some recovering or repairing of any thing else that vve lose none at all of time our money our honour our health may be restored again but our time is so pretious that if once lost it is for ever lost Lamachus a Captaine on a certaine time chid one of his Souldiers for committing a fault in the Field the Souldier promised him never to do so againe but he replies in bello non licet bis peccare good fellow thou maist not commit a fault twice in the Battell since that one fault is enough to lose all It is our case Post est occasio calva this opportunity being once lost can never be recalled this day being gone no man can vvorke there is a time vvhen the Virgins may enter in with the Bridegroome there is also a time when the doore is shut there is a time when the poole of Bethesda is troubled by the Angell and there is also a time when it is not vere poenitens de tempore nihil perait saith Saint Bernard the true repentant Christian omits no seasonable time because he cannot tell when he shall have another the wise man bids thee go to the Pismire thou sluggard she ployes her time in the Harvest to provide against winter this is the summer and harvest for our salvation Non estas ita semper erit componite nidos The Summer that is now cannot long last O then provide before it be all past O let us provide I say provide in time Before as Salomon saith the silver cord be loosed or the golden bowl be broken or the Pitcher broken at the â—ountaine or the wheele broken at the Cisterne then shall the dust returne to the earth as it was and the spirit returne to God that gave it Dum vires annique sinunt tollerate laborem Iam veniet tacito curva senecta pede It is here good to take the Poets advice to worke whilst we have strength and vigour whilst we have marrow in our bones and perfect health in our bodies there is a night of old age too as well as of Death and then no man can well worke we must consecrate the first fruits of our age to Religion and remember our Creator in the daies of our youth Non semper vtolae non semper lillia florent The Violets and the sweetest Lillies they Doe soone put off their brave and rich aray The flower and chiefe of our age will quickly fade so soone passeth it away and we are gone Have we any businesse of moment to be done we will be sure to be stirring betimes about it the worke of our salvation concerns us more then any work then any busines besides O let us then be stiriing betimes about this early in the morning I say the morning of our youth which is the best time of working Collige virgo rosas memor esto aevum sic properare tuum O young man gather the prime Rose of thy time while it is fresh for remember ere night the Sun will make it wither Is there not a season saith the Wise man and a time for every purpose under the Heaven a time to be born and a time to dye c. Our words here answer him There is a day to worke and a night not to worke a day for employment and a night for rest The busie Bee is hot at her labour in the Sunshine whilst lazie man lyes asleep in the shadow O the foolishnesse O the madnesse of man to lose so much time of so little How many excuses do we make rather then we will take the pains to go to Heaven How many daies do we put off with a Cras cras to morrow to moroow when wo is us many times the last sâ—nd of our life is even now running out this is our wont commonly to procrastinate from one day to another from one moneth from one yeare from one time to another till at last peradventure it be too late the day sure is farre spent and the night is at hand let us take heed it is great folly to say We will live as we should to morrow we must live to day if we will be sure to live at all he that deserreth the time of his working in this life shall not be able to deferre his punishment in the life to come Et acerbissima est mora quae tâ— ahit penam And that is a most bitter delay saith St. Austine which increaseth our pâ—nâ—shment he that doth not prevent it befâ—râ— shall repent it after when it is in vaine In all other things â—e do finde the danger of delaies and we can take heed to prevent it we will not lose a faire day in Harvest a prosperous gale of wind to set to Sea an advantage to get preferment and the like See in every thing else we can be wise enough save only in this and this only unto salvation I shall wish that for our selves which Moses did for the Children of Israel Deut. 32. and the 29. Oh that we were truly wise that we understood this that we would consider our latâ—er end Oh that we would remember with David how short our time is Oh that we would remember with Saâ—â—mon the end and then we should not do amisse Oh that we would duely consider with our Saviour here that the night is at hand we would doubtlesse worke while it is day because the night commeth which is he fourth Observation and comes next to be thought on for the night the night of our death commeth or is continually approaching the night a long night that shall never have a morning Soles occiderâ— redire possunt Nobis cum sâ—mel occidit brevis lux Nox est perpeâ—uo uâ—â— dormierdâ— The Sun setteth and returnes againe but man dyeth and where is he He shall not returne againe from the Grave and his place saith Job sball know him no more Oh alas no more for ever From all our friends our goods and houses we By death must part to all eternity O woe is us that we must needs away Ne're to come back no more no more for aye Never to see againe be acquainted with or so much as to heare of any of these earthly things any more with which many of us are now so earnestly and wholly taken up as if there were no other thing or being to be thought on O me what pitty is it That most of us so lavishly do spend Our daies as if they never should have end Our thoughts with death we never care to try Till death it selfe doth teach us how to dye Till death seize upon us and the night be at hand wherein no man can work for we must be assured that this long this everlasting night continually commeth on towards us there is no escaping of death no Achitopbels policy is able to bribe or put off this faithfull Pursevant of Heaven we must all all away to our long home and make our beds in the
did at the newes of Iosephs life and prosperity It is enough wee are full and so fully satisfied with this heavenly Manna even this very food of Angels that here doe wee sit downe and feed our selves perhaps some houres at a time on this Celestiall sweetnesse Our silent thoughts now take their holy scem To walke about the new Ierusalem And marke â—ow there each precious stone doth vy Which may give brightest lustre to the eye How doe wee desire to rest and dwell continually in this Paradise of contemplation even as Saint Peter did when hee saw how fine it was to be in the Mount and said Lord let us make three Tabernacles and dwell here to dwell here it were good indeed but that verily may not be there is no dwelling in Heaven whilst wee are in the flesh no looking for a continuall joy sweetnesse and content in this vale of misery and therefore since that thorow the whole scope of this life wee are ordained rather to a religious travaile and labour then to quiet and ease doubtlesse the resting our selves so over-much in this satiety of Ioy doth us more harme then good in that it makes us the more to forget to take the paines to goe to an other Heaven hereafter who are thus as it were in a present Heaven here already the satisfying fruition of Contemplation doth call away our thoughts from the necessary care of Mortification flattering many times the due sense of sinne and giving us as I may say a kind of Liberty and Priviledge to doe amisse For we shall thereby thus think to our selve when we are so often and so much over taken with sinne there is a fatall necessity of sinning in all men and therefore notwithstanding that how many and whatsoever our sinnes be wee make no doubt but it is well enough with us and that wee must needs be sufficiently in the favour of God to whom he doth afford such divine familiarity and such heavenly Comforts the which perswasion of our selves although it may be true in some sense true I meane that these inward gifts of mind are generally a token of Gods favour yet surely thus I say doth the sweetnesse and selfe-conceit thereof make us often times the more slacke not so diligently to seeke to mortifie our corrupt affections not so seriously thinking how this illumination of mind this Tree of Knowledge may bring forth the fruit of good workes how to become humble to become patient to become chaste to become temperate c. Iames and Iohn were busying their minds about who should be on the right hand and who on the left of Christ in his Kingdome but our Saviour cals them neerer home to the matter in hand to thinke rather on suffering with him and that present Condition of difficulty which they must undergoe well knowing that the gazing too much on that easie and sweet part of religion might make them to omit the weightier and more materiall part which is to beare the Crosse and drink of his Cup. Well as experience of spirituall understanding grows on so our phansie will be apt to abide more constant in our meditations upon anything and be more aboundantly fruitfull with variety of considerations specially if other affairs give us Liberty to spend our time freely upon it our Melancholly thoughts perhaps for some moneths together will be mainly employed and taken up sometimes with the notions of this subject sometimes of that fot a while it may be wee shall be altogether to contemplate of Death and Mortality our phansie will hang only on Graves on Sculs on Passing-bels sadly weighing how truly it is said of David that man is a thing of nought his time passeth away like a shadow and that of Iob in his seventh Chapter My dayes are swifter then a Weavers shuttle and are spent without hope O remember that my life is wind mine eye shall no more see good the eye of him that hath seene mee shall see me no more c. ringing ringing out the Knell of death to our soules in this or the like manner O thou devouted soule Amidst the pleasures joyes triumphs And hopes now in this life begun Thinke every morning that ere night Thy Sun may set thy life be done Amidst the cares the dolefull griefs And feares that on this life attend Thinke every morning that ere night Thy Sun may set thy liâ—e may end Another while perchance we shal take pleasure in guilding over our thoughts with the glorious lustre of the world to come the beatificall vision the beauty of the Saints according to that of Daniel They that be wise shall shine as the Firmament and they that turne many to righteousnes as the stars for ever and ever Sometimes our seriousnesse is very much affected with Bels the Melancholy rising and falling of the sound doth methinkes lively imprint into our fancie the Emblem of mans inconstancie and the fading succession of the times and ages of this world she wing that which S. Iohn speaks in the 1. Epistle the second Chapter How the world passeth away and the lustt thereof but hee that doth the will of God abideth for ever the warbling out of tunes in our mind the hearing or modulâ—ting of melodious songs which have been ancient will revive unto our phansie the times and things that are past making us exceeding sad and dumpish at the remembrance of them and ready sometimes to let fall teares because that golden Flower of time that spring-tide of delight is so soon past and gone three is an end with it and alas woe is us it shall never O never returne again Farewell adieu ye pleasant youthfull houres Which did our life so sweetly crowne with flowers Many times againe doth the consideration of Eternity and that endlesse statâ— of the soule after this life drive these or the like Meditatâ—ons intentively to our hearts O Lord how much doth it concerne us with most exact care to take heed how we order our selves whilst wee live here when as according to our living in this world our soules must needs enter into such an endlesse and unalterable a condition the very beholding of which though but a farre off doth make all our sense as it were gidy and amaz'd at the exceeding height depth and extent thereof The sight of a dead mau if peradventure anatomized and cut up before us or else but shrowded lying prostrate or the like doth usually worke so reall an efficacie in our thoughts that it deeply casteth us into a loathing abasement and vile esteeme of our selves it may be for a good while after confidering thus that notwithstanding Man doth carry such estate with him is so sumptuously adorned and so full of magnificent shew in this life yet is hee in substance but a peece of carrion even so contemptible a thing that he would disdain being alive to but touch himselfe if he were dead O man how canst thou be proud that art nothing but
whets on the affection with a greater longing having truly tasted how good it is we can with David say Oh how sweet are thy words unto our taste yea sweeter then honey unto our mouth our soule can then handsomly reilish all holy duties and religious exercises and wee doe delight in the performance thereof as in particular the frequenting the Church the hearing of Sermons the holy Law and Testimonies of the Lord doe not now seeme a burden but as a pleasure unto us O Lord me thinkes thy words to us doe shine A sweet direction in the paths divine In receiving the word we can suck out a secret sweetnesse and comfortable benefit there from it becomes nourishable unto us the Rod of Gods justice and the staffe of his mercies bound up together in his booke doe pleasantly lead forth our soules besides the waters of Comfort but specially is our Melancholy soule most in imately affected with such Scripture which presseth home the due understanding of our momentany and mortall Condition and with funerall exercises which more lively set forth the same Salomon saith It is better to goe into the house of mourning c. and he gives the cause for that is the end of all men and the living will lay it to his heart wee shall I say bee thus alwayes apt on such occasions to fix the sad consideration of death most neerly to us and sure mee thinkes there can be no thoughts that doe concerne us more then those of our end of our last day neither can wee bestow any of the time of our life better or to more purpose then in the digging of our Graves I meane the providing for our end for though perhaps wee may live a great deale longer yet verely wee are no men of this world thy grace O Lord hath so removed our affections from these transitory things that with Saint Paul Wee are daily dying in our thoughts and desiring rather to be dissolved and to be with Christ then to live here not waiting expecting and looking for a long continuance upon earth but farre more for a happy departure Life 's not our joy at death 's our chiefest ayme By life wee lose by death wee hope to gaine Also in this prosperity of Religion doe wee alwayes apprehend a more gratious satisfaction in our prayers supplications the spirit of devotion so filleth and fatteth our soule with goodnesse that wee are wont abundantly to rejoyce therein above all other things striving to lift up our soules often in private devotion in so much that if leisure serve wee shall be ready to offer up the incense of our zeale unto God in admiring his mercy setting forth our unworthinesse desiring farther his grace and heavenly benediction to grow stronger and stronger in his feare and love and the like requests and Petitions often times even often times peradventure in a day not only in short ejaculations but even in pretty laâ—ge formes of expression for no sooner doe wee feele the sacred fire of Devotion flaming upwards and aspiring unto heaven but presently wee seriously betake our thoughts to prayer and thanksgiving by the way it may be here considerable whether for our constant devotion in private as morning and evening and the like many short ejaculations are more fit to carry up our affections unto God or otherwise some one long and large continued forme the former way through its often cuttings off being in dangsr to make us degenerate into alazie and forgetfull seldomnesse of praying the latter thorough its tedious continuance into an unadvised dulnesse in praying and therefore not much approving of either betweene both of these two or three moderate formes with an acute and strong winged brevity are me thinkes more convenient to present our cause before the Almighty in an unvariable constancy and in a piously devout apprehension but to keepe on our way Now againe in like manner are we most divinely studious and diligent to make the full benefit and advantage of that time which is properly set apart for Gods service labouring to build up others and to be built up strong in our selves as by hearing exhorting and discoursing with truly pious and religious men rejoycing in this comfortable Communion of Saints I meane the communicating acquaintance and assisting fellowship of our inner man one with another or else againe perhaps more privately managing our soules by reading as in the Bible Practise of Piety Gerrards Meditations or the like by Meditating Consulting and walking with the Almighty in spirituall thoughts ending the Sabbath dayes usually in such high and serious actions occupying our selves in that only which may tend either to improve Knowledge try Faith exercise Charity examine Conscience and the like communing thus as David hath it secretly in our owne hearts in our Chambers and being still quiet from outward perturbations thereby effectually to entertaine these heavenly Guests And therefore duly apprehending this Celestiall happinesse of the mind shal we use to long for the Sabbath before it come preferring it in esteeme above all the other dayes of the week and calling it as in the 58. of Isaiah the thirteenth verse A delight unto us the Holy of the Lord c. accounting the holy rest of this Sabbath here to be a lively Emblem and as it were a taste of that glorious rest in the eternall Sabath hereafter The due frequenting and solemne use of four a clock prayers on Saturdayes afternoone is me thinkes a worthy sweet and seasonable exercise as being an excellent preparation against the Sunday to lay aside the thoughts the cares and busines of our Calling and truly were it generally more observed and taken notice of no doubt Religion might fare far the better for it but sure The Root of evill is the love of Gold And that is it Religion is so cold Because we cannot spare the time from gaine For Heaven therefore we take but little paine To goe on as this irradiating beam of divine grace doth cloath our minds with a light and delight in spirituall things whereby not only our thoughts ate set a worke on purer objects but also our outward behaviour and conversation is ready to do its part too in Religion our tongues not vaine or offensive but ayming their words for the most part to pious and good discourses aptly applying ordinary things in our talke to some godly use or religious observation our feet not swift to go after folly nor our hand dealing with deceit I say as this illuminative beame of divine Grace doth enlighten our thoughts making us full of high and heavenly wisedome in all our wayes so in like manner it warmeth our affection towards others melting the bowels of our compassion into a more then superficiall charitableness and loving mindednesse unto all men whereby with tendernesse we alwayes construe their lives and actions in the better sense and doe sincerely wish pray for and desire even the salvation of every one but specially zealous
all the dayes of my life and I will dwell in the house of the Lord for ever So there is also another time when hee saith there is no health in my flesh because of thy displeasure neither is there any rest in my bones by reason of my sinne my wounds stinke and are corrupt through my foolishnesse c. Sinne maketh such deepe wounds in the soule that if wee foolishly neglâ—ct to dresse them often and tent them thoroughly they quickly fester inwardly and prove dangerous and therefore justly eonsidering this dangerousnesse in the state of the soule to be usuall amongst men and specially in David that holy man that more then ordinary man even that man made aftet Gods owne heart as also remembring the solicitous heed and care of that more excellent vessel of holinesse S. Paul over himselfe in the words of his in the ninth to the Corinthians the 27. verse Lest that by any meanes when I bave preached unto others I my selfe should be a Cast-away it makes us alwayes methinkes nor without cause to stand in feare of our spirituall condition not daring in our best comforts so to set our selves at rest as though wee were wholly out of the reach of unhappinesse the often tryall of our patience our wisely considered experience in heavenly things together with the comfort of the Scripture according to Saint Paul in his fifth and fifteenth Chapters to the Romanes May give us a strong and confident hope that wee shall not enter into condemnation but thorough his mercy be saved in the day of the Lord for wee are boldly perswaded that we are in Gods favour and perswaded too I say perswaded that neither life nor death nor Angels nor any other creature shall bee able to separate us from the love of God which is in Christ our Lord and yet for all that wee know wee are now but on the sea not in the Haven the sea of danger not the Haven of perfect safety we cannot therefore be high minded in our thoughts but feare feare and carefully take heed lest we fall specially when as we are conscious to our selves of a nature which is so weake so apt and ready to fall into the greatest and most dangerous sinnes O Lord and most mercifull Father there is nothing perfect in this life here wee have some joy and some sorrow some assurance some feare some knowledge some ignorance mingled together for now wee know but not in part saith the Apostle hereafter wee shall know to the full now our soule is only perswaded of her future state she taketh some remote glimpse as it were of her salvation but no full sight thereof for wee are saved by hope saith Saint Paul but hope that is seene is not hope for what a man seeth why doth hee yet hope for hereafter when she hath finisht her course and fulfilled her dayes shee shall fully know and be resolved in the matter as we hope to be thoroughly satisfied with the everlasting enjoyment therfore for the present condition of this our life we may take up that expression of the Poet Ante obitum nemo supremaque funcra faelix None be call'd happy rightly may Before his last and dying day Ye pious and devout soules that are now in the state of grace blesse O blesse the Lord your God and magnifie his name with all humility for what is it that all of us are not damnable wretches and most unhappy miscreants but only his mercy What have wee at all that we have not received O let us then take heed take heed I say lest our hearts bee hardned with stubbornesse and selfe opinion hath not the Potter power over his Clay may not the spirituall Husbandman breake off the Olive branches and graft them in at his pleasure O the depth of the riches both of the wisedome and knowledge of God! how unsearchable are all his judgements and his wayes past finding out for who hath knowne the mind of the Lord or who hath beene his Counsellor And thus have we briefly dispatcht the first and better part of our busines I meane this History of the soule endued with grace Now then our thoughts must leave their Eagle slight And downe a while top â—ddle in the durt Behold and see what policy and might The Devill can shew forth to doe us hurt When God le ts loose this roaring Lyon O what destruction doth hee bring upon us how strongly and cunningly doth he hold fast our soules in sinne how intricately are we intangled by his snares that we cannot get out the heart saith Ieremy is deceitfull above all things and desperately wicked who can know it indeed it is a most hard matter to find out all the strength and subtilty of sinne in a wicked soule for the Devil when he gets possession specially in a more Melancholy heart like a Wont makes his workes few above ground but hath many secret passages and Maeanders under the close contrived cranies whereof although we cannot fully search and tracke out yet God willing wee shall the more open and principall courses in this ensuing Part. Of the Soule ensnared in sinne NEmo repente fuit turpissimus Sinne creeps on by degrees but woe is us to what an exceeding height and to what intolerable an increase is it able to grow grow I say heavier then the sand of the Sea in weight and more in number even sufficient to fill whole volumes for who is able to find out all his iniquities or reckon up his sinnes who knoweth saith David how often he offendeth Sinne in a wicked soule is so unmercifull a thing that it hath no limits nor bounds of extent it is that over-flowing Flood in the Scriptures which drowned the old inhabitants of the earth it is that raging sulphurous fire which burnt up the Cities of the ungodly or if you will that Phaetons fire amongst the Poets which enflamed the whole world for no sooner doe we let at liberty our affections from the yoke of discipline and good order from that narrow path and rule of vertue In cujus medio tutissimus ibis O man in the midst of which thou safely mightst go but presently wee act out the true Morall of Phaetons Fable Phaeton let loose the reines to his frolick Horses and they carry him as the fiction goes to the firing of the world and his owne destruction we doe but let goe the reines to our will and affections and they carry us likewise headlong to our unavoidable destruction and to the setting on fire of this Microcosme this little world of ours here we may well note that Religio a religando vere dicta est Religion is truly so call'd from tying back the affections and therefore now when once conscience doth thus let slip the reines of discipline and its due care of the soule our little world as I say is all on fiâ—e our thoughts desires and affections being as it were without God and his feare
holy place and these holy duties with such prophane impieties within us sure we shall halfe think it better not to come to the holy exercises at all then by going thereto to provoke Gods greater Judgement against us Thus doth Devill alwaies ' ploy his wit If that he can to doe more mischiefe yet But certain in the end we ever find it our best way how crosse and averse soever our mind be to keep our constant course and to hold on as stedfast as may be in our outward endeavours though it seeme to be nevet so much against our inward feeling for we may observe that when we have no feeling in us in reading praying or the like duties of Religion and when we find nothing in our selves but contrarinesse to that which is in hand yet neverthelesse by the then keeping our intention to it as neer as we can and by lifâ—ing up our thoughts toward the sence to conceive and beleeve that which being for the present as we are we cannot conceive and beleeve we shall doubtlesse afterwards the more easily bring our thoughts into a due course and order againe for if we let flag our apprehension wholly to follow our own feeling and suffer our disturbed soul to be its own guide herein we may perchance fal into a strange dis-respect and unregardfull prophanation of the most sacred things that we shall hardly put it freely off again for the future To proceed every thing during the time of our trouble is so altogether out of order within us and our spirits are so daily spent and wearied out with this continuall labour and toyl of mind that we are as David in his 6. Psalm so weary so quite weary of our groanings and tormenting troubles that many times we doe wish to God that our apprehensions and understandings were rather taken cleane from us then thus to be left alone to the mercilesse torture of those distractions and truly were it not for Hell we should gladly rejoyce and count it our chiefest happinesse to dye wishing and often wishing with Iob in his 3 Chapter the 11. and 12. verses that we had never been borne into the world for now as it followes in the next verse we should have â—aine still and been quiet we should have slept then had we been at rest with Kings and Counsellors of the earth And againe as it is in the 20. verse Why is light given to him that is in misery and life unto the bâ—tter in soul Was it a pleasure for thee O Lord to give us being that we might be miserable Are we like the Whales Iob 7. that thou seâ—test a watch over us that thou wilt not spare noâ— passe by our iniquities Wilt thou hunt us as he he speaks againe in his 10. Chapter like a fierce Lion without mercy hast thou provided us as wild beasts are provided to be baited with destruction O no certainly thou delightest not in the death of sinners nor in the sad condition of the wicked it is doubtlesse thy mercy that we are chastned and thou hast compassion on our distresses we shall thinke sometimes in our extreme troubles that it is not possible for us that we can continue in this state above three or foure daies or a weeke more but either we shall die with the very anguish of soul and body which it seems to us that we cannot sustaine or indure any longer or else that we shall be quite sencelesse and distracted out of our minds O how many poore souls are there in the world who being not able to beare their owne misery any longer either destroy and desperately cast away themselves or peradventure grow utterly distracted therein It is thy mercy even thy great mercy O Lord that we are not thus confounded O let us ever pray and pray continually upon our bare and bended knees against this unhappinesse Hoc erit animae me ae vetum usque ad mortem this shall ever be my prayer untill I die both for my self and others Let our lives last no longer Then that we may serve God here Let affliction grow no stronger Then we may with patience beare When we do use to complaine to others of these terrible thoughts and troubles of mind many will reply unto us that they are the Devills not ours and that he meerly suggests and whispers them into our braines But verily me thinks we cannot beleeve but that they are our own truly flowing from our sin-corrupted souls at least wise that they are partly our own for did they come meerly from without from the Divel it could not doubtles so neerly touch us as they do Our Saviour Christ himself was moved from without even to the highest impiety to fall down and worship the Devill But sure our thoughts are neerer to us even from within and truly not without reason may be called ours it may be the Devil hath his hand in them it is no question but God hath his hand in them also laying them as a mercifull judgement upon us And now O Lord it is high time yea the time is come that thou have mercy upon our souls for why I know it grieveth thy very heart O Lord it pittieth thee full sore to see them lie in the dust thus prostrate in their own misery And thus have we broke the heart of our troubles and past over the chief passages of this tragicall story of the Soul troubled in Conscience These troubles may perhaps continue with us two or three years before they begin to weare away and then when by Gods mercy they begin to slacken the mind and conscience by little and little takes some rest and satisfaction and though fits of disturbance do now and then come upon us yet it is more seldom then before After the strength of this storme is past we usually feel our inner man begin to be born againe into a new condition the former hard and stony flesh of our hearts like Nâ—amons flesh being tender and â—enewed even as the flesh of a young child 〈◊〉 lo we can kindly weep now with the humility of children think none evill with the simplicity and single heartednesse of children love dearly and tenderly with the affection of children cry Abba Father with the comfort and confidence of children And here me thinks we cannot but remember even with joy and admiration the truth of that divine wisdome which our Saviour hath spoken in Iohn Except a man be born againe be cannot see the Kingdom of God Except we be borne againe and become like little children we cannot enter into the Kingdom of God for of such as he said in Mark 10. is or doth consist the Kingdom of God Doubtlesse when the soul is thus wonderfully born againe from the depth of sin and misery into comfort and grace although the comfort be but little even very little perchance in some of us yet it is Magna animae regeneratio I say no doubt a great regeneration and
up of too much sorrow for this being swallowed up too much this over-yeelding up our strength of nature to solitary griefe and mournfull Melancholly gives the Devill many times great advantage of us as he intimates in the 11. verse of the aforesaid Chapter Least Sathan saies he should gâ—t advantage of us for we are not ignorant of his devices indeed we ought duly to be humbled and as St. Paul speaks in the first Epistle to the Corinthians the 5. Chapter To deliver over our selves our sencelesse stubbornnesse unto Satan for a time for the destruction of the flesh that the spirit may be saved in the day of the Lord Iesus But we must understand also that it is not convenient for us to grieve without measure and without end for certainly it is not the sorrow of heart that doth help us in such disease it may hinder us of help it is the religious cheerfulnesse of a better desire that in time works the cure therefore we may herein advise our selves as St. Paul did Timothy in his first Episte unto him and 5. Chapter To drink no longer water that is not to feed too much on the bread of carefulnesse nor drink in the water of affliction into our souls but to use therewith a little wine I say a little wine Wine which as David saith maketh a merry heart to strive to take comfort and to be merry in the feare of God whereby nature may be the better enabled also to set to her assisting hand in the deliverance Mirth cannot erre as long as it remembers its latter end and the feare of God to enjoy both our selves and Gods blessings in a moderate and cheerfull manner is not only lawfull but necessary for us Religion is no enemy to honest mirth neither doth the Almighty desire the death of sinners but their life their death of griefe but their life of grace Alas we are but weak Creatures and of a short continuance O Lord we have sinned as Iob saith in his seventh Chapter What shall we doe unto thee O thou preserver of men and as he saith againe in his sixth Chapter Is our strength the strength of stones or is our flesh of brasse O Lord we cannot abide the fury of thy wrath for sin nor are we able to behold thy sierce indignation thou therefore that bringest man to destruction humblest him downe to Hell and the Grave and sweetly sayest Come againe yee children of men re-exaltest him to thy favour O consider that our age is short even no more then as a span long we are alas we are but Pilgrimes Strangers and Sojourners here as all our fathers were O spare us therefore spare us a little this little space which remaines of our life that we may recover our strength before we go hence and be no more seene Before we goe thither from whence we shall Returne no more no more no more at all And now me thinks I heare the Body thus speaking unto the Soule O my love wilt thou goe away from me Alas wilt thou goe away from me thou knowest that I have no comfort at all but thee thou art my joy my whole delight and wilt thou be gone and leave me behind here to be utterly cast away to putrifie rot and perish in the earth If the Disciples were so sad and sorrowfull at the departure of St. Baul in that he said They should see his face no more how doest thou think I can chuse but even swoone and dye with conceit that thou wilt thus leave me me poore wretch that can have no being nor subsistence without thee but lo the Soul replies Why dost thou weep my deare though I must goe from thee for a time yet be not discomforted I will come and see thee againe and embrace thee with everlasting embracements I will then never goe from thee more O give me leave to depart for God hath decreed it Nature hath appointed it we cannot live together on Earth as we be but we shal live together hereafter in a most absolute and perfect being we must needs submit to mortality Ah there 's no continuing here my sweet heart Death doth the dearest lovers part For why we are mortall and all must away To take our lodging down in the clay But though we lye down yet shall we rise againe and that even in a while for loe but little while and he that shall come to open the Graves to fold up the Heavens like a scroll and to unbarre the fatall strength of time I say he that shall come will come and will not tarry Oh! but a little while and the Son of man shall appeare like the bright Lightning with the glorious company of his most holy Anâ—els to gather together the foure corners of the earth even the people from the one end thereof unto the other unto a day of Judgement where we shall then stand before the Judgement Seat of God to be setled in a perpetuall and never ending condition wherefore let our spirits O let our spirits and all that is within us with the aspiring Lark humbly mount up to meet the Lord in the Clouds now before hand with this melodious Antheme this song of Sion in our mouthes O blessed Iesu remember us with mercy whâ—n thou commest into thy Kingdome O thou that commest â—â— judge the world condemnâ—us not for our sins at the last day O sweet Saviour deliver us from that red Dragon which â—peneth his terrible mouth ready to devoure us O preserve us a while here on earth that we may be with thee for ever in Heaven To see the mighty glory and renowne Of him that is and was and is to come And to that end make us O make us in these few houres which we have to live never to forget the words which thou faidest of thy selfe in the ninth of St. Iohn the fourth verse whilst thou wast on earth amongst us I must worke the workes of him that sent me while it is day the night commeth when no man can worke That we may take this thy example for a patterne all our lives long and may turne this thy holy resolution into our practice and meditation continually First that as thou didst worke so must we worke here and not be idle 2. That as thou didst worke the works of him that sent thee into the world so must we also work the will of our father which is in Heaven 3. That as thou didst it in thy day so must we do it in our day this day of our life 4. For as the night the night of thy Passion commeth so our night of death is continually approaching 5. And then no man can work even no man at all can work out his salvation O excellent rule I here is roome enough for our souls to exercise their thoughts day and night even this day of working untill that night of rest this day of life untill that night of death when no man can
dust What man liveth and shall not see death or shall deliver his soul from the hand of Hell Omnes eadem sorte premimur Mine thine his and every ones Lot is cast the houre and the minute of our lives is limited farre off it cannot be for it commeth or is comming how soon we cannot tell Watch therefore even watch continually since yee know not the houre Vitae summa brevis spem nos veâ— at incboare longam The whole summe of our life is but short how then can we expect death to be farre off David calls our life a shadow Job a smoake Salomon a Ship In a Ship saith a Father whether we sit or stand we are alwaies carried towards the Haven so our life is ever moving towards death no houre but the Sun goes Westward no moment but our age hastens to its end to its long end it will quickly come the longest day hath his night Methusalem hath his moâ—tuus est and he dyed I say the longest day hath its night and here it puts me in minde of that our Proverbiall saying All the life-long day the day fitly expressing our life and our life a day a day only a summers day towards the evening the Sun shines out most bright and glorious and loe presently it is downe such is the shortnesse and sudden departure of our life that David in like manner hath most aptly expressed it by a tale We bring our yeares saith he to an end even as it were a tale that is told for when it goes pleasantly on and we expect to heare more of it before we are aware on 't it is ended thus as it were In the midst of life we are in death and are cut away like the flower which fadeth in a moment verily therefore all flesh is Grasse and the glory thereof but as the flower of the field and yet such is most times our folly so to build up our thoughts here upon Earth as if we had an Eternity to live for ever whereas do but we duely consider it every day that goes over our heads bids us be in readinesse for death gives a sufficent Item of Mortality Immortalia nesperes monetannus almain c. So many daies so many moneths so many yeares past and gone so many passing Bells so many Funerals celebrated before our eyes must needs forbid us to expect a long time Saint Chrysostome saith That nothing hath deceived men so much as the vaine hope of a long life who knoweth the Sun may set at the morning of our life or at noone if at neither of these yet be sure the Evening commeth and then it will set The Lord bids Moses in the 19. Chapter of Exodus To prepare the people against the third day although we passe over the first day our youth and the second day our middle age yet at furthest we must be ready against the third day our old age the first or the second day may be our last the third day must needs be our last and therefore saith Seneca Omnis dies sicut ultima est ordinanda Every day ought so to be ordered as if we should not live a day longer Me thinkes Saint Austines experience should be a sufficient warning to us for saith he Experti sumus multos ' expirasse expectantes reconciliari We have seene many to have been cut off whilst they have but begun to make their reconciliation with God too too many alas there be whose Sun hath set ere they thought it to be their Mid-day Let us take heed that death steale not on us as a thiefe in the night Lucius Caesar dyed in the morning putting on his Cloathes Alphonsus a young man dyed as he was riding on his Horse We need not seeke after forraigne Examples there be too many of the same nature at home with us How many have we seene before our eyes some to be snacht from their pleasures some from their sinnes some from their worldly employments whereas they have made their accounts of many years to come so true is that of the Poet Nemo tam divos habuit faventes Crastinum ut possit polliceri diem The Gods no man did ere such favour give That he was sure another day to live There is no certainty of this life not for a dâ—y not for an houre no not so much as for a moment God hath many means to take us away even in an instant as we go up and downe as we sleep as we do but draw our breath any how good is it therefore that we have a Memento mori alwaies at all times hanging over our heads like that Sword in the Story which hung by a Horse haire over the head of him that sate at Feast putting us in a due feare and warning of the continuall danger that we are in I say alwaies hanging over our heads and so imprinted in our thoughts that we may seriously remember how short our time is how soone our night commeth It is Platoes Opinion That a wise mans life is nothing but a continuall thinging or meditating upon death Philip King of Macedonia had his Page three times every morning to tell him Philip remember that thou art a man that thou art mortall that thâ—u must dye O excellent Memento and most worthy to be imitated the Emperour of Constantinople was wont sitting in his Royall Throne to have a Mason come to him with his Tooles in his hand asking What kind of stone he would have his Tombe made of intimating that he should not forget how soone all that his Royall pompe might be buried in the Grave And here me thinks I cannot but repeat The famous Act of Saladine the great Who amidst his noble Victories and conquering Triumphs had so much minde of his death and the true end of all earthly glory that he appointed his winding sheeâ— to be carried upon a Speare before him at his Funerall thorough out the City proclaiming thus his intention of minde All these my Riches glorious Pompe and Traine When Dâ—â—th is come they are to me in vaine This Winding sheet is all that I shall have Along with me to carry to the Grave The good Father was so mindfull of Mortality that he had alwaies ringing in his eares Surgite mortui venite ad judicium Rise yee dead and come to Judgement to the end he might husband his time so worke in this day of his life here that he might not be found an unprofitable Servant when his night came Iohannes Godfridus had these words engraven in Gold Every day I stand at the doore of Eternity And in divers parts of his House he had set up the bones and Sculls of dead men that so his eyes if it were possible might have no other Object to behold then of mortality Sure there are no thoughts doe more concerne us Mortalls then those of Death O then Teach us so Lord to number our daies that wa may apply our hearts unto wisedom
that our souls may so wisely esteeme the shortnesse of this life that we may never forget this this I say in the Field in our Journey in our Beds at all times and every where while it is day whilst we live that the night that is our death commeth and then no man can work which is the last observeable thing and the effect of the night No man can worke Man goeth forth to his worke and to his labour untill the Evening Vntill the evening no longer we have done in this life whatsoever we shall doe Mors ultima linia rerum Death is the full period of all our Actions there remaines now no more teares of Repentance no more works of Piety no more sacrifice for sinne no more I say no more for ever Phisick comes too late when the party is deceased Actum est we have actedâ—our parts here whilst we were in this life all now is done the scene is ended Remember my Sonne that thou in thy life time receiveast thy good things that thou hadst then the opportunity to have made thy selfe happy for ever if thou wouldst but what canst thou now give to redeeme thy soul when instead of good workes thou hast nothing but paine and torment instead of the godly sorrow of repentance nothing but the Hellish sorrow of despaire Oh how many millions of years would the miserable soul be glad to work the hardest work that might be invented if it were but possible for her to work out her salvation O how precious would she esteeme those minutes and gather up those crummes of time which she hath here so foolishly neglected and thus me thinks that lamentable voice of the untimely departed soul doth sound this warning peale in our eares All yee that live by me learne to be wise Your precious time at higher worth to prize For â—oe alas my time was past so soone That night was come ere that I thought it noone And now too late unhappy wretch Idearly lament my headlesse fâ—lly Spes omnium in bot or be molestiarum est admirabile lenimentum Hope saith Drexelius is an excellent refreshing and comfort in all the troubles of this life as long as there is some hope there is some comfort and be our miseries never so great we are here in possibility to have ease of them but after death there is not the least possibility hope or comfort aâ— all to be expected the Doome is past no man can work all the world is not able to purchase one drop of ease or refreshing any more O that it is too late too late too late to cry for mercy O that the doore is shut and there is no entering in Give me saith one a River of teares to weep before I dye well might he wish it for he knew there was no weeping to any purpose when he was dead O let me weep weep weep and ne're give o're My sins till I have washed cleane away O let me never cease for to implore My Iudge till I come to the Iudgement Day O let us repent now for we cannot repent in that day if ever we meane to doe our selves good now is the time because we cannot worke when the night is come Let us therefore worke while it is day while we have time while we may vvork Obsecro vos O Christiant per vos perquae salutem vestram c. as Drexelius bespake his Auditers so let me bespeake our soules and selves O yee Christian soules yee souls vvhom Christ hath dyed for let me beseech you for your ovvne sake for your salvations sake for your Saviours sake that yee vvould avoid this Shipwrack the danger is certain if we looke not to it in time as long as life lasts our amendment is not too late doe we fall by sin a thousand times we may rise againe by repentance a thousand times We may begin any day any houre to become better But in death no man remembreth thee O Lord and who can give thee thankes in the Grave As David did concerning Bathsheba's Child so whilst life is in us we may weepe and humble our selves by repentance but in death all hope all possibility of recovery is cut off Whilst we have therefore time let us make use of it I say let us take it whilst we have it for time will stay for no man it is but a while that we have to worke one daies labour will make us happy forever our Fathers have had their daies and are gone and now this is our day I say ours if we lose it not our day and portion of time which God hath allotted us to workâ— out our salvation in Woe is us then if we work not even triplox vae an woe and an Eternall woe We vvould faine depart and be in Heaven O let us do our taske whilst we are on earth To conclude let not the Sun set upon our wrath upon our lust upon our covetuousnesse upon our pride and the like alas what a dismall what a dolefull night must we then expect Let us not be wearv of well doing for in due season we shall reape if we saint not let us now go on in our way towards Heaven weeping and we shall returne with sheaves in our bosome let us so we in teares and we shall reape in joy let us be found so working now in this day of our life that at the night of our death when our Lord and Master Christ Jesus cometh we may partake of that blessednesse which is promised in the Gospel to that Servant who when his Master commeth he sball finde so doing so shall we receive that eâ—ge boni servi Well done yee good and faithfull servants enter you therefore into your Masters joy Amen Sit gloria Deo in saecula saeculorum A farewell to the Reader ANd now kind Reader thanking you for your patience that hath vouchsafed to peruse over this my unworthy labour I desire you to understand Each mans a little world and my Booke A Land-Skip is this world to overlooke There may you ken the Cedar tops of pride With thorny cares and buskets on each side The fruits of grace there also may you see Like Apples just as they grow on the tree And then again a River meets your eye Of tears for sin and mans sad misery Mountains of Zeal do here and there swell up Even to the Clouds but 't is enough I stop Not presuming to borrow your patience any longer or trouble you with many things only I shall intreate you to take this unum necessarâ—um this one necessary thing along with you and well to observe it that the way of the Lord may be thus trackt out in the soul of man First the sight of Gods being seriously apprehended strikes into us a reverend feare of his infinite greatnesse this feare casteth us downe before him into a condemning humility of our sinfull wreâ—chednesse this humility breedeth an admiring love of the abundance of his mercy towards us in his blessings this love maketh us bold to have trust and relyance on him as our help and defence this trust affordeth patience to hold out and endure in all difficulties whatsoever this patience at length crowneth us with hope of Heaven not a foolish hope built on the sand but a strong hope setled with discretion a hope built on such ground which maketh not ashamed not ashamed in life not ashamed in death not ashamed in the day of Iudgement This hope O Lord grant unto you to me and to us all and so preserve it in us for thy mercies sake that it may end at last in the perfect fruition of thine eternall Kingdome there that we may be together for ever untill which most happytime dearly beloved I heartily bid you farewell in longum valete farewell even a long farewell FINIS Imprimatur John Downham 17. Febr. 1645. ERRATA REad most frequently thrust page 10. line 1. the two first lines p. 17. are to be read as verses for holy seam r. holy stem p. 18. l. 10. for his liberality r. this liberality p. 30. l. 3. for the least of which is many of which are p. 30 l. 27. for who giveth us gives us p. 31. l. 15. for minde wind p. 44. l. 16. for honour humour p. 62. l. 31. for shall he shall we p. 64. l. 13. for not as yet as yet p. 82. l. 18. for outward souls untoward souls p. 85. l. 13. for we can can we p. 104. l. 24. for are not a little offended doe not a little offend 105. l. 26. and l. 29. for even ever for Devil the Devill p. 112. l. 24. For the lesser faults I desire your favourable construction Emblematized thus Psal 101. 1