fading.) In order to which I shall pre­sent the world to view. First, whole and entire; then cut up and Anatomiz'd, taking the liberty in Method and Di­stribution, so to place my Divisions, Subdivisions, Notions, as may best serve for brevity, perspicuity, my purpose, and the Readers benefit.

The World for its frailty and incon­stancy is by St. John compared to a sea of glasse, Revel. 4.6. For its frailty glass, for its inconstancy a sea: A sea swelling with pride, blown with envy, boyling with anger, deep with avarice, [Page 143]frothy with Luxury: It is a sea tempe­stuous with controversies, stormy with afflictions, tumultuous with disorders, fraught with vexation and misery, and all things in it sweeter in the ambition then fruition. The sea yields an obedi­ent conformity to the motions of the Moon, and swells highest in a joyfull imitation when she is in the Spring-tyde of her light, either towards the heavens, (as in the change) or towards the earth, (as in the full;) and as she doth wax or wain, so doth he either flow into a Pleu­resie, or ebb into a Consumption of his waters. And even thus is the World the Page of Fortune, whose unconstant and ever changing motions do hurry about, like spokes in a wheel, the condition of all Mortalls. We have it confirmed to us by a more then humane authority, (1 Cor. 7.31.) That the glory of this world passeth away. An Hour-glasse doth change its posture every hour, and that part which was even now above, is now below; that which was but now full, is now empty; nor can one side be filled, but by emptying the other. Such is the world, every moment turn'd up­side [Page 144]down, and men are now full, now empty: Nor can they often fill them­selves without the ruine and prejudice of others; and although sometimes it be at the full of glory, yet is it even then like her also mingled with the spots of adversity, and subject to the change of every moment. And therefore (as 'tis reported) at the Consecration of the Popes, the Master of the Ceremonies going before carries in one hand a burn­ing Taper, in the other a stick with some flax tied on the top thereof; which he setting on fire, cries with a loud voice, Pater sancte, Sic transit gloria mundi: Holy Father, so passeth away the glory of this world. The plenty of Histories in this kinde exceeds our Arithmetick. Every particular mans condition (al­most) being a volumn of the worlds fraily, and a constant witness of its in­constancy. Adonibezek, who had been the Triumphant Victor over 70. Kings and in his wanton cruelty had cut off their thumbs, &c. and made them pick up the crumbs under his table, (enfor­cing the Act, and depriving them of th [...] power, making them do that which h [...] [Page 145]had disenabled them to perform) was ere long in full measure paid home for his cruel frolicks, which made him cry out, that he was justly requited, Judges 1.7. Nabucadnezzars unparallel'd Me­tamorphosis (who knoweth not) who from a man (and so great a King) became a beast in nature now, as he was in pra­ctice before: (to shew that when men sin against the light of nature, they may sufferagainst the law of nature.)

It is reported of Dimetrius, (one of Alexander the Great's Captains) that in the whole circle of his life (being sixty four years, after the measure of his age had stil'd him a man) never continued three years in one condition. Of Julius Caesar also (that great awer of the world and victorious Martialist) it is doubt­ed whether in the whole course of his life, fortune were an indifferent Arbitrer to him of good and evil success; but in the sadness of his death (no doubt) all his lifes happinesse was exceedingly over-b [...]lanced, who in the Zenith and highest erection of his glory, with twen­ty three wounds, the deepest whereof given him by his dearest Brutus, in the [Page 146]Senate House, yielded up his life a sa­crifice to the peoples liberty. The like unhappy change pursued the ever re­nowned (and once highly advanc't Ge­neral) Bellizarius, who after he had tri­umphed over the Persians, and reduced to the Roman obedience all Africa and Italy, (so long possest by the Goths and Vandalls) his wife (that was given him for an help, became the onely help to his destruction) whose insolent behavi­our against the Empresse, (like windes thrown upon the seas) rais'd such bil­lows of indignation in the Emperour, that this mans fortune was put to utter shipwrack, not onely to the loss of his goods, but of the means by which he might get more, (his sight) and forc't to beg his bread with a, Da Obolo Belli­zario. Thus he that had made Armies fly, Kingdoms quake, and Kings his Captives, is now an humble Petitioner to the meanest for a bit of bread. 'Tis storied of Dyonisius King of Syracusa, that he represented the brittle felicity of his Kingdom to his Parasite Democles, (who had made his happiness to seem exceeding great, through the multiply­ing-glass [Page 147]of his flattery) by seating him in a Royal Throne at a sumptuous banquet with all the state and glory of the King­dom about him; but withal a naked sword hanging over his head onely held by a horse-hair, which every minute threat­ned his destruction. It was the custom of the ancient Romans in their triumphs for a slave to ride behinde in the Chariot with the Triumpher, who did often whisper unto him to look behinde him, (there being likewise a Whip and a Bell tied to the Chariot) to admonish him, that notwithstanding the present exal­tation his honour, he might be brought to such a degree of calamity, as to be scourged or put to death, of which the Bell was the sign.

How hath the world frowned on those she sometimes smil'd, and made them that seem'd the happiest most mi­serable. Instance Pompey, that famous Warrior, (for his eminency stil'd the Great) who after all his victories and triumphs put to a violent death; and that head taken off by the hands of a Traytour that had so oft been adorn'd with victorious Laurels; and being dead [Page 148]denied a burying place. Queen Cleopa­tra once so formidible, as to be rather fear'd then contemn'd by her neighbour Princes, she drank Jewels desolv'd (a draught worth a Kingdom) expir'd on a dunghill. Guillemer King of the Goths, who long reigned in so much prosperity, but taken Prisoner by Belli­zarius, was reduc't to so much misery, that he onely beg'd these things of the Conquerour, Bread and Water, (the one to keep him from famishing, the other from thirst) a spunge to wipe his eyes, and a harp to tune his sorrows to. Andronicus Emperour of the East, (a man of such large and vast Dominions, that his very name was terrible to all Neighbour-Kings) all his glory is eclipst in one Battel, and he delivered into the hands of those who think themselves happy in inventing and inflicting new tortures; he is thrown into the common Goal, where the best sents are the ex­crements of nature; taken thence, and derided and abus'd through the streets of the City, put to open disgrace in the Market-place: and to the further grief of so great a spirit, the muddy brain'd [Page 149]Rabble, are both his Judges and Execu­tioners. Alexander the Great (who was said to conquer the World) could not guard his own person from a vio­lent and untimely death. He that had vanquisht a world, was himself over­come by an inferiour person in it, poy­soned to death, and his corpse for thirty dayes denied a burying place; his Con­quests above ground gave him no title to a possession under ground. So our William the Conquerour lay three dayes unburied, (he that had vanquisht King­doms living, is denied six foot of ground being dead.) Coriolanus (that famous Grecian) who was once admir'd and fear'd of all, murthered openly in the Market-place at Antium, and none to pitty him, or take his part. Philopoemen forc't to expire by a cup of poison from the hands of a Hangman. So Lucullus Dions throat cut with a dagger by an Executioner. So Sertorius Phocian re­duc't to so much misery in prison that he feed the Hangman to dispatch him. Ci­cero (that famous man) murthered and decapited, his head and hands set up ore the Pulpit in Rostra (where they made [Page 150]Orations.) Darius condemn'd to die as a Malefactour, his throat cut in prison by the common Hang-man. 'Tis lament­able to recite what the Prophet Jeremy so mournfully delivers in those his La­mentations, Chap. 4.5. They that did feed delicately are desolate in the streets; and they that were brought up in scarlet embrace dunghills. We need seek no fur­ther proof of this sad truth, then the age we live in: have we not seen many princely and noble Families that not long ago were in so happy a condition, as to afford much hospitality to others, now reduc't to that misery, as to live onely upon the courtesie of others, and forc't to poste from place to place for relief and safety; To shew that the best of men are but Pilgrims upon earth, and no permanency in the things of this life.

Worldly Glories (I conceive may be reduc't to these three heads) viz. Ho­nours, Riches, Pleasures: I shall crave leave of my Readers to dilate upon each of these, and in the close present you with the insufficiency and inconstan­cy of Worldly Glory. First, Honours. [Page 151]Suppose a man were at the height of ho­nours, his Throne as high as Babels Tower, and all the Potentates of the earth prostrate themselves at his foot­stool, and all persons of all ranks, quali­ties, degrees, and conditions admire and adore him, had he ten thousand times as many titles, as that cracking Spaniard at­tributed to his Master, and his territories as vast as the universe; yet all these would be so far from giving true felici­ty, that it would but load, him with cares and miseries. Crowns are but splen­did vanities, and vexation and mutation the ordinary attendants of Diadems. Crowns are full of cares, and high places not without their fears, which made one King cry out, (concerning his Diadem) Were it but known how many miseries and molestations do attend thee, none would dare to take thee up lying at his feet. Antonius the Philosopher said of­ten, that the Empire was an ocean of mischiefs; and one caus'd it to be writ­ten upon his Tomb, Happy had I been if I had never reigned. They are much mistaken, who thinks to meet with happi­ness in greatness. Ambition is ever at­tended [Page 152]with three Furies. Envy in the eye, Jealousie in the ear, and Covetous­ness in the heart. Envy in the eye: It grieves him more to see one above him, then ten thousand below him. Haman was more distracted with Mordecai the Jew's sitting in the Kings gate with a careless neglect, then he was delighted with all the reverence and adoration which others gave him.

Secondly, Jealousie in the ear, alwayes fearful of Competetours; he thinks himself never secure; every thing he hears makes him suspicious of some ap­proaching danger; and if any but whis­per in his presence, he is unsatisfied till he understands it.

Thirdly, Covetousness in the heart. If (against his will) he empty some of his bags in the progress of his ambition, he will not be himsef, till he hath refill'd them by extorted oppression; and when he possesses most, is least satisfied when he has considered with how much toyl & trouble he purchast it; with how much care & fear he preserves it, & knows not how suddenly must part from it; either it may be taken from him by violence, or he [Page 153]from it by treachery; and so his enemies become Lords and Masters of his great­ness, and eat the fruit of his labours. Who would be in love with that which hath such Furies for its Attendants?

'Tis seldom seen, that the great­est darlings of the world enjoy per­fect contentment, (be they never so well deserving) something they shall have to complain of that shall give an unsavory verdure to their sweetest mor­sells, and make their very felicity miser­able. Multitude of business banish sleep from the eye-lids of Kings, and make the night troublesome; and fear many times keeps them waking, (though in a Palace) lest some Achitophel should be projecting to turn his silent slumbers into a sleep of death, whilest the rustick Swain snores securely in his loomy Cottage. Bajazet Emperour of the Turks thought a shepheard (whom he heard whistling on a hill) to be a happier man then him­self; and (if I mistake not) the event gives me sufficient cause to be of his opi­nion, for he was shortly after taken Prisoner by Tamerlain the Scythian, who loads him with golden fetters, and en­closes [Page 154]him in an iron cage, and carried up and down in triumph with the Con­querour, and in that strait prison expires by being his own Executioner. High places are not onely uneasie, but slippe­ry; (inconstancy as well as vexation at­tends the Thrones of Princes) a great man stands very unsure, he had need to wear ice spurs, for he doth rather glide then go. If he begins to fall, he will fall to purpose: (as Zeresh unlucky told Haman) If his feet begin to slip on the steep hill of honour, his own weight will down with him to the bottom: once past noon with him, it is presently night: there is but a step (said that mir­rour of men) 'twixt the prisons and graves of Princes.

The Airy Chair, though it be conspicu­ous, is (you see) full of dangers. He stands surest that hath no ascent to fall from, the highest riser hath ever the lowest fall: few of the magnifices of this world ever left it with rejoycing, or parted in peace, but hurried with violence to un­timely graves. What did Abimelech, Absolom, Zimri, Jezabel, and Athalia get by their greatnesse, but miserable and [Page 155]infamous deaths. Those who have thought to have justled the stars out of their places, and made their nests as high or higher, have had their glory laid in the dust, and their honour in disgrace; and those who all men (in their lives) have judg'd the happiest, have, ere they parted with the world, lamentably de­clar'd the contrary. Earthly glories are (at best) but transient. The greatest Favorite that ever the world had could never assure himself of one minute of happinesse, (but ever obnoxious to those lamentable hazards and mutations inci­dent to greatnesse.) How many are there that laught yesterday, that have cause enough to weep to day. He on whom prosperity yesterday did smile, doth to day adversity frown. He that yesterday was reputed the happiest man in this world, is to day sent miserable to an­other. That which hath a Diadem for its aim, oftentimes meets with an igno­minious death for its end. He who in the morning hath been an object of en­vy, hath ere night been of misery and contempt. He whom the morning sun hath beheld in the height of honour [Page 156] (Cappape) shining in all his glory, hath the evening sun beheld cast down with the greatest ignominy. The same su [...] that beheld Haman ador'd like some De­ity (in the Persian Court) and like some infamous Malefactour waving upon his Gibbet. Honour 'tis built upon smoak, how can it keep from vanish­ing.

2. Riches: Suppose a man had all the Gold of Ophir at his own com­mand, and were Master of the Indian Shores, and had all the richest Gem [...] that the world affords in his own pos­session; if all the world were his own and all persons of all ranks and degree were his slaves to enlarge his Exchequer were all heads and hands working to improve his wealth; yet all would be so far from giving him true felicity, that it would rather distract then content him. This transitory trash could neither ad­minister comfort, or prevent misery; as there is no true happiness in them, so no constancy in enjoying them: for they are subject to vanity and violence; and they would be so far from protecting him from danger, that they would make [Page 157]him a mark for envy to shoot at, he should to his sorrow finde that there would be men found that would not startle at his destruction, so they might by it attain their desires, deceive, betray, swear, and forswear for such a purchase. Riches indeed were never true to those that trusted them; They take themselves wings, and flye away, when there's most occasion to use them. He that to day with Caligula could tumble in gold and silver, may to morrow with Bellizarius stand and beg for an half-penny.

3. Pleasures: Suppose the Elements did conspire to please the minde of man with their choicest delicacies; suppose the eye were pleas'd with the loveliest and most desired objects, the hearing with the sweetest and rarest harmony that either art or nature could possibly produce. The tasting with the dearest and choicest cates that the world af­fords, and the quintessence of all the creatures artificially distill'd into an in­valuable Compendium, a bit more worth then an Empire, and a draught then a Kingdom. The smelling with the most odoriferous scents that either India or [Page 158] Arabia (art and nature) could produce. The feeling tickled with the greatest delights that that sense were capable of, all would be too short to entitle the enjoyer happy, one thing or other will be still wanting, (the absence of which which will still discontent him) one drop of gall will distaste a whole vessel of sweets.) Put the case all things were pro­cur'd that can be desir'd to satisfie the expectation, there would soon be a glut, (plenty would breed satiety.) It may be said after enjoyment, as it was of Am­non, (who was so extreamly desirous of enjoying his sister Tamar) when he had his desire, his loathing now, as great as his longing-before: So here, but this is not all, as they are unsatisfying and in­sufficient, so not constant; prosperity and adversity may shew themselves in one moment. Belshazars frolicks were both suddenly and sadly chang'd into terrour and trembling, by the strange appearance and motion of a hand that predicted his last. Jezabel (that painted Strumpet, who studied nothing but to please her self, her will was her law, and her desires accomplisht, though never [Page 159]so bloody) how suddenly was she thrown forth of her window at the command of an enemy, and trod under Horses heels, and allow'd no other grave then the hungry maws of ravenous curs; yet a Kings Daughter. We may say of all Earthly Pleasures what Amasa said of War, that bitternesse is the common appendix in the latter end; they ever carry a sting in the tail, like Joab to Amasa, whilest it kisseth us, it killeth us. The world that is so ready with her service, is as forward with her deceits: She that but now smil'd like a strumpet, frowns like a Tyrant. Worldly Plea­sures are like gilded Pills, which under their external beauty include bitterness; or like unto fresh Rivers, that end their course in the sea, losing their sweet re­lish in an Ocean of saltness, as will be sadly manifested by this following ek­ample. Sejanus had as much of the worlds felicity as could be wisht or de­fir'd, (if the desire could be satisfied with having) for honours he had them heapt upon him daily; for titles, he is more then Emperour; for his will gives laws to his; his statues are erected [Page 160]in publick passages, reverenc't in Thea­ters, and carried in the front of the Le­gions; all persons do him homage, all tongues sing his praises, and all knees bow to him: Never any man before him recived greater honours, more uni­versal, more unexpected, all the favours and dignities which all the Kings of Europe could heap together to raise a man, might not be compared to these; he made all men know (far and near) what he was able to do: he sixteen years possest the Sovereign Power of an Em­pire that commanded the whole world, and which had the rising and setting Sun for limit. Euphrates confin'd its Frontier towards the East, Mount At­las the Cataracts of Nylus, the Deserts of Africa towards the South, the Oce­an in the West, Danubius in the North; so that as far as the sun progressed, his commands went. What Glory ever mounted so high, or sell so low, (as the conclusion will acquaint you.)

For Riches he had seventy two milions of gold (at one time) at his command, & more was at his service, if he command­ed it. For Pleasures, Nature did pro­strate [Page 161]her self to serve him, and turn'd all things upside down to delight him. All his enterprizes were crown'd with successe; he saw his desire upon his ene­mies, and was presented with the heads of those that hated him. He had his setting dogs (as Seneca term'd them) that were fitted to serve him in all em­ployments, which were onely tractable and tame to himself, and barkt at all others, and were maintained with the blood of his enemies. In this height, adversity like a sudden gust overturns his fortunes, and those, who but now attended him to the Senate-House, con­duct him to a Prison: Those who but now bow'd their kuees to adore him, now deridingly shake their heads at him, (making a jeast of him now whom they fear'd in earnest before) whilest he is dragg'd from the Temple to the Goal, from the highest honour to the lowest shame. There was so little space 'twixt his glory and his fall, that he was assoon struck as threatned; 'twas his misery not to be fore-arm'd for such calamities, nor wise till his fall made him so. ('Tis a madnesse for a man that might descend [Page 162]the stairs of greatnesse with ease, to stay so long as to be thrown down with violence.) He that in the morning was admir'd by the greatest, is ere night dragg'd along the streets by the basest Roman; and not presently executed, but with circumstances of cruelty, all sorts of outrag [...]s were done to his miserable body: some through inhumanity, o­thers for revenge, many for example, and all to the end it might not be thought they had either lov'd or known him; his miserable carkesse cut in four­teen pieces, (as many as the City had Wards) and dragged three dayes toge­ther about the City; his eldest daughter defloured near the Gallows by the Hangman, and then strangled, (with her brother and sister) and their bodies fa­stened to the Gemonian stairs; all were put to death that were related to him, or intimate with him; nor any suffered to bewail him: Tears were accounted cri­minal, none durst sigh or grieve for him, so much had fear dissolv'd commerce 'twixt nature and compassion.

But what speak I of Sejanus, one greater then he, (and one that knew [Page 163]more then any man either before or af­ter him, (Ile except none but the first and second Adam) who for honours had more heapt upon h [...]m, then any Mo­narch in the world, being admir'd for his wisdom, fear'd for his greatnesse, and envied for his happinesse, beloved of all his Neighbour Kings, who contend­ed in courtesie who should do him most service. For Riches, none had more; the Gold of Ophir was as plentifull as the stones in the street, and the richest Gems that the world afforded sent him from forreign coasts. For Pleasures, none ere had more, (or since so much) or wisdom to improve them: he reign­ed forty years, (a sufficient time to con­tent his minde) in sumptuous buildings, (the most glorious that ever the world beheld) in multitude of Horses, in all variety of Studies and Sciences, and had traversed his spirits through all the se­cre [...]s of nature, even from the cedar to the Hysop, all sorts of creatures (from the woman to the meanest) did contri­bute to his delight; yet after all this he concludes, that these sweets were confe­cted with bitterness, and all vanity and vexation of spirit.

To conclude, I hope it will not be thought either impertinent or impro­per to this subject, to present my Rea­der with a brief survey of the various infelicities that attend the several de­grees, conditions, and ages of men, and with an applicatory conclusion to finish my Discourse. We will begin with the highest, (for 'tis easier to fall then rise) and conclude with the meanest: We have already sufficiently discourst of the miseries of greatnesse, and therefore we shall be now concise, onely acquaint my Readers, that great men are so far from being made happy by their greatnesse, that they are thereby made capable of the greatest distractions and afright­ments. I have read of some that durst not go to bed till one had had lain down there before them; and of others, that durst not take their repose, till their chambers have been searcht, lest some conspiratour should be there lurking for an opportunity to put a sad exit to their mundane infelicities: Of others that durst not use a Barber, lest in shaving their heads or beards they should cut their throats. Nor is there now a Po­tentate [Page 165]in Christendom that dares taste a bit without a taster. Nor is this their vigilancy to be discommended, for we know that their greatness makes them li­able to many dangers, which renders the greatest dignities miserable. Descend we to the Noble man: Suppose him in the height of honor, (a favorite to the great­est Prince) yet even there is he far from happinesse; for he is ever fearful of falling, either to be crusht from above by his superiours anger, or to be under­min'd from beneath by his inferiors envy: can he be happy whom a Princes breath can in a moment divest him both of his greatnesse and his life? Come we now to the Gentleman, whose education may make him capable of serving the Commonwealth in those severall pro­fessions into which providence may cast him: Suppose him call'd to the Bar, what happinesse to be found in that life which is perpetually disturb'd with discord, hears nothing but the invective clamours of inveterate opposites; and his best musick the jarring harmony of disagreeing persons. If to the Pulpit, that's the saddest life of all, (if seriously [Page 166]considered) into which being no sooner cast, he findes himself in a Labyrinth of cares, (having so many souls under his charge, the thoughts of which doth per­petually afflict him) he must labour in season and out of season, (and it may be for an ingrateful people that will little respect [...]im for his pains.) Do I call it a labour? surely it may well be term'd so, (for there is no work like that of the brain.) It is a life so full of care, trou­ble and vexation, that the pen of a Jere­my or a Paul are fittest to describe it. I confesse there are many in this age who have made that calling easier then ever God intended it (both in respect of the admission to it and discharge of it) these admission to it and discharge of it) these break not their brains with studying, nor shall St. Pauls accusation be fastened on them, that much learning should make them mad; if they are mad, 'tis for want of it, witnesse their Sermons (if they may be term'd so) which are as dull and as cold as their charity; and no wonder, for they endeavour not to be good Preachers, but cunning Purchasers; not to be good Pastours to feed the [...]ck, but wolves in sheeps cloathing to [Page 167]f [...]ed upon them; and minde fat Benefi­ces more then lean souls; who instead of being examples of piety, are presidents of (long-liv'd) malice, covetousnesse, and cruelty; and some so ridiculous both in their words and gestures, as to render the Gospel contemptible, and them­selves odious. But let them take their course, (as they will without my leave) and feed themselves (like Porkets) with the fat things of the earth, they shall notwithstanding (at one time or other) finde both vanity and vexation in this their suppos'd felicity, enough to render the greatest happinesse upon earth truly miserable. Come we to the Merchant, (who is the fittest Embleme of the worlds vanity and inconstancy) continu­al cares do perpetually distract him, which hinder his content by day, and repose by night, all that he has (and it may be more then his own) lies at the mercy of the surging Bil­lows, and the boisterous waves, which in an instant can make him that was worth thousands not master of a pen­ny. Come to the Shop-keeper, whose head is ever full of cares, how to steer [Page 168]his course, and manage his businesse with discretion to the best improvement and advancement of his stock, and how to finde out the various dispositions of men, and to suit them accordingly (and so to demean himself towards all as to gain the love of all) and oftentimes troubled at the slow motion of back­ward Customers, whose promises are commonly more dexterous then their purses: (not a few have been ruin'd by it.) Come to the Mechanick that has no living, but what he fetches from his fingers ends; how must he work both with head and hands to maintain him­self and those about him? (who it may be will ill reward him for his pains.) Come we now to the Countrey, (which some think so pleasant) it is very toilsom. The Countrey-man is the most sensible of all others of that doom of Adam, that with the sweat of his brows he should eat his bread.

If we consider him as a landed man, then he is loaden with cares, ever fearful of bad servants and back doors, and it may be of one near to him, who also may contribute to his ruine. If a Far­mer, [Page 169]he moyls like a slave in a Galley, or a Horse in a Mill, to bring both ends to­gether to preserve his stock, and prepare himself for an encounter with his Land­lord; and all too little, if many years of plenty come together, except some dear years interpose to requite him.

If a Cottager, one that hath nothing but what he miserably earns, who by his extraordinory labour gets him a sto­mach ere he has meat to suffice to it, whilest his childrens note is like the Horse-leech in the Proverbs, crying for meat, and (it may be) none to give it them. We have but one step lower to descend, and that is to the Beggar: I know it will be here objected, that I have not done well in putting the Beg­gar here to take a share of the infelici­ties of the world, for he lives the hap­piest life of all, he fetches his Pedigree from Cain the eldest son of Adam, (a man of a vaste estate) and hence hath the world for his inheritance, and is paid tribute from all sorts and conditi­ons of men in it; all heads and hands are busied to cloath and feed him, whilest his onely task is to walk from place to re­ceive [Page 170]it; his merry heart is neither di­stracted with cares, nor amazed with fears; he is as far from danger as free from labour: none will conspire against his life, to deprive him of his place. A pennilesse Traveller can sing before a Thief, and a money lesse Beggar can walk securely, where a full fraught Passenger dares not shew himself. (Beggars you must note carry not much treasure about them, the rich man is their Sumpter-Horse to carry it for them) I answer, 'Tis confest that the Beggar is freest from care, but not furthest from misery. 'Tis true we seldom read of any plots that have been laid against the Beggars life. This one happinesse indeed he has, but he hath so many miseries to over­balance it, (that had he not some sun­shine as well as so many storms, he were not able to live, grief would dispatch him, and put a sad period to his miser­able dayes) he hath a large walk, and is seldom out of his way. But by the way I must tell you, that he lives a dogs life, hunger and ease; as for hunger he is ac­quainted with that at most times, but for ease he hath that but sometimes; the [Page 171]heat annoyes him, the cold doth pinch him, his belly wants supplies within, his back wants defence without, both from the Summers sun, and the Winters storms; he walks regardlesly by day, and is lodg'd as carelesly by night; and though he be no fit object for ambition to work upon, yet is he oft in danger to be surprized either for the Stocks or Whipping poste, notwithstanding his ten thousand about him that never for­sake him. The Premises considered, we may conclude that all things are full of toyl and trouble, molestation and mise­ry meet us at every turn, (whether we be high or low, rich or poor.) There is a singular vanity in this splendid misery; one well compareth it to a beautiful Picture drawn with white and red colors on sackcloth, which afar off is very love­ly, but near by 'tis like the filthy matter of a sore or wound. No man ever yet found any constant contentation in any state, yet may his outward appearance deceive another, and anothers him. If we but seriously consider the various vexations that attend the several ranks of men, we shall finde that abundance [Page 172]is a trouble, and want a misery, honour a burthen, and basenesse a scorn, ad­vancements dangerous, and disgrace odious: (he that climbs is in danger of falling, and he that prostrates himself to be trod upon.) But leaving that, we come to discourse of the several Ages, and draw to a conclusion.

Not to speak of his being nine months a close Prisoner in the womb, we will come to his birth. When he comes into the world, how sadly he salutes it weeping, (declaring his dislike by tears, because he wants words to expresse it) either as a Prophet to foretell his mise­ries, or as a Penitent to bewail them. We will passe his Infancy, (which all will acknowledge to be a life of vanity) and come to his Adolency, where he is kept under the tyranny of parents and masters, and terrified with those terrible engins of correction, the rod and cud­gell: (an estate, saith one, not worth the description.) Come we now to his Man­hood, where the cares of the world (like a Troop) beset him. Does he live single, that's uncomfortable? Is he married, that's troublesome. I have [Page 173]read of one Diponares (who having ta­sled the martyrdom of marriage) (as a French Authour terms it) said, that there were but two good dayes which a mar­ried man was capable of; the one his wedding day, on which much good chear was provided, and the Bride fresh and fair, (for of all pleasures the begin­ning is most delectable.) The other when the woman died, the man being then free from bondage. But I believe Diponares was in a more then ordinary measure incenst (by the crosnesse of his own in particular) to inveigh against all in general; (but such large conclusions are neither warrantable or commend­able) and therefore let my Readers know I am not of his opinion. Come we now to the old man, (who is as wea­ry of the world, as the world of him) his brain troubled, his face wither'd, his body crook'd, his sight dim'd, his hairs faln, his teeth rotten, his comfort and content is gone, (all his happy dayes are flown over) the day is troublesome, and the night tedious. In this condition he is so far from being happy, that he is perfectly miserable, a burthen to him­self [Page 174]and all about him, all his past felici­ties are so far from contributing to his present felicity, that the very thoughts of them does distract him, when he consi­ders that he had a prime: but that was past, and that those pleasures which were then green are now withered. If a rich man, then his children are apt to blame the slownesse of his motion to an­other world, (for they have been long weary of him in this.) If a poor man, then he is troublesome to one and to another, his children (if he have any) shift him from one to another, every one thinks he doth too much for him, grudging him every bit he eats as rob'd from them and theirs; and if ever they beg any thing at Gods hands, 'tis to take him away. Come we now to his con­clusion, when he is ready to take his leave of the world, his feet become cold, his face pale, his eyes hollow, his tongue waxeth black, his teeth close, and his breath fails, he hath no sense left him, but that of misery, his children and relation about him gaping for his long desired last gasp, that so they may frol­lick with that wealth which was long [Page 175]kept from them by one that was incapa­ble of enjoying it; he leaves the world with groans, as he saluted it at first with tears, (and now what is become of his glory) he is brought to the grave, where all mankinde are promiscuously blended together without distinction or order. Here are no Heralds to blazon Coats of Arms, but worms to disfigure those per­sons that did bear them. He that was long since clad in silk, and shin'd with Diamonds, is assaulted with troops of vermin: And he that had all the odori­ferous perfumes of Arabia Felix, breaths forth as noysome and intollerable scents as the loathsomest creature upon earth. All earthly greatnesse returns here to its first Chaos, and the stateliest monuments that the world could brag of mouldred into ashes; Gehazi's scull cannot here be discern'd from Absalons, and Irus his ashes are as transparent as Alexanders: according to that of the Poet.

For here's the Conqueror with the Captive spread
On one bare Earth, as on the common Bed.
[Page 176]
The all commanding General hath no span
Of ground alow'd, more then the private man
Folly with wisdom hath an equal share,
The soul and fair to like dust changed are.
This is of all Mortality the end,
Persites now with Nereus dare contend:
And with Achilles he hath equal place,
That living durst not look him in the face.
The Servant with the Master, & the Maid
Stretcht by her Mistris, both their Heads are laid
Ʋpon and equal Pillow; Subjects keep
Court with Kings equals, and as soft they sleep.
Lodging their heads upon a turf of grass,
As they on Marble, or on figur'd Brass.

And thus have I (according to my slender abilities presented my Readers with a serious and sad Portraiture of the Misery and Mutability of World­ly Glory, which I have illustrated by the various dispensations of provi­dence to her greatest Favorites, by a through examination of the severall ranks and degrees of men, from the Mo­narch to the Beggar, and of the several Ages, from the Young Mans Genesis to the Old Mans Exodus. What now re­mains, [Page 177]but that I onely leave my Rea­ders some short advices, (in order to his making a right use of the foregoing Discourse) in number four, which I shall dispatch in words almost as few. The first to contemn the world. The second, to be content with our conditi­on. The third, to use moderation in the things of this world. And the last, that we wisely improve them to be hap­py in a better.

First to contemn the World: Alas there is nothing in it worth the desiring, all the glory, beauty, and pleasures of this world are as truly short as they are seeming sweet; and though they may to some seem sweet in the enjoying, they are certainly (to all) bitter in the con­clusion. I have read of a Duke of Ve­nice, who dying, commanded this to be written upon his Tomb, Know (most noble Venetians) that by mine exam­ple, 'tis the most Christian thing in the world to trample this world under your feet. Plutarch tells us of a wise Hea­then, who speaking of the delights and pastimes of those times, said, I am much taken that I am not more taken with [Page 178]these pleasures: And shall that which could not please an Heathen satisfie a Christian? We are not Heathens but Christians, (whose expectations reach further then ever Heathens did) and shall we lose time in looking after fa­ding toyes, that should be curiously in­quisitive after unfading joyes, and for transitory trash lose a Crown of glory.

2. That we content our selves with that condition into which Providence hath placed us, and endeavour with faithfulness to discharge those places into which God hath call'd us, and not to squint upon other mens professions, to invert that order which God himself hath made. Let not the Shoemaker go beyond his last, let the Cobler attend his boot, the Waterman his boat, the Fisherman his bait, and the Schollar his books, a hammer is for the Smith, a Ho­mer for the School: God never intend­ed, that bungling Mechanicks should botch at his Altar, or those that serve at his Altar should minde any thing else. The gift of contentation is such a blessing as God affords to none but to his cho­sen, 'tis that which renders the meanest condition amiable

3. To use a Moderation in the things of this world, we are not to glut our selves with the pleasures of this world, but to be ravisht with the contemplati­ons of a better; not like the Epicure, to place our felicity in out throat, by ma­king our senses (which God intended as Handmaids to our Reason) sole Mi­stress of our Religion; we may make use of the pleasures of this world, but not abuse them; they are to be us'd as Phy­sick, not as food; a little may delight us, much will destroy us; we are to use a mean and moderation in these worldly things, and to use this world as though we us'd it not.

Lastly, that we make a right use and wise improvement of the things of this world in order to our happiness in a better; and to this end that we make use of those opportunities God hath put in our hands, and of those estates where­with he hath entrusted us, to his glory, and the good of his poor members, that our gold and our silver may speak for us, not against us at the last day; and by so judicious a distribution of our estates, we shall gain such friends by this Mam­mon [Page 180]of unrighteousness, (when time shall be no more. and the world with all its glory on a flame) we shall be re-received into those eternal (never peri­shing) habitations in the new Jerusalem; to the innumerable company of Angels, and the spirit of just men made perfect; where with those elders we shall vail our crowns at his feet, who is worthy of Honour and Dominion, and sing perpetual Anthems to the Sacred Trini­ty to all eternity.

Considerations on the Saint and Sinner, as to their disagreeing con­ditions and dispositions here, their vari­ous entertainments of Death, and diffe­rent rewards after Death; reflecting on the Temporizing Professour; illustrated and interlaced with Historical Exam­ples of dying men.

I Am not ignorant, that there are ma­ny (and they such as follow the most, and side with the strongest) who judge of causes and men by their success and outward prosperity, but how far they are mistaken who judge of mens future estates in another world by their conditions in this, will be easily manifest­ed; for these are things which we are not to pry into, or undertake to deter­mine here, but left to the righteous Judge of all the world to decide hereaf­ter. If prosperity and adversity were [Page 182]the infallible signs of a happy or miser­able man, who so happy as the Sinner, who so miserable as the Saint? Do not we often see the guilty here go free, and the innocent bear the punishment, ver­tue in fetters, and vice at liberty ranting it in pomp, the sentence pardons Ra­vens, and layes hold on Doves; the poor innocent afflicted, whilest the wicked holds up his head gloriously. If outward appearance therefore should be the judge, woe were the portion of the Saints, happiness the Sinners: For (as a late reverend Father of the Church of England observes) if we should judge according to appearance, we should think basely of the Saviour of the world himself. Who that should see him sprawling in the Cratch, flying into Egypt, chopping of chips at Nazareth, famished in the Desert, tempted of Sa­tan, attended by Fishermen, persecuted by his kindred, betrayed by one servant, abjur'd by another, forsaken of all, ap­prehended, arraigned, condemned, buf­fetted, spit upon, scourged to blood, scepter'd with a reed, crown'd with thorns, nail'd to the Cross, hanging na­ked [Page 183]between two Theeves, scorn'd of beholders, seal'd up in a borrowed grave? Who that should have seen his skin all dew'd with pearls of bloody sweat, his back bleeding, his face blub­ber'd and besmear'd, his forehead har­rowed, his hands and his feet pierc't, his side gushing out, his head bowed down in death, and should have heard with all his dying lips say, My God, my God, why hast thou forsaken me, would not have said he is despis'd and rejected of men, yea, in appearance of God himself? Yet even in this while to the cutting off the sinnews of those stiff-necked Jews, the Angels owned him for their Lord, the Sages ador'd him, the Star design'd him, the Prophets foreshew'd him, the De­vils confest him, his miracles evinc't him, the earth shook, the rocks rent, the dead lookt out, the sun lookt in, an­swered at the suffering of the God of nature? Even while he was despis'd of men, he commanded the Devils to their chains; whilest base men shoot out their tongues at him, principalities and pow­ers bowed their knees to him; whilest he he hang'd despicably on the tree of [Page 184]shame, the powers of hell were drag'd captive after the triumphant chariot of his Cross; the appearance was not so contemptible as the truth of his estate glorious, judge not therefore according to appearance: should appearance be the rule, woe were Gods people, happy were his enemies. Who that had seen Cain standing imperiously over the bleeding carkass of Abel, Joseph in his bonds, his Mistress in her dress, Moses in the flags, Pharaoh in the Palace, David sculking in the wilderness, Saul commanding in the Court, Elijah fainting under a Juni­per-tree, Jezabel painting in her closet, Micaiah in the prison, Zedkijah in the presence, Jeremiah in the dungeon, Ze­dekiah in the throne, Daniel trembling among the lions, the Median Princes feasting in their bowers, Johns head bleeding in a charger, Herod smiling at the revels, Christ at the Bar, Pilate on the Bench, the Disciples scourged, the Scribes and Elders insulting, would not have said, O happy Cain, Potephars Wife, Pharaoh, Saul, Jezabel, Zedkijah, Zedekiah, Median Princes, Pilate, Herod, Elders; miserable Abel, Joseph, Moses, [Page 185]David, Elijah, Micaiah, Jeremiah, Daniel, John Baptist, Christ, the Disciples? Yet we know Cains victory was as woful as Abels Martyrdome; glorious Josephs irons were more pretious then the golden tyres of his Mistress; Moses reeds were more sure then Pharaohs Cedars; Davids Cave in the Desert more safe then the Towers of Saul; Elijahs Raven a more comfortable pur­veyour then all the Officers of Jezabel; Micaiahs prison was the Guard-cham­ber of Angels, when Ahabs presence was the Counsel-chamber of evil spirits; Jeremiahs Dungeon had more true light of comfort, then the shining state of Zedekiah; Daniel was better guarded with the Lions, then Darius and the Medean Princes with their Janizaries; Johns head was more rich with the crown of his Martyrdom, then Herods with the Diadem of his Tetrarch; Christ at the Bar gave life and being to Pilate on the Bench, gave motion to those hands that struck him, to that tongue that condemn'd him, and in the mean while gave sentence on the judge: the Disciples were better pleased with [Page 186]their stripes, then the Jewish Elders with their proud Phylacteries. After this, who that had seen the Primitive Christians, some broiled on Gridirons, others boyl'd in lead, some roasted, others frozen to death, some flead, others torn with horses, some crasht in pieces by the teeth of lions, others cast down from high rocks to the stakes, some smiling on the wheel, others in the flame, all wearying their Tormen­tours, and shaming their Tyrants with their patience, would not have said, of all things I would not be a Christian?

Yet even this while were these poor torturing stocks higher then their per­secutours, dying victors, yea victors of death, never so glorious as when they began not to be; in gasping crowned, in yielding up the ghost more then conquerours. Judge not therefore ac­cording to appearance: Afflictions they are the lot of Gods people here, their crown is hereafter, and by them are they fitted for the crown. Iron is never cleaner, then when it comes out of the furnace; nor brighter, then when it hath been under the sharp teeth of the file. [Page 187]The sun never shines clearer, then when it comes from under a cloud; no coal more hot, then that which hath been cover'd with ashes. Though innocency be shaded in the obscurity of prisons, yet nevertheless she comes forth in tri­umph, radeating with glory. God cha­stiseth every son whom he loveth; the Son of his love was perfected by afflictions, he bore his Cross before he wore his Crown: The stones of the Temple were first hewen in the mountain before they were set in the building: The sa­crifices of the Law were first slain be­fore they were offered: The vessels of the Sanctuary were first to passe the fire before they were put to any service; so must Gods lively stones, [1 Pet. 2.5.] reasonable sacrifices, [Rom. 12.1.] ves­sels of honour, [2 Tim. 2 22.] pass the hammer, the knife, and the fire of affli­ction, before they can be fit for the ma­sters use. God if in his divine wisdom he thought it best for us, could bring his servants to glory without these trialls, but that after our troubles here we shall be the better able to prize our rest here­after: should we have a glut of prospe­rity [Page 188]here, we should be so wedded to this world, that we should not take pains to enquire after a better. Gods people never so devout, as when exer­cised with afflictions. It is good for me that I have been in trouble (saith David) for thereby have I known thy statutes, Psalm 119.71. Adversity, though it be more horrid in the view, yet prosperity is more dangerous in the in the event. A Summers sun-shine is the mother of more diseases then a win­ters Frost; the one seeks to make a con­quest on our Vertue by force, and that makes us (like a besieged City) fortifie our selves more strongly for a Resistance; the other by the treaties of Peace, by the tribute of Gifts, seeks to bring our minds into servitude, and this melts our souls (our too too easie souls) into yelding. The fire burns hotter for being blown on by the cold winde, but the sun shi­ning on it well nigh puts it out: so Ver­tue flames more brightly being blown on by the cold winde of adversity, but is extinguisht by the sun-shine of pro­sperity, like lime which is set on fire with water, and (as some report) is [Page 189]quenched with oyl. That prosperity doth draw more to ruine then adversity doth drive, the Prophet David intimates where he sayes, A thousand shall fall be­sides thee, and ten thousand at thy right hand. There is ten to one whose vertue the right hand of prosperity doth choak more then the left hand of adversity doth starve. Afflictions are Gods troops (and he their Captain) intended for the perdition of the wicked, for the purga­tion of the godly; he will not lay any more on any of his servants then he shall enable them to bear; alas, the miseries of this life are not worthy of the felici­ties of the next, nor may these crosses stand in competition with that crown; nor are the greatest torments that can here be inflicted, comparable to those endless and insufferable tortures which the wicked shall be sensible of; the great­est that a Saint can suffer here is but the malice of men and devils, the damned in hell shall taste the wrath of the Al­mighty. The sufferings of the Saint and the triumphs of the sinner, are but for a moment, but the reward of the one, and the plagues of the other, are to eternity. [Page 190]Suppose our life here, spread with roses, yet they are marcessible; and if with thor [...]s, yet they are dying. The jewels of the Crown will receive a damp, and the terrors of the Cross will soon be at an end. Groans and joyes in this life are both expiring, our troubles and our triumphs have both their setting. The distresses of the world are a short and a sudden tempest, and the delights of it are a shedding flower. Now (as an ele­gant Writer observes) who would not rather endure the Hell of a few dayes miscries here, and enjoy the Heaven of eternal happiness hereafter, then enjoy the Heaven of a few days pleasure here, and endure the eternal miseries of Hell hereafter. Temporal pleasures are dear­ly bought with the loss of eternal, and temporal sufferings are well requited with eternal pleasures. That is a miser­able happiness that must end in such mi­series as must never end, and those are happy miseries that shall soon end in endless happiness. This life is but a journey towards death, and but a short one; and death is yet a shorter passage to a longer and a better life. That life [Page 191]of joyes is worth the wishing that shall never have an end, and that end of our life is full as worthy of our wishes that shall begin the joyes of that endless life; and that end must be ere long, for life is short. Man that is born of a woman is but of few dayes, and full of trouble: He is of few dayes, that he might not live too long in trouble; and his dayes are full of trouble, that he might not long for more of them then a few. Mans dayes are full of trouble, that a few might serve his turn, and make him wea­ry of them; and his dayes of trouble are but few, that he might not be too much wearied with them. If it be mans mise­ry that his few dayes are full of trouble, 'tis Gods mercy that mans days of trou­ble are but few. The few dayes of mans life are full of trouble, that man might be daily minded of his duty, in seeking after another, a better life: and mans dayes of trouble are but few, that man may not be wearied so as to leave seek­ing for the other life, before that this doth leave him. What but the happi­ness and glory of that better life held up the spirits of Gods afflicted servants [Page 192]in their greatest sufferings in this? 'Twas the recompence of reward that Moses had respect to, which made him spurn at the treasures of Egypt, and refused to be called the son of Pharaohs daughter, and to slight all the discouragements and afflictions which he here met with. Let the miseries therefore which accompany mortality wean us from all fondnesse towards this life present, and the feli­ty of life eternal make us the more ear­nestly to long after that. The thoughts of the Elizian happinesse did so encou­rage a poor Grecian (a meer Pagan) at the instant of his death, that he rejoyced much to think of going to Pythagoras and other learned Philosophers: to Olympus and other skilful Musicians, to Hecataeus; and other approved Histori­ans, to Homer the prince of Poets, and other famous Wits that were his fol­lowers; that Poetical Paradise the Eli­zian Field could make a Pagan give his longum vale to this present world with notable resolution, and shall not the real pleasures of the celestial Paradise, the fulness of joy in the glorious presence of God, encourage a Christian at his [Page 193]death to depart as comfortably as a faithlesse Grecian? Shall fantasie in an Heathen be more powerful then faith in a Christian? Is not the company as good which we believe to be at Gods right hand, as that which he imagined to be in Elizio campo, and are not the joys as ma­ny and as great? Well therefore may a Saint chear up himself at his departure by thinking of his going to Saint Peter, Saint Paul, Saint, James, Saint John, and to all that glorious company of Apostles; and of his going to Elias, and Elisha, and Isaiah, and Ezekiel, and to Daniel, and all that goodly fellowship of the Prophets; and of his going to Saint Ste­phen the Proto Martyr, and to Ignatius, and to Justinus, and to our Cranmer, and our Ridley, and our Hooper, and our Taylor, and all that noble army of Mar­tyrs; and of his going to that Reverend Patriarch Abraham, the father of the faithful, and to Isaac, and to Jacob, and to all the holy Patriarchs; and of his go­ing to the holy Angels, and Arch-An­gels, and Thrones, and Powers, and Principalities, and to the spirits of all just men made perfect. Who can think [Page 194]of being thus transported, and not be transported with the very thoughts of it. Surely it must needs be a very con­solatory Viaticum to the soul of a dy­ing Saint, to think of exchanging Earth for Heaven, and the sordid company of sinners for the sweet society of Saints. And this is it which makes the Saint en­tertain death as a friend, whom the sin­ner fears as an enemy. The Saints of God in all Ages have lookt upon him as a friend, because by him they have been wafted to glory. Moses sing when he was told his last. Elijah had his Suffi­cit, he desir'd his God to take away his life. Old Simeon craved a dismission, and St. Paul a discharge. In the times of Persecution how did the Martyrs run in troops to the flames, even to the amaze­ment and admiration of their Persecu­tours, which made a mortal Enemy to Christianity in the dayes of Queen Ma­ry (who speaking of some of the Primi­tive Christians and of the glorious Mar­tyrs that then suffered) bade a vengeance on them, for he thought they took de­light in burning, and that they long'd for death. I should swell this Volumn [Page 195]too big, if I should here insert the last sayings of dying Saints, who exprest as much willingnesse to be disrob'd of their mortality, as ever they did to put off their cloaths to go to rest: And no marvel, for death to a righteous man is but as a door to let him into glory, to such endlesse glory, as I shall not here stand to insist of; for with a discourse of that everlasting happinesse I shall close the Book, and for the present leave it to fall on a worse Subject.

We'l now come to the sinner, who (as we have seen already) seems by his outward prosperity to be the onely happy man, as having the world at will, and all things in it at his command; but alas (notwithstanding all this) we shall finde that he and happiness are at a great distance, if we but seriously consi­der the shortness of his joyes, and the eternity of his miseries; that this is all the heaven he is ever like to have, he hath his portion in this life, and these short pleasures to end in endless tor­ments. This world, as it is a School to the Saint, so a Stall to the Sinner; it fits the one for a Fellowship in the New [Page 196] Jerusalem, and fats the other for an eternal slaughter: here the Saint suffers a while to be eternally happy, and here the sinner flourishes for a moment to be everla [...]ingly miserable. What more woeful then a sinners welfare It is for slaughter that the Oxe is fatned, ease slayes the simple, and the prosperity of fools shall destroy them, they spend their dayes in wealth, and end their dayes in woe; their merry dance deter­mines in a miserable downfall; the sin­ners cup of honey is mixt with dregs of gall. He loves his belly well that with Esau will sell his birth-right for Pot­tage. I had rather beg my bread with Lazarus, then my water with Dives. In what slippery places hath God set wick­ed men? He that now thinks himself as high as heaven, knows not how soon he shall be laid as low as hell; and he that is now carouzing and quaffing with his dammy Blades, and pampering his guts with the left hand blessings, knows not how suddenly he shall be plac't at the left hand of that Judge, who shall give to all their right, and send him and his crew to yell out their late Lamentations [Page 197]in Tophet. Zophar (though none of the best men himself) could tell Job, that the triumphing of the wicked is but short, and the joy of the hypocrite but for a moment, like the thorns in the fire, the bubble in the water, the flowers in the earth, or the clouds in the air, they blaze and con­sume, they flourish and fade, they vanish and fly away. A candle burns more brightly, when nearest the end, and the wicked are in greatest pomp, when nearest their ruine; witnesse those sad examples of Absalon, Jezabel, Haman, Herod, &c. so that his joyes here are but like a fit of musick before a fearful exe­cution, or a Syrens song before a dismal storm; and of the short time he hath here to frollick it, how often is he dis­quieted by Gods judgements from without, and by his own conscience from within. First from without, God oftentimes meets with the sinner here, to put him in minde of what he shall feel hereafter; and that if he will not take warning by this, he shall be paid to purpose in a worse place. As a Saint looks upon afflictions from God as the gentle chastisements of a loving Father; [Page 198]the sinner looks upon them as the severe punishments of an angry Judge, and as a sad presage or preface of those insuf­ferable miseries he shall finde in hell. 2. From within his guilty conscience often­times proves as a cord to strangle his joyes, and to mar his mirth. Did not Josephs Brethren experiment this in Egypt, and Ahab in his house of Ivory, and Belshazar amidst his sensualities; this is it that tells him of his past offen­ces, and future miseries, which so much distracts him, that it makes him afraid both of himself and others, ever fear­ful lest some just hand should cut off his happinesse with his life. Our Richard the Third after the murther of his two innocent Nephews had fearful dreams, insomuch, that he did often leap out of his bed in the dark, and catching his sword, (which alwayes naked stuck by his side) he would go distractedly about the chamber, every where seeking out the cause of his own occasioned dis­quiet. And Charles the Ninth of France, after the Parisian Masacre, was so inwardly terrified, that he was every night laid to sleep, and wakened again [Page 199]with a set of Musicians. Alas what happinesse is it to have a house of Cedar adorn'd both within and without with beaten gold, to have his chests lin'd with the Gold of Ophir, to have the richest Robes that ere the sun shin'd on, the largest Wardrobe, the coicest Cates, and the most desir'd delights, that his way were spread with Roses, and pav'd with Diamonds, when his roof is open to the thunderbolt of Heaven, and has a hell in his conscience, and God for his enemy. But put the case the sinner were not troubled with these outward calamities nor inward afrightments, yet he were (notwithstanding this) still mi­serable; for in the highest exaltation of his mirth, the very name of death cools his courage, and strikes him through with terrours; he would not (if he might have his will) ever part with this world, (for he knows that there is no­thing of happiness to be found for them in the next) he could with all his heart accept of St. Peters motion, to build Tabernacles here, and live for ever; but alas that must not be, for put the case he sees many go before him, his turn [Page 200]will come shortly after, old age will soon seize upon him, when his feet will be full of gouts, his back full of pain, his heart full of sorrow, and his soul full of sin, and now all his happiness is blown over, as though it had never been; or if he could call to minde his past felicities, the thoughts of them would be so far from administering any comfort to him, that it would but di­stract him; and he does now begin to wish he had never been born, or else a longer lease of his life. 'Tis storied of Lewis the Eleventh King of France, that he was so wedded to this life, that he prohibited the mention of the word Death in his Court; but alas death regards not the threats of Princes, nor the tears of Peasants. The stoutest man and greatest Monarch that ever was, hath been forc't to submit to him and his messengers. The honourable Garter cannot cure the Gout, nor the Chair of State ease the Choluck, nor a golden Diadem remove the headache. Nuga: the Scythian despising the rich presents and ornaments that were sent unto him by Michael Paleologus Empe­rour [Page 201]of Constantinople, askt whether those things could drive away calami­ties, diseases, or death. No, this they cannot do, as Henry Beauford (that rich and wretched Cardinal) found by woful experience in the dayes of Hen. 6. who perceiving death at hand, askt wherefore he should dye, being so rich: if the whole Realm will save my life, I am able either by policy to get it, or by riches to buy it; Fie (quoth he) will not death be hired, will money do nothing. No, mo­ney in this case bears no mastery, death (as the Jealous man) will not regard any ransom, neither will he rest con­tent though thou offer many gifts, [Prov. 6.25.] 'Twas but a vaine con­ceit of one who when he heard that his sickness was deadly, and that he was for another world, call'd for a bag of gold and laid to his heart, (as if that which had solely swayed him in his life to the committing of many prepostrous actions, should now do something for him) but he finding no ease by it, threw it away, crying it would not do. Nor was he less ridiculous, who being ready to expire, clapt a twenty shillings piece [Page 202]of gold in his mouth, saying, some wiser then some, Ile take this with me howso­ever: alas, he and his gold must now perish together, death shews him a dis­mal change; for now Balaam and his Bribes, Belshazzar and his Bowls, Dives and his Dishes, Herod and his Harlots, the Usurer and his Bills, the Merchant and his Measures shall part assunder for ever, which made one that was ready to breath his last call for his bags of mo­ney, and sadly took his leave of them in these words; Ah! I must now leave you, there is no remedy. I tremble to think in how sad a manner the wicked leaves the world, to think what a sad fit of trembling doth surprize him, when the cruel Sergeants and merliless Officers of the King of Terrors do arrest him (as it were) in the Devils name, when death shall come with a writh of Habeas corpus, and the Devil with a writh of Habeas animam, when the cold Earth must have his Body, and hot Hell hold his Soul; Reader, now tell me which is the happi­est man. Adrian the Emperour when his soul was ready to fly from his body, bespake it thus, O animula, vagula, blan­dula, [Page 203]quae jam abibis in loca: Poor for­lorn soul, into what gloomy and dismal mansions art thou now departing; but of those Mansions in my next discourse. I shall now with a few words (to the Temporizing Professor, and my Readers in general) bring this to a conclusion.

First to the Temporizing Professor, you I mean that in all mutations will be men of the Times, (be they never so bad) and call those Men and Times blessed and glorious which make you gainers, that admire all men for their greatness, and conclude those to be hated of God that are despised of men, and censure all as Reprobates that are not of your spi­rit. You that pretend to such a trans­cendent measure of perfection, to such high notions and revelations, as if (with St. Paul) ye had been wrapt up into the third heaven, and understood more then all your forefathers did, as if Christ had led his Church in ignorance and blind­ness for 1600 years and upwards, till you came with your new Discoveries. You that have prated Religion out of the Nation, as if it consisted in nothing but words; and instead of practising the [Page 202] [...] [Page 203] [...] [Page 204]Graces of the Spirit, as Faith, Repen­tance, Humility, Charity, &c. studied nothing but needless and unnecessary Questions, not at all tending to Edifica­tion but Vain glory, which have en­larg'd the Breaches of the Church instead of closing them up; Remember that God is just as well as merciful, and though he spares you long, will pay you at last; and though you feed your selves like porkets with the fat things of the world, a time will come when you shall cast it up again, and all your hypocrisie shall be unmaskt and unvail'd both to Angels and men: Humble your selves therefore under the mighty hand of God, left for your pride God inflicts on you the saddest Judgement that is men­tion'd in the Book of God, of being de­liver'd over to a Reprobate sense: Oh take heed that Satan couzen you not to hell, and there twit you as he did Saul in Samuels mantle, when there is no place for repentance. You know what a plausible speech he made in the mouths of Ahabs Prophets, when he tic't that King to his ruine; have a care that ye are not condemn'd one day for condemning [Page 205]others, and spued out of the Bride­grooms mouth for your lukewarnnesse: think not me your enemy for telling you the truth, be not Solomons fools to hate instruction, better repent these things here then in a worse place; consider seriously the foregoing Discourse, take notice of the sad exit of wicked men, that the doleful sound of their sad and too late Repentance, may seasonably caution you by their harms to beware. One word more, think not without Re­pentance ever to arrive at Glory; there's no going to heaven on beds of doun, you have more cause to fear exchanging doun pillows for beds of flames: there's no leaping from Dives his diet to Laza­rus his crown, nor from Dalilahs lap to Abrahams bosom.

Lastly, To my Readers in general, Let me caution you to take notice of Gods Omnipotency▪ Omnisciency, and Justice, and our own Mortallity, and these seve­rally and seriously considered, may be a motive to startle us from the very thoughts of those sins that we commit with greediness.

First, his Omnisciency, Remember that [Page 206]he is an all-seeing God that discovers all our actions and beholds all our wayes, to whom the day and the night, the darkness and the light are both alike. If we dare not commit our beastly sins be­fore the eyes of men, how dare we pre­some to commit them before him that is able everlastingly to damn us, and throw our souls into Tophets endless flames.

Secondly, his Omnipotency, Let us adumbrageously fancy (as one hath it) the Firmament to be his face, the all­seeing Sun his right eye, the Moon his left, the▪ Winds the breath of his nostrils, the Lightning and Tempests the trou­bled actions of his ire, the Frost and Snow his frowns, that Heaven is his throne, the Earth his footstool that he is in all things, that his Omnipotency fills all the vacuities of Heaven, Earth, and Sea; that by his power he can un­girdle and let loose the seas impetuous waves to orewhelm and bury this low­er Universe in their vaste wombs in a moment; that he can let drop the Azure Canopy, (which hath nothing above it, whereto it is perpendicularly knit) or hurl thunderbolts through the [Page 207]tumerous clouds, to pash us precipitate through the center into the lowest dun­geon of hell, and that all the creatures in their several ranges are as so many Regiments of the great King, and that with the meanest of these he can avenge himself on sinners, as he did on Phara­oh, Herod, &c.

In the next place let's acknowledge his Justice. Remember that he is a jea­lous God, a perfect hater of sin, and will bring every work to judgement.

And last of all, that we take notice of our own Mortality, and let the thoughts of that debar us from sinning; we know not whether we shall live to see another day, and shall we be found sinning on our last. Let the uncertain­ty of that which will certainly once come, put us in a posture of preparation for its coming; and since that upon this moment depends our either everlasting woe or welfare, let's lose no time: For as the Poet no less sweetly then dis­creetly sung, who knows o're night that he next morn shall breath. Therefore take Davids early in the morning, not the Devils stay till to morrow; think [Page 208]not to be accepted in thy makers presence one day, if thou crammest the devil with thy sap of strength & full, gorge him with the purest fruits of thy sinewy virility, if at last (when thou art not able to do God or the devil service) thou comest limping on Times tottering Crutches to present unto him the offall husks and morosity of thy doting decrept age. Think eve­ry day thy last, and spend it as if it were so; for we know that God will bring us to judgement: yet we know not when, nor in what year, nor in what moneth of the year, nor in what week of the moneth, nor in what day of the week, nor in what hour of the day, nor in what minute of the hour, nor in what moment of that minute; for he will come like a thief in the night suddenly, before with a wink thou canst lock up thine eye, or within thy brain create the nimblest thought; the apprehension of which must needs stir us up to live in Gods fear, so shall we dye in his favour, and rest in his peace, and rise in his pow­er, and reign (with him) in his glory, world without end.

Godliness bearing its Re­wards with it, both here and hereafter; and Sins pursuit of the Sinner to the other World. Of the last Judgment, and those succeeding Events that ensue thereupon.
A Meditation on 1 Tim. 4.8.

HAppinesse is the mark and cen­ter which every man aims at, the next thing that is sought after being, is being happy; where David begins his Psalms, we all hope to end (and that's with blessedness) and no way to reach that but holiness. That holinesse is the way to happinesse, or that the godly man is the truly happy man, I have already sufficiently manifest­ed in my last Discourse, and therefore shall be the more sparing here in my Al­legations: (for I would not take the pains o're again to prove what is proved [Page 210]already) but happinesse is such a subject, that I could willingly dwell upon, and fill a large Volumn with a discourse up­on it, (desiring that my portion may rest here) but I am confin'd to such nar­row limits, both of time and paper, that I cannot insist long on any one particu­lar; I shall therefore briefly strike at that which is here chiefly intended, and before I have worn my Readers patie­ence quite out, shall draw to a conclusi­on. That the godly man is the happy (and onely happy) man will be further manifested in the end, (after the end of all things) but first in this life we will prove him happy here, as well as hereaf­ter, (in this world as well as the world to come) though not so happy here as there. Neither prosperity nor adver­sity can come amisse to him, though the times vary, his happinesse is still the same, (like his God that changes not) all things still work together for good to him; and albeit he hath no peroga­tive above the sinner from those two beds of mankinde, (of sicknesse and the grave) his priviledge lies another way. No Kings (except such) hath like pero­gative [Page 211]to the Saints; God is their Fa­ther. Christ their Brother, the Holy Ghost their Comforter, Angels their Guardians, Saints their Associates, Death their desire, the Grave their rest, the Bar their joy, God their portion, the Trini­ty their propriety, Heaven their home, Eternity their term; before death their perogative is much, at it more, after it most; but from death and diseases none, by death they have, from it not. Put the case that God permits wicked men to ride over him, and men and devils to use their utmost extremity to him, which is to put his dayes to a shameful and a painful period (for the shame Christ hath taken that away, and for the pain that will soon end in endlesse pleasures,) what unhappinesse in this, when all they do or can do, is but to open the prison-doors of his body to let out his soul to fly to rest; from the labour of the servant to the joy of the master, from the work to the reward, and from the crosse to the crown; there to solace it self in those rivers of pleasures at Gods right hand, whilest his precious ashes are preserved as in a safe store-house, till the last trum­pet [Page 212]shall shall alarm it, to give its belo­ved companion the meeting to be made eternally happy together, never to part more, (a Saint at his death is assured that a few moments will bring his departing soul to endlesse happinesse, and that An­gels att [...]nd him to do their office of wafting it into Abrahams bosom.) And now judge Reader, whether I may not upon good consideration say, that god­linesse is gain. I know there are some (and they such whose hopes extend not further then this life) that invert this saying▪ and tell us that gain is godliness, and no happinesse without gain, (their sordid gain) and albeit it I have sufficient­ly exploded this errour in my last Dis­course, I shall now notwithstanding more fully (if that may be) give a con­futation in this, as ye will the more clear­ly apprehend, if ye minde the conclusi­on. The longest day with have a night, and the longest life will have an end. Let the sinner live as long as he can, a miserable period will at last be put to his sinful dayes, and that period will de­cide this controversie. Those who in their life were the Diana's of the people, [Page 213]that seem'd the most high and happy, will at their death (but more clearly af­terward) appear most miserable, as they have spent their dayes in the unprofit­able works of darknesse, so they shall finde but an unprofitable reward for their works, (they shall for their pains meet with such pains as shall never have a period.) The Devil comes now to expect his due, (that as he was their slave for a time upon earth, they may eternally be his vassals in a worse place) that as they did the works of darknesse, and workt for the Prince of darknesse, now receive their portion in utter darknesse. There's no denying or forswearing of bargains, no talk of circumventing this experienced Politician; the richest pre­sents, nor the loudest cryes, nor the sad­dest tears, nor the greatest threats, nor the humblest intreaties shall not serve the turn. The usurers gold cannot ran­some him, nor the mighty mans honour priviledge him; those that shut up their bowels of compassion from o­thers, shall finde nothing but tyranny from him. Here the luxurious Epicure, that through the five Senses (which are [Page 214]the cinque ports, or rather the sinners ports of the soul) did gulp down de­lightful sin like water, shall now finde that those pleasant dayes are now blown over, and that the end will prove them, like the Angels book, sweet in the mouth, but bitter in the bowels, in that he must in few moments be wafted to remorselesse flames. Here the gorbelli­ed Mammonist that piled up huge mas­ses of refulgent earth, purchased by all unconscionable courses, shall have no­thing left but a coffin and winding sheet, and which is worst of all, a guilty con­science; now all his fair pretences and apologies will be but like characters drawn upon the sands, or arrows shot up to heaven ward, they cannot release him from Satans inexpiable Servitude. Deaths warrants run very high, Non omittas propter ullum libertatem, attache them where ever thou findest them, there are no places in the world free from the arrests of death, and when once this grim Serjeant death hath ar­rested their bodies, their souls must be presently sent to the bar of judgement for particular sentences; then actum [Page 115]erit, (as one hath it) the matter will be past cure now, the day-book of their own consciences will be produced as a thousand witnesses against them, for there the debt of sin is scored up, and never to be crost, till expung'd by re­pentance, (which is now too late to speak of) and now shall not the Judge of all the world do right? Yes surely, and he will give the Devil his due; as the Devil bought their souls, so he must now have them. The Devil is the Jay­lour of Hell, and thither the Judge commands them: Take them Jaylour, saith the Judge, take them Devil, and keep them till the general Judgement, that then their miseries may be com­pleated; and suffer in soul and body as they sinned in both.

The end comes when the earth shall tremble, and the foundations of the hills shall be shaken; when the Sun shall be turn'd into darkness, and the Moon into blood, to usher in the coming of that day; at which time, how wilt thou be beleagur'd with anguish and horror, when thou shalt behold with thy mortal eyes the Cataracts of Heaven unsluced, [Page 216]and hushing showers of sulphrous fires disperse themselves through all the cor­ners of the Earth and Air, the whole uni­verse o're-canoped with a remorse lesse flame; when thou shalt see the great and glorious Judge appear triumphantly in the Skies, whilest mighty winged clouds with devouring flames fly before him, as ushers to his powerful and terrible Ma­jesty, attended with innumerable multi­tudes of beautiful Angels, golden wing'd Seraphims and Cherubims sounding their shrill alarms; whose clamorous tonges shall affright the empty air, and call and awake the drouzie Dead from their dark and duskie cabbins; when thou shalt see the dissipated bones of all Mortals since the creation (concatinate and knit in their proper and peculiar form) amazed­ly start up, and in numberless troops flock together, all turning up their won­dering eyes to gaze upon their high and mighty Creator. When thousand thou­sands shal minister unto him, & ten thou­sand times ten thousand stand before him, the Thrones set for judgement, and the Books opened, and nothing remain, but a fearful expectation and looking for of [Page 217]judgement, and fiery indignation, which shall devour the adversaries. Then will thy Conscience recommemorate a fresh thy past committed sins, and with the coroding sting of guilt stab through thy perplexed soul. Then indeed to be no­thing were something, but that will not be, for Justice must now exact to the ut­most farthing. 'Twill be too late to wish the mountains to fall upon thee, for they themselves would (if possible) for fear shrink into their center. Alas, it cannot then be available to wooe the Waters to swallow thee, for they would be glad to exclaim their liquid substance, and be reduc't to a nullity. What will it boot thee to intreat the Earth to en­tomb thee in her darkish womb, when she her self will struggle to remove her local residence, and to fly from the pre­sence of the great Judge. The Air can­not muffle thee in her foggy vastity, that will be clearly refin'd, there's celestial flames uncontaminated with humane pollution, so that thou must be forc't to appear before a most severe Judge, car­rying in thy own conscience thy Indict­ment ready written, and a perfect Regi­ster [Page 218]of all thy misdeeds. When thou shalt see him that was once a Saviour, now a Judge (whose Knowledge is in­fallible, whose Power is infringible, and his Justice inflexible) of exceeding dread­ful Majesty, clothed in glorious apparel, and his body shining through it like sparkling diamonds, his eyes like burning lamps, his face like flashing lightning, his arms and legs like inflamed brass, his voice like the shout of a multitude (or of many waters) prepared (for thy idle words, evil deeds, time mispent, and ta­lent ill govern'd) to pass the sentence upon thee, against whom thou hast trans­gressed; and he thy umpire, whom by many offences thou hast made thine ene­my. And in order to a full and clear ac­complishment of Justice, a final separa­tion shall be made, (no hypocrite shall closely lurk here among the Saints (the Gold shall be taken from the Dross, and the Silver from the Tin, the Tares from the Wheat, and the Corn from the Chaff, the Sheep from the Goats, the Vile from the Precious, and the Elect from the Re­probates, and plac't on each side the Judge; those on the left hand, to be [Page 219]doom'd to everlasting punishment, and those on the right, to life eternal. How will it then perplex thy afflicted soul, to see those on the Judges right hand, whom thou contemnest as inferiour to the dogs of thy flock, who shall now be one of that Jury that shall confirm thy condemnation, and applaud the sen­tence of the Judge: here shall be a gene­ral Audit, the Widows tears, and the Or­phans cryes shall be here regarded; what wouldst thou now give for a good con­science, that were a jewel of price; then Christian graces shall be more precious then natural gifts. There the foolish and dumb may be more happy then the wise and eloquent; there the ignorant Rustick may be preferred before the knowing Philosopher, and the mean Beggar before the mighty Prince, and the simple and ignorant before the wit­ty and subtle. There simple obedience shall be found better then cunning hy­pocrisie, a clear conscience more plea­sant then profound Philosophy, zealous prayers of more worth then fine tales, and good works more acceptable then sweet words; then shall the poor and [Page 220]meek triumph, and the proud shake and tremble; then shall the memory of mise­ry be sweet, (because they are past) and the thoughts of pleasure be sad, (because they are all blown over.) The godly shall rejoyce, and the reprobate howl; then shall base apparel be glorious, and proud attire infamous; then shall all black and diabolical designs perpetrated in darknesse be made visible, and the most retiredst actions and transactions that ever were huddled up in the world (with the greatest privacy) be exposed to the open view both of men and An­gels. Then if ever (as one ingeniously hath it) naked breasts and black spots shall be in fashion, when all things shall be naked and bare, and the sinner ap­pear like the Leopard full of spots.

Then shall it appear who have been the Idolaters, whose God was their bel­ly, and gold their hope, and flesh their arm, that with the French fool would not have left their part in Paris for their part in Paradise.

Then shall it appear who have been the swearer and common perjut'd per­son, who have set a brazen face on a [Page 221]bad matter, and gilded a falshoood with an oath of sanctity, (though it proceeded from the father of lies, whi­ther they are going.)

Then shall it appear who have been the Ahabs that have killed Naboth for his vineyard, and who the Ishmaels (the make-bates) that hated their brethren with a perfect hatred, (whose hand was against every man, and every mans hand against them.)

Then shall it appear who have been the Machiavels that have neglected those pretious opportunities Providence put into their hands, to advance the glo­ry of God, and the good of Nations, for their own base interests, (raising themselves out of the ruine of thou­sands.)

Then shall it appear who have lorded it over their brethren, (more righteous then they) and maliciously persecuted, (for no other cause then filthy lucre sake) to the temporal undoing both of them and their posterity. (If any that read this Book (as 'tis possible some may, with prejudice against the Author) are guilty of this, let them respect me [Page 222]for giving them this timely advice afore­hand.)

Then shall it appear who have been the nice Non-conformist, that not out of tenderness of conscience, or zeal to Gods Glory, but for sedition sake and vain glory would be of the singular number.

Then shall it appear who have under pretences of zeal jugled their brethren out of their estates, and term'd those malignant, whom the righteous Judge shall proclaim the contrary.

Then shall it appear who have been at the charge of clothing with silk and gold the images of men, and let the poor go naked who is the image of God.

Then it shall appear who have worn a cross on the belly, while the belly was an enemy to the Cross of Christ.

Then shall it appear who have slily slided into Brothel-houses in the dark to commit their obscenities, and return'd unseen (of men) and presently busied with their Pater nosters, and who have maintain'd those Shambles of forbidden flesh with their Pimps, Panders, &c. and other devilish and unquoth titles which [Page 223]then shall be known.

Then shall it appear who have blinded the eye of Justice with bribes, and shut their ears against the clamorous cryes of the innocent; that made the Law a nose of wax to turn and fashion to their own private ends, to the disparagement of Justice, and lamentable subversion of ma­ny an honest and upright Cause: their quirks, dilatory demurs, conveyances and connivances cannot quit them; for now whether they will or no, they must be removed with a Writ into the lowest and darkest dungeon of damnation. For no bribes shall be taken in this Court, (here shall Justice be obtain'd without money) no relations shall take place here, (for there shall be no respect of persons with this Judge) the great Je­hovah shall now judge the world in righ­teousness, [Acts 17.31.]

Set now before thine eyes therefore that which thou must then set before them, when thy self shall be set before so terrible a Tribunal; above thee an an­gry Judge, before thee the Books of In­dictments, at thy right hand the Devils accusing and calling for sentence, (which [Page 224]Justice cannot deny) at thy left hand the world of wicked ones howling, behinde thee the Angels guarding and present­ing thee in Court, within thee thy con­science gnawing, without the world fla­ming, beneath Hell yauning and gaping wide for thee as an eternal and irreco­verable morsel; when to appear will be intollerable, to be hid shall be impossible. O the horror of that day of that sen­tence, Go ye cursed (what doom so great great as this▪ depart from peace, from life, from hope, from possibility of being any other then eternally exquisitely mi­serable; 'tis pain to mention these woes, 'tis more then death to fell them) into hell▪ take him Devils, binde him hand and foot, cast him into utter darkness, where shall be weeping and gnashing of teeth for ever: shut on him, seal to him the eternal impregnable doors of ven­geance; Rouze up your selves hellish furies, horrors, fears, agonies, madness, vexations, despisers, never dying worm, and the ever burning fires. According to the several degrees of vanity, let several degrees of tortures and torturers, devils and devilish plagues masacre and tor­ment [Page 225]them; let no eye pitty them, and let their vain eyes be put out in obscure darkness, see nothing but infernal visi­ons; the vain ear hear nothing but shrieks and derided cryes of the tormen­ted; let loathsom brimstone fill the sent, and let the flesh (that before embracing and embraced vain wanton touches) be food, stubble, fuel, to a never quenched fire, within, without, every way, in body, soul, conscience; Let vanity kindle those flames which are easeless, endless, reme­diless, Sit mors ipsa immortalis. (Had we now but a glimpse of those miseries, and did but hear the uncessant groans of those dying ones, and had but the least sense of those torments for a moment, we should soon guess what it were to live with everlasting bur [...]; the thoughts of which would [...] a di­vorce 'twixt us and our most beloved sins, which are hells fuel (as one calls them) that like Samsons foxes carry fire in the tail of it.) O forlorn and miser­able wretch, to receive this fearful and irrecoverable sentence, when not onely Devils, but Saints and Angels shall plead against thee, and thy self (maugre thy [Page 226]self) be thy sharpest appeacher! What wilt thou do in these dreadful exigents, when thou shalt see the gastly dungeon and huge gulf of Hell (Aetna-like) brea­king out with most fearful flames, (yet perpetual darkness) when thou shalt see the weeping and gnashing of teeth, the rage of these hellish monsters, the hor­ror of the place, the rigor of the pain, the terror of the company, and the eter­nity of all these punishments: where the fire is unquenchable, and the pains unsupportable; (our fires here may be endured, that is intollerable; ours are for comfort, that for torment; ours must be fed or will go out, that burns con­tinually without feeding; ours gives light, that none; ours consumes the mat­ter and [...]ds the pain, that torments but never con [...]mes to make the pain perpe­tual.) There idle persons shall be prickt with burning forks, gluttons tormented with grievous hunger, Epicures and vo­luptuous persons boyl in burning pitch and stinking brimstone; the proud shall have shame, and the coverous miserable penuty; (then thou wilt be convinc't to believe (what before thou wouldst [Page 227]never credit) that there is a Hell for sin­ners, as well as an Earth for men, a Fir­mament for stars, a Heaven for Saints, and a God in Heaven.) Then thou wilt wish (if wishing would do it) that thou hadst been created a loathsom toad, that thy miseries might have closed up with thy life, rather then to be dying perpe­tually and never dye; for when thou hast languisht in unexpressible agonies, tortures, gnashings, and horrid howl­ings ten thousand millions of years, thou shalt not reach a conclusion. 'Tis a sad (but certain) truth, that the damned in hell, after ten thousand thousand milli­ons of ages they have suffered such tor­ments, as none but one of those miser­able tortur'd wretches are able to ex­press, shall be as far from an end as they were at the beginning: That adjunct Eternal intimates such infinitness, as nei­ther thought can attract, or supposition apprehend. (And further to amplifie it with the words of a worthy Authour) Thóugh all the men that ever have or shall be created, were Briarius-like, hun­dred handed, and should all at once take pens in their hundred hands, and should [Page 228]do nothing else in ten thousand millions of years but sum up in figures as many hundred thousands as they could, yet never could they reduce to a total, or [...]onfine within number this tri-syllable word ETERNALL. The darkest Dungeon of Hell shall be the Repro­bates everlasting Goal; as the chains shall never be loosened or fil'd off, so neither shall they change their dolefull habitation, but the same prison and wrack, the same place as well as degrees of torment shall shackle them to all eternity, they shall not change their To­phet, nor alter their bed of flames. The bodies of the damned (those deform'd [...]ages of more deform'd souls) shall ne­ver be blest with a dissolution. Divine wrath shall make the bodies of the Re­probate like those stones which Natura­lists speak of, that alwayes burn; they shall be butts for the arrows of Gods displeasure everlastingly to shoot at; the smoak of the lake shall not smother them, nor the flames of hell consume [...]hem, nor the least member twin'd into [...]nders by everlasting burnings. Their souls wax old, but never die, yet perpe­tually [Page 229]dying, there they burn without consuming, there they mourn without compassion; here are torments without end, and beyond imagination; here fear­ful Dives that denied Lazarus a bit of bread, now begs a drop of water, (which is denied him) when whole ri­vers are not sufficient to extinguish his heat. Mercy smiles not on these dis­mal Mansions, the damned finde there's a God to punish, (that will see executi­on everlastingly performed) but none to pitty or ease those executions. O the misery of the damned, how intollera­ble, how incomprehensible, how unmea­surable! Who can tell how hot Gods wrath is, when turn'd into a flame, or can any weigh the torments of the damned, to say they rise to such a height? As they are unsupportable, so they shall be innumerable and inconceiveable: God will then draw his arrow to the head, and screw his wrath to an unconfin'd degree. What shall limit or be a bank to the inundations of Gods everlasting displeasure? Who knows how many drams of poison God will put into the cup of trembling which the wicked [Page 230]must be drinking of for evermore. But not to undertake to express those inex­pressible miseries, or to be endlesse in this endlesse Subject, Ile leave these tor­tur'd wretches in the embraces of eter­nal flames, (wishing my self nor Readers may ever give a probatum est to those torments) and return to the Bar, and observe the sentence, not of Maledicti­on, but Absolution; not a go, but come; not cursed but blessed, and possess the Kingdom: and now those Saints which before saw but in part, and knew but in part, shall see and know God, and be known of him, when faith shall be turn­ed into vision, and hope into fruition. Augustin wisht he might have seen three things before he died, Rome in its glory, Paul in the Pulpit, and Christ in the flesh: the Saints shall see a better sight, they shall see not Rome, but Heaven in its glory; they shall see not Paul in the Pulpit, but on the Throne, and shall sit with him; they shall see Christs flesh not vail'd with disgrace, but in its spiritual embroidery, (as one hath it) not a cruci­fied but a glorified body: They shall see the King in his beauty, Isa 33.17. They [Page 231]shall know what those unseen things are, what those fruitions of glory, which free grace hath stretcht out to eternity, that unshaken and unshaking crown; what that everlasting joy they shall there partake of, that unfading happiness they are to flourish in to all eternity; that eternal house, for the security of it, [2 Cor. 5.1.] the eternal glory, for the re­nown of it, [2 Tim. 2.10.] that eternal inheritance, for the riches of it, [Heb. 9.15.] that eternal redemption, for the love of it, [Heb. 9.12.] that eternal salvation, for the seasonabless of it, [Heb. 5.9.] those glorious beatitudes which are reserv'd for believers enter­tainment, which shall never receive either damp or death, those rivers of pleasure that run at Gods right hand for ever­more; they shall to their everlasting com­fort finde that no sorrow or benight hea­ven, no grief shall thrust into the Brides chamber, nor shall any trouble over­shadow the everlasting festival of the glorified ones; they shall weep no more (as one excellently hath it) unless it be for joy that they shall weep no more for grief: all cause of grief is far remov'd [Page 232]from that presence, they that enjoy it, enjoy with it an absolute enfranchize­ment from all incumbrances and incon­veniences. They are free from want, and free from war, and free from death, and free from devils; they are free from want, they can want nothing there, ex­cept it be want it self; they may finde the want of evil, but never feel the evil of want; evil is but the want of good, and the want of evil is but the absence of want. God is good, and no want of good can be in God; and what want can be endured in the presence of God where no evil is, but all good; nor are they free from want onely, but wars too, with all the mischiefs that are concom­mitant, and all the miseries that are con­sequent. The Kingdom of glory can never be turn'd into an Aceldama, no forreign enemy can invade it, nor home­bred enemy infest the happiness of it. Moses and Aaron shall never be con­fronted there by any gain-saying Corahs, or mutinous Abirams, or complying Da­thans, or any of their confederates. King David shall there be free from the pride of all ambitious Absolons, from [Page 233]the presumption of all seditious Sheba's, and from the wicked counsels of all con­triving Achitophels. No cursing Shimei's, nor railing Rabshake's shall come there to belch infectious gorges forth to poi­son the hearts of any subjects in that Kingdom of glory. No Polubragma­tical Michiavelians nor crafty Boutefews shall interrupt that Kingdoms endlesse peace. No bold Sejanus can insinuate into that glorious presence to corrupt it. No male-contented Cataline can lurk there, either to traduce the glorious Ma­jesty of the King of kings, or to seduce inferiour Officers. Nor is there any warlike Ammunition magazin'd there. No Civil Warrings can destroy that glorious Kingdom; nor can any factious Jarrings deface that glorious Church. No new-fangled Athenians, nor schisma­tical Corinthians can disturb the unity or destroy the uniformity of that Church. No over-mastering Pope nor undermining Jesuit, no new Church-ma­king Familist, nor no Church-making Atheist can gain such favour or get such footing there, as to eject the settled Saints and work the ruine of all the Church. [Page 234]No ravenous Wolves in sheeps clothing can creep by any Postern-gates into that fold, to flea or fleece the flock, and mi­stake, feeding on them for feeding of them. Nothing that worketh any abo­mination can come there, and therefore every thing that tendeth towards the grand abomination of desolation must needs be for ever excluded thence; the glory of all there must last for ever, and all in that glory must live for ever being free from sin, they shall be from death; from death spiritual in it, from death temporal by it, and from death eternal for it; that presence of the ever-living God doth set them free from all for ever; there is no dying, they that are there, are sure to live for ever; the glo­rified Saints shall never be reduc't to a nullity; those crowned personages shall not be folded up in a confused Chaos, death has no power here, they are free from the sting of death and from the stroke, free from all tendencies unto death, and from all fears of dying. Now who would not gladly live in such a pri­viledg'd place, where that boldest Serge­ant, Death, cannot come to arrest. Such [Page 235]is the sanctuary of Gods glorious pre­sence, that's free from all kinds of death, and free from unkinde Devils too, from Devils infernal, and Devils incarnate too.

No evil Angels can ascend from the bottomless pit into the presence, to tempt any there to sin, nor hellish Furies to torment for sinning in times past No Devil of the lower hell nor any of this wicked world above it, can finde any en­trance thither. There is indeed free quarter for Saints, but none for sinners; the Free men of that City, and all the Denizons of that Kingdom, are always freed from all unwelcome troublesome intruders; the spirit of strife and de­bate can never thrust the Devils myste­rious cloven foot into that presence to set Divisions, to cause Distractions, to bring Destruction. No carnal pride can ever beget fond fashionists in the streets of that most holy City; nor spiritual pride breed up fantastical Factionists in those Mansions. No hideous blasphe­mies, nor filthy obscenities, nor thump­ing oathes, not hellish cursings, nor pee­vish censurings, are used by any in that [Page 236]presence: all profane and black-mouth'd monsters of men are exiled for ever from that society of Saints; and so are all insinuating Sycophants and false-hearted Pharisees: that place shall be free from all evil, or tending to it; no evil company, no evil by compa­ny no company of evil; no devils, not be devill'd men, no tempters, no tor­mentors, nor any other infernals; no devils incarnate, either white or black; no kinde of death, either temporal or eternal; no kinde of wars, no kinde of woes, no kinde of sufferings: surely they must needs be happy that are in such a case.

Yet let me tell you that it is not the absence of evil alone that can make a man truly and fully happy, it may cause some joy, but not the fulness of joy, till the affluence of all good things be enjoyed with it. Now in the glorious presence of God, there is not onely the absence of all evil, but the presence of all good: All things that are desirable are there, and all things there are desire­able; there are profitable pleasures and pleasurable profits; things inconsistent [Page 237]here, are all coincident there; those gifts that go not here together, are all united there; those comforts which are divided here in several streams, do meet all there as in their fountain (or rather in the ocean.) No one here may look to enjoy all good things, but all there do ever so.

There are the precious Merchandices of all Cities, for that's the City of all precious Merchandices; there are the true Delights of all Countreys, for that's the true Countrey of all Delights. There are all the real Honours of the the Court that can never be lost, and that's the right Court of Honour that can never be put down. There are all the true pleasures of Paradise, for that's the true Paradise of all pleasures. What does any of your souls take most delight in? what do you most of all desire? there you may have it in the fullest mea­sure, and there enjoy it in the finest manner.

There is to satisfie all desires; do you desire, or delight in Gold, or precious Stones, or costly Gems, or stately Pala­ces, there's a City of pure Gold, clear [Page 238]as crystal, walled, and gated, and gar­nished with Jaspers, and Saphires, and all sorts of Pearls and precious stones, as St. John describes it, Revel. 21.18. &c.

Or do you delight in glorious tri­umphs, and pompous shews; there are triumphs everlasting, and the glory of all Nations shall flow into that City in triumphant manner, Revel. 21.26. Or do you delight (as Massinissa and Dio­clesian did) in curious Gardens, in fruit­ful Orchards, in healthful Walks, in pleasant Fountains; there is the Celesti­al Paradise, wherein the most curious and nice, had he a hundred times as many eyes as Argus, might employ them all at once with various curiosities, and transcendent rarities. All those ad­mir'd Gardens of Adonis, and Alcinous of Po. and Tantalus, and the Hesperides could never boast (no not in any fiction of the Poets) of such a living Fountain, as that which floweth in the middle of this Garden of Heaven, and affords the Water of life; nor yet of such a Tree as that of Life, which bears twelve kinds of fruits, and brings forth every moneth, [Page 239]as Saint John expresses, Revelations 22.1

Or do you delight in, or desire peace, there can you never want it; that new Jerusalem is the true Jerusalem, the bliss­ful vision of Peace, a City at Peace, and unity in it self. There endless tri­umphs of peace are solemnized by all the Citizens; that's the place of peace, there's the Prince of peace, the Authour of peace, the Maker, the Creatour of it. There's the full enjoyment of that mother blessing, and all other blessings with it, the true God of peace is there, and the true peace of God which pas­seth all understanding. Or do you de­sire truth with peace, there are both to­gether; the God of peace is the God of truth, and the truth of God is there re­vealed fully; the true worship of the most holy God is there established, and the true God is worshipped there in the beauty of holiness. Or do you delight in the melody of curious musick, there are soul-ravishing Anthems chanted and warbled by the sweetest of all the hea­venly Quire in that Mother Church, that glorious Temple, Christs Church Trium­phant, [Page 240]Or do you delight in ease and rest from wearisome labours, there the true Christian Sabbath is kept holy, whereof our Sunday Sabbath is but an adumbration, or preparatory Eve. Jeru­salem below hath six dayes for working, for one Sabbath day for rest; but Jeru­salem above is free to sanctifie an end­less Sabbath, as free from labour as from sin.

Or do you delight in the presence of great Personages, there is the mighty and Almighty Monarch of Heaven and Earth, the King of Kings, and Lord of Lords; and there is his second self, his onely begotten Son, the Son of his love, in whom he is well pleased, his right hand Favorite, his Christ our Lord and Jesus in the height of his honour invest­ed with power to unlock the Exchequer of his Fathers richest favours, with the key of his eternal merits, and to deal them forth in glory to those that fol­lowed him in grace.

In a word, there are all sorts of rich delights; that endless fountain can never be drawn dry, for there is all in all to draw them forth; there are soul-ravish­ing [Page 241]joyes, and soul-admiring felicities, everlasting joyes, (without any inter­rupted mutation) such are those divine Raptures, which shall flow from that communion they enjoy in that glorious presence with unspotted Angels and glo­rified Saints. I shall shut up all in the words of the Apostle, [1 Cor. 2.9.] Eye hath not seen, nor ear heard, or is it possible for the minde of man to conceive the glory that God hath laid up for them that love him. It being beyond the power of Mor­tals to imagine the glory of that King­dom, the brightness of that Diadem, and the splendour of that Crown, (which no hand of treason shall be ever able to take off the Wearers head.) Having now brought this happy Pilgrim to the New JERUSALEM, where I leave him to take his fill of those everlasting plea­sures: To which place (through the merits of that all-sufficient and satisfa­ctory Redemption) may I and my Rea­ders in his good time arrive.

FINIS.

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