Aspicis effigiem tantúm: par nulla figura Io Payne Fe●… 1032. BOLTONI Genio, qui super astra manet. Doctior an melior fuit, haud scio. Dicere▪ fas est, Secula vix referent, quem tulit una dies. E. B. Mr. BOLTONS' LAST AND LEARNED WORK of the Four last Things, DEATH, JUDGEMENT, HELL, and HEAVEN. WITH AN ASSISE-SERMON, and Notes on justice nicols his Funeral. Together with the Life and Death of the Author. Published by E. B. LONDON, Printed by GEORGE MILLER dwelling in the Black Friars. MDCXXXII. TO THE RIGHT WORSHIPFUL, FRANCIS nicols Esquire, one of His Majesty's justices of Peace and Quorum, for the County of NORTHAMPTON. SIR, IT was the desire of this reverend Author, when that * A quarian ague. furious messenger of Death first seized upon his spirits, giving him no more intermission, than what would serve for some feeble preparations against a New Encounter: that I would, in case he died, (which afterwards lamentably fell out) frame an Epistle to this Work which he had then made ready for the Press; and dedicate it (in his name) to yourself, as a pledge of his avowed thankfulness for those many favours he received from that religious and renowned * justice nicols, as grave and learned a judge a●… this Kingdom c●…joyed in the age it held him. judge, his noble Patron: and from yourself, his immediate heir and successor. This request from him (that would deny me nothing) I knew not how to withstand, though I wronged myself in the acceptance; as to draw a line in that Work, from which so rare a Workman had taken off his learned and eloquent pen. But yet a necessity lay upon me; for he desired in his sickness, that by this Dedication it might appear to the world how much he honoured yourself and family, which first preferred him. It was no small joy to his heart to see that speech of God himself fulfilled upon your House, Those that honour 1 Sam. 2. 30. me I will honour. It is fit the world should know (that it may blush and mend) to what eminency of place the mere merits of justice nicols in that short race of his life raised him unto. Called he was by the Writ of Queen ELIZABETH to be Sergeant at Law: He was by King JAMES made Sergeant at Law to Prince HENRY his eldest Son: judge of the Common Pleas, and Chancellor to our (now) gracious Sovereign, when he was Prince of Wales. But that which truly ennobles his memory, and makes me call to mind what our Fleta reporteth was the honour of judges about King EDWARD the first's days: He had and held all these places Nec prece, nec * Qui pecunia & largitionibus honores sacerdotia & magistratus ambiunt, his poena deportationis est praestituta. Lex jul. de ambitu. pretio, nec praemio. I am not afraid to english it, for I well know the truth of it: He neither begged them, nor bought them, nor gave justice of Peace— and Quorum, justice of Oyer Oyer and Terminer, Knight of the Shire, High Sheriff of the County. so much as a New-yeares-gift for them. The like I can truly speak of yourself; Those dignities which have been cast upon you in your own Country (since he was taken to glory) which are neither few nor mean: they came to you, you sued not for them; * Honour fugientem sequitur, sequentem fugit. you sought them not: Nay, you degraded yourself of one of them (a thing not usual) by making earnest suit to be out of the Commission of Oyer and Terminer, after you had a while endured it. From hence (as I have good ground to conceive) would this worthy Author have mounted you up on Eagles wings to the Throne of the Highest, who hath I●…y. 40. 〈◊〉. done these and greater things for you, and have pressed upon you large and highe●… performances. If ever there were a time for Righteous men that are in authority to show themselves, the time is now come. Mean Christians, their very persons and actions are by the abounding of sin become a very Parable of Reproach; A company of Blockheads, as a melancholy Divine calls them. If those therefore that are in place should now be silent, it is pity but their breaths should be stopped for ever. I have observed it long, and not without wonder, (looking upon former times) that in these days such a spirit of fear and faintness hath possessed the hearts of holy men, that they dare not be courageous in the cause of God. It is no strange thing for a man to be fearful in the Dark: but when such a light shines upon us from heaven, as that our eyes are even dazelled in the beholding Degeneres animos timor arguit. of it; now to be timorous, now to be faint-hearted in a good cause for fear of men, or any such ignoble respect; Psal. 146. 3, 4. is monstrous Cowardice. What is there in the Nec Christiani ultrà durare aut esse possumus, si ad hoc ventum est ut perditorum minas atque insidias pertimesca●…us. ●… Cypr. Lib. ●…. ●…pist. 3. ad Corn. face of man, made of the same mould, tossed to and fro with the same vanity, resoluble into the same Clay: that we should fear it? What is outward preferment, to the loss, or certain hazard of a good conscience? For, they are rarely kept together: what are mockings, ●…revilings, reproaches, imprisonment, etc. to godly men? but deeper impressions of stricter holiness, and the very marks of the Lord jesus. The name of Christian is a name both of Honour and Oportuit in divinis castris milites CHRISTI: ut non minae terreant nec cruciatus & tormenta devincant. Cyp. lib. 2. Cap. 6. Valour, and begets better spirits than either Roman or Grecian; let Machiavelli and other Atheists say what they will: which of their stories ever made mention of so valiant an army, as that Noble Army of Martyrs, mentioned in the 11th. Chapter to the Hebrews? How can they want spirit that derive their courage from no less Author than the Lion of the Tribe of juda. Nay, it were no hard matter to prove, (might I recede from an Epistle, to pursue a Common place) That no man can be truly valorous; but he that is truly religious. As this Courage ought to be in all that fear God: so specially in those that are Magistrates, and sit in the seats of justice, the very Tribunals of God himself: For them to be dastardly and fearful, is to shame their Master. Give me therefore leave, by some warrant from the Author, in your person (whom I cannot but commend in this particular) to press this virtue upon all that bear rule in their Country. It is part of the Essence of a justice of Peace, to be a man of Courage. The counsel of I●…thro to Moses, was, to make only such to be Exod. 18. Magistrates, as were men of * Or, able men, in the last ●…slation. courage, fearing God, etc. Wherein the Spirit of God prefers the daughter before the mother, and Fortitude before the Fear of God, of which it is the effect, because it is more conspicuous in the eyes of men: For the fear of God is a thing hidden i●… the heart, but that which draws it forth and makes it illustrious, is that valour and high resolution of spirit by which it worketh. Almighty God makes this good by an example of his own choice. For when he had appointed joshua to succeed Moses, and had mightily supported his mind with arguments of his own assistance and presence with him, he requires nothing else of him, but to be strong and of a good courage, with many iterations of the same thing in such phrases as these, Be josh. 1. 6, 7, 9, 1●…. strong and of a good courage, be very courageous, be not afraid, be not dismayed: And, as if there were no other virtue desirable in a Magistrate, the people (in accepting him for their Captain) require of him no other condition but this, Only be strong, and of a good courage. And the Law of this Land, which in this, as in most other things, is parallel with the Law of God, (as I could show) would only have those justices of Peace, which are the most * Stat. ●…4. E. 3. Cap. 1. i●… the old Stat. at large. valiant men of the County. I speak not this to exclude all those requisites of wisdom that ought to be in the holiest and most valiant men. I may say in these times as the Apostle said of another virtue, There is great need of wisdom. The children H●…b. 10. 36. of God ever have been, still are, and ever may be the wisest men upon earth. Let an unwise world think what it list. I mean not that wisdom (falsely so called) whereby a generation of men to save their skins, handle a good cause like a Venice-glass, loathe they are to do any thing that may offend great persons with whom they would comply: or expose themselves to any danger or loss. (The very wisdom which caused Francis Spira to despair.) This is rather cunning or craft: or, to link them together in the language of the Apostle, b Ephes. 4. 14. A cunning craftiness, it is not wisdom. True wisdom in the moral Schools of Philosophy, and in the purer Schools of Divinity, is that Queen of virtues, which like the soul in the body giveth life and c Anima est tota in toto, & tota in qualibet parte. information to all the rest, commands all the affections, regulates all the actions of man's life, and adds an active quickening power to every virtue, to every faculty in man, directing them to a blessed issue. So that a wise man is a valiant man, a just man, a temperate man, an humble man, etc. But he that is addicted to any vice, a servant to any lust; proud; angry, ambitious, fearful, covetous, etc. is in all sound Morality and Divinity a very fool, Solus vir bonus (saith that great d Aristotle●… ●…o. Ethic. Philosopher) revera est prudens, Only a good man is a wise man. And King Solomon makes this Philosophy good Divinity, Pro. Et solus prudens revera est v●…r bonus▪ contrà, stolidi & im●…ntes sunt mali. 24. Vers. 4. Wisdom is too high for a fool, by whom throughout the Proverbes he means a wicked man. There is a connexion in the virtues, the way to be wise, is to be good, and the way to be courageous▪ is to be wise. K●…ck. Syst. Ethic Lib 1. Cap. 3. p. 148. A wise man is strong, and a man of knowledge (saith Solomon) increaseth strength. From all which it is easy to conclude, and hard to be gainsaid, that a cowardly person, let him swell never so big, let him carry his crest never so high, is neither wise nor good. The wicked flee Prov. 28. 1. when no man pursiseth, but the righteous are bold as a Lyon. The kindly venting of those two affections of Anger and Love hath made me long in this argument, and must now be my excuse. That of anger at the present degeneration of men's minds from that nobleness of spirit that was wont to be in the servants of GOD: the other of love to you, in encouraging you to as high resolutions as ever; though he be taken away that was to you as Moses to joshuah, your tutor in your youth, your singular instructor by his powerful Ministry in your after-yeares: and ever your friend till he went hence, and was seen●… no more. Amongst those many speeches of his which in his ordinary conference passed from him by weight, and not by number; I will resume one in your hearing most fitting my purpose, Innocency and independency (said he) make the bravest spirits. And it cannot be otherwise: for, that man's heart which is upright with GOD, and depends upon him alone, is of invincible courage, and becomes like the spirit of Martin Luther, who, when news was brought to him that both the Emperor and the Pope threatened his ruin, answered thus in short, but very stoutly, Contemptus est à me Romanus furor & servor, I scorn In vitâ Lutheri. the worst the Pope can do: like that of David, The LORD is on my side, I will not fear what man can do Psal. 118. ●…. unto me. What you heard him speak, you saw him practice. For, I may say of him as was said of Gideon, such as the man is, so is his strength: he was one of a thousand for judges 8. 21. piety and courage, which were so excellently mixed with wisdom, that they who imagined mischief against his Ministry (for, no other occasion could they ever find against him then touching the law of his GOD) were never able by all their plotting to Da●…. 6. 5. do him any more hurt, than only to show their Psal. 37. 12. teeth. And although he be now gathered to his Fathers, yet he still speaks to you in this excellent Treatise, of which he died in travel; encouraging you thereby still to do worthily in Ephratah, and to hold on in those good Ruth 4. 11. ways of piety which you have ever loved. The very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heathens could ●…ay that a good man was a public good; but a good Magistrate is much more, for, he hath a price in his hand to do good, and is armed with power and authority to bring it to pass. These times have need of such: up therefore and be doing: put on righteousness, and let it clothe you, and let justice job 29. 14, etc. be to you as a robe and a diadem to break the jaws of the wicked, and to pluck the prey out of Regium est cum benè feceris malè audire. Sen. their teeth. And although these kind of men will for this very thing pursue you with envy, hatred, reproaches, etc. You need not care; for, their teeth are broken, and they cannot hurt you. Envy doth ever attend goodness; though not as a companion, yet as a thing which dogs it at the heels. I considered (saith Solomon) every right work, that for this a man is envied Eccles 4. 4. of his neighbour. This is your comfort (and it is a great one) a Psal. 91. 14, 15, etc. I will set him on high, because he hath known my name, etc. I will deliver him and honour him, etc. GOD and the b Prov. 22. 11. King shall honour you for well-doing: He that loveth pureness of heart, (though for this he be scoffed and jeered at in the world) yet (saith Solomon) for the grace of his lips the King shall be his c I hold a good justice of Peace in his Country to do Me as good service, as he that waits upon Me in My Privy Chamber, and as ready will I be to reward him: For, I account him a●… capable of any Honour, Offi●…e, or preferment about My Pers●…n, as well as any Courtier that is near about Me. King JAMESS Speech in Star▪ Chamber, 20. june. 1616. friend. I will hinder you no longer from reading this excellent Treatise which properly belongs to you, being the grand-worke of two Sermons preached before you; the one at the Funerals of that worthy judge your uncle, my most dear father in law (whom I honour in the dust) The other in the time of your Shireevalty▪ I will therefore end all in the prayer of this Author, and the last words that ever he spoke to you in this world, the blessings of Abraham, Isaac, and jacob be upon the heads of you, your wife and children for ever. Your loving brother, and very friend, EDWARD BAGSHAWE. TO THE READER. BEhold here a Post-humus: a Child brought into the world after the Own-Father was taken out of the world. A Foster-Father is thereupon required for it: but certainly, more for custom, than need. Such was the Own Father, as it is commendation enough for the Child to say, This is the Child of such a Father. And such is the Child, as for its own sake it will find good entertainment, though the Father of it were unknown. Adistinct narration of the life and death of the Author you have truly and punctually (as becometh such a narration) premised. All his Works do show that he was full in what he undertook: so full, as he leaves scarce any thing (if any thing at all) for another Author to add, more than he hath done, to what he hath done. He had a very searching and diving gift: whereby he was able to anatomize and lay open the several parts and nerves of the points which he handled, and to set out pertinent signs, rules, means, and motives thereabout. His expression of his mind by fit words and phrases was answerable to his invention. Both very copious, full of variety. Take for instance this ensuing Treatise: the main scope whereof is to furnish a Christian against the evil day. Therein you may observe, how, on the one side he discovers the false means which most use; and how, on the other side he revealeth the true means that are of singular use to the end intended: yea, and how he enforceth the same with reason upon reason, the better to demonstrate the equity of the point: how also he infers all sorts of Uses thereupon, as, Reprehension, Exhortation, Direction, and Consolation: and finally, how he takes occasion from thence of an exceeding large discourse upon the four last things, which (to use his own words) have been ever holden very material and of special moment to make us (by GOD'S blessing) more humble, un-worldly, provident and prepared for the evil day. Those four Heads are, DEATH, JUDGEMENT, HELL, HEAVEN. To add more to what he hath set out thereabouts, were to pour water into the sea. First read, than judge: and the LORD add his blessing. W. G. THE LIFE AND DEATH OF Mr. BOLTON. THat one age may tell another, that the memorial of the just shall be ever blessed, when the persons and names of those that are otherwise minded shall rot and vanish away: It hath been the pious custom of ancient and later times, to commend to posterity the eminent graces of the Saints departed. Famous are those Panegyricke Orations made at the tombs of the Martyrs in the Primitive times; when as their persecuting Emperors, priding themselves in their lamentable deaths, have left no other noise behind them, than the loud and long continued cries of spilling innocent blood. Memorable also are the Funeral Orations of the two Gregory's, Nyssen and Nazianzen on Basill the great: And in later times, to give a few instances, (for the number in this kind is infinite) Melancthon and Camerarius wrote the life of Martin Luther; junius the life of Vrsine; Beza the life of Calvin; Antonius Faius the life of Beza; josias Simler the life of Peter Martyr; and Dr. Humphrey the life of our most renowned jewel. This manner of honouring the Saints is warranted by GOD'S own example; who (for aught is revealed to us) took order for Moses burial, digged his grave, covered him with moulds, and made for him that excellent Funeral Sermon expressed in the first Chapter of joshuah. And that alwise GOD who sweetly disposeth all things, thinks it needful thus to grace his own people, that he may hereby uphold their spirits amid those many pressures, scorns, reproaches, cruel mockings, and innumerable other miseries which they endure of the world, merely for his service; be they otherwise never so wise, just, meek, peaceable, and unrebukeable amongst men: Witness those many terrible persecutions (mentioned Euseb Hist. Lib. 4. & 5. in Ecclesiastical Stories) against the Christians, though harmless and innocent, though they prayed for their Emperors, and GOD did miracles in their armies by their prayers; yet for this only cause, that they honoured CHRIST, and called themselves Christians, (so odious was that precious name unto their adversaries) they were put to the extremest tortures that the utmost inventions of cruelty and rage could devise against them, as justine Martyr and Tertullian in their learned and eloquent Apologies for them do amply demonstrate: this caused Adrian the Emperor to ordain, Euseb. Lib. ●…▪ Cap. 9 that thenceforth none of them should be appeached barely for that name, unless they transgressed the Laws. According to these examples, and for the 3 very same causes, I have adventured to publish to the world, the life and death of this man of GOD the Author of this Work, now a Saint in heaven. I confess his worth and parts deserved rather an advancement by some such eloquent Orators as I mentioned before, than a depression by my pen; but yet a pearl may be showed forth as well by a weak hand, as by the arm of a giant, I shall do no more. And let his own worth and works praise him in the gates. I knew him from the beginning of my youth, being my first Tutor in the University of Oxford, and myself one of his first Scholars, and from that time to the day of his death, being above seven and twenty years, none knew him better, or loved him more; our familiarity was such, that (alluding to that between Paul and Timothy) 2 Tim. 1, 4. I may say, I knew his doctrine, manner of life, faith, charity, patience; and now will only relate what I have heard and seen, wherein I will not exceed the bounds of modesty or truth. To begin with his birth; I observe that 4 throughout the sacred Bible, and writings on the persons of holy men, their places of birth are ever remembered; GOD loves the very ground his servants tread on: The LORD shall count (says David) when he Psal. 87. 6. numbereth up the people, that this man was borne there; whereas of other men there shall be no remembrance of them, they shall have none to lament or bury them, but shall be cast forth as dung on the face of the earth: so that I may say of them, as was said of Pope Boniface the eight, famous for nothing but his wickedness; intravit vulpes, regnavit lo, exivit canis; the Prophet David renders it thus in plain English. They spend their days in mirth, and suddenly go down into hell. He was borne at Blackborne a town of 5 good note in Lancashire on Whitsunday, Camb. Brit. pag. 752. Anno Dom. 1572. His parents being not of any great means, yet finding in him a great towardliness for learning, destinated him to be a scholar, and struggled with their estate to furnish him with necessaries in that kind, apprehending the advantage of a singular Schoolmaster that was then in the Mr. Yates. town. He plied his book so well, that in short time he became the best scholar in the school: and no marvel; for, he had those six properties of a scholar noted by Isocrates and others, which concurring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. one, thrust up learning to a very high elevation. 1. He was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of excellent parts and abilities of mind, and of a sound constitution of body. 2. He was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of a very strong memory; I mean such a memory as was notably actuated by his ready and quick understanding. For, (as Philosophers observe) that memory which tends to admiration, being of a quite differing temperature from the understanding, inclines rather to folly, and becomes the ground of that Proverb, The greatest Clerks are not always the wisest men. 3. He was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a mover of doubts and questions; this was ever an evident sign of learning; by this our blessed Saviour approved His learning amongst the Luk 2. 46. Doctors in hearing them and ask them questions: So did the Queen of Shebah to King Solomon. A dunce seldom makes doubts; but (as Solomon saith of a fool) always boasteth and is confident. 4. He was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a special lover of learning; it was always his delight to exercise himself in studies, and would not endure any aversions from them, as shall be hereafter showed. 5. He was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a very laborious painful student, as shall be more largely showed, for it is worthy imitation. 6. He was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a great listner after the sayings and speeches of others, and hath been often observed to be only a hearer, and to sit silent himself, unless he was urged with some importunity, and the things he heard, he suffered them not to be lost, (if they were of worth) but always put them down in a book which he particularly kept for that purpose. He continued long at school, and came 6 not to the University till about the twentieth His studies in Lincoln College. year of his age. He was placed at Oxford in Lincoln College under the tuition of Mr. Randall, a man of no great note then, but afterward became a learned Divine and godly Preacher at London. In that College he fell close to the studies of Logic and Philosophy, and by reason of that groundwork of learning he got at school, and maturity of years, he quickly got the start of those of his own time, and grew into fame in that House. In the midst of these his studies his father died, and then his means failed, for all his father's lands fell to his elder brother now living: but this cross by GOD'S providence proved a great advantage to him for his growth in learning, though it put him to monstrous pains of body and mind: for now wanting means to buy him books, he borrowed of his Tutor and others the best writers on Natural and Moral Philosophy, and the Politics, and read them all over, and abridged them all in his note-bookes, which are now to be seen, and then returned the books to their owners. Nay such a desire he had to attain a perfection in the things he studied, that though he was very well skilled in the Greek tongue, yet that he might attain an exactness in it, he did with intolerable pains write out with his own hand all Homer, (or Hesiod I am sure) for I have seen it in a fair Greek character; for he wrote that language better than he did either English or Latin; and ask him the reason of his pains, he told me, it was only that he might accent perfectly. This brought him to such a readiness, that he could with as much facility course in the public Schools (for he was a famous disputant) in the Greek tongue, as in the Latin or English: and in them all he wrote and spoke Stilo imperatorio, as Lipsius calls it, viz. a high and lofty style, which was so familiar to him, as that he could not avoid it in ordinary conference. From Lincoln College he remooved to 7 Brasen-nose: For, by the Founders of that In Brasen-nose College. House most of the Fellowships therein were ordained for Lancashire and Cheshire men, but coming to that College, having but few friends, he stayed long without a Fellowship▪ about which time (that I may not bury in silence the charitable acts of such men whom their learning and piety have made eminent) it pleased Mr. Dr. Bret, knowing A man of sirgular 〈◊〉 for learning and 〈◊〉. his deserts, and perceiving him to languish for want of means, most bountifully to contribute for his relief, and by his and others bounty, with some small stipends he had for his Lectures in that House, he was upheld until he had got a Fellowship, which fell out about the thirtieth year of his age, at which time he commenced Master of Arts; and then by the Exercises he performed in the House and abroad, being Regent-Master he grew into fame, and was still successively chosen to be Reader of the Lectures of Logic, and Moral, and Natural Philosophy, (as by the Statutes of the House they were appointed to be read) which he performed so strictly, and with such exactness, as that he got credit and applause with the best, but some envy with his successors, that by his example were now provoked to a more frequent and painful reading of them, which were seldom and slightly performed before. And such was his esteem in the University for his public disputations, which he ever performed with such readiness and acuteness of speech and wit, and such profoundness of learning, that when he was a Master of Arts but of small standing, he was chosen by the now Lord Archbishop of Canterbury, Vicechancellor at King JAMES His first coming to that University, to be one of the disputants before the King, and to read in Natural Philosophy in the public Schools. Besides his knowledge in Logic and Philosophy, wherein he excelled, he was also well studied in the Metaphysics and Mathematics, and in all Schoole-Divinity, especially in Thomas Aquinas, which he had read over once or twice, and had exactly noted him throughout, as may appear in his notes. But all this while though he was * I may truly say of him, a●… Tertullian of Irenaeus, That he was curiosissimus omnium doctrinarum explorator. very 8 learned, yet he was not good, he was a very mean scholar in the school of CHRIST, he drew no religious breath from the soil he came, and his master like an ill seedsman sowed the tares of Popery in most of his scholars: this manner of education made him more apt to tread in any path than that which was holy; he loved Stageplays, cards and dice, he was a horrible swearer and sabbath-breaker, and boone-companion, and was ever glad (as I have heard him say) of Christmas-holy days, and marvellous melancholy when they were ended, he loved not goodness nor good men, and of all sorts of people could not abide their company that were of a strict and holy conversation, such he would fetch within the compass of Puritans, thinking that by that lawless name he had deprived them ipso facto both of learning and good religion. Such a general scorn hath this degenerate age put upon the ways of GOD, that the name of Puritan which is truly and properly the name of the Euseb. Hist. l. 6 cap. 42. & lib. 7 cap. 7. proud heresy of Novatus, or else of the b Preface of K. james to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vile sect of the Anabaptists, is for want of seeking redress by our Ecclesiastical Laws▪ become the honourable nickname of the best and holiest men This wretched humour Mr. Bolton further discovered at Cambridge, for being there at a Commencement, and merely carried with the fame of Mr. Perkins, went to hear him preach, whose plain but very sound and substantial preaching meeting at once in him with a curious palate and unsanctified heart; quite turned his stomach against that good man that he thought him (to speak in his own phrase) a barren empty fellow, and a passing mean scholar. I have heard many of late (much of Mr. Boltons' temper in goodness at that time, but inferior in learning) speak the like of Mr. Perkins; but the eminent learning of that man (famous c Willlelmus Perkinsus doctissimus theologus. Keck. Syst. Pol. lib. 1. p. 208. abroad as well as at home) is so far above their reach; that to traduce his worth is to question their own. And that late learned d Dr. Abbot in his reply to Bishop. Bishop of Salisbury in the defence of his book against the cavils of Dr. Bishop, hath in many places amply commended his learning. So that the precious name of Mr. Perkins shall like an ointment poured forth, fill all the quarters of this land with a fresh and fragrant sweetness, when nothing shall survive of his Detractors, but their unsavoury and unlearned spite against so holy a man. And Mr. Bolton himself when GOD changed his heart (which I will next write of) he changed his opinion of Mr. Perkins, and thought him as learned and godly a Divine as our Church hath for many years enjoyed in so He was but little above 40 years old when he died young a man: But I proceed. When he was of Brasen-nose College, he 9 had familiar acquaintance with one Mr. Anderton his countryman, and sometime his schoolfellow, a very good scholar, but a strong Papist, and now a Popish Priest, and His connersion one of the * He was for his eloquence called Golden mouthed Anderton when he was but a Scholar. learnedest amongst them: This man well knowing the good parts that were in Mr. Bolton, and perceiving that he was in some outward wants, took this advantage, and used many arguments to persuade him to be reconciled to the Church of Rome, and to go over with him to the English Seminary, telling him he should be furnished with all necessaries, and should have gold enough (one of the best arguments to allure an unstable mind to Popery). Mr. Bolton being at that time poor in mind and Purse, accepted of the motion, and a day, & place was appointed in Lancashire, where they should meet, and from thence take shipping and be gone. Mr. Bolton met at the day and place, but Mr. Anderton came not, and so he escaped that snare, and soon after returned to Brasen-nose, where falling into the acquaintance of one Mr. Peacock Fellow of that House, a learned and godly man, it pleased GOD by his acquaintance to frame upon his soul that admirable workmanship of his repentance and conversion to eternal life, but by such a way of working as the LORD seldom useth but upon such strong vessels which in his singular wisdom he intendeth afterward for strong encounters, and rare employments. The first news he heard of GOD was not by any soft and still voice, but in terrible tempests and thunder, the LORD running upon him as a giant, taking him by the job 16. ver. 1●…, 13, 14. neck and shaking him to pieces, as he did job; beating him to the very ground, as he did Paul, by laying before him the ugly visage of his sins which lay so heavy upon him, as he roared for grief of heart, and so affrighted him, as I have heard him say, he rose out of his bed in the night for very anguish of spirit. And to augment his spiritual misery, he was exercised with fowl temptations, horribilia de DEO, terribilia de fide, which Luther called Colaphum Satanae, for as he was parallel with Luther in many things as I shall show anon: so was he in these spiritual temptations which were so vehement upon Luther, that the very venom of them drank up his spirits, and his body seemed dead, * In his Epistle to Melancthon. Vt nec calor, nec sanguis, nec sensus, nec vox superesset, that neither speech, sense, blood or heat appeared in him, as justas jonas that was by and saw it, reporteth of him: but this sharp fit of Luther's lasted but for one day, but Mr. bolton's continued for many months, but yet GOD gave him at length a blessed issue, and these grievous pangs in his spiritual birth produced two admirable effects in him (as well as in Luther) which many times ensue upon such hard labour, an invincible courage and resolution for the cause of GOD, in the which he feared no colours, not the face or force of any; secondly, a singular dexterity in comforting afflicted and wounded spirits, as shall be likewise further showed. Upon this he resolved to enter into the 10 Ministry, and about the thirty fifth year of his age was ordained Minister, after which he wholly applied himself to the work of the Ministry, and improved all his learning and time to that excellent end: A little while after he was in the Ministry, he was by means made known to Mr. justice nicols, at that time Sergeant at Law, who observing the comeliness of his person and the stuff that was in him, had it always in his thoughts to advance him, and about the thirty seventh year of Mr. Boltons' age, the personage of Broughton in Northampton shire falling void, he did by my hand send for him from the University to his chamber at Sergeants Inn, and presented him to that living, at which time Dr. King late Bishop of London being then by accident at the judge's chamber, thanked him for Mr. Bolton, but told him withal, that he had deprived the University of a singular Ornament▪ Then did he put out his first book, containing A discourse of true happiness, which he dedicated to Sergeant nicols his patron, which for the godliness of the matter, and eloquence of the style therein contained, was universally bought up, and diverse have confessed, that at first bought it out of curiosity, for some sweet relish in the Phrase, took CHRIST to boot and thereby took the first beginning of their heavenly taste. About the fortieth year of his age, for 11 the better setting of himself in housekeeping upon his Personage, he resolved upon marriage, and took to wife Mrs. Anne Boyse a Gentle woman of an ancient house and worshipful family in Kent, to whose care he committed the ordering of his outward estate, he himself only minding the studies and weighty affairs of his heavenly calling, in the which for the space of twenty years and more, he was so diligent and laborious, that twice every Lord's day he preached, and Catechised in the Afternoon, in which Catechism he expounded the Creed and ten Commandments in a very exact manner; And upon every holiday, and on every friday before the Sacrament he expounded some Chapter, by which means he went over the greater portion of the Historical part of the Old and New Testament. And in them all, as was well observed by a learned and grave * Mr. Estwick in his Sermon at his funeral. Divine that preached at his funeral, he prepared nothing for his people but what might have served a learned Auditory, and in all his preachings he still aimed next to the glory of God at the Conversion of souls, the very crown and glory of a good Minister at the appearing of that great day: and herein GOD wonderfully honoured his Ministry in making him an aged father in CHRIST, and to beget many sons and daughters unto righteousness; for I may truly say, many hundreds were either absolutely converted, or mightily confirmed, or singularly comforted in their grievous agonies by his Ministry: for he had such an art in this kind of relieving afflicted consciences, which he acquired, partly by great pains and industry in searching into that skill, but chiefly by that manifold experience he had in himself and others, that he was sought to far and near, and diverse from beyond the seas desired his resolution in diverse cases of Conscience, which was the only cause that made him put forth that last learned and godly Treatise of his, which he styled; Instructions for a right comforting afflicted consciences. And though in his manner of preaching 12 he was a Son of thunder, yet unto bruised reeds and those that mourned in spirit, he was as sweet a son of Consolation as ever I heard, and with a very tender and pitiful heart poured the oil of mercy into their bleeding wounds. He (as was said of Luther) was a mighty opposite to the Devil's kingdom, and had a singular skill to discern his sleights and that cunning craftiness whereby he lies in wait to deceive. He ever thought that there was no such way to cast down the strong holds of Satan and to batter his kingdom, then after the steps of john the Baptist, to lay the axe close to the root of sin, and to set it on with such power, as that the Devil and all his agents were not able to resist it. By this means he got ground of Satan and wasted his kingdom, and there were daily added to his Ministry such whose hearts were softened thereby. And in all his Sermons he ever used to discover the filthiness of sin, and to press very powerfully upon the conscience the duties of Sanctification, in expression whereof three things were remarkable in him. 1. Such courage and resolution of spirit as is scarcely to be found in any. I am persuaded that in the cause of GOD he could have been contented with Martin Luther, totius mundi odium & impetum sustinere; to have undergone the rage and violence of the whole world, whereby he gave such vigour unto the truth he delivered, that it pierced between the very joints and the marrow. 2. Impartiality; he would spare none in their sins either great or small, he knew he was to deliver his Master's will, with whom was no respect of persons. 3. His wisdom; as he was of high courage, so was it excellently tempered with wisdom, descried in these four things. 1. In all his denunciations against sin, he never personated any man whereby to put him to shame, unless his own inward guiltiness caused him to apply it to himself. 2. He would never press upon the conscience the guiltiness of sin, but he would for●…ifie it by Scripture, by the ancient Fathers (in which he was ripe and ready) and the concurrence of the best Orthodox Writers, to stop the mouth of all slanderers that should accuse his doctrine, either of novelty or of too much preciseness. 3. When he had searched the conscience to the very quick (as he would do) he ever offered CHRIST in all his beauty and sweetness, and poured it forth upon the conscience with such a torrent of Eloquence as would have melted the hearts of any, but those which obstinately refused the voice of that powerful charmer. 4. He would always protest unto his people, that it was a trouble and grief to him to preach against their sins, he delighted not to vex any of their consciences, he should be glad the case was so with them, that he might only preach the riches of the mercies in CHRIST all his days; But he knew no other way to pull them out of the snare of Satan and state of darkness than the way he took, without drawing the horrible sin of blood-guiltiness upon his soul. But that which made his preaching more illustrious, was that burning and shining light which appeared in his life and conversation in these five particulars. Piety. 1. His Piety, wherein I need not say much, for that second book of his concerning directions for walking with GOD, were framed out of the pious Meditations of his own heart as a guide for himself for the ordering of his steps in the ways of righteousness, which he so strictly observed throughout the course of his life that (allowing to him his frailties and a Et certè ea est semperque suit hominum omnium etiam piorum & Chistianorum vita, ut semper etiam in optimis & castissimis moribus tamen aliquid possis desiderare. jewel. Apol. Aug. p. 64. infirmities, which the holiest men while their flesh is upon them shall not be freed from) he could not be justly taxed by any, no not his very enemies (if he had any such) of any gross and b Sanctorum vitam inveniri posse dicimus sine crimine: sine peccato autem qui se vivere existimat non id agit ut peccatum non habeat, sed ut veniam non accipiat. Aug. Enchir. scandalous sins since his first conversion from them. And no marvel if he attained to such a height of holiness when he was lifted up thither by the wings of prayer. His constant course was to pray six times a day, twice by himself in private, twice in public with his family, and twice with his wife. Besides, many days of private humiliation and prayer ever before the receiving of the Communion, and many days beside, for the miseries of the Churches in France and Germany, &c▪ which he performed with such ardency of spirit, that as was said Tria faciunt Theologum; Oratio, meditatio, tentatio. Luther▪ T●…s. Author was exe●…cised in them all. of Martin Luther, He used such humility as in the presence of Almighty GOD, but such far vencie and faith, as if he had been talking with his friend. And GOD heard his prayers, for to the comfort of his soul a little before his death, he heard of the mighty victories obtained by the King of Sweden against the Emperor to the astonishment of all the world, that those eyes which now behold it with joy, do scarce believe themselves in the fruition of it. When the LORD (saith the Psal. 126. ver. 1. Psalmist) turned again the captivity of Zion, we were like them that dream. So indefatigable were the pains of this godly man in his private devotions and public preaching, that being advised by Physicians for his health's sake, to break off the strong intentions of his studies; he rejected their counsel, accounting it greater riches to enjoy CHRIST by those fervent intentions of his mind, then to remit them for the safeguard of his health: Much like the speech of that famously learned D ●. Reynolds to the Doctors of Oxford, coming to visit him in his last sickness (contracted merely by his exceeding pains in study, by which he brought his body to a very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) who earnestly persuading him that he would not peraere substantiam propter accidentia, i. e. ●…o loose his life for learning, he with a sweet smile finely Iwenal. answered out of the Poet. Nec propter vitam vivendiperdere causas: Nor yet for love of life loose that dare I, Which is the cause I live, my industry. 2. For his Gravity, he was of a very Gravity. comely presence, he had a countenance so finely tempered with gravity and austerity, that he in a manner commanded respect from others; insomuch that many forbore to speak or act unseemly things in his presence, that would not have been so modest in other company: Such a Majesty doth grace imprint upon the countenances of holy men, that they draw respect from the greatest: this made those persecuting Emperors to fear the very faces of those poor Christians that appeared before them: And this caused Constantine the Great so to honour the countenance of Old Paphnutius S●…crates 〈◊〉. 1. c. 8. though disfigured by the loss of his eye, that he did often for his delight kiss the hollow of that eye which was lost for the cause of CHRIST. So true is that of Solomon, wisdom causeth the face to shine, and the rigour of the countenance to be changed. 3. He was very Zealous for GOD, not Zeal. only by the power of his Ministry in converting many, wherein GOD had wonderfully blessed him, but in any public or private good that tended to the honour of GOD, to whose glory he wholly sacrificed himself and all his studies, which I can the more safely affirm, in that I know he hath diverse times A true argument that he sought not great things to himself. refused preferment from some of the Nobility and Prelates of this Kingdom, and for no other cause in the world, but that he might not be divorced from that country where his Ministry was so much embraced and wrought so good effects. 4. But zeal is oft of such violent motion, that as the ancient Philosophers supposed of Wisdom. the primum mobile, that if the motion thereof were not finely cooled and allayed by the coelum Christallinum next to it, it would set all the Orbs on fire; and therefore the zeal of this Reverend man was always tempered with singular Wisdom and discretion, for though in all his Sermons he pressed mightily upon the conscience of his hearers, who many times like babes childishly wrangled at the breasts which should nourish them, yet were they never able to resist the authority by which he spoke, so that for the space of 22 years being the whole time that his Lamp of light shined in Northampton Shire, his doctrine was never drawn into question either for error or schism: so studious was he ever of the unity and peace of the Church of ENGLAND which he dear loved that none could justly quarrel with him, but Papists and other Sectaries, as also others that were corrupted with error or evil life. 5. Lastly for his Charity, he was ever Charity. universally bountiful, but especially he exceeded in those public distresses of Germany, France, Bohemia, etc. and to those that stood in true need: for the enabling of himself hereunto, I have heard him often say (& he made it evident to me) that ever since he was Minister of Broughton, he spent every year all the revenues of his Parsonage (which was of good value) in the maintenance of his family and acts of hospitality and charity; And that the estate wherewith GOD hath blessed him otherwise, was merely raised by that temporal estate he had at first. Let them therefore of his own coat from henceforth cease to traduce him, whom they never did nor dare to imitate. I am sure the Town of Broughton will ever bless GOD for his charity: for when that lamentable fire was among them, September 21: Anno Dom. 1626. besides the many pounds he spent out of his own purse, he was a chief means that by the only supply of the country without any Letters Patents from above, their houses which were burnt down unto the ground were all new built, and their outward estates liberally sustained and upheld. Nay such was his charity, that though some of his own town had not only slandered his Ministry, but wronged him in his tithes, yet he put it up, and never called them to question as he might, nor ever had any suit with them. So that I may for conclusion sum up this in that witty commendation of Nazianzen on Basill the Great, Oratio funebrin laudem Basilj. He thundered in his Doctrine, and lightened in his conversation. This inestimable treasure it pleased GOD 14. to put in an earthen vessel, and about the His sickness. beginning of September last, began to break it by visiting him with a Quartan ague; a disease which brought Calvin to his end, and by the judgement of the best Physicians, by reason of the long & grievous paroxysmes whereby it afflicts, is ever deemed mortal unto old men: and so it appeared to him, for perceiving after two or three sits that it mastered his strength, he patiently submitted to endure, what by struggling he could not overcome; And called for his Will which he had made long before, and perfecting some things in it, he caused it to be laid up, and afterwards wholly retired into himself, quitting the world and solacing his soul with the meditation of the joys of heaven, which he had provided to preach to his people, for having compiled an elaborate discourse, de quatuor Novissimis, of the four last things, DEATH, JUDGEMENT, HELL and HEAVEN, an argument that some Jesuits and Friars have bungled in, and having finished the three former, told them that the next day he would treat of Heaven: But the day before being Saturday he was visited with sickness, and never preached after. GOD then preparing him for the fruition of those inexplicable joys which he had provided for his people in contemplation. His sickness though it was long and 15. sharp, yet he bore it with admirable patience, for he saw Him that was invisible, and his whole delight was to be with Him, often breathing out such speeches as these whiles the violence and frequency of his fits gave him any intermission, Oh when will this good hou●… 〈◊〉 〈◊〉 shall I be dissolved, when shall I be with CHRIST? Being told that it was indeed better for him to be dissolved, but the Church of GOD could not miss him nor the benefit of his Ministry. To which he thus sweetly replied with David: 2. Sam. 15. 25, 26. If I shall find favour in the eyes of the LORD he will bring me again and show me both it and his habitation, but if otherwise, lo here I am, let him do what seemeth good in his eyes. Being asked by another, whether he could not be content to live if GOD would grant him life, he thus answered; I grant that life is a great blessing of GOD, neither will I neglect any means that may preserve it, and do heartily desire to submit to GOD'S will: But of the two I infinitely desire to be dissolved and to be with CHRIST. In the time of his sickness there 16. came many to visit him, but he admitted none but his intimate friends, using a speech of * Antè dies firme decem quam exitet è corpore à nobis postulavit praesentibus, ne quis adeum ingredetetur, nisi iis tantum horis quibus medici ad inspiciendum intrarent, velcum ei inferretur refectio, & ità observatum ac factum est, & omni illo tempore orationi vacabat. Possid. de vit. August. Saint Augustine, who desired ten days before he died, none might come to him, that he in that time might the better fit himself for GOD. But to those that came to him he gave very godly and wise exhortations suiting to their callings and conditions, for although his body was wasted with continual fits towards the Close of his life, yet his understanding and memory was as active and quick as in the time of his health. He encouraged the Ministers that came to him, to be diligent and courageous in the work of the LORD, and not to let their spirits faint or droop for any affliction that should arise thereupon. To all that came to him, he bade them make sure of CHRIST, before they came to die, and to look upon the world as a lump of vanity; He thanked GOD for his wonderful mercy to him in pulling him out of hell in sealing his Ministry with the conversion of many souls, which he wholly ascribed to his glory. About a week before he died, when his 17. silver cord began to loosen, and his golden bowl to break: He called for his wife, and desired her to bear his dissolution, which was now at hand, with a Christian fortitude, a thing which he had prepared her for by the space of twenty years, telling her that his approaching death was decreed upon him from all eternity, and that the counsel of the LORD must stand, and bade her make no Isay 46. doubt but she should meet him again in Heaven: And turning toward his * He had five Children, one son, and four daughters. children told them, that they should not expect he should now say any thing to them, neither would his ability of body and breath give him leave, he had told them enough in the time of his sickness and before, and hoped they would remember it, and verily believed that none of them durst think to meet him at that great Tribunal in an unregenerate state. About two days after, diverse of his Parish coming to watch with him, he was moved by a friend that as he had discovered to them by his Doctrine, the exceeding comforts that were in CHRIST, he would now tell them what he felt in his soul. Alas (said he) do they look for that of me now that want breath and power to speak? I have told them enough in my Ministry: But yet to give you satisfaction, I am by the wonderful mercies of GOD as full of comfort as my heart can hold, and feel nothing in my soul but Christ with whom I heartily desire to be; And then looking upon some that were weeping, said, Oh what a deal ado there is ere one can die! The night before he died, when the doors without began to be shut, and the daughters of Music to be brought low, and he lying very low with his head, expecting every moment when the wheel should be broken at the Cistern, yet being told that some of his dear friends were then about him to take their last farewell, He caused himself to be lifted up, and then like old jacob bowing himself on his beds-head, after a few gaspings for breath, he spoke in this manner. I am now drawing on apace to my dissolution, and am just in the Case of * A justice of Peace in Northhampton S●…re, whose virtuous memory I can never th●…nke of but in the phrase of the Apostle, The world was not worthy of him, Heb. 11. Sir john Pickering, Hold out Faith and patience, your work will speedily be at an end: And then shaking them all by the hands, prayed heartily, and particularly for them, and desired them to make sure of heaven, and to bear in mind what he had formerly told them in his Ministry, protesting to them, that the doctrine which he had preached to them for the space of twenty years was the truth of GOD as he should answer it at that great Tribunal of CHRIST, before whom he should shortly appear. This he spoke when the very pangs of death were upon him. Whereupon a very dear friend of his taking him by the hand, and ask him if he felt not much pain, Truly no (said he) the greatest I feel is your cold hand. And then speaking to be laid down again, he spoke no more until the next morning when he took his last leave of his Wife and Children, prayed for them and blessed them all, and that day in the afternoon about five of the clock, being Saturday the 17. day of December. Anno Dom. 1631. in the LXth. year of his age yielded up his spirit to GOD that gave it, and according to his own speech celebrated the ensuing Sabbath in the Kingdom of Heaven. Thus in the space of fifteen weeks was the first and most glorious light put out in Broughton, that ere that Town enjoyed or that many ages will render again. And thus have you (good reader) the Life and Death of this very learned and godly man truly set forth: if any man shall contradict any thing that I have written of him; I shall not be careful to answer him: For if he be good, and well knew Mr Bolton, he will not have the face to object: If he be * Contra Syco phantae morsum non est remedium▪ Sen. bad, I hold him not worth answering: I shall only say to him in the language of Tacitus, didicit ille maledicere, & ego contemnere, He hath taught his tongue to speak ill, and I have learned to contemn it. There is only one objection which I 20. will answer, and no more, which began to be muttered in his life time and is now likely to make a louder noise, if it be not put to silence. This preaching twice a Sabbath is more Ob. than needs, half of it is but prating. And Ministers under the Gospel may take more liberty, and are not tied to such preciseness and severity of life as he used. I will not grace this objection so much Ans. as to beelong in answering it: The former part of this objection this learned Author in his Book of Walking with God, and in his Epistle to his last Book dedicated to that religious noble Knight, S●. Robert Car, both by reasons and the constant practice and precepts of the ancient Fathers, preaching twice a day, sometimes every day, hath a bundantly and unanswerably confuted. I will only add two examples of later times, the one of renowned Calvin (the glory Invita Calui. per Theodor. Pez. & Melch. Adam. of his age) who Preached or Lectured almost every day, and some days twice▪ which Preachings were so excellent that they were the matter of those laborious and learned Commentaries of his upon the Bible, which occasioned D. Reynolds aptly and truly to call him doctissimus & fidelissimus Scripturae interpres, the most learned and faithful expounder of Scripture. The other of our most precious jewel, who was a very frequent and constant Preacher, and hastened his own death this way: for, riding to preach at Lacock in Wilt-Shire, a gentleman that met him perceiving the feebleness of his body, (which he had wasted out in such spiritual labours) advised him for his health's sake to return home again. To whom this godly Bishop by way of allusion to that brave speech of * Oportet imperatorem stantem mori. Xiphil. in vita Vespat. Vespasian the Emperor thus excellently replied, Oportet episcopum concionantem mori, which in the * Dr. Humphrey in the life of ●…. jewel. story of his life is thus englished, It becometh best a Bishop to die preaching in the pulpit. And so he did, for presently after the Sermon he was by the reason of sickness forced to his Bed, from whence he never came off, till his translation to Glory. For the latter part of the Objection touching that preciseness of life that was in him and which ought to be in the Ministers of GOD, Let him that thus objecteth, but well read and mind those strict precepts of the Apostle Paul to Timothy and Titus, the examples 1. Tim 3. 〈◊〉. ●…. of primitive times and those precise injunctions for the Clergy that are dispersed throughout the whole body of the Canon Law and to come nearer home in the A ●…rapula & ●…brietate quae honestatem corum deformant omnes omnino clerici abstineant & vigilanter. Steph. in Concil. Oxon. Provincial Constitutions of Canterbury, But especially in those excellent reformed Ecclesiastical Laws compiled by the two and thirty Commissioners (whose names I have under * M. S. Sr. Rob. Cotton. Consistit haec deformitas in vanitate habitus. Item in mala societate. Item deformatur haec honcstas, cum clericus seimmiscet in negotijs socularibus. Iten intendendo mimis & joculatoribus. Item tabernas ingrediendo, nisi tempore itineris. Item ad aleas & taxillos ludendo, vel eisdem interessendo. Item quocunque ornatu superstuo utendo. Lindwood lib. 3. de vi. & honest. Cleric. fol. 87. b. King EDWARD the sixths own hand appointed by him for the purgation of that soul body of the Canon Law) and I doubt not but he that so objecteth will either be ashamed of his ill tongue or his ill life. These last Laws were by Royal Authority printed in the Month of April Anno Domini 1571. and are at this Day (for aught I know) Authentic rules and Canons amongst the Clergy: One of these Laws touching Ministers, I will recite in the proper words of the Law. Non sint compotores, non aleatores, non aucupes, non venatores, non sycophantae, non otiosi, aut supini, sed sacrarum literarum studijs, et praedicationi verbi et orationibus pro Ecclesia ad DOMINUM diligenter incumbant. Refor. legum ECCLES. Tit: de ECCLES. et Minist. Cap. 4. Fol. 48. jewel Apol. Nay that Council or rather Conspiracy of Trent, as Bishop jewel calls it, of which I may say as was said of Ithacius, that the hatred of the Priscillian heresy was all the virtue he had: So all the goodness of this Council chiefly consisted in the reformation of the badness of the Clergy. Hear how precisely it speaks in it own Language Nihil est quod alios magis ad pietatem & Dei cultum assiduè instruat, quam eorum vi●…a et exemplum qui se divino ministerio dedicarunt etc. Quapropter sic decet omninò clericos in sorcem Domini vocatos vitam moresque suos omnes componere, ut habitu, gestu, incessu, sermone, alijsque omnibus rebus nil nisi grave, moderatum, etreligione plenum prae se ferant: le via etiam delicta, qua in ipsis maxima essent, effugiant, ut eorum actiones cunctis afferant venerationem▪ etc. Statuit sancta Synodus, ut quae aliàs a summis Pontificibus et à sacris Concilijs de Clericorum vita, honestate, cultu, doctrinaque retinendâ, a●… simul de luxu, commessationibus, choreis, aleis, ac quibuscunque criminibus, nec non * Veteres Canon's Apo stolorum illum episcopum, qui simul & civilem ma gistratum & ecclesiasticam functionem obite velit, ju bent ab officio sununoveri. Can. 8. jew. pol. pag. 122. secularibus negotijs fugiendis copiose ac salubriter sancita fuerunt, eadem imposterum ijsdem poenis, velmaioribus, arbitrio Ordinarij imponendis observentur: nec appellatio executionem hanc quae ad morum correctionem pertinet suspendat. Concil. Triden: sess. 22. Cap: 1. If any man have any more Objections against this Reverend and gracious Author I will give him no other answer then our Saviour did to that Curious question, Go thou and do likewise. And I make Luke 10. 37. no doubt but that all these Cavils against him (for they can be no other) will by a sweet and sacred exchange be resolved into earnest contentions after that happiness which he now enjoys at his right hand where is, Fullness of joy and pleasures for evermore. Mr. bolton's FOUR LAST THINGS: DEATH, JUDGEMENT, HELL, HEAVEN. ISA. XXVI. In that day shall this song be sung in the land of judah, etc. WE have here in this Chapter, First, A Consolation for GOD'S people in the time of their Captivity. The Sum whereof is this: Though all things seem to threaten ruin, and tend towards confusion; yet the issue willbe, that GOD will most mercifully rescue and relieve His own; who afterwards, will not only themselves acknowledge and magnify His miraculous hand in their preservation and support, but also stir up others to rely wholly upon that mighty LORD, that never did, or ever will fail or forsake any that put their trust in Him. In the seven first Verses. Secondly, An Institution or Instruction, How the godly should carry themselves in the time of crosses and chastisements; and what difference there is between them and the graceless in such Cases. From Ver. 7▪ to the end. In the first Part we may take notice, and into our consideration these three Points. 1. Provision of a comfortable Song for the people to carry with them, as it were into Captivity, and the fiery Trial; that in the midst of their pressures they might be eased and refreshed with a conceit, that the Day would come, wherein they should joyfully sing the song of enlargement, and salvation, Ver. 1. Though when they sat down by the rivers of Babylon, their hearts would not serve them to sing any Song of Zion, but fell asunder in their breasts like drops of water, yet assuredly, all GOD'S faithful Ones, who believed His Prophet and Promises, would in the mean time secretly sweeten their sorrows and sufferings, with a patient expectation of this happy Day, and heavenly mirth. 2. The Song itself, Ver. 1, 2, 3. Wherein we may consider, 1. The Time, when the Song shall be sung: In that Day] which we may understand, 1. Historically, literally, typically, of the Israelites deliverance out of Babylon, and the miserable slavery thereof. 2. Anti-typically, of the blessed enlargement of GOD'S Elect out of the snares and bondage of the Devil. 3. And mystically also, as some Divines think, of the joyful coming of Christians out of spiritual Babylon, Rev. 17. 5. and from under the tyranny of Antichrist. 4. Complementally, of gathering the Saints out of this vale of tears, and from the eager pursuit of that great red Dragon, and the powers of darkness, into jerusalem which is above, where they shall joyfully sing triumphant hallelujahs in the highest heaven for ever and ever, Galat. 4. 26. 2. The Matter of the Song; which is, Salvation, Ver. 1. Peace; Ver. 3. Holy company, Ver. 2. Pure pleasure, comfort, sound contentment, etc. 3. An Exhortation, or exhortatory apostrophe, to trust in jehovah. And there is added, for ever; lest upon God's delay, and respiting relief, we should despair, or have recourse unto the arm of flesh. Reasons to enforce this exhortation are three. 1. In Him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rupes saeculorum, everlasting strength, Ver. 3. A rock of eternity, upon which we may for ever sweetly and safely rest and repose ourselves, amidst the many furious storms and boisterous waves of this troublesome world. 2. He is able to tame, take down, and trample in the mire, the insolency and pride of the most raging persecutors, Ver. 5. And to raise His, though never so low and languishing, to set them upon a Rock of safety and salvation for ever, and to give them the necks of their enemies to tread upon, Verse 6. 3. He weighs and watches over the ways of the just, Verse 7. See jeremy 17. 7. Now whereas the Prophet in the first place doth furnish the people of GOD before hand with a strong counter▪ comfort and cordial against their faintings in the furnace of affliction, we may thence be instructed; that, DOCT. It is an holy wisdom, and happy thing to treasure up comfortable provision against the Day of calamity. It is good counsel, and a blessed course, to store up comfort against the evil Day. He that gathereth in Summer, (saith Solomon) is a son of understanding: But he that sleepeth in Harvest, is a son of confusion, Prov. 10. 5. If not by an immediate sense, yet by a warrantable analogy and good consequent this Place will bear this Paraphrase. That man which now in this fair and seasonable Sunshine of his gracious visitation is lulled asleep with the Syren-songs of these sensual times upon the lap of pleasure; swims down the temporising torrent of these last and lewdest days with full sail of prosperity and ease, against the secret wastes and counter-blasts (as it were) of a reclaiming conscience, as thousands do, to their utter undoing for ever; mis-spends his golden time, and many goodly opportunities of gathering spiritual Manna, in grasping gold, gathering wealth, growing great, greatning his posterity, clasping about the arm of flesh, satisfying the appetite, and serving himself: In a word, he that while it is called To day, turns not on God's side, and by forwardness and fruitfulness in His blessed ways, treasures up comfort and grace against his ending hour, shall most certainly upon his bed of death, and illumination of conscience, find nothing but horrible confusion and fear, extremest horror, and insupportable heaviness of heart: his soul must presently down into the kingdom of darkness, and bottom of the burning lake, there to lie everlastingly in tempestuous and fiery torments, the sting and strength whereof doth not only surpass the pens and tongues of Men and Angels, but the very conceit of those that suffer them, which if a man knew, he would not endure one hour for all the pleasures of ten thousand worlds: His body (the pleasing and pampering whereof hath plunged him into such a sea of calamity and woe) must descend into the house of death, an habitation of blackness and cruelty: lie down in a bed of dust and rottenness covered with worms, guarded and kept full sure by the Prince and powers of darkness unto the judgement of the great Day: and then the whole man must become the woeful object, of the extremity and everlastingness of that fiercest and unquenchable wrath, which, like infinite rivers of brimstone, will feed upon his soul and flesh, without remedy, ease, or end. But that happy man, which in the short summer's day of his miserable and mortal life, gathers grace with an holy greediness, plies the noble trade of Christianity with resolution and undauntedness of spirit, against the boisterous current and corruptions of the times; grows in godliness, GOD'S favour, and fruits of good life; purchases and preserves (though with the loss of all earthly delights) peace of conscience, one of the richest treasures and rarest jewels that ever enlightened and made lightsome the heart of man in this world: I say that man, though never so contemptible in the eyes of the worldly wise; though never so scornfully trod upon and overslowne by the tyranny and swelling pride of those ambitious self-flattering Giants, who, like mighty winds, when they have blustered a while, breathe out into naught, shall most certainly upon his dying-bed meet with a glorious troop of blessed Angels, ready and rejoicing to guard and conduct his departing Soul into his Master's joy. His body shallbe preserved in the grave by the all-powerfull providence, as in a Cabinet of rest and sweetest sleep, perfumed by the burial of our blessed SAVIOUR, until the glorious appearing of the great GOD. And then, after their joyfullest reunion, they shall both be filled, and shine thorough all eternity, with such glory and bliss, which in sweetness and excellency doth infinitely exceed the possibility of all humane or Angelical * Quae lingua, vel quis intellectus cape●…e sufficit illa superna civitatis quanta sint gaudia; Angelorum choris interest, cum beatissimis spiritibus gloriae conditoris assistere, praesentem DE●… vultum cernere, incircumscriptum lumen videre, nullo mortis metu affi●…, incorruptionis perpetuae munere laetari, etc. Gregor. Hom. ●…7▪ in Evang. conceit. Thus you see in short, what a deal of confusion that miserable man heaps up for his precious Soul against the Day of wrath, which spends the span of his transitory life after the ways of his own heart: and how truly he is a son of understanding, who in the few and evil days of short abode upon earth, treasures up grace and spiritual riches against the dreadful winter night of death. For I would have you understand, that by comfortable provision] I mean not, Lands, livings, or large possessions; I mean not wealth or riches: Alas! These will not profit in the day of wrath, Prov. 11. 4. They certainly make themselves wings, and in our greatest need, will fly away as an Eagle toward heaven, Prov. 23. 5. I mean not silver or gold: they shall not be able to deliver in the Day of the Lords wrath, Zeph. 1. 18. Will he esteem thy riches? no not gold, nor all the forces of strength, job 36. 19 I mean not top of honour, or height of Place: this (without religion) serves only to make the downfall more desperate and remarkable. They are raised on high, saith the very Poet, that their ruin may be more irrecoverable. But what do I meddle with the Poet? the Prophet is plain and peremptory against the pride of ambition: Thy terribleness hath deceived thee, and the pride of thine heart: O thou that dwellest in the clefts of the rock, that holdest the height of the hill: Though thou shouldest make thy nest as high as the Eagle, I will bring thee down from thence, saith the Lord, jer. 49. 16. I mean not the arm of flesh, or Princely favours. Assuredly, that man which gratifies great Ones to the wounding of his conscience by the formal slavery of baseness and insinuation, or any ill offices of ambitious servitude in feats of irreligious policy, in justice, cruelty, turning Turk and traitor to those that trusted him, etc. shall at last receive no other recompense of such abhorred villainy, when divine vengeance begins to take him in hand, than that which justly fell upon judas (in the extremity of his anguish and sorrow) from the chief Priests and Elders, Matth. 27. 4. If ever great men, or earthly Potentates did take their slattering slaves out of the hands of GOD, at that highest Tribunal, or were able to free a guilty soul from eternal flames; it were something to grow rich, and rise by vile accommodations, and serving their turn in the mean time. But such a man s●…all certainly (in the day of his last and greatest need) be cast with horrible confusion of spirit, and 〈◊〉 grief of heart, upon Wolsy's rueful complaint, and cry out when it is too late: Had I been as careful 〈◊〉 serve the GOD of heaven, as my great Master on earth; he had never left me in my grey hairs. Favours of greatness may follow a man in fair weather, and shine upon his face with goodly hopes and expectation of great things, but in shipwrecks even of worldly things, where all sinks, but the sorrow to save them; or especially upon the very first tempest of spiritual distress, they steer away before the Sea and Wind, leaving him to sink or swim; without all possibility of help or rescue, even to the rage of a wounded conscience, and gulf many times of that desperate madness, which the Prophet describes Isa. 8. 21, 22. He shall fret himself, and curse his King and his GOD, and look upward. And he shall look unto the earth: and behold trouble and darkness, dimness of anguish, and he shallbe driven to darkness. By comfortable Provision therefore, I mean treasures of a more high, lasting, and noble nature: The blessings of a better life, comforts of godliness, graces of salvation, favour and acceptation with the highest Majesty, etc. They are the riches of heaven only which we should so hoard up, and will ever hold out in the times of trouble, and Day of the Lords wrath. Amongst which, a sound faith, and a clear conscience are the most peerless and unvaluable jewels; able by their native puissance, and infused vigour, to pull the very heart (as it were) out of Hell, and with confidence and conquest to look even Death and the Devil in the face. There is no darkness so desolate, no cross so cutting, but the splendour of these is able to illighten, their sweetness to mollify. So that the blessed counsel of CHRIST, Mat. 6. 19, 20. doth concur with, and confirm this Point: Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt; and where thiefs break thorough and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break thorough, nor steal. By moth and rust those two greedy and great devourers of gay clothes, and glistering treasures, two capital vanities upon which worldlings dote, and two greatest enchanters of mortal men, are insinuated, and signified unto us all those iron teeth, and devouring instruments of mortality, by which corruption eats into the heart of all earthly glory, wastes insensibly the bowels of the greatest bravery, and ever at length consumes into dust the strongest sinews of the most Imperial Sovereignty under the Sun. Sometimes, A day, an hour, Dies, hora, momentum, evertendisdominationibus su●…icit, quae adamantinis credebantur radicibus esse fundatae. Casaub. Repentè quidem alta seculi co●…unt, pulchra transe●…nt. Nam cum stare in his floribus suis mundus cernitur, repentinâ fortunâ turbat●…: aut festinâ, & omnia deturbante morte concluditur. Vana ergò sunt gaudia seculi, quae quasi manentia blandiuntur: sed amatores suos, citò transeundo decipiunt. Greg. in 1 Reg. Cap. 11. a moment, is enough to overturn the things, that seemed to have been founded and rooted in Adamant. The LORD of Heaven hath put a frail and mortal nature, a weak and dying disposition into all worldly things. They spring and flourish, and die. Even the greatest and goodliest Politic Bodies that ever the earth bore, though animated with the searching spirit of profoundest Policy; strengthened with the resolution and valour of the most conquering commanders, sighted with eagle eyes of largest depths, foresights and comprehensions of state, crowned with never so many warlike prosperities, triumphs and victorious achievements, yet like the natural Body of a man, they had, as it were, their Infancy, youthful strength, man's state, old age, and at last, their grave. We may see Dan. 2. 35. The glory and power of the mightiest Monarchies that ever the Sun saw, shadowed by Nebuchadnezars great Image, sink into the dust, and become like the chaff of the Summer's threshing floors; upon a windy day. Unto all Dominions GOD hath set their periods: who, though he hath given to man the knowledge of those ways, by which kingdoms rise and fall; yet hath le●…t him subject unto the affections which draw on these fatal changes in their times appointed. Sr Walter Raleigh P. 1. Lib. 5. Cap. 3. Sect. 13▪ Hear a wise and noble writer speaking to this purpose, though for another purpose: Who hath not observed, what labour, what practice, peril, bloodshed, and cruelty, the Kings and Princes of the world have undergone, exercised, taken on them, and committed; to make themselves and their issues Masters of the world? And yet hath Babylon, Persia, Egypt, Syria, Macedon, The ruin of the goodliest Pieces of the world, f●…re▪ shows the dissolution os the whole. Carthage, Rome, and the rest, no fruit, flower, grass or leaf, springing upon the face of the earth, of those seeds: No, their very roots and ruins do hardly remain. All that the hand of man can make, is either over-turned by the hand of man; or at length by standing and continuing consumed. What trust then or true comfort in the arm of flesh, humane greatness, or earthly treasures? What strength or stay in such broken staves of reed? In the time of need, the Worm of vanity will waste and wither them all, like jonahs' gourd; and leave our naked souls to the open rage of wind and weather; to the scourges and Scorpions of guiltiness and fear. It transcends the Sphere of their activity, as they say, and passeth their power to satisfy an immortal soul, to comfort thorough the length of eternity; either to corrupt or conquer any spiritual adversaries. For couldst thou purchase unto thyself a Monopoly of all the wealth in the world; wert thou able to empty the Western parts of gold; and the East of all her spices, and precious things; shouldest thou enclose the whole face of the earth from one end of heaven to another, and fill this wide world's circumference with golden heaps and hoards of pearl: didst thou in the mean time sit at the stern, and hold the reins in thine hand of all earthly kingdoms, nay, exalt thyself as the Eagle, and set thy nest among the stars; nay, like the sun of the morning advance thy Throne even above the stars of God; yet all these, and whatsoever else thou canst imagine, to make thy worldly happiness complete and matchless, would not be worth a button unto thee upon thy bed of death, nor do thee a halfe-penny-worth of good in the horror of that dreadful time. Where did that man dwell, or of what cloth was his coat made, that was ever comforted by his goods, greatness, or great men, in that last and sorest conflict? In his wrestlings with the accusations of conscience, terrors of death, and oppositions of hell? No, no: It is matter of a more heavenly metal, treasures of an higher temper, riches of a nobler nature, that must hold out, and help in the distresses of soul, in the anguish of conscience, in the hour of death, against the stings of sin, wrath of GOD, and last Tribunal. Do you think that ever any glorified soul did gaze with delight upon the wedge of gold, that tramples under foot the Sun, and looks Almighty GOD in the face? No, no: It is the society of holy Angels, and blessed Saints, the sweet Communion with its dearest Spouse, that unapproachable light which crownes GOD'S sacred Throne, the beauty and brightness of that most glorious Place, the shining Body of the SON of GOD, the beatifical fruition of the Deity itself, the depth of Eternity, and the like everlasting Fountains of spiritual ravishment and joy, which only can feed and fill the restless and infinite appetite of that immortal Thing with fullness of contentment, and fresh pleasures, world without end. Thrice blessed and sweet than is the advice of our Lord and Master JESUS CHRIST, who would have us to turn the eye of our delight, and eagerness of affection from the fading gloss, and painted glory of earthly treasures; wherein naturally the worm of corruption and vanity ever breeds, and many times the worm of an evil conscience attends; the one of which eats out their heart when we expect an harvest; The other seizes upon the Soul in the time of sorrow, and sinks it into the lowest hell: And as Men of GOD, and Sons of Wisdom, to mount our thoughts, and raise our spirits, and bend our affections to things above; which are as far from diminution and decay, as the Soul from death; and can be no more corrupted or shaken, than the Seat and Omnipotency of GOD surprised. For, besides that, they infinitely surpass in eminency of worth and sweetness of pleasure, the comprehension of the largest heart, and expression of any Angel's tongue; they also outlast the days of heaven, and run parallel with the life of GOD, and line of Eternity. As we see the Fountain of all material light to pour out his beams, and shining abundantly every day upon the world without weariness, emptiness, or end; so, and incomparably more doth joy and peace, glory and bliss, spring and plentifully flow every moment with fresh streams from the face of the Father of Lights upon all His holy ones in heaven, and that everlastingly. O blessed then shall we be upon our beds of death, if (following the counsel of our dearest LORD, who shed the most precious and warmest blood in His heart to bring our souls out of hell) we treasure ap now in the mean time, heavenly hoards which will ever happily hold out, a stock of grace, which never shrinks in the wetting, but abides the trial of the spirit, and touchstone of the Word in all times of danger, and Day of the LORD: even that accurate, circumspect, and precise walking, pressed upon us by the Apostle, Eph. 5. 15. Though pestilently persecuted and plagued by the enemies of GOD in all ages: And that purity which Saint john makes a property of every truehearted Professor, 1 john 3. 3. So much opposed and bitterly oppressed by the world; and yet, without which none of us shall ever see the face of GOD with comfort. If while it is called To Day, we make our peace with His heavenly Highness, by an humble continued exercise of repentance; by standing valiantly on His side; by holding an holy acquaintance at His merciful Throne with a mighty importunity of prayer, and godly conversation above; by ever offering up unto Him in the arms of our Faith (when he is angry) the bleeding Body of His own crucified SON, never giving Him over, or any rest, until He bepleased to register and enrol the remission of our sins in the Book of Life, with the bloody lines of CHRIST'S Soule-saving sufferings, and golden characters of His own eternal love. If now, before we appear at the dreadful Tribunal of the everliving GOD, (and little know we whose turn is next) we make our friends in the Court of Heaven: the blessed Angels, in procuring their joy and love, by a visible constancy in the fruits, tears, and truth of a sound conversion. The Spirit of comfort by a ready and reverend entertainment of His holy Motions and inspirations of grace: the Son and Heir of the King of glory, the Foundation and Fountain of all our Bliss, in this world and the world to come: from whose meritorious blood shed and blessed mediation arise all those floods of mercy and favour, which refresh our Souls in this vale of tears; and also those unknown bottomless seas of pleasure, peace and all unspeakable delights, which will superabound, and overflow with new and fresh sweetness for ever and ever in the Paradise of GOD. Blessed are they, that ever they were borne, who have already got Him their Advocate at the right hand of His Father. For, besides many other glorious privileges thereby, in all their exigents and extremities, they may be ever welcome to the Seat of mercy, and be sure to speed. If a man had a suit unto the King, it were a comfortable and happy thing to find a friend in Court. But if the King's special and choicest Favourite; nay, His own only Son were his Intercessor; how confident would he be to prevail and prosper, to conquer his opposites, and crown his desires? Why then should any poor Christian be discomforted and cast down: nay, why should he not be extraordinarily raised and ravished in spirit with much joyful hope, and sweet assurance, when he throws himself down at the Throne of grace; sith the dearest Son of the eternal GOD, the Heir of heaven and earth, the Mediator of the great Covenant of endless salvation is his Advocate at the hand of His Almighty Father in the most high and glorious Court of Heaven? Wherefore when an humbled soul, and trembling spirit is sore troubled, and almost turned back from his purpose of prayer, and prostration at the foot of heavenly Majesty, by entertaining before hand a feeling apprehension of his own abhorred vileness, and the holy purity of GOD'S all-seeing and searching eye, which cannot look on iniquity; let this consideration comfort and breed confidence, that JESUS CHRIST the Son of GOD'S love doth solicit and tender the suit, who out of His own sense and sympathy of such like troubles and temptations, doth deal for us with a true, a natural, and a sensible touch of compassionateness and mercy. Shall that blessed Heb. 4. 1●…. Luke 23. 34. Saviour of ours call and cry for a pardon to His Father, for those which put Him to death; who were so far from seeking unto him, that they sought and sucked his blood; and shall He shut His ears against the groans of thy grieved spirit, and heavy sighs of thy bleeding soul, who values one drop of His blood at an higher price, than the worth of many worlds? It cannot be. Thus that saying of Solomon, and this counsel of CHRIST makes good the truth of the Point, which may further appear by these Reasons. 1. Taking this counsel betime, and hoarding up heavenly things in this harvest time of grace, mightily helps to assuage the smart, mollify the bitterness, and illighten the darkness of the evil Day. It is sovereign, and serves to take the venom, sting and teeth, out of any cross, calamity, or distress: and so preserves the heart from that raging hopeless sorrow, which, like a devouring Harpy, dries up, dissolves, and destroys the blood, spirits, and life of all those who are destitute of such a divine Antidote. What vast difference may we discern between job and judas; David and Achitophel, in the days of evil? The two men of God being formerly enriched with his favour and familiarity, so behaved themselves, the one in the shipwreck of his worldly happiness, the other in the hazard of his Kingdom, as though they had not been troubled at all: The LORD job 1. gave; and the LORD hath taken away, saith job, when all was gone, blessed be the name of the LORD. If I shall find favour in the eyes of the LORD, saith 2 Sam. 15. 25. 26. 21 David, He will bring me again, and show me both it, and His habitation. But if He thus say, I have no delight in thee: behold, here am I, let Him do to me, as seemeth good unto Him. But the spirits of the other two false and rotten-hearted fellows in the time of trouble were so overtaken, nay, over whelmed with grief, that they both hanged themselves. 2. This holy providence before hand may happily prevent a great deal of restless impatiency, reprobate fears, forlorn distractions of spirit, hying to the caves, crying to the mountains, bootless relying upon the arm of flesh; Cursing their King and their GOD, and looking upward, roaring out with hideous groans; Who among us shall dwell with the devouring fire? Who among us shall dwell with the everlasting burnings? etc. All which desperate terrors and tumultuations of conscience are wont to surprise and seize upon unholy and unprepared hearts, especially when GOD'S hand is finally and implacably upon them. 3. And we shall hereby excellently honour and advance the glory of Profession; when it shall appear to the world, and even the contrary-minded are enforced to confess; that there is a secret heavenly vigour, undauntedness of spirit, and nobleness of courage which mightily upholds the hearts of holy men in those times of confusion and fear, when theirs melt away within them like water, and be as the heart of a woman in her pangs. Worldlings wonder, and gnash the teeth hereat: When they see, as chrysostom truly tells us, the Christian to differ from them in this; that he bears all crosses courageously; and with the wings (as it were) of faith, out soars the height of all humane miseries. He is like a Rock, incorporated into JESUS CHRIST, the Rock of eternity, still erect inexpugnable, unshaken, though most furiously assaulted with the tempestuous waves of any worldly woe, or concurrent rage of all infernal powers. But all the imaginary manhood of graceless men doth ever in the day of distress either vanish into nothing, or dissolve into despair. 4. Expression of spiritual strength in the time of trouble from former heavenly store, is a notable means to move others to enter into the same good way, and grow greedy after grace; to draw and allure them, to the entertainment and exercise of those ordinances, and that One necessary thing, which only can make them bold and unmooveable like Mount Zion in the day of adversity. I have known some, the first occasion of whose conversion, was, the observation of their stoutness and patience under oppressions and wrongs, whom they have purposely persecuted with extremest malice and hate. So blessed many times is the brave, resolute, and undaunted behaviour of GOD'S people in the time of trial, and amidst their forest sufferings, that it breeds in the hearts of beholders, thoughts even of admiration and love, nay a desire of imitation, and turning on the other side. When they represent to the eye of the world their ability to pass thorough the raging flames of fiery tongues untouched, to possess their souls in peace, amidst scorpions, thorns, and rebels, to pass by basest indignities from basest men without wound or passion, to hold up their heads above water in the most boisterous tempests, and deepest seas of danger, to triumph over all adversary power in the evil day; I say, by GOD'S blessing, this may make many come in and glorify GOD, marveling and enquiring, whence such invincible fortitude, and braveness of spirit should spring; concluding with Nabuchadnezzar: Surely, The servants of the most high GOD. And so at length their affections may be so set on edge after the excellency and amiableness of JESUS CHRIST, who being, The mighty GOD, and The Lion of the Tribe of judah, doth alone inspire all His with such a Lion-like courage; that they may seriously and savingly seek His face and favour; saying with those, Cant. 5. 9 What is thy Beloved more than another Beloved, O thou fairest among women?— That we may seek Him with thee. When they behold such a deal of Majesty and mi●…th to shine in his face whom they make the mark of all their spiteful rage and revenge; their teeth with which they could have torn him in pieces, may water; and they industriously desire to know, what that is, which makes such a man so merry in all estates. Uses▪ 1. This may serve to awaken and reprove all those secure and careless companions, who, if they may enjoy present contentment, and partake in the mean time of the prosperity and pleasures of the times, wherein they tumble themselves with insolency, luxury, and ease; take no thought, make no provision at all against a day of reckoning, provide no food against a foul day, treasure up no comfort against the LORDS coming, prepare no armour or aid for that last and dreadful conflict upon their beds of death. Alas poor souls! Did they know and feelingly apprehend what a deal of horror, astonishment and anguish dogs them continually at the heels, ready and eager after a few days of filthy and fugitive pleasures, to seize upon them like travail upon a woman with child, suddenly, unavoidably, and in greatest extremity, and that so intolerable, that they shall never be able either to decline or endure, the very weakest biting of the never-dying worm, or the least sparkle of those everlasting flames; they would think all the days of their life few enough to gather spiritual strength against that fearful hour. Nay, some are such cruel caitiffs and Cannibals to their own souls, and so accursedly blinded by the Prince of darkness, that instead of comfortable provision, they heap up wrath against the day of wrath; instead of grace, GOD'S favour, and a good conscience, peace, joy, and refreshing from the presence of the LORD, they lay up scourges, and Scorpions for their naked souls and guilty consciences against the time and terror of the LORDS visitation. For, let them be most assured; all their lies, oaths, rotten and railing speeches; all their covetous, lustful, ambitious and malicious thoughts; all their swaggering and furious combinations against GOD'S people, sensual revel, jovial meetings, etc. will all, When their fear cometh as desolation, and their destruction cometh as a whirlwind, like so many envenimed stings, run into their sinful souls, and pierce them thorough with everlasting sorrow. Alas! What will the sons and daughters of pleasure do then? And all those spiritual beggars and bankerupts, who have greedily hunted, all their life long after these mortal things of this life, as if their souls had been therein immortal; and utterly neglected those things which are immortal, as if their selves after the world had been but mortal? What do you think willbe their thoughts upon the very first approach of the Port of death, to which in the mean time all winds drive them? Fullsad, and heavy thoughts (LORD thou knowest) than at leisure enough to reflect severely upon their former folly, though formerly beaten from them by their health and outward happiness, and will pay them to the uttermost for all the pleasing passages of their life past. O than they shall lie upon their last beds like Wild Bulls in a net, full of the fury of the LORD; And in the morning they shall say, would GOD it were even: and at even they shall say, would GOD it were morning, for the fear of their heart wherewith they shall fear, and for the sight of their eyes, which they shall s●…e. Then (though too late) will they lamentably cry out and complain: What hath pride profited us? Or what good hath riches with our vaunting brought us? All those things are passed away like a shadow, and as a Post that hast●…th by. And as a ship that passeth over the waves of the water, and when it is gone by, the trace thereof cannot be found: neither the pathway of the keel in the waves. Or as when a bird hath flown thorough the air, there is no token of her way to be found, but the light air being beaten with the stroke of her wings, and parted with the violent noise, and motion of them, is passed ●…horow, and therein afterwards no sign where she went is to be found. Or like as when an arrow is shot at a mark, it parteth the air, which immediately cometh together again; so that a man cannot know where it went thorough: Even so we in like manner, as soon as we were borne, began to draw to our end, and had no sign of virtue to show: but we consumed in our own wickedness. For the hope of the ungodly is like dust, that is blown away with the wind, like a thin froth that is driven away with the storm. like as the smoke which is dispersed here and there with a tempest, and passeth away as the remembrance of a guest that tarrieth but a day. If a Minister who labours industriously all his life long, to work upon such as sit under him every Sabbath; Of which, some all the while prefer some base lust before the LORD JESUS: others will not out of their formality to the forwardness of the Saints, do what he can, or press he them never so punctually and upon purpose; I say, if it were possible, that he might talk with any of them, some two hours after they had been in hell: Oh! How should he find the case altered with them? How would they then roar, because they had disregarded his Ministry? What would they not give to have a grant from GOD, to try them in hearing but one Sermon more? How would they tear their hair, gnash the teeth, and bite their nails, that they had not listened more seriously, and taken more sensibly to heart those many heavenly instructions, spiritual discoveries, secret (but well understood) intimations, that their state to GOD-ward was stark naught, by which he sought with much earnestness and zeal, even to the wasting of his blood and life, to save the blood of their souls? And yet for all this, you will not be warned in time, charm the charmers never so wisely: But some of you sit here before us from day to day, as senseless of those things which most deeply and dear concern the eternal ruin, or welfare of your precious souls, as the sea●…es upon which you sit, the pillars you lean unto; nay, the dead bodies you tread upon: others looking towards heaven afar off, and professing a little, sit before us as though they were right and truly religious; and they hear our words, but they will not do them: For with their mouth they show much love, but their heart goeth after their covetousness. And lo, we are unto them, as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: For they hear our words, but they do them not. They are friends to the better side, may go far, and even suffer sometimes in good causes, etc. But let us once touch them in point of commodity, about their enclosures, immoderate plungings into worldly affairs, detaining Church-dues, usury, and other dishonest gain, and base nigardise; If out of grief of heart for their shaming Religion, exposing the Gospel of JESUS CHRIST to blasphemy, and ●…dening others against Profession, we meddle with their fashions, their pride, their worldly-mindedness, and conforming to the world almost in every thing, save only some religious forms; If we press them more particularly upon danger of damnation to more holy strictness, preciseness and zeal, knowing too well, by long observation and acquaintance, that they never yet passed the perfections of formal Professors, and foolish Virgins: Alas! We then find by too much woeful experience; if they politicly bite it not in, that this faithful dealing doth marvellously discontent them; and these precious Balms do break their heads with a witness, and make the blood run about their ears; whereupon they are wont to fall upon us more foul, (such true Pharisees are they) than would either the drunkard or goodfellow, the Publicans and harlots do in such cases: they presently swelling with much passionate heat, proud indignation, disdain, and impatiency to be reformed, have recourse to such weak and carnal cavils, contradictions, exceptions, excuses and raving; that in nothing more do they discover to every judicious man of GOD, or any who doth not flatter them, or whom they do not blind with their entertainments and bounty, or delude with painted pretences, and art of seeming, their formality, and false-heartedness. And yet, as they are characterised Isa. 57 2. They seek the LORD daily, and delight to know his ways, as a nation that did righteousness, and forsook not the ordinance of their GOD: they ask of Him the ordinances of justice: they take delight in approaching to GOD: They may have divine Ordinances on foot in their families, entertain GOD'S people at their Tables, fast and afflict their souls upon days of humiliation, as appears in the forecited Chapter, Verse 3. Hear the word gladly, with Hero●…; and with much respect and acceptation observe the messenger, etc. But they will not stir an inch further from the World, or nearer to GOD, say what he will, let him preach out his heart, as they say. They will not abate one jot of their over-eager pursuit after the things of this life, or wag one foot out of the un-zealous plodding course of formal Christianity; no, not for the Sermons, perhaps of twenty years, and that from him who hath all the while laboured faithfully so far to illighten them, as that they might not depart this life with hope of heaven; and then with the foolish Virgins, fall (utterly against all expectation, both of themselves and others) into the bottomless pit of hell. O quam multi cum hac spead aeternos labores, & bella descendunt! How many (saith one) go to hell with a vain hope of heaven; whose chiefest cause of damnation is their false persuasion, and groundless presumption of salvation! Well, be it either the one, or the other; the besotted sensualist, or selfe-deluding formalist, could we speak with them upon their beds of death (their consciences awaked) or the day after they were damned in hell; we should find them then, though in the mean time they suffer many sour apprehensions to arise in their hearts against us, in a much altered tune and temper. Then would they with much amazedness and terrible fear, yell out those now too late hideous complaints: We fools counted his life madness, etc. we wearied ourselves in the way of wickedness and destruction, etc. What hath pride profited us? etc. Then would they curse all dawbers, and justify all downright dealers: contempt Se●… Basil. Tom. 1. Pag. 469. of whose counsel, would now cut in pieces their very heartstrings with restless anguish and horror, and mightily strengthen the never-dying worm; whereby the enraged soul will thrust its own hands, as it were, into its own bowels, and tear open the very fountain of life and sense to feed upon itself. For, the worm of conscience (say Divines) is only a continual remorse and furious reflection of the so●…le upon its own wilful folly, and thereby the woeful misery it hath brought upon itself. 2. This may serve to stir up all the sons and daughters of wisdom to hoard up with all holy greediness, instead of earthly pelf, transitory toys and shining clay, the rich and lasting treasures of divine wealth and immortal graces. For, these heavenly jewels purchased with CHRIST'S blood, and planted in the heart by the omnipotent hand of the HOLY GHOST, will shine comfortably upon our souls with beams of blessedness and peace, amid all the miseries and confusions, the darkness and most desperate dangers of this present life: nay, in the very valley of the shadow of death, their splendour and spiritual glory will not only dissolve, and dispel all mists of horror which can possibly arise from the apprehension of hell, the grave, those last dreadful pangs, or any other terrible thing; but also illighten, conduct and carry us triumphantly thorough the abhorred confines of the King of fear upon the wings of joy, and in the arms of Angels, to unapproachable light, unknown pleasures, and endless bliss. It may be, as yet, thou standest upright without any changes, unstired in thy state by any adverse storm, supposing thy mountain so strong, that thou shalt never be moved. Thus long perhaps the Almighty hath been with thee: His candle hath shined upon thy head, and His patient providence rested with all favour and success upon thy Tabernacle; so that hitherto thou hast seen no days of sorrow; but even washed thy steps with butter, and the rock hath poured thee out rivers of oil, etc. Yet for all this, the day may come, before thou die, that thou mayst be stripped of all, and become as poor as job, as they say, by fire, robbery, suretyship, shipwreck, the destroying sword, desolations of war, or by the hand of GOD in some other kind; Even, A day, an hour, a moment (saith one) is Dies, 〈◊〉, momentum, evertendis dominationibus sufficit, quae adamantinis credebantur radicibus esse funda●…ae. Casaub. enough to overturn the things that seemed to have been founded and rooted in adamant: Labour therefore industriously beforehand so to furnish and fortify thine heart with patience, nobleness of spirit, Christian fortitude, the mightiness of jobs faith, Cap. 13. 15. And his manifold integrities, Cap. 31. That if such an evil day should come upon thee (and who can look for exemption when he looks upon jobs affliction) thou mayst with an unrepining submission to GOD'S good providence and pleasure, take up his sweetest resolution and repose: Naked came I out of my mother's womb, job 1. 11. and naked shall I return thither: the LORD gave, and the LORD hath taken away, blessed be the name of the LORD. Though, as yet, by a miracle of rarest mercy, calmness and serenity rest upon the firmament of our state; yet who knows how soon, especially, sith many of GOD'S dearest servants beyond the seas have lain so long in tears and blood, some dismal cloud and tempestuous storm may arise out of the hellish ●…ogs of our many heinous sins and crying abominations, and break out upon us, and that with greater terror, and far more horribly, by reason of the unexpectedness and our present desperate security: Though the Sun of the Gospel, and glory of a matchless Ministry shine yet full fair among us in the Meridian of our peace and prosperous days, yet little know we, how soon and suddenly it may decline and set in a sea of confusion, calamity and woe: And therefore hoard up greedily in the mean time, and while the Sun shines, a rich treasury of saving knowledge, grace and good life; that if need require, thou mayst then resolutely reply with blessed Paul against all contradictions and temptations to the contrary: I am ready not to be Acts 28. 13. bound only, but also to die for the name of the LORD JESUS: Though at this present thou dost perhaps with much sweet contentment enjoy thy GOD comfortably, and His pleased face; many heavenly dews of spiritual joy, glorious refresh, and abundance of spiritual delights fall upon thy soul from the Throne of mercy every time thou comest near Him; Thou canst say unto thy Dearest out of thy present feeling, I am Cant. 6. 13. my Beloved's, and my Beloved is mine, and in some good measure keep a part with the Saints of old, in such victorious and triumphant Songs as these▪ Oh that my words were now written, Oh that they were job 19 23▪ 24, 25. printed in a book! That they were graven with an iron pen and lead, in the rock for ever. For, I know that my Redeemer liveth, etc. We will not fear, Psal. 46. 2, 3. though the earth be removed: and though the mountains be carried into the midst of the sea: though the waters thereof roar, and be troubled, though the mountains shake with the swelling thereof. Selah. I am persuaded that neither death nor life, nor Angels, Rom. ●…. 38. nor principalities, nor powers, etc. Yet for all this, that only wise GOD of thine may hereafter for some cause seeming good to Himself, and for thy good, withdraw from thee the light of His countenance, and sense of His love, and leave thee for a time to the darkness of thine own spirit, and Satan's ●…orest temptations, etc. Ply therefore in this prosperity of thy soul all blessed means; the Ministry, Sacraments, Prayer, Conference, Meditations, humiliation-dayes, holiness of life, clearness of conscience, watching over thy heart, walking with GOD, sanctified use of afflictions, experimental observation of GOD'S dealings with thee from time to time, works of justice, mercy, and truth, etc. Thereby so to quicken, fortify and steel thy faith, that in the bitterest extremity of thy spiritual distress, thou mayst be able to say with job, Though He slay me, yet will I trust in Him, job 13. 15. A thousand crosses more, calamities and troubles may overtake thee before thou takest thy leave of this vale of tears: It will be thy wisdom therefore, now in this calm to provide for a storm; to treasure up out of GOD'S Book many mollifying medicines and sovereign antidotes against all slavish and vexing forethought of them in the mean time, and their bitterness when they shall come upon thee. Thou mayst be assured, if thou be a son, thy heavenly Father will ever correct thee; 1. a 1 Pet. 1. 6. Never before there be need: and always in 2. b ●…eb. 12. 9, 10. Isa. 2●…. ●…6, etc. Wisdom. 3. c Isa. 27. 7, 8. And 28. 27, 28. ●…em 46. 28. 1 Cor. 10. 13. Measure. 4. d Prov. 3. 1●…. Hebr. 12. 5, 6. Rev 3 1●… Isa. 63 9 Psal 103. 13, 14 Host 11. 8, 9 Isa. 40. 11. And ●…. 13, 14, 15. And 54. 11. Psal. 56. 8. Love and tenderness. 5. For e Psal. 30. 5. & 103. 9 & 125▪ 3. Isa. 10. 25. And 54. 7, ●… And 57 16. jer. 3. 12. Mic▪ 7. 18. a moment only. 6. To f Deut. 8. 2. P●…alme 66. 10. Proverb. 17. 3. 1 Pet. 1. 6, 7. ●…am. 1. 2. try thee; what dross of corruption, and what sound metal of grace is in thee. 7: To g Isa 1. 25 And 4. 4. And 27. 9 Prov. 20. 30. Psal. 119. 67. purge out sin. 8. To h Dan. 11. 3●…▪ & 12. 10, Zech. 13. 9 1 Pet. 1. 6, 7. refine thee, and make the virtues of CHRIST in thee more shining and illustrious. 9 To i joh. 15 2. Rom. 5. 3, ●…, 5. Isa. 26. 9 jam. 1. 2, 3. stir up, quicken and increase all saving graces in thy soul. Of which see my Exposition upon the 26 Chapter of Isa. Amongst all the rest, Faith ever becomes most famous by afflictions. Witness that cloud of witnesses, Heb. 11, 10. To k job 5. 17. jam. 1. 1●…. And. 5. 1●…. Psal. 94. 12. make thee blessed. 11. To l 1 Cor. 11. 32. 2 Cor 4. 17. save thee. 12. And He m Isa. 41. 10, 11, 12. And 43 2. Psal. 91. 1 willbe ever with thee in trouble. 13. He n job 5 18, 19 Psal. 34. 17, 18, 19 And. ●…0▪ 1●…. And 91. 15. will deliver thee. 14. Nay, and never was Goldsmith more curious and precise to watch the very first season, when his gold is thoroughly refined and fitted for use, that he may take it out of the furnace; than our gracious GOD o Isa. 30. 18. waits in such cases with an holy longing, that He may have mercy upon thee and deliver thee. But how soever, or whatsoever befall thee in this life, thou must upon necessity ere it be long, lie gasping for breath upon thy dying bed, and there grapple hand to hand with the utmost and concurrent rage of all the powers of darkness, and that king of fear attended with his terrors: and therefore let the whole course of thy life be a conscionable preparative to die comfortably: Suppose every Day thy last, and thereupon so behave thyself both in thy general and particular calling, as though thou shouldest be called to an exact account at night for all things done in the flesh, before that last and highest Tribunal: In all thy thoughts, words, actions and undertake in any kind, say thus unto thyself: would I do thus and thus, if I certainly knew the next hour to be my last: In a word, so live, that upon good ground thou mayst bring David's undaunted boldness to thy bed of death: Though I walk through the valley of the shadow of death, I will fear no evil. Here, upon this seasonable occasion, give me leave to commend and tender unto you some special preparatives, rules, motives and means to furnish before hand, and fortify your spirits against all future evils, and terrible things that are towards. 1. Treasure up richly and abundantly before hand the precepts, practice and experimental sweetness of patience, that most useful and precious virtue, which may serve (when time serves) as a sovereign antidote, to abate, and abolish the sting and venom of all crosses, afflictions, and mortal miseries; and as a comfortable cordial to support and hold up thy heart in the bitterness and extremity of the sorest. Mighty and miraculous was the work of this glorious grace in blessed job. By its heavenly and invincible influence upon his humble soul, it did not only utterly extinguish (which was a very admirable and extraordinary thing) all that desperate anguish and slavish grief, which such variety and extremity of greatest miseries, that ever befell any mortal man, would have naturally bred in the hopeless hearts of impatient worldlings; least of which is many times enough to drive them to despair and selfe-destruction; but also * Quanta adversus eum jacula missa▪ Quanta admota tormenta? jactura rei familiaris infligitur: numcrosae sobolis orbitas irrogatur: Dives in censu Dominus; & in liberis Pater di●…ior: Nec Dominus repentè, nec Pater est. Accedit vulnerum vastitas, & tabescentes, ac dcfluentes artus vermium quoque edax poena consumit, etc. Nec tamen Iob gravibus & densis conflictationibus frangitur, quo minus inter illas angustias & pressuras suas DEI benedictio victrice patientiâ praedicetur. Cyprian. de'bono Patientiae. Nihil in Domo remanserat, omnia in uno ictu perierunt, quibus opulentus paulò antè videbatur. Subitò mendicus in stercore sedet, a capite usque ad pedes vermibus scatens. Quid istâ miseriâ miserius? Quid interiore foelicitate foelicius? Perdiderat omnia illa quae dederat DEUS, sed habebat Ipsum qui omnia dederat DEUM.— Certè pauper est, certè nihil habet. Si nihil remansit, d●… quo thesauro istae gemmae laudi●… DEI proferuntur?— O virum putrem, & integrum; O foedum & pulchrum; O vulneratum & sanum; O in stercore sedentem, & in coelo regna●…tem! August. de Temp. Serm. 105. enabled him with the sweetest calmness of a well-composed and unshaken spirit, even to bless the LORD his GOD for taking from him these transitory things, of which he was the true Proprietary, and which in much undeserved mercy He had lent unto him so long. The LORD gave, (said he) and the LORD hath taken away, blessed be the name of the LORD. With what infinite, implacable indignation, and bloody rage would Shemeis railing have rend in pieces the heart of many a graceless King? And yet David by the help of this holy virtue, passed on along patiently without wound, or passion. That heavy news which was so horrible, that it made both the ears of every one that heard it, tingle, brought by Samuel to Eli immediately from GOD'S own mouth, might have made many an earthworm to have run mad with the very forethought of so much misery to come: But good old patient Eli, when he had heard it all, sweetly ejaculates: It is the LORD: Let Him do what seemeth him good. The taking away of two sons at once by a sudden and violent death, with visible vengeance from heaven, and in the midst of a most horrible sin, is naturally matter of sorrow which cannot be expressed, and extremest grief: yet Aaron in such a case having learned conformity of his own will to the divine pleasure of the only wise GOD; when Moses told him that the LORD would be sanctified in them that come nigh Levit. 10. 3▪ Him, and before all the people H●… would be glorified; He held his peace: And Aaron held his peace. So quieting his heart because GOD would have it so. See further for this purpose, 2 Sam. 3. 15. 26. Isa. 39, 8. etc. By these few precedents you may easily perceive what singular and sovereign power patience hath to pull the sting, and extract the poison out of the most grievous calamities and greatest troubles. But now on the contrary: Impatiency and unpleasednesse with GOD'S providence in sending both good and a In the equity of an holy and jus●… proportion, we must expect as well ill as good, at th●… hands of GOD. What? (saith job) shall we receive good at the hand of GOD, and shall we not receive evil? Cap. 2. 10. ill, yet ever in love, and for our good; For b Magis timere debemus▪ si aut nullas, aut parvas tribulationes in hoc saeculo patimur: quia si DEUS flagellat omnem filium quem recipit, sine dubio quem non flagellat, non recipit: Aus●… de Temp. Se. m. 105. what son is he, whom the Father chasteneth not? doth more afflict us than all our afflictions. The storm of GOD'S wrath breaks out sometimes upon the outward state of some greedy fretting mammonist, and He justly sinites him for his wicked covetousness and dishonest gain, perhaps in the height and hot gleam of his prosperity and thriving, by some sudden visible consumption, or secret wasting curse: He (as such covetous wretches are wont) takes on extremely, far beyond the rage of the maddest bedlam. He stamps and stairs (as they say) roars and raves; g●…asneth his teeth, tears his hair, bites his nails, almost like a damned soul, that hath new lost heaven; until at length the Devil lead him to lay violent hands upon himself. Now, are not these selfe-vexing tortures far more rerrible than the taking away of his transitories? Is not the cutting of his own throat incomparably worse than the cross? A bird that is entangled amongst lime-twigs, the more she stirs and struggles, the more she is made sure, and doubles her danger: A c Quid indigna●… Querclae & indignatio nil aliud, quam accessio mali sunt; nihil enim tam exasperat fe●…vorem vulneris, quam serendi impatientia. Omnis indignatio in tormentum suum proficit. Sic laqueos fera dum jactat, astringit; sic aves viscum, dum trepidantes excutiunt, plumis omnibus illinunt: nullum tam arctum est jugum, quod non minus laedat ducentem, quam repugnantem Vnum est levamentum malorum ingentium etiam pati, & necessitatibus suis obsequi. Quid igitur mor●…o corporis, animi morbum addere juvat, teque miseriorem facere murmurando, etc. repining reluctation, and angry striving (as it were) to get out of GOD'S hands, doth ever enveaime and exasperate the wound, and makes us ten times worse, and more miserable, than if we fairly and patiently submitted to his omnipotent and most merciful will. Neither doth want of patience only mightily enrage a cross, but it also embitters all our comforts. The bare omission of a mere compliment in Mordecai did not only fill Hamans' proud heart with many raging distempers of hatred, malice, revenge, foolish indignation and much furious discontentment; but also turned all the pleasure, and kindly relish in his courtly pleasures, riches, honours, offices, extraordinary advancements and royal favours, into gall and wormwood. And Haman told them of the glory of his Ester ●…. 11, 12, 13. riches, and the multitude of his children, and all the things wherein the King had promoted him, and how he had advanced him above the Princes and servants of the King. Haman said moreover, yea Esther the Queen did let no man come in with the King unto the Banquet that she had prepared, but myself, and tomorrow am I invited unto her also with the King. Yet all this availeth me nothing, so long as I see Mordecai the jew sitting at the King's gate. Whereas now David, a King, as I told you before, by the benefit of this blessed grace, did not suffer his Princely spirit to be un-calmed at all, no not by the traitorous and most intolerable reviling of a dead dog, and his baseft vassal. 2. Keep off thy heart from the world, in the greatest affluence of wealth and worldly prosperity. earthly-mindedness ever sharpeneth and keenes the sting in all distresses. It gives teeth to the cross to eat out the very heart of the afflicted. Had not job been able to have professed, that in the height of his happiness he was thus affected: If I have made gold my hope, or have said to the ●…ine gold, Thou art my confidence: If I rejoiced because my wealth was great, and because my hand had gotten much: [Hear a Hic subaudienda imprecatio, dispeream, etc. Mer●…in Loc. say Divines, something is understood, as dispeream, then let me perish, or the like] If b Quidam hoc ita exposuerunt, quasi jobus profiteretur, se solemn & Lunam non adorasse: quià antiquis ea superstitio valdè usitata erat, praesertim in Oriente:— Is verò sensus verus quidem est, sed tamen loco praesenti non convenit: jobus hic voluit aliâ similitudine uti, & equidem juxta sermonem, quem jam habu●…mus de eo quod professus est se nullâ superbiâ & arrogantiâ laborasse, etc. Calv. in loc. I beheld the Sun when it shined, or the Moon walking in brightness: And my heart hath been secretly enticed, or my mouth hath kissed my hand:— Then should I have denied the GOD that is above. If I grew proud, puffed up, or pleased myself with the glistering brightness of my earthly abundance, let it be so and so with me: I say, except jobs heart had been thus c Si laetatus sum, inquit, multis mihi affluentibus undique divitijs, si recondidi aurum in pulverem, si spem in pretiosis lapidibus habui. Haecille. Proptereà nec quum erepta quidem omnia subitò essent, turbatus est, quip qui praesentibus non delectantur, etc.— Quas omnes ob res mecum ipse plerumque admitari s●…leo, quare in mentem Diabolo venit, exercitationes istius non ignoranti, tot tantosque adversus ipsum cogitasse labores. Cur igitur illi venit in mentem? Truculentissima certè bestia nunquam solet despera●…e victoriam, quod ad condemnationem nostram spectat: nam ille nunquam, ut dixi, nostram desperat perditionem: nos de salute nostrâ saepius desperamus. Chrysost. Hom. 34. in M●…. wained from the world, when as yet he wallowed in wealth; he had never been able to hold out in the evil day, and to have borne so bravely the ruin of so rich a state without repining. But now churlish Nabal, whose affections were notoriously nailed to the earth; though perhaps once or twice a year he made a jovial and frolic feast, as other cunning worldlings are wont to their good-fellow-companions, upon purpose to procure and preserve a Pharisaical reputation of bounty with some flattering dependants, and for a cloak to colour their covetousness and cruelty; yet he was of a ●…linty bosom in respect of doggedness and extreme nigardise, especially towards GOD'S people, and his heart by excessive rooting there, was turned wholly into earth: and therefore in the evil day, it died within him, and he became as a stone. To keep off the world in a fit distance, that it do thee no deadly hurt, and undo thee quite; keep still fresh and strong in thy thoughts a true estimate and right conceit of the d Quid sunt ●…os humanae? Cinis▪ pulvis, sumus, umbra, solia ●…dentia, ●…los, somnium, fabula, ventus, aër, penna mobilis, ●…da decu●…ens, & si quid istis inserius Chrysost In Epist. ad Heb. H●…m. 9 Inquiramus, si placet, quae sunt illa prae sentis vit●… p●… 〈◊〉 Divitiae, glo●…ia, potenti●…, magnum ex●… ab hominibus? Sed videbis nihil illis esse i●…certius,— 〈◊〉 vid●…ti 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliqua pars ejus, eò quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siunt ima, & ima summa: ita & nostra●…um re●…um imp●…tus 〈◊〉 〈◊〉 ve●…untur summa facit in●…ma: ut videre 〈◊〉 indivitijs, potenti●…, 〈◊〉. Nunquam enim in e●…dem ●…atu manent, sed semper inflabiles, fluminum fluxus imitantur. Idem. Hom. de Nomine Abram. mutability of all things here below, and thine own mortality. In their best condition and highest confluence, they are but 1. Vanity: We shall never ●…ind in them any solidity, or that good or comfort which we still with much eager pursuit and thirst expect and labour in vain to extract from them: but upon trial and trust in them, they will ever prove empty clouds, broken staves of reed. e Poma Gomorrhaea pulchra quidem sunt, sed cum frangu●…ur in vagum pulve●…em fatiscunt. App●…s of Sodom, Wells without water. And when we grasp them most greedily, we embrace nothing but smoke, which wrings tears from our eyes, and vanisheth into nothing. 2: Vexation of spirit. Besides the emptiness and absence of that imaginary felicity which we hunt after in them; there is also the presence and plenty of much 〈◊〉 and hearts grief, which the slaves of pleasure, and lovers of the world little look for, when they at first resolve to sell their souls for such transitory trash. Divitias invenisti? (saith one) Requiem perdidisti. Hast thou found riches? Thou hast lost thy rest. A man that will be rich, takes no more rest, than one upon a rack, or bed of thorns▪ like f Anacreo●… quinque talentis Poly●…rate donatus, cum per duas noctes pro ipsis solicitus fuisset, reddidit ●…a, inquiens; no●… tanti esse quatâ ipsorum nomine curâ laboraret. St●…b. Cap. 39 Anacreon with his five Talents, still distracted with worldly thoughts, and continually pricked with cares and fears. 3. They cannot satisfy the soul. Gold can no more fill the spirit of a man, than grace his purse. Between heaven and earth, spirits and bodies, souls and silver, there is no proportion. And therefore no earthly excellencies, no carnal pleasures, no worldly treasures are fit matter, or a full object, for such an immaterial, immortal and heavenly borne-being to feed upon with any proper delight, true comfort, or sound contentment. Not all this great material world, or greatest mass of gold can possibly fill the mighty capacity and immeasurable appetite of this little spark of heaven breathed into us by the infinite power of an Almighty hand. A man may as well fill a bag with wisdom, as the soul with the world; a chest with virtues, as the mind with wealth. 4. They cannot help in the evil day. Their blood (saith the Prophet) shallbe poured out as Zeph. 1. 17, 18▪ dust, and their flesh as the dung: neither their silver nor their gold shallbe able to deliver them in the day of the LORDS wrath. Put a man into a pang of any painful malady, and bodily torture; as into a fit of the Stone, Strangury, g No torture of body like unto it, no strappadoes, hot-irons▪ Phalaris Bulls, all fears, griefs, suspicions, discontents are swallowed up and drowned in this Euripus, this ●…sh Sea, this Ocean of misery, as so many small b●…ooks. This is th●… Quintessence of humane adversity; all other diseases whatsoever are but flea-bi●…ings to Melancholy in extent. 'Tis the pith of them all And a melancholy man is that true Prometheus which is bound to Caucasus the true Titius, whose bowels are still by a Vul●…r d●…voured, is Poe●…s seigne, and so do●…h Litius Gi●…aldus interpret it, of anxieties, and those gripi●…g ●…ares. In all other maladies whatsoever we seek for help●…: If a leg or an arme ache through any d●…stemperature ●…r wound: or that we have any ordinary disease, above all things whatsoever, we desire help and health, a present recovery, if by any means possi●…ly it may be procured We will ●…ly part with all our other substance, endure any misery, drink▪ bitter pot●…ons, swallow those 〈◊〉 pills, suff●…r our joints to be seared▪ to be cut off, any thing for future health; so sw●…et, so dea●…, so precious above all other things in the world is life: but to ●… melancholic m●…n, nothing so ted●…ous, nothing so odious; that which they so carefully seek to p●…eserve, ●…e a●…res; he alone, so intolerable are his pains. Bur●…on of Melanch. pag. 274. deep Melancholy, Gout, Colic, or the like: let some incurable devouring Ulcer, Canker, Elephantiasis, the Wolf, the h A most lothsom●… and horrible disease in the hair, unheard of in former times, as Morbus Galli●…us, and Sudor Anglicus; bred by modern luxury and excess. it seizeth specially upon women; and by reason of a viseous v●…imous humour, glues together (as it were) the hair of their head with a proaigious ugly implication and en●…anglement: sometimes taking the for me of a great snacks, sometimes of many little serpents: full of ●…astinesse, v●…rmine and noiso●…e smell: And that which is most to be admired, and never eye saw before, pricked with a needle, they yield bloody drop●…; And at the first spreading of this dreadful dis●…se in Poland, all that cut off this ●…orrible and snaky hair, lost their eyes, or the humour fall●…g dow●…e upon other parts of the body▪ tortured them extremely. Hear my Author, that learned and famous Professor of Physics in Milan, Hercules Saxonia, in his ●…wue word: Plica, est agglutinatio, vel invis●…atio quaedam pilorum ex humido viseido, lento ac glutinoso. Nunc primum peruniversam ferè Poloniam grassatur; i●…ò verò per quasdam Germaniae partes divagatur— Maximam partem ●…oeminas in▪ vadit: Eos etiam qui ●…orriginem capitis, quam vulgus tineam vocat, medicamentis ●…epercutientibus represserunt: Praetereà f●…minas, quae menstruis temporibus nonsatis purgantur.— Quis non novum, mirabile, & horridum putet capillos ex prop●…ia naturâ planos, denussos a●… simplices, momento temporis sponte suâ sub coelo admodum ●…gido incrispari, paulo post e●…igi, involvi, atque indissolubili●…er conjungi, va●…ias recipere sigmas, quandoque maximi cujusdam anguis, aliquandò plurium & minotum se pentum, undique vermiss, 〈◊〉 ●…oetoremque redolere: Quodque omnium maximum est, & a saeculo inauditum, a●…u perpunctos, vel transfixos sanguinem essundere.— Expertum est, qui tales sas●…iculos implicatorum peractè interse c●…nium deraserint, eos oculis cap●…. aut detluxibus ad alias partes corporis gravissi●…e to●…queri. It begun first not many years ago in Poland. It is now entered into many Parts of Germany. And me thinks, our monstrous Fashionists, both male and female; the one for nour●…shine their horrid bush●…s of vanity; the other for their most unnatural and cursed cutting their hair should every hour fear and tremble, lest they should bring it upon their own heads, and awor●… us in this Kingdom●…▪ Plica, etc. take hold upon any part of his Body; and let him tell me then, what account he would make of all the Imperial Crowns upon earth, attended with the height and utmost of humane felicities? Or what comfort could he take in the riches, glory and pleasures of the whole world? Or what ease and refreshing can large possessions, sumptuous buildings, pleasant walks, princely favours, dainty fare, choicest delights, or any thing under the Sun, afford in such a case? The very prick of a needle, or pain of a tooth for the time, will take away the taste of all carnal contentments, and pleasure of the world's Monarchy. If the LORD should let loose the cord of thy conscience, and set His just and deserved wrath a work to enkindle flames of horror in thy heart, what help couldst thou have in heaps of gold, or hoards of wealth? Remember Spira. They would be so ●…rre from healing the wound, or allaying the smart, that they would yet more horribly afflict thy already enraged spirit, and turn them even into fiery Scorpions for thy further torment. Let thy last sickness seize upon thee, and then say (for the hour of death, as they say, is the hour of truth) whether all the gold and goods in the world can any more deliver thee from the Arrest of that inexorable Sergeant, than can an handful of dust? Nay, whether then the extremity of thy spiritual affliction, and anguish of soul, will not be answerable to the former excess of thine inordinate affection to earthly things, and delights of sense? Or suppose thou shouldest be surprised by that last and great day, which the LORD in mercy hasten; how wilt thou then rescue thy freehold, when the whole frame of the world is on fire? 5. They cannot possibly lead us beyond this life, or extend to eternity. If we see a servant follow two gentlemen, we know not whose man he is; but their parting will discover to whether he belongs; When death shall sever the owner from the world, then will riches and revenues, offices and honours, stately buildings, and all outward bravery cleave to the world, and leave him to the world to come as poor a worm and wretch, as when he first came into this world: and therefore they are all the world's Heireloomes, and none of his: Even as Absaloms' mule went away, when his head was fast in the great Oak, and so left him hanging between heaven and earth, as a woeful spectacle of misery and shame to all beholders: So will all their wealth and worldly felicities deal with their most greedy engrossers, and dearest minions upon their dying-beds. They will then most certainly (as Solomon Prov. 23. 5 ●…aith) make themselves wings, and fly away as an Eagle toward heaven: And leave their now forlorn former favourites to the fury of a guilty conscience for their cursed forsaking the Fountain of living I●…i. 2. 13. waters, all their life long, and hewing them out such cisterns, broken cisterns that could hold no water; nor help in the evil Day. We all stand at the door of eternity; if death but once open it naturally or violently, or by any of his thousand thousand ways, we are presently stripped of all, and immediately enter upon it, either that of everlasting pleasures, or the other of everlasting pains. And therefore it willbe our wisdom in the mean time to value worldly vanities at no more than their own price; and industriously to ply all means which may enrich us with heavenly treasures of that divine stamp and lasting temper, which may attend us thorough all eternity. And as all these things here below are thus mutable and fugitive, so thyself art mortal and frail. A creature as it were but of one days lasting, like that i Flos est, Hemerocallis, cujus vita & pulchritudodiaria est. Sed & volucris ad Hippanim fluvium est, Hemerovio●… dicta, quae non ultra di●…m vivit; sed ●…adem omnino luce, qu●… lucem inchoat, si●…it, mo●…ientique Soli commoritur: eodemdie, pueri, ●…uvenis, ●…enis aetatem experta manè nascitur, miridie & viget, vesperi consenescit & moritur. Animal●…lo huic ●…millima est humana vita. Ad fluvium illa est perpetuò fluen●…is temporis, sed & 〈◊〉 est, magis quam avisulla, v●…l 〈◊〉, & saepè o●…nissuae pompae di●…m uni▪ come, terminum habet, saepè horam, saepè pa●…iò pr●…ductius momentum. Quid ergò annos meditamur & saecula, saepè brevior is aevi quam flor●… aut storum umb●…a, aut si quid umb●…ā vanius, brevius. Ae●…ernit. Pro●…ho. pag. 10. Flower and Bird which as naturalists report, receive their being and birth in the morning; but whither and die at night. Thy abode upon earth is like a vanishing k Optimè Io●…us: Et qui cum, inquit, viderant▪ dicent ubi est? Velut somnium a●…olans non invenietur, (somniare ina●…issimum, v●…lare celerrimum) trans●…et sicut visio noctu●…na. Vita quid est ' Flos est, sumus est, umbra est, & umbrae umbra; Bulla, Pulvis, Spuma, Ros, Stilla, Glacies est▪ ●…idis arcus deficiens cereus, surculus pertusus, ru●…nosa domus, einis dolosus, Dies 〈◊〉, April●…s constantissimus, unicus testudinis tinnitus est▪ Hydria frac●…a▪ 〈◊〉 rota, aranea●…m tela, maris guttula, vilis s●…ipula, sols●…itialis herba, brevis fabula, voluc●…is, seintilla, tristis nebula, vesica ven●…o plena, rut●…lans ad solem columbula▪ vita, vit●…um tenerrimum, follum levissimum, filum subtilissimum, p●…mum aureum est, sed intus putridum, etc. Si nihil est umbra, di●… quid umbrae somnium? Sexcenta mill●… talia de vitâ ●…umanâ rectè pronunciantur. Mihi omnium rectissimè videntur dixisse, qui vitam vocant Somnium umbrae brevissimum▪ Compendio●…em dicamus▪ vita est Somnus, Bulla, Vitrum, Glacies, Flos, Fabula, Foenum, Vmbra, Cinis, Punctum, Vox, Sonus, Au●…a, Nihil. Ibid. Vita praesens figura est & deceptio, & a somnijs nihil dissert●… Ergo mens ea est pu●…rilis, quae ad umbras spectat, de somnijs superbi●…, & rebus fhixis alligatur. Chrysost▪ in Gen. Hom. 35▪ vision of the night, a flying dream, the very dream of a shadow, etc. This swift tide of man's life, after it once turneth and declineth, ever runneth with a perpetual ebb and falling stream, but never floweth again: Our leaf once fallen, springeth no more; neither doth the Sun or the Summer beautify us again with the garments of new leaves and flowers, or ever after revive or renew us with freshness of youth, and former strength. Not only Solomon (Eccles. 1.) makes us in this respect more miserable than the Sun and other soulless creatures; but even the Poet also by the light of natural reason (whom I urge only to make Christians, mindless of their own mortality, athamed, who have thoughts of heaven and earth, as though eternity were upon earth, and time only in heaven) tells us that, Soles occidere & redire possunt: Thus in English; The Sun may set and rise: But we chose, Sleep after one short light, An everlasting night. Which we must only understand of returning any more to life and light in this world. Nay, in a word, lay thyself loaden with the utmost of all earthly excellencies and felicities in the one scale of the balance, and vanity in the other, and vanity will weigh thee down. Take heed therefore of trusting to the world in the mean time, lest it torture thee extremely in the time of trouble. 3. Take heed of weakening in the mean time, and unnecessarily over-wearying thy spirit: 1. By carking forethought of future evils, which forty to one may never fall out. Many men I am persuaded, (such is the natural vanity of our minds) do more vex themselves with fear and fore-conceipt of imaginary evils, which never befall; then they have just cause, to take on and trouble their hearts for all other true, real, actual troubles, which fall upon them. Thus many times do men torture themselves vainly with immoderate fear of foreign invasion, homebred confusion, change of religion, the fiery trial, burning at a stake, distraction of mind, surprise by the Plague, Small Pox, Purples, Spotted Fever, distress and going backward in their outward state, loss of some child they love best, destruction of their goods by fire, robbery, shipwreck, the frowns of greatness, hurt and revenge from those that hate them, hardness of heart, failing of their faith, spiritual desertion, overthrow by temptation, despair of GOD'S mercies, sudden death, uncomfortable carriage in their last sickness, the king of fear himself; what shall become of their children, when they are gone, etc. By these and millions more of such causeless and carking fore▪ imaginations, the very flower and vigour of men's spirits may be much emasculated, and wasted woefully. A godly care to prevent them by repentance and prayer; and a careful preparation by mortifying meditations, and Christian magnanimity to bear them patiently, if we be put unto it, is commendable and comfortable: but in the mean time to unspirit and macerate ourselves with much distrustful misery and needless torture about them, to our hindrance, distraction and discomfort in any businesses of either of our callings, or any ways, unchearefull walking; by slavish pre-conceipts to double and multiply their stings, and to suffer them so often before they seize upon us, is both un-noble and un-necessary: most unworthy the moral resolution of a mere natural man, and the generous spirit of an honest Heathen; much more the invincible fortitude of any of CHRIST'S favourites, and heirs of heaven. Or▪ 2. Selfe-created crosses, that I may so call them. For so it often is, that many married couples, governor's of families (to instance there) having the world at will (as they say) and wanting nothing that heart can wish from GOD'S hand for outward things: and yet (I know not how) by reason of passion, covetousness, pride, waywardness, frowardness, or something, they mutually embitter their lives one unto another with much uncomfortableness, discontentment and jarring. I would advise all such (and there are many and many such abroad in the world) punctually and impartially to examine their consciences; whether such secret sins as these, of which they take no notice, may not be the causes of it. 1. Matching, as being not moved principally and predominantly with portion, parentage, personage, beauty, lust, riches, lands, slattery, friendship, greatness of family, forced persuasions, Parents covetous importunity, or some base and irrellgious by-respect and graceless ground. This the Apostle calleth marrying in the LORD: that is, for no by respect, but in the fear of GOD, 1 Cor. 7. 39 Without which all matches are miserable, though they should be made up with hoards of wealth and heaps of gold as high as heaven, crowned with honours transcendent to the stars. The baseness, folly and iniquity of these times is not more visible and eminent in any thing, than in making, or rather marring of marriages. How often may we see by ordinary observation a little golden glue to join fast in the dearest bonds, pearls and clay? And silken fools to carry away sufficiencies above their worthless weight in richest jewels? The world is stark mad in this Point. But they are rightly served; noble miseries and golden fetters are fit enough for such couples. For from this bitter root of a covetous, carnal, ambitious, or any ways unconscionable choice, springs a world of misery and mischief; overthrow and ruin of great houses, scandalous divorces, unlawful separations, dishonour, disturbance, jealousies, adulteries, bastardies, brawlings, mutual exprobration of each others infirmities, deformity, portion, parentage, or some other cutting and nettling matter of discontent; sinful disorders in families, ill education of children, etc. And, without repentance, after a few and wretched days tediously worn out with much irksomeness and hearts-breake, lying together everlastingly in the lake of fire, there banning each other with much desperate horror, and many bitter despairful gnash of teeth, that ever they entered into that estate. 2. Predominancy of carnal love. Which may be justly punished with many fits of frowardness and falling out, from such small occasions and light grounds; that the Parties may well perceive, that the correcting hand of GOD is in it leading them thereby to the sight and notice, to remorse and reformation of the brutish sensuality and sinfulness of their matrimonial affection; which should ever be rectified by reason, and spiritualised with grace. Marriage is rather a fellowship of dearest amity, than disordered love. And love and amity are as different as the burning sick heat of a fever from the natural kindly heat of a healthful body. 3. Immodest or immoderate abuse of the marriage. Which, though it lie without the walk of humane laws, yet divine justice doth many times deservedly chastise it with variety of visitations upon themselves, families, outward state, good name: with miscarriages, barrenness, bad children, giving them over to unnecessary distempers and strangeness in their carriage one unto another, and other such like discomforts and crosses. Which (though they may also befall GOD'S children for other ends, yet) let all guilty couples in such cases conceive, that they fall upon them for such secret sensual exorbitancies and excess. 4. Want of a comfortable communion in prayer, godly conference, mutual communication of their spiritual estate, and how they stand to GOD-ward, days of humiliation, helping one another towards heaven, and that joyful forethought of most certain meeting together in the ever lasting mansions of glory, joy and bliss above. Such divine fellowship would incredibly sweeten that dearest indissoluble knot, and make that state a very earthly Paradise to those few black Swans, that love so sweetly and graciously together. 5. Ignorance, or negligence in the right understanding and practising both of the common and several duties pertinent and proper to that estate. In all other Arts, Professions, and Trades of life, the Practitioners desire and endeavour to be ready in, and ruled by the precepts and directions thereof: but as concerning this great mystery of managing the mariage-state with wisdom, conscience and comfort, the most are as ignorant in those Treatises which teach their Duties (of which there are many excellent ones extant) as they are basely insolent in clownish frowardness or imperious tyranny, to create a great deal of needless discontent and misery, both to themselves and their yoke-fellowes. 4. Help also we may have for the Point in hand, even from the wiser Heathen. Who out of the very light of nature and grounds of reason, did learn and labour to mollify and assuage the stinging fore-thoughts of ills to come; and to l Videntur omnia repentina graviora.— Praemeditatio futuro●…um malorum lenit corum adventum. Tusc 〈◊〉. lib 3. Quoniam mul●…um po●…est provisio animi, & praeparatio ad minuendum do sorem, 〈◊〉 s●…mper omnia ●…omim 〈◊〉 meditata. Haec est illa praestans & divina sapientia:— Nihil 〈◊〉 〈◊〉 acciderit: Nihil, antequam 〈◊〉, non ●…▪ venire posse a. bit●…ari 〈◊〉 Ib●…d. Mani qui 〈◊〉 aud●…ta a docto me●…inissem viro, Futaras 〈◊〉 comment ●…bar miserias: Aut mo●…tem acerbam, aut ex●…lij moestam 〈◊〉, 〈◊〉 aliquam molem meduabar mah; Vt 〈◊〉 invecta ●…as casu sor●…, Ne me imparatam 〈◊〉 laceraret repens. ●…uripid. Quamobrem omnes, cum secundae sunt maximè, tum maximè Meditari secum opo●…tet, quo pacto adversam aerumnam serant: Pe●…ida, damna, exilia peregie reatens semper cogitet: Aut silij 〈◊〉, aut uxo●…is mortem, aut mo●…bum sili●…: 〈◊〉 esse hec, fieri posse: ut ne quid animo sit novum: Q●…quid ●…aeter spem evenia●… omme id deputare esse in luc●…o. Terent. Drums a 〈◊〉 th●…s 〈◊〉 and preparation, but upon better grounds, and by the rules 〈◊〉 〈◊〉 very powerful to s●…able us to pass more patiently thorough crosses when they coma. 〈◊〉 ita praemedita●… 〈◊〉; sucrat, ut ad omnia ingenti animo 〈◊〉 〈◊〉 to●…ius substanti●…, & tam multarum terum ●…acturam, ad filiorum amarissimum obitum, ad uxoris affectum, ad acerba cornoris ulcera, ad injusta amicorum opprobrla, ad ancillarum contemptum atque servorum. Chrys●…. in Mat. Hom. 34. Nullus sit casus, quem non meditatio tu●… perveniat: nullus s●…t casus, quite impatatum inven●…t: Propone 〈◊〉 esse quod tubi accidere non possit. Bern. de interiori Dom Cap 4●…. Mens solicita antequam agere quod libet incipiat, omnes sibi, quas pati potest 〈◊〉 propo●…at: quatenus Redemptoris sui probra cogitans, ad adversa se 〈◊〉 Que nimirum venientia tantò fortius excipit, quantò se cautius ex praesci●… 〈◊〉 Qui enim improvidu●… ab adversitate deprehenditur, quasi ab host 〈◊〉 ●…nvenitur: e●…nique 〈◊〉 inimiens necat, quia non repugnantem perforat. Nim qu●… mala 〈◊〉 per solicitudinem pernotat, hostiles incu●…sus quasi in in●… vigilans expectans: & indeed victoriam valentèr accingitur, unde nesciens deprehendi putaba●…ur. Solerter ergo an●…us ante actionis siae primordia, cuncta de●… adversa meditari ut semper haee cogitans, semper contra haec thorace patientrae manitus, & 〈◊〉 acciderit, providus superet: & quicquid non accesserit, lu●…rum 〈◊〉. 〈◊〉. lib. 5. Cap 31. prepare for a more easy and patient passage thorough them, by entertaining a resolution beforehand to look for as no uncouth thing, any calamity cross or casualty, incident to mortality, and the condition of man; and if they escaped them, to hold it a gain and advantage, and as it were, an exemption from ordinary frailty, and common misery of mankind. If they fell upon them, the bitterness would be much abated by their former preparedness and expectation. But we who profess Christianity, and to whom the Book of GOD belongs, have far more sovereign antidotes to allay the smart, more sacred and surer means to mitigate and take off the furyof feared future evils: even the sure Word of GOD, many exceeding great and precious Promises, confirmed with the oath of the All mighty, and sealed with the blood of His Son. Every one of them is far more worth (though the worldling thinks not so) than all the wealth and sweetness of both the Indies. GOD is faithful, who will not suffer you to be tempted above that you are able: but will with the temptation also make away to escape, that ye may be able to bear it, 1 Cor. 10. 13. The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. All things work together for good to them that love GOD, Vers. 28. He that spared not His own Son, but delivered Him up for us all: How shall He not with Him also freely give us all things? Vers. 32. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee, Isa. 43. 2, etc. If thou truly fear GOD, fear nothing that shall hereafter fall upon thee; temptation, trial, disgrace, distress in outward things, the face of man, fiery times, danger from men or Devils, Death itself, or whatsoever can be imagined most formidable to flesh and blood. For assuredly, He that is afflicted with thee in all thy afflictions, will ever fortify thee with sufficient strength beforehand, uphold thee with His all-powerfull presence in the midst of them, and at length most gloriously deliver thee in despite of all hell, and the whole world. 5. It is comfortable to consider; that GOD never puts His servants to suffer, but He furnisheth them with spiritual sufficiency to go thorough. If He mean to bring thee to the stake, He will undoubtedly give thee a Martyr's strength. It is His sweetest method and mercy, first to fit His children with divine ability and answerable endowments, and then sets them on work to do or suffer any thing for His sake. He suffers some to become extraordinary objects and the special aim of extremest malice, spiteful railings, and all the keenest arrows of lewdest tongues; when He hath filled him first with so much Christian magnanimity and nobleness of spirit, that he is able to pass by the most scurrile gibe of the impurest drunkard, or the disdainful frown of the proudest Haman, without wound or passion; and doth resolvedly and bravely contemn all contumelies and contempts for his conscience: taking them as Crowns and confirmations of his conformity to the LORD CHRIST: others to be afflicted with variety of worldly crosses, whose heart He hath already happily crowned with contempt of the world▪ some to be exercised with fiercest assaults, and Satan's sieriest darts, having been formerly brought up in the School of temptations: others to be exposed to the fury of Popish flames, when He hath so inflamed their hearts with the love of the LORD JESUS, that they dare undauntedly look the bloodiest persecutor in the face. The prudent Commander makes not choice of freshwater or white-livered soldiers (as they say) for any hot service or high attempt; but of Veterans, and those of greatest experience and most approved valour: A discreet Schoolmaster gives not the longest lessons and hardest task to dullards and blocke-heads, but such as are of pregnantest wits, and best capacity: the understanding armourer tries not common Arms with Musket-shot, but that of Proof. The skilful Lapidary doth not try the tender Crystal or softer stones by the stiddy and hammer; but the Adamant, which is readier to bruise the hardest iron or steel: the careful Husbandman thresheth not the fitches' with a threshing instrument; Isa. 28. ●…7. neither turneth a cartwheel upon the cummin: but beats out the fitches' with a staff, and the cummin with a rod. For his GOD (saith the Prophet) doth instruct him to discretion, and doth teach him. Now if the LORD of Hosts, who is wonderful in counsel, and excellent in working, give this discretion and wisdom to frail man; Himself is infinitely more mercifully wise, to proportion and sit His trials to the state and strength of His Patients; singling out His valiantest soldiers for the strongest encounters; His best scholars, for the largest lessons; His choicest Armour, for the highest Proof; His hardest Adamants, for the most steely Anvil: the most courageous Christians, for the ●…orest conflicts: His ablest Followers, for extraordinary service and sufferings. Abraham the Father of the faithful, and Friend of GOD; job, the justest man upon earth; David, a man after GOD'S own heart; Paul, abounding in the riches of grace, and the rarest revelations: I say, these eminent Champions thus highly favoured, and heroically ●…itted, were put to it indeed, as appears in divine Story. The LORD in mercy did first infuse an invincible mightiness of spirit and much flaming zeal into the breasts of those three Christian Worthies, Athanasius, chrysostom, and Luther, before He employed them in His so glorious service, and exposed them to the rage of so Athanasius per sex annos va●…iè afflictus, in 〈◊〉 tandem, dum pet totum Orientis Imperium magna sedulitate exerci●…ibus quoque ad investigandum eum conductis▪ quae●…retur, delituit. Tantae molis erat CHRISTI consodere servum; ut omnis Imperij vis adversus unum hominem, qui DEUM habebat desensorem▪ commoveretur Proditus tandem per ancillam, quae ei ministrabat, ex dominorum suorum jussu, qui latebras Athanasio praeparaverant, divino admoni●…us Spiritu, ea nocte quà eum comprehendere veniebant ministri, aufugit. Func●…ius▪ Ao. CHRISTI 343. Cur verear Chrysostomum appellare Marty●…em, qui tot injurijs, tot contumelijs, tot afflictionibus, nec ad impatientiam perpelli, nec a propagandâ Christianâ pietate depelli potuit. Non percussus est securi, sed calu●…nijs omni securi acutioribus non ●…emel ictus est. Hoc praemij vir optimus pro tam praeclaris in Ecclesiam meritis retulit per Episcopos Orthodoxos, & sub Imperatore Christiano. In vita Chrysost. per Erasm. Rhoterod. Quis non putasset Lutherum in tanto cunctorum odio, & invidiâ, cui totus penè mundus insidiabatur, etiam ille cujus pedibus Imperatores olìm cogebantur cervices 〈◊〉 non ●…lle mo●…tes occubiturum? etc. ●…rightm▪ in Cap. 3. Apo●…aly. many implacable persecutions in their several ages. The first stood at swords point (I mean the Sword of the Spirit) with the whole world: The whole world against Athanasius, and Athanasius against it, saith Hooker, out of the Ecclesiastical Story; Half an hundred years spent in doubtful trial, which of the two in the end would prevail, the side which had all, or else the Part which had no friend, but GOD and Death: the One, a Defendor of his innocency; the other, the finisher of all his troubles. After the Church of GOD, (hunted like a Partridge on the mountains by the Arrian Bishops) woefully wasted and wearied, had laid down her head in the bosom of this blessed man ready to breathe out her last, he had never quiet day. Hear my Author: By the space of six and forty years, from the time of his consecration, to succeed Alexander Archbishop of Alexandria, till the last hour of his life in this world, they never suffered him to enjoy the comfort of a peaceable day. The second was a mighty Thunderer against the corruptions of the times; feared not the face of the greatest woman in the world, armed as well with might, as enraged with malice, (I mean Eudoxia the Empress.) but told her undauntedly of her raging, n joannes per celebrem illam concionem in Ecclesiam recitavit, cujus exordium est: Herodias denuò insa●…re, denuò commoveri, denuò saltare pergit: denuò caput johannis in disco accipere quarit. Socrat. Hist. Eccles. Lib. 6. Cap. 16. dancing, persecuting cruelty etc. Besides a world of wicked oppositions, insidiations and envy; (for by downright dealing in his Ministry, he had drawn upon him the hatred of o Peccata tanta severitate arguebat, ac si ipse etiam per injuriam ●…aesus esset: & omnium ordinum delicta magnâ dicendi libertate taxabat: ita quidem, ut etiam Ducum (Eutropij & Gain●…) imò ipsius Imperatoris errata reprehenderet.— Omnes propemodum ordines in se concitavit.— Clerici & Aulici occultè suas & ipsi operas adjungebant. Osiand. Hist Eccl●…s. Cent. 5. Lib. 1. Cap. 6. all sorts, Court and Clergy, etc.) He was diverse times silenced, deprived and banished. But he was so much honoured of GOD'S people every where, that when he came into Taurocilicia, as himself reports, there flocked about him abundance of Christians, weeping and wailing most bitterly for his banishment, and said, p Vbi autem in Cappadoci●… provinciam vcnimu●…, multi sanctorum Patrum chori— juges lachrymarum fontes effundentium, & flentium, eò quod in exilium nos prosi●…isci videbant; dicebantque Tolerabilius fuisse, Si Sol radi os suos retraxisset obscuratus, qua quod os I●…hannis tacuit. Epi●… 2. That it had been better that the Sun had been deprived of her light, and all her glory turned into darkness, than that the mouth of chrysostom should be stopped from preaching. In the last banishment, by reason of the barbarous usage and immanities' of the soldiers that led him along, q Milites praefecti praetorij, qui illum deducebant, non dissimulabant sibi promissa praemia magnifica, si 〈◊〉 〈◊〉 in itinere moreretur. Itaque mensibus ●…bus per imbres, per aestus, sine ulla refrigeratione corpusculi durissimum iter pert●…ht, Erasm in vitâ Chrysost. hired for that purpose, he sweetly and blessedly breathed out his last. But how bravely he bore, and with what invincible divine resolution he passed thorough these indignities, oppressions, and cruel wrongs, we may well perceive by his own words to another banished Bishop: r Etenim ego cum a civitate fugarer, nihil horum cuzabam, sed dicebam intra memet ipsum: Si quidem vult Regina me exulem, agate in exilium. DOMINI & terra & plenitudo ejus. Et si vult s●…care, secet. Idem passus est & Esaias. Si vult in pelagus mittere; Im●… recordabor: Si vult in caminum in ●…cere, idem passi sunt 〈◊〉 ●…lli pueri. Si 〈◊〉 feris vult objicere, objiciat: Daniclis in lacum leombus object●… 〈◊〉. Si me lapidare vult, lapidet me: Stephanum habeo primum 〈◊〉 socium Si & caput tollere vult, tollat: habeo socium johannem Baptistam. Si & substantiam aufe●…e, auferat. Nudus exivi de utero matris, nudus etiam abibo. Me adm●…net Apostolus, Etsi adhuc hominibus placerem, servus CHRISTI utique non essem. Armat me & David, d●…cens: Loquebar coram Regibus, & non confundebar. Multa quidem adversus me consinxerunt, & dixerunt, quod ad communionem non jejunos receperim. Et si quidem hoc feci, expungatu●… nomen meum ex Albo Episcoporum, & non scribatur in Lib●…o Orthodoxae Fidei: Quoniam ecce si tale quid admisi, 〈◊〉 me etiam CHRISTVS e Regno suo. Si autem pergunt hoc mihi objicere & contendere; Deponant & Paulum, qui postquam coenavit, totam domum baptizavit. Deponant & CHRISTUM Ipsum, qui postquam coenatum ●…st, Apostolis Communionem dedit. Dicunt quod cum muliere dormiverim: Exuite me, & inveni●…tis membrorum meorum mortificationem. Sed haec omnia per invi●…iam excogita●…unt. johannes exul, Cyriaco Episcopo exuli. Tom. 5▪ Epist. 3●…. When I was driven from the City, none of these things troubled me, but I said within myself: If the Queen will, let her banish me: The earth is the LORDS, and the fullness thereof: If she Psal. 24. 1. will, Let her saw me asunder: Isaiah suffered the same. If she will, let her cast me into the sea, I will remember jonah. If she will, let her cast me into a burning fiery furnace; or amongst wild beasts; the three Children and Daniel were so dealt with. If she will, let her stone me or cut off mine head; I have then St. Stephen and the Baptist my blessed companions. If she will, let her take away all my substance: Naked came I out of my mother's womb, and naked should I return thither. The Apostle tells me, If I Gal. 1▪ 10. yet pleased men, I should not be the servant of CHRIST. And David encourageth me, saying: I will speak of thy testimonies also before Kings, and Psal. 119. 46. will not be ashamed. The third is the third Elijah of later times, I mean blessed Luther: Who by the invincible might of his heroical spirit, and one of the greatest courages that ever dwelled in humane breast, did sustain and subdue the hellish rage of that Man of Sin, and all his bloody Emissaries and Agents; stood upright and unshaken, like an unmooveable Rock, against all the tempestuous storms and swelling seas of the most furious persecutions that ever were raised by the powers of hell against mortal man: and did so shake the kingdom of Antichrist, that since that time, the most glorious light of the Gospel, and resurrection of Saving Truth hath broken out upon, and blessed the face of Christendom, that did ever shine upon earth, or was seen amongst the sons of men. Herein was he like unto Athanasius: As he opposed the Arrian, so Luther the whole Antichristian world; and they both in despite of all adversary malice, both from Man and Devil, s Invitis, Diabolo, persecutoribus, Papis●…s, Athanasius & ●…utherus, nobile Heroum par, placidissimâ morte ex hâc vitâ excesserunt. Hear the story: Athanasius post multiplicia certamina▪ (qualia vix ullum E●…clesiae Doctorem sustinuisse legimus) placidissimá morte ex hac vitâ excessit: cum ab initio usque ad finem sui Episcopatus Alexandrinae Ecclesiae praefuisset quadraginta sex an●…is: adversus quem ●…otus penè orbis conspiravit. Neque tamen (ut D. D. Lutherum) eum violent●… morte ex hoc mundo exturbare potuit. Osiand. Hi●…. Eccles. Cent. 4. Lib. 2. Cap. 16. gave up blessedly their happy souls in peace into the bosom of JESUS CHRIST, whom they had formerly served so faithfully, and for whose sake they had gloriously suffered so much. Thus you see, when GOD singles out and designs any of His for some special services, and extraordinary sufferings, He ever furnisheth them beforehand with singularity of gifts, and sufficiency of spiritual ability to go thorough, and stand to it to death. But now on the other side, He will never break a bruised reed, nor quench smoking flax, Isa. 42. 3. but will ever gather the Lambs with His arm, and carry them in His bosom, and gently lead those that are with young, Isa. 40. 11. I make no doubt, but that in Queen Mary's days He mercifully hid many a good soul from the implacable fury of those Popish morning Wolves: who, though they were in a saving state, and loved the LORD JESUS in sincerity, Ephes. 6. 24. yet they wanted strength to stand in the face of the fiery tempests of those times. 6. Beware lest any earthly contentment encroach upon, impair, and eat up thy delight in heavenly things. But let thy spiritual joy ever utterly over-weigh all humane miseries, and overtop incomparably all worldly pleasures. And there is good reason for it: In respect, Of the 1. Object. The matter, whereupon earthly joy doth feed, is base and vile, filth and fashions, gaming and good-fellowship, revelling, and in our days, even roaring, lust and luxury, etc. and other such froth and fooleries, the very garbage of hell; at the best corn, wine, oil, gold, greatness, offices, honours, high rooms, Princely favours, etc. as transitory as an hasty headlong torrent, a shadow, a ship, a bird, an arrow, a Post that hasteth by; or if you can name any thing of swifter wing, and sooner gone. But the object about which spiritual joy is exercised, are t Nehem. Cap. 8. 10. Be not sorry, for the joy of the LORD is your strength. Psalm 73. 25. Whom have I in Heaven but Thee? And there is none upon earth, that I desire besides Thee. JEMOVAH blessed for ever, u Host 14. 4. I will love them s●…eely jer. 31. 3. I have loved Thee with an everlasting love. His free and everlasting love, x Psal. 30. 5. In His favour is life. the light of His countenance, His y Exo 34. 6. The LORD, The LORD GOD mercifu●… and gracious, etc. sweet name, z Luke 10. 10— Butrather rejoice because your names are written in he●…ven. That our names are written in heaven; the a Col 1. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of His Love, His Person, whose glory, beauty, amiableness, sweetness and excellency is something shadowed (but infinitely short) by outward beauties, Cant. 5. 10. b Zech. 13. 1. In that day there shall be a fountain opened, etc. The preciousness of His meritorious blood, c 2 Pet. 1. 4. exceeding great and precious Promises, d Isa. 40. 1, 2. Comfortye, comfortye, etc.— Her iniquity is pardoned. pardon of sins, e Eph 4. 24. The new man after GOD is created in righteousness and true hol●…nesse. CHRIST'S glorious Image shining in our souls, f Psal. 16. 11. In thy presence is fullness of joy, at thy right hand there are pleasures for evermore. eternity of unconceivable joys. 2. Of continuance. Earthly joy is like the crackling of thorns under a pot, a sudden blaze with some noise, but soon extinct, and comes to nothing. g job 20. 5. The triumphing of the wicked is short, and joy of the hypocrite but for a moment. But spiritual joy is like the fire upon the altar; it hath ever fuel to feed upon, though we do not ever feel it. Rom. 14. 17. The Kingdom of GOD is righteousness, and peace, and joy in the HOLY GHOST. Isa. 35. 10. The ransomed of the LORD shall return and come to Zion with songs, and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall sly away. * Psal. 32. 1●… Be glad in the LORD, and rejoice ye righteous: and shout for joy all ye that are upright in heart. 3. Sincerity. Earthly joy is cruelly embittered with many slavish, stinging and envenimed mix●…ures and marre-mirths: but GOD gives joy to the upright heart, and no sorrow with it. 4. Effects. Carnal joy utterly unfits for all holy employments; but spiritual joy is to the faculties of the soul, as oil to the joints of the body; it makes quick, active, and excellent for the discharge of any divine duty. 5. Calling to mind, carnal joy in the evil day torments extremely, and turns it into gall and wormwood: but remembrance of those sweetest glimpses, and heavenly dews of spiritual joy which were wont to shine into, and refresh our humbled souls when we were conscionably busied in the ways and work of the LORD, will serve as a precious cordial, to re-comfort our spirits in sadder times, and surest pledge of their most certain return in due time. 6. Spiritual joy is many times much enlarged in times of tribulation: But the heart of the wicked is sorrowful in laughter, and troubled with melancholy amidst their greatest mirth. 7. Spiritual joy is ordinarily most free, full, and at the highest in solitariness, soliloquies, and the most retired exercises of the soul: but carnal joy and want of company are for the most part incompatible. And it is kept in that poor little dying life it hath, by good-fellowship, and sensual employments. 8. Carnal joy ever ends in bitterness, spiritual in blessedness. As the rivers of fresh water run their course with an hasty current to fall into the salt Sea; so the Posting Sun of all worldly pleasures after a short gleam, and vain glistering, sets in the Ocean of endless sorrow. 7. Make thy peace with GOD upon good ground in the mean time, and graciously walk with Him by a rule and daily direction. Watch over thine heart with extraordinary industry. Mortify thy members which are upon earth; pride, choler, covetousness; self-love, hankering after the fashions, etc. Strangle thy lusts, stand at the Swords Point with thy most beloved sin. Bear the yoke from thy youth, and l Quum nem●… in arenâ seipsum exerceat, quomodò aliquis in certamine insignis erit & conspicu●…s? Quis unquam athleta non ab incunte adolescentia in Palaestrâ corrobora●…s, potuit in Olympicis, excelso, ac magno animo adversarium aggredi▪ An non oportet quotidiè luctari atque currere? Nun videtis ●…os quos quinque certaminum athletas appellan●…, quum nullum fortè reluctatorem repererint, ad saccum arenâ plenum, vires suas excitare.— ●…os imitari stude— sunt enim multa quae ad irae no●… rabi●…m incitant, multa quae concupiscentiae flammam incendunt. Insurge igitur contra passiones, vinca●… animi labores, ut corporis quoque labores possis perferre. Chrys. In Mat. H●…m. 34. exercise thy spiritual arms every day. Get a habit of heavenly-mindedness and holy familiarity with GOD aforehand; and then shall we hold up our heads and our hearts with boldness and undauntedness of spirit in the evil day. The strongest and stoutest creatures (saith a godly Divine, pressing this Point) are afraid of those things which are contrary to their natures, which other creatures never so weak, fear not, being of the same nature. No more fearful creature than a ●…ish, flying at the shadow of a man; yet it fears not the Ocean Sea, because of its own nature and acquaintance: which Lions, and the stoutest creatures fear.— A sheep ●…eares not his shepherd, by reason of acquaintance, whom yet the bear and the wolf fear: Whatsoever is strange and unacquainted, is fearful. If we acquaint ourselves with GOD, and walk with Him as His friends, we shall have the more boldness with Him, when we have most need of Him. In a word, be very temperate, honest, holy. For, the 'tis ●… 12. more conscionable thou hast formerly been, the less power will the cross have when it comes. It was the saying of a reverend man, where sin lies heavy, the cross lies light: and contrarily, that heart is like to be most lightsome in a storm, which hath been the holiest in a calm. 8. Possess thy mind betime of many mortifying motives and meditations, to master the immoderate fear of death the king of terror, and then thou wilt be able with far more patience and resolution to digest all petty troubles and miseries in the mean time. For which purpose Ponder upon these Points. 1. There is almost no man, but he hath suffered more pain in his life, than ordinarily he shall pass thorough in death. The pangs of death (saith Mr. Ward) are often less than of the toothache. 2. The covenant of GOD is offorce with us, Life of ●…aith in death. pag. 〈◊〉. as we lie in the dust of the earth, Mat. 22. 31, 32. 3. Our union with CHRIST holds still, Col. 1. 18. As the Hypostatical did, when CHRIST lay in the grave. 4. Death is but a sleep, 1 Thess. 2. 13. Acts 7. 60. 5. m In CHRIST●… morte mors obijt. Gregor. in 1 Reg. Cap. 2. CHRIST'S death hath taken away the sting, and sweetened it to all His, Heb. 2. 15. 6. It is but a sturdy Porter, opening the Door of Eternity, and letting us into Heaven●… A rougher passage to eternal pleasures. 7. It is but like the fall of a wheat corn into the ground, and dying, that it may spring up afterwards more gloriously, joh. 12. 24. 8. It is but a Departing out of this world unto the Father, joh. 1. 31. 9 It is called in the Old Testament, A gathering to their Fathers. 10. jacob made nothing of it. And Israel said unto joseph: Behold, I die. Gen. 48. 21. And when jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people. 9 Let us trim our lamps betime, I mean try our spiritual states: for there are many foolish virgins; and many thousands, who for want of a true touchstone and sound trial this way, find the pit of destruction to have shut her mouth upon them irrevocably and for ever, before they will acknowledge themselves to be wide of the right way to heaven. I have been often upon this argument, at this time I desire only to discover the d●…lusion of the greatest part by an imaginary faith; and of understanding and worldly-wise men by a temporary faith, and that in short. For the first sort; these four Demands may easily discover and destroy the vanity of their spiritual selfe-cousenage and soule-deceit. 1. Ask them how they came by their faith, when they begun to believe, etc. and their ordinary answer willbe this, or the like: We cannot tell: we are not such Atheists, or so profane, but we have believed ever since we were borne: we have ever trusted in CHRIST, and made account of Him as our Saviour: We never doubted, but that He which made us, n Nay, but bear the Prophet: It is a people of no understanding: therefore He that made them, will not have mercy on them; and He that form them, will show them no savour. Isa. ●…7. 8●…. will have mercy on us, etc. but now these poor deluded ignorants are in the mean time mere strangers to any work of the spirit of bondage, and pangs of the new-birth, which would have taught them with a witness to have taken notice what a mighty work and admirable change the glorious Sun of saving faith is wont to cause wheresoever it comes. They could never yet sensibly and heartily cry, We are unclean, we are unclean; we are sick, we are lost, we are heavy-laden, we are undone, we die, we are damned; except we drink of the water of life, wash in that Fountain opened for sin and for uncleanness, and have a blessed part in the passion and purity of JESUS CHRIST, etc. Whereas now the true believer can tell you readily and experimentally, that he was first enlightened, convinced and terrified with sight, sense, and sorrow for sin; and so on, as you shall find it Instruct. for comfort▪ afflict. Consc. pag. 324. & seq. But especially fair fall one good token: ever when justifying faith is infused, there is a thorow-sale of all 〈◊〉, The Pearl of great price will never be had, except all be sold: which is a matter so remarkable, a●…d makes such a miraculous change in a man, that i●… cannot choose but be strongly remembered, and with greatest astonishment, and th●… even for ever, both in this world and th●… world to come. Sensual pleasures and bosom●… si●…es are notoriously na●…l'd and glued to a ca●… 〈◊〉: they are as near and dear unto it, as 〈◊〉 〈◊〉 dainty and delicious meat to the p●…te; 〈◊〉 (saith Zophar) is sweet in his m●…th, he hi●…es i●… under his job. 20. 12. tongue; he spares it, and for sakes it not; but keeps it still in his mouth: not only as ordinary garments, but as the most costly jewels, and richest chain: Pride (saith David) compasseth them about as Psal. ●…3. 6. a chain; violence covereth them as a garment: as the very limbs of the Body. Mortify therefore (saith Paul) your members which are upon earth: fornication, Col. 3. 5. uncleanness, inordinate affection, evil concupiscence, covetousness: nay, and as the most necessary and noble parts, the right eye, and the right hand; If thy right eye offend thee (saith CHRIST) pluck it out, and cast it from thee:— And if thy Mat. 5. 29, 30. right hand offend thee, cut it off, and cast it from thee: yea dearer than very life itself to flesh and blood: For we may observe and see too often such sons of pleasure, and slaves of lust to have no joy in this life, after they have lost the joy of this life. Hence it is, that many times the wretched worldling being robbed one way or other of the very life of his life, his wedge of gold and hoards of wealth, makes an end of himself: that the wanton missing of his lustful aim and much desired choice, finds no pleasure in this life; but cuts off himself by a violent and untimely death: that Achitophel being disgraced and over-toped in a Point of Policy, the crown and pride of his worldly happiness, put his household in order, and hanged himself. Well then, if it be thus, that parting from carnal pleasures be as painful and vexing, as if a man should pull the meat from our mouth, the chain from our neck, clothes from our back, the limbs from our body, the right arm from our shoulder, the eyes out of our head, and as the loss of our life, that happy soul which bids adieu everlastingly to all earthly delights, must needs take extraordinary notice, and be able for ever to give a ready and most sensible account of such a mighty change and marvellous work. 2. Ask them, how they keep their faith: and they will tell you, they thank GOD, they are not troubled about it. They find no such scruples, doubts, distrusts, fears, jealousies, terrors, temptations, desertions, wants, weaknesses, etc. as some preciser fellows, who stand so much upon their profession, strictness, conscience, and other singularities above ordinary, so much talk of, and take to heart. They see no such necessity of running after sermons, so much reading, prayer, poring upon precise books, recourse to Puritan-Ministers, Humiliation-days, etc. They can believe quietly, follow their business, and go to Heaven without so much ado. Nay, they are so far from being troubled in any of these kinds, that if any amongst them be troubled in mind, and extraordinarily visited with spiritual distress, the portion many times of GOD'S dearest children; they presently please and applaud themselves, that they are free; and conceive and peremptorily conclude that the afflicted is an hypocrite, hath been a more heinous sinner than others, or meddled too much with Scripture-businesses and divine matters. But now the true believer holds the precious heavenly jewel of justifying Faith with much ado, difficulty and * That Sa●… may work our final over throw, it is his usual custom to tell the true believing Christian that he is destitute of saith; and chose the 〈◊〉 worldling, that he hath a strong saith; whereas in truth, there is nothing in him, but secure pre●… Down▪ Christ. Warf. Cap. 42. doubtings. He is as careful and covetous (if it be possible) to preserve and save this Pearl, as the worldling his gold. For this purpose, he passeth thorough many fore and bitter conflicts with the fiercest assaults and fieriest darts of the Devil; (for he knows full well, that that is the arm and power of GOD unto us, for all sound comfort and spiritual well-being, and therefore he is most furious to weaken us there) with infinite gainsayings and temptations of our inbred infidelity, native ignorance, diffidence, wisdom of the flesh, our own sense and feeling, and a world of oppositions continually. He is driven many and many a time to the Throne of Grace with prayers, tears, and strongest wrestlings for auxiliary forces, and renewed strength. O how often doth he resort with extremest thirst, and dearest longings to all the blessed Fountains, that feed his faith; the person of CHRIST, His meritorious blood, the Promises, GOD'S freest love, His sweetest name; the covenant of grace, all the Ordinances, those Ones of a thousand, who are able to discover both the depths of the Devil, and the mysteries of Evangelicall mercy, etc. and for all this is glad many times to say unto his GOD: Though Thou slay me, yet will I job 13 15. Ma●…k▪ 9 24. trust in Thee: LORD, I believe, help Thou mine unbelief, etc. The difference than stands thus: They hold it the easiest thing of a thousand; but he finds it the hardest matter in the world, To believe. 3. Ask them, what it hath wrought upon them: and they cannot give an account of any alteration to any purpose, or sanctification at all. Imaginary Faith is but an idle Idea, a naked Notion, a mere fancy, a groundless presumption and true dream; and therefore it is not active or productive of any real effects, or true religiousness. But now saving ●…aith doth ever beget a blessed change in the whole man, body, soul, spirit, calling, company, conver●…, & ●…▪ ●…f any man be in CHRIST, he is a new creature: Old things ●… Cor. 5. 17. are passed away, Behold all things are new. It is ever attended with those three great works of grace: 1. An universal repentance and return from all sins: from gross ones in practice and action; and from the most unavoidable infirmities at least in allowance and affection. 2. An universal sanctification in all the parts and powers of body and soul; though not in height of degree, yet without exception of parts. 3. An universal obedience to all GOD'S commands; though not to perfection, yet in sincerity and truth: and with an heavenly train of glorious graces▪ love, hope, virtue, knowledge, temperance, 2 Pet 1. 5, 6. Gal. 5. ●…, 23. patience, godliness, brotherly kindness, charity, joy, peace, long-suffering, gentleness, goodness, meekness, etc. And even in the lowest ebb and greatest weakness, it is ever wont to discover itself at least by poverty of spirit, hungering and thirsting after righteousness, striving against doubting, bitter complaints for want of former feelings, industrious seeking to be settled in believing, earnest and greedy longing after grace, highly prising the LORD JESUS, and preferring Him infinitely before all the pleasures, profits and felicities of this life, resolving rather to die ten thousand deaths, than to return any more to folly; selfe-deniall, contempt of the world, care to search out the sin that may possibly hinder comfort, and be rid of it, continual watchfulness and holy jealousy, lest we should be deceived, and faithful labouring to subdue corruption. 4. Fourthly, ask them, How they prise the object they apprehend imaginarily; for it is no better: and it is but thus: If you were able to assure them of wallowing in all worldly pleasures with constant health, and immortality upon earth: they would with all their hearts, part with all their hope of heaven hereafter: For they are yet but carnal, though selfe-confident. But now the divineness and excellency of spiritual delights which justifying Faith doth extract from the Objects about which it is exercised, doth so affect and ravish the heart of the true Believer; that well advised, in cold blood, and out of temptation, he holds all the corporal felicities of ten thousand worlds, even world without end, in comparison of them, but as dross, and dung, and dust in the balance. Our part in the person of CHRIST, with the purchases of His dearest blood, and possession of the Deity blessed for ever by His means, do more than infinitely transcend the utmost of all earthly contentments, raised above the highest possibility, by the most inventive and strongest imagination, and to be enjoyed thorough a thousand eternities. The second sort, which are a generation of more understanding men; stand thus for their spiritual state, and thus fearfully cozen their own souls, and come short of salvation: They assay indeed to be religious, give up their names to Profession, and would go to heaven with all their hearts, so far as the way holds, with enjoyment of temporal happiness: and therefore, they put on a form of godliness, and fair outside; furnish themselves with an artificial habit of talking well; take part in all companies with the better side; follow and frequent Sermons with good forwardness; set up prayer and other religious exercises in their families; put themselves upon days of humiliation; leave many sins, do many things, hold an universal outward conformity to all the ordinances and divine Duties at the instance of the Ministry. And if they be of ability, countenance godly Preachers, stand for them, and entertain them into their houses with much affectionateness and bounty, especially such as (perhaps) by reason of too much charity, unacquaintedness with their ways, loathness to be accounted too pragmatical and rough, or something comply with them in a false conceit of their spiritual well-being, etc. But press them further, over and beside all this, to the heart and life of religion, to the power and pith of godliness, crucifying of their corruptions, strangling their lusts, mastering their passions, parting with all sin, unfashioning them to the times, abandoning for ever their darling pleasure, denial of themselves, contempt of the world, daily walking with GOD, delight in the way of holiness, an holy keeping of the Isa. 35. ●…. LORDS day, fruitfulness in all good works, living by faith, an uncowardly opposition to the iniquities of the present, etc. which (they well know) willbe necessarily accompanied with Drunkard's songs, railings of the basest, discountenance from ungodly greatness, the world's deadliest enmity, speaking against every where, etc. O then, Acts 28. 22. you strike them stark dead on the nest, as they say. These are hard speeches, very harsh, grating and ungrateful to their ears, and go to their very hearts: and therefore in such Points as these pressing more preciseness, you may as well remove a mountain of brass with your little finger, as stir them an inch. Say what you will, and preach out your heart, (as they say) they will no further. Thus far as they go already, shall either serve their turn for salvation, or they will venture their souls with thousands that are worse than themselves. They pitch upon a safe, wise, moderate and discreet temper of religion, as they conceive and call it, and neither desire, or endeavour to go any further, or grow any better. A fair day mends them not (as they say) and a soul day pairs them not. As they are peremptorily confident, the Pearl willbe had at their price; so they are constantly peremptory never to become more precise. And if it fall out sometimes, that they meet with some faithful man of GOD, who hi●…s right upon their humour; discovering the insufficiency of their present spiritual state, for future happiness; and persuading them upon a necessity of salvation, to an universal resignation of themselves with unreservednesse and zeal to all the world, and will and ways of GOD; they are wont to put it off thus, or in the like manner: The man is a good man, and of good parts, one whom I love well; but a little too hot, too boisterous and rough, and pinches too much upon preciseness and particularising men's spiritual states; that is all his ●…ault: I must confess, I am of such a nature and disposition, that I shall be more moved with milder sermons, and calmer carriage in the Pulpit: I do not see how this Ministerial severity and roughness, * And yet the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…. 1. 13. Reprove them sharply, severely, cu●…gly; of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quemadmodum m●…us, qui b●…li vult mede●…i, amaris utitur pharmacis, ita obdurati, prae●…racti, atque contumaces homines duris & severis verbis arguendi sunt: malo enim nodo malus quaerendus est ●…unens. Mega●…der in 〈◊〉. Vt caro quae callo obdu●…uit non sacilè accipit vib●…ces plaga●…um, nisi improbis & crebris ictibus▪ ita animus assuetus peccatis, non commovetu●… correctione nisi seve●…ā & ac●…i. Idem Ibid. Haec ●…hementia & severitas, quam hic Paulus in Pastore requirit, non vacat omni i●…á: quam & CHRISTUM invasisse Evangelista testis est. Ma●…. 3. 5. Haec autem justa est, & pia●…ra, quam Scripturae vocant Zelum DEI, cum sit iracundia amore DEI & pietatis excitata: qualis CHRISTUM invasit cum negotiatores expulite Domo Patris sui. joh. 2. 15. Hoc loco non alienos dicit, sed domesticos esse coarguendos. Theophylactin L●…c Neque alienos solùm hic taxat Paulus, sed cos nominat●…m qui CHRISTO nomen dederant. Calvin. in Cap 1. ad Tit. For of all others, those which give their names to religion, and are unsound at the heart-root: who money times also most fearfully and scandalous●…y shame their P●…osession, and cause the good way to be evil spoken of, by their worldliness, pride, fashions, 〈◊〉 tonguednesse, passions ●…y, detaining Church dues, cowardliness in good causes, impatiency of Ministerial reproof, i●… it cross them in their commodit●…, strangeness of apparel, intimate correspondence with the prophan●…, &c irreligiousness of their servants and f●…llowers, etc. are to be scarched thoroughly, and most severely censured, that they may be saved at the length, truly humbled, Christians indeed, and not only in their own conceit, and such as GOD would have them. sharpness of reproof, and such searching into, and peremptory censuring men's state to GOD- ward, doth so much good, etc. My whole Discourse of true Happiness is a touchstone and looking glass for a trial and discovery of the unsoundness and spiritual selfe-deceit: and therefore thither I remit them. 10. A serious and fruitful meditation upon the four last things, hath been ever holden very material, and of special moment, to make us (by GOD'S blessing) more humble, un-worldly, provident and prepared for the evil Day. Give me leave therefore, to select and propose some profitable Considerations thereabouts, and Conclusions thence, which may serve to mortify our affections to the world, take off the edge and eagerness in pursuit after earthly things; mollify, and make fit our hearts for a more easy entrance, and effectual entertainment of all saving impressions, and motions of the Word and Spirit, for our spiritual good; that in times of terror, we may stand like Mount Zion, unmooveable and magnanimous. About DEATH, Consider: 1. That all the pleasures, treasures, and comforts of this life, wife, children, goods, gold, great friends, lands, livings, possessions, offices, honours, high rooms, brave situations, fair prospects, sumptuous buildings, pleasant walks, and even the world itself, upon which thou hast lost so much labour, time, care, thought-fulnesse, and doted so long, holding a divorce, as death itself, must all, upon the stroke of death, * Orbis medicos ad te convoca; Podaly●…ios, Machao●…as▪ Aesculapios, Hypocrates & Galenos omnes reviviscere ●…ube, non high omnes vel horulam annis tuis apponent, ultra quam velit DEUS. Pharmacopolia exhau●…as, aurum & uniones glutias ut vitam extendas, tamen terminos, qui praeteriri non poterunt, non promovebis. Cautus sis, quantum velis, vitae pericula omnia declines, morborum principijs obstes, numerum mensium non augebis. Op●…es, vovea●…, rogues, nihil agis; vitae tuae termini jam constituti sunt, nec unquam, (quicquid resistas) praeteriri poterunt.— Ciborum tibi praestantissimorum copia sit & selectus; vini slorem bibas; nunquam labores nisi ad sanitatem; ●…artum somni capias, quantum & I ex Archiatrorum, & ratio valetudinis poscit; Ad numerum caleas & algeas, nihilominùs mortalis eris, & ubi vitae tuae metam contigeris, age, valedie rebus humanis, & ad rationem reddendam te para: Tribunal te vocat. which not heaven and earth, or any created power, can any ways possibly prevent, divert, or adjourn, be suddenly, utterly, and for ever left, never more to be minded, meddled with, or enjoyed in this world or the world to come. When our breath goeth forth, and we return to our earth, all our thoughts perish: Even the thoughts of the greatest Princes, and mightiest Monarches upon earth, who happily may have in their heads whole commonwealths, and the affairs of many kingdoms. Put not your Psal. 146. 3, 4. trust in Princes (saith King David) nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth, in that very day his thoughts perish. And therefore let it be thy wisdom, to rend and wean thine affections from the world with an holy resolute violence in the mean time: * Contemn vivens, quae post mortem habere non potes▪ Dissicile est, imò impossibile ut praesentibus quis ●…rnatur bonis, & futuris; ut hic ventrem, & illic mentem impleat, ut de delicijs tra●…seat ad delicias, ut in terra & in coelo gloriosus appareat. Bern De interiori Domo. Cap. 45. Disdain and scorn to set thine heart upon those things here, which thou canst not, thou must not have in the second life. And there is good reason for it. For they are all (as I said before) at the best, and in the height: 1. But vanity. And 2. Vexation of spirit. 3. They cannot satisfy the soul. 4. They will not profit in the day of revenge. 5. They reach not to eternity. 6. There is no man so assured of his honour, wealth or any worldly thing, but he may be deprived of them, the very next moment. 7. Thou needs to fear no want: There is no man (saith CHRIST) that hath left house, or brethren, or sisters, or Mar. 10. 29, 30. father, or mother, or wife, or children, or lands for my sake and the Gospels; but he shall receive an hundred fold now in this time, houses and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. Of eternal life, the point is clear: But how shall they be so manifoldly remunerated in this life? 1. In the same kind, sometimes, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as they say. Abraham, at GOD'S command, left his country, kindred, and father's house: and he was afterwards (as you know) crowned with riches and honour abundantly, and became a great and mighty Prince: job for the glorifying of GOD, and confounding of Satan, bore patiently, and blessed GOD for the loss of all: and how richly was he after repaid with a large and singular addition, and excellency of goods and children. * ●…ertur Idianum cum summam 〈◊〉 Romani administ●…et, istum Valentinianum, qui praefectus 〈◊〉 erat, ex Albo militum qui in exercitu joviniani vocabantur, ex emisse, & 〈◊〉 addixisse exssio: simulatione quidem quòd milites sibi subjectos, cum contra hostes pugnandum esset, parum commodè instruxerat, sed revera hinc inductus est. Cum julianus ad●…ue in Gallia, que ad occidentem solem vergit, aetatem ageret, ad quoddam delubrum ivit sacrificatum: simulque cum eo fuit Valentinianus. Nam Romanis vetu erat mos, ut praefecti militum, qui joviani & Herculiani vocabantur Imperatorem proxime a tergo praesidij causâ sequerentur. Valentinianus autem ●…um esset lime delub●…i transgressurus, & sacerdos ritu Gentilitio virides olivae ramusculo madefactos manu tenens, introtuntes illos aspergeret guttâ in suam vestem dela●…â, aegre admodum & graviter tulit. Christianus enim erat, & propterea sacerdotem, qui ipsum aquâ asperserat, & convicijs adoritur. Aiunt preterea cum etiam Imperatore juliano inspectante tantum vestis suae cum ipsa guttâ excidisse, abjecisseq, quantum gutta madefecerat. Vnde Iulianus ei admodum incensus, iratusque non multo post condemnavit exilio, ut nimirum Melitinam, utbem Armeniae perpetuo incoleret, causa quidem simulatâ, quod milites sibi subjectos negligenter admodum gubernasset. Noluit enim videri propter religionem ullo cum afficere incommodo, ne inde aut martyris, aut consessoris honos illi tribueretur: siquidem hac de causa alij●… etiam Christianis pepercerat, quia videret eos ex periculotum susceptione (uti supra demonstratum est) tum gloriam sibi consequi, tum religionem ac fidem CHRISTI vehementer confirmare. Ac simul ut imperium Romanum Ioviano delatum est, iste Valentinianus ab exilio Nicaeam revocatus, mortuo jam fortè juliano, & consilio ab exercitu & his qui tum primos magistratus ge●…ebant, inito, omnium sussragijs Imperator deligitur. Sozom. Histor. Ecclesiast. Lib. 6. Cap. 6. Valentinian the Emperor was put from his place of command in the army, by julian, and banished for the profession of CHRIST: but afterward was called back from banishment, and with much honour and applause advanced to the height of the Imperial dignity. The Apostles forsaking all for CHRIST'S sake, had afterwards for one a Apostolis, postquam domi reliquissent omnia, omnium fidelium domus erant apertae, ut loco unius aediculae centum haberent dominos: omnesque fidelium agri Apostolis quoque suum fructum &c necessaria ferebant, ut rectè Paulus scripserit, 2 Cor 6 10. Apostolos esse tanquam nihil habentes, & tamen omnia possidentes. Sic ubi unum patrem, unam matrem, pauculos fratres, & sorores reliquerunt, alibi centum fideles invenerunt, qui paterno, materno & fraterno animo eos prosecuti sunt. Harmon. Evang. Cap. 132. poor cottage, the houses of all the faithful Christians in the world, to which they were far more welcome, than ever any Haman was to his proudest palace: and so all godly Ministers in all ages ever find heartier entertainment, amongst the Household of Faith, (truly so called) than ever any natural father, mother, sister or brother could possibly afford; because, as yet they can see no beauty in the image of CHRIST in others, or in their feet who bring glad tidings, nor love spiritually. 2. Or in equivalence, by b Centuplaigitur ista, hoc est multò plura animus recipit, non centuplo modosed infinito, majore tum volup●…ate utens mod●…eis illis, quaecunque ad vitam praesen, tem in persecutione DOMINUS dederit, quantilibet tribulationibus circundatus. quam ante cognitum Evangelium, usus suerat iis, quae reliquit Bucer. in Cap. 29. Matth. Interim suos exh●…rat DEUS, ut illis pluris sit, longèque suat vius tantillum boni quo fruentur, 〈◊〉 si extra CHRISTUM illis asslueres immensa honorum copia. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. Quae centie tanti sint, nempè quod ad verum usum, & commoda hujus etiam vitae attinet: si modo ●…lla non ex copijs & cu●…tate nostra, sed ex DEI nostri voluntate, (quae una est certissima bonorum Regula) metiamur: adeò ot fideles in media etiam egestate hujus promissionis eventum sentiant: Itaque perridiculus erat Iulianus ille Apostata, quum hunc locum exagitans, quaerere nicentum etiam uxores habituri essent Christiani. Beza in Cap. 10. Marti. contentment, which doth incomparably both in sweetness and worth surpass and over-weigh all worldly wealth. Witness that worthy reply of the most famous Italian marquis, Galeacius Caracciolus (having left the rich and pleasant Marquesdome of Vico, all Imperial, Popish, Princely, Courtly favours, and other proportionable felicities attending upon such humane greatness for the Gospel's sake) to a wicked jesuit tempting him with a great sum of gold, to return out of Zion to Sodom; from Geneva into Italy; c The life of Galeacius Caracciolus, the noble marquis of V●…o in the kingdom of Naples. Cap. 23. ●… Fore dicit, ut in medijs etiam persecutionibus centuplo sint foelicrores, quam unquam artea, qui CHRISTUM omnibus hujus vitae ●…ommedis antepesuerint. I. Let their money perish with them, who esteem all the gold in the world, worth one day's society with JESUS CHRIST, and His HOLY SPIRIT. I make no doubt but to any of our learned and holy men, exiles for CHRIST in Queen Mary's time, of whom many after returned, and received an hundred fold according to the letter of the Text, brown bread and the Gospel in Germany, during that bloody five years, were infinitely more sweet and dear, than all the Bishoprics of ENGLAND with Subscription to the six Articles. 3. Even in d in I●…d. E●…e qui reliquerit pavem, & elegerit sibi Patrem Div●…, uno ei plus, 〈◊〉 centuplum constat recepisse, &c— Qui reliquerit fratrem, ut habeat CHRISTUM fratrem, nun meli●…n erit ei quam centum fratres?— Si dimittit substantiam, ab omnibus diligitur, ab omnibus honoratur, a quibusdam autem & timetur. Nam ipse DEUS cui se tradidit, dat ei gratiam coram omnibus: Nun melius est ei hoc, quam universa terra? Incertus Author in Mat. Hom. 33. Ne quis suspicetur quod dictum est solis congruere Discipulis: dilatat promissionem ad omnes qui similia faciunt: Habebunt enim pro carnalibus cognatis, familiaritatem & fraternitatem cum DEO; pro agris Paradisum; & pro lapideis aedibus supernam Jerusalem, etc. Theophylact. in Cap. 19 Mat. Quamvis pios semper in hoc mundo persecutiones maneant, & quasi eorum tergo crux adhaereat, tam dulce tamen est condimentum gratiae DEI, quae ipsos exhilarat, ut illorum conditio regum delicijs optabilior sit. Calv. Ibid. an overflowing and transcendent manner, in a pressed and heaped, and even over-inlarged measure by spiritual joy, peace of conscience, contentment of soul, more familiarity with GOD, nearer communion with JESUS CHRIST, fuller assurance of His love, and our portion in Him, more sensible experience of His all sufficiency, extraordinary exercise of faith, sweeter taste in the Promises, closer cleaving to the Word, clearer sight of divine excellencies, heartier longing for heavenly joys, etc. One drop of which spiritual refreshing dews distilling upon the soul even in greatest outward distress; one glimpse of such glorious inward joys shining from the face of the Sun of salvation into the saddest heart in the darkest dungeon, doth incredibly surpass all the comfort which wife, children, wealth, or (in a word) any worldly good, or mortal greatness can possibly yield. 4. Or in posterity; by a very remarkable, if not miraculous providence and care for them. Consider for this purpose, that GOD-fearing Prophet, 2 Kings 4. who upon the matter, and in the true meaning, denied himself, and forsook all for GOD'S sake. ( e Relinquere aliquid propter nomen CHRISTI, sive propter CHRISTUM, est CHRISTUM praeronere omnibus, & super omnia amare: ita eum esse cha●…um pectori nostro, ut illius gratiâ parati s●…nus omnia relinquere quantum is chara, quae nos alliciunt, aut inducunt, aut etiam cogunt, ut aliquid faciamus, quod fit contra ejus gloriam. Musc. For he doth so also, who prefers the glory of GOD, the Gospel, the cause of CHRIST, and keeping of a good conscience, before any, or all earthly things; holding fast unfeignedly a resolution, if he be put to it, and times require really and actually to leave all for CHRIST.) This good man might have f Colligemus ex hâc paupertate virum illum fuisse constantem in verâ & sanâ religione: quia si deficere voluisset, ad cultum jezabelis, & impij regis, victus & justae facultates ei non defuissent. Pet. Mart. in loc. applied himself to the present, served the times, sought the Court, and sat at jezabels' Table with her other temporising trencher-chaplaines. But it is said in the Text, that he feared the LORD, and so disdained, and abhorred to gain by humouring greatness, to grow rich and rise by baseness and flattery. And therefore did choose rather to die a beggar, to leave his wife in debt, and expose his children to the bondage of cruel creditors, than any ways to make shipwreck of a good conscience, or consent and concur to the adulterating of GOD'S sincere and purer worship. But mark what follows: rather than the wife and children of such a man, who preferred GOD'S glory before his own preferment, shall suffer want; they must be relieved by a miraculous supply, as appears in the story. 5. Or in good g I will give them an ever lasting name that shall not be sut off. Isa. 56. 5 Prov. 22. 1. name; which is rather to be chosen than great riches, saith Solomon. For instance, compare together Bradford and Bonner. The name of that blessed man shall be of most dear and glorious memory to all that love our LORD JESUS CHRIST in sincerity, until His second coming: and it is like we shall look upon him, and the rest of that royal Army of Martyrs in Queen Mary's time, with thoughts of extraordinary sweetness and love in the next world thorough all eternity. But now the remembrance of that other fellow, who (like a bloodthirsty Tiger) made such horrible havoc of the Lambs of CHRIST, shallbe had in a most abhorred, execrable, and everlasting detestation. The name of the forenamed noble marquis, h Hear Calvin in his Epistle to him, before his Commentary upon the first to the Corinth. Etsi neque tu plausum Theatri app●…tis, uno teste DEO contentus neque mihi propositum est laudes tuas ena●…are: Quod tamen cognitu ●…le est a●… fructuosum, non prorsus celandi sunt Lectores: Hominem primariâ familiâ natum, honore & opibus florentem; nobilis●…imâ & castissima ●…xore, numerosâ sobole, domesti●… quiet & concordia, totoque vitae statu beatum, ultro, u●… in CHRISTI castra mig●…aret, pat●…iâ cessisse: Ditionem fertilem & amoenar●…, lautum Patrimonium, commodam non minùs, quam voluptuosam habitationem neglexisse: Exuiss●… splendo●…em domesticum; Patie, conjuge, liberis, cognatis, a●…sinibus seize pri●…asse, etc. who left and and lost all with a witness for the Gospel's sake, shall be infinitely more honoured of all honest men, so long as any one heavenly beam of GOD'S eternal truth shall shine upon earth, than his uncles Paul the fourth, or all that Rope of Popes from the first rising to the final ruin of that Man of sin. Nay, theirs shall rot everlastingly; but his shall re-flourish with sweetness, and fresh admiration to the world's end. 2. That, to die, is but to be once done; and if we err in that one action, we are undone everlastingly. And therefore have thine end ever in thine eye. * In cunctis quidèm rebus necessari●… est providentia; in iis tamen maximè, quae amplius quam semel fieri n●…queunt: ubicunq▪ pes lapsus fuerit, actum est: unu●… error multa trahit errorum millia. Haec ratio mortis est; unicus in eâ error, infinitos trahet errores: Hic semel errasse, aeternum est peri●…sse. Lamachus Centurio, admissi erroris increpabat militem, qui ut culpam dilueret, de●…nceps nil tale admissurum se promisit. Cui Centurio: In bello, inquit, Bone vir non licet bis peccare Plutarch. in Lacon. In morte, eheu, nec vel semel quidem peccare licet. Nam hoc tale peccatum est i●…evocabile. Semel mortuuses, semper mortuus es: semel malè mortuus es, semper damnatus es. Hanc mortem corrigere, han●… damnationem excutere, per omnem aeternitatem non poteris. Let all our abilities, businesses, and whole being in this life; let all our thoughts, words, actions, refer to this one thing, which (as it shall be well or ill ended) is attended either with endless plagues, or pleasures; with eternity of flames or felicity. 3. That thou mayst look upon thy last bed, to be full sorely terribly assaulted by the king of fear, accompanied with all his abhorred horrors, and stinging dread; by the fearful sight of all thy former sins, arrayed and armed in their grisliest forms, and with their fieriest stings; with the utmost craft and cruelty of all the powers of darkness, and the very powder-plot of the prince of hell, that roaring Lion, who hath industriously laboured to devour thy soul all thy life long; with the terror of that just and last Tribunal 〈◊〉 which thou 〈◊〉 ready to pass to reckon precisely with Almighty GOD for all things done in the flesh. What manner of man ought thou to be 〈◊〉 i●… the mean time; in all holy care, forecast and cas●…g about to give up thine account 〈◊〉 comfort at that dreadful hour? Be so far from * Caveamus 〈◊〉 op●…lum 〈◊〉. Quot hominum nu●…lia v●…l han●…●…nam ob cau●…am male 〈◊〉, quia distulerant minime disserenda. Q●…d crastinum, quid perendinum saluti tuae destinas? Crast●…us dies t●…s non est: Hodiernus est. Hodiè queso, ha●… ho●…, jam age quod agendum est. Cras, 〈◊〉 〈◊〉 ub●… tu 〈◊〉? deserring repentance in this Day of visitation, and patting off till that time; (For how canst thou possibly attend so great a business, when thou art beset with such a world of woeful work, and hellish rage?)▪ That ●…hou ●…hould est in this thy day, like a son of wisdom, constantly ply and improove all opportunities, occasions, offers, every moment, Ministry, mercy, motions of the Spirit, checks of conscience, corrections, temptations, etc. To store thyself richly with spiritual strength against that last encounter, and of highest consequence, either for eternal happiness, or unconceivable horror. 4. That thy body, when the soul is gone, willbe an horror to all that behold it; a most loathsome and abhorred spectacle. Those that loved it most, cannot now find in their hearts to look on●…, by reason of the grisly d●…formednesse which death will put upon it. Down it must into a pit of carrions and confusion, covered with worms, not able to wag so much as a little finger, to remove the vermin that feed and gnaw upon its flesh; and so moulder away into rottenness and dust. And therefore let us never for the temporary, transitory ease, pleasure, and pampering of a r●…inous, and rotten carcase, bring everlasting misery upon our immortal souls. Let us never, for a little sensual, short and vanishing delight flowing from the three filthy puddles of the lust of the flesh, the lust of the eye, and the pride of life, drown both our bodies and souls in a dungeon, shall I say, nay in a boiling * Modò jam discamus pericula vicina nosse, quae facilè cavet, qui praevidet. Non parùm interest ●… terrâ spectes naufragium passi sunt, & irreparabile, quot quot ad orcum praecipitati sunt; nec in portum unquam pervenient. Aeternitatis igneum mare, carcer aeternus hos naufragos jam sepelivit. sea of fire and brimstone, where we can see no banks, nor feel no bottom. 5. That when the soul departs this life, it carries nothing away with it, but grace, GOD'S favour, and a good conscience. The Sun of all worldly greatness, prosperity, and joy than sets for ever: Even Crowns, Kingdoms, Lands, Livings, and all earthly Possessions are everlastingly left. And * Si conscientia sit inquinata, nihil ●…spiam nec in r●…bus conditis, ne●… in conditore solatij est reperire: Omnia a cerba, Fellea omnia: Et quò profugias? Ad DEUM? Hostis est. Ad conscientia●…? 〈◊〉 est. Ad coelites? Offensi sunt. A●… socios? Augebunt cruciatus. Ad delitias & voluptates? Conscientiam magis inquinabunt. etc. what will an immortal soul, destitute of divine grace, do then? Then will that now newly-separated soul, finding no spiritual store or provision laid up in this life against the evil day, with an irksome and furious reflection, look back upon all its time spent in the flesh; and beholding there, nothing but abominations, guiltiness and sin: Presently awakes the never dying worm which having formerly had its mouth stopped with carnal delights, and mus●…'d up with outward mirth, will now feed upon it with horror, anguish, and desperare rage, world without end. O then, let these precious, dear, everlasting things breathed into our Bodies for a short abode in this Vale of tears, by the All-powerfull GOD, scorn with infinite disdain, to feed upon Earth, or any earthly things; which are no proportionable object, either for divineness, or duration, for so noble a nature to nestle upon. But let them ply and fat themselves all the days of their appointed time, with their proper, native, and celestial food: At that great Supper made by a King at the marriage of a King's son, Luke 14. 16. Mat. 22. 2. And therefore must needs be most magnificent and admirable: At that Feast of fat things, that Feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined, Isa. 25. 6. The founder and furnisher whereof is the LORD of Hosts. He that made Heaven and Earth, makes it; and therefore it must needs be matchless and incomparable: At the Wellhead of Wisdoms richest Bounty; who hath killed her beasts, mingled her wine, and furnished her table, Prov. 9 2. In and by these and the royalest ●…east that can be imagined, are shadowed, but infinitely short, and represented unto us, but nothing to the life, all those inexplicable divine dainties, delicates, sweetnesses; those gracious quickenings, rejoicings and ravishments of spirit; which GOD in mercy is wont to communicate and convey thorough all the ordinances and means of grace to truly humbled souls, for a mighty increase of spiritual strength and invincible comfort. O how deliciously may a heavenly hungry heart feed and fill itself; 1. In the powerful Ministry unfolding all the sacred sense and rich mines of GOD'S own meaning in His blessed book. 2. In the precious promises of life, by the applications and exercise of Faith. 3. In the LORDS Supper, by making the LORD JESUS surer to our souls every time; and every time by feasting afresh upon His body and blood spiritually, with exultations of dearest joy, and sweetest glimpses (as it were) of eternal glory. 4. In fruitful conferences and mutual communications of gifts, graces, prayers, duties with GOD'S people, which the LORD doth usually and graciously water with the dews of many sweet and glorious refresh and quickening, much increase of Christian courage, and an holy contentation in the good way. 5. In meditations upon the mystery of CHRIST, the miracles of mercy upon us for our good all our life long, and the eternity of joys and bliss above. 6. Upon the LORDS Day, when showers of spiritual blessings are accustomed to fall from the Throne of grace all the day long, upon those who sincerely endeavour to consecrate it as glorious unto Him. 7. Upon those soule-fatting days of humiliation; which, who ever tried * For secret and private, many thousands of Christians can speak very admirable, glorious, and extraordinary things: Of public thus speaks a learned Doctor. To GOD●… glory, and to the ●…opping of our adversaries mouths, the Papists, (who kn●…w not what the true exercise of fasting meaneth) it is to be acknowledged, that howsoever we have not been so frequent in this exercise, as were to be wished▪ yet notwithstanding, upon divers public occasions▪ there have been public Fasts observed and sol●…nized among us with good and happy success: As for example; In the time of the great Plague▪ Anno 1563. After the great Earthquake, Anno 1579. After intelligence had of the Spanish Invasion, Anno 1588. In the time of the great Famine, Anno 1596 & 1597. And ●…ow of late in this time of the Pestilence, Anno 1603. Besides the private and secret fasting of the ●…aithfull, as it hath pleased GOD ●…o move them, either by private, or public occasions. D ●. Downam, now Bishop in Ireland. The Christians Sanctuary. Sect. 54 pag 54. Nay, Hear King CHARLES Himself▪ graciously acknowledging GOD'S extraordinary goodness in hea●…ing our prayers in public Fasts blessedly appointed by His own royal Command: And whereas the greatest confidence men have in GOD▪ ariseth, not only from His Promi●…s, but from their experience likewise of His Goodness, you must not ●…aile often to recall to the memory of the people with thankfulness, the late great experience we have had of His goodness towards us: For, the three great and usual judgements which He darts dow●…e upon disobedient and unthankful people, are Pestilence, Famine and the Sword. The Pestilence did never rage more in this Kingdom than of late; And GOD was graciously pleased in mercy to hear the prayers, which were made unto Him; and the ceasing of the judgement was little l●…sse than a miracle. The Famine threatened us this present year, and it must have followed, had GOD reigned down His anger a little longer upon the fruits of the earth. But upon our prayers he stoyed that judgement, and sent us a blessed season, and a most plentiful Harvest, etc. Instructions directed from the Kings most excellent Majesty, etc. pag. penul●…. either secretly, privately, or publicly; either by himself alone, with his yoke-fellow, in his family or congregation, and found not GOD extraordinary, according to the extraordinariness of the exercise? About the last JUDGEMENT, Consider, 1. How * Nota quo demùm tempore conspiciant improbi ac obstinati CHRISTI gloriam, nempè non prius quam ipsum persequ●…i suerint, ac tum quidèm cogentur ●…um videre cum admiratione maximam & stup●…e; & cum dolore conscientiae ineffabili, cum videbunt judicem sibi constitui cum, quem tàm indignis modis tractârunt in vitâ istâ. Nemo est▪ qui non id serat aeg●…, si quem interfecit, ●…um habeat sibi judicem. Ro●…oc. In johan. Cap. 8. mihi pag. 518. cuttingly, and how cold the very first sight of the Son of Man coming in the clouds of heaven with power and great glory, will strike unto thine heart, who hast refused to turn on His side, and take His part all the time of thy gracious visitation. Then wilt thou begin with extremest grief and bitterness of spirit to sigh and say within thyself: Oh! He that I now see sitting down upon yonder flaming white and glorious Throne, is that JESUS CHRIST, the mighty GOD, the Prince of Peace, that sweetest Lamb, whose precious blood was poured out as water upon the earth, to save His people from their sins. And He it was, who so fairly invited and wooed me (as it were) by His faithfullest Messengers, and entreated me with terms of dearest love, all my life long; but even to leave my lusts, and bi●… the Devil adieu; and He, even He, would become my all-sufficient and everlasting Husband; and now as at this time have set an immortal crown of bliss and glory upon my head with His own almighty hand. But I alas! like a wilful desperate wretch, did not only neglect so great salvation, forsake mine own mercy, and so judge myself unworthy of everlasting life: but I also (a bloody butcher to mine own soul) all my few and evil days, basely and bitterly opposed His blessed kingdom; the purity, power and holy preciseness thereof, as quite contrary to my carnal heart, and that current of pleasures and worldly contentments into which I had desperately cast myself: I indeed wretchedly and cruelly against mine own soul persecuted all the means which should have sanctified me, and all the men which should have saved me. Happy therefore were I now, if I could entreat the greatest Rock to fall upon me, or be beholding to some mighty mountain to cover me; there to lie hid everlastingly from the face of Him that s●…teth on the Th●…one, and from the wrath of the Lamb. O that I now might be turned into a beast, or bird, or stone, or tree, or air, or any other thing! Blessed were I, that ever I was borne, if I could now be unborn: That I might become nothing, and in the state I was, before I had any being! Ah that my immortal soul were now mortal, that I might * Flammas infernales sustinebit, ubi est fletus & st●…idor dentium, ubi ●…lutarus, lamentatio & poeniten●…a sine ull●… reme dio, ubi est vermis ille, qui non moritur, & ignis qui nunquam extinguitur; ubi mors quaeritur, & non invenitur. Quare in inferno mors quaeritur & non invenitur? Quà quibus in hoc saeculo rita offertur, & nolunt accipere▪ in inferno quae●…uat mortem, & non poterunt invenite Vbi e●…it nox sine di●…▪ amaritudo sine 〈◊〉, obscuritas sine lumine, etc. Aug. de ●…emp. Serm. 152. die in hell, and not lie eternally in those fiery torments, which I shall never be able either to avoid, or abide! Let us then betime in the name and fear of GOD, kiss the Son, lest he be angry at that Day; and so we perish everlastingly. Let us now, while the day of our visitation lasts, before the Sun be s●…t upon the Prophets, address ourselves unto Him▪ 1. With hearts burdened and broken with sight of si●…ne, and sense of divine wrath, Mat. 11. 28. 2. Prise Him infinitely and above all the world, Matth. 13▪ 46. 3. Sell all, part with all sin, Ibid. Out of Egypt quite, leave not an hoof behind, Exod 10. 26. 4. Take Him as our Husband and LORD, whereby we become the sons of GOD, john 1. 12. 5. Take his yoke upon us, and learn to be meek and lowly, Matth. 11. 28. 6. Enter into the way, which is called the way of holiness, Isa. 35. 8. 7. And there continue Professors of the Truth, and of the power of the Truth, and of the power of the Truth in truth: (For otherwise, thou mayest be a Professor, and perish eternally:) That CHRIST may own thee, at that Day. Many profess the Truth, and not the power of the Truth: some profess both the Truth and the power of it, but are false-hearted. Where then shall the non-Professour appear? Nay, the Persecuter of the Sect, which is spoken against every where, Acts 28. 22. 2. That thou must presently pass to an impartial strict, the highest and last Tribunal, which can never be appealed from, or repealed: there to give an exact account of all things done in the flesh: * Thy conscience shall then be suddenly, clearly, and universally irradiated and enlarged with extraordinary light, to looked upon all thy life at once, as it were: Causae cognitio sita est in revelatione omnium, quae quisque per vitam universam fecerit, dixerit, cogitârit. Voss de jud. Extr. p. 2. Thes. 1. Atq●…id est quo●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de aperiendis libris de Apoc. 20. 12. Nempe per apertionem librorum ●…gnificatur, ut uni●…uique conscientia sua (nec enim opus erit testibus externis) sugge●…ura si●… omnem suam vitam Idem. Ibid. juditium sedit, & 〈◊〉 &c] Conscientiae & opera singulorum in utramque partem, vel bona vel mala omnibus ●…cvelantur▪ Hieron. In ●…an. 7. Quaedam igitur vis est intelligenda divina; quâ fiet, ut cuique opera sua, vel bona, vel mala cuncta in memoriam revocentur, & mentis intuitu m●…â celeritate cernantur: ut accuset, vel excuset scientia conscientiam▪ atque it a simul & omnes & singuli judicentur. Aug. de Civit DEI Lib. 20. Cap. 14. Necesse igitur non e●…it, ut manifestatio fiat voce sensibili ac humanâ; sed satis erit, si menti representetur, & ma●…festetur. Hugo Victorin. Lib. 1 de animâ. cap 11. In hoc judicio fiet ape●…tio Librorum, sc. conscientiarum, quibus merita & demerita universorum sibi ipsis & cae●…eris innotescent, faciente hoc virtute illius Libri▪ vitae; verbise. incarnati. Bon. Brevilo Cap. 1. For, every thought of thine heart, every word of thy mouth, every glance of thine eye, every moment of thy time, every omission of any holy duty, or good deed, every action thou hast undertaken, with all the circumstances thereof, every office thou hast borne, and the discharge of it in every point and particular, every company thou hast come into, and all thy behaviour there, every Sermon thou hast heard, every Sabbath thou hast spent, every motion of the Spirit which hath been made unto thy soul, etc. Let us then, while it is called To Day, call ourselves to account, examine, search and try thoroughly our hearts, lives, and callings, our thoughts, words, and deeds: let us arraign, accuse, judge, cast and condemn ourselves: and prostrated before GOD'S Mercy-Seat, with broken and bleeding affections, lowliness of spirit, and humblest adoration of His free grace, upon the same ground with the Aramites, 1 Kings 20. 31. (We have heard that the Kings of the House of Israel are merciful Kings: let us I pray thee, put sack cloth on our loins, and ropes on our heads, and go out to the King of Israel, peradventure he will save thy life.) Let us there give our merciful GOD no rest, until we have sued out our pardon by the intercession of the LORD JESUS, etc. And then we shall find the reckoning made up to our hand, and a Hine sidelium peccata non prodibunt in judicium: quum enim in ist hac vita per sententiam justificationis 〈◊〉▪ te●…ta sunt & ablata; & ultimum illud judicium confirmatio erit, & manifestatio ejusdem sententiae; non esset consentaneum, ut in lucem denuò tum temporis proferantur. Aims Medul Theol Lib. 1 Cap 4●…▪ ●…ect. 22. all matters fully answered beforehand. And (which is a Point of unconceivable comfort) He that was our b Qui modo est Advocatus noster, ipse tune erit judex noster.— Si haberes causam apud aliquem judicem agendan, & instrue●…es Advocatum esse, susceptusab Advocato, ageret causam tuam sicut posset▪ & si non illam ●…inisset, & audires illum in judicio venturum, quantum gaude●…es, quià Ipse potuit esse judex tuus, qui fuit paulò antè Advocatus tuus?— Quià Advocatum praemisimus, securi judicem venturum speremus. August, de Tem. Serm. 119. Advocate upon earth, and purchased the Pardon with His own hearts blood, shall then be our judge. 3. That all the beastly and impure abominatitions of thine heart; all thy secret sins and closet-villanies, that no eye ever looked upon, c Sed tu quem times major est omnibus. Ipse timendus est in publico, Ipse in secreto. Procedis, videris: intras, videris. Lucerna a●…det, videt te: Lucerna e●…tincta est, videt te. In cubile intras, videt te. In cord versaris, videt te. Ipsum time, illum cui cura est, ut videat te, & vel timendo castus esto Aut si peccare vis, quaere ubi te non videat, & fac quod vis. Idem de Verb. Dom. Serm 46. but that which is ten thousand times brighter than the Sun; shall all then be d In●…quitates tuae omnibus populis nudabuntur, & cunctis agminibus patebunt universa scelera tua, non solum actuum, verum cogitationum, & locutionum▪ Multa verò tune venient ex improviso, quasi ex insidijs, quae modò non vides, & forsitan plura & terribiliora his quae vides. Vndique erunt tibi argustiae, hinc erunt accusantia peccata, tremenda justitia, subtus patens horridum chaos, desuper iratus judex, intùs ve●…mis conscientiae, foris ardens mundus. Bern. de corsc. Ad Fin. Scio quod anima tamamaram, non aequè sert memoriam, sed cogamus came, & constringamus. Melius est nanc eam ipsa morderi memoria, quam per illud tempus, supplicio▪ Si nunc peccatorum sis memor, & ea continuò proferas, & pro ipsis depreceris, ea citò delebis: si nunc verò fueris oblitus, tunc & invitus●…oram omni mundo ●…orum commonefies: ipsis in medium seferentibus, & coramostentantibus, & amicis & inimicis & Angelis. Chrysost Ad Pop. Antioch. Hom. 41. Cum hosrelinquat, & captos Angeli quidam invitostrahant, & lachrymis perfusos, & deorsum tacentes in gehennae flammas, prius coram toto terrarum orbe ad dedecus productos▪ quantum dolorem esse putas? Idem. Hom. 48. detremendâ judicij die. Pensant sancti viri quanta sit illa verecundia in conspectu tunc humani generis, Angelorum omnium Archangelorumque confundi. disclosed and laid open before Angels, Men, and Devils, and thou shalt then and there be horribly, universally, and everlastingly ashamed. Thou now acts perhaps securely some harefull and abhorred work of darkness, and wickedness not to be named, in thine own heart, or one way or other in secret, which thou wouldst not for the whole world, were known to the world, or to any but thyself, or one or two of thy cursed companions kerbed by their obnoxiousness: but be well assured in that Day, at that great assize, thou shalt in the face of heaven and earth, be laid out in thy colours to thine eternal confusion. Never therefore go about, or encourage thyself to commit any sin, because it is midnight, or that the doors are locked upon thee; because thou art alone, and no mortal eye seeth thee, neither is it possible to be revealed: (And yet I must tell thee by the way, secret villainies have and may be discovered, 1. In sleep. 2. Out of horror of conscience, or in time of distraction.) For, suppose it be concealed, and lie hid in as great darkness, as it was committed, until that last and great Day: yet then shall it out with a witness, and be as legible in thy forehead, as if it were writ with the brightest stars, or the most glittering Sun▪ beam upon a wall of Crystal. 4. In what a woeful case thy heavy heart will be, and with what strange terror, trembling, and desperate rage, it must needs be possessed, and rend in pieces, when thou shalt hear that dreadful sentence of damnation to eternal torments and horror, pronounced over thine head: Depart Mat. 25. 41. from me * Though the sentence be pronounced generally, yet every reprobate wi●… take it to himself with infinite anguish of spirit by particular application. Quaeritis a scholasticis, utrum unâ general●… sententiam, & electi recipiendi sint in coelum, & reprobi con●…iciendi in gehennam. Sanè sic videtur, quià non nisi generalis a Mattheo sententia adfertur. Tamen dixerit aliquis, opus esse, ut sua singulis sententia dicatur, quià & praemiorum & poena●…um ce●…i erunt gradus. Ad hoc plerique respondent, sensibili quidem voce pronunciatum i●…i sententiam generalem▪ 〈◊〉 eam, quià particulatim omnes sciant, quantum praemium, quant●…e poena maneat ipsos, id cujusque menti esse representandum, ita ut ejus●…e manifestationis non minùs aperta aliis futura sunt judicia, quam si singulis sua diceretur sententia. Vossius de jud. extr. The. 3●…. thou cursed wretch into everlasting fire, prepared for the Devil and his angels: Every word breathes out nothing but fire and brimstone, vengeance and woe, bites deeper, and terrifies more than ten thousand Scorpion stings. To depart from that glorious presence were hell enough: but thou must also go with a curse: nor only so, but into fire: and that must be everlasting, fed continually with infinite rivers of brimstone, and kept still in flame and fierceness, by the unquenchable wrath of the most just GOD, thorough all eternity. And in that horrible dungeon and fiery lake, thou shalt never have other company or comforters but wicked devils, and they insulting over thee everlastingly with much hellish spite, and stinging exprobrations, for neglecting so great salvation all thy life long; and losing heaven, for some base lust, and believing their lies. If the drowning of the old world, swallowing up of Korah and his complices, burning up of Sodom with brimstone, were attended with such terrors, and hideous out▪ cries: How infinitely transcendent to all possibility of conceit, expression, or belief, will the confusions and tremble of that Day be; when so many millions of men shall be dragged down with all the Devils of hell, to torments without end, and past imagination. There was horrible scryking, when those five filthy cities first felt fire and brimstone drop down upon their heads; when those rebels saw the ground cleave asunder; and themselves and all theirs go down quick into the pit; when all the sons and daughters of Adam found the flood rising and ready to overflow them all at once▪ But the most horrid cry that ever was heard, or ever shallbe in heaven or earth, in this world, or the world to come, will be then, when all the forlorn condemned reprobates, upon sentence given, shallbe violently and unresistably haled down to hell, and pulled presently from the presence not only of the most glorious GOD, the LORD JESUS, Angels, and all the blessed Ones, but also of their Fathers, Mothers, Wives, Husbands, Children, Sisters, Brothers, Lovers, Friends, Acquaintance; * Beati coelites non tantum non cognatorum, sed nec pare●…tum sempiternis suppliei●…s ad ullam miserationem ●…entur. Imo verò ●…tabuntur ●…usti cum viderint vindictam; Manus s●…as 〈◊〉 in sanguine pecc●…to rum. Malum autem quem●…▪ 〈◊〉 DEUS am nes●…▪ bo●…i habebunt odio, ut 〈◊〉 ●…ilius quidem pietatem habe●… de 〈◊〉 in poenis conspecto. 〈◊〉. de similitude. Cat. 62. who shall then justly and deservedly abandon them with all detestation and derision: and forgetting all nearness and dearest obligations of nature, neighbourhood, alliance, any thing, rejoice in the execution of divine justice in their everlasting condemnation. So that no eye of GOD o●… man shall pity them; neither shall any tears, prayers, promises, suits, cries, yell, calling upon rocks and mountains, wishes never to have been, or now to be made nothing, etc. be then heard or preva●…e i●… their behalf; or any one in heaven or earth be found to mediate or speak for them; to reverse or stay that fearful doom of eternal woe: but without mercy, without stay, without any farewell, they shall be immediately and irrecoverably cast down into the bottomless pit, of easeless, endless, and remediless torments, which then shall finally shut her mouth upon them. Oh! What then will be the guawing of the never▪ dying worm; what rage of guilty consciences; what furious despair; what horror of mind; what distractions and fears; what bitter looking back upon their misspent time in this world; what * Damnati DEUM, Sanctos, seips●…s, 〈◊〉 〈◊〉 〈◊〉 ash●…uis execrationibus dev●…vebunt: pa●…entem ●…ilius, ●…ilium parens, matrem 〈◊〉, 〈◊〉 ma●…er execrab●… omnes vi●… dies, annosque, & ipsam qua quisque●…tus est ho●…am maledictis onerabit. banning of their brethren in iniquity; what cursing the day of their birth; and even blaspheming of GOD Himself blessed for ever; what tearing their hair and gnashing of teeth; what wailing and wring of hands; what desperate roaring; what hideous yell, filling heaven, and earth, and hell, etc. No tongue can tell, no heart can think! Be forewarned then, in a word, To thirst, long and labour infinitely more to have JESUS CHRIST in the meantime, say in the Ministry to thy truly humbled soul; I am thy salvation; than to be Possessor (i●… it were possible) of all the riches, glory and pleasures of more worlds, than there are stars in Heaven. About HELL, Consider, 1. The Pain of loss. Privation of GOD'S glorious presence, and eternal separation from those everlasting joys, felicities and bliss above, is the more * Poena damni, 〈◊〉 divinae visionis privatio, omnium omninò supp●…orum summum est, quo DEUS hominem punire potest. Name 〈◊〉 videre DEUM, ipsissima beatitudo est: Ità, DEUM videre non posse, maxima damnatorum poena est, equâ inexplicabilis in eorum voluntate na●…itur tristitia. Inter supplicia omnia hoc futurum est summum, maximumquè, a Conditoris aspect●… vel brevi morulâ detineri. Si jam ab eodem exclusus sis aeternùm, Hoc tibi tormentum ●…rit infandum prorsus & inexplicabile. horrible part of hell, as Divines affirm. There are two parts (say they) of hellish torments; 1. Pain of loss; and 2. Pain of sense: but a sensible and serious contemplation of that inestimable and unrecoverable loss, doth incomparably more afflict an understanding soul indeed, than all those punishments, tortures, and extremest sufferings of sense. It is the constant and concurrent judgement of the ancient * A DEO ●…balienari ac separati, poenis etiam gehennae gravius est: sicut oculo, luce, etiamsi dolor absit, & animanti vitâ privari molestum est. Basil. Ascet. Cap. 2. mihi pag. 255. Intolerabilis est gehenna & illa poena: tamen licet quis innumeras ponat gehennas, tale nil dicet, quale illâ foelici excidere gloriâ, a CHRISTO odio habeti: Audire, Nesciovoi. Chrysost. Ad Pop. Antioch. Hom. 47. mihi Col. 329. Omnia verò gehennae supplicia superabit▪ DEUM non videre, & bonis career, quae in potestate habuisti obtinere. Bern. de inter. Domo. Cap. 38. Videtur una tantum modò poena esse, comburi. Siverò aliquis diligentèr expendat, duplex hoc invenit esse supplicium. Qui enim in gehennâ uritur, & coelorum regnum prorsus amittit: quae cettè poena major est, quam cruciatus ille flammarum. ●… Chrysost. in Mat. Hom. 24. Intolerabilis quidèm res est etiam gehenna: Quis nesciat, & supplicium illud horribile? Tamen si mille aliquis ponat gehennas, nihil tale dicturus est, quale est a beatae illius gloriae honore repelli, exosumque esse CHRISTO, & audire ab allo: non novivos. Ibid. Fathers, that the torments and miseries of many hells, come far short, are nothing, to the shutting out everlastingly from the kingdom heaven, and unhappy banishment from the beatifical vision of the most sovereign, only, and chiefest Good, the thrice-glorious jehovah, blessed for ever. For, by how much the degrees of infinite good and happiness in GOD, exceed the finite wickedness and misery of men: by so much greater is the sorrow and grief, (being rightly conceived) for the loss of that, than for the sense of this. Assure then thyself beforehand, though thou little think so in the mean time, the loss but of the least ray of that Sunlike resplendent Body, we should have in heaven; but of a taste of those overflowing rivers of pleasure, and unutterable bliss of that happy soul which should dwell in such a Body; but of one foot-breadth of the pavement of the Empyrean Heaven, to which the Starry Firmament is but a Porch, or outhouse; but one hours' company with all the crowned Saints, and glorious inhabitants of that happy Place; but of one glance upon the glorified Body of JESUS CHRIST; but of one glimpse of that unapproachable Light, and jehovahs' face in glory; I say, the loss but of any one of these would be a far dearer and more unvaluable loss, than that of ten thousand worlds, were they all composed of purest gold, and brimful with richest jewels. What will it be then (think you) to lose all these, nay, the full and absolute fruition of all heavenly excellencies, beauties, glories, pleasures and perfections, and that eternally: I know full well that carnal conceits and worldly-wise men will wonder at this; For having no sight but by sensual eyes, they cannot possibly apprehend, or will by any means acknowledge any such thing. Eagle-eyed they are, and sharp-sighted enough into things of earth; yet blinder than a mole (as they say) in beholding any spiritual or celestial beauty. But had we but the eyes of Austin, Basill, chrysostom, and some other holy Fathers, (and why should not ours be clearer and brighter, considering the greater splendour and illustriousness of divine knowledge in these times?) we should easily confess that the far greatest, and (indeed) most unconceivable grief would be, to be severed for ever from the highest and supreme Good: And that a thousand thousand rentings of the soul from the body, were infinitely less than one of the soul from GOD. Nicostratus in Aelian, himself being a cunning artisan, finding a curious piece of work, and being wondered at by one, and asked, what pleasure he could take, to stand as he did, still gazing on the picture, answered: Hadst thou mine eyes, my friend, thou wouldst not wonder, but rather be ravished, as I am, at the inimitable art of this rare and admired piece. * ▪ It is proportionably so in the present Point. Or were we vouchsafed but one moment of Paul's heavenly rapture, that we might s●…e but a glimpse of that insini●…e glory, and drink but one drop of those ever-springing Fountains of joy; then should we freely acknowledge and feel the truth of what I say; and that all I say comes far short of what we shall find. If it be so then, that the loss of the presence of GOD, and endless pleasures be so painful, irrecoverable and inestimable; and that it hath been many times made manifest unto you by Scriptures, Fathers, Reasons, convincing, familiar, easy resemblances; and the same also appears, and may be clearly concluded by the third exhortation before the Sacrament in the Common Prayer Book; to wit, that living and lying wittingly and willingly in any one sin against conscience, robs us of all these infinite, ever-during, unutterable joys, and beatifical vision, and fruition of GOD Himself for ever: I say, sith it is both thus and thus: Let every one of us in the name and fear of GOD, as we would not for a few 〈◊〉 pleasures, nay, sometimes one vile lust in this vale of tears for an inch of time, lose 〈◊〉 known delights thorough all eternity in another world, with an unshaken invincible resolution oppose all sorts and assaults of sin, with all motions, enticements, and temptations thereunto: Let us hold with holy chrysostom: a Etsi multi gehennamomnium malorum supremum atque ultimum putant●… Ego tamen s●… censeo, sic assid●…è p●…dicobo, mul●…ò acerbius esse CHRISTUM ossendere, qu●… gehennae malis vexari. Idem in Mat Him 37. add sin. That it is worse and a more woeful thing to offend CHRIST, than to be vexed with the miseries of hell. Let us profess with Anselm: b Si hin●…, inquit A●…peccatt pudorem, & illine cernerem inferni horrorem, & necessatiò uni illorum haberem immergi, prius me in insernum me●…gerem, quam peccatum in me immitterem. Mallem enim purus a peccato & innocens gehennam intrare, quam peccati sorde pollutus coelorum regna tenere. Anselm. de similitude. cap. 190. That if we should see the hatefulness of sin on the one side, and the horror of hell on the other, and must necessarily fall into the one, we would rather choose hell t●…an si●…. c Potius, aiebat, in ardentem rogum insiluero, quâm ullum peccatum in DEUM commisero. In marg. It is reported also of Edmund his successor; that he was wont to say: I will rather leap into the fiery lake, than knowingly commit any sin against GOD. Let us resolve with another of the Ancients: Rather to be torn in pieces with wild horses, than wittingly and willingly commit any sin. See for this purpose twenty kerbing Considerations to keep from sin. Instr. for comf. afflict. Consc. pag. 108. 2. The Pain of sense. The extremity, exquisiteness and eternity whereof, no tongue can possibly express, or heart conceive. Consider before▪ hand, what an unspeakable misery it would be (and yet it would not be so much as a slea▪ biting to this) to lie everlastingly in a red hot scorching fire, deprived of all possibility of dying▪ or being ever consumed! I have some where read of the horrid execution of a Traitor in this manner: being naked, he was chained fast to a chair of brass or some other such metal, that would burn most furiously, being filled with fiery heat; about which was made a mighty fire, that by little and little caused the chair to be red and raging hot, so that the miserable man d Tyrannis prisca vix acerbio. es cruciatus ullos reperit, quam vivu●… slammis tradere, lentè exu●…ere, ass●…re. ●…gnia suppliciorum ultimum, gravissimum. Sed ô mitem gehen●…am, ò temperatas ●…lammas, v●…l millies vivum comburi! Feralis haec sententia: mille h●…ras tole●…are stammas, c●…ptiv sinferor●…m longè 〈◊〉 〈◊〉, quam si reo 〈◊〉 plecte●…do vi●…u fiat gratia roared hideously many hours for extremest anguish, and so expired. e Tormentum horribile prorsus, ●…e▪ verb 〈◊〉, homm in i●…ne emi●…us ac lent●… admoto tribus h●…is torreri vivum. Quodnam igitu●… 〈◊〉 o DEUS, quam ●…fandum, quam incomprehe●…sum▪ non duas, 〈◊〉 〈◊〉, non unum al. 〈◊〉 〈◊〉, non annum, a●…squè mille, ●…d aere nitate to●… (qu●… 〈◊〉 ●…n ●…unquam tota 〈◊〉) & corpus & animam u●…i, necunquam comburi! Hi●… 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉. But what an horrible thing had it been to havelien in that dreadful torment eternally: And yet all this is nothing. For, if the black fire of hell be truly corporal and taken properly, as some of the Fathers suppose; yet it is such (say they) that as far passeth our ordinary hottest fire, as ours exceeds the f Ignis 〈◊〉 & nost●… nimium quantum diss ru●…t, & primò quidèm urendi 〈◊〉. Noster ig●…is Augu●…tino pict●…s▪ 〈◊〉, sed ille alter, verus Discrimen ingens, imò v●… ulla simili●…do verae, ae pictae flam●…ae Quicquid hic 〈◊〉, fabula est, 〈◊〉 est: quicquid hìc pateris, me●…issimus ludus 〈◊〉 ig●…ium umbia sunt ignes nostri ad illa inserorum incendia; poenae quas hîc dependimus delic●…ae suut, ad illa nunquam desitt●…ra tormenta. fire painted upon the wall. And it must be so, I mean, as far surpass our most furious ordinary sire, immeasurably, unconceivably in degrees of heat, and fierceness of burning. For, the one was created for comfort; the other purposely to torment: the one is made by the hand of man; the other tempered by the angry arm of almighty GOD, with all terrible and torturing ingredients, to make it most fierce and raging, and a sit instrument for so great and mighty a GOD to torment everlastingly such impenitent reprobate rebels. It is said to be prepared, Matth. 2●…. 41. Isa. 30. 33. as if the all-powerfull wisdom did deliberate, and (as it were) sit down and devise most tormenting temper for that most formidable fire: the one is blown by an airy breath; the other by the angry breath of the great GOD, which burns far hotter than ten thousand rivers of brimstone: The pile thereof (saith the Prophet) is fire and much wood, the breath of the LORD, like a stream of brimstone, doth kindle it. What soul doth not quake and melt with thought of this fire, at which the very Devils tremble? There is no proportion between the heat of our breath, and the fire that it blows. What a fearful fire than is that which is blown by a breath dissolved into brimstone? which a great torrent of burning brimstone doth ever mightily blow? If it be g Dicerem quidèm sic arsuros sine ullo corpore spiritus, etc. Nisi coavenientèr ●…sponderi cernerem, talem fuisse illam slammam, quales oculi quos ●…evavit, & Laz●…n vidit, qualis lingua cui humorem exiguum desideravit infundi, qualis digitus Lazari, de quo id sibi fieri postulavit, ubi tamen erant sine corporibus animae. Aug. de Civit. DEI. Lib. 21. 10. Metaphoricè loquitur de exitio reproborum, quod satis alioqui complecti non possumus, quemadmodum nec beatam, & immortalem vitam percipimus, nisi sub siguris quibusdam ingenio nostro accommodatis adumbretur: unde apparet quam inepti & ridiculi sint Sophistae, quide illius ignis naturâ & qualita●…e subtilius disscrunt▪ atque in eo explicando variè se torquent. Explodendae sunt crassae hujusmodi imaginatione●…, cum figuratè Prophetam loqui intelligamus▪ etc. Cal. in Isa. c 30 v. ●…lt Quod igni cruciandos dicit, nuper met aphoricam esse locutionem admonui: idque ex membro adjuncto apertè liquet. Neque enim fingendi sunt è terrâ vermiss, qui infidelium corda arrodant. Idem in Cap. 66. v. ●…lt. Qui aeternum illum ignem, materialem & elementarem fingunt; nature inferioris, & superioris; temporis & aeternitatis modum consundunt. Cum enim nihil materiatum & physicum capax sit proprietatum hyperphy sicarum, fieri non potest, ut corporeus ignis, quem Pontificij Scholasticorum auctoritate fre●…, (nam Patres hic dubitantèr loquuntur) in tartaro statuunt, aeternitatis sit capax.— Ad haec▪ come idom ignis sit paratus Diabolo & hominibus impijs, Mat. 25. 41. Ignis autem corporeus non possit agere in spiritum; planum fit, ignis imagine spirituale supplicium adumbrari.— Porrò nulla omninò causa est, cur ibi statuatur ignis corporeus, cum vermis morsus, quo mentis aestum figurari docent Scholastici, ignis ustionem longè exuperet, exipsorum sententiâ. Til. adhuc Orthodox. Syntog. P. 2. Cap. 68 metaphorical, as Austin seems some where to intimate, and some modern Divines are of mind: and as the gold, pearls and precious stones of the wall streets and gates of the heavenly jerusalem (Rev. 21.) were metaphorical; so likewise it should seem that the fire of hell should also be figurative: And if it be so; it is yet something else, that is much more terrible and intolerable. h Scie●…dum Scripturam ●…es futuri saec●…li rerum 〈◊〉 symbolis & imagin●…bus adumb●… so litam; quemadmodum ●… l●…a p●…dia, rerum 〈◊〉 & 〈◊〉 typ●…s; ●…à d●…a o●…um cruciatus ●…erum 〈◊〉 & acerbissima●…um 〈◊〉▪ ●…me, 〈◊〉, 〈◊〉 dentium, ca●…e 〈◊〉 〈◊〉, ●…agno sulphu●…eo, etc. nobis depinge●…e. Idem. Ibidem. Thesi. 40. For as the Spirit of GOD, to shadow unto us the glory of heaven, doth name the most precious, excellent and glorious things in this life, which notwithstanding come infinitely short; so doth He intimate unto us the inexplicable pai●…es of hell, by things most terrible and tormenting in this world, fire, brimstone, etc. which yet are nothing to h●…llish tortures. Whether therefore it be material or metaphorical, I purpose not here i Curio●…orum imo suri●… 〈◊〉 ignem hunc contentionis gladio, ul●…rà quam ●…as est, f●…dere. N●…s, aculeati 〈◊〉 quaest●…onum ●…icis, apinisque tanquam Aegyp●…s 〈◊〉 ●…n Sophista●…m 〈◊〉 ●…elictis, in hanc potius curam, toto pectore incumbere dece●…, ●…t igne●… i●…ium s●…ei 〈◊〉 extingua●…as; ne qualis sit, tandem experiamur. Idem Ibid▪ Thesi 51. to dispute, or go about to determine: neither is it much material for my purpose. For, be it whether it will, it is infinitely horrible and ins●…fferable beyond all compass of conceit, and above the reach either of humane or Angelical thoughts. It doth not only exceed with an incomparable disproportion ●…ll possibility of patience and resistance; but also even ability to bear it; and yet notwithstanding, it must upon necessity be borne so long as GOD is GOD. Take in a word, all that I intent to tell you in the point at this time. k Potest quis sibi representare, quicquid unquam illaetabile, luctuosum, crudele, miserandum, horribile vidit & audijt, quicquid ab orbe condito ●…aeva tyrannorum crudelitas excogitavit, quicquid ad usquè mundi occasum saevissimorum hominum immanitas invenire poterit, hoc autem omne si velut in fasce colligatum cum aeternitate damnatorum componere— cum Chrysostom●… proclamabit▪ Haec omnia quae hic patimur, merus ludus acrisus sunt, si cum illis supplicijs in contentionem veniant. ●…one, si libet, ignem, ferrum, & bestias, & si quid his difficilius: atramen, nec umbra quidèm sunt haec ad illa tormenta— Nun videmus terrenos milites principibus serv●…entes, quomodo ligant, quomodò ●…gellant, quomodò per●…odiunt costas, quomodò faces tormentis adhibent: sed haec omnia 〈◊〉, & risus ad supplicia. Chrysost. ad Pop. 〈◊〉 Hom. ●…9. If the several pains of all the diseases and maladies incident to our nature, as of the stone, gout, colic, strangury, or what other you can name, most afflicting the body: nay, and add besides all the most exquisite and unheard of tortures, (and if you will, even those of the Spanish Inquisition) which ever were or shallbe inflicted upon miserable men, by the l Consider here all the horrible tortures in●…cted upon Christians in the Primitive times: That man in the brazen chair: Ravillacs torments; French Story, pag. 129●… All the monstrous cruelties thorough the Turkish Story: the ●…iery and bloody miseries executed upon our blessed Martyrs in Qucene Mary's time: the barbarous and prodigious butcher●…es of the Spanish Inquisition, which the Poet brings in as the fourth Fury. bloodiest executioners of the greatest tyrants, as that of him in the brazen chair mentioned before, etc. and collect them all into one extremest anguish; and yet it were nothing to the torment which shall for ever possess and plague the m Because all the members of the body and powers of the soul have been weapons of unrighteousness, man shall be plagued in all the parts of the body, and faculties of the soul by that horrid instrument of hellish torment; called by CHRIST, Fire prepared for the Devil and his angels, Mat. 25. least part of a damned body! And as for the soul: let all the griefs, horrors and despairs that ever rend in pieces any heavy heart, and vexed conscience; as of judas, Spira, etc. And let them all be heaped together into one extremest horror; and yet it would come infinitely short of that desperate rage and restless anguish, which shall eternally torture the least and lowest faculty of the soul! What then do you think willbe the torment of the whole body? What willbe the terror of the whole soul? Here both invention of words would fail the ablest Orator upon earth, or the highest Angel in heaven. Ah then, is it not a madness above admiration, and which may justly amaze both heaven and earth, and be a prodigious astonishment to all creatures, that being reasonable creatures, having understanding like the Angels of GOD, eyes in your heads to foresee the approaching wrath, hearts in your bodies that can tremble for trouble of mind, as the leaves of the forest that are shaken with the wind, consciences capable of unspeakable horror, bodies and souls that can burn for ever in hell; and may (by taking less pains in the right way, than a drunkard, worldling, or other wicked men in the ways of death and going to hell) escape everlasting pains: yet will sit here still in the face of the Ministry with dead countenances, dull ears, and hard hearts, as senseless and unmooved, as the seats you sit on, the pillars you lean to, and the dead bodies you tread on, and never be said, (as they say) never warned, until the fire of that infernal lake flame about your ears! O monstrous madness and merciless cruelty to your own souls! Let the Angels blush, heaven and earth be amazed, and all the creatures stand astonished at it. 3. When sentence is once irrevocably passed by that high and everlasting judge, and the mouth of the bottomless pit hath shut itself upon thee with that infinite anguish and enraged indignation, thou wilt take on, tear thy hair, bite thy nails, gnash the teeth, dig furiously into the very fountain of life, and (if it were possible) spit out thy bowels: because having by a miracle of mercy been blessed all thy n Occasio tibi nunquam defuit, tu semper occasioni. Potuisti, & noluisti: Lue, jam lue nequitias. En tua tot tamque gravia flagitia; cum tamen longè suavius virtu●…i licuisset operari quam vitijs. En perditissime, inter jocos & ●…udos perdidisti regnum: Potuisses esse f●…lix aeternum▪ modò voluisses: brevi ●…c leni labore beatam immortalitatem tibi parasses, modò voluisses. En 〈◊〉, pro carnis voluptatul●…, pro spurcâ, & momentaneâ oblectatiunculâ immensas vendidisti voluptates. Nimi●…m tua tibicaro, quam coelum carior erat. Sentis jam, quas delicias sectatus fueris? Praedixi, monui, vellicavi. Sed actum egi, nihil profeei, oleum & operam perdidi. Nunc vindico, nunc ●…pes & res abs te segregant, sed ●…uâ solius culp●…. En impurissime ut delectatiunculas pauxillo tempo●…is retineres, perdidisti omnia. Procul nunc a te honores, thefauri, voluptates beatorum; ad quas om●…is tibi via intercepta est. Haec tibi tormenta ●…ibidines tu●… para●…unt, in ho●… ignes tua te ptaecipitavit incontinentia: tuam illam hilarem, sed brevem insaniam, nunc lui●… ae●…erno luctu. Desperatè ploras Paradisi gaudijs privatum? Tu ipse te privasti. Ac acerbissimè doles perenne coeleste epulum neglectum? Tu neglexisti.— Differendo & neglige●…do huc sponte irruisti coecus & a●…ens, hic nunquàm exiturus amplius. Nulla hic libertas, nulla salus. Despera centies, sexcenties, despera millies, aeternùm desperaturus, aeternum moriturus, & ad mortem nullis saeculis proventurus. life long in this gloriously enlightened Goshen with the fairest noontide of the Gospel that ever the Sun saw, and either didst, or mightest have heard many and many a powerful and searching Sermon; any one passage whereof (if thou hadst not wickedly and wilfully forsaken thine own mercy, and suffered Satan in a base and beastly manner to blindfold and ba●…le thee) might have been unto thee the beginning of the new-birth, and everlasting bliss: yet thou, in that respect a most accursed wretch, didst pass over all that long day of thy gracious visitation, like a son or daughter of confusion, without any piercing or profit at all; and passed by all those goodly o Hoc laccrabit cordamnatorum, quòd gratiam millies oblatam recusarunt millies Indè in sei●…sos fur entèr exardescent miseri, & assiduò sibiipsis lugubrem hanc cantilenam occinent: o tempus rerum omnium pretiosissimum! ●… di●… o horae plusquàm aureae, quò evanuistis aeternum nonrediturae! Nos coeci & excord●…s, obstructis oculis & auribus libidine furebamus, & mutuis nosmet exempli●… trah●…▪ bamus ad interitum. offers and opportunities, with an inexpiable neglect and horrible ingratitude; and so now liest drowned and damned in that dreadful lake of brimstone and fire, which thou mightest have so easily and often escaped. p Non min●…s tuncquàm 〈◊〉 ●…os exag●…abit, qui●… 〈◊〉 〈◊〉 〈◊〉 spatio 〈◊〉 non 〈◊〉 〈◊〉, 〈◊〉, 〈◊〉 inessabil●…us bonis 〈◊〉 n●…s in●… 〈◊〉 in Mat. 〈◊〉 〈◊〉 ●…st qui de●… 〈◊〉 〈◊〉 assequi 〈◊〉 〈◊〉 adeund●… hereditate, sed ille ●…gnavissimus causae suae indo●…, itaque haeredita●…em tam opulen tam neglexit; ●…amque●…alibus serae ●…oenitentiae ●…ijs a●…tatur, u●… ipse sibi immineat, ve●…t ipsum discerp●…urus. Et nonnunquàm mo●…s indè violenta sequitur. Haud alitèr damnatorum quilibet scipsum sic allatrat: Potuissem; auxilia non deerant, vocabar: Potuissem, Eheu! Potuissem; sed nolui. A summo b●…no exclusissimus sum in omne aevum; & usque in aeternum non videb●… lumen, quia nolui videre. Sentire tanto se bono privatum esse, & quidèm su●… culpâ inexplicabilis, in●…andus erit dolour 〈◊〉. This irksome and furious reflection of thy soul upon its own wilful folly, whereby it hath so unnecessarily and sottishly lost everlasting joy, and must now live in endless woe, will vex and torture more than thou canst possibly imagine, continually gnaw upon thy heart with remediless and unconceivable grief; and in a word, even make an hell itself. O then, having yet a price in thine hand, to get wisdom to go to heaven, lay it out with all holy greediness, while it is called To day, for the spiritual and eternal good of thy soul! Improve to the utmost, for that purpose, the most powerful Ministry, holiest company, best books, all motions of GOD'S Spirit, all saving means, etc. Spend every day, pass every Sabbath, make every prayer, hear every S●…imon, think every thought, speak every word, do every action, etc. As though when that were done, thou wert presently after to pass to judgement, and to give up an exact account for it, and whatsoever else done in the flesh. 4. That the conceit of the everlastingness of the torments, when they are now already seized upon the soul, and hopelessness of ever coming out of hell, willbe yet another hell. If thou once come there, q Ite furiosi, ●…e & d●…litiis af●…luere supremam foelicitatem credit; hodiè vino & plumis vos mergite, cras forsitan me●…gendi flammis. and there most certainly must thou be this night, if thou diest this day in thy natural state, and not newborn; I say then (so terribly would the consideration of eternity torture thee) that thou wouldst hold thyself a right r Si nobis faltem 〈◊〉 〈◊〉 ut arenosus quispiam mo●…s extolle●…etur amplitudine terras coaequans, fastigiocoelum attingens, ex quo, post centum millia annorum advolans avicula rostro non plus au●…erret, quam est decima unius a●…enulae pars, & ●…sus post alterum centum ann●…rum ●…lle, aliam arenul●… unius▪ decimam partem, & pari modo aliam atque aliam, ita ut ●…atio decies cen●…um millium annorum, tantum unicum arenulae unius 〈◊〉 de monte illo a●…enoso minue●…etur: quam laeti, quam alacres essemus, quòd post ultimam sal●…em montis to●…ius ablat●…onem, damnationis nostrae fi●…em aliquem haberemus happy man, if thou mightest endure those horrible pains, and extremest horrors no more millions of years, than there be sands on the seashore, hairs upon thine head, stars in the firmament, grass piles upon the ground, and creatures both in heaven and earth. For, thou wouldst still comfort thyself incredibly with this thought: My misery will once have an end. But alas! This word s Ah, vel mus●…ae, vel culicis ●…unctiuncula, si tamen sit ●…terna, quam inexplicabil●…s cruciatus pronunciabitur? Quis igitur horror exercebit damnatos, vel ob unam hanc, sed assiduam cogitationem? Hi●… ignis aeternùm serendus, hic ululatus aeternùm audiendus; hic 〈◊〉 sempiternus. Never will ever rend thine heart in pieces with much rage and hideous roaring; and give still new life to those insufferable sorrows, which infinitely exceed all expression or imagination. Let us suppose this great body of the earth upon which we tread to be turned into sand, and mountains of sand to be added still, until they reach unto the Empyrean Heaven, so that this whole mighty creation were nothing but a sandy mountain: let us then further imagine a little wren to come but every hundred thousandth year, and carry away but the tenth part of one grain of that immeasurable heap of sand; what an innumerable number of years would be spent, before that world of sand were all so fetched away? And yet, woe and alas that ever thou wast borne! When thou hast lain so many years in that fiery lake, as all they would amount to, t Damnati sic calculum ponunt: Elapsis decem millibus anno rum, adjicientur centum millia, post haec centum millia, tot jungentur myriades, & milliones quot in firmamento sunt stellae, & in littore maris arenae. Post quae longissima annorum spatia, quasi nihil de poenis nostris accisum esset, sic iterum ab initio pati tormenta incipiemus: atque ita sine interruptione, sine fine, sine modo, volvetur assiduè nostrorum tormentorum rota. Ex quo poli sunt perfecti, A●…de numero complecti Stellas coeli, stillas roris, Underwit as aquei fluoris, Guttas imbris pluvialis, Floccos velleris nivalis Quot sunt vere novo flores, Quot odores, quot colores, Quot vinaceos Autumnus, Poma legit & vertumnus: Quot jam grana tulit aestus, Frondes hiemis tempestas. Totus orbis animantes Aer atomos volantes, Pilos ferae, pecus villos, Vertex hominum capillos: Add littoris arenas, Add graminis verbe●…as, Tot myriades annorum Quot momenta saeculorum: Heus adhuc Aeternitatis Portus fugit à damnatis. Metire semel, ite●…ùm saepiùs: post decem annorum milliones, post centum mille myriadum annotum, post decies centies millena millia milliorum annorum; necdum finem, necdum medium, imò nondum Aeternitatis principium designasti: junge ad illa omnes hominum & Angelorum cogitationes, omnes motus & mutationes quarumvis rerum creatarum: add his a●…enulas, quot non possent millenarum terrarum vastissimo sin●… contineri: collige denique in unum omnes numeros Arithmetic●… quadratos, cubicos quosvis: nunc imple his numeris volumina chartarum hinc ad supremos coelos usqu●…, nondum Aeternitatis durationem mensuses, tantum abest, ut ●…isemensus. Quamdiu igitur durabit Aeternitas? Semper. Quandò finietur? Nunquam. Quamdiu coelum erit coel●…m; Quamdiu inferi erunt inferi; Quamdiu DEUS erit DEUS, tamdiu durabit Aeternitas: tamdiu coelum beabit Sanctos; tamdiu improbos torquebunt inferi. Ne quaeso, molestior sis quaerendo: Apprehend saltem, si comprehendere non potes. thou art no nearer coming out, than the very first hour thou enteredst in. Now, suppose thou shouldest lie but one night grievously afflicted with a raging fit of the stone, colic, strangury, toothache, pangs of travail, etc. Though thou hadst to help and ease thee a soft bed to lie on, friends about thee to comfort thee, Physicians to cure thee, all cordial and comfortable things to assuage the pain; yet how tedious and painful, how terrible and intolerable would that one night seem unto thee? How wouldst thou toss, and tumble and turn from one side to another, counting the clock, telling the hours, esteeming every minute a u Sumamus noctem unicam quam à curis, alijsuè sodicantibus cogitationibus insomnem aut quam infestante calculo, urente podagrâ, torminibus aut dentium doloribus in nos saevientibus, turbata exigimus. quam haec talis nox longa, & instar hebdomadis, aut mensis est! Quid si anno toto sic inter dolores jacendum, quid si annis centum, quid si mille annis, si sex aut decem millibus annorum? Quid si aeternum & sine fine? moveth, and thy present misery matchless and unsupportable? x It w●…ld prove an extreme misery, as it seem●…s, to lie eternally upri●…, and never stir, even upon a bed of roses; what would it be then, to sit for ever in that fiery chair mentioned before? But then above all degrees of comparison, what will it be roar everlastingly in bellish slames! Hear my A●…our. Memini melegere, nec ●…ne admiratione, ●…uisse hominem, qui Aeterni●…atem animo sic perspexerit: Quis ●… ortalium est, aicbat ipse secum, qui quidem san●… mentis sit & ratione 〈◊〉, qui regnum Galliae, Hispaniae, Poloniae, reg●…a sanè 〈◊〉 sibi vendicet eâ p●…ctione, ut quadraginta continuos annos in l●…ctulo 〈◊〉 strato, eoque mollissimo ●…supinus jaceat? E●… licet forsan non def●…us sit, qui ad hanc condi●…ionem descendat; is tamen non totum triennium (res certa) sic decumbet, quin abrumpat & dicat: sin●…e, 〈◊〉; malo carere regnis, non 〈◊〉 bus, sed omnibus quam sic continue, 〈◊〉 m●…lissimè jacere, vel decem tantùm annis; ne●…dum vigia●…i, aut●…iginta, veluti pactio fiebat, annis quadraginta. Itńe res se habent, ut nemo sanus reperiatur, qui ut t●…iplici regno donetur, triginta vel quad aginta annis 〈◊〉 lege decumbere velit? quam ergò coeca, quam suriosa est insan●…, 〈◊〉 lacerum 〈◊〉, ●…btres aviculas, ob crepundia vilissima, illud petulantèr 〈◊〉 periculum, & tale designate facinus. ob quod in candente crate, in fereti●… stammeo, non solis quadragi●…ta, non quad●…gentis, nec quatuor millibus, sed nec quater centenis millibus, sed aeternum torquearis furijs; ●… mortales, intemperantissimis agimur, nisi jam maturè, & in rem nostram sapimus. In mollissimo jacere sed semper jacere & aeternum jacere supplicium soret inexplicabile Quid jam omnium apud inferos suppliciorum erit cumulus ac conge●…ies sormidabilissima? What will it be then (thinkest thou) to lie in fire and brimstone, kept in highest flame, by the unquenchable wrath of GOD, world without end? Where thou shalt have nothing about thee but darkness and horror, wailing and wring of hands, y Apud inseros singula●…ssimum erit tormentum 〈◊〉 〈◊〉 〈◊〉 c●…ntenorum millium horribilissim●…s mugitus, planctus, 〈◊〉; perinde 〈◊〉 meri boves assent●…r vivi, aut si rapidi ca●…es cate●…as 〈◊〉 〈◊〉, 〈◊〉 ●…ssint. 〈◊〉 〈◊〉 〈◊〉; aur●…m 〈◊〉, 〈◊〉 hominum, 〈◊〉 ●…num, l●…porum ululatus, mug●…tus 〈◊〉, 〈◊〉 l●…onum, aliarum 〈◊〉 ●…emitus, fragores nubium, dejectus aquarum, & quicquid 〈◊〉 〈◊〉 〈◊〉 singi potest: ah qu●…m id omne nihil est ad Orcinia●…ae 〈◊〉 desperatiss●…m sletum, cujus auctarium est stridor dentium. desperate yell and gnashing of teeth: thine old companions in vanity and sin to ban and curse thee with much bitterness and rage; wicked Devils to insult over thee with hellish cruelty and scorn; the never-dying worm to feed upon thy soul and flesh for ever and for ever. z O coe●…itas ●…umane gentis nullis sa●… lachtymis deploran la! Ex omnibus templorum 〈◊〉 clamatur, Aeternitas, Eternitas, Aeternitas. Nos nihilominus praesenti ducim●… volup●…ate. Adeò perire s●…ve est. Quis exprimat quid sit aeternitas? Quis concipiat quid sit Aeternitas? Est unum perpetuum Sum, quod praeteri●… 〈◊〉 & 〈◊〉. Est circulus, cujus centrum femper, circumferentia nunquam. Cogito mille annos, cogito tot annorum millia quot sunt momenta, 〈◊〉 puncta in toto 〈◊〉 à condito mundo usque ad ejus consuminationem, & de 〈◊〉 eaten nihil habeo. O Aeternitas! Quis poterit par esse Aeternitati in tormentis? Et ●…mus tormenti ipsorum ascendet in saecula saeculerum, Apoc. 〈◊〉. Quid est in sae●…ula saeculor●…m? Volo dicere, & nescio dicere. Illud tantùm scio id ipsum esse, quod DEUS solus suâ infinitate a●… b●… & complectitur▪ O Eternity! Eternity! Eternity! Sith it is thus then, that upon the little inch of time in this life, depends the length and breadth, the height and depth of immortality in the world to come: even two eternities; the one infinitely accursed, the other infinitely comfortable; loss of everlasting joys, and lying in eternal flames; sith never ending pleasures or pains do unavoidably follow the well or misspending of this short moment upon earth; with what unwearied care and watchfulness ought we to attend that One nec●…ssary Thing all the days of our appointed time, till our change shall come? How ought we as strangers and pilgrims to abstain from fleshly lusts? What manner of persons ought we to be in all holy conversation and godliness? How thriftily and industriously to husband the poor remainder of our few and evil days for the making our Calling and Election sure: In a word, with what resolution and zeal to do or suffer any thing for JESUS CHRIST? * Quid agis miser, perire vis? Facillimo istud impe●…dio fiet: ho●…ulâ u●…a, imò vel unicâ parte ●…rulae; imò momento vel unico per iram vel libidinem patras, quod aeternùm doleas. Hic seriò cogitandum: Itáne homines etuditi, & humano sensu sancti accusantur, judicantur, damnantur? Quid mihi fi●…t misero? Ergò animum quantis possum industrijs cu●…abo. Alij se, suamque cuticulam cu●…ent aeternitatis obliti; vigeant, floreant, cras fo●…sancinis & favilla Hos ego mo●…es nihil mo●…or, hanc ego viam non ingredior, nam & alium viae terminum quaero. With what industry and dearness to ply this moment, and prise that eternity! Concerning the joys of HEAVEN, Let me tell you before hand, that the excellency, glory, and sweetness thereof, no mortal heart, finite brain, created understanding can possibly conceive and comprehend to the life. For, 1. Paul t●…ls us, 1 Cor. 2. 9 That neither eye hath seen, nor ear heard, neither heart of man conceived the incomprehensible sublimity and glorious mysteries of that heavenly wisdom, and inexplicable divine sweetness revealed in the Gospel: (For I take that to be his natural immediate meaning:) How transcendently (then) unutterable and unconceivable is the compliment, perfection, the real, actual and full fruition of all those Evangelicall mysterious revelations, accomplished to the height in the highest heavens thorough all eternity? Where we shall enjoy the face and beatifical presence of the most glorious and all susticient GOD, as an object wherein all the powers of our souls willbe satisfied with everlasting delight. The eye of man hath seen admirable things: Coasts of Pearl, Crystal mountains, rocks of Diamond, Golden mines, Spicy Lands, etc. (so Travellers talk, and Geographers write.) a Ma●…soleum. Mauso●… regis Cariae sepulchrum, ab Ar●…emisiâ uxore extructum, tantâ operis magnificentiâ, ut inter septem orbis miracula suerit numeratum. Mausolus' Tomb, Diana's Temple, the Egyptian b Maximae hujus genetis in Aegypto fuisse memorantur circa Memphim, structurae ex quadratis lapidibus admirand●…, fastigiatae ultra omnem excelsitatem, quae manu fieri posset. etc. Paramides, and all the wonders of the world. The ear hath heard the most delicious, exquisite, and ravishing melody. Such as made even Alexander the Great transported with an irresistible pang of a pleasing rage as it were, and delightful c Spiritus qui in cord agitant, tremulum, & subsulfantem recipiunt aerem in pectus & inde excitantur: A spiritu musculi moventur, etc. Scalig. Exercit. 202. dancing of his spirits, that I may so speak, d Carda●…. Subtle. lib. 13. Exilire è convivio, etc. Man's heart can imagine miraculous admirabilities, rarest pieces, worlds of comforts and strange felicities. In conceit it can convert all the stones upon earth into pearls, every grass pile into an unvaluable jewel, the dust into silver, the sea into liquid gold, the air into crystal. It can cloth the earth with far more beauty and sweetness, than ever the Sun saw it. It can make every Star a Sun, and all those Suns ten thousand times bigger and brighter than it is, etc. And yet the height and happiness of Evangelicall wisdom doth far surpass the utmost which the ear, eye, or heart of man hath heard, seen, or can possibly apprehend. And this so excellent light upon earth discovering the inestimable treasures of hidden wisdom in CHRIST, is but as a grain, to the richest golden mine, a drop to the Ocean, a little glimpse to the glory of the Sun; in respect of that fullness of joy hereafter, and everlasting pleasures above: with what a vast disproportion than doth the inimaginable excellency of heavenly bliss surpass and transcend the most enlarged created capacity? Infinitely, infinitely. 2. Our gracious GOD in his holy unsearchable wisdom doth reserve and detain from the eye of our understandings a full comprehension of that most glorious state above; to exercise in the mean time our faith, love, obedience, patience, etc. As a father shows sometimes, and represents to the eye of his child, a glimpse and sparkle (as it were) of some rich orient jewel, to make him love, long, pray and cry for a full sight of it, and grasping of it in his own hand: So our heavenly Father in this case. If celestial excellencies, and those surpassing joys, arising principally from the visible apprehension of the purity, glory and beauty of GOD, were clearly seen and fully known, even by speculation, it would be no strange thing, or thanksworthy for the most horrible belial, * Tan●…a est autem pulchtitudo justity, tanta jucunditas lucis aeter nae, hoc est, incommutabilis veritatis, atque sapientiae, ut etiamsi non lice●…et ampliùs in ea manner, quam unius diei mo●…a propter ho●… solum innumerabiles anni hujus vitae pleni deliciss & circumslu●…ntiâ temporalium bono●…um rectò, meritóque conte●…neretur. August. de Lib. Arb. Lib. 3. Cap. ul●…. to become presently the holiest Saint, the world's greatest minion, the most mortified man. But in this vale of tears we must live by Faith. 3. It is a fruit of our fall with Adam, and the condition of this unglorified mortal state here upon earth, to know but in part: From which our knowledge above shall differ, as the knowledge of a child from that of a perfect man: as knowledge by a glass, from apprehension of the real object: 1 Cor 1●…. as knowledge of a plain speech, from that which is a riddle. It is not for us (saith * Induci in nubes▪ penetrare in plenitudi nem lumin●…, ●…umpere ●…la ritatis all ys●…s, & lucem hab●…tare maccessibilem, nec temporis est ●…us ne●… 〈◊〉 ribi in novissimis●… eservatur, cum ●… mihi exhibuero gloriosum non habentem maculam aut rugam, aut aliquid 〈◊〉 Be●…n. Sup●…r Ca●…l. Serm. 38. one) in these earthly bodies, to mount into the clouds, to pierce this fullness of light, to break into this bottomless depth of glory, or to dwell in that unapproachable brightness: This is reserved to the last Day; when CHRIST JESUS shall present us glorious and pure to His Father without spot or wrinkle. 4. Our understandings upon necessity must be supernaturally irradiated and enlightened with extraordinary enlargement and divineness, before we can possibly comprehend the glorious brightness of heavenly joys and full sweetness of eternal bliss. It is as impossible in this life for any mortal brain to conceive them to the life, as to compass the heaven with a span, or contain the mighty Ocean in a nutshell. The Philosopher could say; that as the eyes of an Owl are to the light of the Sun, so is the sharpest eye of the most pregnant wit to the mysteries of nature. How strangely then would it be dazzled and struck stark blind with the excessive incomprehensible glory and greatness of celestial secrets, and immortal light? But although we cannot comprehend the whole, yet we may consider part. Though we cannot take a full draught of that overflowing fountain of endless bliss above, yet we may taste; though we cannot yet enjoy the whole harvest, yet we take a survey of the first fruits. For, the Scriptures to this end shadow unto us a glimpse, by the most excellent, precious and desirable things of this life. Thus much premised; let us (for my present purpose) about the joys of Heaven, consider; 1. The Place, where GOD and all His blessed ones inhabit eternally. But how can an infinite GOD be said to dwell in a created heaven? GOD from all eternity when there was nothing, to which He might manifest and make known Himself, is not said to dwell * As for the place of GOD before the world created, the sinite wisdom of mortal men hath no percep●…i ●…n of it: neither can it limit the s●…at of infinite power; no more than infinite power itself can be limited; for, His Place is in Himself, whom no magnitude else ca●… contain. Sr. W. Raleigh. Lib. 1. Cap. 4. Non est quod quaeras ultia, ubi ●…rat ante quam mundus tieret? P●…eter ipsum nihil erat, ergo in seipso 〈◊〉. Be●…. de consid. Lib. 5. Cap. 6. Antequam faceret DEUS coelum & terram, ubi habitabat? In Se habitabat apud Se habitabat, & apud Se est DEUS. Aug●…in Psal. 122. Ante omnia DEUS erat solus, Ipse Sibi & mundus, & locus, & omnia. Solus autem: quia nihil extrinsecus praeter Illum. T●…rtull. adversu●… Praxean. non procul ab initio any where, either to have been out of Himself, or in any thing, but only in Himself. He was therefore an heaven to Himself. But when He pleased He created the world; that in so large and goodly a Theatre He might declare and convey His power, goodness and bounty, some way or other, to all creatures. Especially, He prepared this glorious heaven we speak of, not that it might enclose or enlarge His happiness: But that He might unspeakably beautify and irradiate it with unconceivable splendour of His Majesty and Glory; and so communicate Himself beatifically to all the Elect, Saints and Angels, even for ever and ever. I said, not that it might enclose, conclude and confine Him: For, He is as truly without the heavens, as He is in them: And He is where nothing is with Him. He was when nothing was, and then He was, where nothing was beside Himself. Before the Creation there was properly, neither when nor where, but only an incomprehensible perfection of indivisible immensity and eternity; which would still be the same, though neither heaven nor earth, nor any thing in them should any more be. * F●…st DEUS it a ubique, ut non tantum omnes hujus universi partes permeet, sed etiam immensa illa spatia quae sunt supra coelos, (qua est naturae infinitate) penetret▪ non tamen existimes DEUM ibi ess●…, tanquam in loco posi●…ivo repletiuè, sed tantum per immensitatem essentiae. Eustachius De DEO. ●…. ●…. But we may not so place Him without the Heavens, as to clothe Him with any imaginary space, or give the check to His immensity by any parallel distance local. He is said to be without the heavens, in as much as His infinite Essence cannot be * Behold, the heaven and the heaven of heavens cannot contain Thee. 1 King. 8. 27. contained in them, but necessarily contains them. He is so without them, or (if you will) beyond them, that albeit a thousand more worlds were heaped up by His all-powerfull hand each above other, and all above this; He should by virtue of His infinite Essence, not by free choice of will or mutation of place, be as intimately coexistent to every part of them, as He now is to any part of this heaven and earth we enjoy. In a sober sense, * Vbi est? Quid diximiser? Sed ubi non est▪ Altior est coelo, inferno profundior, latio●… terrâ, mari diffusior. Nusquam est, & ubiquè est: Quià nec abest ulli, nec ullo capitur loco. Bern. mihi Col. 363. Bernard saith true; Nusquam est & ubique est: He is no where; because no place, whether real or imaginary can comprehend or contain Him: He is every where; because no body, no space or spiritual substance can exclude His presence, or avoid the penetration (if I may so speak) of His Essence. This glorious Empyrean Heaven (where nothing but light and blessed immortality, no shadow of matter for tears, discontentments, griefs, and uncomfortable passions to work upon, but all joy, tranquillity and peace, even for ever and ever doth dwell) is seated * There is a place beyond that slaming Hill, From whence the stars their thin appearance shed, A place beyond all place, where never ill Nor impure thought was ever harboured: But Saintly Her●…es are for ever said To keep an everlasting Sabbath●…rest, Still wishing that, of what they are still possessed, Enjoying but one joy, but one of all joys best. Fletcher, CHRIST'S Victory, pag. 2. St. 6. above all the visible Orbs, and Starry Firmament. See Deut. 4. 39 & 10. 14. josh. 2. 11. Pro. 25. 3. 1 King. 8. 27. 30. 39 43. 49. Luke 24. 51. Acts 1. 9 & 7. 69. Eph. 4. 10. 2 Cor. 12. 2. where it is called the third heaven. 1. The first is that whole space from the Earth to the Sphere of the Moon; where the birds fly; whence rain, snow, hail, and other Meteors descend. See Gen. 7. 11. Psal. 8. 8. Mat. 8. 20. Deut. 28. 12. Mat. 6. 26. where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. The second consists of all the visible Orbs. See Gen. 1. 14, 15. where he calls the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Expansion, Firmament, Heaven. And in this He placeth the Sun, Moon, and other Stars, Deut. 17. 3. Within this second Extension we comprehend three other Orbs, represented to our knowledge by their motion. Of which see * Communis quidem opinio est decem tantùm esse coelos mobiles: nempè 7 coelos Planetarum, Coelum Stellatum, Coelum Cristallinum, & primum mobile. Verùm mihi valdè probabilis visa est recentiorum Mathematicorum sententia, undecim esse coelos mobiles: ita ut inter firmamentum, & primum mobile, pro unico Coelo Cristallino, duplex coelum constituatur. Namque pro unico motu trepidationis, qui Coelo Cristallino tribuebatur, quem admitti non posse demoastrant, ponunt duplicem motum librationis: alterum ab Ortu ad Occasum, & è contrà, quem tribuunt nonae spherae. Alterum à Septentrione ad Austrum, & è contrà, quem decimae Spherae assignant. His additur undecima Sphaeraseu primum Mobile Denique Theologi praeter Coelos mobiles, admittunt supremum Coelum immobile, quod Empy●…um appellant, quod sit sedes Beatorum. D●… Coelo. 2. 6. Eustachius Table, at pag. 94. 3. The third is that where GOD is said specially to dwell; whither CHRIST ascended, and where all the blessed Ones shall be for ever. No * Neque ex sensu, neque ex motu, neque ex effectu, aut adjuncto aliquo, sed ex solâ DE●… per Scripturas revelatione nobis innotuit. Tilen. natural knowledge can possibly be had of this heaven: neither any help by humane arts, Geometry, Arithmetic, Optics, Hypotheses, Philosophy. etc. To illighten us thereunto. For, it is neither aspectable nor movable. Hence it is that Aristotle, the most eagle-eyed into the mysteries of nature of all Philosophers, and whom they call Nature's Secretary; yet said, that beyond the movable Heavens, there was neither body, nor * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Coelo. Text. 99 time, nor place, nor vacuum. But GOD'S Book assures us of this Heaven of happiness, and House of GOD, above all the aspectable moving Orbs. 2 Cor. 3. 2. Eph. 4. 10. 1 Kin. 8. 27. 30. 39 43. 49. And, it is the biggest and most beautiful Body of the whole creation, incorruptible, unmooveable, unalterable: wholly shining with the most exquisite glory and brightness of purest light: wherein, as in a confluence of all possible felicities, jehovah, GOD blessed for ever, doth familiarly and freely communicate Himself to be beatifically seen, and fully enjoyed face to face of all the elect, humane and Angelical spirits for ever. Where the glorified Body of JESUS CHRIST shines with unconceivable splendour above the brightness of the Sun, etc. This place most excellent replenished with those unknown pleasures which attend everlasting happiness, where GOD, blessed for ever, is seen face to face, is made admirable and illustrious by its bigness and beauty. Guess the immeasurable magnitude and beautiful signs of it, 1. By its * Statum Ecclesiae conti●…uum a suo tempore in omnem usque aeter ●…itatem de●…cripsit johannes, sicut Prophetae jesaias & Ezechiei●… quae causa est, cur non omnia ista vaticinia, vel de solâ Ecclesiâ, vel de solo Coelo, sed de utroque simul intelligi possint, out debeant; verùm servatâ moderatione. Nequè enim omnia quae de Ecclesiâ sunt, ●…a etiam de coelo intelligi possunt. Nequè vicissim omnia, quaede Coelo, ea ad Ecclesiam accommodari queunt. But ye are to observe, that it is not the purpose of the HOLY GHOST to set forth the just and full compose of the Hea●… enly jerusalem: (For it is immeasurable to our capacity) but by this great measure. He giveth us, as it were, some t●…ste of the largeness thereof. Gyffard upon Rev. Cap. 21. description, Rev. 21. It is called Ver. 10. by an excellency, That great City, etc. Which if it be immediately meant (as many learned and holy Divines would have it) of the glory of the Church here on earth, when both jews and Gentiles shallbe happily united into one Christian Body and Brotherhood, before CHRIST'S second coming, it is no less pregnant to prove, that the Heaven of Heavens is a place most glorious above all comparison and conceit. For, if there be such goodliness, amplitude, beauty and majesty in this Militant Church; how infinitely will this beauty be yet more beautified, and all this glory glorified with incredible additions in the Church Triumphant. If there be such excellency upon earth, what may we expect in the Heaven of Heavens. 2. By those many * Habitationes sunt in coelis, quae sufficiant infinitis mundis capiendis: imò virtus est in as●…ēsione CHRISTI, ad praeparandum locum infinitis etlam mundis, nedum omnibus hominibus qui in hoc uno mundo sunt. Sed causa est in hominibus ipsis qui desunt sibi, nequè ●…edunt in illum sanguinem quo praeparantur nobis illa in coelis loca. Rolloc. in Io●…n. Cap. 14. Mansions prepared for many thousand thousands of glorified Bodies after the last Day, joh. 14. 2. Besides the numberless numbers of blessed Angels; the present inhabitants of those heavenly Palaces. 3. By the incredible distance from the earth to the Starry Firmament. If I should here tell you the several * Mathematici alij distantiam Coeli Stelliferi, seu firmamenti metientes, numerant 16538562. milliaria Germanica: alij, ut Bernardinus & Rosetus numerant 65257500. Age igitur ●… Quantam dicis Astrologe à centroterrae, ad coelum octavum seu firmamentum vulgò appellatum dista●…iam. Vulgò intervallum dicitur continere Diametros terrae 10040 11/24. Terrae verò Diametro tribuuntur parts 120. Vni●…uique parti milliaria 6a. Quae ducta in totum Diametrum conficiunt summam milliariorum 7440. Qui numerus multiplicatus per 10040 11/24. ostendit distantiam terrae ab orbe octavo, nempè 74703180. milliariorum See Casman. Ouranogra. Be it so, that the adventure of Mathematicians in this Point be too audacious and peremptory: and that the sublimily, and how many miles it is distant, cannot be certainly known: yet you must n●…eds be of ●…y Author's mind: Dubitari non potest magnam esse Expanss coelestis intercapedinem & altitudinem: siquidem, id testatur cum visus ipse, tùm passim sacra Scriptura: joh 11. 8. Dicuntur coeli altissimi; ideóque quantitas corum est impervestigabilis, & al●…itudo homini inscrutabilis. Idem. Ibid. computations of Astronomers in this kind, the sums would seem to exceed all possibility of belief. And yet beside, the late learnedst of them place above the eight Sphere, wherein all those glorious lamps shine so bright, * Maginus was the man, who by his admirable ar●… of latter times added a tenth mooveable Heaven▪ so that now there are three mooveable Heavens above the Firmament, as our Masters in that Profession teach us. S●…c Maginus his Theoriques'. Eustachius followe●… him. De Mundo & Coelo. pag. 64. 65. three moving Orbs more. Now the Empyrean Heaven comprehends all these; how incomprehensible then must its compass and greatness necessarily be? 4. By considering, what a large Expansion and immensity the mighty LORD of heaven and earth is like to choose for revealing His glory in the highest and most transcendent manner to all His noblest creatures; infinitely endeared unto Him by the bloody death of His dearest Son, even the Son of His love, thorough all eternity. Who doth all things like Himself: if He love, it is with a fr●…e, infinite, and eternal love: if He work, He makes a world: If He go out with our Hosts, the Sun shall stand still if need be, and the Stars must fight: if He come against a people, He will make His sword devour flesh, and His arrows drink blood: if He be angry with the world, He brings a 'slud over the whole face of the earth. If He set His affection upon a mortal worm, that trembles at His Word, and is weary of sin; He will make him a King, give him a Paradise, crown him with eternity: if He builds a house for all His holy Ones; it must needs be a None-such; most magnificent, stately and glorious, far above the reach of the thoughts of men. 5. What a spacious and specious inheritance; what a rich, supereminent and sumptuous Purchase and Palace do you think was the precious blood of the Son of GOD by its inestimable price and merit, able to procure at the hands of His Father, for His Redeemed? Let us here also lay hold upon some considerations, whereby we may behold (at least) some little glimpses of the admirable glory of its light. 1. To say nothing of that glorious projection and transfusion of Aethereal light, both of the Sun and of the Stars, of the six magnitudes, which by Astrological computation, constitute * See Casman. Astrol. p. 1. cap. ●…▪ Vt in nullum numerum ponamus, aut Veneris, aut Mercurij sydera, nec computemus stellas novem, quas obscuras, aut quinque, quas rubeas appellant, vel nebulosas: nullo etiam numero habeamus infinitas alias, quae sexto ordine sunt minores. three hundred Suns at the least, (whence ariseth a mass of shining beauty) upward into the Empyrean Heaven; which Patricius endeavours industriously to prove; I say, to pass it by as a groundless a Nihil temerè hic vel asseverare, vel inficiari debeo. Novi interim, Beatorum domicilium illud, supremum coelum d●…pingi lucidissimum sub imagine novae Hierosolymae. Apoc. 21. 23. Dicitur: Non eget Sole & Lunâ, ut luc●…ant in eâ. Nam gloria DEI illustrateam: & Lucerna ejus est Agnus. Quid hinc mi Patrici? Desententiâ johannis: Aliam esse lucem coelestis gloriae; aliam Solis & Luna: Non opus esse Sole (ait) & Lunâ: Negatio est sydereae lucis. Opponitur ci affirmatio divinae lucis & gloriosae, quae proficiscitur à DEI gloriâ & Agno Filio DEI. Ibid. Neque urbi ista eget Sole, etc.) Non negat, quin Sol & Luna in firmamento suum retentura sunt lumen: sed ait supremum illud coelum, longè praestantio●…i luce splendere, nec opus habere tali Sole & Lunâ. Gloria inquit DEI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Discrimen facit inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriam DEI, & inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo ipsa urbs illustratur. Gloria DEI majestas est DEI, luxque illa, Deitasipsius, quam inhabitare DEUS dicitur. Ea omnibus est inaccessa, & corporeis oculis invisibilis. Ab hac majesta te verò pro bene placito voluntatis DEI, lumen creatum proficiscitur, quo tota urbs splendet: & quo electis etiam communicato, efficit DEUS, ut ipsum plenè, & quas facie ad faciem cognoscant. Zanch. De Coelo beato. Cap 4. conceit; let us take a scantling, as it were, and estimate of the incomparable brightness and splendour of the highest heaven; by that which Orthodox Divines soberly tell from Rev. 21. and other places; to wit, that it is verus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wholly light, not like the Starry Firmament, bespangled here and there with glittering spots: but all as it were, one b Coelum Beatorum est imprimis lucidis●…imum, eóque verus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Hoc est totum & omni ex parte luminosum ac splendidum. Non enim est sicut firmamentum varijs ornatum ●…ellis, eóque alibi lucidum: alibi verò non it a lucidum, sed totum est pellucidum. Est enim perindè atque si totum sit quidem Sol maximus, & omnia suo ambitu complectens. Neque lux illa est similis luci stellarum, neque etiam ejusdem generis. Sed est lux verè divina, licèt creata: idcircò quià lux est alterius generis, & lux est gloriae, non penetrat huc ad nos usque: oculis tamen corporeis futuro saeculo à nobis videbitur. Ide●… Ibid. great Sun. From every Point pouring out abundantly whole rivers, as it were, of purest heavenly light, etc. Hence with allusion to brightest things below; it is said to have a wall of jasper, building of gold, a foundation of precious stones, and gates of pearls. Being clear as Crystal; shining like unto glass; transparent in brightness as a molten looking glass. It may be, those places may also in latitude of sense intimate and include this glorious visible light I speak of. Coloss. 1. 12. Psal. 36. 9 1 Tim. 6. 16. Ancient Divines also apprehended this glorious beauty and brightness in the blessed heaven. The eternal City (saith * Incomparabilitèr clara est civitas eterna: ubi victoria, ubi veritas, ubi dignitas, ubi sanctitas, ubi vita, ubi aeternitas. De vitâ aeternd. Oh how brave, how beautiful, how glorious, how glittering, how gorgeous, how admirable a City is this! For, if the gates be of pearl, and the streets of g●…ld; then what are the inner rooms? What are the dining chambers? And what are the lodging rooms? O how unspeakable is the glory of this city; that Kings shall throw down their Crowns and Sceptres before it, counting all their pomp and glory but as dust in respect of it? And the magnificence and pomp of all the Potentates of the earth shall here be laid down. And albeit none of the Kings and Nobles of the Gentiles might be admitted into the old jerusalem, yet all the Gentiles that believe shallbe admitted into this new jerusalem, and made free Denizens thereof for ever. Dent upon the Rev. I might tell you here of many other probable singularities about this celestial palace, and that from the hand of some godly and learned Divines: To wit, [That this third Heaven is not penetrable by any creature; whereas the other two are passable by the grossest Bodies; so that it is said to open to the very Angels. joh. 1. 51. Who, though they be able to penetrate all things under it, yet are they no more able to enter that Body▪ than they are to pass into one another's natures▪ Hence it comes to pass, that the third Heaven gives way to Angels, souls and bodies of men to enter in by miracle: GOD making way by His power, where nature yields no passage. For, it is without pores, and cannot possibly extend or contract itself into a large or straighter compass. That, Tertium hoc & summum coelum, in medio non est corpus solidum: sed inest aura aliquis coelestis quae supplet defectum aeris corporibus glorificatis: In qua etsi pori non sunt, in nobis tamen porierunt, in quibus erit haec natura coelestior; qu●… etiam aeris vicem supplebit ad sermonem. In coelo enim usuri sumus Hebr●…â linguâ: 1. Nam natura ibi redibit, quae primitùs hanc linguam tenuit. 2. Confusio linguarum maledictior fuit. And this aura coelestis (say they) shall maintain life eternally; and be answerable to our constitution, even as this atre is, etc.] But as I would myself by no means confidently entertain, so will I never ebtrude upon others any thing in this or any other divine point; but that only which i●… grounded (either directly and immediately, or by good and sound consequence) upon Gods' sure Word. Austin) is incomparably bright and beautiful; where there is victory, verity, dignity, sanctity, life, eternity. If those which be condemned (saith Basill) be cast into utter darkness; it is evident that those which walked worthy of GOD, have their rest in supercelestial light. 2. Besides the superexcellency of its native lustre, that I may so speak, this blessed heaven will yet be made infinitely more illustrious and resplendent by all the most admirable and amiable shining glory of that dearest ravishing object, to a glorified eye, the glorified Body of JESUS CHRIST. In respect of the beauty and brightness whereof, all sydereall light is but a darksome mote, and blackest midnight. See Mat. 17. 2. 3. Add hereunto the incredible and unspeakble splendour of many millions of glorified Saints, whose bodies also will outshine the Sun. See Mat. 13. 43. Phil. 3. 21. Dan. 12. 3. Who are said to shine as the brightness of the Firmament, as the Stars, Dan. 12. 3. As the Sun, Mat. 13. 43. To be like CHRIST Himself, john 3. 2. And to appear with Him in glory, Col. 3. 4. Now, what a mighty and immeasurable mass of most glorious light will result and arise from that most admirable illustrious concurrence, and mutual shining reflections of the Empyrean Heaven more bright and beautiful than the Sun in his strength, the Sun of that sacred Palace, and all the blessed Inhabitants? All which every glorified eyes shallbe supernaturally enlarged, enabled, and ennobled to behold and enjoy in a kindly and comfortable manner with ineffable delight and everlastingness! 4. If the porch and first entry be so stately and glorious, garnished and bespangled with so many bright shining Lights and beautiful Stars: What workmanship and rare pieces, what majesty and incomprehensible excellencies may we expect in the Palace of the great King, and the heavenly habitations of the Saints and Angels? * How full of beauty and glory are the chief rooms and Presence-Chamber of the great and royal Monarch of Heaven and Earth? O with what infinite sweetest delight may every truly gracious soul, bathe itself beforehand, even in this vale of tears, in the delicious and ravishing contemplation of this most glorious Place, wherein he hath an eternal blissful mansion most certainly purchased and prepared for him already, by the blood of JESUS CHRIST! Let us therefore (as an holy Divine would have us) spend many thoughts upon it; Let us enter into deep meditations of the inestimable glory of it: Let us long until we come to the fingering and possession of it: even as the heir longeth for his inheritance.— Let us strive and strain to get into this golden City; where streets, walls and gates, and all is gold, all is pearl: nay, where pearl is but as mire and dirt, and nothing worth. O what fools are they, who deprive themselves willingly of this endless glory for a few stinking lusts! O what mad men are they, who bereave themselves of a room in this City of Pearl, for a few carnal pleasures! O what bedlams and humane beasts are they; who shut themselves out of these everlasting habitations, for a little transitory pelf! O what intolerable sots and senseless wretches are all such, who wilfully bar themselves out of this Palace of infinite pleasure, for the short fruition of worldly trash and trifles? 2. In a second place, let us take notice of some names, titles and epithets attributed to heavenly joys, eternal glory, which may yet further represent to our relish their incomparable sweetness and excellency. They are called, 1. A Kingdom, Mat. 25. 34. Luke 12. 32. Now a Kingly Throne is holden the top and crown of all earthly happinesses: the highest aim of the most eager and restless aspirations and ambitions of men. A confluence it is of riches, pleasures, glory, all royal bravery, or what man's heart can wish for outward welfare and felicity. * Who hath not observed what labour▪ practice, peril, blood shed, cruelty, the Kings and Princes of the world have undergone, exercised, taken on them and committed; to make themselves and their issues Masters of the world. S. W Raleigh. What stirs and stratagems, what murders and mischiefs, what mining and counter-mining, what mysterious plots and machiavellian depths, what strange adventures and effusions sometimes even of bloody seas, to catch a Crown? Witness Lancaster and York, nay all habitable parts of the earth, which from time to time have become bloody cockpits in this kind. 2. An Heavenly Kingdom, Mat. 7. 21. And 18. 3. to intimate, that it surpasseth in glory and excellency all earthly kingdoms, as far as heaven transcendeth earth, and unconceivably more. 3. The Kingdom of GOD, Acts 14. 23. A Kingdom of GOD'S own making, beautifying and blessing; who doth all things like Himself, as I said before: replenished and shining with Majesty, pleasures and ineffable felicities, beseeming the glorious Residence of the King of Kings. 4. An Inheritance, Acts 20. 32. Not a tenement at will, to be possessed or left at the landlord's pleasure: but an inheritance settled upon us, and sealed unto us by the dearest and highest price that ever was paid, which willbe as orient, precious and acceptable, after as many millions of years, as you can think, as it was the very first day it was poured out and paid. 5. A rich and glorious inheritance, Eph. 1. 18. Fit for the Majesty and mercy of Almighty GOD to bestow; the un-valuable blood of His Son to purchase, and the dear Beloved of His Soul to enjoy. 6. An Inheritance of the Saints in light, Coloss. 1. 12. Every word sounds a world of sweetness. 7. An Inheritance incorruptible, and undefiled, and that fadeth not away, 1 Pet. 1. 4. There can never possibly be the least diminution, much less any abolishment of the least glimpse of heavenly glory. But all bliss above willbe as fresh and full innumerable years hence, as at our first entrance, and so thorough all eternity. 8. A Crown of righteousness, 2 Tim. 4. 8. Fairly come by, and full dear bought. A crown of life, Ia●…. 1. 12. A Crown of glory, 1 Pet. 5. 4. Glory itself, Rom. 9 23. Nay, an exceeding exceeding eternal weight of glory, 2 Corinth. 4. 17. Which Crowns, Kingdoms, Pearls, jewels, Feasts, etc. do but weakly shadow out unto us. A superlative transcendent Phrase (saith one) such as is not to be found in all the Rhetoric of the Heathens, because they never wrote of such a theme, nor with such a spirit. 9 Fullness of joy, everlasting pleasures, Psal. 16. 11. A swift flowing river and torrent of pleasures, Psal. 36. 8. The very joy of our LORD and Master, Mat. 25. 21. 3. In a third place, let us consider the beauty and blessedness of glorified Bodies. I do not here curiously inquire with the Schoolmen; whether the glory of the body doth spring originally out of the blessedness and beautiful excellency of the soul, and so redounds upon the body, by a continued constant influence, as Aquinas thinks. Or, (which I rather follow) that those excellent endowments and heavenly splendours are originally and dispositively implanted by GOD'S hand in the reformed body, only perfected and actuated (as it were) by the glorious soul, as Bonaventure supposeth. Sure I am in general, they shallbe made like the glorious Body of CHRIST, Philip. 3. 21. And that is happiness and honour enough, inexplicable, supereminent. Besides their freedom from all defects and imperfections, diseases and distempers, infirmities and deformities, * Restat ergò, ut suam recipiat quisque mensuram, quam vel habuit in juventute, ●…msi senex est mortuus●… vel fuerat habiturus, si antè est defunctus. Aug. de Civit. DEI. Lib. 22 Cap 15. Circa triginta annos desinierunt esse, etiam saeculi hujus doctissimi homines, juventutem. Idem Ibid. Resurgent omnes tàm magni corpore, quam vel erant, vel futuri erant in juvenili aetate. Idem. Ibid. Cap. 16. Quibus omnibus pro nostro modulo consideratis & tractatis, haec summa conficitur, ut in resurrectione carnis in aeternum eas mensuras habeat corporum magnitudo, quas habebat, perficiendae sive perfectae, cujuscunque indita corpori ratio juventutis, in membrorum quoque omnium modulis congruo decore servatur. Ibid Cap 20. All the bodie●… of the Elect shall arise in that perfection of nature, whereunto they should have attained by their natural temper and constitution, if no impediment had hindered: and in that vigour of age, that a perfect man is at about three and thirty years old, each in their proper sex. So saith some worthy Divine, whose name I forgot to note when I took his Saying. maimedness and monstrous shapes, infancy, or decrepitness of stature, etc. From want of meat, drink, marriage: for we shallbe like the Angels of GOD in heaven, Matth. 22. 30. We shall hunger no more, neither thirst any more, Rev. 7. 16. of sleep; for, there shallbe no wearying of the body, or tiring the spirits; for, we shall live by the all-sufficient Spirit of GOD, which never needs refreshing: of physic; for, we shall enjoy * A ssruere licet, sanitatem vitae futurae ità vigere, & immutabilem, ac inviolabilem fore▪ ut inessabili quadam dulcedine suavitatis totum hominem replete, & omne quod alicujus in se vicissitudinis, mutabilitatis, aut laesionis suspicionem praetendere queat, procul ar●…at, atque repellat. Anselm. de simililitud. Cap. 54. perpetual impregnable health: a glorified body cannot possibly be distempered; either by inward contrariety of elementary qualities; or any outward contagion, or hurtful impression: of air; to cool our heat, or keep us from stifling: of clothes; for, we shallbe clothed with long white robes of immortality, Rev. 7. 9 which can never be worn out; but shall be so beautiful and glorious; that like the Sun, we shall be best adorned, when we have no other covering, but our own resplendent Majestical brightness: of Sun; for the glory of GOD shall illighten that heavenly city; and the Lamb shallbe the light thereof, Rev. 21. 23. Of any thing; for, GOD shallbe unto us All in All, 1 Cor. 15. 28. I say, besides an everlasting exemption, and privilege from all ills, pains, miseries; our bodies shallbe gloriously crowned with many positive prerogatives, marvellous excellencies, high and heavenly endowments. 1. Immortality, 1 Cor. 15. 54. Glorified bodies can never possibly die. They shall last as long as GOD Himself, and run parallel with the longest line of eternity. In which respect also, our condition is a thousand times more happy and glorious, than if we had stood still with Adam in his innocency and felicity. If so, he could but have conveyed unto us bodies immortal * Immortalitas sumitur quadrifariam: Pro 1. Impotentia moriendi absoluta, & natura. Sic solus DEUS immortalitatem habet, 1 Tim. 6. 16. 2. Impotentia moriendi ex gratia creationis: sic Angeli & animae humanae sunt immortales. 3. Impotentia moriendi ex gratia doni: sic coelum novum, terra nova, corpora beatorum immortalitatem habebunt. 4. Potentia non moriendi ex aliqua Hypothesi, licet in se sit mortale. Sic homo ante peccatum erat immortalis corpore, ex Hypothesi unionis cum anima originaliter perfecta, immortali. potentiâ non moriendi ex Hypothesi, as they say; that is, endowed only with power of not dying, if so and so: but now they shall be immortal impotentiâ moriendi, that is, shine for ever in the highest heavens with impossibility of ever perishing. 2. incorruptibleness, 1 Corinth. 15. 42. 54. For, every glorified body shall for ever be utterly impassable, and un-impressionable with any corruptive quality, action, or alteration. Whether, 1. By the power of some peculiar glorifying endowment implanted in the body, or redounding from the soul upon the body for that purpose: Or, 2. From an exquisite temper and harmony of the Elementary qualities freed everlastingly from all possibility of any angry contrariety and combat: Or, 3. Which seemeth most probable and approved by the learned'st Schoolmen, from an exact subjection of the body to the soul, as of the soul to GOD: I say, whether so or so, I do not here inquire or contend; but leave all alterations in this kind to the curious disquisitions of such idle and ill-exercised Divines. The testimony of GOD'S never-erring Spirit (in the cited place) is more than infinitely sufficient to assure every Christian heart, that our raised bodies, reform by the Almighty glorious hand of GOD, shall never more be exposed to violence or hurt from any external agent: or obnoxious to the least disposition towards any inward decay, putrefaction or dissolution. 3. Potency, 1 Corinth. 15. 43. Our souls are in nature, substance, and immateriality like the Angels of GOD: One of which killed in one night an hundred fourscore and five thousand, 2 Kings 19 35. And therefore little know we, though the edges, excellency and executions may be dulled and drowned in our heavy, frail, sinful bodies, of what might and power they may be originally. But then, when to the souls native strength, there is an addition of glorifying vigour, and GOD'S mighty Spirits more plentiful inhabitation; and it shall also put on a body, which brings with it, besides its own peculiar inherent power, an exact serviceableness and sufficiency apted and apportioned to the soul's highest abilities and executions; * In futuro igitur, ut jam praelibavimus, & sie justus ortus erit, ut etiam si velit, terram commovere possit. Anselm. de similitude. Cap. 52. Verùm praestabunt viribus, quicunque supernis viribus associantur civibus, in tantum, ut nullatenus illis quisquam obs●…stere valeat, vel si movendo quid, aut evertendo voluerit, a suo statu quin illicò cedat. Nec in eo quod dicimus majori laborabunt conatu, quam nos modò in oculorum nostrorum motu. Ne quaeso similitudo illa Angelorum nostro excidat ab animo quam adepturi sumus in futuro; quatenus si in hac forticudine, aut in his quae dictu●…i sumus ad exemplum non occurrit, vel ipsa per quam Angelis adaequabimur, ad ea comprobanda prosit. Si igitur in quibus Angelos valere constat, nostra nihilominus fortitudo valeat: neminem autem qui dubitet puto existere, Angelos ea quae volunt fungi fortitudine. Cum igitur similes eyes fuerimus, nunquam imbecilliores illis crimus. Sed fortassis quaereret aliquis, quid nobis tune illa fortitudo praestabit, ●…um singulis tam convenientèr, ut convenientins nequeant ubique dispositis nihil immutandum, nihil evertendum, nihil statuendum sit, in quo vires suas exercere possit? Qui hoc dicit, paucis nobiscum quid in hujusmodi habeat usus humanus attendat, & videbit quia non semper omnibus quae habemus, & quae nos habere non parum gaudemus actu utimur. Sicut verbi gratia, ipso visu potestate aliqua nonnulla●…um scientia rerum, & multis in hunc modum: sic & tune de qua agitur fortitudine erit. Sola namque possessio nobis grata erit, & exultatio grandis: licet in actu nequaquam sit necessaria nobis cunctis, ut dictum est, in suo statu convenientèr locatis. Haec eadem quaestio, si aut de velocitate, aut de aliquâ beatitudinis partium movetur, hac solutione, si non aptiorem lector invenerit, solvatur. Ibid. how incredibly powerful and mighty may we suppose a Saint in heaven shallbe? 4. spiritualness, 1 Cor. 15. 44. Not that our bodies shall be turned into spirits, but employed spiritually. Or more fully thus: 1. Because they shallbe fully possessed with the * Corpus gloriosum perfectè movebitur Spiritu DEI: sicut movetur ab animâ: non quod animâ tune sit cessatura movere aut a gear: sed quod ipsa quoque plena spirituali luce, & perfectione corpus spiritualiter tune movebit, ut cibo, potu, vestitu. Aere, calore nullo in ligeat amplius. Par. Excitatur corpus spirituale] Hoc est vitam & Esse suum non tam habens ab animâ istâ ejusque facultatibus naturalibus: (Quanquam etiam tum eadem haec anima nostra conjungetur cum eodem ipso corpore nostro, & peream etiam tum vivemus) tamen corpus quod excitabitur, non tam habebit vitam & Esse suum ab eâ quam â Spiritu illo CHRISTI, quià ità ut sic loquar, animabit & animam istam & corpus istud, ut totus homo gloriosus instar ipsius CHRISTI conspiciendus sit. Rollocin johan. Cap. 5. Spirit, which dwelling primarily and above measure in CHRIST our head, is communicated from Him to us His members; so that then we shall no more live by our animal faculty, nor need for preservation of life meat, drink, sleep, clothing, physic, or the former natural helps. In which respect they cease to be natural bodies, being freed from those animal faculties of nourishing, increasing, and multiplying by generation. They shall no more live by virtue of food and nourishment thrice concocted: first, in the stomach, etc. but shallbe spiritual and heavenly, living without all these helps, as the Angels in heaven do. 2. Because they shall in all things become subject to the Spirit of GOD; and be wholly, perfectly, and willingly guided by Him, with a spiritual, Angelical, most absolute, and free obedience. As the spirit serving the flesh may not unfitly be called carnal; so the body obedient to the soul (saith * Sicut spiritus carn●… serviens non incongruè carnalis, ita caro spiritui serviens rectè appellatur spiritualis: non quia in spiritum convertetur, sicut nonnulli putant; eò quod scriptum est: Seminatur corpus animale, rejurgit corpus spirituale: Sed quià spiritui summâ & mirabili obtemperandi facilitate subdetur, usque ad implendam immortalitatis indissolubilis securissimam voluntatem omni molestiae sensu, omni corruptibilitate & tarditate detracta. Non solum enim non erit tale, quale nunc est in optimâ valetudine, sed nec tale quidem quale suit in primis hominibus ante peccatum. Qui licet morituri non essent, nisi peccassent, alimentis tamen ut homines utebantur, non spiritualia, sed adhue animalia corpora gestantes. De Civit▪ DEI Lib 13. Cap 20. Non potestas, sed egestas edendi ac bibendi talibus corporibus auferetur. Vnde & spiritalia erunt, non quià corpora esse desistent, sed quià spiritu vivisicante subsistent. Idem. Ibid. Cap. 22. Austin) is rightly termed spiritual. 3. By reason of their * Corpus Sanctorum resurget spiritale, quià velocitate, levitate, perspicuitate spiritibus erit aequale. Idem. Tom. 9 p. 2. Mihi pag. 1084. activeness, nimbleness, agility: whereby they shallbe able to move from place to place with * Erunt illa corpora, ut animus agilia, ut Sol, perspicua. Quam citò enim nunc animus ab Oriente in Occidentem cogitatione pervenit; tam citò, tune illud corpus illuc pervenire poterit. Ibid. Sed velocitas quae pulchritudine non minus amatur tanta nos comitabitur, ut ipsis Angelis DEY aequè celeres simus, qui à coelo ad terias & è converso dicto citiùs dilabuntur.— Hujus quoque velocitatis exemplum in radio Solis licet intueri, qui statim orto Sole in plagâ Orientali pertingit usque ad ultima plagae Occidentalis, ut in eo perpendamus non esse impossibile, quod de nostrâ dicimus futurâ velocitate: praesertìm cum rebus animatis soleat inesse major velocitas, quam inanimatis. Huic etiam Radio Solis simile exemplum velocitatis habemus in nobis. Radius quippè oculorum nostrorum in sublevatione palpebrarum usque ad coelum pertingit, & ictus earum totus in semet ac integer redit. Anselm de similitude. Cap. 51. incredible swiftness and speed; not being at all hindered by their weight. An heavy lump of lead, that sinks now to the bottom, being wire-drawn as it were by the workman into the form of a boat, will swim, (saith Austin:) And shall not GOD give that ability to our bodies, which the Artificer doth to the lead? etc. Here some of the Schoolmen move an idle unnecessary question: to wit; Whether glorified Bodies move from place to place in an instant? For they may well know out of the Principles in Philosophy, and Rules of sound reason, that it is utterly impossible, and implies contradiction: That a body should in an instant be in many places at once. But if a glorified body move from place to place in an instant: it will necessarily follow that the same body is in an instant, In termino à quo, locis intermedijs & termino ad quem simul; in the beginning, middle, and end of the space, thorough which it passeth at once; which is more than utterly impossible, and quite destroys the nature of a true Body. I would rather interpret those words of Austin; [Certè ubi volet spiritus, ibi protinus ●…rit corpus; the body will presently be there where the soul would have it] of extraordinary speed, and incredibly short time; Aquinas calls it * Corpus gloriosum movetur in tempore, sed imperceptibili propter brevitatem Supplem. 3. pag. 84. Ar●…. 3. imperceptible. So that I doubt not, but that a glorified Saint desiring to be in such or such a place a thousand miles off, after the very first bend of his will that way, would be there in an * But not in an●…●…stant, as A quinas his argument demonstrates unanswerably thus: In motu locali spatium & motus & tempus simul dividuntur, ut demonstratiuè probatur in 6 Physic. Sed spatium quod transit corpus gloriosum pe●… suum motum, est divisibile: Ergo & motus divisibilis est, & tempus divisibile, instans autem non dividitur. Ergo & motus ille non crit in instanti. Ibid. Sed contra] Bellarmine then errs in his Art of We●…-dying translated into English by O. E. pag 215. saying: The Saints having the gift of agility ca●… in a moment pass from place to place— from East to West, etc. (●…f he speak prop●…rly.) incredibly less time, than thou wouldst imagine. 5. Glory, 1 Corinth. 15. 43. The bodies of the Saints in heaven shallbe passingly beautiful, shining, and amiable. Two things (according to * Omnis corporis pulchritudo est partium congruen●…, cum quadam coloris suavitate.— Proindè nulla erit deformitas, quam facit incongruentia partium: ubi & quae parva sunt corrigentur: & quod minus est quam decet, undè Creator novit, inde supplebitur: & quod plus est quam decet, materiae servatâ integritate, detrahetur. Coloris po●…ò suavitas quanta ●…rit, ubi justi ●…ulge bunt sicut Sol in regno Patris sui? De Civit. DEI. Cap. 19 Austin) concur to the constitution of beauty: 1. A due and comely proportion; an apt and congruent symmetry and mutual correspondency of all the parts of the body: or in a word, well-favourednesse. 2. Amiableness of colour; a pleasing mixture of those two lively colours, of white and red. I add a third: 3. A cheerful, lively, light some aspect. When the two former materials (as it were) are pleasantly enlived and actuated by a lively quickness and modest merriness of countenance. Whereupon, (saith the Moralist) it is not the red and white, which giveth the life and perfection of beauty: but certain sparkling notes, and touches of amiable cheerfulness accompanying the same. In beauty (saith another) that of favour is more than that of colour; and that of decent & pleasing motion, more than that of favour. That is the best part of beauty, which a picture cannot express, etc. All these concur in eminency and excellency in glorified bodies. 1. An exquisite feature and stature, beautified by GOD'S own blessed almighty hand, with the utmost of created comeliness, and matchless proportion. 2. Not only sweetest mixture of liveliest colours; but also a bright shining splendour of celestial glory. 3. And both these actuated to the life, preserved in perpetual freshness and oriency, and quickened still with new supply of heavenly activeness and amiableness by a more glorious soul; (for, if the brightness of the body shall match the light of the Sun; what, do you think, will be the glory of the soul?) and by an infinitely more glorious spirit, which shall plentifully * Vt anima ista dum exercet functiones suas in corpore impertit eicolorem & totam hanc externam corporis gloriam: ita tum cum DEUS erit omnia in omnibus, Spiritus CHRISTI in nobis habitans, indu●…t corpora nostra gloriosissima, quibusque qualitatibus. Rolloc. in johan. Cap. 5. dwell in them both for ever. Amplify the glory of our bodies in heaven from such places as these: Dan. 12. 2. Mat. 13. 45. Phil. 3. 20, 21. Col. 3. 4. From which the ancient Fathers also thus collect and affirm: If we should compare (saith * Si vel cum micantibus Solis radijs futura nobis corpora contul●…imus, nihil tamen pro illius splendoris dignitate explicabimus. Serm de misericordi●…. chrysostom) our future bodies even with the most glistering beams of the Sun; we shall yet say nothing, to the expression of the excellency of their shining glory. The beauty of the just in the other life (saith * In illâ siquidem vitâ pulchritudo justorum Solis pulchritudini, qui septemplicitèr, quam modò sit, splendidior erit,▪ adaequabitur. Vnde scriptum ●…st, Fulgebunt justi, sicut Sol incouspectu DEI. De similitude. Cap. 50. Anselm) shallbe equal to the glory of the Sun, though sevenfold brighter than now it is. The * Hujus quoque corporis claritas tantum Solem excellit, quantum Sol in claritate nostrum corpus praecellit. Apud August. Tom. 9 p. 2. Mihi pag. 1085. brightness of a glorified body doth as far excel the Sun, as the Sun our mortal body. Then shall the righteous shine forth as the Sun, in the Kingdom of their Father] Not (saith * Tunc fulgebunt just●…, sicut Sol in regno Patris corum] Non quià Solis etiam splendorem non superabunt; sed quando nihil fulgentius Sole videmus, proptereà re apertissimâ nobis ad exprimendum usus est. In Mat. Hom. 12. chrysostom) because they shall not surpass the brightness of the Sun; but, because that being the most glittering thing in the world, he takes a resemblance thence towards the expressing of their incomparable glory. But how can there be so much beauty and delightful amiable aspect in such intensive and extraordinary brightness? Or what pleasure can we take in beholding such extremely bright and shining bodies! Sith we find by experience, that there is far more content and delight in looking upon a well-proportioned object, beautified with a pleasant mixture of colours, than in seeing the Sun, though it should not so dazzle, and offend the eyes. For satisfaction herein, we must know, that the * Neque in eo loco claudendi erunt oculi, nè fortè à nimio splendore laedantur: nam & ipsi oculi beati erunt, ac per hoc impassibiles & immortales; qui enim lumine gloriae confortabit oculos mentis, ne videntes DEUM facie ad faciem, opprimantur à gloriâ; idem etiam dote impassibilitatis confortabit oculos corporis, ut sine ●…aesione cernant non Solem unum, sed innumerabiles. glorified eye shall become impassable, elevated far above all mortal possibility, and fortified by an heavenly vigour, to apprehend and enjoy all celestial light and glory with much ravishing contentment and inexplicable delight. Secondly: that omnipotent merciful hand of GOD, which will raise our bodies out of the dust, and reform them anew, can cause light and colour to concur and consist in excellency, in glorified bodies. Those things which according to nature can consist together; the one or both being in gradu remisso, (as they say) abated of their height, can by divine power consist together in gradu intensissimo suae speciei, in their excellency: but it is so with light and colour according to nature: ergo, etc. as * Lib. 4. Dist. 44. Q. 8. Durandus one of the acutest Schoolmen makes good by arguments. Whether shall colour or light be seen? * Corporis gloria naturam non tollet, sed persiciet: unde color qui debetur corporiex naturâ suarum partium, remanebit in eo, sed superaddetur claritas ex gloriâ animae. Sicut etiam videmus corpora colorata ex naturâ sui, Solis splendore relucere, vel ex aliquâ aliâ causâ, extrinsecâ, seu intrinsecâ. Aquin. Supplem. 3. p. Q. 85. Art. 2. ad 3●. In noctilucis simul stant colour & lux, ut apparet ad sensum, & sic videtur quod virtute divina corpora gloriosa possunt simul esse colorata & lucentia. Dur. Lib. 4. Dist. 44. q. 8. Why not both in a most delicious admirable mixture? Here the Schoolmen according to their wont do curiously inquire, discuss and determine the manner of the acts, exercise and objects of all the senses. They say not only; 1. That the eye shall delightfully contemplate CHRIST'S glorious body, the shining bodies of the Saints, the beauty of the Empyrean Heaven, etc. 2. The ear drink up with infinite delight, the vocal harmony of Hailelu-jahs, etc. But also audaciously undertake to define without any good ground or found warrant, many particulars about the other senses, not without much absurdity, and unspiritualnesse. But let it be sufficient for us, without searching beyond the bonds of sobriety, to know for a certain that every sense shallbe filled with its several singularity and excellency of all possible * In illa futura vita delectatio quaedam ineffabilis bonos inebriabit, & inestimabili dulcedine sui totos eos inenarrabili abundantia satiabit. Quid dixi totos? Oculi, aures, nares, os, manus, guttur, cor, jecur, pulmo, ossa, medullae, exta etiam ipsa, & cuncta sigillatim singulaque membra eorum, in communi ram mirabili delectationis & dulcedinis sensu replebuntur, ut verè totus homo torrente voluptatis DEI potetur, & ab ubertate domus ejus inebrietut. Anselmede similitude. Cap. 57 pleasure, and perfection. 4. In a fourth place; let us take a glance of the unutterable happiness of the Soul. I should be infinite and endless, if I did undertake to pursue the several glories, felicities, and excellencies of every faculty of the soul: and when I had done, ended with the utmost of all both Angelical and humane understanding and eloquence, come infinitely short of expressing them to the life; I will at this time but give you a taste only, in the understanding Part: And that shallbe extraordinarily and supernaturally enlarged and irradiated with the highest illuminations, largest comprehensions, and utmost extent of all possible comfortable knowledge, of which such a creature is capable. 1. Humane knowledge of Arts, Nature, created things, is delicious and much desired: Witness, 1. The wisest Heathens, and best Philosophers, who were so ravished but even with a dim glimpse of this knowledge, that in comparison thereof they have contemned all the riches, pleasures, and preferments of the world. 2. That wise saying: A learned man doth as far excel an illiterate, as a reasonable creature a brute. 3. The extraordinarily exulting and triumphant cry of the famous Mathematician, hitting after long and laborious disquisition upon some abstruse excellency of his Art: * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I have found it, I have found it. 4. That passage in an Epistle of Aeneas Silvius to Sigism. D. of Austria: * Cujus facies, si videri possit, pulchrior est quam Luciser, & Vesperus. If the face of humane learning could be seen, it is fairer and more beautiful than the Morning and Evening Star. 5. For the pleasure and delight of knowledge and learning (saith * Advancement of Learn. Lib. 1. pag. 44. another) it far surpasseth all other in nature: for shall the pleasures of the affections so exceed the senses, as much as the obtaining of desire and victory exceedeth a song or dinner? And must not (of consequence) the pleasures of the intellect or understanding exceed the pleasures of the affections? We see in all other pleasures, there is a saetiety; and after they be used, their verdour departeth; which showeth well, they be but deceits of pleasure, and not pleasures; and that it was the novelty which pleased, and not the quality. And therefore we see, that voluptuous men turn Friars; and ambitious Princes turn melancholy. But of knowledge there is no satiety: But satisfaction and appetite are perpetually interchangeable; and therefore appeareth to be good in itself simply, without fallacy or accident. Now this learning shall then be fully perfected, and raised to the highest pitch: so that the least and lowest of the Saints in heaven shall far surpass: in clear contemplation of the causes of all natural things, and conclusions of Art, the deepest Philosophers, greatest Artists, and learnedst Linguists that ever lived upon earth. There are many difficulties and doubts in all kinds of humane learning, which have from time to time exercised the bravest wits: but by reason of the native dimness of our understanding, never received clear resolution and infallible assent. As, Whether the Elementary forms be in mixed Bodies; 1. Corrupted. 2. Remitted only. 3. Or, Entire? Whether the celestial Orbs be moved by Angels, or internal forms? Whether there be three distinct souls in a man; 1. Vegetative. 2. Sensitive. 3. Rational: Or one only in substance, containing virtually the other two? How all the * Peculiaritèr apud Astrologos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur, quae apparent in coelo. Arat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Appearances in the Aethereal Heaven, may be truliest, and with least exception maintained: whether by Excentrics and Epicycles: or only by Concentrics: or the Earth's motion: or the motion of the Stars in the heavens; as fish move in the sea, and birds in the air? etc. So the best wits are inextricably puzzled also, about the Sympathy and Antipathy of things, Alchemy, cause. of Critical days. The mists about these and many things more, shallbe dispelled out of our minds, by a clear sun of a new and excellent knowledge: so that we shallbe exactly acquainted with the causes, natures, beginnings, offsprings, and ends of all creatures, and created things. 2. We shall clearly see and comprehend the vanity and rottenness of all Heretical cavils, Antichristian depths, Popish imposture, the very bottom of that most wicked and abhorred Mystery: the true, full, and sweet meaning of all GOD'S blessed Book; whether jobs wife bid her husband bless or curse GOD: whether Iphtah sacrificed his daughter, or only consecrated her to virginity: whether Naaman was a true, or unfound convert: what is the meaning of that place, 1 Corinth. 11. 10. And that, 1 Cor. 15. 29, etc. 3. We shall with wonderful ravishment of spirit, and spiritual joy, be admitted to the sight of those sacred secrets and glorious mysteries: 1. Of the holy Trinity; into which some Divines may audaciously dive, but shall never be able to explicate: 2. Of the Union of CHRIST'S humanity to the divine nature; and of the faithful to CHRIST: 3. Of the causes of GOD'S eternal counsel in Election and Reprobation: 4. Of the Angels fall: 5. Of the manner of the creation of the world, etc. 4. We shall know one another: For, 1. All comfortable knowledge shall be so far from being abolished, that it willbe enlarged, increased, and perfected: But, etc. Therefore Our knowledge shallbe perfected: For, We shall know as we are known, 1 Cor. 13. 12. Which is set out by comparison of the less: That our knowledge then, shall differ from that now, as the knowledge of a child from that of a perfect man: by a glass, from seeing the thing itself: that of a plain speech, from a riddle: Why then should we doubt of knowing one another? especially, sith our Saviour CHRIST setteth forth the state of the blessed by the knowledge one of another, Mat. 17. And as the knowledge is perfect, so the memory. In nothing must our knowledge be impaired but bettered. 2. We shall then enjoy every good thing, and comfortable gift, which may any way increase and enlarge our joy and felicity: But meeting there, knowing then, and conversing for ever with our old dear Christian friends, and all the glorious Inhabitants of those sacred Palaces, will mightily please and refresh us with sweetest delight. Therefore, etc. Society is not comfortable, without familiar acquaintance: Be assured then, it shall not be wanting in the height and perfection of all glory, bliss, and joy. Nay, our minds being abundantly and beatifically illuminated with all wisdom and knowledge, we shallbe enabled to know, not only those of former holy acquaintance; but also strangers, and such as we never knew before; even all the faithful, which ever were, are, or shall be. We shall be able to say: this was Father Abraham, this King David, this Saint Paul: this was Luther, Calvin, Bradford, etc. this my Father, this my Son, this my Wife, this my Pastor, this the occasioner of my conversion, etc. as may be gathered by proportion out of GOD'S Book. 1. If * Rectèhinc colligitur nos in vita a ●…erna, deposi●…s omnibus 〈◊〉 antia▪ & ●…tis▪ ch●…lis ●…iam no●… invic●…m, & 〈◊〉 Sanctos, quos nunquam vidimus agnituros. Si enim Adamus virtute 〈◊〉 divinae concreate ●…van. de corpore suo sump●…am, cum è somno evigilasset, illi●…o agnovit. Quomodo no ●…tiam, secundum ea●…dem imaginem t●…ansmutati de gloria 〈◊〉 gloriam, a DOMINI Spiritu, Sanctos & beatos ejusdem corporis memb●… agnosceremus? Kem●…it Harm. Evang. Cap. 87. 〈◊〉 〈◊〉 〈◊〉 invitá 〈◊〉 se mut●…ò agnituri? Vtique qui plem su●…mi sunt SPIRITV SANCTO & sapientiâ, sicut Adam ante l●…psum ad huc ●…tmeri integritatem imaginis DEI, Evam, quam nunquam viderat, & undenam esset, nemine dicente, agnovit. Gen. 2. 23. Bucan. Loc. 39 Adam before the fall had that measure of illumination, that he knew Eve, and from whence she came, at the first sight: much more shall our knowledge in heaven, and highest happiness be enlarged in this kind. 2. If the Apostles accompanying CHRIST in His transfiguration, and vouchsafed but a taste and glimpse (as it were) of glorification, were * Petrus & qu●… cum ipso e rant, videntes Mosen & Eli am in gloriâ, cos noverunt, licèt prius illos nunquam viderint. Vndè verò hoc? Non certè ex imagimbus & statuis, quibus uti Iudaeis non fuit concessum: nec ex notitijs naturalibus, quae in rebus c●…lestibus penitus sunt coe●…ae: sed ex sola gratia DEI, quae incredibilem hanc sapientiae & cognitionis lucem animis Apostolorum infudit. Vt ergò Samuel ex DEI inspiratione Saulem agnovit, nunquam anteà visum, 1 Sam 9 17. Et quemad modum Ioha●…nes in utero intra alvum B. Virgins, CHRISTUN DONINUM suum agnovit: ita SPIRITVS SANCTI ●…adijs horum etiam mentes fuerunt illustratae. Kem●…it. loc suprà cit. Petrus in monte in mortali corpore Mosem, & E●…iam, quos nunquam viderat, revelatione interna cogno●…it, Mat. 11. 34. Bucan. loc. suprà cit. able thereby to know Moses and Elias, whom they had never seen: how much more shall we, being fully illuminated, and perfectly glorified in heaven, know exactly all the blessed ones, though never acquainted with them upon earth? 3. CHRIST tells the jews, Luke 13▪ 28. That they shall see Abraham, and Isaac, and jacob, and all the Prophets in the kingdom of GOD, and therefore know them: * Boni bonos in Regno, & mali malos in supplicio agnoscunt. Si enim Abraham Lazirum minimè recognovisset, nequaquam ad Divitem in tormentis positum de transacta ejus contritione loqueretur, diccus, quòd mala receperit in vita sua. Et si mali malos non ecognoscerent, nequaquam Dives in torrnentis positus, fratrum suorum etiam absentium meminisset. Quomodò enim praesentes non posset agnoscere, qui etiam pro absentium memoria curavit exorare? Qua in re illud quoque ostenditur quod nequaquà●… ipse requisisti: Quià & boni malos, & mali cognoscunt bonos. Nam Dives ab Abraham cognoscitur, est diviti cognitus, quem mitti precatur ex nominedicens: Mitte Lazirum, ●…t intingat extremum digiti sui in aquam, & refrigeret linguam meam. In qua videlicet cognitione utriusque partis cumulus retributionis excrescit: ut & boni amplius gaudeant, qui secum cos laetari conspiciunt quos amaverunt; & mali dum cum eis torquentur, quos in hoc mundo, despecto DEO, dilexerunt, eos non solùm sua, sed etiam eorum poena consumat. Greg. Dial. Lib. ●…. Cap. 33. And Dives is said to know Abraham and Lazarus in so great a distance, Luke 16. Whence I argue thus: if the damned know those who are saved, though they have never seen them; much more shall the glorified Saints, now plentifully endued with all knowledge, and supernaturally enlightened by the HOLY GHOST. Many of the ancient Fathers are of the same mind: (Whose authority I never urge for necessity of proof; GOD'S blessed Word is ever more than infinitely all-sufficient and super-abundant for any such purpose: but only; either, 1. Sometimes in some singular Points to show consent: or 2. In our controversies against the Antichristians, Antinomists, Neopelagians, etc. Or, 3. When somehonest passage of sanctification, or seasonable opposition to the corruption of the times, is falsely charged with novelty, singularity, and too much preciseness.) 1. There was a Widow in Augustine's time, who craved very importunately both by word and writing, some consolations from him, to support her under that incomparable cross of her husband's loss, and widowhood; and as it may seem, she desired to know whether she should know him in the second life. For the first, he hits upon the sweetest, mightiest, and most sovereign comfort which could possibly be imagined. * Non te desolatam putare debes, cum in inte●…ore homine habeas praesentem CHRISTUM pe●… fidem in cord tuo. E pissed 6. ad Italicam. You can by no means (saith he) think yourself desolate; who enjoys the presence and possession of JESUS CHRIST, in the inmost closet of your heart by faith. About the other, he answers peremptorily: * Hic autem & conjuxtuus, cujus abscessu vidua diceris, tibi ●…otissimus erit.— cum vene it DOMINUS, & illuminaverit a●… ondita tenebrarum, & manifestaverit cogitationes cordis, tunc nihil latebit prox●…mum in proximo; nec e●…it, quod suis quisque aperiat, abscondat alienis, ubi nullus erit alic●…us. Ibid. This thy husband, by whose decease thou art called a widow, shallbe most known unto thee. And tells her further, that there shall be no stranger in heaven, etc. 2. In * Fit autem in electisquiddam mirabilius, quia ●…n solùm ●…os agnos●…unt, quos in hac vitâ novera●…t; ●…d velut v●…os viso●… ac cognitos, recognoscunt bonos quos nunquam viderunt. Greg. loc. suprà cit. the Elect (saith another) there is something more admirable; because they do not only acknowledge those whom they knew in this world; but also, as men seen and known, they know the good, whom they never saw. 3. There (saith * Ibi a singulis omnes, ibi ab omnibus singuli cognoscentur: Nec quemquam omninò latebit, quâ patriâ, quâ gente, quâ stirpe quis ed●…us fuerit, vel quid etiam in vitâ suâ fecerit. Anselm. de similitude. Cap. 59 Anselm) All men shallbe known of every several man, and every several man shallbe known of all. Again, * Prepend, si vales, quam grata ●…it sapientia ista, quâ tu sicut ab omnibus, sic omnes à te cognoscentur in vitâ illâ. Ibid. Cap. 61. Conceive if thou canst, how comfortable that knowledge willbe, by which, as thou of all others, so all others shallbe known of thee in that life. Yet let me tell you before I pass out of the Point; that this for the most part is the curious Quaere of carnal people; who feeding falsely their presumptuous conceits with golden dreams, and vain hopes of many future imaginary felicities in the world to come, whereas in the mean time they have no care at all, use no means, take no pains, to enter into the holy path, which leads unto that blessed place. It is even, as if one should busy himself much, and boast what he will do in New-England when he comes thither; and yet (poor man) he hath neither ship, nor money, nor means, nor knowledge of the way, nor provision before hand for his comfortable planting there. To cool and confront such lazy, idle, and vain curiosities; take notice: that we shall not know our old acquaintance by former stature, feature, favour: so vast a distance and difference will there be between a mortal and glorified body: neither in a worldly manner. In which respect saith Paul, 2 Cor. 5. 16. Henceforth know we no man after the flesh: yea though we have known CHRIST after the flesh, yet now henceforth know we Him no more. Our mutual knowledge one of another in heaven shall not be in outward and worldly respects, but divine and spiritual, as we know them in CHRIST, by the illumination of the Spirit. 5. We shall know the spiritual substances, offices, orders, excellencies of the Angels: the nature, immortality, operations and original of our own souls, etc. In a word, all things * Sapientia quam omnes in hac vitam non utiliter amant, tanta in futurà vitam bonis erit, ut eorum quae s●…ire voluerint, nihil sit quod ignorent. Bonus enim perfecta quae DEUS est sapienti●… replebitur, ●…amq, fancy ad faciem intuebitur, quam dum it à perspexerit, creaturae totius naturam videbit, quae in DEO melius quam in seipsâ constitit. Tunc ●…enim just●… cuncta scient quae DEUS fecit scien la, tàm ea quae praeterita, quam ea quae postmodùm sunt futura. Ans●…lm de similitude Cip 54. Cum electi antiquos patres in illa aeterna haereditate viderint, eye incogniti per visionem non erunt, quos in opere semper noverunt. Quià enim illic omnes commu●… claritate DEUM conspiciunt; quid est, quod ibi nesciant, ubi scientem omnia sciunt? Greg. Dialog. ●…ib. 4 Cap. 33. Neque sola visio DEI sanctis hominibus in coelo promi●…itur, sed etiam omnium rerum, quas secit DEUS. Hic quidem in terris cernimu●… per sensum videndi, solemn, & lunam, & stellas, & terras, & maria, & slumina, & animantia, & arbores, & metalla. Sed mens nostra nihil omninò cernit; i. e. nullam substantiam creatam perfectè nos it, non differentias essentiales, non proprietates, non vires▪ ac nè animam q●…i▪ sem suam homo videt, sed mo●…e coecorum palpando effecta, & discurrendo per rationem aliquid cognitionis acquirit. Quale ergò gaudium erit, cum intelligen●…a nostra revelata fa ie manifestè videbit naturas omnium rerum differentias, proprietates, vires? Et cum quanta exultatione obstupescet, cum videbit exerci●…um Angelorum innumerabilem, quorum nullus cum al●…o in specie convenit, & differentias omnium & singulorum perspicu●… intuebitur? De ae●…ern. Foelicit. Lib. ●…. Cap. 2. When we shall know GOD in heaven, we shall in Him know the manner of the work of creation, the mysteries of the work of our Redemption: yea, so much knowledge as a creature can possibly conceive and comprehend of the Creator and H●… works. P. P. knowable. 6. We shall be beatifically enlightened with a clear and glorious sight of GOD Himself: which Divines call Beatifical Vision. About which the Schoolmen audaciously discoursing, fall upon differing conceits. 1. Some say, GOD shall then be known by a Species representing the divine Essence: and by a Light of glory elevating the understanding by a supernatural strength. 2. Others, That the divine Essence shall be represented to the glorified understanding, not by any Species, but immediately by Itself: yet they also require light of glory to elevate and fortify the understanding by reason of its weakness, and infinite disproportion and distance from the incomprehensible Deity. 3. Others hold, that to the clear vision of See Durand. Lib. 4. Dist. 49. q. 2. GOD, there is not required a Species representing the divine Essence, as the first sort suppose; nor any created light elevating the understanding, as the second sort think: but only a change of the natural order of knowing. It is sufficient (say they) that the divine Essence be immediately represented to a created understanding. Which, though it cannot be done according to the order of nature, as experience tells us: (For, we so conceive things; first having passed the sense and imagination.) Yet it may be done according to the order of divine grace, etc. But it is sufficient for a sober man to know, that in heaven we shall see Him face to face. Upon my Patron. And here by your good leaves, I will be bold to make benefit of the instant occasion, because it is very seasonably coincident with the Point. And press from that the practice of this last mortifying motive. These artificial Forms of sadness, and complemental representations of sorrow in blacks and mourning weeds, are nothing for my purpose: neither do I desire to stir up or renew in any man thoughts of heaviness, or grief of heart, which he might conceive and nourish by reason of some particular interest in the bounty, love, person, and worthy parts of the departed: many times men are too forward and overflowing in those tender offices, and last demonstrations of natural affection. And therefore my counsel in such cases is; that we would show ourselves Christians: and by the sacred rules of Religion ever prevent that unseasonableness and excess, which many times with a fruitless torture doth tyrannize over the hopeless hearts of mere natural men. The Point that I would principally press, and persuade unto, is a Christian, and compassionate taking to heart, the public loss, that every one of us may upon that occasion be truly humbled in himself, and bettered in his own soul. And I tell you true, especially in these times, this loss is great. He was a revexend and learned judge, a Prince, and a great Man in Israel: nay a God upon earth, All I say, is cuber from my own certain knowledge; or concurrent testimony above exception. I would not speak a word, which I think not in my conscience to be true, to be heir of his possessions. It may be affection may make me deliver things something passionately, and more unto the life. for so are judges styled by the Spirit of GOD, Psal. 82. 6. Though he be departed this life like a man, and fallen as one of the Princes. But these are nothing; they are but bare titles, in respect of any true worth. He was really remarkable, and renowned for very special judiciary endowments, and sufficiencies; and those aided and attended with many worthy additions of morality, and subordinate abilities. As first, 1. Such calmness in his affections, and moderation of his passions (as I never saw) even in his ordinary carriage. He might have been a mirror (me thinks) in this point even amongst the exactest Moralists. And they say, that appeared most eminently in his public passages and executions of justice. And how needful a virtue this is to a judicial Place, those may best conceive, who either feel, or but consider what a cruel and intolerable thing it is for an ingenuous man to stand before a judge, who is prejudicately and passionately transported with anger, malice, or hatred against the party to be sentenced. 2. Patience to hear the basest, both parties, all they could say. And unwillingness to lend his ear to the one, without the others presence. 3. A great and happy memory. 4. Singular sagacity in searching and diving into the secretest and utmost circumstances (so far as was possible) of the causes that came before him, that he might give the more righteous judgement. 5. A marvellous tenderness, and pitiful exacttnesse in his inquisitions after blood. Holding, on the one side, the life of a man very precious: and yet, on the other side, persuaded of the truth and terror of that place, Numb. 35. 33. For blood, that defileth the land, and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it. But yet all these, whatsoever you apprehend, in my conceit had not been much worth, though good in their own nature; neither (to tell you true) should I have so much as named them, had they not been aided, (as it were) and managed with three other most noble and necessary virtues, especially in these times, which actuated them (as it were) and gave them their life and lustre. 1. A love to integrity, the right and truth in all his judicial courses, which (for any thing I know, or could ever hear) no man living upon just ground can or will contradict. 2. With a constant and resolute heart-rising against bribery and corruption; the cursed bane of all goodness, honesty, and good conscience, wheresoever it comes. And to this, that high place he worthily held about the Prince, can give royal attestation: where he qualified fees to his own loss; and protested his resolution, and all possible opposition to all offers for offices, with this reason: he would have them come in clearehanded, that they might deal honestly in their places. And his own followers, to whom he gave a charge at his first entrance to a judicial place, that they should not meddle, nor make any motions to him, that he might be secured from all appearance of corruption. And, as I am credibly informed, his ordinary reading of great letters, and rejection of gratuities after judgement given. 3. With a noble and unshaken resolution, and mighty opposition of Popery: and that without respect or fear of any greatness, as we have evident demonstration. Now of this we need no further testimony (though there be very pregnant and plentiful beside) than the present triumph of the Papists; and barbarous insultations of that bloody and murderous generation. And especially in yonder Country of Lancashire, and those Northern Parts; where he shook the pillars of Popery more valiantly and successfully, than any these many years. Officers in those Parts observed, that in his two or three years, he convicted, confined, and conformed more Papists than were in twenty years before. And that last charge he gave at Lancaster in his last Circuit but one, for I meddle not with the last of all, for lawlearning, earnestness and excellency against Popery, profaneness, nonresidency, and other corruptions of the times, and for the extraordinary heartening and encouraging all good men and godly Ministers was such, that I am persuaded, it willbe remembered with dearness and love, while any honest man that heard it or heard of it, is alive in those Parts. To go no further then: and this I now say, I speak of him as he was grown in his latter time; and out of hope he would have continued: and I speak it also in compassion of mine own country; which I know by too good experience how pitifully it lies bleeding under the insolency of Papists, and multitude of Priests: and then I say, the redemption of the life of such a judge, in such times as we live, for the good of such a country, if we go no further, if that had consisted with GOD'S pleasure, had been worth a King's ransom. I lay these things thus together upon purpose to aggravate the loss, that a compassionate consideration of the greatness thereof in those respects I have told you, may be as powerful in begetting a godly and profitable sorrow and taking it to heart in all truly religious and loyal hearts: as I know rejoicing in his fall will create in the insolent spirits of the enemies to GOD and the King, (I mean the Papists) barbarous insultations and triumph. I am persuaded, if we get as much humiliation out of the sense of a true loss, as the Papists hardening and obduration by apprehension of their imaginary gain, we shall make a good use of his death. I am a little more earnest, because I perceive the Papists begin already to calumniate and slander. Here is yet another Point of profitable consideration from the present occasion. When any worthy man in a State, especially who takes a faithful discharge of his place, and the public good to heart, is cut off by the hand of GOD; it is in a Christian jealousy, and out of spiritual wisdom to be holden as a presage of some more fearful general judgement to succeed. I have my ground, Isa. 3. 1, 2, 3, etc. And therefore my counsel is, and in the present case for one: when any good Patriote which in some high place like a strong Pillar opposes the corruptions and Popery of the times: or any faithful Pastor, which by his prayers (like a Moses) stands in the gap against the indignation of GOD, is taken away; that we take it to heart, as a M●…mento, to make ourselves ready against an evil day. And to tell you my mind, I am much afraid some heavy thing is preparing for us, our sins are grown unto such a height. I am no Prophet, nor the son of a Prophet; yet out of a comparative contemplation of GOD'S proceeding with His own people in all former ages, I cannot but concur with the judgement of a great Doctor delivered in an high place: The White, pag. 80. at spital. sins of this Land are come to that elevation, that there is scarce left any room for the mercy of GOD to help us. They are even full ripe for His revenging Hand. To his four reasons I add two more: his are taken, 1. From the greatness and crying of the sins, which are very horrible; Atheism, whoredom, Sodomy, bloodshed, oppression, says he; I add pride, drunkenness, usury, etc. 2. From the generality of them. All sorts are wrapped in them. 3. From their impudence: with brazen brows, and whorish foreheads they outface the Sun. 4. From their impatiency of admonition and reformation: they grow so upon us, that all the Pulpits in ENGLAND cannot beat them down. Adda 5t. from 2 Chron. 36. 16. And a 6t. from Isa. 3. 1, 2, 3. & seq. I mean the dropping away of many worthy men; and few take it to heart, or consider that they are taken away from the evil to come. We have lost many a godly man within this few years. The Prince's Court was not many years since disrobed and bereft of one of the noblest men that ever trod upon English mould, besides other noble ornaments, his eminency of grace made him so. For, Christian Nobility is best and truest, where GOD Himself is top of the kin, and Religion the root; in regard whereof all the rest (I mean that of riches, birth, learning or morality) are but shadows and shapes of nobleness. And the other year, a very worthy Doctor, and triumphant Champion against the Giants of Rome. Against whom they have since sent out an illiterate libel, called, White died Black; fit for the foul and black mouths of such railing Rabshekaes'. And now of late, to say no more, of a Chancellor of rare and remarkable integrity in his Place. I have not yet done, and yet the time is done: only a word or two therefore, and so I'll make an end. And yet let no man think, that I am come hither; 1. Either to smooth and mollify any faults or frailties; any falls or infirmities; any personal sins or imperfections that might be in this great Man. I dare not go about to cover them; that's not my office; I leave that to the precious blood of the Son of GOD, and tender-hearted mercies of our gracious Father. I would rather in this point advise great men to walk warily. For, their greatness makes their sins greater, and their mightiness will make them mightily tormented, except they stand constantly on GOD'S side. Height of Place ever adds two wings unto sin: Example and Scandal; whereby it soars higher, and flies much further. If the Sun be eclipsed and obscured; a thousand eyes gaze upon it: a lesser Star may be darkened, and no man take notice. 2. Or to fasten upon him any false praises in a flattering funeral Panegyric. I dare not daub for a world of gold. Himself abhorred that. And not long before his last sickness complained much against slattery, as a grievous iniquity of the times. 3. Or to make a solemn and formal narration of all his noble commendable parts. When I undertook this business first, I studied only, and bethought myself, how I might speak most profitably, and make the best use of the present occasion to my living Auditors. And had I not found pregnant matter for that purpose, I had not been here this day. And therefore for conclusion, and as the last and best service I can now do unto him, to whom I owed as much as any man alive: I will labour from the occasion to work some heavenly good (if GOD so please) upon the hearts, presented here this day as a selected and choice number of his worthiest and dearest friends. And to this end give me leave to single out, and propose for imitation, some worthy and noble parts of his, and only those which I conceive may be most seasonable and suitable to the exigency of my Auditory. And I must also crave the aid of your loves unto him, and those softened thoughts of mortality which are wont to attend these times; that I may convey and commend them to your liking, and practise with more success and stronger impression. And the first I shall commend unto you, is, 1. His singular integrity and honourable purpose in disposing those Ecclesiastical Livings he had in his power. And in this Point I myself can say more than any, who tasted deepliest of his worthy dealing this way. When I never sought after, as it is famously known, nor thought upon any such thing, he sent for me, and bestowed that which I presently enjoy most freely. Which, though every Patron ought proportionably to do, yet the horrible corruptions abroad in the world in such cases do (as it were) by a kind of Antiperistasis make a duty a transcendent virtue. And this was not all. Though incrochments upon the Church be like the breaches of the sea; a thousand to one never return: yet did he restore to a farthing all that which had a long time been detained from the Church; and parted with it most freely; though he had as much wit and power as any other to have continued it so, if he had pleased. And I said Ecclesiastical Livings, though I instance but in one; because I partly knew his purpose for the rest. For, he gave me himself this message to as worthy and reverend a man, as I know preferred in this Land; that if he would come unto him, he would give him the first that fell; and for no other reason in the world, but because he heard he was a reverend and worthy man. Now lay these things to the practice of the times, wherein there is such sinful and Simoniacal packing together, compacting, secret covenanting with the party or friends for present money, or after-gratifications: some part of the tithes, or his own must be reserved to the Patron; or he must be the Farmer at his own price; or pin a wife upon the sleeve of the parson, as they contemptuously speak, (a base also and unworthy respect) or the like such wretched combinations to help one another towards hell: my disacquaintance must excuse my ignorance in the terms: and then tell me if this was not a noble part in him worthy the imitation of the best. I am persuaded in this Point, he might be a pattern not only to all here present whom it might concern, (though I look upon the faces of some who have dealt also very nobly this way) but to all the Patrons in ENGLAND. Be pleased then, you that loved him to tread in his steps herein; and the rather because your unconscionableness in so high and important a point for the glory of GOD, and the good of the Church, may not only bring upon your own heads, your houses and posterity, the curse of GOD in the mean time: but also a company of poor souls cast away by reason of your corruption, against you at that last and great day: who will then cry out upon you before the face of GOD, Angels, and men; that you were the men who for a little bloody gain put upon them an ignorant, idle, dissolute, non▪ resident, or some way unfaithful Minister; (For, it is too common, that those who enter corruptly, deal unconscionably in their places) whereby they must now perish everlastingly; whereas if you had been honest and uncorrupt, there had been hope they might have lived in the endless joys of heaven. And what a vexing cry in the ears of all sacrilegious Church-robbers will that be of a damned wretch in hell; when he shall complain everlastingly, that his soul had been saved, if such a man had not been simoniacal. 2. His forbearing travel upon the Sabbath in his Circuit. Whereby he won a great deal of honour to his name over all this Kingdom; prevailed in the same with others of his own reverend rank; and by his example (as hath been observed) won much encouragement, increase and regard to religion in those Countries thorough which he passed. I would I might so much prevail with you, as that upon this occasion you would be content to take nearer to heart a more holy and heavenly spending of the LORDS Day. Not only in forbearing sin, the works of your calling, idleness, vain sports; this is but only flying evil, and privative good: but also to ply with conscience and reverence all GOD'S holy Ordinances; prayer, reading, singing of Psalms publicly and privately; the Word preached specially, conference, meditation, and the like: and to feed and satisfy your prepared and hungry souls with all that sweetness, comfort, and spiritual strength; which they are wont to convey into humble hearts upon GOD'S holy Day; this also is doing of good and positive piety. For, a thousand to one, a constant keeper of the Sabbath is sound-hearted towards GOD: and as great odds, a common Sabbath breaker (howsoever he may deceive his own heart) is in truth and trial a stranger to the power of grace, and life of godliness. 3. His patient yielding, and submission to private admonition. A virtue, ordinarily as far out with great men, as flattery is familiar. Yet in him so as I tell you. Something there was, to which his private affection was very much endeared; and his reputation thereabout in the respect of the world was also entangled in some more public engagement. And yet when I in zeal and love to his soul and salvation, pressed upon him in private as a Minister of GOD, and in the humblest manner I could, tendering my reasons against his resolution; after he had well thought upon't, it never went further, all was dashed for ever. Yet let me tell you, he had formerly given me encouragement hereunto; entreating me once in private, to deal plainly with him. And now I am grieved at heart, I did not more in this kind. Now I would to GOD, you would imitate him in this also; especially you that are great ones. Alas! You'll give the Physician leave to tell you the diseases of your body: the Lawyer to show you any flaw that is in your state: your Horsekeeper to tell you the surfeits of your horse: nay, your Huntsman the surrances of your dogs: and shall only the Minister of GOD not tell you your souls are bleeding to everlasting death? Now GOD forbid. 4. His taking his high place to heart. I mean his extraordinary industry and indefatigableness in his judiciary employments. His painfulness this way was wonderful even after his last sickness had seized upon him. If I should report unto you the particulars from eye-witnesses, you would marvel. And I rather name and commend this unto you, because the contrary is cause of great misery in a Commonwealth. Oh it is lamentable, when men mount into high rooms only in a bravery, and vanity, and desire to be adored above others; or follow the execution of their places, and administration of justice, only as a Trade, with an unquenchable and unconscionable thirst of gain; which justifies the common resemblance of the Courts of justice to the Bush; whereunto, while the sheep flies for defence in weather, he is sure to lose part of his fleece: when cunning heads hunt after greatness and promotion, purposely to execute the lusts of their own hearts, and attain their own ends. Oh! this is the curse and cutthroat of worthy States; the bane and breake-necke of all honest government. Formalities of justice without a real care and conscience to search the truth, and deal uprightly, do but serve to smother innocency and right: and that which was necessarily ordained for the common good, is through shameful abuse made the cause of common misery. I would all the Magistrates in the Country were my hearers in this Point; I would hence entreat them with all earnestness and contention of Spirit, as they love either GOD or their Country; that they would with all nobleness of a free spirit, and clearness of a good conscience, take their Places of justice to heart; be active, conscionable, resolute; not only formal and cyphers; hunters after praise and plausibleness; that they would abominate even all appearance of bribery and partiality to the pit of hell: that they would not be angry with us when we press and persuade them to round courses against the Papists, and dejection of Alehouses; upon which point His royal Majesty, and the worthy judges so much beat; and when all's said, are the sinks and sources of all villainy, etc. otherwise, howsoever they may please themselves with the common applause: it were better the Commonwealth had never known them. 5. His resoluteness against rising by corruption and bribery. Whereupon (as I have heard) when he was first presented to that place of honour about the Prince, it pleased our gracious Sovereign to style him the judge which would give no money. A blessed thing it were, were this heart in all. Then should we not have vines, olive trees, and fig trees whither away in obscurity, and brambles brave it abroad in the world. We should not have servants by insinuation and bribery climb on Horseback, when Princes like servants walk upon the ground. And this worthy Part in Him, was a very convenient Companion, and necessary Consequent as that was of the former. For I●…e never believe, that a Man which purposes from his Heart to be faithful in a public Charge, will ever be very forward in an ambitious pursuit of it. The illumination of Nature taught the Heathens so, and therefore they condemn it by a law de ambitu. Hunting after one high room even morally is most unworthy a Man of honour and worth, and He cannot better express His insufficiency, and weakness of Spirit, who is transported with an impotent and impatient Humour this way. But now if to this ambitious baseness there be an addition of bribery, it makes the matter a great deal more vile, and dishonourable. Of this hateful Merchandizing, besides other infamies and iniquities, which mingle with it, it is commonly said, That He which liveth in gross, selleth by retail. And therefore if a Man would continue truly Noble, and Worthy, comfortable in His conscience, and faithful in His Place, if He be advanced, let him either rise fairly, or else thank GOD, and be content with His present station. 6. An easiness of access, affableness of carriage: A fair, loving, kind deportment towards all. I never saw a Man of such worth and greatness look more mildly upon a mean Man in my life. And yet with so grave a presence, that neither the authority of his Person, nor due attributions to His Place received any disparagement or diminution. I omit not even this, because even in this also He might have been a notable Precedent to take down the haughty imperious carriage of many abroad in the world of far more inferior Worth and Ignoble birth. For amongst all the See ●…asill 406. ad fincm▪ degenerations of our gentility; (I speak not of all, we have many truly so called and worthy Gentlemen) from that true nobleness and ancient Worth which dwelled formerly in the Gentle breasts of English Nobles, this is not the least: That they think to bear down all before them with an artificial affected impetuousness, as it were, of Countenance; a disdainful neglect and contemptuousness in their Carriage, with a kind of outbraving & brow-beating of their Brethren. As though brave Apparel and a big look were demonstrations of a Noble Spirit, whereas very often they only gild over a worthless, weak and graceless Inside. As amongst Professors of Religion, he's the best Christian, which is most humble: so in the School of Morality he hath been holden the truest Gentleman, which is most Courteous. 7. His happiness in having religious Followers. Follow Him also in this. He tasted the fruit of it in his last extremities. For being cast by God's Providence upon that Place in the Country where He had not such means, and Opportunities for those last comfortable Spiritual Assistances, which a dying Man would desire; They were both able, and did pray with Him to the Occasion, and present necessities, where with He seemed to be much affected, and spoke seasonably unto Him out of the Book of GOD. Whereupon I must tell you; (Let as many profane scornful Spirits iy be or gnash the Teeth at it, as will) Those Followers of His whosoever they were, call them Puritans, or what you will; Howsoever they might miss in some complemental circumstances, by reason of those amazments and grief which sat fresh upon their Hearts for the loss of their so Noble a Lord, yet they did Him in those last Agonies more true service and Honour then all the swaggering Goodfellow Serving men will do their Masters unto the world's end: Let them follow you, as long as you will. 8. A right conceit and commendation of profitable and conscionable Sermons. He hath been often heard of late times reply thus or in this sense to contradictions: I cannot tell, says He, what you call Puritanical Sermons; they come nearest to my Conscience, and do Me the most good. This of all the rest, I had purposed to have pressed most upon you. If you were but thus affected, to say the least; you would begin to look towards Heaven. But I have already trespassed too much upon your Patitience. And therefore I conclude this Point with that of Paul, Philip. 4. 8. Finally, Brethren, etc. A SERMON PREACHED AT LENT ASSIZES, Anno Domini, MDCXXX. At Northhampton before SIR RICHARD HUTTON AND SIR GEORGE CROOK, His Majesty's justices of Assize, etc. TEXT. 1. COR. CHAP. 1. VER. 26. For brethren, ye see your calling, how that not many wise men after the flesh, not many mighty, not many noble are called. THE blessed Apostle Saint Paul perceiving, that his preaching, and plantation of the Gospel of CHRIST received strong and mighty opposition in the City of Corinth, a famous Mart Town, seated between two Seas, the Aegaan and Iönian, and so fit for commerce with other Nations, full of wealth, knowledge, glory, and the rest of earthly excellencies, labours in this Chapter to abase, and dishonour the pride, and vanity of all humane greatness, and to advance the neglected Mystery of his heavenly Doctrine, and the glorious power of downright preaching, which the great men amongst them esteemed foolishness, yet indeed such as by which the LORD of Heaven and Earth saveth those that believe. And he so far acquaints them with the counsel of GOD in the point: that he gives them to understand that upon the matter, whereas the noble, the mighty, and wise after the flesh, with all the bravery and selfe-confidence vanish and perish: Meaner men of lower rank, and more contemptible are converted. In the words I read unto you he appeals to their own experience in the point, and bids them look about, and view well, the work of the Ministry amongst them, survey, and search throughly that goodly flourishing body of the Church, which he had there created, and collected by his eighteen months' presence, and pains: And they shall find, that not many wise after the flesh, nor mighty, nor noble, gave their names unto CHRIST, or became Professors of the Gospel. But the foolish, and weak things of the world carry all away in matter of salvation, and entertainment of CHRIST. He renders two Reasons in the Verses following: 1. That the wise men of the world may be confounded: 2. And that GOD himself blessed for ever may have all the glory. The words then being plain: Not many wise men after the flesh, not many mighty, not many noble are called, I build directly, and naturally this point upon them: Few great men go to Heaven: Or Doctrine. thus, Great men are seldom good. I here understand greatness according to the world: In respect 1. Of excellent learning. 2. Worldly wealth and height of place. Both make mighty, nay many times gold is the more powerful commander. 3. Worldly honour and nobility. 4. Worldly wisdom. Greatness in any of these kinds is rarely accompanied with goodness, few such great men as these are called, converted or ever come to heaven. I say Few: for I find Divines, both Ancient, and Modern upon this Text, to make Not Many, and Few equipollent: a In Loc. Sicut non omnes sapientes damnantur: ita nec omnes, qui è vulgo sunt, salvantur. Sed qui agnitione suae indignitatis humiliantur, reverenter se subi●…ciunt verbo, & Christum in Evangelio amplectuntur: High salvantur, sive sint ex primoribus, sive ex vulgi fece. Sed illud fieri in pluribus ex vulgo, in paucioribus verò ex sapientibus, Christus affirmat. Primasius, and Anselm, Calvin, and Piscator. For proof of the point: First by Scripture: Look upon such places as 1. these. 1. Matth. 11. 25, 26. At that time JESUS answered, and said, I thank thee, O Father, LORD of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto Babes. Even so, Father, for so it seemed good in thy sight. CHRIST who knew full well the bosom of his Father casting his eye seriously upon the condition of his followers, and fruit of his Ministry: and seeing the Scribes, Pharisees, and great ones of the world, not only not entertain and countenance, but out of their proud and profane malice disdain, and contemn the glorious Gospel, and divine Messages he brought from Heaven; and a company of poor fishermen, and some few other neglected underlings with an holy violence lay hold upon his Kingdom: He broke out into this thankful acknowledgement and admiration. I thank thee, O Father, LORD of Heaven and Earth, because thou hast hid these things from the wise and prudent, and revealed them to Babes: And then ascends to the wellhead, and first mover of all his Dealings with, and differences amongst the Sons of men; the sacred and unsearchable depth of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beneplacitum, the good pleasure of his will: Even so Father, for so it seemed good in thy sight. In an humble adoration of the inscrutable, and immutable courses whereof we must finally and fully rest with infinite satisfaction, silenced from any further search, and carnal curiosities, by that awful check, and countermand of Paul: Nay but O Man, who art thou that repliest against Rom. 9 20. GOD? Flesh and blood hath it old ages grumbled and repined, kicked and caviled about this point; but ever at length by measuring this deepest Mystery by the line of humane reason, and labouring to fathom this bottomless sea by the pride of their own wits, they have become wretched opposers of the grace of GOD. We behold the Sun, and enjoy the light, as long as we look towards it, but tenderly, and circumspectly: We warm our selves safely, while we stand near the fire. But if we seek to outface the one, or enter into the other, we forthwith become blind, or burnt. It is proportionably in the present point. here by the way from our Saviour's words we may extract a sovereign Antidote against those temptations, and discontented reasonings which are wont to arise in our hearts sometimes, when we see those great ones of the world, who look so big, and carry their heads so high, not only to carry all before them, to wallow, and tumble themselves with all bravery and applause in the glory, wealth, and pleasure of the world, to swim down the current of the times with full sail, and prosperous wind, though many times against the secret murmur, and counterblasts even of their own Consciences. In a word, in these worst times to have what they list, and do what they will: but also lay about them with the fist of wickedness, and scourge of tongues, to trample if it were possible the lambs of CHRIST even into the dust, with the feet of malice and pride, by a plausible tyranny, and aid of the times iniquity to keep them down still, and still in disgrace: hunting them continually with cruelty and hate like a Partridge in the mountains, as the Pharisees did CHRIST: I say when we see this, let us never be troubled and take offence: let us never be grieved or grow discontent or out of heart. But pity them, pray for them, and possess our own souls in patience, and peace. And after the precedency of our blessed Saviour, go in private, and say: I thank thee, O Father, LORD of heaven and earth, because thou hast revealed the Mysteries of CHRIST, and secrets of the saving way to me a poor wretch, and worm, trodden under foot as an object of scorn, and a contemptible outcast, and hast hid them from the wise, and the noble, and the mighty: from the boisterous Nimrods', and proud Giants of the world, Even so Father, for so it seemed good in thy sight. And there staying a while, ever magnify, admire, and adore with lowliest, humblest, and most thankful thoughts that dearest and dreadful Depth of GOD'S free and incomprehensible love which made thee to differ. Which is as it were the first ring of that golden chain, Rom. 8. 29. 30. which reacheth from everlasting to everlasting, and gives being, life, and motion to all the means that make us eternally blessed. Out of the rich, and boundless treasury whereof, came that inestimable jewel, JESUS CHRIST blessed for ever, and by consequent, all those heavenly happinesses which crown the glorified Saints through alleternity. For so GOD loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life, john 3. 16. 2. john 7. 47, 48. Are ye also deceived? have any of the Rulers, or Pharisees believed on him? here the chief Priests and Pharisees boiling with much envy and indignation against CHRIST'S preaching, (for he preached with Matth. 7. 29. power, and not as the Scribes) And because the people Luk. 4. 32. so flocked after him, (for there followed him Matth 4. 25. great multitudes of people) had sent officers to apprehend him, and bring him before them. Who when they came to him, and heard him preach, they were so struck and astonished with the most piercing Majesty of his Ministry, that they had no power to lay hands or hold upon him at all. Upon their return, these great men gathered together in counsel against him; like so many morning Wolves thirsting eagerly for his blood, calls hastily, and impatiently unto them, before their officers could say any thing: Why have ye not brought him? They do not examine them about his doctrine, or inquire whether he be guilty or no: but like unjust, and tyrannical wretches they labour to lay hold upon him, though most innocent, to stop his mouth, and make him sure. But the Officers answered: Never man spoke like this man. Whereupon the spirit of profane malice being yet further enraged in them, they reply: Are ye also deceived? What? Are you turned Gospelers too? Will ye also gad with the giddy multitude after this new Master, etc. And then being frighted lest they should fall from them, goes about to take them off with a very foolish argument, saith Theophylact, (though Argument●… stul●…o. Theoph. the Minor would be true, and is the sinew of my proof) Have any of the Rulers or of the Pharisees believed on him? Alas! No. They are so blinded with an opinion of their devout, and deeper learning: so puffed up with the pride of their high places, so swollen with self-conceitedness of their own forms and false glosses, and so possessed with prejudice against the spiritual and heavenly Doctrine of CHRIST: that the very Publicans and Matth. 21. 31. Harlots go into the Kingdom of GOD before them: That is, when they go not. And thus it is in all ages of the Church: There is a Lecture I will suppose; To which many of the meaner sort especially, resort for spiritual food, as to the Market for corporal. Some of which happily wrought upon by the saving influence of that Ministry, begins to bless GOD for the benefit, and magnify his mercy for such means: but some Bystanders, like pestilent opposites interpose: yea but which of the great men of the Country come to it, when do you see any of the Nobles, Knights, or Gentlemen there? No, alas! They are afraid of hearing of their sins, being made Melancholic, and to be tormented before their time: and therefore they most wretchedly neglect so great salvation, forsake their own mercies, and judge themselves unworthy of everlasting life▪ Bowling-greenes, gaming-houses, horseraces, hunting-matches: Their curs, and their Kites: their cockpits, and their covetousness, or something do too often eat up and devour that blessed fat, and marrow of time, those golden, and goodly opportunities, which GOD in great mercy affords them in the Ministry, to make their peace with him before they go into the pit, and be seen no more. For one hour whereof, to hear but one Sermon after the irrecoverable day of visitation is past and expired, they would be content to live as precisely and mortifiedly as ever man did upon earth so long as the world lasts, but it shall not be granted. A thousand worlds will not purchase it again. And beside, when your souls shall then furiously reflect upon their own wilful folly in this respect, and the woeful misery they have brought upon themselves thereby: it will sharpen infinitely the bitings of the never-dying worm, and torment moreterribly than ten thousand Scorpions stings. Remember this (I pray you) all ye that forget GOD: before that wrath be kindled in His bosom against you, which will burn unto the very bottom of hell, and set on fire the foundations of the mountains: before He gird about Him those arrows which will drink blood, and that sword which will eat flesh; and come against you (as the Prophet speaks) like a bear robbed of her whelps, and rend the very call of your hearts, and tear you in pieces, when there is none to help. 3. Nehem. 3. 5. But their Nobles put not their necks to the work of the LORD. Others (as you may see in that place) were industriously busy in building up the walls, and repairing the holy City, for the wont worship and service of their GOD, but the Nobles would do just nothing. And thus it hath been in all times, and is just so in our days. Mean men many times contribute very liberally, and far above their ability to the procurement and maintenance of a profitable and powerful Ministry: but the rich, worldly-wise, and gentlemen thereabouts, will not part with a penny for any such holy purpose. Such great men as these will by no means put their necks, their power, and their purses to any such blessed work of the LORD: though it be for the erecting of the Kingdom of JESUS CHRIST amongst them: for the illumination and refreshing of a dark and barren place with the light of the Gospel, and waters of life, where both their own souls, and many more about them are starving and bleeding to eternal death for want of heavenly food and ministerial help. Nay, too many of them detaining the Church's Patrimony, will neither restore it to the proper native use and end: nor (which is very lamentable) part with a little portion of a large revenue in that kind towards a competency. Before you receive encouragement to go on in this course with comfort, I pray you procure us (from your partakers, if there be any such) Answers to those many learned Treatises extant upon this argument, and (for any thing I know) utterly unanswered: especially, Mr. Bernard's, Dr. Sclaters, and Dr. Fields. I know well some excellent spirits of late merely out of the gracious freeness of their truly noble dispositions, to their great honour, and adorning profession, have given back to the Church for ever (I mean nothing about buying in Impropriations, one of the most glorious works in that kind (for any thing I know) that ever was undertaken in this Kingdom) divers Church-livings, some an hundred pound per annum, some six or seven score, some threescore, some one; so many as amount to the value of above seven hundred pounds yearly. But I must tell you also, they are only such as you miscall Puritan-gentlemen (for I neither hear nor know of any other that stirs this way) and how few such are to be found in a Country, every eye spiritually enlightened may clearly see, and heartily bewail. For, I mean none but such as are (in true search and censure) GOD'S best servants, and the King's best subjects. I come in a second place to make the point appear yet further by reasons. And first, such as are peculiar to the several sorts of greatness▪ all which (once for all) I understand such secundum mundum, secundum bominem, secundum carnem, according to the world, according to man, according to the flesh. And first for excellency of learning understood still after the flesh, employed also by the Apostle in this place: as appears by the former words: Where is the Scribe? Where is the Disputer of this world? Where are the learned Rabbins of the jews? Where are the profound Philosophers of the Gentiles? Let us take notice that learning of itself is a very lovely and illustrious thing, which made Aeneas Silvius in his Epistle to Sigismond Duke of Austria, say, If the face even of humane learning could be seen, it is fairer and more beautiful than the morning or the evening-star. But notwithstanding bent the wrong way, and spent upon private and pernicious ends, it becomes the foulest fiend the Devil hath upon earth, and his Degeneratio optimi pessima. mightiest agent to do a world of mischief. No corruption is worse than of that which is best misemployed: it is of woeful consequence, proportionable to its native worth. And the longer and more prosperously it is employed as an instrument of all, and in the service of Satan ever the more pestilently, which is for my purpose, doth it harden and enrage the heart against all means of grace, the power of godliness, and possibility of conversion. Secondly, men of this world for the most part in the attainment and exercise of learning and knowledge propose to themselves, and finally rest upon many bastard, base, and degenerate ends: as, pleasure of curiosity, quiet of resolution, refining and raising the spirit, ability of discourse, victory of wit, gain of profession, ornament, and reputation, inablement for employment and business. Thus whereas variety and depth of knowledge should properly and principally serve to prepare, fit, and furnish the soul wherein it is seated: First, for a higher degree, and agreater measure of sanctification in itself: secondly, to do GOD more excellent and glorious service: Thirdly, to do more nobly in Ephratha, and be more famous in Bethlehem: I mean, by an edifying and charitable influence to illuminate and better all about them: The most learned men have these worthy ends, and comply exactly with the world: hunting only after by their knowledge, and aspiring towards (as their utmost aims) certain second prizes: as though they laboured only by their learning to find (as one says well:) a couch whereupon to rest, a searching and a restless spirit: or a terrace for a wand'ring and variable mind, to walk up and down with a fair prospect: or a tower of state, for a proud mind to raise itself upon: or a fort or commanding ground for strife and contention: or a shop for profit or sale: and not a rich store-house for the glory of the Creator, and the relief of man's estate. And so by the abuse and misapplying of it, they put their great engine, very powerful either for excellency of good, or excess of ill, as it takes, into the Devil's hands for the enlarging and advancement of his kingdom: and turn the edge of it to the dangerous hurt of others: and so by consequent and by accident, it proves a mighty bar to keep CHRIST and His kingdom out of their hearts. Let me in a word by an instance intimate unto you the trains and temptations to which they expose themselves, the snares and curses which they incur, who bend their abilities of learning, closing with the corruptions of the time, to raise and enrich themselves; the two main ends of the most in these covetous and ambitious days. First, there is a plant in the nurseries of literature of great expectation and hope: which being watered, and warmed at the well-heads of Academical learning, and with the fruitful heat of polemical exercises and agitations in the Schools, wherein the true worth and excellency of a Scholar consists, grows ripe and becomes remarkable; so that he hears after him in the streets a secret murmuring: This is the man: Dignum est monstrarier & possit Hic est: Now by this time he begins to reflect with the eye of self-love, and many vainglorious glances upon his personal worth and public applause: and then casts about what course to take. GOD'S principle and path is: It is better to be good, than great; religious, than rich: And therefore He would have him employ and improove all his natural and acquired endowments, all the powers and possibilities of body and soul upon His glory and service that gave them, and where they are more than infinitely due. And that when the good hand of divine providence shall bring him to any place for the exercise of his gifts and ministerial employment, he would there spend himself (like a shining and burning lamp) in the illumination and salvation of GOD'S people: and so hereafter shine as the brightness of the firmament in the highest heavens, and as the stars forever and ever. Nay, (says the Devil) that's a sour, strict, precise way: It is not meet, that such admired eminency of learned parts should be confined to such obscurity, that such rare gifts and depth of knowledge should be lost upon high shoes, and amongst a number of rude, ignorant, and uncapable clowns: and therefore he labours to raise his spirit to higher hopes: and would have him plunge presently into the current of the times, and become somebody in the world. Hereupon (his heart already ravished with the pleasing apprehension of worldly glory and humane greatness, represented by Satan in the most alluring forms to his ambitious imagination) he resolves fearfully against his own soul, to follow the stream, to ply the present, and plot all means and ways of preferment: after which ordinarily every step towards an high room, or to be hastily rich, is a snare and curse unto him: and therefore at the height, he must needs be holden fast in the clutches of Satan. He now begins upon all occasions to disclaim all things that tend to preciseness, and in his deportment draws nearer to good fellowship: he remits and interrupts his care and constancy in study, and studies how to understand the world, negotiate for advancement, and humour the times: He merrily derides Doctrine and Use, as they scoffingly call it: all edifying plainness and foolishness of preaching: and now he digs with much ado perhaps a whole quarter of a year into the rotten dunghills of Popish Postillers, and fantastical Friars, and from thence patches together many gayish and gaudy shreds of painted babbles, and frothy conceits and tricks of wit; and at length comes out with a self-seeking Sermon: just like that discourse which King JAMES compares to a cornfield in harvest, pestered with red and blue flowers; which choke and eat up all the good grain. For, he well knows this is the way to ingratiate himself into the times, and gratify those great ones who desire far more to have their ears tickled, than their consciences touched; and would rather have pillows sowed under their armholes by such deceiving dawbers, that they may lie more softly upon the bed of security; than the keen arrows of righteousness and truth fastened in their sides by GOD'S faithful messengers to drive them to si●…cerity: and yet after this, he must serve his time in serving the times: and through many miseries of secular martyrdom, as Peter Blesensis calls it, and many shipwrecks of a good conscience, by baseness, flattering, attending, depending, and undoing his soul. At last (if he die not in the pursuit, as many have done) besides all these precedent miserable means, by present simony, or some other vile services: he comes into some high place, or at least becomes a negligent, nonresident, or insatiable pluralist. Which wicked entrance being accompanied with GOD'S curse, his heart already so hardened, his ministerial strength and vein of learning so wasted and dried up by discontinuance, desuetude, and worldly dealings: having now attained his ends, he drowns himself over head and ears either in secular businesses, or sensual pleasures to muffle up the mouth of his horribly guilty conscience: cries down preaching, opposeth the power of godliness: and so becomes rather a wolf than a shepherd. In a second place. The rich worldling also is in a woeful case this way, as appears by CHRIST'S own words, Matth. 19 23, 24. which is further confirmed by casting our eyes upon Luk. 16. 14. and 1 Tim. 6. 9 Luke 16. 19 And the pharisees which were covetous heard all these things, and derided him. And what heard they from CHRIST? That it was impossible to serve GOD and Mammon. So that there are some passages ever in a faithful and searching ministry, which covetous worldlings deride, and will not down with by any means, but resolutely reject in their carnal wisdom as very foolish, unnecessary, precise, and no ways to be given way unto. Especially such as these. 1. That they must restore whatsoever they have any ways gotten, or detain wrongfully and wickedly. 2. That they must rather themselves starve, and leave their children in beggary, than put their hands to any unlawful ways or means of getting: so much as to tell a lie, etc. 3. That godliness is great gain, and that it is incomparably better to be religious than rich, good than great. 4. That there is a life of faith which will keep a man in sweet contentment in any estate, should he be never so poor. 5. That job was truly richer with CHRIST alone, than when before he was loaden with abundance of thick clay. 6. That riches are nothing, Proverbes 23. 5. Wilt thou set thine eyes upon that which is not? 7. That they must leave all for CHRIST. 8. That if they part with all for Him, they shallbe recompensed an hundred fold in this life. 9 That if they had no recompense at all in this world, yet the reward that they shall have in the world to come, willbe a super-abundant recompense. Notwithstanding these satisfactory and uncontrollable principles, they will be rich in the Apostles sense; after they have gotten a golden heap, will be more rich still: and therefore are easily tempted unto, and taken in the snare of that execrable and most abhorred trade of usury. In the exercise whereof they still negotiate with the Devil, and receive all their increase at the Devils hands: and therefore how is it possible they should turn on GOD'S side? And that usurers trade with the Devil, and have their usurious money from him. Hear the judgement of the Hom. Vol. 2. Church of ENGLAND, to which ordinarily all Hom. 17. pag. ●…. Ministers subscribe; Verily so many as increase themselves by usury, etc. They have their goods of the Devil's gift. Hear also the judgement of the State even of the King, the Nobility, and the whole Body of the Kingdom in Parliament; and in that Statute whence usurers take very falsely some encouragement, as though it were allowed; which is most untrue. These are the words in the beginning of the Statute: Forasmuch as all usury being forbidden by the Law of GOD, is a sin, and detestable, 13. Eliz. cap. 8. etc. Thirdly, though an high place be holden in the false opinion of vain men, the only heaven upon earth: yet in truth, and upon trial, by accident it proves Satan's surest hold to hamper them in his strongest and most inextricable snares, until he tumble them hence with a more desperate and headlong downfall into the pit of hell. For, as those of truest worth are ever timorous, and most retiring in such cases; so the worst men ordinarily are most ambitious and aspiring. Consider for the purpose the unambitious modesty and magnanimity of the olive-tree, figtree, and the vine: but the base and worthless bramble, a dry, empty, judg. 9 sapless kex and weed, apt and able only to scratch, tear, and vex, must needs be up and be hoist into an high room, and domineer over others▪ Men of most prostituted consciences are for the most part the most pragmatical prowlers after undeserved preferments: and the only men to serve themselves vijs & modis, (as they say) into offices, honours, and places of advancement. For, they want honest wit to conceive and foresee the weight of the charge, & conscience to discharge it faithfully. Now then, where there is a concurrence of corrupt times, a wicked wit, a wide conscience, and a vast gluttonous desire to domineer. What will not be done to attain their ends? They will not stick to lie, dissemble, break their words, forswear, machiavellize, practise any policy or counterpolicy to honesty, reason, religion, to flatter, raise a faction, humour the times, supplant competitors, gratify the Devil, do any thing. We may proportionably conceive the malignity of inferior ambitions by the monstrousness of higher aspirations. Now who hath not observed (saith that learned Knight in his Preface to the History of the World) what labour, practice, peril, bloodshed, and cruelty the Kings and Princes of the world have undergone, exercised, and taken on them to make themselves and their issues masters of the world? Oh by what plots, by what forswearing, betrayings, oppressions, imprisonments, tortures, poison, and under what reasons of State, and politic subtlety have these forenamed Kings, etc. By this time these men by these means are mounted (I will suppose) on horseback, and have left many Princes walking as servants upon the earth: And folly is set in great dignity. And what then? Then do they begin so to swell with pride, until they are ready to burst again with overweening of their own worth, self-opinion and selfe-estimation: and to toil extremely with revengeful inward indignation against all good men: whose hearts (as they conceive) and their consciences tell them (there was just cause) did rise against their growing great and rising. Being thus empoisoned at the first entrance with pride, selfe-conceiptednesse, prejudice, revengeful jealousies, and other exorbitant and base distempers they begin to consider and resolve how to behave themselves in their new purchased place. And we must know there is too much truth in that principle of policy in Tacitus: Never any came to an high room wrongfully, and unworthily: Nemo unquam imperium flagitio quaesitum bonis artibus exercuit. Hist. lib. 1. pag. 417. but he exercised his power and authority wickedly and unjustly. They therefore pitch presently upon such conclusions as these: We will pleasure our friends, though we prey upon the public, or pinch some peevish precise fellows, which can well bear it: we will plague our enemies; we must above all, manage matters with a fit correspondency to accomplish our own ends; especially to enrich ourselves, raise our kindred, make way to rise higher, and greaten our posterity; we must look big, and sometimes amaze the multitude with some acts of awfulness and terror, to procure and preserve respect, fear, and all attributions proper to our place: and let me tell you by the way; He that suspecteth his own worth, or other men's opinions, thinking that less regard is had of his person, than he believes is due to his place, holds it good policy to spend all the force of his authority in purchasing the name of a severe man. For, the affected sourness of a vain fellow doth many times resemble the gravity of one that is wise: and the fear wherein they live which are subject to oppression, caries a show of reverence to him that does the wrong, at least it serves to dazzle the eyes of underlings, keeping them from prying into the weakness of such as have jurisdiction over them, etc. Beside all this, men in great place are liable, and exposed daily to more and stronger temptations, than men of lower ranks. Honour, wealth, worldly reputation, earthly favours, etc. are Satan's snares to entangle and tie them faster to their fool's paradise and admired folly; and as golden fetters, to chain them unmooveably to their noble slavery. Secondly, great men are for the most part (and it is one of their greatest miseries) so enclosed and beleaguered with flatterers, the basest of slaves, with sycophants, false-hearted followers, selfe-seekers, etc. that very hardly (if at all) can any honest man or faithful Micaiah have access, come near them, or at any time be heard with patience, especially either to tell them the truth, or wisely and humbly reprove them for their faults. Thirdly, those that are versed in story, shall find many and many a time this property put upon Mallent cadere quam loco cedere. men in high place; to be thrown into the grave, or from their greatness, is both one to them. For first, they so delight in domineering, and dote upon their high room as their dearest Idol: And withal they know full well, that as in natural privation there is no return to habit, so it is very rarely seen in the privation politic, and point of preferment; that they would even rather die, than be dejected. Lay now these two points together: and count all the snares from which poorer and private men by reason of their meaner condition are happily exempted: And no marvel though not many mighty, either in heaps of wealth, or height of places, be converted, or go to heaven. In the fourth place: what a strong hold for the powers of hell, and mighty bar to keep out grace, worldly wisdom is; may appear by taking notice of the nature of it, and so of its notoriously pestilent properties. This wisdom of the flesh springing from the principles of carnal reason, and precepts of humane policy, and receiving continual influence and instigation from that old wily serpent to go on still in his and the world's ways, doth with a proud disdainfulness and imperious contempt scorn the great mysteries of godliness, foolishness of preaching, simplicity of the Saints, and society of the brotherhood: crosseth directly, and contradicts the counsel and commands of GOD'S Spirit, in all motions to good, and matters of salvation: accounts in good earnest holiness hypocrisy, sanctification singularity, profession and practice of sincerity preciseness, the great things of GOD'S Law as a strange thing: In all its consultations concludes ever things pleasing to flesh and blood; and ends at last with extremest folly and utter confusion. Witness Achitophel, who was wise enough to set his house in order, and yet wanted wit to rescue his own life out of his own hands: he was curious to provide for his family after his death, and had no care at all to preserve himself from eternal death: was not this a madness even to miracle, Amentia usquè ad prodigium. as Divines speak? He got him home to his house, put his household in order, and hanged 2 Sam. 17. 23. himself; and is hanged up in chains as a dreadful spectacle to all posterity, for all worldly-wise men to take warning by to the world's end. The Spirit of GOD intimates unto us the pestilency of its properties, james 3. 15. It is, First, Earthly. Secondly, Sensual. Thirdly, Devilish. Devilish: for, it imitateth the Devil in plotting and contriving mischief and ruin against the glory of GOD'S Majesty, and Ministry of His Word. It tastes of his hellish wiliness in close conveyances and secret infidiations, for the undermining, supplanting, and confounding of the passage of the Gospel, and plantation of grace in the hearts of men. Satan (you know) is ever fierce and furious, when he spies but the least glimpse of GOD'S truth, or spark of grace to peep our and break forth at any time, or in any place. When the glorious sunshine of the Gospel did in these latter times of the world (according to the Prophecy in the Revelations) arise out of the darksome▪ night, and dangerou fogs of Popery, and begun graciously to enlighten many thousand souls which lay in darkness, and under the shadow of death, with what strange and prodigious rage did the great Dragon presently ascend out of his bottomless pit. Since that time what furious martyring of the Saints, what horrible murdering of Kings, what bloody massacres, what invincible Armadas, what hellish powder-plots, what devouring of Martyrs, by that bloodthirsty monster the Spanish Inquisition, what hateful imprisonings, what desperate conspiracies, what a deal of hell hath vexed and rend the face of Europe, and shaken the pillars of this part of the world: as though all the fiends in hell, and whole armies of those damned spirits were broke loose, to cast the Christian world into a new Chaos of darkness, combustion and confusion. And all this hath been the Devils doings of pure spite and malice against the light of the Gospel, and power of the Word. The Pope, Jesuits, and their wicked adherents have been indeed the instruments and executioners of all these bloody miseries, but Satan himself was the principal agent. The cursed influence of all this wrath and rage was inspired from him, and every particular and circumstance of all these mischiefs was first plotted in hell, before they were acted upon earth. 2. In our own kingdom also his spite and malice against the light of the Gospel hath been notorious and transcendent since the Word of truth hath grown powerful amongst us. With what strange fury and malice hath Satan bestirred himself? What a deal of dear and innocent blood did that red Dragon drink up in Queen Mary's time? For five years' space the fire of persecution did flame in this land, and the sacred bodies of our glorious blessed Martyrs were sacrificed amids the merciless fury thereof: Afterward what a black and bloody catalogue of most hateful and prodigious conspiracies did run parallel with that golden time of Queen ELIZABETH'S life, that (now) glorious Saint of dearest memory? But in all this hellish rage the Devil never played the Devil indeed, until he came to the gun-powder-plot; that was such a piece of service against the light of the Gospel, as the Sun never saw before; the sons of men never heard of, hell itself never hatched. Since Satan fell from heaven, and a Church was first planted upon the earth, there was never any thing in that kind which made the Devil's Malice more famous, GOD'S mercies more glorious, that Priest of Rome and his bloody superstition more odious; or that cast such a shame and obloquy upon the innocency of Christian Religion. And all this was the Devils doing of pure spite and malice against the glory of the Gospel, the power of the Word, and the Saints of GOD. I say he was the arch-plotter and first mover of all these mischiefs. The Pope, and Jesuits, and their cursed confederates were indeed his instruments, executioners and agents, as we well know, and some of the Priests themselves confess. See Quodl. 7. Act. 8. pag. 199. Scarce was that blessed Queen and incomparable Lady warm in her Princely Throne; but Satan sets on the Pope Pius Quintus, he sends from Rome two Popish Priests, Morton and Webbe with a Bull of excommunication; whereby the subjects and people of the Kingdom were in a Popish sense discharged and assoiled from their allegiance, loyalty and obedience to her Majesty. They solicit the two traitorous Earls of the North, Northumberland and Westmoreland, to be the executioners of this bloody Bull, which indeed was the fountain and foundation of all the succeeding horrible plots and barbarous treacheries. See Bells Anatomy of Popish tyranny, in his Epist. Dedic. a little book called The executioner of justice in England, etc. I pray GOD now at length turn these Popish murderous hearts from whetting any more swords to shed the blood of the LORDS anointed: or return the sharp swords from the point with a cutting edge on both sides, even up to the very hilts into their own hearts blood. O LORD, let the King flourish with a crown of glory upon his head, and a Sceptre of triumph in his hand, and still wash his Princely feet in the blood of his enemies. 3. This spiteful rage and furious opposition of Satan against the power of the word, appears also by daily experience in those towns & parishes; where by the mercies of GOD, a conscionable Ministry is planted; before, while Satan ruled and reigned amongst them, by his wicked deputies, ignorance, profaneness, Popish superstitions, sinful vanities, lewd sports, profanation of the Saboth, filthiness, drunkenness, and such other accursed Pursuivants for Hell: Why then all was well, all was in quiet and in peace. O then that was a merry world, and as good a Town for good-fellowship, as was in all the Country. And no marvel: when a strong armed man keepeth his Palace, the things that he possesseth are in peace. Luke 11. 21. While Satan sits in their hearts, and rules in their Consciences; he suffers them to have their swings in their furious vanities and wicked pleasures, without any great disturbance or contradiction. And commonly he never sets profane people together by the ears and at odds, but when his own kingdom may be more strengthened, and their souls more endangered by dissension, than by their partaking in profaneness, and brotherhood in iniquity. Let it not seem strange then, when towns and parishes where conscionable means are wanting, live merrily and pleasantly; for, they walk together in the knot of good-fellowship, through the broad way, they follow the course of their own corruptions, and swing of their corrupt affection, and swim down the current of the times, and are at Satan's beck to do him any desperate and notorious service at all assays, in all passages of profaneness, and offices of impiety and rebellion: but bring amongst such a powerful Ministry, which takes a right course for the plantation of grace, and salvation of their souls: and then mark how spitefully and furiously Satan begins to bestir himself; besides his own malice and machinations, he presently sets on foot and on fire too all that belong unto him in his instigation. They band and combine themselves with great rage and indignation against the power of the Word, and the faithful messengers of GOD. They fret, and fume, pick unnecessary quarrels, rail, slander, and indeed foam out filthily their own shame, in disgracing the truth of GOD without all truth or conscience: and i'll Satan spies any poor soul amongst them to be pulled out of his clutches and kingdom of darkness by the preaching of the Word, he presently sets all the rest upon him as so many dogged curs, or rather furious wolves (for so our blessed Saviour makes the comparison) upon a harmless lamb; he whets (like sharp razors) all the lying and lewd tongues in the town, and tips them with the very fire of hell; so that they plead for profaneness, profaning the Sabbath, and many sinful fooleries and vanities in all places where they come. He makes those who have a little more wit, his close factors and under-hand-dealers: for that stands not with Satan's policy, and the reputation of the worldly-wise, that themselves should be open actors in childish vanities, and professed enemies to the Law of GOD: they do him sufficient service by being secret patrons and protectors of impiety, counsellors and countenancers of the works of darkness: he fills the mouths of the ignorant with slanderous complaints and cries, that there was never good world since there was so much knowledge: that there was never more preaching, but never less working: whereas (poor souls) they never yet knew what grace or good work meant, or scarce good word: but their naughty tongues, and hatred to be reform, are true causes why both the world and places where they live, are far worse. Those that are desperately and notoriously naught, he enforces and enrages like mad dogs; so that they impudently and openly bark at, and with their empoisoned fangs furiously snatch at that hurtless hand which would heal and bind up their bleeding souls: they are like dogs barking at the moon; for, GOD'S Ministers are stars in the right hand of CHRIST, Revel. 1. 16. If they would do them any deadly harm, they must pluck them thence; but let them take heed how they be bold and busy that way, lest at last they take a bear by the tooth, and awake a sleeping lion. Thus you see what a stir the Devil keeps when he is like to be driven from his hold by the power of the Word: and how he plays the Devil indeed, when the light of the Gospel begins to shine in a place which himself hath long kept in darkness and error by those twofold fiends, ignorance and profaneness. Perhaps at the very first rising of that glorious sun of the Word of life unto a people that hath sit in darkness and under the shadow of death, it breeds only astonishment and amazement, they are for a while only dazelled with the glory and beauty of so rare and extraordinary a light, but when after some little space they be thoroughly heated, and it begin to burn up their noy some lusts, to gall their guilty consciences, to sting their carnal hearts, to vex and disquiet their covetous affections, then begins all the stir, and Satan to play his part: the sudden infliction of a wound is not so very painful, and while it is green it is not so grievous, but after, when it comes to be searched in cold blood, to have tents put into it, and corrasives applied, than it goeth to the heart: When the sword of the Spirit first strikes the carnal heart, it may perhaps bear away the blow reasonable well; but if the Chirurgeon of the soul, I mean the Minister of the Word follow his cure faithfully, and open the wound wider, as he sees need, apply spiritual cor●…osives to eat away the rankness of the flesh, and the poison of sin, then begins the profane man (if the LORD give him not grace to suffer his soul to be saved) to rage and rave with the smart of it, and perhaps with malice and fury to fly into the face of his soul's Physician. See the humour of profane men against the power of a conscionable Ministry, jer. 44. 15, etc. Acts 13. 8. and Cap. 14. 2, etc. and Ver. 19 and Cap. 16. 19 and Cap. 17. 5. and Ver. 32. and Cap. 19 2●…. and 24. 5. This spite and malice of Satan against sincerity and grace is to be seen also in private families: if the governor's of the house, the children and servants be all profane (as it is very true of very many in most places) than they are passing well met for matter of Religion, and were there nothing amongst them to breed difference and dissension, but GOD'S service, they would never fall out: for they are all content to hear no more, or more often of the affairs of heaven, judgements for sin, the ways of GOD, and reformation of their life, than they must needs: they are all willing and forward to profane the Sabbath, in one kind or other; some by absenting themselves from the house of GOD, some by worldly talk all the day long, some by idleness, some by sinful sports, etc. They are well content to lie down at night, like wild beasts in their dens, without lifting up their hearts together unto that merciful GOD which hath preserved and prospered them all the day: to rise up also in the morning, prayerless, or only with formal prayers. They all join in malice against the Ministry of the Word, in slanderous lies against the messengers of GOD, in base and reviling speeches against the professors of Christianity. The reason is, they are all possessed with the same spirit of profaneness, love of pleasures, hatred to be reform, and carnality of heart. But if it once please the LORD to plant grace in the heart of the Master of the family; so that he begin to plant in his house reformation, household instruction, prayer, sanctification of the Sabbath, and other holy orders, and godly exercises; then presently begins the Devil to stir in the hearts and tongues of their profane servants: they begin to be furiously impatient of such preciseness, strictness, and restraints (for so they wickedly and wrongfully call the pleasures of grace and way to heaven) they can by no means digest such new fashions: they'll not be troubled with giving account of Sermons they hear: they'll have their recreation on the Sabbath, that they will: they'll not be mewed up at home, when other men's servants are at their sports abroad, etc. Nay perhaps even their own children (except the LORD season them with the same grace) may grow stubborn and refractory, and very rebellious and disobedient to the best things: so that in a holy sense, CHRIST'S words may be there truly verified, Matth. 10. 34, 35. Thus was zealous David troubled with the vanity of a scornful, proud, and profane wife, 2 Sam. 5. 20. Abel with a bloody brother, Gen. 4. 8. jacob with a profane Esau, Gen. 27. 41. Isaac with a mocking Ishmael: And many a gracious heart in families where grace bears not sway, with the lewdness, malice, and ungodly oppositions of those among whom they live. Or if it so fall out that the power of grace seize on the heart of a servant or son, so that he begin to be sensible of the ignorance, disorders, profaneness, and sinful confusions of the house where he dwells: desires to spend the Sabbath as Christians use to do: then presently begins Satan to put rage into the heart, and frownings into the face of the father or master of the family: he than takes on, tells him, that such preciseness is not for his profit, he'll have no such inferior fellow to be a reformer of his family: he'll not be controlled and contradicted in his own house, he'll govern his people in the old fashion as his father did before him, etc. so that there is no longer biding for that new convert under such a crabbed master, without a very great deal of patience. All this, and a thousand more mischiefs are the black broods and bloody effects of Satan's malice against the power of the Word, and the plantation of grace. GOD Himself is the GOD of peace, CHRIST JESUS the Prince of peace, and the blessed Spirit is the fountain of peace, that passeth all understanding, the holy Word is the Gospel of peace, the faithful Ministers are the Messengers of reconciliation and peace, the Saints of GOD are the children of peace: The Devil and the rebellious corruptions of profane men are indeed and truth the true causes of all these stirs and strong oppositions, which are raised any where, at any time, any ways in the case and cause of Religion. The fault I confess, and imputation of troublesomeness is laid upon GOD'S children by the lewd tongues of graceless men. See jer. 15. 10. utterly without cause. 1. Kings 18. 17. Act. 24. 3 etc. but these and the like are lies hatched in Hell, and managed by the malice of carnal men. And that was most true, which the blessed Prophet of GOD Elijah, and the holy Apostle Saint Paul answered in such cases, 1. Kings 18. 18. Act. 24. 13, 14. and so proportionably may all Christians answer all profane wretches amongst whom they live: It is you and your profane families, your proud ignorance, hatred to be reform, malice against the Ministry, etc. which trouble Israel, are the true causes of all Dissensions and disquietness, and bring upon us all these plagues and judgements which any way afflict us. A godly Minister stands at staves end with all the world, and hath the most enemies of any man. He must war not only with desperate swaggerers and notorious sinners, but also with civil honest men, formal Professors, counterfeit Christians, unsound converts, relapsed creatures, etc. 5. Lastly, That particular person, whom it pleases the LORD to sanctify and set apart for his service, hath good experience of Satan's fury and rage against sincerity and grace: there is not a man that passeth out of the powers of darkness and Satan's bondage, by the power of the word, but he presently pursues him far more furiously, then ever Pharaoh did the Israelites, to recover and regain him into his kingdom. See my discourse of Happiness, pag. 60. Thus I have given you a taste of the Devil's malice and machinations against the light of the Gospel, the power of GOD'S truth, and the Ministry of the Word: now you must understand that worldly wisdom is his very right-hand, nearest counsellor and chiefest champion in all these mischievous plots and furious outrages against GOD and goodness. This hath been more than manifest in all ages of the Church: In those great Politicians, the Scribes and Pharisees; in the Statesmen of Rome; in our times, and amongst us daily: worldly-wise men, that are only guided by carnal reason, they employ their wit, their power, their malice, their friends, their underhand dealings, their policy and their purses too, unless they be too covetous; to hinder, stop, disgrace, and slander the passage of a conscionable Ministry and the Messengers of Almighty GOD, of whom the LORD hath said, Touch not mine anointed, and do my Prophets no harm, Psal. 105. 15. They ever imitate and follow to a hair's breadth their Father the Devil in malice and practise against grace and good men; except sometimes they forbear for a time for advantage, for reputation; or such other by-respects and private ends: except naturally they be extraordinarily ingenuous, and of very loving and kind natural dispositions; or be restrained by fear of some remarkable judgement, from persecution of the Ministers. 2. As worldly wisdom is devilish, as Saint james calls it, and ever mixed with a spice of Hellish malice and virulency against the Kingdom of CHRIST: so it is also earthly, for it minds only earthly things, and though that casts beyond the Moon for matters of the world, yet it hath not an inch of forecast for the world to come: But though a man be to pass, perhaps the next day, nay the next hour, nay the next moment, to that dreadful Tribunal of GOD, and to an unavoideable everlasting estate in another world, either in the joys of heaven, or in the pains of hell, yet it so glues and nails his hopes, desires, projects, and resolutions to transitory pelf, and things of this life, as though both body and soul at their dissolution, should be wholly and everlastingly resolved, and turned into earth, dust, or nothing. To give you a taste of this earthliness of worldly wisdom, give me a worldly-wise man, and, 1. Put him into discourse of the affairs of the world, and the business of his calling, and you shall find him profound and deep in this argument, able to speak well and to the purpose, if it were a whole day, and that with dexterity and cheerfulness: But divert his discourse a little, and turn him into talk of matters of heaven, of the great mystery of godliness, the secrets of sanctification, cases of conscience, and such like holy conference; and you shall find him to be a very infant, an idiot: it may be, he may say something of the general points of Religion, of matters in controversy, of the meaning of some places in Scripture: but come to confer of practical dignity, experimental knowledge, passages of Christianity, and practices of grace, and you shall find him, and he shall show himself to be able to say just nothing with feeling and comfort: many a poor neglected Christian, which in the spirit of disdainfulness, and out of the pride of his carnal wisdom, he tramples upon with contempt, and would scorn to be matched with in other matters: yet would infinitely surpass him in this case; quite put him down, that he would have nothing to say. 2. Let him come to some great personage with a suit, to entreat his favour and countenance, or to give him thanks for some former good turn: and he will be able to speak well, plausibly, pleasingly, persuasively, and seasonably: but put him to pray in his family unto Almighty GOD for the pardon of his sins, and a crown of life, for the remoovall of damnation and an everlasting curse; to pour out his soul in thankfulness for every good thing he enjoyeth (for he holds all from Him) and such a wise man (which is strange and fearful) in a business of so great weight, will not be able to speak scarce one wise word without a book. 3. Come into his family, examine the estate of his house, you shall find all things in good order, every affair marshaled and disposed for the best advantage, a provident forecast, and present provision of things necessary for their bodies: Every one busy in their several employments, and careful in the works of their calling: but search also into the estate of their souls, what heavenly food is ministered for their spiritual life, how the Sabbath is sanctified among them, how it stands with them for houshold-instructions and family-exercises, etc. And (GOD knows) in that regard, that way there is no providence at all, no care, no conscience about any such matters. Walk also amongst his husbandry: you shall find his arable carefully dunged, tilled and sown: his pastures well mounded, bankt and trenched; his trees pruned, his gardens weeded, his cattle watchfully tended: but inquire into the spiritual husbandry at home in his own conscience, and you shall find his heart overgrown with sin, as the wildest waist with thistles and briers: no fence to keep the Devil out of his soul, many noisome lusts growing thick and rank, like so many nettles and brambles to be cut down and cast into the fire; so that his silliest lamb and poorest pig is in a thousand times more happy ease, than himself the owner, and well were he if his last end might be like theirs, that is, that his immortal soul might dye with his body: but that cannot be; except in the mean time he repent, and renounce his carnal reason, he must be destroyed with an everlasting perdition, from the presence of GOD, and from the glory of His power. 4. Consider His care and affection towards His children; you shall find that to be all earth: for whereas perhaps with farrelesse toil and travail, by the mercies of GOD, by teaching them the fear of GOD, instructing them in the ways of godliness, restraining them from profaneness, and profaning the Sabbath, by his own example of piety and godly conversation, he might plant grace in their hearts, and provide a crown of glory for their heads hereafter: yet (wretched man) he doth not only wickedly neglect these means of everlasting comfort: but with too much worldliness, variety of vexations (and perhaps for his very wickedness that way, if there were nothing else) with the great danger of his own soul; he heaps up for them those hoards, that will hereafter heap coals of vengeance on their heads; and purchases and provides for them those green pastures of a prosperous state in this world wherein they are fatted for the same slaughter, and thorough which they profanely pass into the pit of the same endless destruction with himself. 5. Ask his judgement about the Sabbath, and ordinarily you shall find his resolution to be this; that he sees no reason but men's servants and children may enjoy some hours of recreation and sport even upon the Sabbath, especially with exception of times of Divine Service: what would they have us to do, (will he say) or what would they make of us? I hope they do not look we should be Angels upon earth: they know, we are but flesh and blood. It is too true indeed, this cavilling against the keeping of the Sabbath savours full rankly of flesh and blood. GOD out of the abundance of His own goodness, and compassionate consideration of our weakness hath allotted and allowed unto us six days for our own business, and reserved but one to be consecrated in special manner, as glorious unto Him; and yet wretched men, they must needs clip the LORDS coin, encroach upon His sanctified time, and unthankfully and accursedly spend those holy hours in which they should treasure up knowledge and comfort against that fearful day, in idleness, worldinesse, and profane pastimes, whereby besides the particular curse upon their own souls, they many times draw many miseries and plagues upon the place where they live. This reason is carnal indeed, this wisdom is earthly with a witness. 6. Add another out of Luke 12. 39, 40. Thus you see worldly wisdom in all that consultation and carriages inclines unto the earth, provides ever with greatest care for the world, and savours rankly of flesh and blood. 3. It is also sensual: for, it doth senslesly prefer the pleasures of sense and pleasing the appetite, before the peace of conscience and sense of GOD'S favour. It provides a thousand times better for a body of earth, which must shortly upon an unavoidable necessity, feed the worms, and turn to dust; than for a precious immortal foul, the immediate issue of GOD'S almightiness, and which can never possibly die: It doth with greater sweetness and holdfast, relish, apprehend and enjoy the furious delights of some bosome-sinne, which it hath in present pursuit, taste and possession, than spiritual graces, GOD'S favour, joy in that blessed Spirit, and a crown of life hereafter; for which it hath GOD'S Word and Promise, if it would be wise to salvation. In a word: it doth so highly prefer a few bitter-sweet pleasures for an inch of time in this vale of tears, before unmixed and immeasurable joys thorough all eternity in the glorious mansions of heaven: Is not this wisdom strangely nailed and glued unto sense, and stupidly senseless in spiritual things, that though many times foretell and forewarned by the Ministry of the Word, yet will needs for the temporary satisfaction of its carnal, covetous, or ambitious humour, with filthy vexing, transitory pelf, with vanity, dung, nothing, run wilfully and headlong upon easeless, endless, and remediless torments in the world to come? And that which is the just curse and plague of worldly wisdom, (this spiritual madness commonly called) it is confident that it doth wisely, and takes the best way, and thereupon becomes incorrigible and obstinate: For there is more hope of a fool, than of him that is wise in his own conceit, Prov. 26. 22. And, Though thou shouldest bray a fool in a mortar, yet will not his foolishness depart from him, Prov. 27. 22. How fearful then is his case, that to his worldly wisdom joins confidence in his ways? But the day will come that he'll see and bewail the vanity of his wisdom, and the truth of his folly, and that with bitter grief and horrible anguish even in hell fire, as it is notably set down in the book of Wisdom, Cap. 5. But the word which here in james is rendered sensual, is the same which is used, 1 Corinth. 2. 14. The natural man receiveth not the things, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that worldly wisdom is in that sense natural: that it can neither relish nor receive the things of the spirit: it cannot possibly conceive and comprehend the immediate means and mysteries of salvation: let a man otherwise be never so fair and comely in body, never so proportionable, personable, or goodly to look upon, and in the eye of others, yet if himself want eyes (the instruments of light, he cannot possibly behold and gaze upon with delight the goodliness and glory of this great frame of the world about him: he cannot see the brightness of the Sun, the beauty of the earth, and the delightsome variety of the creatures: so a worldly-wise man, though he be never so graceful for his other parts, never so admirable to carnal eyes, or mightily magnifis dby his flatterers or favourites: yet wanting the saving sight of Gods' sanctifying Spirit, and the eye of spiritual understanding, is stark blind in spiritual matters, and cannot possibly behold the rich paradise of the kingdom of grace, the secrets of sanctification, and the incomparable glory and excellency of Christianity. This wisdom of the flesh serves the worldling (like the Ostrich wings) to make him to out▪ run others upon the earth and in earthly things; but can help him never a whit towards heaven: nay, is rather like a heavy millstone about his neck, to make him sink deeper into the bottomless pit of hell. The reason why these great politicians and jolly wise men of the world (as they are called) for all their depths and devices, with all their wit and windings, cannot understand one tittle of the things of GOD, is, because this spiritual knowledge is hid from them, for so saith our Saviour CHRIST, Mat. 11. 25. I give thee thanks O Father, LORD of heaven and earth, because thou hast hid these things from the wise and men of understanding, and hast revealed them unto babes. And this reason our Saviour rendereth why he spoke to worldlings in parables, and to his Disciples plainly, because to these it was given to know the secrets of the kingdom of heaven, but to them it was not given. And indeed it is just with GOD, that, 1. Sith they (when the glorious sun of the Word of life shines surely upon their faces, do wilfully shut their eyes against it, that He should strike them stark blind, so that for matters of salvation they should grope even at noonday, as the blind gropeth in darkness, and stumbleth in the darkest night. 2. Sith they depend on their own policy, depths, and turning devices, GOD justly turns them loose to follow the swing of their carnal reason; and suffers them to lie and delight themselves in the sensualmists, and self-conceipted fooleries and vanities of their own natural wisdom: while the Moon looks directly upon the Sun, from whom she borrows her light, she is bright and beautiful, but if she once turn aside, and be left to herself, she loses all her glory, and enjoys but only a shadow of light which is her own: so while men with humility and teachableness turn their faces toward the Sun of righteousness, CHRIST JESUS, and those Stars which he holds in his right hand, the faithful Ministers, to receive from them illumination in heavenly things, and instruction in the ways of GOD, GOD doth graciously vouchsafe unto them the glorious light of saving knowledge: but when they turn their backs upon Him, betake themselves to their own plots and projects, devices and policies, and seek deep to hide their counsel from the LORD: then they are justly left to the darksome giddiness of their carnal reason, and walk towards fearfulness and horror, through the windings and turnings of their worldly wisdom. 3. Because they are proud of their earthly policy, the LORD will not give them prudence in heavenly matters: because they are wise in their own conceits, they are justly given over to follow the deceitfulness of their own hearts: with an imperious disdainfulness, they scorn the simplicity of the Saints, and therefore they are justly blinded, to think the ways of their salvation foolishness. 4. Worldly men make an Idol of their wisdom: both in respect that they wholly repose themselves upon it, for their provision and protection, and because they secretly desire to be admired and adored for it, as men of extraordinary endowments, and oracles of discretion and policy: and it may be, that they are so by their favourites and flatterers: but they must give GOD His Word, and good men leave to censure them truly and justly to be the notoriousest fools upon earth, because they are infants and idiots in the matters and mysteries of salvation. Now I say, because they make an idol of their wisdom, GOD and this earthly Dagon cannot possibly dwell together in one soul, but in his just judgement suffers them with such doting devotion, self-conceipt to sacrifice unto it, that they want both understanding and hearts to do him any acceptable service. This natural and sensual wisdom being thus hoodwinked from all heavenly light by Gods' just judgement, and by the pride, prejudice, wilfulness, selfness of the owner doth proportion and measure all its conceits and considerations of Religion and religious men by the unsound and sensual principles of our corrupt nature, and by the false scantling of carnal reason. We may see this carnality of worldly wisdom in censuring spiritual things in Nicodemus, joh. 3. See also a carnal conceit of worldly wisdom in my Discourse of true happiness, pag. 58, 59 Hence it is also that we find it to be a constant property of a worldly-wise man to conceive or censure a zealous profession of Gods' truth, and sound practice of sincerity, to be nothing but hypocrisy and humour: an affectation of singularity, preciseness, and a kind of oddness from other men. The reason is, when he looks upon himself in the flattering glass of selfe-conceipt, he judges himself to be a very jolly fellow: thinks he within his own heart; I go for a sufficient man in the world: the best make good account of me: Quisque in alio supersluum esse censet, ipse quod non h●…bet, nec cu●…at: That which he hath not himself, or doth not esteem, he accounts superfluity, an idle quality, a mere foppery or hypocrisy in another. I am well beloved of my neighbours: my sufficiency for wisdom, moderation in Religion, civility for carriage, justness in dealings with men, are both known, and well spoke of by the most: and what would you have more in a man? Hereupon, out of this practical survey of his own counterfeit worth, and because he is stark blind in spiritual matters, and the affairs of heaven, he presently concludes, whatsoever zeal, singularities of grace and spiritual excellencies are supposed by some kind of men to be in others, especially, if they be of lower rank and less account for worldly wisdom than himself, to be nothing but only outward shows, pretences and hypocrisies: he is furnished in his own conceit with a competency, if not an extraordinary sufficiency of natural and moral endowments▪ and he never felt either the power of grace, neither can possibly see or acknowledge those holy operations in others: and therefore he cannot be persuaded, but he is fully as good as the precisest of them (for that's the language of profaneness against grace) and that there is no worth worth naming, or any true real goodness in those they now call Christians, over and beside that which he findeth in himself. 5. Concerning greatness of nobility, understand that by nobles I mean both the greater and less nobility, according to Dr. Smith's distinction Cap. 17, 1●…. in his Commonweal of England: And this double nobility is of divers sorts. 1. Personal. 2. By descent. 6. There is yet another nobility, which is divine and supernatural; in regard whereof all other kinds whatsoever are but shadows and shapes of nobleness. Here GOD is top of the kin, and religion is the root. These are truly and the only noble indeed, and so accounted by King David, though of no account in the world at all. How rarely is the glorious image of the LORD JESUS (which only creates this excellency) seen shine in their souls, or show forth itself in their holy conversation, who glister in outward glory, and are lifted up above others by eminency of noble birth, or indulgence of highest favours. Such noblemen and gentlemen are black swans, and thinly scattered in the firmament of a State, even like stars of the first magnitude. For, saith my Text, Not many noble, etc. And that no marvel, for many reasons. And yet I will not here trouble you, in telling how miserably and extremely ill those who be better borne are ordinarily educated. Alas, they are too often brought up in ignorance, idleness, excessive pursuit of sports and vain things: in drinking, carnal looseness, riotous excess, in sensuality, pride, profanation of the LORDS Day: In strange fashions, healthing, gaming, good-fellowship: in frequenting Plays, those grand empoisoners of many hopeful plants, with universal, profane, unnatural dissoluteness, melting unhappily the vigour of their spirits into effeminateness, lightness and lust. And almost ever in a constant opposition to the good way, the power of godliness, and strictness of the Saints, who are the ordinary objects of their greatest distaste, jesting and scorn: and whereas they (of all others) have best means, largest maintenance, most time, capacity, and pregnancy of wit, and other encouraging advantages whereby they might become excellent scholars, of eminent abilities, proportionable to their precedency in birth: yet for want of a conscionable care in their education, of choice for godly and worthy Schoolmasters, Tutors, Teachers, Consorts, Ministers, and restraint from the corruptions of the times: and by reason of their perverting and empoisoning by the forenamed youthful aberrations, or rather exorbitancies. They pass through those famous nurseries of learning and law, without any material impressions of Academical worth, or wisdom of State. At length returning many times unto rich inheritances, and fair estates, and then reflecting upon their lost time with late repentance, and finding in themselves neither any competent sufficiencies to serve their Country, or to little purpose, and very poorly; norany solid stock of sound learning for their working spirits to be exercised in, and feed upon with contentment: they resolvedly languish and dissolve into idleness and pleasures, as though they were put into the world, as Leviathan into the sea, to take their pastime therein. And so at last in respect either of personal worth, or the public good, they become but unprofitable burdens of the earth: and by their exemplary ill expense of time, if not far base tricks; the very bane of the Countries that bred them, and great dishonour to the families that own them. For assure yourselves, to be well borne, and live like an humane beast, is a notorious blemish to a noble House: and let never any be so vain, as to brag of their birth, except they be newborn: this honour of birth (saith Charron) may light upon a vicious Pag. 2●…1. man, etc. Neither will I here take up a complaint of the much lamented degeneration of our modern Nobility and Gentry (I ever except the truly worthy and noble) from even the civil worthiness, military valour, and noble deportment of former times. Now adays, if a man look big, be first in the fashions, shake his shag-hair in aboisterous and ruffianlike manner, carry himself with a disdainful neglect and proud bravery, and with an affected, and artificial haughtiness of countenance, outbrave others, and browbeat his brethren, better than himself, he is the man. But alas! How far distant is this, and degenerating from true generousness, and that sweet amiable courtesy and affability which is wont to dwell in the gentle breasts of the ancient English Nobles? I am afraid if we go on, our posterity will find in the next age the basest generation of English that ever breathed in this famous Kingdom. Sir Walter Raleigh, I confess in his excellent Work having discoursed and discussed of this Question, Lib. 5. pag. ●…61. & seq. whether the Romans could have rectified the Great Alexander, makes good in a second place to the matchless honour of this Nation, that neither the Macedonian nor the Roman soldier was of equal valour to the English. But when were those times? When his Father sent to the Black Prince, fight (as it were) in blood to the knees, and in great distress this message: Let him Histor. of Frame pag. 196. either vanquish or die. When Warwick, Bedsord, and that famous Talbot, and such other victorious English Commanders with their valiant armies walked up and down France, like so many invincible Lions. But oh the mighty, and unconquerable manhood and magnanimity of the ancient English! Whether art thou gone, and where art thou buried, that we might visit thy Tomb? But I say, to let these pass, I only lay hold upon that which is most pregnant and punctual to my purpose. These Nobles in my text, and ordinarily in all times swallow down so many bai●…s from the Devils hands, are so surrounded with variety and strength of temptations: so ill brought up, and so vainly puffed up with insolency and selfe-estimation because they are lifted up above others: They are so lined with inextricable ensnarements, by pleasures, riches, honours, ease, liberty, earthly splendour, bravery, applause of the world, and pride of life; that commonly, by such time as they come to the strength of body and mind, corrupt affection obtains its full strength and height, and hardness in their hearts: And then, and by that time, in what danger they are for salvation, you may perceive by well weighing the condition of this Devilish engine, and its cursed companion, which I am wont to describe thus: It is the ripened and actuated strength and rage Corrupt affection defined. of original corruption that furiously executes the rebellious dictates of the Devil, and desperate projects of men's sensual hearts: stands at defiance, professes open hostility against grace, goodness, good men, good causes, and all courses of sanctification: seeds upon so long, and fills itself so full with worldly vanities and pleasures, that growing by little and little incorrigible, and hating to be reformed, it breeds, and brings forth (as its natural issue) despair, horror, and the worm which never dies. And this corrupt affection is of itself, and naturally, First, untameable; Secondly, insatiable; Thirdly, desperate. 1. Untameable. The heart of man is naturally No works, signs or miracles are able to change the hardness of man's heart, but grace from GOD only. of the hardest flint, hewed immediately out of the sturdy and stubborn rock of the race of Adam. It own corruption, the just curse of GOD upon it, and the accursed influence of hellish malice, fill it so full of iron sinews, and of such adamant and prodigious hardness, that no cross or created joh. 12. 37, 38. power, not the softest eloquence or severest course; nay, not the weight of the whole world, or the heaviness of hell, if they were all pressed upon it, could possibly bend and break it, make it yield or relent one jot from it obstinate and outrageous fury in it own ways: this is only the work of the holy Ghost, with the hammer of the Word. The stubborn Israelites were heavily laden, with an extraordinary variety of most grievous crosses and afflictions: there was nothing wanting to make them outwardly miserable; and no misery inflicted upon them, but upon purpose to humble and take down their rebellious hearts. See Isa. 1. 5, 6, 7. How the Prophet paints out to the life the rueful and distressful state of their fresh-bleeding desolations: The whole head (saith he) is sick, and the whole heart is heavy, etc. for the place is meant, not (as some take it) of their sins, but of their sorrows. But all the blows and pressures were so far from softening their hearts, that they hardened and emmarbled more and more. Wherefore (saith the Prophet) should ye be smitten any more, for ye fall away more and more? What created power can possibly have more power upon the souls of men, than the sacred Sermons of the Son of GOD, who spoke as never man spoke? And yet these dear entreaties and melting invitations which sweetly & tenderly flowed from that heart, which was resolved to spill that warmest and inmost blood for their sakes moved those stiffnecked jews never a jot: jerusalem, jerusalem, saith he, which killest the Prophets, etc. Mat. 23. 37. Isaiah that noble Prophet, whose matchless eloquence surpasseth the capacity of the largest created understanding; and to which the powerful elegancies of profane writers is purebarbarisme, shed many and many a gracious and golden shower of softest and sweetest eloquence upon a sinful nation and rebellious people, which was fruitlessly and vainly spilt as water upon the ground, or lost upon the hardest slint: many a piercing and powerful Sermon had he spent amongst them, to the wasting of his strength and spirits; which yet was to them as an idle and empty breath, vanishing into nothing, and scattered in the air. The LORD (as He says Himself) made His mouth as a sharp sword, Cap. 49. 4. and Himself as a chosen shaft; and yet that two-edged sword was full often blunted upon their hardest hearts; and his keen arrows discharged by a skilful hand, rebounded from their flinty bosoms, as shafts shot against a stone wall. And that made that Seraphical Orator, the unmatched Paragon of sacred eloquence, thus to complain, Isa. 47. 4. I have laboured in vain, I have spent my strength in vain, and for nothing: A course of extraordinary severity and terror was taken with Pharaoh; he was not only chastised with rods, but even scourged with Scorpions: and yet all the plagues of Egypt were so far from piercing and softening his hard heart, as that every particular plague added a several iron sinew, and more slintinesse to his already stony heart. And as the heart is naturally thus hardened towards godliness, so also hollow towards the godly: See Saul's carriage towards David. No material weight can more crush the heart of man, than braying in a mortar; and yet saith Solomon, Prov. 27. 22. Though thou shouldest bray a fool, a desperate sinner, a rebellious wretch in a mortar amongst wheat brayed with a pestle; yet will not his foolishness, his sinfulness, which is the greatest, depart from him, no more than the skin from the Blacke-moore, or the spots from the Leopard by washing him. Shame an old obstinate beaten sinner with his horrible ingratitude; show him the ugly face of his heinous sins, tell him of the loss of the happiness of heaven; affright him with the fear of hell and damnation: in all this he is like a Smith's anvil, that grows harder and harder for all his hammering. Lastly, a damned spirit, though he lie in the lowest dungeon of utter darkness, laden with that burden of sin, which pressed down a glorious Angel of light and all his followers from the top of heaven into that lowest pit, with the full weight of the unquenchable and everlasting wrath of GOD; with all the heavy chains of that infernal lake; and with that which (me thinks) is far worse and more cutting than many hells, than ten thousand damnations, even with despair of ever having ease, end, or remedy of those most bitter, everlasting, intolerable hellish torments: I say, though a damned soul be thus laden, and thus heavily pressed down with all this cursed weight, and heinousness of hell; yet he is still as hard as a stone. So certain it is, that no curse, or created power, not the softest eloquence or severest course, not the weight of the whole world or the heaviness of hell; if all were pressed and laid upon the heart of a man; could possibly break that stubborness, or tame that rebellion. This is only the work of the blessed Spirit with the hammer of the Word. This hardness of heart had attained a strange height even in the world's infancy: into what a prodigious rock is that grown now then by length of time, in so many ages, sith every generation since, by invention of new sins, and addition of heinousness unto the old, have every one added thereunto a several iron sinew, and a further degree of flintiness. What a heart was got into cain's breast, who was first cut out of the stony rock of corrupt mankind; remorse of shedding the guiltless blood of his murdered brother, which was able to have melted an adarnant into bloody tears, moved him never a whit. Nay, the presence of Almighty GOD, at which the Psal. 114. 7. earth trembles, the hills melt like wax, which turneth Psal 47. 5. the rock into water-pooles, and the stint into a fountain Psal. 114. 8. of water, (as David speaks) yet made his stony heart relent never a whit. Nay, yet further, GOD'S mighty voice immediately from His own mouth, which breaks the cedars, and shakes the wilderness, which was able with one word even in a moment to turn the whole world into nothing, and the sons of men as though they had never been; yet (I say) this powerful and mighty voice did not at all amaze or mollify the un-relenting stubbornness of this bloody wretch: but in a strange dogged fashion he answers GOD Almighty even to His face. For, when GOD mildly and fairly asked him what was become of his brother Abel, he answered, I cannot tell: Nay, further, as though he had bid GOD go look, he faith, Am I my brother's keeper? Where take this Gen. 4. 9 note by the way; Let not Christians think much to receive dogged answers and disdainful speeches from profane men: you see how doggedly this fellow answers even GOD Almighty: The Disciple is not above his Master, nor the servant above his Lord: It is enough for the Disciple to be as the Master, and the servant as his Lord: if they have called the Master of the house Beelzebub, how much more them of his household? Mat. 10. 24, 25. What a strange stony heart lodged in the breast of the tyrant Pharaoh? When the Prophet (1 Kin. 13.) cried to the altar of jeroboam, O altar, alter, the altar clavae presently asunder at the Word of GOD in the mouth of the Prophet; but this mighty hammer of the Word, (jer. 23. 29.) with ten miracles gave ten mighty strokes at Pharaohs heart; and yet could find no entrance, could not pierce it; but rebounded back as an arrow shot against a stone wall. Let no man then think it strange to see many stubborn and rebellious wretches run on in their courses, and rage against the ways of GOD, though they have both the Ministry of the Word of GOD to reclaim them, and be many times singled out particularly by the hand of GOD with some special judgement, for the abatement of their fury. For, the rebelliousness of man's nature can never possibly be tamed, corrupt affection can never be conquered, until the heart wherein it sits enthroned, be crushed and broke in pieces: and this hardness of heart can never be mortified, no created power can possibly pierce it, until the Almighty Spirit take the hammer of the Word into His own hand; that by His special, unresistable power He may first break and bruise it, and after by sprinkling it with the blood of CHRIST, dissolve it into tears of true repentance, that so it may be softened, sanctified, and saved. And let no man marvel, that the powerfullest Ministry doth produce by accident the most pestilent scorners, cruelest persecutors, and men of most raging carriage against the means of their salvation; for these reasons. 1. From the nature of the glorious Gospel of JESUS CHRIST, the sun of righteousness, which shining upon one that hath spiritual life, will more revive and quicken him: but in one dead in sins and trespasses, causes him to stink more hatefully before the face of GOD and man. 2. From the cruelty of Satan: who lays more burdens and heavier chains upon him; that the Ministers labour to pull out of h●…s snares. 2. Unsatiable. Corrupt affection is unsatiable in all it sensual pursuits for the empoisoned, 1. Fountain of original pollution is bottomless, restless, and ever working; it sends out uncessantly fresh desires, new longings, and more greediness, for the grasping, engrossing, and devouring of earthly delights and carnal pleasures. 2. When the heart of man forsakes the blessed and boundless Fountain of living waters; of which if it should drink heartily and sincerely, and every drop should be in it a well of water springing up to everlasting life; and digs unto it earthly pits; which to suck the muddy▪ and troubled streams of vanity and sensual delights; then GOD in his just judgement makes those pits bottomless, that they'll hold no water; so that it shall seek and never be satisfied: it shall toil and tire out itself in ways of wickedness and destruction, and shall never find end and rest; but in endless woe and restless torments. 3. Never was jailor so jealous over his prisoners, as Satan is watchful over every wicked man. And therefore lest he should wax weary of his way to hell, he fails not by a secret accursed influence to fill his sinful heart, with an unquenchable thirst after pleasures of the earth. And he doth not only put this insatiable thirst into the soul of a carnal man; but also by his juggling and art of imposture, he gilds over sensual objects, with lying glory, and a deceitful lustre, and puts a violent, strong enticing power into worldly vanities, that they may continually feed his greedy appetite with fresh succession, and an endless variety of sensual sweetnesses. Satan himself is infinite in malice against the majesty of GOD. He drinks up sin, and devours iniquity with as insatiable greediness, as Behemoth the river jordan. Of all those huge mountains, the numberless number, and purple seas of sins and transgressions, which have at any time, any where, by any creature been committed since himself first fell from heaven unto this hou●…e, or shall be from thence until the day of doom, or from thence everlastingly in hell, by ban, cursings and despairs amongst those damned fiends: I say, of all these sins Satan is guilty one way or other: and if he might have his will, he hath malice enough to make an infinite addition both in number and heinousness. Where one sin is committed, he wisheth there were ten thousand. He would have every sinful thought be a sin of Sodomy: every idle word a desperate blasphemy: every angry look, a bloody murder: every frailty, a crying sin: every default, a damnable rebellion. Now as Satan himself is thus infinite and insatiable in the ways of darkness; so doth he inspire every limb of his with a spice of this sinful greediness, and restless pursuit of their own wicked ways. To give an instance of trembling and terror in this kind, and of Satan's merciless malice that way. I knew a man which in his life time was given to that fearful blasphemous sin of swearing, who coming to his deathbed, Satan so filled his heart with a madded and enraged greediness after that, most gainelesse and pleasurelesse sin) that though himself swore as fast and furiously as he could; yet (as though he had been already amongst the ban and blasphemies of hell) he desperately desired the standers-by to help him with oaths, and to swear for him. Incredible rage, prodigious fury! Now if Satan be able to beget such insatiableness after sin wherein there is no profit or delight at all; how fiercely & fearfully will he enrage carnal men in the pursuit of gainful, pleasure full and advancing sins? You see then how the insatiableness of corrupt affection springs out of the fountain of original naughtiness, from the just curse of GOD and malice of Satan. It is clear and evident by ordinary experience, and observation in the world, with what insatisfiable desire and greediness, corrupt affection doth feed upon that sensual object, and earthly pleasure, upon which with special apprehension, and delightful taste, it seizes and sets itself. 1. If it fall in love with honour and high rooms; it begets ambition, which is an unsatiable thirst after glory, and a gluttonous excessive desire after greatness. Of all other vicious passions which do possess the heart of man, it is the most powerful and unconquerable. As it is superlative and transcendent in it object and aspirations; and seated in the highest, and haughtiest spirits; so is it resolute and desperate in it undertake furious and headstrong in it pursuits and persecutions. It is venturous to remove any let, and hardened for all means; many times without remorse or tears, it takes out of the way by some cruel contrivance, their dearest friends, and tramples the nearest blood, as we see ordinarily in the Turkish Emperors, to get up into an high place, and grasp an Imperial Crown. It is victorious over all other affections, and masters even the sensuality of lustful pleasures, as we may see in many great men of the Heathens, Alexander, Scipio, Pompey, and many others; who being tempted with the exquisiteness and varieties of choicest beauties, yet forbore that villainy, not for conscience sake, or for fear of GOD, whom they knew not; but least thereby they should stop the current of their victorious achievements, and obscure the glory of their remarkable valour. It prefers a high room in the world before a temporal life; yea, and eternal life too. How many great men's hearts have burst, at the displeased and frowning countenance of a King? how many either by desperate practices or their own violent hands have brought themselves to untimely ends, because they were impatient of the lower places they had formerly enjoyed. Achitophel, when he was like to lose the reputation and rank of a Privy Counsellor, saddled his Ass, went home, put his house in order, and hanged himself. How many daily run great hazards, to domineer for a while in their undeserved dignities? And prepare against the day of wrath, by an unconscionable purchasing of highest rooms amongst the sons of men? Lastly, it is uncapable of society, and sharpened by the enjoyment of that it desireth. Give room to Caesar, and he'll ambitiously pursue the Sovereignty of the whole world: Let Alexander conquer the whole world, he'll ask for more; let those be subdued; he would climb towards the stars, if he could aspire thither, he would peep beyond the heavens. For the proud and ambitious man enlargeth his desire like hell, and is as death, and cannot be satisfied, etc. Hab. 2. 5. Who can fill the bottomless gulf of hell, or stop the insatiable jaws of death? neither can the greedy humour of a haughty spirit be satisfied. Let a consideration of that crown of endless joy and glory, which the Christian hath in pursuit; be unto him a counterpoison to uphold his heart in comfort and contentment against the vanity and venom of such endless ambitions; and if men be so infinitely venturous for an earthly crown, which (as one says) if we well weighed with what fears, jealousies, cares, insidiations, etc. it is thick set, if we found it before us in the way, we would not take it up. I say then, how eager should we be after the glory of Heaven? 2. If corrupt affection fall in love with riches, and the wedge of gold, it begets covetousness, the vilest and basest of all the infection of the soul: as ambition haunteth the haughtiest spirits, so covetousness lodgeth in the most dunghill disposition, it turns the soul of man, that noble and immortal spirit into earth and mud: whereas it might live in heaven upon earth, and by holy meditation, by a sweet familiarity and acquaintance (as it were) with GOD, and conversing above, and in that everlasting heaven of endless happiness hereafter: It lies in hell upon earth, and by restless torture of unsatiable greediness, makes way by it rooting to descend into the hell of wicked devils in the world to come. This devouring gangrene of greediness to get riches, doth not only by a most incompatible antipathy, keep out grace and GOD'S fear; but also by it venomous heat waist and consume all honest and natural affection, both to man, and beasts, to parents, kindred, friends and acquaintance. Nay, it makes a man contemn himself body and soul, wilfully to abandon both the comfortable enjoyment of this short time of this present mortality, and all hope of th●… length of that blessed eternity to come, for a lit●…le transitory pelf, which he doth neither enjoy or use; except it be for use which enlargeth his covetous thirst as mightily, as it brings forth money monstrously. Besides, covetousness pierceth thorough the soul with a thousand torments, and the riches of iniquity engender in the heart of man many tortures, envies and molestations, as their proper thunderbolt and blasting. And of all other vile affections it is most sottishly and senslesly unsatiable, Eccles. 4. 8. For, how is it possible that earth should feed or fill the immaterial and heaven-borne spirit of a man? It cannot be: and the Spirit of GOD hath said it shall not be; Eccles. 5. 9 He that loveth silver shall not be satisfied with silver, etc. Hence it is, that the deeplier the drowsy heart of this covetous man doth drink of this golden stream, the more furiously it is inflamed with spiritual thirst. Nay, it is most certain, that if the covetous man could purchase a monopoly of all the wealth in the world; were he able to empty the Western parts of gold and silver; and the East of pearls and jewels; should he enclose the whole face of the earth from one end of heaven to the other; and heap his hoards unto the stars: yet his heart would be as hungry after more riches, as if he had never a penny, and much more: Such is GOD'S curse upon that man which makes his gold his god. And this insatiableness in the covetous man begets cruelty and oppression of others, and perpetual want of contentment and comfort in that he hath already. Sweetness of gain makes him many times drink the blood & eat the flesh of the oppressed. He begins first (if he be of power and place) to grind the faces of the poor; then to pluck of their skins, then to tear their flesh, then to break their bones, and chop them in pieces as flesh for the pot, and at last even to eat the flesh of GOD'S people. That is; first to weary them out with petty wrongs and extraordinary occasions, to vex them with new conditions, and unconscionable encroachments: and at last to wring their pensive souls from their wasted and hunger-starved bodies, with extremity of oppression, and cruelty of covetousness. And that which is a just curse upon the covetous man; he is ever infinitely more tormented with the want of that which he doth immoderately and unnecessarily desire, than contented and comforted with the enjoyment of those things he doth presently possess. The ambitious man, if he be disgraced and over-toped by any grand opposite and counterfactionist, or derided and reviled with base and inferior contempt, or neglected by omission of some due observance and ceremony of state: he (I say) is more grieved, if he want grace, for some such little default in the attributions of his place, and want of complemental respect in that measure, and of such men as he desires; than he hath glory and pomp in his highest place. This is clear in Haman; though he was compassed and crowned with such undeserved and extraordinary precedency and pomp; yet this one little thing, because Mordecai would not bow the knee and do reverence to him at the King's gate, did utterly mar and dissweeten all the other excellencies of his new advancement, and extraordinariness of the King's favour: See Hester 5. 10, 11, 12, 13. And Haman told his wife and friends of all his glory, etc. But all this (saith he) doth nothing avail me as long as I see Mordecai the jew sitting at the King's gate. As it is thus in ambition, and in great men that are graceless; they many times take more to heart (out of the pride of their hearts) the want of some one circumstantial observance, and of reverence from some one man; than they heartily enjoy all the other glory of their place: so it is also with the covetous man; though already he hath more than enough; yet some greedy wish of a new addition doth more torture his heart, than the rowing amongst all his other wealth can rejoice it. Ahab, though he had already 1 King. 21. 4. in his hand the riches, glory, pleasures, & sovereignty of a kingdom, yet after he had cast his covetous eye upon poor Naboths vineyard which was near his palace, his heart did more afflict and vex itself with greedy longing for that bit of earth; than the vast and spacious compass of a kingdom could counter-comfort. He could take no joy in the beauty of a crown, and largeness of his royal command, because his poor neighbour would not deprive himself and all his posterity of the inheritance of his fathers, which his ancestors had enjoyed time out of mind. For a counterpoison against the greedy gangrene of hoarding up riches; consider in what stead thy riches will stand thee upon thy bed of death; consider that speech of a poor distressed woman afflicted in conscience, whom I heard thus say in the agony of her grieved spirit, I have husband, goods, and children, and other comforts; I would give them all the treasures of the earth if I had them, and all the good I shall have in this world or in the world to come, to feel but the least taste of the favour of GOD in the pardon of my sin: she would in this case with all her heart have given the warmest and dearest blood of her heart for one drop of CHRIST'S blood to do away her sins. If corrupt affections fall in love with worldly pleasure, such as are surfeiting and drunkenness, chambering and wantonness, lust and uncleanness, unlawful sports and recreations, it begets a strange furious thirst and heat in the carnal appetite, which cannot be satisfied, but like the two daughters of the horseleech, which cry still, give, give; which is set on fire by hell: and therefore it is as unsatiable as that bottomless infernal pit; every taste of sensuality serves as fuel to increase the flame and fury of concupiscence: We see it in drunkards, who by drinking do not quench their thirst, and satisfy their appetite, but by their immoderate swilling both increase the burning thirst of their bodies and enraged intemperance of their minds. We hear it of wantoness, Wisd. 2. Come let us enjoy the pleasures that are present, etc. Let us crown ourselves with roses before they whither, let there be no pleasant meadow which our luxuriousness doth not pass over; let us leave some token of our pleasure in every place, for that is our portion, and this is our lot. Every Carnalist feels it in himself after once he hath given the reins to his concupiscence: he is like a strong man running headlong down a steep hill, though he would never so fain, he cannot stay himself, but run still faster and faster, till he break his neck at the bottom: If once he suffers the fountain of original pollution which naturally flows out of his rocky heart, to have that free and full course: it will shortly gather in its passage many strong and heady streams of stub bornenesse and rebellion, until by growing by little and little in strength and swiftness, it swell into a mighty and furious torrent, so at last fall with fearful noise and horror into the gulf of irrecoverable misery. In a word, after the heart of a man be set upon any sensual delight, it feeds upon it as greedily as the horseleech upon corrupt blood, it will burst before it give over. It will by no means part with its hold until it either be broken with the hammer of the Word, or burst with the horror of despair. It drinks so deep and long of the empoisoned cup of carnal pleasures, until the LORD fill it unto its brim, full of the cup of wine of his indignation, and bid it drink, be drunken, and spew, and fall, and rise no more, jer. 25. 27. A counterpoison against this greedy wolf of devouring earthly delights; consider that at our conversion Mutantur gaudia, non tolluntur, Heavenly succeed carnal joys: See jackson of Iust. Faith, pag. 340, 341. 4. If it fall in love with revenge, it begets a base, a cruel and wolvish disposition, and an unnatural thirst of blood: of all the sinful passions of the soul, desire of revenge is the most base and cowardly: it ever breeds in the most hateful and weakest minds. And of all kind of revenge, that is most execrable and deadly, which (like a serpent in the green grass) lies lurking in the flatteries and fawn of a s●…iring face; which kisses with judas, and kills with joab; entertains a man with outward forms, and compliment, and courtesy, but would (if it durst or might) strike about the third rib, that he should never rise again: When a man's words are to his neighbour as soft as oil and butter, but his thoughts towards him composed all of blood and bitterness, of gall and gunpowder: for we commonly see, that the basest and most worthless men are most malicious and revengeful: seldom doth it find harbour in a well-bred and generous spirit: but as thunder, and tempests, and other fearful motions in the air do trouble only and disquiet those weaker frail bodies below, but never disturb or dismay those glorious heavenly ones above: so wrongs, disgraces, and wrongful usages do vex and distemper men of base temper and conditions: but the causeless spite and profane indiscretions and childish brawls of fools, wound not great and high minds. Above all others, the true Christian which is only of a true noble spirit, contemns, scorns, and disdains to be revenged upon any, though his undeservedly basest and greatest enemy: For, 1. He is completely fortified with the armour of proof of his own innocency against the malice and mischief of wicked men, and comforted continually with that inward spiritual feast of a good conscience, against all the lies and slanders of lewd and spiteful tongues. 2. He leaves them to be scourged of their own consciences for their causeless ill-wils against him, and wrongful dealings: than which, (except they repent and be reconciled) there is no more certain and severe revenger and executioner: no scourges, no scorpions can so lash and torture a man, as his own foul and guilty conscience. 3. He is kept in awe by an holy fear from presuming to take vengeance out of GOD'S hands: It is one of GOD'S royal prerogatives, we must not meddle with that, or encroach upon it, Vengeance is mine, I will repay it, saith the LORD, Rom. 12. 19 4. He will not pollute so far, and defile the glory and nobleness of his Christian resolution, as to be moved and disquieted with the rage of any dogged Doeg or railing Shimei, by procuring temporal punishments to the spiritual afflictions: and outward vexations to the inward woeful misery of the soul of his profane malicious opposite: except he see it probable, that by suffering justice to have its course, the party may be humbled, and others terrified. 5. He knows out of his Christian policy, that a courageous and undaunted insensibility in suffering injuries, is the way to tame and stop the rage and fury of the wronger's, and to make them to return and rebound wholly like heavy blows upon their own pates. For, a profane malicious man cannot be possibly more vexed, than to see himself direct particularly his hate and contempt against his supposed adversary a good Christian, and yet he is able to bear it away without wound or passion; nay with reputation and comfort. As revenge is base, so it is bloody and unquenchable, and prodigiously thirsty that way: I will give instance in the most revengeful wretch (I am persuaded) that ever lived: It is reported of a man, or rather a * Bodin. de Rep. lib. 5. cap. 6. monster of Milan in Italy; when he had surprised upon the sudden one whom he deadlily hated, he presently overthrew him, and setting his dagger on his breast, told him, he would presently have his blood, except he would renounce, abjure, forswear, and blaspheme the GOD of heaven; which, when that fearful man (too sinfully greedy of a miserable life) had done; in a most horrible manner he immediately dispatched him, as soon as those prodigious blasphemies were out of his mouth: and with a bloody triumph insulting over his murdered adversary, as though his heart had been possessed of all the malice of hell, he added this horrible speech: Oh (saith he) this is a right noble and heroical revenge, which doth not only deprive the body of temporal life, but bring also the immortal soul to endless flames everlastingly. 3. Desperate: corrupt affection is strangely desperate to run headlong upon the damnation of hell, for a little earthly delight: if we should see a naked man in some furious mood, as prodigal of his temporal life, run upon his own sword, or throw himself from some steep rock, or cast himself into some deep river, and tear out his own bowels, we should censure it presently to be a very desperate part and rueful spectacle: what shall we say of him then, who through the fury of his rebellious nature, to the endless destruction of the life of his immortal soul, doth desperately throw himself upon the devouring edge of GOD'S fiercest indignation: upon the sharpest points of all the plagues and curses in his Book, and into the very flames of everlasting fire: It is a very fearful thing, to see a man bath and imbrue his hands in the blood and butchery of his own body, and with his murderous blade to take away the life thereof: but of how much more horror and woefulness is that spectacle, when a desperate wretch with the empoisoned edge of his own enraged corruption, doth cut the throat of his own dear immortal soul, so that a man may teach him all his life long, by the blood thereof in the sinful passages of his life, until at length it be stark dead in sins and trespasses, for how can a soul all purple red with wilful shedding its own blood, look for any part in that precious blood of that spotless lamb? Nay, assuredly such bloody stubbornness and selfe-murthering cruelty will be paid home at last, by the severe revenger of such cursed desperateness. He will judge such a man after the manner of them that shed their own blood, and give him the blood of wrath and of jealousy. Lord it is prodigiously strange and lamentably fearful, that so noble and excellent a creature as man, prince of all other earthly creatures, by the privilege of reason and enlightened with the glorious beam of understanding, nature should be so furiously madded with its own malice, and bewitchedly blindfolded by the Prince which rules in the Air; as, for the momentany enjoyment of some fewglorious miseries, bitter-sweet pleasures, heart-vexing riches, or some other worldly vanity at the best, desperately and wilfully to abandon and cast himself from the unconceivable pleasures of its joyful place where GOD dwells, into an infinite world of everlasting woefulnesse. For let a carnal man consider in a word his prodigious madness in this point. He might not only in this vale of tears be possessed with a peaceful heart, which is an incomparable preciousness surpassing all created understandings: For I dare say this, I know it to be true: One little glimpse of Heaven shed sometimes into the heart of a sanctified man, by the saving illumination of the comforting spirit, whereby he sees and feels, that in despite of the rage of devils, & malice of men; let sin and death, the grave and hell do their worst, his soul is most certainly bound by the hand of GOD in the bundle of the living, and that he shall hereafter everlastingly inhabit the joys of eternity: I say this one conceit being the immediate certificate of the spirit of truth doth infinitely more refresh his affections, and affect his heart with more true sweetness and tasteful pleasure, than all carnal delights, and sensual delicacies can possibly produce, though they were as exquisite and numberless, as nature, art, and pleasure itself could devise, and to be enjoyed securely as long as the world lasts. Besides this heaven upon earth, and glorious happiness even in this world, he might hereafter go in arm with Angels, sit down by the side of the blessed Trinity amongst Saints and Angels, and all the truly worthy men that ever lived, with the highest perfection of bliss, endless peace, and blessed immortality: all the joys, all the glory, all the bliss, which lies within the compass of heaven, should be poured upon him everlastingly: and yet for all this he doth not only in a spiritual frenzy desperately deprive himself, and trample under foot this heaven upon earth, and that joyful rest in heaven, world without end: but also throws himself into a hell of ill conscience here, and hereafter into that hell of Devils, which is a place of flames, and perpetual darkness, where there is torment without end, and past imagination. The day will come, and the LORD knows how soon, when he will clearly see and acknowledge with horrible anguish of heart, his strange and desperate madness. See Wisd. 5. 2, etc. For, after the moment of a few miserable pleasures in this life be ended, he is presently plunged into the fiery lake; and ere he be aware, the pit of destruction shutteth upon him everlastingly: and if once he find himself in hell, he knows there is no redemption out of that infernal pit: then would he think▪ himself happy, if he were to suffer those bitter and intolerable torments no more thousands of years, than there are sands on the sea shore, hairs on his head, stars in heaven, grass piles on the ground, and creatures both in heaven and earth: for, he would still comfort himself at least with this thought, that once his misery would have an end: but alas, this word, never, doth ever burst his heart with unexpressible sorrow, when he thinks upon it: for, after an hundred thousand of millions of years there suffered, he hath as far to suffer, as he had at the first day of his entrance into those endless torments: now let a man consider, if he should lie in an extreme fit of the stone; or a woman, if she should be afflicted with the grievous torture of childbed but one night; though they lie upon the softest beds, have their friends about them to comfort them, Physicians to cure them, all needful things ministered unto them to assuage their pain; yet how tedious, painful, and wearisome would even one night seem unto them? how would they turn and toss themselves from side to side, telling the clock, counting every hour as it passeth, which would seem unto them a whole day? What is it then (think you) to lie in fire and brimstone, inflamed with the unquenchable wrath of GOD world without end? Where they shall have nothing about them but darkness and discomforts, yell and gnash of teeth: their companions in profaneness and vanity to ban and curse them: the damned fiends of hell to scourge them and torment them: despair and the worm that never dies, to feed upon them with everlasting horror. If carnal wretches be so desperate, as wilfully to spill the blood of their own souls: let us set light by the life of our bodies, if the cruelty of the times call for it, for the honour of the Saviour of our souls. Let me give one instance of dangerous snares, wherein such as these are ordinarily entangled and holden fast, from which inferiors are for the most part free. Let us come into a town or country▪ village, and we shall find all the rest not so exorbitant but enter into the Noblemen, Gentlemen, or Knight's house, (if there be any there) there shall we find a nest of new-fangled fashionists; naked breasts, and naked arms, like bedlams, saith that excellent and learned Gentleman, in his Oil of Scorpions. Bushes of vanity in the one Pag. 109. sex, which they will not part with (said Marbury) until the Devil put a candle into the bush: and cut hair in the other, stirs against the Ordinance of GOD, and nature in both: and many other such deformed loathsome, and prodigious fashions, censured by that stinging and flaming place against fashion-mongers, Zeph. 1. 8. And these are the more pernicious, because it were many times more easy for us of the Ministry. I speak out of some experience: to undertake by GOD'S blessing (caeteris paribus, as they say) the driving of an impure wretched drunkard, from his beastly and swinish sin, which would be a very hard task, than to draw such as delight in, and dote upon these miserable fooleries, from the abhorred vanity of strange fashions: nay, and though sometimes they would be thought to look towards religion. And thus I have done with the reasons peculiar to every several sort of greatness: I now come to those which are common to them all. 1. All the great ones according to the flesh in any of these kinds: I say, ye are all as yet deadly Psal 24. 4. enemies from the very heart-root to the profession Mat. 5. 8. and practice of the holy men, without which Heb. 1●…. 14▪ holiness we cannot see GOD: you cannot endure to be called puritans; much less to become such: and yet without purity, none shall ever see the face of GOD with comfort. Mistake me not. I mean CHRIST'S 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, CHRIST'S puritans, and no other, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5. 8. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joh. 13. 11. & c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 15. 3. Secondly, I mean only such as Bellarmine intimates, when he calls King JAMES puritan: for, he so calls him, saith D. Harkwit against Carrier, Cap. ●…. pag. 258. because in the first book of his Basilicon Doron, he affirms, that the religion professed in Scotland was grounded upon the plain words of the Scripture: And again in his second Book, that the reformation of religion in Scotland was extraordinarily wrought by GOD. Gracious and holy speeches (as you see) with men of the world are puritanical. And if a man speak but holily, and name but reformation, Scripture, conscience, and such other words which sting their carnal hearts, it is enough to make a man a puritan. Thirdly, I mean the very same, of whom Bishop Downam one of the greatest scholars of either Kingdom, speaks thus in his Sermon at spital, called Abraham's Trial: And even in Pag. 7●…▪ these times (saith he) the godly live amongst such a generation of men, as that if a man do but labour to keep a good conscience in any measure, although he meddle not with matters of State, or Discipline, or Ceremonies, (as for example, if a Minister diligently preach, or in his preaching seek to profit rather than to please, remembering the saying of the Apostle▪ If I seek to please men, I am not the servant of CHRIST, Gal. 1. 10. Or if a private Christian make conscience of swearing, sanctifying the Sabbath, frequenting Sermons, or abstaining from the common corruptions of the time) he shall straightway be condemned for a Puritan, and consequently be less favoured than either a carnal gospeler, or a close Papist, etc. Fourthly, I mean none but those whom the Communion-Booke intends in that passage of the prayer after confession: That the rest of our life hereafter may be pure and holy. Now these come by their purity by preaching the Word. Now saith CHRIST, ye are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, clean by the Word which I have spoken unto you, joh. 15. 3. The Word must first illighten, convince, and cast them down: so that out of sight of sin, and sense of divine wrath, being weary, sick, lost, wounded, bruised, brokenhearted, (these are Scripture-phrases) and thereupon casting their eyes upon the amiableness, excellency, and sweetness of the LORD JESUS, and the All-sufficiency of His blood to cure them, resolve to sell all, to confess and forsake all their sins, not to leave an hoof behind: and then taking him offered by the hand of GOD'S free grace, as well for an Husband, Lord, and King, to love, serve, and obey Him, as for a Saviour to free them from hell. They put on with the hand of faith the perfect purity of His imputed righteousness, attended ever with some measure of inherent purity, infused by the sanctifying Spirit, and after entering the good way, their lives are ever after pure and holy. These are CHRIST'S 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Puritans I mean. And these men of purity some never mean to be: nay, they heartily hate the very image of JESUS CHRIST in them, they speak spitefully against them, David was not only the drunkard's song, but those also that sat in the gate spoke against him: they are your music, and matter of your mirth; I am your music, saith the Church in the person of jeremy, Lam. 3. They will many times call upon a roguish vagabond at your feasts to sing a song against them, whom they should rather set in the stocks; they are transported, and inwardly boil with far more indignation and heart-rising against their holiness, purity, precise walking, and all means that lead thereunto, though enjoined upon pain of never seeing the face of GOD in glory: than more Heb 12. 14. simple, poorer, and meaner men; and that's a reason Psal. 24. 4. Mat 5. 8. they stick faster in the Devil's clutches than joh. 3. 3. they, and that few of them are called, converted, Eph. 5. 15. and saved, according to my Text. Secondly, ye that are thus the world's favourites, are very loath to become fools; and therefore in the mean time he locked full fast in the Devil's bands, and cannot escape except ye be such. I speak a very displeasing thing to worldly-wise men, but they are the very words and wisdom of the Spirit of GOD, 1 Cor. 3. 18. Let no man deceive himself: if any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. Let no man deceive himself; such caveats as this are wont to be premised when men out of their carnal conceits are peremptory to the contrary, and would venture their salvation (as they say) that it is not so. See Ephes. 5. 6. 1 Cor. 6. 9 Mat. 5. 2. And did not most of your hearts rise against these words of mine (you must become fools, or never be saved) until I brought Scripture? Give me here leave (I pray you) to intimate in a few instances the meaning of the place, and the truth of your false and selfe-couzening hearts in obnoxiousness to the point. Suppose a messenger of GOD should deal faithfully with you, and tell you, that upon the LORDS Day you must not serve yourselves, and your own turns, in idleness, travailing, sports, gaming: in any earthly business, or mis-imployment whatsoever: but spend that whole blessed Day wholly and only in spiritual refreshing, heavenly businesses, divine worship, and holy duties: in meditation upon the creatures spiritually, upon the great work of redemption and resurrection of CHRIST: and upon that everlasting rest above: of all which the Christian Sabbath is a remembrancer unto us, in both public and private prayer, reading, singing of Psalms, hearing Sermons, conference, etc. and in ruminating, and (as it were) chewing the cud upon Scripture points. I say, ruminate (as it were) and chew the cud: for, it is the very phrase of the Church of England in the Homily for reading Scriptures. And those reverend and godly men which composed them, express the benefit thereof emphatically: Thus run the words; Let us ruminate of the Scriptures sc.) that we may have the sweet juice, spiritual effect, marrow, honey, kernel, taste, comfort, and consolation of them. I say, suppose ye were thus pressed, would ye not presently out of your worldly wisdom and impatiency to be so snaff●…d at, to be tied all the day to spiritual exercises, and restrained from ordinary recreations, conceive of it, and cry out against it as a puritanical novelty, and foolish preciseness? Because you mention preciseness and novelty; I could (as I am wont, and to make you without excuse) appeal unto, and implore the aid of antiquity, which will utterly take off such aspersions. And here (were it incident and seasonable) I were able to procure Counsels, and Fathers, and other authorities concurrently to testify and take my part, that upon the LORDS Day, we are to recreate ourselves only with spiritual delights: only then to ply divine businesses, and to do those things alone which belong to our soul's salvation. Hear their own words. We ought upon that Day, Solummodò spiritualibus gaudijs repleri. Concilium Parisiense. Anno 829. Tantùm divinis cultibus serviamus. August. de Temp. Serm. 251. Soli divino cultui vacemus. Idem Ibid. Eaque tantum faciat quae ad animae salutem pertinent. Hierom. in Cap. 56. Isa. Nay the whole Church of England hath this threescore years and above complied exactly with antiquity in this point in the Hom. of the place and time of prayer: These are the words, GOD'S people should use the Sunday holily, and rest from their common and daily business: and also give themselves wholly to heavenly exercises of GOD'S true religion and service. And yet for all this, you are so wise in your own conceits; ye will none of this saving folly, you are no such fools, as after so long liberty to fall ●…o any such strictness. Secondly, suppose a Minister should counsel you when you come home from the house of GOD, to take your Bibles, and call both your wives and children to the comparing together, and conferring upon those things which were taught: That the husband should exact of the wife, and the wife ask of the husband those things that were there spoken and read, or at least some of them: That you should set this law to yourselves to be kept inviolably, and not only to yourselves, but also to your wives and children: that you would spend that one whole Day of the whole week, whereon you meet to hear the Word, in meditation of those things which are delivered: I say now in this case your carnal wisdom would resolutely condemn such counsels, as contrary to the counsel of great houses, as a way to become a Byword to the whole Country, and as savouring too rankly of a foolish strictness, and needless singularity. And yet this was totidem verbis, wise, holy advice above twelve hundred years ago: For it giving the counsel, I have but rendered chrysostom word for word in divers places. Hom. 5. in Matth. In Eph. Serm. 20. Hom. 2. in joan. Hom. 5. ad Popul. Antioch. Thirdly, If Preachers should press you to plant, and preserve Family Duties in your house, Prayer, and reading Scriptures, evening, and morning, Singing of Psalms, etc. and you of greatest means may best spare time for such blessed businesses. Would not your wisdoms think this more than need: And that it would be a foolish thing, and much against your profit, to rob yourselves, and servants of so much time from your worldly affairs? And yet here I could produce four or five Fathers above a thousand years ago, pressing this point, and punctual for my purpose. Besides Ambrose quoted in my Book of Walking with Quid beatius esse poterit, quam in tetrâ tripudium Angelorum i●… mitari, mox orto die ad precationes properantem, hymnis & odis venerari Creatorem. &c Basil. Epist. 1. Docens & admonens, atque formam ostendens, & tunc filijs suis; & tunc omnibus nobis in perpetuum; ut confestim diluculo ex noctis requie exsurgentes; ante omne opus▪ vel verbum, ante omne colloquium, vel conventionem, primitias resurrectionis nostrae Deo exhibeamus in sinceris orationibus, atque precibus▪ in matutinis deprecationibus, atque gratiarum actionibus. Origen lib. 1. In job sol. 7. A mensa non ad lectum, sed ad deprecationem vertamur, ne brutis animantibus simus magis bruti▪ Novi fore multos, qui damnent ea, quae nunc dicuntur, veluti qui novam quandam & miram consuetudinem inveham concionandi; At ego magis damnabo pravam consuetudinem, quae nunc obtinuit. E●…enim quòd post cibum, & mensam non ad somnum oporteat ire, nec ad cubile▪ sed oporteat cibo preces, ac divinarum Scripturarum lectionem succedere, manifestiùs declaravit ipse Christus, qui quum immensam multitudinem accepisset convivio in deserto, non remisit illos ad lectum, aut somnum, sed ad audiendos sermones divinos invitavit. Chrysost. conc. 1. De Lazaro. Nec solum vobis sufficiat quòd in Ecclesiâ divinas lectiones auditis; sed etiam in domibus vestris, aut ipsi legite, aut alios legentes requirite, & libentèr audite. August. de Tem. Serm. 55. Pag. ●…77. God, pag. 67. Here other Fathers, Basil, Origen, chrysostom, August. Fourthly, If you were moved by the Ministry, to restore every half penny that you have any ways, at any time got wrongfully, or by any wicked means, or that you detain unjustly from any man: And then casting your eye back, and considering, How you are grown hastily rich, and by what ways you are come to a great deal of wealth, should find very foul works: would you not force yourselves by a strong counter-plea of carnal reason, not to believe the point, and think it extreme madness at the instance, and prating of a precise companion, which understands not the world (for so or in the like manner would you speak) to part perhaps with a good part of your estate? And yet Augustine's Rule of above twelve hundreth years standing, and confirmed concurrently by all Divines to this day, is, That Non tollitur peccatum nisirestituatur ablatum; No restitution, no remission. And our own Church tells us in the second exhortation before the Communion: That without readiness to make restitution, and satisfaction for wrongs done, the Sacrament as often as you come, doth nothing else but increase your damnation. Thus might I pass through all the points of Sanctification, and passages of holy life: And all the great men of the world, either in Learning, Wealth, Nobility, or Wisdom according to the flesh, would pass these censures upon them, and entertain conceits of them proportionable to that of Nicodemus about the New-birth. They will not become fools in the Apostles sense: And therefore they are soaked, and fast fettered in the gall of bitterness, and bond of iniquity; and that above ordinary. Thirdly, All ye great ones of the world in the sense I have said, As ye are very wise in your own conceits, and it may be truly so according to the flesh, so you are self-conceited, and soule-couseners about your spiritual state. For you think all better than you, too precise, and all worse than you too profane; and yourselves only to have happily hit upon the golden means; and pitch upon that well-tempered moderation in Religion, whereby you may enjoy temporal happiness here, and eternal hereafter. Sleep in a whole skin (as they say) and with a good conscience: Live the life of pleasures, and die the death of the righteous. Whereas to be so conceited, is the very compliment and perfection of folly: And the very same attempt as to make two parallel lines to meet. You think ye have a reach beyond the Moon: To lie in some sweet sin, and yet to nourish in yourselves some hope of salvation. To have two heavens, one in this world, and another in the world to come, which was never heard of: to wear two crowns of joys: whereas JESUS CHRIST himself had the first of thorns. But alas! Beloved, if you be saved in this condition, you must have a new Scripture, and there must be found out another way to heaven, than any of the Saints ever went since the Creation or shall do to the end of the world. And therefore we may say of you as Quintilian some where, of some deluded with an overweening conceit of themselves. That they might have proved excellent Scholars if they had not been so persuaded already: So if you did not think falsely, yourselves safe already, you might be saved. But while you thus hug the golden dream of your mistaken states to GOD-ward like the Pharisees, the very Publicans and Harlots shall go into the Kingdom of heaven before you, Matth. 21. 31. Fourthly, you that are great in the world in the four forenamed respects, and meant in the Text; cannot possibly down with, and digest downright dealing and the foolishness of preaching as it is called, vers. 21. And that utterly undoes you. You like well enough, nay and much approve, and applaud such Sermons as King JAMES censures, in the reasons of his directions for preaching, etc. which he there calls a light, affected, and unprofitable kind of preaching, which hath been of late years (saith he) taken up in Court, University, City, and Country,— whereby the people are filled only with airy nourishment, etc. and I warrant you, not especially hating to be reform or disquieted, for these are not wont to discover your consciences, nor disturb you in your present courses, they never terrify you with any forethought of the evil day, neither torment you before the time: but now let a man come with the foolishness of preaching, by which it pleaseth GOD (saith the Apostle) to save them that believe, with demonstration of the Spirit, and of power, and come home to the conscience: if he suffer not Satan to revel in the blood of your souls without resistance, nor see you post furiously towards eternal fire, but will tell you that the pit of hell is a little before you: In a word, if he take the right course to convert you, and show you therefore only your spiritual misery, that you may be fitted for mercy, etc. O such a fellow is a dangerous man, a terrible and intolerable Teacher, able to drive men to distraction, despair, selfe-destruction; he breathes out nothing but damnation, and his searching Sermons are as scorching as the very flames of hell! Fit phrases for the Devil himself, railing in a drunkard, or scoffing Ishmael against faithfulness in preaching; and if you know where or when such men preach, (and it may be you entertain some intelligence for that purpose to prevent the torture) you will not, you dare not hear them for your hearts, except you cannot decline it for stark shame; or for a time or two to satisfy your curiosities, but as S. Paul saith, you become their enemies, because they tell you the truth: to which truth not to have listened in this day of your visitation, will hereafter (when it is too late) torment you more than ten thousand fiery Scorpions stings, and gnaw upon your consciences with unknown and everlasting horror. Alas! Beloved, what mean you? You will give your Physician leave to tell you the distempers of your body: the Lawyer to discover unto you any flaw in your deeds: your horsekeeper to tell you the surfeits of your horses: nay, your hun●…sman the surrances of your dogs: and shall only the Minister of GOD not tell you that your souls are bleeding to eternal death? Preposterous and prodigious incongruity! If it be thus then, that of all the several sorts of Vsex. great men mentioned before (by reason that they are beset with such variety of snares, entangled in so many temptations, so much taken up by the world, and for other reasons rendered already) very few are called, converted and saved, my counsel in a word unto all such, is CHRIST'S own word, Luke 13. 24. Strive to enter in at the straight gate, lay violent hands upon flesh and blond, strangle your lusts, contend and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. wrestle as for the Garland in the Olympian Games, to which the word seems to allude, become fools in the world's censure, that you may be wise in the mystery of CHRIST; be little and vile in your own esteem, that you may be great and gracious in the eyes of GOD. In a word, submit your souls to the sword of the Spirit, and foolishness of preaching, (as the Apostle calls it) that you may be wrought upon savingly, and brought into the good way, and that by such works, and ways as these. Upon which before I enter, give me leave to give you an account, why at this time I labour rather to work upon your consciences for your personal conversion, than as heretofore to tender unto you counsels and considerations, for a more conscionable deportment in your several public places. When I well weighed with myself, the truth of that principle and position in Hooker, That it is no peculiar conceit, but a matter of sound consequence, that all duties are by so much the better performed, by how much the men are more religious, from whose abilities the same proceed. And finding by experience of all ages, and most of all in these worst and woeful times, that men of public employment and in high places, until there be infused into their souls by the Spirit of grace an internal supernatural principle and divine habit to work by, until aliquid CHRISTI (as they say) be planted in them by the power of the Ministry, they cannot possibly be universally thorough, and unshaken. Some strong affection, fear, favour, or some thing, will make them fly out and fail in some particular very foully. Upon extraordinary temptation they will serve the times, and their own turns: for▪ alas! as yet their spirits are not steeled with that heavenly edge, and mighty vigour, as to set to their shoulders against the torrent of the times, and not to be overflowen with it. I say, upon this ground I have advisedly chosen to assay and follow this way at this time: for, if once you turn on the LORDS side in truth, you are won for ever to an invincible constancy, and conscionableness in an uniform, regular and religious discharge of your public duties: and will ever hold fast without partiality, cowardliness, or fear of man's face, that brave and noble resolution, Vt fiat justitia, ruat coelum, let heaven and earth be blundred together with horrible confusision, before I make shipwreck of a good conscience, or be any ways drawn to do basely. Being incorporated into the rock of eternity JESUS CHRIST blessed for ever, you will stand (like unmooveable rocks) against the corruptions of the times, and all ungodly oppositions; and never before. For, in the mean time (say Ministers what they will) you will not be moved; but you hear our discourses of a faithful discharge of your places, as ye would hear a very lovely song of one that hath a pleasant voice; they leave no more impression upon your consciences, than a sweet lesson upon the Lute in the ear, when it is ended; for, then both the vocal and instrumental sweetness dissolve into the air, and vanish into nothing: It is too truly so with our Sermons upon your souls. Hear your character in GOD'S own words unto the Prophet; They come unto thee, as the people cometh, and they sit before me as my people, and they hear thy words, but they will not do them: for with their mouth they show much love, but their heart goeth after their covetousness: and lo, thou art unto them, as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for, they hear thy words, but they do them not. Let us lift up our voices never so high, or cry never so loud: and ●…ll judges, That they ought not to be afraid Deut 1. 17 of the face of man, for the judgement is GOD'S: that in judgement, they must neither respect the person of the 〈◊〉 it. 19 15. poor, nor honour the person of the mighty: that they should not only hold their hands from gross bribes with Epaminondas, who (as the story tells us) refused 〈◊〉. chron. sol. ●…7. great presents sent unto him, although he was poor, saying, If the thing were good, he would do it without any bribe, because good: if not honest, he would not do it for all the goods in the world. But they must also be of Augustine's judgement, that not only money, gold and silver, or Psalm. 25. presents (as they call them) are bribes; but the guilt Pag. 144. of bribery also may be justly imputed, even to any exorbitant affection, which sways a man aside from an impartial execution of justice: as love, fear, hatred, anger, pusillanimity, worldliness, desire of praise and applause, which is Augustine's instance, etc. That they beware of bringing more blood upon the Law by sparing the spiller of blood. For ble●…d (saith GOD) it desileth the land: and the land cannot be clea●…sed of the blood that is shed therein, but by the blood of him that shed it: that they must not look upon the ca●…ses which come before them only through the spectacles of a favourite, &c, and tell justices of Peace, that they must be truehearted patriots, and not servers of themselves, and their own turns: that they must be serious, real, and grave; not only formal, not cyphers, not unnobly light in their behaviour on the Bench: that they must ever aim at the public good, and never at their own particular and private ends: that they should disdain and scorn at any time to combine factiously, or for a petty bribe to uphold a rotten cause, apestilent alehouse, or lewd companion; and ever join with an unanimous magnanimity to honour GOD, and do their Country good. And tell the Lawyers, that they should not make haste to be rich, for so saith Solomon, they shall not be innocent, nor swallow down gold too greedily, lest it turn to gravel, and the gall of asps within them; and they be enforced to vomit up the riches (as job speaketh) they have heaped together so hastily, either by remorse and restitution in the mean time, or with despair, and impenitent horror here after: that to oppose and wrangle against a good cause, or undertake the defence of a bad; are both equally most unworthy the very moral virtue of an honest Heathen; that they must not learn to spin out the causes of their clients from Term to Term, and wiredraw their suits until they be utterly undone; that they should not now be taking instructions from their clients, when they should themselves here in the House of GOD be instructed to the kingdom of heaven: had they this morning received a message from the Almighty, that at night they should appear before that high and everlasting judge to give an account for all things done in the flesh; if they be not Atheists, or Papists, O with what eagerness and violence would they have attended, addressed, and applied themselves to the present opportunity! and little do we know what the evening may bring forth. For, assure yourselves, there is no man so assured of his riches, or life, but that he may be deprived of one or both the very next day or hour to come. And tell the jurors and sworne-men, that they should rather die than draw the blood of any man's life, livelihood, or good name upon their own consciences, either by acqui●…ting the guilty, or betraying the innocent. Here (had I time) I would intimate unto you a mystical, but mischievous packing sometimes in choice of j●…ry-men. I have seen (I speak of that which was long since, and at a Sessions) some of the choicest drunkards in a Country chosen for that service. Now is it not a pitiful thing, that Country businesses should be put into the hands of such as labour industriously, and with equal cunning, to plague an honest man, and deliver a drunkard? I say now, all this while, we thus discourse unto you, earnestly endeavouring, and with a thirsty desire to do you good, and direct you aright, and by a divine rule in the several duties proper to your places: we do but plow in the sea, and sow in the air (as they say) except the immortal seed of the Word hath first moulded you anew, and ye be brought by the foolishness of preaching out of the warm sun into GOD'S blessing, and from the fool's paradise of worldly wisdom, into the holy path of sincere professors; and thereupon prize and prefer the peace of a good conscience before all the gold in the West, and preferments in the world; which blessed change from nature to grace, is wrought by such stir of the soul, and footsteps of the spirit as these: lend me, I beseech you, (while I pass along them) something more than ordinary attention: for, I know they will seem strange things to all such great ones as are intended in my Text, and those who live at rest in their possessions, and have nothing to vex them. The natural stoutness of their spirits will disdain and scorn to stoop to such uncouth humiliations, and this mighty change. And the more they are men of the world, and wise according to the flesh, the greater repugnancy and reluctation shall they find in their affections against these spiritual workings, which makes the point good which was proved before. But yet without them in truth and effect (I define not the measure and degree, GOD is a most free agent) they can never become either gracious men, or good Magistrates. They must upon necessity become such fools, or they can never be wise unto salvation. 1. If any of you then would come out of Satan's clutches into the arms of CHRIST, he must be enlightened, convinced, and cast down with sight, sense, and trouble for sin, as in my art of comforting afflicted consciences I have showed. 2. Secondly, the point may teach us not to be greedy of greatness, nor hunt ambitiously after high rooms. 3. The point may serve as a sovereign antidote against all discontent or fretting, when we see men of the world carry all before them, etc. We may entertain an holy indignation to see folly set in great excellency, so many servants on horseback, and Princes walking as servants upon the ground. But I am prevented by the time from prosecuting these two latter Uses. Let me briefly say two things more, and I have done. 1. The first concerning what I have said: I have spoken much (as you have heard, my Text naturally and directly leading me thereunto) of the true misery, and spiritual madness of all great men in learning, wealth, nobility, wisdom according to the flesh. Lest any be unjustly angry, and mistake, or caussesly grumble and gainsay, let me take up the words of that ancient holy Father Salvianus about a thousand years ago in the like case. He having impartially discovered the horrible impieties of the noble and rich men in those corrupt times, tells them by the way, and it is my just apology at this time. I do not (saith he) speak thus of any, but only such as know these things to be in themselves. If their consciences be free, nothing that I say tends to their disparagement and disgrace: but if they know themselves to be guilty, let them know also, that they are not my words, but their own consciences which vex them. And in another place thus. Sith I speak not these things of all, but those who are such, none of you ought to be angry at all, which findeth not himself to be obnoxious; lest thereby he make himself seem, and be suspected to be of the number of those that are naught. Rather let so many as being guiltless and truly noble, abhor such unworthy courses, be angry with them who disgrace the name of Nobility by their base and wicked behaviour: because although others be much worse, and scandalised by them, yet especially they bring a great deal of shame and dishonour upon those who are of the same noble rank. Take notice by the way, that by the Father's words, those men are much too blame, who go about to daub over the disorders, and smother up the scandalous exorbitancies of delinquents in their own profession, or to be concurrents for their deliverance from deserved shame and punishment. To give instance in the highest calling: A Minister which falls to drunkenness, and ale-house-haunting, should rather be publicly shamed and censured, than a fellow of an inferior calling. We do not honour the Ministry by having our hands in helping out such, but by disclaiming, and not owning them; well may we by so meddling incur suspicion of obnoxiousness: but never bring credit to our so holy a calling. I knew a Knight did penance at Pauls-Crosse, but at the same time I heard that many of his rank in the City laboured to have him dis-knighted first, before he so publicly disgraced their order. Me thinks all well-minded should be so minded. 2. The other is to my Lords the judges. My reverend and noble Lords, give me leave to clothe the thoughts of the Country in a word or two. We much rejoice in you, and bless GOD for you, as men of singular and known integrity, special friends to the Gospel of JESUS CHRIST, and a great honour, and happiness to these parts, and heartily pray that we may hold you still: and therefore my entreaty unto your Lordships is, that you would courageously advance forward, and do like yourselves, and nobly still. Draw our your dreadful swords against the torrents of Belial, as David calls them, which even threaten a deluge; and be yourselves as mighty torrents, armed both with j●…st and holy laws, and the godly resolutions of your own noble spirits, to bear back, and beat down the common crying, and reigning sins of our Country. In a word, be unto the oppressed and innocent as a refuge from the storm, but as a terrible tempest upon the face of every humane beast, and son of Belial. And O that you could help us, that GOD'S people might not perish for want of bread: Is it not a pitiful thing, that in such a dear year specially, it should be almost as hard a work to get down a wicked alehouse, as to win Dunkirk? That Maultsters should snatch (as it were) the grain from the mouths of the poor in the market place, to uphold these hell-houses, these nurseries of the Devil: that Magistrates should be so unmerciful, as neither for GOD'S sake, nor the King's sake, nor the poors sake, nor their own soul's sake to take the utmost penalties for blasphemies, ale house-hauntings, drunkenness, and profanations of the LORDS Day? And were it not an honourable course, and worthy to have an universal contribution over the Country to pull down something the excessive prizes in market-towns for the poor thereabouts, during this extremity? But I leave it to your Lordship's charitable wisdom to do the best you can possibly; that the blood of the poor this year be not added to the already crying sins of the Kingdom, to hasten GOD'S judgements upon us, and our long since deserved ruin. And in the mean time you need not fear the face of the proudest Devil, whether incarnate, or in his own shape. For, while you thus advance GOD'S glory, and truly honour the King, assure yourselves, the hearts, and tears, and prayers of all good men shallbe for you, and yours shallbe the crown and comfort; when all profaneness and profane opposites to the good way, all the enemies of GOD, and pestilent pack and complotments of the Devils agents against GOD'S people, shallbe buried in hell. FINIS.