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 't is as true that all are not holy that seem so all not Saints that have demure looks and specious 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 't is 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 'T is 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 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 'T is 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 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 'T is 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 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 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 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 't is 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
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 't is said That God moved David to number the people and in the 1 Chron. 21.1 't is 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 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 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 I le 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 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 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 't is no such matter for when you 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 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 't is 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 'T was 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 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 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 't is a death because they are excommunicated from such glory as the wit of man is not able to express and 't is a life too or rather a living death because they are alive to endure such hellish torments as the learnedst pen is not abâ—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 â—hat manner of persons ought we to he in all holy conversation My advice is that we shun thâ—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 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 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 ANDVnhappy End A Meditation on Numb 23.10 Let me dye the death of the Righteous and let my latter end be like hiâ— 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 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. 'T was 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 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 honey-comb 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
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 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 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 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 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 't was 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 I le conclude For the certain and speedy attainment of which 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 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
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 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 I le 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 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 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 'T is not his innocency nor his sorrows nor his majesty which thou so much plead'st for shall satisfie us 't is 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 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 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 Cross cry the Jews If thou be the Christ save thy self and us sayes one of his fellow sufferers For his smell I le not offend the nice and delicate with commemorating the noisomness of the place
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 Death 's 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 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 'T is 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 't is requisite we should either do or suffer 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 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 'T was 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 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 'T was 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 first in the Negative what 't is 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 shalâ— take vengeance on all the ungodly of the earth and compleat their torments Not a Temporary
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 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 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 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 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 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 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 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 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
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 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 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 'T was 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 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 'T is 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 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 â—…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 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 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 't was 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
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 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 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 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 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 't were 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 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
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 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 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 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 Dooms-day 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 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 thesâ— Stones Your pleasure is ere long to lay your Bones And 't is storied of Philip King of Macedon that he caused a Lackey everâ— morning to awake him with that shâ— Memento of Sir remember that you arâ— a man Shall heathens be thus mindful 〈◊〉 their dissolution and shall we put thoâ—â— thoughts far from us surely no but â—â—ther cogitate of it and make every dâ—â— our last Certainly did we but considâ—â— that we are Men that all our actioâ—â— 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 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 't is not long ere they must render an account to God for all their actions 'T is 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 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 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 't is good to call upon God at any time even on our death-beds but 't is 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 thaâ— 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 't is 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 't were 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 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 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 in a posture of Battle and King Saul having also assembled the Israelites to give
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 'T was 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 'T was 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 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 and in the manner did God requite him 't is 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 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 'T was 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 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 't is put as an Interogatory in the beginning either of a Verse or Sentence 't is 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 'T is the greatest blasphemy imaginable to make God the Authour oâ— sin Let not any man when he is tempted say I am tempted of God for God cannot bâ— 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 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
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 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 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 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 't was 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 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 'T was 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 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 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
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 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 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 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 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 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 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
unto him by Michael Paleologus Emperour 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 'T was 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 of gold in his mouth saying some wiser then some I le 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 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 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 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 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 all-seeing 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 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