A threefold RESOLUTION, very necessary to salvation. Describing EARTH'S VANITY. HELL'S HORROR. HEAVEN'S FELICITY. PSAL. 107.43. Who so is wise will ponder these things. By JOHN DENISON Bachelor in Divinity. LONDON, Printed by Richard Field for john Norton. 1608. ❧ To the right worshipful, Sir William Willoughby Knight, the best blessings of this life, and everlasting blessedness in the life to come. ALthough, right worshipful, my many employments well known unto you, might seem a sufficient remora to my pen: yet my desire by all means to do good, hath more prevailed with me, than those lets wherewith I have conversed. These meditations (a testimony of my desires) I make bold to present unto you, to whom, if they be worthy of any respect, they do belong in many respects; as I might sufficiently manifest, but that I hold it more expedient to remain a thankful silent debtor, then to become a public trumpeter of your private favours. If you judge them worthy, vouchsafe them, I pray you, your patronage: if not, your pardon: at least your acceptance, as a token of his thankful mind, who will ever rest. Your Worships at commandment in Christ jesus. I. D. 1 Let heavens power down their sweetest influence, Let them enrich you with the earth's best treasures; Let them withal instill truths quintessence: Heavens joys do far surmount all earthly pleasures 2 Let the celestial powers you guard and guide, And countermine when wicked powers conspire: Let spotless blood which ran from harmless side, Quench unto you the ever burning fire. 3 And let the winged Posts void of delays. From glorious throne when great jehova sendeth, Translate your soul when death shall end your days To that celestial bliss which never endeth. To the Reader. THe last period and principal Resolution of every Christian is, or should be, to glorify God in the fruition of eternal felicity. Wherein we must remember, that remote ends have subordinate means to produce their effects: which ought in no case to be neglected. And as the seaman for the getting of his prize must have care of three principal points: first, to balance his ship discreetly; secondly, to shun the dangerous gulfs of the sea; thirdly, to get good landing in a safe haven: So every Christian that desireth the fruition of true felicity, must first so balance his affections, that they be not overburdened with the love of this world; secondly, he must have a care to shun the gulf of hell and eternal destruction; thirdly, he must labour to get the kingdom of heaven for his haven. Upon these points (good Christian) must thy Resolution cast anchor, if ever thou resolve to be eternally happy. Now to help forward thy resolution, behold here the World's vanities deciphered, Hell's torments displayed, and heavens happiness described: Meditations (in my conceit) never more fit than in these wretched days, wherein men are become too great lovers of the world, have lost the dread of hell, and the desire of heaven. The Lord bless them to thy comfort and salvation. And if thou receive any good by them, recompense my pains with thy prayers. 〈…〉 〈…〉 〈…〉 last judgement: 〈…〉 2. Society with the devils & the da● 3. Eternity of the hellish torment 〈◊〉 3. heavens felicity: 1. Before the day of judgement: 1. Sanctimony of life. 2. Peace of conscience. 3. Comfort at the day of death. 2. At the day of judgement: 1. joy at the resurrection. 2. Comfort to meet and come before 3. Consolation upon the sentence 〈◊〉 blessed. 3. After the last iudge●●●● 1. Freedom from torments and m● 2. Fruition of celestial gl●●●● 〈…〉 The first part. Of the Earth's vanity in general. AS it was in the days of Noah and Lot, Luke 17.26.29. so shall the coming of the son of man be (saith our blessed Saviour that Son of man.) For as in those times they did eat, and drink, marry, build and plant, that is, exceedingly prosecute the vain profits and pleasures of the world, till the flood came and destroyed them: so shall it be when the Son of man shall be revealed. Was the world ever more addicted and devoted to these vanities then now it is? and have we not therefore just cause to expect that refining fire, 2. Pet. 3.10. which shall burn up all the corruption upon the face of the earth? Almighty God hath given to men three mansions of a diverse quality: first, the world wherein they live: 2. the grave wherein they corrupt: 3. either heaven wherein they are crowned, or hell wherein they are tormented. In the world their companion is vanity, in the grave the worm, in heaven the Angels, and in hell the devils. Yet such is the folly of most men, that they would have perpetual habitations, and everlasting happiness in this vain world; to whom Augustine's speech is very fit: August. confess. lib. 4. cap. 12. Seek for that which you seek, but not where you seek it: you seek a blessed life in the region of death; alas it is not there. What extreme folly is this, to seek felicity where nothing can be found worthy the affecting and following, if all were weighed in the balance of judgement and discretion? What is the world with the things of the world, but enmity against God, even pitch which defileth, bird-lime which entangleth, and a snare which intrappeth? Is not her coat misery, her crest iniquity, and her motto vanity? Neither are these adjuncts less permanent, then eminent, both in the entrance, continuance, and conclusion of this life. For we come into the world wailing and weeping, we live in it with toiling and moiling, and we leave it with grieving and groaning. job. 1.21. Vide Praefa. Plin. ad lib. 7. Naked came we out of our mother's womb, and naked must we return again. Thus both the Orient, and Occident; the Prologue, and the Epilogue of our life is nakedness. And if we view the sundry times, places and courses of our life, behold they yield nothing but vanity and misery. Infancy is weak and feeble; youth is rash and dissolute: old age froward and doting. The pleading places yield contention, the house cares, the country labour, the Court envy, the sea tempests and pirates, the land thieves and robbers. poverty is despised, wealth is envied, wit is disinherited, folly is derided; yea (which is most lamentable) vice is advanced, and virtue disgraced. Man is by many writers called a little world; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and not unfitly, in that he is a model of the miseries of this greater world, having within him, sin rebelling against him; without, the world to allure him: before, Satan's snares to entangle him: behind, a wary conscience to dog him: on the right hand prosperity to inveigle him; on the left hand adversity to vex him: v●der his feet the grave open to swallow him; and over his head the judgements of God ready to fall upon him. So that a man in this life may very well be compared to a seaman in a dangerous and tempestuous navigation: if he look up to the heavens, he beholdeth nothing but a dreadful darkness; if he look down to the seas, he vieweth nothing but the tossing waves; if he behold his ship, he hears the joints thereof crack very fearfully; if he cast his eyes upon his companions, they look pale and pitifully: and in a word, there is nothing to be seen, but fear and dread on every side: and if it happen that the ship of man's frail body do sail safely and quietly in the sea of this troublesome world, commonly men have small care of arriving at the haven of eternal bliss. Those that are in danger of drowning, Jonas 1 5. will cast all into the sea to save their lives: & should not we cast all away to save our souls? Shall the fear of drowning in the sea make us forego our goods: & shall not the dread of drowning in hell cause us to forsake them? It is good counsel therefore: Aug. in Psa 36. Trample the sea of this world under thy feet, lest thou be drowned in it. Who is he, that expecting and hoping for salvation in the life to come, would hazard the same for these trifles which he must needs forego, and how soon or in what manner he knows not. Fie upon it, that all the natural ornaments of the soul or body, or all the external vanities in the world which can be enjoyed but a few years, should cause any Christian man to neglect his soul and the life which can never have an end. As for the profane worldling and secure Atheist, I would propound this question to him; though his cogitations being carnal, he cannot conceit the joys of heaven: For there is no nation so barbarous, but it doth acknowledge there is a God. Cic. de leg l. 1. and though he be grown more sottish than the barbarous heathen, that he say in his heart, there is no God: yet let him tell me, whether he do not sometimes fear at the remembrance of hell; yea though he labour mightily to deface & obscure the cogitation thereof, would he not give much that he might be sure to be free from the danger of it? yea, though he become not only carnal and brutish, For they do believe and tremble. jam. 2. but even worse than the devils. Suppose (for the more evident demonstration of his folly) it were doubtful whether there were any hell, judgement, or torments prepared for the wicked; yet what madness is it for the love of these things which are certainly vain, and must certainly be forsaken, to be in any possible danger of such intolerable torments? And I would feign know of this wretch, who doth thus labour to nourish Atheism that he may securely hoist up the sails of vanity, For the wicked persuades himself there is no God, that he may boldly become abominable. Psal. 14.1. safely set open the flood gates of iniquity, and without fear or danger have full scope in the field of impiety: what present benefit he hath by his profaneness and profuse abusing of temporal blessings, more than the godly Christian by his religious conversation, and sober using of them? And what sensible (I will not say godly) man, doth not rather desire to live like the gracious Emperors Gratianus, referunt Eusebius, Socrates, etc. Constantine & Theodosius then those graceless wretches Caligula, Nero, and Heliogabalus? But leaving the Atheist to his conversion or confusion, let none that fear God and desire heaven, suffer themselves by their servile affections to be made slaves to these base and contemptible things. Cypr. A man cannot with one eye behold the earth, and with the other at the same time look up to the heavens: neither can he affect these earthly vanities, and withal long after eternal felicity. Chrysost. in johan. hom. 53. in fine. He that hath his hands full of silver, must first empty them before he can catch any gold in them: so cannot a man lay hold on heavenly things, till he have let go the love of earthly. For as in natural operations the corruption of one must be the generation of another, and the diminishing of one, the augmentation of the other: so in spiritual apprehensions, the forsaking of one must be the means of embracing another: you cannot serve God and Mammon. Mat. 6.24. First therefore, labour (good Christian) with thyself, to win and wain thy affections from the love of this world, which I know will be a matter of much difficulty, and doth therefore require the greater diligence. For Satan doubtless will deal with thee as he did with our Saviour; Mat. 4.8. when he showed him the kingdoms of the world, he showed him also the glory of them: so is it his policy to varnish those vanities which he means to utter; & as pictures coarsely wrought seem fair a far off: so, if thou behold them with a superficial view, they may easily delude thee; but come near, and touch them and try them, and thou shalt find they are all mere vanities. Some have thought that at least all the three kinds of goods, that is, of fortune, Philo in lib quid deter. potior insul. & alij. the body, and the mind, being conjoined do produce an absolute felicity, as the Elements combined though not severally, do make the world: but that was their error. For albeit in their first frame, the body with all his members, the soul with all her faculties, and the earth with all her parts being viewed (uno actu) by the Creator, were like the many strings of a sweet and well tuned instrument, Gen 1.31. even all very good. Yet since the fall of man they are fallen to such a discord, that they can never agree together in any gracious harmony, Rom. 8.20.22. till Christ at his second coming do set them in tune. The view therefore of their vanity should cause thee to despise them, and to conclude with Solomon, Eccl. 12.13 Let us hear the end of all: fear God and keep his commandments. To this purpose have I penned the first part of this treatise, that the same may be a preparative to the other following. Where thy house is ruinous thou wilt have care to repair it; and where thy body is ill affected thou wilt take physic to cure it: be not then less careful for thy soul than thou art for these earthly tabernacles. So that where thou seest thyself carried forward with the immoderate love of these vain delights, there apply such medicines as are here prepared for thee: to the which (if they prove weak in operation) thou mayest add more simples out of the heavenly garden of God's word, but in any case apply them with prayer, the only means to make them effectual. CHAP. 1. SECTION. 1. A view of the vain condition of man in respect of the goods of the mind: and first of the understanding Eccles. 1.2. Vanity of vanities; saith the Preacher, vanity of vanities; all is vanity. If ever there were any man fit and able in respect of his wealth to try, of industry to search, and his wisdom to judge of the things of this life, it was Solomon the King and Preacher of jerusalem. 1. Ki. 10.27. His wealth was such, that he made silver as plentiful in jerusalem, as the stones in the streets. His wisdom was exceeding much, 1. Kin. 4.29. for he had a large heart, even as the sand that is on the sea shore. His industry also was very great, Eccles. 1.13 14. for behold he applied his heart to search and find out wisdom by all things under the Sun. And when he had employed his wealth, wisdom, and industry in this diligent scrutiny, and distilled forth even the purest spirits of these terrestrial bodies, he found amongst them nothing but vanity; yea the uttermost elixir was vanity of vanities. If any thing in the world were worth respecting, it must needs be man, for whose use all things in the world were created; but concerning him, behold what the Prophet David saith: The children of men are vanity, and as though that were not enough, he addeth, Lay them on the balance, Psal. 62.9. and they shall be found lighter than vanity. If there were any thing excellent in man, it must needs be the internal ornaments of his soul: but behold, as they are merely natural, they are exceedingly corrupted and depraved. The wit of man may fitly be compared to the Israelites jewels, whereof they made a calf: for as the same gold being in jewels was precious, but being cast into an Idol became odious: so the wit of man which in the days of his innocency was good and gracious, is in his corrupted estate become vain and vicious. The understanding is in the sacred Scripture compared to the eye: the principal object it should behold is the kingdom of heaven, Mat. 6.22. with all the adjuncts of blessedness: but in that office it is as blind as a beetle. And this is herein evident, in that, when the bright sun of righteousness appeared, being the most glorious and most resplendent light that ever shined in the world, having john the Baptist the daystar going before him, and many trumpeters of his manifestation: joh. 1.5. yet that light shined in the darkness, and the darkness comprehended it not. Tit. 2.11. For had the nature of man been capable of this grace of God which bringeth salvation to all men, they would never have shut their eyes against the light of that glad tidings, 1. Cor. 2.8. nor have crucified the Lord of glory; and so have shamefully deprived him of life, who offered himself to deliver them from eternal death. Verse. 14. But the natural man perceiveth not the things that are of God: yea they seem foolishness to him. Nicodemus was a teacher in Israel, yet what gross ignorance doth he show in the doctrine of our regeneration? When our Saviour said: joh. 3.4.9. A man must be borne of God, else can he not see the kingdom of God; Nicodemus wondered at it, and thought he had never heard a more absurd speech in all his life: and how much ado hath Christ to fasten an instruction upon him? Hath not experience manifested this in many of the worlds wise men, Rom. 1.22. who professing themselves to be wise, have become fools? And surely the gross dotage of mankind is not more apparent in any thing then in the sottish idolatry of those, that have turned the glory of the immortal God into the similitude of corruptible and base creatures. Verse. 23. If there were any spark of spiritual knowledge shining in the soul of man, would not the worshippers of idols say to themselves, Esa. 44. 19● I have burnt half in the fire, and have baked bread upon the coals thereof; I have roasted flesh and eat it, & shall I make the residue thereof an abomination? shall I bow to the stock of a tree? But thus have the wise natural men being left to the guidance of their own corrupt hearts, become exceeding vain in their cogitations, Rom. 1.22. verifying the Prophet's speech: jer. 10.14. Every one is a beast by his own knowledge. Sundry beasts have wit to find out remedies for the cure of their maladies, as experience together with the natural Historian showeth. Plia. lib. 8. Yea, all living creatures have naturally a care of their safety, but only man being wounded by sin, hath not by the light of nature any wit to seek for remedy: Amb. Offic. lib. 1. ca 17. yea only man is careless of his eternal salvation. Every one is wise enough to do evil, jer. 4.22. but to do well they have no understanding. And no marvel: for as the clearest eye beholdeth not the brightest object, except the Sun beams do come between to enlighten it: so the sharpest wits are not able to conceive the heavenly mysteries of our redemption, regeneration and eternal salvation, without the bright beams of God's spirit shining into them to enlighten them. 2 True it is, that in human and civil matters the understanding of man hath by nature some insight, yet is the same mixed with manifold imperfections. The Philosophers ignorant of the fall of man, and the natural corruption and contagion imprinted in his soul by reason of the same, compare the soul of man to plain wax having nothing printed on it, but fit for any impression; Chrysost. Lactan. lib. 5. cap. 15. and to smooth tables without characters, yet apt to receive any inscription. But Divines much better (because more consonant to the Scriptures) do compare it to an untilled field, jer. 4.4. not only lying barren, but yielding the thorns, weeds and brambles of iniquity, till it be husbanded by the spirit of God. Yea Chrisostom maketh the soul worse than such a field, Chr●s in Io●an hom. 17 initio, and that in sundry respects. For the earth having once received seed, brings forth much fruit, and needs no other sowing: but it is not so with our minds, which must be often and diligently sowed, that they may once receive the seed of the word; and then are they subject to thorns to choke it, and to thieves to steal it: they must be kept in continual dressing, till they come to ripeness; and then also in continual tilling, that they may retain their goodness. Neither is this imperfection incident to some only, but to all the sons of Adam: as might be instanced in the wisest Grecians and the most politic Romans, Rom. 1.14. even when they have intended to improve their wits. The best minerals have their poisons till they be extracted, and the sweetest flowers their faeces, till they be separated: so the best wits have their folly, till by God's spirit they be refined. And how can this be otherwise, if we consider that the soul is in the body as a stranger in a poor cottage, 2 Cor. 5. and must needs therefore be subject to infinite wants? And if that wits be sharp and quick, are they not commonly like the summer fruit, soon ripe soon rotten; and like the bright flame, quickly kindled, quickly quenched? Thus if you will take the weight of man's wit in civil things, it will be found like Balthasar too light: Dan. 5. but lay his natural understanding upon the balance with spiritual things, Psal. 62. and it shall be found lighter than vanity itself. 3 Yet is not this all the evil incident to this depraved faculty, but it is sauced also with that which Solomon annexeth to his vanities, even vexation of spirit: For in the multitude of wisdom is much grief: Eccles. 1.18 and he that increaseth knowledge, increaseth sorrow. The Corinthians stood much upon their knowledge, but S. Paul tells them that knowledge puffeth up: 1. Cor. 8.1. making them to swell like a windy bladder, as it did Simon Magus, Act. 8.9. who in regard of his magical skill said, that he himself was some great thing. It is a hard thing to keep sharp wits within the compass of Christian sobriety. Rom. 12.3. For as the purest substances will mount aloft, and the subtle and airy do pierce every chink: so the sharpest wits do oftentimes soar like the Eagle beyond their reach, till they dazzle and burn their eyes; and seeking to pry into the bowels of curiosity, do get into mazes and labyrinths, which yield them restless toiling tasks with much indignation. Doth not wit many times beguile herself, and so bring a man into the briers, as no simple man of a shallow conceit falleth? according to the Prophets saying to the Babylonians: Esa 47.10. Thy wisdom hath deceived thee. And do not the policies and stratagems of the wise prove snares and traps to take themselves withal, whilst their actions beyond their expectations are crossed and countermined? according to the Apostles words, joh. 5.13. 1. Cor. 3 19 He catcheth the wise in their own craftiness. joseph's brethren thought to prevent the honour foreshowed in his dream, by selling him: howbeit, even that (through the overruling hand of God) became the only means of his advancement. But thus, Plin. lib. 34. cap. 8. as Perillus' invention in making the brazen bull, was his own ruin: so wit many times deviseth weapons to wound itself. Besides this, As Sallust saith of Catiline: Magna vi animi fu●t, sed ingenio malo prancque. De coniu. Cat. it is commonly seen, that as the best ground bringeth forth the deadliest poisoned herbs: so those that are very ingenious are very vicious; and the natural wit raiseth up the forts of carnal reason, 1. Cor. 10.4.5. and maketh the barikadoes of iniquity strong to resist the assaults of God's spirit. This was not unconsidered of Satan, Gen. 3.1. when he made choice of the Serpent (being the most subtle of all other beasts) to be his instrument in seducing of the woman in Paradise: in regard whereof, the Apostle hath just cause to challenge the wisdom of the flesh to be enmity against God. Rom. 8.7. Well then, forasmuch as human wit and wisdom is thus vain and weak in good things, and so prompt and powerful in evil; jer. 9.23. Let not the wise man glory in his wisdom. Pride and disdain are faults following sharpness of wit, as the shadow accompanieth the body: as the King of Tyrus can witness, Ezec. 28. whose haughty heart was thereby so lifted up, that he thought himself equal with God. But labour thou to captivate thy thoughts and thy wit to the wisdom of almighty God revealed in his word, and let that be thy wisdom and understanding in the sight of the people: Deut. 4.6. 2. Tim. 3.15 for it hath in it the true saving wisdom. Labour to obtain that divine wisdom, the merchandise whereof is better than merchandise of silver, Prou. 3.13.15. and the gain thereof is better than gold, and more precious than pearl. And if thou wilt be truly wise indeed, then fear God: job. 18.28. for behold, the fear of the Lord is wisdom, and to departed from evil, is understanding. This is true wisdom, not to be cunning and expert in worldly vanities, but to be wise to salvation. Consider now (my Christian brother) how thy soul is furnished with grace to conceive and understand those mysteries that appertain to the kingdom of God: and if thou perceive thyself wanting that way, ask wisdom of the God of wisdom, jam. 1.5. and desire him to open thine eyes, Psal. 119.18 that thou mayest understand the wonderful things of his law. But if thou perceive the light of sanctified knowledge in divine things shining into thy soul, remember what our Saviour said to Simon Peter, Blessed art thou Simon the son of jonas, Mat. 16.17. for flesh and blood hath not revealed these things to thee: so mayst thou justly count thyself blessed and happy, and hast great cause to magnify the Lord for his mercy, who hath given thee an understanding heart. SECTION. 2. Of the Will, and Affections. HVmane reason and understanding is unto the will and affections as the eye to the body, the captain to the soldiers, and the pilot to the ship: if the eye be dark, the body walks blindly; if the Captain be ignorant, the soldiers march disorderly; if the Pilot be unskilful, the ship sails dangerously: so whilst the will and affections do follow such a blind, ignorant, and unskilful guide as the natural understanding is in supernatural things; how can they walk without falling, march without disorder, or sail without danger of drowning in the Ocean of iniquity? Having therefore showed the vanity of the understanding (the guide of the will) the same may be sufficient to demonstrate the vanity of the will itself, which deduceth her election from the same. For if we be insufficient to think any (good) thing of ourselves, 2. Cor. 3.5. can there be any sufficiency in us to will that is good? considering especially that our understanding is far fleeter than our will. But lest any should think yea, let him remember that as the Apostle ascribeth the sufficiency of our thoughts to God: so he attributeth both the sufficiency and efficiency of our wills to him saying, Phil. 2.13 that it is God which worketh in us both the will and the deed: according to S. Augustine's observation upon David's speeches, Psal. 59.11. My merciful God will prevent me: Psal. 23.6. Doubtless mercy and kindness shall follow me: Nolentem ●raeuenit, etc. Volentem subsequitur, etc. Enchirid. cap. 31. It prevents him being unwilling to make him will; it follows him close being willing, lest he should will in vain. It is the nature of every one, by reason of a certain philautia seated in the soul of man, to flatter himself in his own freedom and sufficiency, as the jews did, john 8.33: but S. Paul teacheth, Rom. 6.20. that every unregenerate man is the servant of sin; and that all his freedom is to be free from righteousness, Vers. 19 and to give up himself freely to sin: from which servitude also he can never be exempted, till the truth make him free. joh. 8.32. Yea we are not only the servants of sin, Ephes. 2.5. but even dead in trespasses, and do lie like Lazarus in the grave of our transgressions. So that as Christ first rolled away the stone of the grave, and then cried, Lazarus come forth: joh. 11.43 Ezec. 36.20 so Almighty God must first take away our stony heart, and then may our Saviour call, Mat. 11.21. Come unto me all ye that labour and are heavy loaden; and we shall be able to say, Lo, I come, or else will his exhortation be in vain: joh. 6.44. for none can come to me (saith Christ) except my Father draw him. Whilst man was in his innocency, he had both an intelligent hart, and a tractable will; but now he is unable to will and do good except he be delivered and helped by grace, P. Lum. lib. 2. dist. 25. q. as the Master of the Sentences truly teacheth. It fareth with us as it did with the Prophet Ezekiel, Ezec. 2.1 2. when the Lord bids him rise and stand upon his feet, he could not do it till the spirit entered into him and set him upon his feet: so we must expect that the Lord which commandeth us shall enable us, Confess. lib. 10. cap. 29. as Augustine saith: Give us Lord, that which thou commandest, and command what thou wilt. Senten. lib. 1. dist. 17. quest. 2. Scotus his similitude being wisely understood, may serve very well to illustrate this matter: where he compareth the will of man to a horse at liberty, and the grace of God to the rider. For by the fall of man, the nature of the will was not taken away, though the quality and condition thereof were changed; but as the horse can run freely without a rider, so can the will move freely without the assistance of Gods saving and sanctifying grace: but as this unbridled horses race is but a mad and giddy rushing into the battle, jer. 8.6. as the Prophet saith; so the natural motions of the will are inclined only to evil, Gen. 6.5. as the spirit of God teacheth. Thus the will in respect of the objects good and evil, whereof it once had power indifferently to make choice, may be said both to be dead, and to be alive: because it is a live to the one and dead to the other, like a man taken with a dead palsy on the one side, but whole and sound on the other; like a fountain which had a double course and current till one of them was stopped; and like the optic nerves, which be whole at the root, though one of the branches be perished. And although in civil matters the will hath more scope, yet is it subject to many interruptions and impediments: sometimes being abused by corrupt reason, and sometimes crossed by external occurrents almost infinite. Now to this frailty of the will may be added the frowardness of the affections, which are also sundry ways vain, hating where they should love & loving where they should hate. They should always wait upon reason as handmaids on their mistress: but having got the head by ruling in our infancy when reason slept, like Hagar they do often very saucily insult over Sara, Bas. Ep. 64. and so become to the mind like the pollution in the glass, not suffering it to receive the impression of any image; Chrys. in Ioh hom. 1. like a watery humour coming between the eye and the object, and hindering the sight; and like the mud which arising in the water troubleth and confoundeth the seeing spirits. The affections should be as wings to make us mount up to heaven with divine meditations; Col. 3.1. but they are ponderous bolts and clogs, causing us to cleave close to the centre of misery. They should be (as the Philosophers call them) the whetstones of virtue, Cotes virtutis. but they are indeed the firebrands of vice: they are not unfitly compared to the strings of an instrument: but what natural man shallbe able to tune them, except he have learned Music in the Lord's choir? This being now the miserable condition of the soul of man in regard of the will and affections, we should not be senseless in this misery: but be touched with a lively feeling of our bondage and slavery, and be humbled in the consideration thereof: so far should it be from us to play the Pelagians, imagining that goodness to remain in our wills which doth not. And indeed, seeing our understandings are such blind guides, and our wills such rebellious attendants, we have need to pray with the Prophet: Psal. 103.10. Teach me o Lord, to do thy will, for thou art my God: let thy good spirit lead me into the land of righteousness: and in all our cogitations and actions to say with our Saviour: Mat. 26.36. O my father, not as I will but as thou wilt. It is the policy of Satan to induce, and the frailty of man to be carried from one extreme to another; either to be double diligent in will worship, or extreme negligent in commanded obedience; to wax proud with praises, or careless with reproofs. When the Prophet, having threatened the jews, gins to exhort them, they become careless of their conversion, saying: Ezek. 33.10 If our transgressions and our sins be upon us, how should we then live? so there are some peradventure, which hearing and thinking of this waywardness and weakness of the will and affections, will be ready to say with themselves: to what purpose should I enterprise any thing that is good? This surely is a great weakness. For S. Paul which teacheth that it is neither in him that willeth, nor in him that runneth, Rom 9.16. but in God that showeth mercy: did not cease to will, Rom. 7.18. 1. Cor. 9.26.27. and to run; but strived and endeavoured so much the more diligently, by how much the more he found it difficult, and perceived his own disability. But who art thou that thus wouldst nourish negligence in thyself? Though thou be a mere natural man, yet are civil actions in the power of thy will. For what hinders thee in dealing uprightly with thy neighbours? and who lets thee to use the external means of thy conversion? to come to the Church, to hear the sacred word of God, and to be partaker of his blessed Sacraments? and hast thou not a promise that he which seeketh shall find? Mat. 7.7. I, but none can come to Christ but those whom the Father draweth: true it is, but what, dost thou look to be haled like a beast, and not rather to be led with the cords of love? Hos. 11.14. Cant. 1.3. The spouse entreats thus indeed, Draw me: but she addeth presently, We will run after thee. If thou be regenerate, and the Lord hath changed thy will: then take heed of disobedience. When the Apostle exhorts thee to finish thy salvation with fear and trembling, he inferreth this as a reason to enforce his exhortation: (which some fond account a reason of liberty) for it is God that worketh both the will and the deed. Phil. 2.12.13. So that God's work must not hinder, but further thy endeavours. Christ looks that those which are engrafted into him should bring forth much fruit. joh. 15.5. The Lord cannot abide to sustain loss in any of his gifts, especially if they be spiritual. Whosoever therefore hideth his talents of grace, Mat. 25.30 shall surely be punished. When the Lord had been very gracious to juda his vineyard, Esa. 5. he expected from it the good fruits of godliness: but when it brings forth the sour grapes of iniquity, he expostulateth with them on this manner: What could I have done more to my vineyard? and leaves them to their own censure: judge o ye men of juda, and ye inhabitants of jerusalem, between me & my vineyard. Consider then, did not the Lord create thee after his own image? and behold, thou hast defaced it by sin. Hath he in mercy restored thee, and like a kind father set thee up again, being a bankrupt in grace? What could he do more for thee? judge between the Lord and thine own soul, and grieve not that holy Spirit, which hath changed thy heart, and sealed thee up to the day of thy redemption. SECTION. 3. Of the Memory. Our saviours saying most needs be true: The servant is not greater than his master. joh. 13.16. Now the Memory is but the Understandings servant, and hath in charge the keeping of her conceits; so that if the understanding be vain, the memory cannot be exempted from vanity. And this is one vain dependence of the memory, that it must be preserved and tilled with perpetual toil or care, or else it becomes barren: if it be not often whetted, it waxeth rusty, and is like the leaves of books, which being seldom used, do cleave together. Now besides that the understanding must be a perpetual drudge for the preserving of the memory, the memory requiteth her ill, like a faithless servant, retaining those things she should reject, and rejecting those things she should retain; like the sieve which holds fast the course brans, but lets the fine flower fall away: Cic. de fin. bon. lib. 2. so that every one may say with Themistocles to Simonides, offering to teach him the art of Memory: I had rather learn the art of Oblivion; for I remember what I would forget, and forget what I would remember. Wrongs, revenges, Man●t altament repostum iudictum Paridis. Virg. Aen. lib. 1. and every discontent, the cogitation whereof bringeth anguish and indignation to the soul, the Memory can easily and ordinarily register. cain's envy to Abel, and Esaws malice to jacob. is very sound settled and not easily removed: but good & memorable things are quickly forgotten. When people come to hear the word of God, they commonly bring chinkie and leaking souls: and therefore the Apostle biddeth us take heed that we run not out. Heb. 2.1. The Sabbath containing the memorial of our redemption, and a day to be employed in the word of God, and the works of our salvation, is little thought on, when men's birth days, fairs, festivities, and days dedicated to vanities and follies are well remembered. And therefore is the Lord feign to give a watchword: Remember the Sabbath day. Exod. 20. When men do favours and kindnesses to men, they think that they should be had in everlasting remembrance; but the inestimable benefits and blessings of Almighty God, bestowed upon men, are quickly forgotten. Let those that would not deceive themselves, look upon their memories in the Israelites, and there shall they behold, as in a glass that which may make them blush and be ashamed: Remember the day (sayeth Moses) in the which ye came our of Egypt. What, Exod. 13.3. is it possible to forget that day, which should be celebrated for a perpetual memorial of their wonderful deliverance? Exod. 12.14 Yes surely, for we find that they remembered not the Lord's hand, Psal 78.42. nor the day when he delivered them. Nehem. 4. ●4 Nehemiah bids the jews remember the great Lord and fearful: a man would think that a needless exhortation: for how can they but remember that God, which had kept them as the apple of his eye, led them graciously through the wilderness, subdued their many and mighty enemies, and given them possession of an excellent inheritance? But we see that they forgot God their Saviour, Psa. 106.21 who had done great things for them: (for they did not fruitfully remember him.) How oft doth Moses exhort them not to forget the law? What, forget the law, which was delivered in that wonderful manner upon mount Sinai, by almighty God himself, in flaming fire, with sound of a trumpet, and in the midst of glorious Angels? Yes, they did forget the law, Hos. 4.6. as the Prophet complaineth of the best of them. And that this forgetfulness was not peculiar to them, let experience speak, and it shall witness with me Though the Lord hath drawn his commandments into so short a sum, even ten words, Deut. 4.13. as they are called: yet how many thousand Christians are there at this day, who are not able to repeat them, (much less to understand them) albeit they can remember other things very readily? Do but sound and seriously examine thyself (my Christian brother) and thou shalt find just cause to say concerning thy forgetfulness both of heavenly blessings and divine instructions, Gen. 41 9 with Pharaohs butler: I call to mind my fault this day. For thou shalt be enforced to confess, that thou hast let many a good lesson slip forth of thy mind, and received many a blessing, for which thou hast not been thankful. Well, sithence the memory is so defective and faulty, it is thy part to seek the strengthening of it, that what is wanting by nature, may be supplied by industry and grace; for diligence is the mother and the nurse of memory. To be brief, seeing the walls and foundations of holiness are thus battered and defaced in the forts and faculties of thy soul, pray with the Prophet: Psal. 51.12.14. Create in me a new heart, o God, and renew a right spirit within me: and establish me with thy free spirit. Labour with thyself by thine industry, and with God by hearty prayer, that thou mayest by the assistance of his holy spirit (the enlightener of the understanding, joh. 14.26. the guide of the will, and the reviuer of the memory) be enabled to conceive, affect, and retain those good things, which in this life may be for thy comfort, and thy everlasting salvation in the life to come. SECTION 4. Of Sciences, Arts and Trades. THe fountain being stopped, the streams do soon dry up; the tree being plucked up, the leaves and fruit do quickly whither: Sciences, Arts and Trades are the streams, the leaves and the fruit of those forenamed faculties of the soul: which vanishing into the vapour of vanity, cannot so dignify their offspring, that it may be free from vanity, When the Lord arraigned the malefactors in Paradise, after their conviction, this was his sentence: Gen. 3.14.19 The Serpent shall be a hateful beast Satan shall be trampled on by the seed of the woman, Eve shall bring forth in sorrow, and Adam must eat his bread in the sweat of his brows. Lo then, every man's trade and course of life, though haply it may seem an ornament, is indeed a punishment, and in that respect must needs be a vanity. The contemplative life, though it be much commended by the Philosopher, Ar●stot. Eth. lib. 10. yet what is it in natural men, but a vain speculation of certain idle Ideas? As for the politic, ibid. cap. 7. it is full of trouble and travail; as Numa Pompilius amongst the Romans', Lycurgus amongst the Lacedæmonians, & Solon amongst the Athenians can sufficiently witness: Mach. disp. lib. 1. cap. 2. Casp. Peucer. Epist. duci Sax. and is any thing more ordinary, than the dangerous and circular mutation of government? This also is faulty in most Commonwealths, that policy is preferred before piety, and the injuries done to men punished, when the transgressions against the immortal God are tolerated. As for Mechanical arts, they are counted base and servile of all those who are esteemed to have free minds. And if I should trace the several estates and courses of life, He that lists to do it, may read Corn. Agrippa, de varutate scientiarum. what degree could I mention (from the highest to the lowest) exempted from vanity? For if the reign and rule of Kings be a noble servitude, Aelian de var. hist l. 2. as Antigonus said to his son, and a life full of fear and danger, as Dionysius showed Damocles; what shall we deem of all inferior courses and kinds of life? This is to be observed in trades and arts, that as they are grown towards perfection, so are they furnished with many additions of evil. When Cain played the husbandman, & Abel the shepherd, such homely food and fare as nature yielded, did satisfy and content men; but now the world falling to niceness and curiosity, nothing (though never so dainty and costly) is scarcely thought good enough. Our ancestors, Camden. Britan. in Cornwall. Macrob. Satur. lib 7 cap. 15. Quo post hominum memoriam nihil terribilius ab humano ingenio excogitari potest. Pol Virg. de invent lib. 2. cap. 11. as Antiquities do show, used brazen swords, a metal that hath in it a curing force: but later ages have used iron, being more hurtful. And how many hundred years was it, before that hellish invention of guns was known in Christendom? but thus every age, as it waxeth more expert, so it groweth more ingenious in that which is evil and odious. And what is the end both of the Politic, Moral, and Mechanical life? surely nothing but vanity. Plutarch. in vita Demost. Why doth Demosthenes deform himself in the shaving of his head to tie himself to his studies, but that he may be famous among the Athenians? What moveth others to travel over the world with Plato, but to satisfy their curious humours, Hieron. in Prologue. gall. or to enrich themselves? And doth not every one in his trade and course of life, either labour to sacrifice to craving necessity, or seek to be partaker of dangerous satiety? If a man do some extraordinary work, though to small purpose, he is extolled to the skies; De var. hist. lib. 1. but Aelians censure of the chariot, made (by Myrmecidas and Callicrates) so small, that it might be hid under a fly, (in my conceit) was very good: for when others wondered at it, he said it was worthy no wise man's praise, but was rather to be accounted a vain expense of time. And may not this censure be justly laid upon most men's actions in their several callings? which are undertaken for the most part to satisfy the greedy appetite, to deck the house of clay, to satisfy the foolish humours of some, or to get the vain applause of others; being all, nothing but a vain expense of time, all beginning and ending in vanity. To finish this tract then, let those who follow mean & mechanical trades, make a virtue of necessity, by a sober, honest, and conscionable use of the same, for the maintenance of themselves, and their families. Let those that have addicted themselves to curious arts, forsake and sacrifice them as the converts (which heard the Apostles) did their books. Act. 19.19. Let those that are devoted to the liberal Sciences, make them (as they should be) the handmaids of Divinity; yea let every one endeavour, that his course of life may be correspondent to the profession of Christianity, and tend to the glory of God, the good of his Church, and the salvation of his own soul at the last day, Revel. 2.12. when every man must receive according to his works. CHAP. 2. SEC. 1. A view of those vanities which are called the goods of the body: and first of flourishing Youth. IT was a celestial Oracle, Esa. 40.4. that thus censured mankind: All flesh is grass, and the grace thereof is as the flower of the field. When Ezekiah had defaced the serpent which had defaced God's glory, he called it in contempt, 1 Kin. 18.4. Nehushtan: it is a piece of brass; that so it might be vile in the eyes of those who did adore it: so doth the spirit of God call man only a lump of flesh, that the baseness of this appellation may take away the haughtiness of his heart, and manifest the vileness of his condition. And as though that were not sufficient to vilify and debase him, he compareth him to grass: yea the glory of man, even the quintessence of his natural perfections, to the flower of grass. And lest this might seem peculiar to some only, he appropriateth the same to all those whom either nature, art, or fortune have graced or blessed, saying: All flesh is grass. Like to this, is that speech of the Prophet David: Surely every man in his best estate is altogether vanity. Psal. 39.5. Man is vanity, yea man in his best estate is vanity, yea every man is vanity, yea nothing else but vanity. This disgraceful deciphering of man will hardly be believed, and therefore he prefixeth an asseveration, Surely: it will smally be regarded, and therefore he addeth a word of consideration, Selah. Let us therefore consider the best estate of man, concerning the ornaments of his body, as youth, beauty, health, strength, agility and long life, and in all these we shall find nothing but vanity. Concerning this fresh and flourishing youth, it is vain in a double respect. 1. It is very momentany, and passeth away swiftly. 2. It is the nurse and pander of iniquity. 1 The clearest wine by standing comes in time to have lees, and dregs, and tartness: so the purest part of our age doth in time gather the dregs of loathsome old age, and becomes tart and sour to ourselves, and full of morosity and frowardness to others. And as it is in wines, so it is often in our lives; the purest part of our days seem to run away swiftly, but the dregs of tedious ol● age stick long by us. F●r every one is carried in Time's chariot, which is drawn with the two restless steeds, Motion and Mutation, which never standeth still, till she be by death discharged of her passengers. Doth it not often come to pass, that as forward springs are nipped by sharp frosts, and kindly slips broken off when they are tender: so the bravest gallant is cut off in the flower of his age; and being arrested by death in the prime of his youth, is carried violently to the grave? But suppose the fatal dart be a while escaped: yet as the apple falleth from the tree by ripeness, and the fire goeth out of it self, though it be not quenched: so man, if by no fatal accident, yet by the course of nature turns at last to earth, from whence he was taken. Sensun sine sensu Cic. de sencent. The shadow of the dial paceth it so slowly, that the motion thereof is not to be discerned, yet we see that in a days space it will go from the East to the West: so the life of m●n passeth away very slily, yet is he quickly at the West and declining of his days, before he be aware. Even whilst thou art reading this, whosoever thou art, albeit thou dost not consider it, the thread of thy life is wearing, the oil of thy lamp wasting, and time is carrying thee to the habitation of darkness. Sen epi. 71. initio. The mariners first lose the sight of their friends, then of the cities, and at last of the shores and banks: so is every man by degrees deprived first of his youth, then of his middle age, and lastly of his hoary days, if haply he be not prevented by untimely death. For indeed there is nothing more certain than death, yet nothing more uncertain than the times and kinds of death, as antiquities, together with daily experience can testify. Fabian. pars 7. cap. 225. William Rufus a king of England was slain with an arrow shot at a Hart by a knight, as Basilius Macedo the Roman Emperor was with the stroke of a Hart in hunting. Carus and F. Valerius Anastasius the emperors perished by lightning. joh. Bap. Ignatius Rom. princip. libris. 1 & 2 Sucton. in vita Claud. Caesar. c. 27. Young Drusus Pompey the son of the Emperor Claudius, was choked with a pear, which he cast up and caught in his mouth in sport. Gaguin. de gestis Fran. lib. 9 in vit. Caroli sexti. Charles a king of Navarre had a strange death: for being sewed in a sheet by night, that he might be bathed in it, he that sewed it by burning off the thread with a candle, set fire upon the sheet; wherewith the king being pitifully burned, died within three days after. Eurypides the Poet was torn with dogs. Anacreon (as Pliny writeth) was choked with the stone of a raisin, Plin hist. natu li. 7 7 cap. 7. and Marius with a have in a mess of milk: yea Pliny himself perished by the strange fire of mount Vesevus, Munster. Cosmogr. in descrip. Ital. whilst he was seeking to know the reason and nature of it. But why go I about to particularise those things that are infinite: yea when some have ended their lives by laughing? Valer. Ma● lib. 9 Awl Gel. noct. A● Seneca Ep. 71. For the eternal Law hath given us one kind of entrance into life, but diverse (yea innumerable) passages forth of it: and albeit the Sun knoweth his going down; Psal. 104.19 yet the sons of men know not the setting of their days, and the Vesper of their life. 2 As youth is frail and fading, Temeritas est adolescentiae. Cic. de sen●ct. so is it environed with many follies. It is rash & inconsiderate in enterprises: as might be instanced in such as Terentius Varro, who succeeding wary Fabius in the Dictatorship, Plutarc. in vita Fab. lost in one battle through his rashness 64000. soldiers. But that woeful renting of the kingdoms of Israel and juda, caused by the rash and indiscreet advice of Rehoboams young counsellors, 2. Kin. 12.8 may sufficiently demonstrate this. True it is, that young men many times have sharp wits: Hieron. ad Nepot. ferè initio. but as the fire in green wood is suffocated by moist vapours, that it cannot shine brightly; so wisdom in youth is hindered, and smothered by temptations and concupiscence, that it cannot shine and show forth her brightness. Again, youth is full of arrogancy, rancour and revenge; so that humility and mildness is very rare amongst young men. And therefore Saint Chrysostom compareth youth to the surging sea, Serm. cum Presbyter esset designatus. full of rough winds and raging waters; and old age to the haven of the minds tranquillity. But why do I endeavour to reckon up the enormities of youth, which is prone to all manner of sin, carrying in his bosom the fire and fuel of iniquity. For now the ungodly having strength and other opportunities answering his disposition, job 20.11.12. Fills his bones with sin, and wickedness is sweet in his mouth. Pro. 7.6. It was a young man that Solomon saw entrapped in the wily snares of the strange woman; and that makes him thus to tax by an ironical reproof this licentious age: Rejoice o young man in thy youth, Eccl●s. 11.9. and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes. What, would the Preacher persuade youth to dissoluteness? nothing less, but he doth only express the dissoluteness of young men, which set open the windows of their eyes, enlarge the closet of their hearts, and make speedy the feet of their affections, to act and accomplish that which is evil. This David did acknowledge, Psal. 25.7. when he desired pardon for the sins of his youth: J●r. 31.19. and jeremy when being converted by repentance, he was ashamed, yea even confounded because he did bear the sins of his youth. In regard of all which, I may justly conclude in salomon's words: Eccle. 11.10 Childhood and youth are vanity. Forasmuch then as flourishing youth hath such following inconveniences, as sickness, old age, and death; with such prejudicial companions, as indiscretion, rashness, pride, and profaneness, why is it h●d in such admiration, as we see it is? Yea forasmuch as it is a flaming fire, and a surging sea of sin, have we not rather cause to desire that this fire were quenched, this water calmed, and ourselves arrived at the quiet havens of stayed old age? But sithence the Almighty hath decreed the variety of our days, and that we must taste of the adjuncts peculiar to every age wherein we live; let those that are young, think upon salomon's exhortation: Eccles. 12.1. Remember thy Creator in the days of thy youth: an exhortation very needful. For most do live loosely in their youth, reserving old age for godliness, offering sin and Satan the flower of their days, and keeping rottenness for the Lord: but with such sacrifices God will not be pleased: besides that, these men's continuance in sin in their youth, makes it so habitual, that it will hardly be shaked off when they are old. Let those that are young therefore cleanse their ways, by taking heed thereunto according to God's word. Psal. 119.9. And let them season the young vessels of their souls with the sweet & wholesome liquor of piety, that they may savour of the same so long as they live. SECTION. 2. Of Beauty, Strength, and Agility. WHen man was first created, as divine virtues adorned his mind, so glorious majesty & beauty shined in his face and shape: but through his fall, the ornaments of his soul were defaced, and by the same the seemliness of his body was deformed, quantum mutatus ab illo? He that had seen Adam in Paradise, and afterwards met him in the vast fields, would never have known him to be the same man: and in this defaced and deformed image, Gen. 5.3. did he beget his posterity; so that the relics of our modern beauty, are but like the ruinous walls of a razed city, the rotten stock of a flourishing tree, and the withered stem of a fragrant flower? Yet is this defaced and deformed beauty too much set by, though it be vain in substance, variable in durance, dangerous to the beholder, and oft-times hurtful to the possessor. 1 Those were words worthy the mother of Solomon: Favour is deceitful, Pro. 31. 30· and beauty is vain. As many flowers are fair to the eye, which are nothing pleasing to the smell, and as many a stinking and stinging nettle groweth with the sweet smelling rose: so the painted sepulchres of this vile body have nothing buried in them but filthiness, and oft times under the fair countenance there lurks very foul conditions: thus is favour deceitful. 2. And what, is not beauty like the drops of dew, which are either drawn up with the Sun, or dried up with the wind? For sickness will change it, sorrow will waste it, age will whither it, and death consume it. What an alteration will a poor tertian fever make in a fair face? When Naomi returned to Bethlehem, Ruth. 1. she was so changed with the grief of her husband and sons deaths, that every one wondered at her, saying: Is not this Naomi? And though beauty escape sorrow and sickness, yet age will seize upon it, whose property it is to set wrinkles in the smooth forehead, and to change the snowy and vermilion face into a wan and swarthy colour: neither is it more possible to prevent this, then to stay the course of time. There was never any so beautiful by the union of symmetrical proportions, o● the well disposing of colours. (which things concur to the perfection of beauty) but she might say in time with Naomi, Call me not Naomi, but call me Marah. And when as sickness, sorrow, and old age have battered the fair forts of beauty, death dischargeth her Cannons, and layeth her flat upon the earth; and then the fairest face that ever was by nature or art, must be trampled upon with the feet, eaten with worms, or consumed with loathsome rottenness: and than what difference can a man find between Thersites and Narcissus? The Epitaph of Rosamund that mirror of beauty is worthy the remembrance: Hac jacet in tumba Rosamundi, non Rosamunda. etc. The world's sweet rose, not Rosamund, This earthen vault doth shield: And loathsome smells, not redolent, Her body now doth yield. Thus is beauty vain. Yea the more the beauty, the greater the vanity. As the softest stone is easily pierced, the finest lawn quickliest stained, and the freshest flower soon withered: so the most resplendent beauty is foonest consumed. 3 As beauty is vain and variable, so is it dangerous to the beholder: whereof Solomon having had woeful experience, warneth his son not to d sire the beauty of the strange woman, Pro· 6.25. nor to let her take him with her eye lids. And there is reason of his borrowed speech: for beauty is an enchantress and bewitcheth, a net and entangleth, a fire and inflameth, a baited hook and catcheth. Gen. 6.1. The sons of God saw the daughters of men that they were fair, and they took them wives of all that they liked. 2. Sam. 11.12. David from the top of his palace saw beautiful Bathsheba washing herself, and his heart was inflamed towards her. Lo, those that for their religious education were called the sons of God; and he that for his virtuous conversation was counted a man after Gods own heart, are ensnared by beauty; and the one makes profane marriages, the other commits unlawful adultery. The wise man's counsel is therefore worthy the taking: Eccles. 9.8. Turn away thine eyes from beholding a beautiful woman. And his reason is worth the noting; for many have perished by the beauty of women. The truth of which, the deadly broils raised between the Phoenicians and the Grecians, Herod. in Clio. initio. through their mutual rapes, can sufficiently testify. 4 Neither are these the hurtful bounds of beauties snares, thus to hurt the beholder; but like as the Basilisk, by beholding himself in a glass, As to Lucretia and Virginia. Liu. lib. 1. & 3. is killed with the reflecting of his own poison: so doth beauty many times turn to the bane of the possessor. Gen. 34. If Dina had not been fair, it is like she had never been deflowered. So that as Absalon perished with his own hair which he kept very curiously: 2. Sam. 18. so divers have been destroyed by their beauty, which they have preserved most carefully. Gen 12. Gen. 26. This Abraham in Egypt and Isaac in Palestina considered, when they feared to acknowledge their own wives; lest their beauty might have been the loss of the women's honesty, and the husband's lives. And this was the Poet's observation in Peneius speech to his daughter Daphne: Votoque tuo tua forma repugnat. ovid. Met. lib. 1. that rare beauty and perpetual virginity would hardly dwell together. Yea happy had many a one been if she had been deformed, for than she had never been defiled. And is beauty thus vain? then learn to despise it: is it so dangerous? then have a care to shun it. Oh, what cost, and care, and art, do many use to nourish a secret enemy to themselves, and an engine for others? Is beauty a vanity? then pray with David, Psal. 119.37 Turn away mine eyes (O Lord) from beholding vanity: and practise with job, job. 31.1. I have made a covenant with mine eyes. Bind both thine eyes and thy heart to the good a bearing, and suffer not thine eyes to behold it in others, nor thy heart to affect it in thyself. But if thy heart begin a little to be seduced, do but think with thyself, what filth lieth hid in that body which bewitcheth thee: and the same may be a medicine to prevent a dangerous malady. Gen. 18. I am but dust and ashes (saith Abraham;) the ashes were once a fair green tree, before the beauty of it vanished in the fire. What folly is it to be so nice and curious in trimming of dust and ashes, which though like the green tree it make a fair show for a time, yet hath a hundred fires kindled to consume it; sorrow, sickness, age and death? yea which cannot enjoy the comfortable heat and light of the Sun, but it fadeth? Deck thy soul with virtues, and adorn thy heart with grace: this internal beauty is eternal. To meet a beautiful body hath been counted ominous, but now I am sure it is dangerous: yet if thou darest give thine eyes liberty to behold any beautiful object, let that be a hand to direct and lead thee to a better meditation. Magnify the wisdom of God in his workmanship, and think upon the beauty of heaven: what a sweet thing it will be to behold Christ jesus and all the celestial company in most resplendent glory: and let thy meditation ponder the future glorious change of thy vile body; Phil. 3. that although the fame be turned into dust and ashes, yet at the last day it may be beautiful, as the brightness of the firmament, Dan. 12.3. and may shine like the stars for ever and ever. Now the same that hath been said of beauty, may be said of strength and agility; which albeit they do not always grow on the same stalk, yet they fade with the same winds, and are withered with the same Sun of sorrow, sickness, age and death. We have heard of few that could say with Caleb: I am this day fourscore and five years old, Ios. 14.10.11. yet am I as strong at this time, as I was when Moses sent me: meaning when he was forty years old. Vers. 7. Abishai and Benaiah were goodly men, 2. Sam. 23.18.20. and of admirable strength, able to kill hundreds, and to conquer mighty giants; yet they with David's three worthies (more gallant men than they) are many hundred years since turned into dust. Beauty sometime turns to the bane of the possessor. And did not Sampsons' strength pluck the house down upon his own head? judg. 16. If any one therefore be lusty and strong, let him remember the Prophet's exhortation: jer. 9.23. Let not the strong man glory in his strength, because it is folly to glory in a vanity: but let him rejoice and glory in the Lord, and be able to say, Psal. 27 etc. The Lord is my strength: and as the Apostle exhorteth, Eph 6. Be strong in the Lord, and in the power of his might. To resist the devil, and to withstand his temptations, is a thing that requireth strength and courage: to this purpose labour to unite all thy forces: this is true strength and valour, and this only obtaineth the crowns of true felicity. SECTION 3. Of Health. OF all the temporal benefits that Almighty God bestoweth upon us in this life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. there is none more excellent than health, as Menander truly saith: seeing it is that which permits a being to the goods of the body, and admits an acceptable being to the goods of fortune (as they are called.) For when the Lord with rebukes doth chasten man for sin, Psal. 39.11. he maketh whatsoever is desirable in him to consume away like a moth fretting a garment. When the Lord layeth the hand of visitation upon men, than health, strength, beauty, and whatsoever seems gracious in them, consumeth and vanisheth like the moth-eaten garment. When the Lord said to Abraham, Gen. 15.2. I am thy exceeding great reward: Abraham answered, O Lord what wilt thou give me, seeing I go childless? So may a sick man say: What wilt thou give me, seeing I am healthless? Abraham cared not for all the wealth in the world when he wanted an heir: and what are all the temporal blessings in the world to a man that wants his health? Yet is health (which seasoneth all the blessings of this life) but vain: For every man in his best estate is altogether vanity. Man that is borne of a woman, job. 14.1. is but of short continuance, and full of trouble: he shooteth up like a flower, and is cut down: he vanisheth as a shadow, and continueth not. Lo this is the condition of mankind, that he never continueth in the same condition. But as the flower to day flourisheth, and to morrow withereth: so health is quickly changed into sickness. The Moon is not more variable in her changing, the sea in her ebbing and flowing, the heavens in their overcasting, than man is in the change of his estate: now well, and presently sick; to day triumphing on the Theatre, to morrow groaning on the couch, or happily groveling in the grave. The sea is not more subject to tossing and raging with her four contrary winds, than the body of man is with his four contrary humours; which being disordered, do engender infinite diseases. How many hundred infirmities have the skilful Physicians discerned man's body subject to? yea how many are there, whereof no true cause can be assigned, no cure can be obtained? A clock is a thing hardly kept in tune, because it hath so many wheels and gimbols to be tempered: so the body of man is hardly preserved long in health, it hath so many variable and tender parts to be preserved. Hence it cometh to pass, that as the Israelites expecting liberty, were more enthralled; so when men promise to themselves health and soundness, they are oft-times assailed by sudden sickness. A fearful trembling (the messenger of death) shakes the joints of Balthasar at his banquet: Dan 5. the rich man is arrested by death's sergeant in his bed: Luke 12. and a deadly headache meeteth the Shunamites child in the field. 2. Kin. 4. Thus no state or condition is exempted from sickness, or hath security of health: neither the young child, the old man, nor the mighty king. jesus loved Lazarus, john 11. yet behold he was sick: David a holy man, and an honourable king, Passim in Psalmis. yet was often brought low with sundry infirmities: so that Christ's love is no preventing privilege, godliness is no supersedeas for sickness. 2 Besides that health is thus variable, it is also dangerous, being the nurse of security, and the mother of impenitency. Psal. 73.4.9 For whilst the wicked have no bands in their death, but are lusty and strong, pride and cruelty, licentiousness and blasphemy are their practices: insomuch that they set their mouth against heaven. Alexander the Great was once so puffed up with pride, Q. Curt. l. 7. that he thought himself immortal: but being stricken with a stone, he felt the pain of a festered wound, and then he faw his folly, and acknowledged his mortality. So we have need that sickness ring us sometimes the warning peals of death, without which we are in danger to grow secure, and forgetful of our miserable condition. It is a hard thing to persuade a man, that sickness can have any goodness in it. For no chastening for the present seemeth joyous but grievous: Heb. 12.11. and men commonly look upon that which is present, and so do find irksomeness, because of the fear of death, the pains of body, and the loss of pleasure: but if they would cast their eyes upon the future effects of it, they should find that afterwards it bringeth the quiet fruits of righteousness to them that are thereby exercised. 1 It is the pathway to humiliation and repentance. Moab being at rest from his youth, settled on his lees of sin, jer. 48.11. had the taste of his iniquity remaining, and the sent of his abomination was not changed: but Israel being smitten, sought God early. Psal. 78.34. Gen. 20. And Abimelech when his family was visited with sickness for Sara's sake, repent and rose up early to restore her to her husband. 2 It is an argument of God's love. P●ou 3.12. For as fathers chastise those children whom they favour: so dealeth Almighty God with his children; whom he loveth he chasteneth, Reu. 3.19. and scourgeth every son that he receiveth. 3 It stirreth up to the studious, love and practise of piety: and therefore David saith, Psal. 94.12 Blessed is the man whom thou chastenest o Lord, and teachest in thy law: in which respect, that saying is true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quae nocent docent. Corrections are instructions. 4 It is a means to keep from hell and condemnation, as Saint Paul showeth: who speaking of the Corinthians visitation with weakness, sickness and death, saith, that they were thus chastened of the Lord, 1. Cor. 11.30 32. that they might not be condemned with the world. For as Physicians do sometimes cast their patients into the fit of an ague to deliver them from a more dangerous sickness: so Almighty God doth many times inflict upon his children some temporal affliction, that he may deliver them from eternal destruction. Percutu ut sanes. Aug. Confess. lib. 2 cap. 2. 5 It is a means to make us loathe this transitory life, and to lift up our hearts to the expectation of eternal life. Whilst the Israelites had peace in Egypt, they never thought upon the land of Chanaan: so men being always in health, are very much besotted with the love of this world, and forget their salvation: but sickness catcheth us by the hand, Gen. 19 as the Angel caught Lot when he lingered in Sodom, and biddeth us haste to our everlasting habitation in that kingdom, which hath neither sorrow nor sickness. Here then, in viewing the vanity of health, we may see the world's erroneous opinion concerning the same. For if a man might live in health all his life time, and never be troubled with aches, sickness, sores, or any corporal infirmities, he should be deemed the happiest man living: but woe be to them that have their consolation in this world (saith our Saviour: Luk. 6. ) for except God be exceedingly merciful to them, they are in the way to eternal destruction; and howsoever the world judge, yet questionless they are happy whom the Lord chasteneth, for them he loveth. It is a fond conceit to think that we may go to heaven, as it were in feather beds: the Cherubims kept the East side of Paradise; and affliction is the porter to the kingdom of heaven. If thou enjoy health, praise God for it, but take heed it be not an occasion of thy ruin: and if God visit thee with sickness, embrace it thankfully, as an argument of his love, a means to restrain thee from sin, and an excellent pledge of thy everlasting happiness. SECTION 4. Of long life. ALthough long life be a blessing of G●d, and a temporal reward of piety; Ephes. 6.2. yet is it (being considered in itself) nothing else but vanity. For if the present fruition of the things of this life be vain, how can the continuance thereof be otherwise? there is nothing more uncertain than long life, as the Scriptures teach, and experience doth manifest. We come into this world like actors upon a stage, and though some have longer parts than others, yet whosoever liveth longest, and leads the merriest life, may say with jacob at the last: Few and evil have the days of my pilgrimage been. Gen 47.9. This life is but a pilgrimage, and this world an Inn to rest at, not a house to inhabit: the days we spend are few saith jacob, Cic. de Sen. Heb. 13.14. yet was he an hundred and thirty years old. Of the time that is past, we judge rightly, but of that to come, erroneously: for it is hope of long life that makes life seem long, as Augustine hath well observed; In Psal. 6. and nothing seems to have benc more speedy than that which is past. The Prophet David casting the ordinary sum of man's years (having therein in my conceit some particular respect to his own age) saith: Psal. 90.10 The time of our life is threescore years and ten: and though some be so strong, that they come to fourscore years, yet is their strength then but labour and sorrow: it is cut off quickly, and we fly away. If David's fourscore years yield labour and sorrow, how much more shall jacobs six score & ten? It is a strange thing, and to be admired, to see how men delight in youth, and yet desire old age; and how they desire long life, and yet long after the end of their life; whilst they wish for this day and that, and have still a longing expectation of the future time: but thus do the cogitations of their hearts strive like the twins in Rebeccaes' womb. Gen. 25. 2 My days have been evil. saith jacob, and so he condemns them as well for the quality, as the quantity: and the same censure that jacob gives upon his own days, Solomon pronounceth upon every man's: Eccles. 1.8. All things are full of labour, man cannot utter it. If Solomon could not, who shall be able to express the calamities of this life? The sea hath but twelve contrary winds: but when we are borne, we launch into an Ocean replenished with twelve thousand calamities. Hereof Elias had experience, when sitting down under the juniper tree, he desired that he might die, saying: It is now enough, O Lord, 1. Kin. 19.4 take my soul, for I am no better than my fathers. Yea, this was not unconsidered of the Transians, Herodot in Tirpsi. initio. who at the birth of any child, used to sit down and weep, recounting the calamities that were by it to be encountered: but when any one died, they sported and rejoiced, rehearsing the miseries from which he was delivered. But what is this to the spiritual calamity and misery of sin, which is increased by old age, and the debts of our transgressions, which are augmented by long life? It is a worthy question of Jerome; Hieron. ad Heliador. What difference is there between him that hath lived ten years, and him that hath lived a thousand years, saving that when death comes, he that is the oldest goeth to the grave loaden with the greatest burden of sins? If a man grow daily in debt and behind hand, we say he hath a good turn, when God hath taken him forth of the world; how much more should we think him happy, who is by death delivered from running further into the debts of sin, Rom. 3.19. whereby he is brought into the Lord's danger? These evils are great which long life bringeth upon us; but beside, it keepeth good things from us, and us from good things. For we know that whilst we are at home in the body, 2. Cor. 5.6. we are absent from the Lord. The desire of long life makes us forget eternal life, and the hope thereof causeth the neglect of our preparation to death: for whilst every one thinks he may live yet a little longer, he persuades himself that he hath time enough to repent. Is not he a foolish soldier that would have the wars rather prolonged, then ended, that he may have the trophies of victory? Now our life being a warfare, and the day of our death, the day of honour and triumph; is there not just cause, that they which have received the first fruit of the spirit, Rom. 8. should sigh for their full and final redemption? But this being the vanity of long life, all those world-lovers are justly taxed, who (like the Israelites) would make a Canaan of Egypt, and heavenly mansions of this earthly habitation; being loath to forsake it, though they be subject to a thousand inconveniences in it. But as those that are much given to wine, will not stick to drink the lees: so those that love this world and life too well, will rather embrace old age with all the preiudices thereof, then leave it. What is there in this life to be desired? and if there were any thing, yet what is that to the life to come? To say the most for long life; say that the Lord offereth us two jewels, the one base and temporal, the other excellent and eternal: is it not extreme folly to prefer the temporal before the eternal? And such is the folly of those which prefer long life in this world, before eternal life in the world to come. But what? is it not lawful to desire long life? surely yes, with that condition implied in David's prayer: Psal. 30.9. Shall the dust give thanks unto thee? If thou desire to glorify God by living long, then mayest thou desire it: and so doing, mayest have great hope to obtain it. CHAP. 3. SEC. 1. A view of those external vanities which are called the goods of Fortune: and first of Nobility. WHen Dalilah would betray Samson into the hands of the Philistims, judg. 16.6. she entreateth him to tell her, wherein his great strength lay; knowing that if once the same were weakened, he might easily be vanquished. Every soldier that can approach to the standard, or come near the General, will press hard, and adventure with danger to encounter them: considering that the one being the eye, the other the voice of the army, in their victory consisteth the glory of the conquest. The like course have I thought good to take in this spiritual warfare: for being to encounter the combined forces of the mind, the body, and of Fortune; I first assayed to set upon the ornaments of the mind, afterwards assaulted the armada of the body: which being like the locks of Samson, and the Captain and standard-bearer of the army thou shalt find foiled and slain, except thy heart yield balm to cure them; and their fires quenched, unless thy affections send forth oil to kindle them. And now by God's grace I will encounter the straggling and unranged forces of Fortune. And first I will begin with Nobility, a mere external good which happeneth unto men in their birth, only through their ancestors worthiness. Those that are stict in the deciphering and blazing of gentry, account none noble, but such as are removed a third degree from ignobility: Nam genus & proavos & quae non fec●mus ipsi, Vi●ea nostra voco. Ou●●. Met. lib. 13. holding absurdly, that the ancestors can give that they have not, and decking fond the naked and new borne babe with the plumes of his progenitors. If descents make nobility, how cometh it to pass then, that many of most ancient families have lost their generosity by antiquity, whilst wealth the nurse of Nobility hath failed? But thus indeed they make Nobility like the ship that brought home the youth of Greece, which was peeced with sundry planks; that at last it had nothing of that matter whereof it was made. I have read a pleasant story of a great Prince, who standing much upon these vanities, was persuaded by one which knew how to fit his humour, that his noble pedigree might be deduced from Noah's ark: wherewith when he being much affected, did wholly addict himself to the searching forth of that; his jester told him, that his endeavour therein would be nothing honourable to him; for if you fetch your pedigree from Noah's ark (quoth he) myself and other such simple fellows as I am, who now reverence you as a god, shall prove your poor kinsmen: a worthy reproof of a proud conceit and a fond enterprise. If there be any that stand upon these terms, it will not be hard to fetch his original sixteen hundred years beyond the time of the flood, even from Adam, but with like inglorious success: for in him through a treacherous rebellion against his God, he shall find his blood so stained, that all the men and Angels in heaven and earth are not able to restore it. If virtue were derived by propagation as vice is, and if parents could as well impart unto their children their prowess as their pollution, Nobility were an ornament of most honourable respect: but seeing that as the deadly hemlock groweth in the fertile ground, and rich over is digged forth of the barren soil: so virtuous and honourable children many times proceed from mean parentage, and base and ignoble descend from honourable progenitors. And seeing that virtue (the only foundation of true Nobility) is an acquisite and divinely instilled habit; Nobilitas sola est atque unica virtus there is no reason that nobleness of birth should be so priced as it is. It is not the descent in birth, but the living virtuously and dying godly that yields true Nobility, according to that of Seneca: Philosophy found not Plato a Noble man, Sen. Epi. 44. but made him one. Chrysostom. What disparagement was it to Abraham, that his father was an idolater in Vrre of the Chaldees? josua 24.2. or what disgrace to Timothy, Acts 16.1. that his father was a Gentile? surely none at all, seeing they both became truly noble by their virtues: and as little honour was it to Cham that he was the son of just and noble Noah, seeing he himself was lewd and vicious. When the Lord chose a King over Israel, 1. Sam. 9.21. it was out of the smallest tribe: when Christ called his disciples, Mat. 4. they were of the meanest sort of people: and at the promulgation of the Gospel, 1. Cor. 1.26. not many wise men after the flesh, not many mighty, not many noble, are called; but the simplest, the meanest and most despised, that no man should glory in his birth, or boast of his nobility: and man was made out of Paradise, the woman in Paradise, S. Ambrose. that it may appear, nobility not to depend upon place or posterity. Now to the vanity of Nobility, this may be added (which experience daily verifieth) That to some nobility of birth begets ignobility of mind, Greg dial. lib. 1 c. 16. Plutar. in vita co●iol. and untimely honour doth hinder many from honourable attempts; so that whilst the eyes of all men are upon such, tasking them with their expectation, and taxing their defects and defaults with their censures, they stain their stock and disgrace themselves, by degenerating from their virtuous ancestors. But what, is Nobility of no more reputation? Truly that may be fitly said of Nobility which Solomon speaketh of old age: Age is a crown of glory, Pro. 16.31 when it is found in the ways of righteousness. A double honour belongs to those that join virtue of life to their Nobility of birth, and noble descents make grace more gracious in the eyes of men and Angels: but contrarily, he that hath only the honourable ensigns of his ancestors, may be a man of note, Notus magis quam nobilis. Sen. but he is not truly noble. The jews bragged of their birth, and boasted that they were the children of Abraham: but being ungracious, our Saviour tells them they are the children of the Devil, joh. 8.44. and give sin and iniquity for their badge, as their father did before them. And john the Baptist can teach us, that although a man be a slip or stem of what tree soever, if he bring not forth good fruit, he shall be hewn down and cast into the fire. Math. 3.10. Let all those therefore whom their birth hath thus blessed, that they are borne the sons or daughters of Nobles and Gentles, consider that the same should not make them ambitious, but industrious; and if the vainglorious cogitation of any one's ancestors honour begin too much to affect him, let him look into their graves, and there shall he see his hereditary ensigns of honour, and be compelled to acknowledge with job: I said to corruption, job 17.14. Thou art my father; & to the worm, Thou art my mother and my sister. In a word, whosoever thou art, noble or ignoble in the eyes of the world, yet if thou embrace the mercies of God and the merits of Christ with a lively faith, joh. 1.12. and have the new birth of the immortal seed of God's word, 1. Pet. 1.23. with an unfeigned desire and a fruitful endeavour to serve him; then art thou truly noble in the sight of God, because thou art the son of God. 1. joh. 3.1. The consideration whereof may be ten thousand times more comfortable to thee, then if thou hadst lineally descended from the greatest Monarches in the world. SECTION. 2. Of Prosperity. salomon's observation of the course of worldly occurrents is very right; All things come alike to all, Eccles. 9.1. & the same condition is to the just & the wicked. For the Lord suffereth and sendeth the rain to fall aswell upon the wicked as the godly; Mat. 5.45. so that profane Esau hath the fatness of the earth for his dwelling place, Gen. 27.39. and is watered with the dew of heaven, aswell as godly jacob: and therefore his inference upon his observation is very good: No man knoweth (by these temporals) either love or hatred of all that is before him. Eccles. 9.1. When Ahab would go up to Ramoth Gilead to battle, his four hundred false Prophets gave him encouragement to it; 1. King. 2●. but jehosophat the king of juda said wisely: Is there here never a Prophet of the Lord more, that we might inquire of him? Such is the folly of many, whose eyes the God of this world hath blinded with the goods of the world, that they rest in the testimony of flattering prosperity, as the king of Israel did in his false Prophets; imagining themselves to be highly in God's favour, because they abound in temporal blessings: but those that are wise in heart, will inquire thus with themselves: Is there no better testimony of my adoption, than these temporal benefits, and this deceivable prosperity? and that very justly, because the same are nothing but mere vanities. Prosperity is commonly vain in two respects, as sententious Seneca noteth: Vel premit, vel praeterit. for either it presseth or passeth, either it stayeth by a man to his hurt, or flieth from him to his grief. It is either like the golden bracelets, that Tarpeia had for betraying the Roman castle to the Sabines, Plutarch. in vita Romu. wherewith she was pressed to death; or like to the hawk, which soaring very high without the hearing of the call or lure, flieth clean away from the Falconer: so doth prosperity glisten like gold, but oppresseth the possessor; Penè priusquàm teneretur, avolabat. August. Confess. lib. 6. Prou. 1.32. it soareth like the hawk, but flieth away from the owner. Experience verifieth the Proverb of Solomon: Ease slayeth the foolish, and the prosperity of fools is their destruction. Pharaoh being afflicted was humbled, but enjoying prosperity he was hardened. Yea prosperity hath been dangerous to the godly: and when adversity could not fasten a temptation upon them, it hath foy-them exceedingly. G●n. 9 Noah in the ark embraced sobriety, but being in his vineyard was overtaken with drunkenness. Lot being vexed in Sodom, Gen. 19 abhorred their unclean conversation; but being safe in the mountains, he fell into gross iniquity. 2. Sam. 11. David being persecuted, gave himself to meditation and prayer: but being advanced, he committed a bloody sin. Thus adversity is like the rough winds, causing a man to keep close unto him the robes of righteousness: but prosperity is like the fair Sun winning them from him. The Moon is not eclipsed but when she is in the full: so the godly are seldom subject to those obscurities of grace and eclipses of godliness, but when prosperity hath filled and furnished them with the abundance of temporal blessings. De verb Domini Ser. 13 in fine. So that Augustine's saying is true: It is a point of great valour, to contend with felicity: and great happiness, not to be overcome of prosperity, Now if prosperity work not this prejudice, yet will she be fl●tting and flying away, before a man can imagine: and is therefore fitly compared to the sea, which even now is calm, but by and by rough and tempestuous, with mighty waves and billows. jonas, when he is flying from the Lord and flinching in his business, goeth down to japho, finds a ship ready to go to Tharshish, payeth the fare, and goeth down into the ship: hitherto jonas had prosperous success, and all things fell out to his mind. But it was not long before the Lord's Pursuivant, a mighty wind, arrested him, and caused him to be arraigned and condemned by the Lord's verdict in the silent lots, and to be cast into the sea by his own sentence: so fareth it with many, which for a while have good success in their affairs, and sail pleasantly in the voyage of this life; but ere long adversity layeth hold upon them, and casteth them into the surging seas of infinite calamities. The corn that is too rank is soon lodged, the boughs of a tree being overladen are quickly broken, and the ship overballanced is quickly drowned: so the prosperous estate is very much subject to ruin and subversion. When David saw the prosperity of the wicked, he wondered at it: Psal. 73. 1● 18. but at last he learns in the Lord's sanctuary, that they are set in slippery places; they stand as it were upon ice, which yieldeth no sure footing. What madness then is it for any man to wax insolent because the world laughs upon him, considering that she is ready so quickly to turn her countenance, and to change her favours into frowns? When thou seest a man running speedily upon an high and dangerous rock, dost thou not rather pity him, then think him happy? Such surely is the case of that man whom prosperity hath advanced, exceeding dangerous. If therefore it hath pleased the Almighty to prosper thy ways, be not high minded but fear. The wary mariner that saileth safely in calm winds, will have all things ready against a tempest: so should the discreet Christian in the time of prosperity, prepare the shield of patience against the day of adversity: and remember, Greg. Mor. lib. 5. cap. 1. initio. that holy men (as one saith) when they flourish and prosper, are touched with a godly jealousy, lest they should receive all the fruits of their labours here in this world. Almost every man will pray hard in the day of adversity, but thou hadst need to double thy prayers in the time of prosperity: for by it do most men fall. But happy is that man whose prosperity is a spur to piety. SECT. 3. Of riches. ALthough the earth which denieth not to men things needful, Sen. de Benefic. lib. 7. cap. 10. hath hidden from them riches, because they are hurtful: and though Nature hath so subjecteth gold and silver, that man should trample them under his feet; and hath given him a countenance erected to heaven, that he should not cast his eyes upon these base things, but lift them up to better: yet such is the corrupt condition of mankind, that he moils and toils in digging and delving this hurtful gold and silver; and perverting the course both of nature and grace, fixeth his eyes and his heart upon riches, and trampleth under the feet of a base estimation, those celestial things which he should hold most dear and precious. Are there not some like the Emperor Caligula, Sueton. in vita Calig. cap. 42. who was so delighted to touch and handle money, that laying great heaps of gold in a spacious place, he would tread on it barefooted, and sometimes tumble himself in it? Sure I am, if none imitate him in that ridiculous practice, that there are many that thirst after it as greedily, scrape it together as eagerly, and lock it up as carefully as may be. But if a man would behold the uncertainty, the insufficiency, or the misery depending upon riches, he could not choose (being not extremely besotted with them) but contemn and condemn the same as mere vanities. 1 Wilt thou cast thine eyes upon that which is nothing (saith Solomon? Prou. 23.5. ) for riches betaketh herself to her wings like an Eagle, which flieth away very strongly? and therefore the form of money agreeth well with the condition of it; Aug. in Psa. 83. for it is stamped round, because it is so apt to run from a man. How many thousand examples may histories and experience afford, of men exceeding rich, brought to extreme poverty, yea and that fometimes very speedily? And therefore might the Apostle very fitly call them uncertain riches. ●. Tim. 6.17 For as in a wheel the spoke that now is upward, Chrys. Ser. de curahab. prox. is by and by downward: so cometh it to pass, that he which is now rich, doth shortly become poor. Fire, thieves, wars, and infinite causes there are of consuming riches, and impoverishing their possessors, though they had even millions & mountains of gold. But suppose, that contrary to their nature they stay by a man, yet cannot he stay by them, but must leave them in spite of his teeth, as the Psalmist saith: Psal. 49.17 The rich man shall take away nothing when he dieth, neither shall his pomp follow after him. Thus death makes a violent divorce between the rich man and his goods, when it is said unto him: Thou fool, Luk. 12.20. this night shall they take away thy soul. The rich man sleeps (saith job very elegantly) and when he openeth his eyes, there is nothing. job. 27.19. It fares with a rich man at his death, as it doth with a sleeping man when he wakes out of his dream. A man that dreams of the finding or fruition of some rich booty is wonderful glad, yet when he awaketh he findeth nothing, but seethe it was only a dream, and he is sorry: so the rich man seemed in the time of his life to have somewhat, but at the day of his death all vanisheth like the Idea of a dream, and it vexeth him. Eccles. 5.15 This is an evil sickness (saith Solomon) that a man must return naked as he came: and it is an ordinary sickness, not to be cured by all the physic in the world. When the Preacher hath showed the vanity of riches, because they vanish thus; he offereth this point to our consideration: And what profit hath the rich man, that he hath laboured for the wind? Would you not think him a fool or a mad man, that should go about to hold the wind? and such doth Solomon note to be the folly and madness of him which labours and endeavours to hold his wealth. 2 As riches are uncertain, so are they insatiable: Eccles. 5.9. For he that loveth silver, shall not be satisfied therewith: and he that loveth riches, shall be without the fruit thereof: this also is vanity. Te esurire cogunt. Qu. Curt. lib. 7. Riches make men hungry, as the Scythians said to Alexander: so that the rich are like the dropsy man, which the more he drinketh, the more he thirsteth. Hence it cometh to pass, that contrary to all sense, the more that men have, the more they desire; and the older men wax, the more covetous they grow: as if a traveler being near his journeys end, Cic. de Sen. should increase his luggage; or as though the Citizen should be building when the enemy is battering. Thus it happeneth to the rich man, as it doth to the wasp, which being greedy of the honey, at last falls into the barrel, so that she cannot get out: for wealthy men falling into a vain of covetousness, do at last stick so fast in their insatiable desire, that they can never deliver themselves so long as they live. If this were not so, how could that possibly come to pass, which Solomon speaketh, and experience verifieth? Eccles. 4.8. There is one alone, and there is not a second, which hath neither son nor brother; yet is there no end of all his travel, neither can his eye be satisfied with riches, neither doth he think: For whom do I travel, and defraud my soul of pleasure? this also is vanity. A man may swear it is but vanity, that a man should vex and turmoil himself, yea defraud himself of pleasure, and (which is more) of salvation also, for wealth, when he hath no use of it. When thou seest a man ever thirsty, thou dost not think him to be well, though he have abundance of all sorts of drink: so when thou beholdest a man always thirsting greedily after the pelf of this world, though he possess abundance, thou mayest well account him a miserable man; Hom. Odies. lib. 11. Hor. Serm. lib. 1. sat. 1. like Tantalus in the Stygean lake, and like the drudging Indians, which toil in the golden mines, but enjoy none of the ore. Hydropem conscientiam. Aug· de verbo Dom. ser. 5. initio. Eccles. 5. 3 It is no small dispraise of riches that they make a dropsy conscience, but behold a worse fruit of them then so: There is an evil sickness that I have seen under the Sun, to wit, Riches reserved to the owners thereof for their evil: the other sickness of parting with them is grievous, but this of being plagued with them, is exceeding dangerous. Our blessed Saviour compareth the cares of this life and deceivable riches to thorns; Mat. 13.22. a most fit comparison, (and no marvel, being his who is best able to censure and set forth the nature of all things both in heaven and earth:) for as thorns do pierce and prick those things which touch them: so do riches pierce the hearts of the owners thereof, being got with pains, kept with care, and lost with grief; yea sometimes causing the possessors throat to be cut. How many dangers do riches expose men unto, stirring up thieves to lie in wait, soldiers to r●se up in arms, yea sometimes the children to long for, and hasten the parent's death? Are not rich men oft made sponges, to gather much that it may be wrung from them again? and doth it not cause them to be hunted after, and angled for like fishes, In Psal. 64. & passim. as Augustine saith? In regard whereof the Poet spoke not unwisely, when he called gold a more hurtful metal than iron. Ferroque no centius aurum. ovid. Met. lib. 1. 2. As thorns are shelter for serpents to lurk and hide themselves under: so are riches the harbourers of many sins. For they that will be rich, 1. Tim. 6.9. fall into temptations and snares, and into many noisome and foolish lusts which drown men in perdition and destruction. They are the mother of pride and presumption, and therefore S. Paul bids Timothy charge them that are rich in this world, 1. Tim. 6.17 that they be not high minded, and that they trust not in uncertain riches, but in the living Lord: yea he accounts them the water that yields moisture to covetousness, the root of all evil. The examples are innumerable that might be brought for the proof of this point. It was the wages of unrighteousness that seduced Balaam: 2. Pet. 2.15. yea the foulest fact that ever was committed in the world, was through the love of money: I mean the selling of our blessed Saviour, by that accursed traitor judas. 3 As thorns do stop up ways, hinder the growth of corn, and the path of passengers: so do riches hinder the growth of grace, & stop up the way to the kingdom of heaven; and that makes our Saviour say: Mat. 19.23 24. A rich man can hardly enter into the kingdom of heaven; yea to add this vehement speech: It is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the kingdom of God. The Evangelist saith, that the disciples were exceedingly amazed at this speech: how much more should it amaze those that are great possessors and lovers of riches? What? are riches so uncertain, that they will be gone like the Eagle? are they so insufficient, that they make the soul insatiable? are they so hurtful in piercing the heart with anguish, shrouding the serpent of sin, and stopping the way to heaven? Let the meditation thereof then be a motive to embrace the Prophet's exhortation: If riches increase, Psal. 62.10 set not thy heart upon them. For why shouldest thou set thy heart upon nothing, yea that which is worse than nothing? But this is an evil sickness, and will hardly be cured, as experience teacheth. Was there ever such gaping after gain, and such delving in the bowels of the earth for the bewitching ore? yea such damning of souls to the pit of hell for that which should be counted trash, and be trodden under foot? Alas, what do men mean to take such pains in hoarding up that gold and silver, jam. 5.3. the rust whereof shall be a witness against them at the day of judgement? A man that were going some great journey, or swimming over an arm of the Sea, would not load himself, but go as light as may be: consider then dear brother, that thou art going to heaven, which is a long, a dangerous and a difficult journey; wilt thou load thy self with this ponderous pelf, which will tyre thee exceedingly? thou art passing over the dangerous ocean of this surging world; wilt thou carry that which will serve to drown thee in the gulf of eternal destruction? Nay rather, if thou have any sense of a man, Hieron. ad Pamach. & alias. ex aliis. imitate Crates the Theban, and cast away thy goods rather then they shall cast away thee. For what good shall all the goods in the world do thee, Mat. 1 6. if thou lose thy soul? Think with thyself, what if it should be said to thee, as it was to the churl: Thou fool, Luk. 22.40. this night shall they take away thy soul; whose then shall those things be, which thou hast provided? Little knowest thou, who shall gather those riches which thou hast heaped up: it may be thine enemy, for this event I have observed in the world; or peradventure such a one as will scatter them as fast as ever thou rakedst them together, for this often cometh to pass. But admit thou hast children, who will be as frugal as thyself; wilt thou purchase hell to thyself, to purchase lands for thy children? Oh what a lamentable thing is this, that the father should fry in everlasting torments, for leaving of his son these transitory and temporary advancements? But wouldst thou keep thy money safe? then lay it up in heaven, where thieves cannot dig through and steal. Mat. 6.20. Wouldst thou put it to the best and most gainful use? then be bountiful in giving to the poor: the money so bestowed is laid up in heaven. Luk 12.33. Thou art here but a pilgrim, and heaven is thy country: Fac traiectitium, saith S. Augustin. will it not be good to have these temporal commodities returned there in things eternal? Dost thou not commend the Merchant, that changeth an ounce of lead, for a pound of gold? believe me, the heavenly gains do far exceed such an exchange. Doth not the husbandman cast his seed into that ground which is most fertile? Let heaven be thy soil, where even a cup of cold water, Mat. 25.35 yields an Epha of glory. But thou hast children, and must provide for them; God forbidden else: yet remember also, that thou hast a brother in heaven, Aug. in Psa 48. conc. 1. who looks to be relieved, and who will assuredly recompense thy cost and kindness: for clothing him, he will deck thee with glory: for feeding him, he will replenish thy heart with joy and gladness: and for entertaining him into thy house, he will receive thee into his everlasting habitations: when as wealthy Dives (that would not hear poor Lazarus crying at his door, nor relieve him with the crumbs of his table) shall cry and howl in torments, and shall not get so much as a drop of cold water to cool his tongue. Luk. 16.24. To conclude, if thou wilt be rich in this life, then remember that Godliness is great gain: which if thou have, 1. Tim. 6.6. thou possessest all things. Be rich in faith, 2. Cor. 6.10. jam. 2.5. so shalt thou be heir to the kingdom of heaven: and be rich in good works, so shalt thou lay up in store for thyself a good foundation for the time to come, 1. Tim. 6.17 18. that thou mayst obtain eternal life. SECT. 4. Of dainty Fare. Necessity for the maintenance of health and preservation of life, is the especial end (by God's ordinance) of eating and drinking, to the which, through man's weakness, dangerous delight joineth herself as a handmaid: so that men becoming dainty and curious, have augmented the vanity. And surely I cannot sufficiently admire the folly of man in this behalf, that being the Lord of all the creatures upon earth, he should make himself a slave even to his appetite; yea that he should not stick, for the satisfying of a small part of his throat, to send headlong both soul & body into hell. Who is able to reckon up the infinite dangers and inconveniences, that do arise from pampering the body? 1 It dulleth the wits, and taketh away the edge of the understanding. For as the clouds obscure the heavens: so doth repletion darken the light of the mind; and as birds filled over-full cannot fly high: so the body being pampered, will not suffer the mind to mount up with the wings of contemplation to view excellent objects. This Nebuchadnetzar knew well, who purposing to train up the young Princes of judah for his counsellors, appointed them a portion of meat for their diet, as it were by weight. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 portion cometh of a verb that signifieth to number or to weigh. And it is a thing to be observed, that fools are commonly great eaters: so that much eating is either a cause, Dan. 1.5. or at least an adjunct of their folly, and therefore befits not them that would be reputed wise. 2 As it makes a dull and empty brain, so it yields as light a purse: For he that loveth wine and oil shall not be rich. Prou. 21.17 So that covetousness and gluttony do sometime fight together in a carnal man: but the appetite prevailing, the throat becomes an open sepulchre, & devours all that the hands can provide. 3 It is the mother of sloth and idleness, according to the Proverb: When the belly is full, the bones would be at rest. And that made the Poet to tax his countrymen for sloth, as a fruit of their gluttony, Tit. 1.12. saying: The Cretians are always evil beasts, slow bellies. And it is noted in the Israelites, that they sat down to eat and drink, and rose up to play: Exod. 32.6. as being fit for nothing but play, when they had filled their bellies. Thus many in their appetites are like beasts; but in the fruit & effect thereof, they are worse than beasts: for the beasts having filled themselves, are thereby fitted to their work, but men by eating and drinking are made unfit for any thing that is good. 4 It breedeth sickness and sundry diseases, and is to many the cause of their untimely death. Some by overmuch eating, and others by drinking many healths to others, leave themselves no health. Thus the glutton and drunkard (a thing to be lamented and detested of every good man) do murder themselves. Where are gouts, dropsies, and the like diseases, but where dainty fare and extreme drinking have their habitation? The days of our forefathers (far from our licentious superfluity in diet) were longer, and their bodies more healthful, For, Qui vivit medi cè, vivit miserè. and so themselves less miserable. There was little need of the Physician when men were of Calisthenes' mind, who would not pledge Alexander to have need of Aesculapius, not pledge the King to have need of the Physician: but now most are like those foolish mariners, which needlessly let the water come into their ship, and then are feign to labour hard to pump it forth: for they bring upon themselves diseases by such superfluous disdiet, and then are glad to seek help by painful physic. 5 It makes a man unmindful and forgetful of good things. For as too great a burden drowns the ship, so that neither the calmness of the sea, the skilfulness of the pilot, the abundance of furniture, nor the fit time for navigation can help it: so when the body is overladen with meat, it is made so senseless in the regard and wielding of good things, that neither learning, advise, nor any exhortation can do it any good. Whilst the prodigal child had wherewith to maintain his riot, Luk. 15.13. he played the ruffian, not thinking upon his father at all: so doth satiety make men dissolute and forgetful of their heavenly Father. Therefore doth Moses warn the Israelites to take heed, Deu. 8.11, 4 lest when they have filled themselves they forget the Lord. And as satiety makes men forget GOD, so it makes them forget their brethren that are in distress: for when Dives fared daintily, Luk. 16. he thought not upon poor Lazarus. Yea, it makes them forget themselves, and those things that belong to their salvation: which causeth our Saviour to give that warning: Luk. 21.34. Take heed to yourselves, lest at any time your hearts be oppressed with surfeiting and drunkenness; and that day come upon you unawares. Lastly, it is the tinder to kindle the firebrand of concupiscence: and therefore doth the Apostle exhort the Ephesians not to be filled with wine, Eph. 5.18. because therein is excess: meaning such excess, as doth breed access to sin. A man that refraineth not his appetite (saith Solomon) is like a city which is broken down and without wall. Pro. 25. vlt. For as such a battered city lieth dangerously open to the siege of the enemy: so is such a Christian dangerously exposed to the assaults of Satan, who useth it as an especial stratagem to entangle the children of God by dainty fare, as the lamentable experience of our first parents in Paradise can sufficiently tell us. Gen. 3. Seeing then that pompous and dainty fa●e dulleth the wit, emptieth the purse, nourisheth idleness, breedeth sickness, causeth forgetfulness, and kindleth concupiscence; it is a gross error to think those happ●e, which far daintily every day as Dives did. Those gormandizers which are of Philoxenus mind, Aristot Eth. ib. 3. ca 11 who wished that his neck were as long as a Cranes, that he might have a long taste of his meat and drink: what should they gain hereby if they had their wishes? And those that make their bellies their gods, Phil. 3.19. their kitchens their temples, their tables their altars, their dainties their sacrifice, and so do not serve the Lord, but their bellies, as the Apostle saith: Rom. 16.18. do they not think, that they must one day answer for the good creatures of God, which they have vainly consumed, and for their own souls and bodies which they have abused? Yes surely they shall one day digest their dainty morsels in torments, which they have devoured in their banquets. Aug. in Psa. 48. Conc. 2. And what difference in the mean time, is there between them and the poorest wretch, saving that in their lives they provide more work for the Physician, & at their deaths more meat for the worms? To them sampson's riddle will not well agree: jud. 14.14. Out of the eater came meat, and out of the strong came sweetness: for behold, their eating yields nothing but stinch and filthiness. I may justly complain in the Prophet's words: Ezek. 16.49 The iniquity of Sodom is the sin of our land, pride, and fullness of bread, and abundance of idleness: for our opulency hath made many lofty hearts and lazy hands. Men rise up early to follow dunkennesse, Esa. 5.11. jude. 12. and feed themselves at feasts without all fear. Little do such think of our saviours hungering and thirsting, and of the bitter cup that he drank for our sakes: but let all those that fear God, embrace sobriety and temperance in their feeding and feasting. And although it be lawful to use the creatures of God more plentifully at some times then at others, and to feast with friends and neighbours: yet can jobs practise teach us, job. 1.5. that it is a dangerous liberty, and requires the eye of circumspection, and the sacrifice of prayer, lest our table become a snare unto us. Christians should learn at all times to say with a godly father: S. Augustin. Thou hast taught me, O God, to come to my food, as I come to take physic: rather to suffice nature, then to satisfy his appetite. Howsoever thou dost provide for the body, have care for God's sake (my Christian brother) to nourish the inward man, and to feed thy soul, a divine substance, ten thousand times more to be respected then thy base body: and to that end desire the sincere milk of the word, 1. Pet. 2.2. that thou mayst grow thereby. Is it not a wonder to consider, that whereas faith teacheth us, that the soul is immortal; and experience showeth, that the body is mortal: yet most people contrary both to faith and experience, do so neglect the soul, as though it were mortal, and so cherish the body, as if it were immortal? Prayer and meditation, hearing the word of God, and reading good books, which are the food of the soul, they little regard and seldom use: but their bodies they feed both as often as they need, and as daintily as they are able. But learn thou a better lesson of our blessed Saviour: john 6.27. Labour not for the meat that perisheth, but labour for the meat that endureth to everlasting life. Feed upon Christ jesus the bread of life, by a lively faith. And as Elias went in the strength of the food ministered by the Angel, till he came to mount Horeb: 1. King. 19 so shalt thou go in the strength of this food, until thou come to the celestial mount Zion, where thou shalt enjoy the food of Angels, and be partaker of those exquisite and dainty viands, that are prepared for the lambs supper. Reu. 19.9. SECT. 5. Of costly Apparel. WE read that the man in whom the plague of leprosy was found, should have his clothes rend, Levi. 13.45 and his head bare, and should put on a covering upon his lips, and cry, I am unclean. Would you not imagine the man to be mad, that should be proud of those marks of his misery? Consider then that the transgression of Adam stripped him and all his posterity of the robes of grace, Gen. 3.7. and brought upon them the leprosy of sin, and a shameful nakedness: and their clothes are like the rend clothes, the bare head, and the covering of the leprous man, even demonstrations of their misery: and yet behold they are proud of them, and do glory in them, as it were a thief in his burning in the hand, the evident note of his theft and conviction; or as a beggar bragging of his rags, the only ensigns of his base estate. Lo, thus doth man glory in his shame. Phil. 3.19. Is not that matter worthy the title of vanity, which the silly moth (one of the tenderest & weakest creatures) is able to consume? or if it be cloth of gold, is subject to rusting; or if fine silk, is not free from staining and fretting? Too much curiosity and pomp in apparel, doth commonly follow defects of nature, and are the ordinary marks of a proud heart. When Apelles saw one of his prentices to have painted Helen badly, Clem Alex. paidag lib. 2. cap. 12. yet to have decked her with gold very bravely, he said merrily: Well done sirrah, though thou couldst not paint her beautiful, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet thou hast made her rich. Many women are like this picture of Helen, though Nature hath not made them fair, yet by decking and tricking up themselves they will needs be fine: thus are they feign to patch up the defects of nature, and when they have done so, they wax proud of it, like the bird that is decked with the plumes of another bird. I know that to hear, that defects and deformity are the foundation of their pride, some will not brook it; and when they shall be challenged of pride in their costly and curious apparel, they will excuse it or deny it. But the matter itself will witness against them: for who would put on gorgeous apparel, where they could not be seen of others? And this was Socrates' observation closely touched, Aelian. Var. hist. lib 7. when his wife Zantippa would not put on her best clothes to go see a solemn show. Wife (quoth he) if thou wilt not put them on to see the show, yet do it that thyself may be seen there. Psa. 58.1. Are your minds set upon righteousness, saith the Prophet? Experience may answer, No: for the minds of most men and women are set upon vanity, and that not a little upon the vanity of apparel. Is it not strange to see, how many wits are set on work to this purpose? some labouring in the matter, others studying about the form, and all endeavouring to bring vanity to her perfection. Cypr. de habitu virgin. sect. 11. The godly father's observation is worthy the noting, that God did not make sheep of a purple or crimson colour, but man with the devils help (a very cunning workman) devised these and many such other vanities. Some think, that pomp and bravery in apparel is no fault; but if that were so, why hath the holy Ghost noted it in the Rich man, Luk. 16.19. that he was clothed in purple and fine linen? I will not say with Ambrose: Lib. 1. de virgin. That a woman gorgeously and sumptuously attired, is a house of all infernal devils: yet may I boldly say, that such a one is a snare and dangerous provocation to lewdness. Yea, but every one that is thus attired, doth not intend to entrap any thereby. Well, admit there be no such intent, yet may there easily be such an effect; but suppose that neither of those do follow, yet art thou not altogether blameless, because thou hast offered poison, Hieron. ad Nepot. if any man would have drunk it. The Lord by his Prophet Zephanie threatened jerusalem, Zeph. 1.8. that he would visit all such as were clothed in strange apparel. Was there ever any people more culpable and worthy of reproof in this respect, than our disguised nation, apt to take up the fantastical fashion of every country? Look upon men and women, and you shall perceive in one and the same creature the English speech the Spanish fashion, the Italian behaviour, a manly shape, a beastly life. Spectatum admissi risum teneatis amici? Would it not make even Heraclitus laugh to behold this compound of vanities? Heraclitus was a man that always wept. Is there not reason to dread the Lords visitation? Esa. 3.16.26. The daughters of Zion, though exquisite in their bravery, shall come far too short of the daughters of England; yea if pride herself were to set up shop, she might take patterns of us. Have we not reason to fear that, which is therefore threatened to jerusalem? that our gates shall mourn and lament, and that our land being desolate, shall sit upon the ground (as job did in the days of his affliction, job 1.20. in sackcloth and ashes.) The Lord give us grace so to fear it, that we may never feel it. These things should be seen in apparel, Hieron. Ep. 84. necessity, honesty, and decency. Apparel must be neat, but not of a disguised fashion: Zeph. 1.8 both affected baseness, and exquisite niceness, are extremes. 1. Pet. 3.3. It must be comely, but not too costly; and if costly, yet without riot or too much curiosity. It must not be always alike, for it was Dives fault, Luk. 16.19. that he was brave in apparel every day. It befittteth not every one to wear rich attire, though Queen Hester may have her royal apparel. Hester. 5.1. And though persons of state may wear rich clothing, Luk. 7.25. yet they may not line it with pride. But alas, in these days neither fashion, cost, time, place, person or estate is respected; but against the laws both of God and man, the most do seek in their attire to content themselves, though thereby they abuse both themselves and others. Well, now seeing that such cost and curiosity in apparel, is vain in itself, dangerous in use, and odious to God, when it is the nurse or note of pride: let it be far from every good Christian to take delight in braving it as the world doth. Psal. 138.6. The Lord (as it were in disdain) beholdeth the proud a far off, but giveth grace to the lowly. Silks and velvet, and cloth of gold, make a glorious show in the eyes of men: but sackcloth and the garment of hair are gracious in the sight of God, jonah 3.6. Esa. 37 1. 1. King. 21.29. and have moved him to look upon the wearers thereof with the eye of favour and compassion, because they are good signs of humiliation. If God have blessed thee this way, remember the poor that want clothing, so shalt thou Christ in his members, who will not let the least rag thou givest be unrecompensed. Mat. 25 40 If thou canst not be induced strictly to observe that commandment: Luke 3.11. He that hath two coats, let him part with him that hath none: yet see not any perish for want of clothing, Ioh 31.19.20. but let their loins bless thee, because thou warmest them with the fleece of thy sheep. Oh that our days yielded many Dorcases, Acts 9 39 that the poor might show the coats and garments which such compassionate women make for them; but I fear it may be sooner wished then obtained. To conclude, be not overcarefull for thy body in decking it, but adorn thy soul with grace; and if thou wilt be in a good fashion, get into jobs fashion: job 29.14. I put on justice, and it covered me, my judgement was as a rob and crown: and put upon thee the garments of the Queen's daughter, Psal. 45.13 who is all glorious within (by sincerity) and her clothing is of the wrought gold (of grace.) But above all, Rom. 13.14. put on the Lord jesus Christ. Thus when thou art decked with these external and internal robes of grace, and with the inherent and imputed righteousness of Christ, the same shall be as the cloak of Elias, 2. Kin. 2.14 dividing the waters of the jordan of this troublesome world, that thou mayst pass over to the beautiful jericho of eternal joy. And as when Isaac smelled the savour of jacobs' garments, Gen. 27.27 he blessed him: so when the Lord smelleth the sweet air of these garments of grace, he will assuredly bless thee with the white robes of eternal glory in his everlasting kingdom. Reu. 6.11. SECT. 6. Of stately buildings, and sumptuous furniture. HE that will see the vanity of stately buildings, with the compliments thereunto belonging, let him take a view of salomon's house, 1. King. 7.1. which was thirteen years in building under the hands of so many thousand workmen, and hear him also what he saith of it: Eccle. 2.4.5 I have built me houses, I have planted me vineyards, I have made me gardens and orchards, and planted in them trees of all fruit, etc. Whatsoever cost or art could do or devise, Solomon had it to beautify his works: but mark his censure as well as his description: Vers. 11. I looked on all the works that my hands had wrought, and behold, All is vanity and vexation of the spirit. What is the usual foundation of stately buildings, but pride and ambition? Did not this humour set the builders of the towers of Babylon on work? Gen. 11.4. For they will build them a city and a tower, whose top may reach unto the heaven, that they may get them a name. And this is also evident in the arrogant brag of that lofty king, many hundred years after: Dan. 4.27. Is not this great Babel, that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty? Mark how the conceit of the greatness makes him arrogant, and in false assuming the honour of the work, he is very impudent. But if the matter be well weighed, there is no great reason, that any one should be proud of his buildings; for every one having his due, the honour of the work rather belongs to the builder, then to the owner: nay, many may have cause to be ashamed of their stately houses, being void of habitation, and nothing but mere mock-beggars. 2 As pride layeth the foundation: so cruelty and oppression do oft times finish the work. Are there not many, to whom the Prophet's commination doth justly belong? jer. 22.13. woe unto him that buildeth his house by unrighteousness, and his chambers without equity: and this circumstance makes it more odious, that such cost is bestowed and employed with neglect of the Lords house. The Prophet Aggeus taxeth and taunteth the jews after their return from the captivity, in these words: Is it time for yourselves to dwell in your seeled houses, Agge 1.4. and this house lie waste? Doubtless there was never any age more culpable in this kind than ours: for every one that hath enough for his own house, hath nothing to bestow in repairing the Church. Yea, there are many wretched cormorants, who do not only let the Lords house lie waste, but do their uttermost even utterly to ruinated it. Yea some with the spoils of the Church, do purchase lands and build them goodly houses: and yet these sacrilegious wretches would be counted faithful Christians. Saint james willeth them to show him their faith by their works. james 2.18. If their stately houses the fruit of their fraud and covetousness, and the monuments of their pride and arrogancy, may be demonstrations of faith; the world shall witness with them, that they are very good Christians: but thus many do make their buildings worse than the buildings of jericho, josua 6.26. not laying the foundation thereof in the blood of their bodies, but in the bane of their souls. And let such know, that the curse of God is upon their glorious houses, and that the stones of the wall shall cry out (for vengeance,) Hab. 2.11. and the beam out of the timber shall answer it (with an echo, and say, Amen.) 3 What becometh of all these? are the buildings perpetual or permanent? yea doth not time with sundry accidents, as fire, thunder, lightning, tempests, earthquakes and the like, consume them? C●●er Epist. sa n. lib. 4. Ep. 5. The carcases of mighty towns and cities▪ such as Aegina and Corinth, are scarce to be seen. Where is that goodly building of jerusalem, that ravished our saviours disciples with admiration? and are not those Egyptian Pyramids, which were reckoned amongst the wonders of the world, exceedingly defaced and decayed? Chrys. in Ep. ad Coloss. Hom. 2. medio. Therefore doth chrysostom very well compare men's buildings to swallows nests, which in winter do fall down of themselves: and wherein (as he saith) do we differ from little children, which in their sports do build them houses, save that their building is with play and pleasure, ours with labour and pain? The like may be said of domestical ornaments, which hath been said of the houses. For what are they but baits for thieves, care for servants, work for rust, food for moths and mice, and other base creatures? The garden may instruct us rather than delight us, by showing us what we are, even a flower: and it is a good place to set our sepulchre in, with joseph of Arimathea, that in the midst of our delights we may remember our death. As for orchyards, they may preach humiliation unto us, by remembering us of our common calamity through the tasting of the forbidden fruit. This being the due estimation of these momentany vanities, it may serve to abate the arrogancy of those, who wax proud and stately, because of their stately buildings, and rich furniture. Such may remember, that a little womb contained them at their birth, and a small grave will serve them at their death: and why then should they seek for such pompous habitations in the time of their life? Let us rather imitate Noah, Gone 8.20. who after the flood, built an altar; then Cain, Genes. 4.17. who after the Lords threatening, built a city. Let us seek better habitations than those that may perish by sundry means in the time of our life, and must needs be forsaken at our death. Heb. 11.10. Abraham being called of God, was easily persuaded to forsake his house and his own country, because he locked for a city, whose builder and maker is God: so the children of God should remember, that they have a building given of God, 1. Cor. 5.1. that is, an house not made with hands, but eternal in the heavens. The remembrance whereof should make these earthly tabernacles vile in their eyes. As for the wicked who are so besotted with the love of this world, that they endeavour to erect perpetual habitations in this vale of misery, never longing or looking after the heavenly mansions prepared by our Saviour; joh. 14.2.3. let ●hem know that one day they must leave all, and not have so much as the benefit of one of the walks of their gardens or galleries: but in stead thereof shall be shut up in that loathsome place of darkness, which yieldeth nothing but wailing & weeping, and gnashing of teeth. SECT. 7. Of a great family, and many attendants. IF sumptuous buildings remain like a cottage in a vineyard, Esa 1.8. and like a lodge in a garden of cucumbers, (as the Prophet speaks of jerusalem) they become the passengers wonderment, and display the owner's vanity: but when they are fraught and furnished with great families, then do men as well commend them, as admire them: yet is all this but vanity. Vide. Sect. 12. 13. For if those Economical leagues and links, which are most near and natural be vain, as it is evident they are; then can it not be otherwise in that which is more remote and servile. Many there are who are exceeding proud of their great trains, and their many servants; but as justly, as a ruinous house may be proud of many props, or a prisoner of his many keepers. The blessed Angels go about the world, neither having nor needing any servants: what, shall we repute them inferior to us silly men, that both have and need them? nay rather in their power let us view our own weakness, and be humbled. servants should indeed be props and pillars to their masters, but they oftimes become chinks and pillars, being neither silent in their secrets, nor faithful in their affairs: fulfilling our saviours saying: A man's enemies shall be they of his own household. Mat. 10.3 Mich. 7.6. Psal. 101. David was as industrious as might be to free his house from bad servants, yet had he a lewd Achitophel, who gave ungracious counsel to his rebellious son. 2. Sam. 6. Our blessed Saviour had but twelve disciples that were continually conversant with him: yet one of them (yea he whom he trusted with his treasure) proved a traitor. And do not our own stories make mention of divers great men, The Dukes of Bu●kingham and Suffolk, and others holinsh. which have been utterly undone by the treachery of their untrusty servants? Is it not an ordinary thing for men to have such servants, as will kindle and nourish the coals of contention, and incense and stir up their masters to unlawful actions and attempts? Such were the servants of Abraham and Lot, Gen. 13. who jangled among themselves even to the separation of their masters, though kinsmen and dear friends: such were the servants of Abimelech, Gen. 21. who unknown to the king their master, offered Abraham injury in his wells of water; yea the servants of another Abimelech wronged Isaac likewise, Gen. 26. even contrary to the express commandment of the king. It is no marvel that Saul had a Doeg to feed his malicious humour, 1. Sam. 22. in accusing David and Abim lech, when as David had followers that persuaded him to a wicked revenge, 1. Sam. 24. even to lay hands upon the Lords anointed. But what, are all servants such? God forbidden, yea I know there are some that do fear God unfeignedly, & serve their masters faithfully; yet I fear that sum is small. We read not of one servant that went with Noah into the ark, not one that departed with Lot out of Sodom: yet is it not l●ke that either of them was without servants. Besides this, if a man do seriously consider his duty, as well as his dignity, he shall find that his superiority and attendance is rather a matter of burden then of honour: Oneris quam honoris. for behold how many servants he hath, so many souls he hath to answer for. The master is charged with the servants sanctifying of the sabbath; Exo. 20, 10. and Abraham is commanded to circumcise every man-child▪ Gen. 17.12 both him that is borne in his house, and him that is bought with money, yea the commandment is doubled and vehemently urged: Ver. 13. He that is borne in the house, and he that is bought with money, must needs be circumcised. And this is Abraham's praise pronounced by the Lords own mouth, that he will teach not only his sons, but his household also to keep the way of the Lord, Gen. 18 19 to do righteousness and judgement. The strictness of this duty hath caused the Spirit of God in the sacred Scriptures, 1. Kin 5.15 to confounded the names of father and master, Mat. 8.6. son and servant; to teach us that as the obedience of servants to their masters should be filial: so the care of masters over their servants should be parental. Here then those that have great families, even troops of servants and followers, may rather learn to be humbled then exalted, upon the conceit of their great trains. A master is not seen in the possession, Arist. Pol. lib. 1 cap. 4. but in the use of his servants. To possess many servants is a mere vanity, but not to use them is a dangerous iniquity. To prescribe Economical precepts, it is not my purpose in this place: only one rule I would persuade every master of a family to learn of ingenious Seneca, Sen. Ep. 47. Not to esteem of a servant by his mysteries but by his manners: and of virtuous David, Psal. 15. To make much of such as fear the Lord: for there is little hope, that he shall be a good servant to his master, that hath no care to serve the Lord. SECT. 8. Of Honour fame and glory. IT is a strange thing and worthy of admiration, that men should be proud in the school of humility, and vainglorious in the place of shame and reproach; where all the creatures of God between heaven and earth, being subject to vanity for man's fall and fault, are badges and ensigns of his dishonour. Again, what madness is this, when men have a theatre in heaven, to desire earthly spectators? to seek to conquer in one place, Chrys. hom. 17. in Rom. and to be crowned in another? Yet behold this folly and madness possesseth the minds of most men; who being employed in the heavenly warfare of Christianity, do seek to be crowned with the vanishing shadow of earthly honour and estimation. What is the ●onour glory and credit of the world, but a certain vulgar applause? not the reward of resplendent virtue, but the popular guerdon of vanity, and many times the recompense of apparent iniquity. He is a fool that will commit his glory to the chest of another man's lips, Bern. super Cant. Serm. 13. medio. it is a wiser course to keep it thy self: but the safest of all, to commit it to the custody of him, 2. Tim. 1.12 Cautus in ●ustodiendo, fidelis in re ●ituendo. B●rn. ibid. who is able to keep that which thou hast committed to him against that day, being wary in keeping, and faithful in restoring: whereas those that depend upon the applause and opinion of other men, are made sometimes great, sometimes little, Ber. Ser. de nat. Io. Bap ferè initio. Arist. eth. li. 5. cap. 5. and sometimes nothing at all: and this caused the Philosopher to discard Honour from being Felicity. 1 This is one bad property of worldy honour to puff up, & to inflame those that are held in reputation, being a notable and dangerous firebrand of pride: forth of which there ariseth a smoky vapour, that will scarcely suffer a man to know himself. For as when Bucephalus was without his furniture any man might ride him, but being in his caparison, he would suffer no man but Alexander to come on his back: so, many there are which in their mean estate were mild; but being advanced, became lofty and imperious. When Samuel first spoke to Saul of his promoting to the kingdom, he speaks basely of himself, 1. Sam. 9.21 thus: Am not I the son of Gemini, of the smallest Tribe? diverse of the Caesars at their first entering upon the Empire, saluted their followers with the term of Fellow soldiers: Commilitones Sueton. but ere long both Saul and the Caesars became very haughty. When Herod was applauded by those flatterer's, which cried at the hearing of his oration, The voice of God: Act. 12.12. it lifted up his heart with a dangerous▪ vainglory, that cost him his life. What effusion of blood did the contention for honour, cause in the broils between Caesar and Pompey? And how many lost their lives about the like, in the wars between the houses of Lancaster and York in our land? Yea did not the jealousy of this vain honour move Herod to murder the infants, Euseb. lib. 1 cap. 9 Macrob. Saturn. lib. 2. cap. 4. not sparing his own child, (as the Historians do write) that he might have slain our Saviour? 2 As honour inflameth the owner with pride; so it kindleth envy in others. For as whilst the dove playeth herself in her flying, and taketh pleasure in her swiftness of wing, the hawk seizeth upon her: so whilst men do content and please themselves with worldly honour; envy, which always waiteth upon honour, layeth hold upon them, and many times fetcheth them down. He therefore spoke truly, who called obscurity the mother of tranquillity; but fame and honour the foundation of danger. Dan. 6.3.4. When Daniel was preferred above the other rulers and governors of Darius, those rulers and governors sought an occasion against Daniel concerning the kingdom: and their malice had been effectual against him, had not the Almighty hand of God stopped the mouths of the fierce Lions. It was indeed a great honour for David to kill Goliath, 1. Sam. 18.9.10. and to be met & received home with dancing and singing, David hath slain his ten thousand: but the same had like to have cost David his life. For when he fled from Saul to Achish the king of Gath, 1. Sam. 21.11.12. thinking there to be safe by being unknown, the kings servants said to him: Is not this David the king of the land? did they not sing unto him? etc. Oh how glad would David then have been, if he had never been partaker of that dangerous honour, which would not tolerate his safety. This is no small prejudice; yet behold a far greater inconvenience accompanying honour, whilst some seeking to hold their reputation in the world, dare not profess or practise those things which may tend to the honour and glory of Almighty God: as those chief rulers which durst not confess Christ for fear of the pharisees, joh. 12.42. because they loved the praise of men, more than the praise of God. 3 Honour and glory is very brittle, like Archimedes glassy sphere. Hath not experience showed, that those whose excellency mounted up to heaven, job. 20.6. and made their nest as high as the Eagle, jer. 49.16. have been brought down? So that it would make a man not considering the slipperiness of honour's ladder, to wonder with the Prophet over the king of Babel: How art thou fallen from heaven o Lucifer, Isa. 14.12. son of the morning? and cut down to the ground, thou that didst cast lots upon the nations? What is become of those four Monarchies of the world, which the king of Babylon saw in a vision? are they not almost vanished like his dream and vision of them, which he utterly forgot? Alexander's pomp and solemnity at Babylon, Dan. 2. was wondrous great, Q. Curt. lib. 10. when he kept as it were a parliament of the whole world: For he lay seven days unburied. but not many days after, he could scarce obtain the honour of burial. Adonibezec had the glory of conquest over seventy kings, judg. 1 7. who having their thumbs cut off, picked crumbs under his table: yet at last himself had the like disgrace, to be conquered, and to lose his thumbs. But that (of many others) was a most lamentable and memorable spectacle of Zedechiah: 2. King. 25.6.7. who being a mighty king, was taken captive by the Babylonians, arraigned at Riblah, saw his children slain before his face, had his eyes picked out, and lastly was led to Babel where he died miserably. Lo here the inconstancy of worldly dignity, and the mutability of those that enjoy honour, to shine for a while and presently to be obscured: to be advanced to honour for a little space and quickly to be debased: to be very rich to day, and to morrow to be impoverished: Hest. 3.1.7.10. now to be (with Haman) exalted to the highest seat of dignity, and by and by to be hanged. Is it not strange to have known the father a great commander, and to see the son a base vassal? the one to inhabit a stately palace, the other to live in a poor cottage? the one to sit upon his triumphant throne, the other to lie in the dust of desolation? But thus it cometh to pass: Pro. 27.24. For riches remain not alway, nor the crown from one generation to another. Yet is this more strange, to behold one and the same man brought from the highest pitch of earthly felicity, to the lowest step of extreme misery. 1. Cor. 7.31. Thus doth the fashion of this world pass away, and the glory thereof vanisheth like the vapour of smoke. And the Lord of hosts hath decreed this to stain the pride of all glory, Esa. 23.9. and to bring to contempt all those that be glorious in the earth. Seeing now that the honour, ctedite, and worship of this world, is but a vulgar applause, the nurse of pride, the firebrand of envy, and the companion of inconstancy: good Lord, what do men mean so earnestly to hunt after it? Alas, who would make any reckoning of this vain and variable world? Who art thou that gloriest in this glassy and windy vanity? What, art thou greater than the great kings of Tyrus and Babylon, that conquering Lord of Bezeck, or that mighty Monarch of Greece? Behold they are all gone, and have lost & left their pomp behind them; yea their honourable memorial is perished with them. Almost every one saith with Saul, honour me amongst the people: 1. Sam. 15. and that is the limit of their base conceit. Many stand gloriously upon their honour and reputation, but few have due regard of honesty and religion. But our blessed Saviour when he came into the world, taught us to despise worldy pomp and credit, both by his birth life, and death. In his birth he disrobed himself of divine honour, Phil. 2.7. and took upon him the shape of a servant. In his life he refused the dignity of a king, and sought not his own glory. joh. 8.18. And in his death he suffered himself to be stripped of all external reputation, when he was buffeted by the rascal soldiers, Mat. 27.30 35.39. crucified on the reproachful cross, and derided by the base passengers. Christians therefore should learn his precept, and imitate his practice, according to that: Learn of me, Mat. 11.32 for I am meek and lowly of heart: If we suffer with him we shall be glorified with him: Rom. 8.17. and if we be humbled with him, we shall be exalted with him. Let your light so shine before men, Mat. 5. that they may see your good works, and glorify your father which is in heaven, saith our Saviour. Let your conscience be upright, and your conversation holy: so shall you glorify God and have praise with God, ten thousand times more worth than all the vain and momentany applauses of men: yea, if thou desire to be truly honourable in the eyes of men, do this. Worldly honour and estimation is not unfitly compared to the Crocodile, which flieth being pursued, but pursueth a man when he flieth. For those that contemn this transitory honour, and seek the advancement of God's glory, shall undoubtedly have true honour pursuing them: though they lose it in their father's house with joseph, yet shall they find it in Egypt; though they leave it in Pharoos Court with Moses, they shall meet with it in the wilderness; and forsaking it in their own country with Abraham, shall find it in Canaan. For those that honour the Lord, he will honour them. 1. Sam. 2.30 The woman's cost and kindness in honouring our blessed Saviour with the box of ointment, shall never be forgotten: Mat. 26.13 But wheresoever the Gospel shall be preached throughout the world, there shall also this that she hath done, be spoken of for a memorial of her. And when as the unworthy honour of the wicked shall be buried in oblivion, or be turned into reproach, Psal. 112.6. the righteous (even in this life) shall be had in everlasting remembrance; and in the life to come shall enjoy a glorious kingdom, thrones of majesty, and the never-fading crowns of eternal glory. Lo, thus shall be done to the man, whom the Lord will honour. SECT. 9 Of Pleasures. WE are now entering into the garden of Adonis, (as it is in the Proverb) which the world makes her garden of Eden. The flowers that grow therein are the vain plants of pleasure: which albeit they make a glorious show to the eye, yet is their root bitterness, their gloss vanity, and their fruit deadly poison. What is pleasure but a delightful motion seated in the senses? Cic. defi●. bon. lib. 2. so that the five senses are as so many roots, forth of the which pleasures do spring and grow. Beautiful objects delight the eye, sweet sounds do please the ears, fragrant airs affect the nose, delicate substances content the branched nerves, dainty viands satisfy the tongue: and what hath man in all this, which is not common to him with the bruit beasts? 2. Pet. 2.12 In regard whereof, Saint Peter calleth those that are led with sensuality, bruit beasts. And are not these senses so many fair windows, by the which pleasures give sin passage and entrance into the heart and soul of men? The serpent was more subtle than any beast of the field, Gen. 3.1. and so was a dangerous snare unto Eve; but, alas, when she gave entertainment to pleasure, she was assaulted by a more dangerous beast. For pleasure directed her eye, and guided her hand to the forbidden fruit, brought it to her mouth, and persuaded her to take and taste it. Now, as pleasures are brutish, so are they exceeding momentany, like the fiery Comets, which last no longer than their exhaled matter endureth, and that cannot be long. So that even now you may see Balthasar quaffing in great jollity; Dan. 5. and by and by, behold his countenance changed, his knees beat together, and his pleasure turned into horror. To day you may see the Israelites stretch themselves upon their beds of ivory, Amos. 6.4. eat the lambs of the flock, drink wine in bowls, and sing to the sound of the Viol: and to morrow, behold them in great misery and thraldom by the Assyrians and Babylonians. If a man will not leave his pleasures when he is young, they will assuredly leave him when he is old: and therefore Solomon, I sought in my heart, to d●aw forth etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eccles. 2.3.11. when he had drawn out the thread of delight, and stretched the web of pleasures on the largest tenter of variety, saith, he found nothing in it, but vanity and vexation of spirit. The learned both heathen and Christians have compared pleasures to the anglers bait, Plato, Cice. Ambr. de bon. mort. cap. 6. which hath a hook hid under it, wherewith those that are inconsiderate, are caught and killed. The golden cup in the spiritual whores hands is a goodly cup, Reu. 17.4. but it is full of abominations: so is pleasure's cup a very fair one, but it is full of deadly poison. The Bee hath honey and wax, but she hath a sting withal: so hath pleasure the honey to entice, and the wax to inflame, but take heed of the deadly sting wherewith she strikes. The best fruit that can grow from pleasures, is Repentance and remorse of conscience. For sweet meat must have sour sauce: and the soul that took pleasure in sinning, must needs suffer pain in sorrowing. So shall it befall the soul given to pleasures, Esa. 13.22. as Esay threateneth to Babylon: Limb shall cry in their palaces, and dragons in their pleasant places: those souls and bodies that should have been the temples of the holy Ghost, 1. Cor. 6.19. but have been made the palaces of worldly pleasures, shall have the Fairies & Furies of anguish and horror lodging and living there. 2 Are not pleasures the occasions of sickness and weakness? Chrys. ad pop. Antio. hom. 55. in ipso initio. for as the course of waters do wear & weaken the bank, and at last carry it clean away: so do pleasures diminish health & strength, and at last do utterly deprive men of them. And as the Fuller with raising of the nap and shearing of the cloth, makes it wear soft and seemly, but withal sooner than it would be: so do pleasures raise up the nap of the spirits, yielding present content, but withal bring old age and death before their time. 3 As pleasures do hurt the body, so do they annoy and infect the soul. They are like thorns in hindering the growth of godliness, Luk. 8.14. & like Sirens in lulling men asleep in sin and security. Whilst Samson slept upon Dalilahs' lap, jud. 16. his locks were shaved off, and his eyes put out: so when pleasure hath lulled men asleep, she will shave off the locks of grace, and besot the soul with a spiritual blindness. 4 But Saint Peter speaks of a further and far more dangerous fruit of pleasure, when he saith, that those which have been led with sensuality, 2. Pet. 2.13. shall receive the wages of unrighteousness. And what that is, it appeareth in Abraham's speech to Dives: Luk. 16.25. Son remember that thou in thy life time receivedst thy pleasures, & non thou art tormented. So that the intolerable torments of hell are the reward of pleasures: yea the more the pleasures, the greater the torments; for the Lord doth weigh out his judgements according to the measure of men's vanities: Reu. 18.7. So much as she hath lived in pleasure, so much give you to her torment and sorrow. This is a meditation very meet for these days of voluptuousness; for now is the Apostles Prophesy fulfilled: In the last days men shall be lovers of pleasures more than lovers of God. 2. Ti. 3.1.4. I know there is scarcely such a miscreant, but he will in this behalf endeavour to justify himself: but when the Preachers of God's word, being the Lords Ambassadors, beseech men in his name, yet they cannot persuade them to forsake any pleasures; is it not evident that they love their pleasures more than they love God? Men that live pleasantly, seem to live happily: but indeed their life is miserable, and their condition lamentable. The sweet and Crystal river runs pleasantly, as it were sporting itself, winding and turning his silver streams up and down by many a fair and goodly meadow a great while; but at last it falls into the salt sea, and there loseth his sweetness and becomes brackish: so many wicked men, which for a while do turn and wind themselves up and down, through the meadows of pleasure, and bathe themselves in the transitory bliss of this world, do at last fall into the mouth of hell; and there lose all the sweetness of their pleasures, and find nothing but the brackishness of pains eternal. Aul. Gel. lib. 1. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. how much that was, the learned agree not as Pet. Mosel in Aul. Gel. showeth. When Lais that famous Courtesan of Corinth, asked Demosthenes a great sum of money to lie with her one night, he answered her wisely: That he would not buy repentance at so dear a rate. Consider then dear Christian, that the price of pleasure is not only the infirmity of body, and anguish of soul, but of eternal pains and torments in hell: are not all the pleasures in the world (though thou mightest enjoy them ten thousand ages) too dear to be bought at such a price? we read that king Lysimachus being constrained through thirst, Plutar. Apoth. to yield his kingdom to the Scythians, when he had drunk the cold water, said: O good God, for what a small pleasure have I lost so great a kingdom! Believe me, if thou give thyself to pleasure to thy soul's danger, though thou draw it forth as Solomon did, yet when it is vanished, thou wilt say: O good God, what endless torments am I subject to, and what a glorious kingdom have I lost for trifling and momentany pleasures! Do with thy pleasures rather as David did with the water brought him by his Worthies, whereof he would not drink, but powered it forth, saying: O Lord, 1. Sam. 23. be it far from me, that I should do this: is not this the blood of these men? If pleasures offer themselves in never so glorious a shape to allure thee, let neither thy hands touch them, nor thy heart taste them; but pouring them forth, say with thyself: O Lord, be it far from me, that I should yield to these pleasures: are they not the price of my soul? This if thou shalt do, the Lord will yield thee heavenly delights in stead of earthly: Psal. 36.9. thou shalt be satisfied with the fatness of his house, and he will give thee drink out of the rivers of his pleasures. SECT. 10. Of Friends and Friendship. ALthough nothing be more consonant and contenting to the nature of man then society, whereupon he therefore hath his name homo of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Scaliger de causis ling. Lat. Cic. de Amic. yea although the use of friendship were as frequent and necessary as the Elements: yet may this benefit of friendship, be also ranged very justly in the Catalogue of vanities. Solomon describeth a friend thus; Pro. 17.17. A friend loveth at all times: if he only be a friend who loveth at all times, how few true friends are there? For the most are like the swallow, which sings merrily with us all the summer, but bids us farewell towards winter. Many will willingly accompany their friends while they sail safely with a pleasant wind: but when the tempest of danger or trouble ariseth, they will quickly flinch and forsake them. A friend is counted another self, but most friends in time of need will give a man leave to trust to himself. Das nihil, & dicis. Candid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mart. lib. 2. It is a common thing to say: All things are common among friends, when nothing is communicated: and (I am wholly yours) is soon said, but seldom seen. Doth the whole world yield one Damon or Pythias? one Pylades or Orestes? No, a faithful friend is a Phoenix. The Philosophers said ingeniously, Arist. Cicero Hieron. ad Paulin. that affinity in manners and conditions should be the foundation of friendship: and the ancient Father divinely, Ambros. de Offic. lib 3. That the fear of God and love of his word, should be the glue to knit men together in the league of true love; but profit, pleasure, vanity and iniquity, is the foundation & glue that unites most. When friendship is once begun, is it not kept on foot by flattery? for the imperious nature of man being impatient of reproof and advise, it is thought good rather to sooth and claw, then to fall to jars. So that most men become like the ivy to the tree, and the bear bind to the wheat, which clip them till they have killed them. And such friends as these, when opportunity is offered, prove faithless, and treacherous, killing where they kissed, 2. Sa. 20.9. Mat. 26.29. like joab and judas. and that breaketh the heart of him who relieth upon such a one. If an enemy had wronged me (saith David) I could have borne it: Psal. 55.12. implying, that for a friend to prove treacherous it was intolerable. Thus doth the friendship of our days, begin with iniquity, continue with flattery, and end with treachery. So that the Lords querulous admonition doth very well agree with our times: jer. 9.4. Let every one take heed of his neighbour, & trust you not in any brother: for every brother will use deceit, and every friend will deal deceitfully. To these inconveniences may be added the jars that usually fall out among friends, and that oft times upon trifling occasions. No instrument is sooner out of tune, than the harmony of friendship; and then, as the purest wine proves the tartest vinegar: so the most inward friendship being dissolved, turns into the deadliest hatred. And as the pieces of clear Crystal cannot be reunited by any art: so the nearest friendship turned into hatred, doth hardly admit any reconciliation; according to the divine Proverb: Pro. 18.19. A brother offended, is harder to win then a strong city, and their contentions are like the bar of a palace. Friendship should be as the houses that join together, and as the stones thereof, one stone and one house helping to support and uphold one another: but they are sometimes ponderous occasions rather to suppress and pull down one another. For as sheep do eagerly follow one another into the forbidden pasture: so many a good man is brought to do evil by the society and example of his friend, Confes. 2. lib fine. as Saint Augustine ingeniously confesseth of himself: and thereupon justly exclaimeth: O nimis inimica amicitia! And as it hath oft fallen out, that they which have adventured themselves to save a man from drowning, have by that means been drowned themselves: so many a one by his readiness to secure and pleasure his friend, hath been brought into the same snare, and made partaker of the same danger. To manifest this by stories which is evident by daily experiments, were very superfluous. Ad Demonicum. So hard a thing it is to have an absolute friend. It is a strange speech of Isocrates, That there is a friend who will grieve for his friend's mishap, and endeavour to relieve him in distress; yet repine also at his good fortunes: but it is true in observation, & hath reason also of it. For there is in every man by nature a secret self love, Omnesmeliùs sibi mallent quàm alteri. Ter. whereby he wisheth better to himself then to others, which is the cause of this repining humour. Now let it be supposed, that none of all these evils were incident to friendship; that neither jars, dangers or treacheries had any place in dissipating or dissolving of the same: yet were this enough to set forth the vanity thereof; That friends cannot always live together, but against their wills are subject to separation, and that by sundry accidents, and unexpected calamities. Whereof we have a notable instance in Abraham and Lot: Gen. 13. who by reason of their servants variance, were enforced to departed one from the other. And if nothing else effect this, yet death strikes the doleful stroke of separation; and then the dearer the love, the greater the loss. For as by the loss of one of the optics, the other is endangered: so by the loss of one friend, the other must needs be much perplexed. Then doth David mourn over jonathan with a great lamentation: 2. Sa. 1.26. Woe is me for thee my brother jonathan. The consideration of all this, may be a notable means to avoid the Prophet's curse and woe: jer. 17.5. Cursed be the man that maketh flesh his arm. Isa. 3.1.1. Woe be to them that go down into Egypt for help. For if friendship be so frail and vain, why should any man depend upon it to departed from the living God, or to diminish his confidence in him? job. 23.21. Embrace Eliphaz his exhortation: Acquaint thyself with God, whose love once set upon thee is immutable, joh. 13.1. whose favour and kindness is unspeakable, his power invincible, and his promise inviolable. 2. Chro. 15.2 The Lord is with thee, whilst thou art with him: he is the first in inviting, and last in rejecting. Oh what a singular privilege is it to have God to be our friend? if men rejoice in their great and loving friends, how much more may we make our boast of God all the day long? Psal. 44.10 If thou desire to be partaker of this privilege, remember our saviours saying: You are my friends, joh. 15.14. if you do whatsoever I command you. SECT. 11. Of Mirth. Joy and Mirth is a thing desired of all, except some few, whom a certain inhuman and melancholy disposition hath distinguished from others; so that it will not be ha●d for this delightful vanity to find patrons enough in the world: but who is he that shall be able to free it from the just imputation of vanity? We read of some, Aul. Gel. noct Attic. lib. 3. ca 15. whom overmuch joy hath brought to their graves very speedily, as Diagoras of Rhodes: who, having three sons which won the prizes in several exercises at Olympus; when his children in a filial reverence cast their garlands over him, and the people with admiration applauded him, fell down dead in the place. In him and others the like mentioned by historians, the Proverb faileth: The merrier heart, the longer life. And surely immoderate mirth cannot be but very hurtful, by reason that it disperseth and spendeth the vital spirits, which are the munition of the heart, the castle of the body. Besides this, the Lord envying the pleasant estate of wicked men, which are strangers from the life of God, doth often shoot out his arrows of dolour and discontent: Psal. 32.10 so that their joys become very momentany, & the end of their mirth is heaviness; like a fair calm, Pro. 14.13. that endeth with a blustering storm. joh. 20.4.5 Which causeth Zophar to ask job: Knowest thou not that the rei ycing of the wicked is short, and that the joy of hypocrites is but f●r a moment? as if he should say: If thou knowest not that, thou knowest nothing. And as the Lord deals with the wicked in judgement; so doth he with the godly in compassion, knocking at the door of their hearts with the hammer of chastisements and affliction, mixing (like a careful Physician) his cordials with corrasives, to keep them low, and to cherish in them a contrite heart and an humble spirit. So that salomon's saying for the vicissitude and change of things, is often proved true: There is a time to laugh, and a time to weep: Eccles 3.4. a time to dance, and a time to mourn. For the drift of his discourse, is not to teach that it should be so; but to show that it will be so. Which ordinary event considered, it is not without just cause, that the same Hebrew word used both in job and else where in the Scriptures, joh. 20.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both Mirth and Mourning. But if mirth were in itself both good and permanent, yet how unfit is it for this pilgrimage of tears? When the Babylonians wished the Isralites being their captives, to sing them one of the songs of Zion, they asked: How shall we sing a song of the Lord in a strange land? Psal. 137.4 Can a song of Zion be more unreasonable in Babylon, than joy and mirth in this vale of misery? For what is here to make a man laugh or be merry, except he would laugh at the world, as Democritus did at the Athenians? If a man take a discreet view of the vanities and miseries of this wicked world, he shall find cause enough to mourn; but little occasion of mirth. It is worthy the observation, that we read not, that ever our blessed Saviour laughed or smiled: but divers times, that he sighed, groaned and wept. And the like we read of other the sanctified servants of God; Phil. 3.18. Act. 20.19. as of Saint Paul, who writes to the Philippians weeping, and serves God with many tears. We have an old Proverb, and it is not more old than false: A little mirth is worth a great deal of sorrow. This is a carnal Proverb, and true in those only, Eccles. 3.21 22. who look for their portion of felicity in this life. For to the children of God, the Spirit of God can tell us, Eccl. 7.4.5. that a little sorrow is worth a great deal of mirth. Where or when was it ever said of mirth, Psal. 51.19 per risum multum poteris cognoscere stulium. as it is of sorrow: A sorrowful spirit is a sacrifice to God? Laughter indeed is the sacrifice of fools. Though the heaven of heavens cannot contain the Lord; yet behold, he will have his habitation with an humble spirit, Esa. 66. and a contrite heart. This David knew well when he said: Put my tears into thy bottle: Psal. 56.8. are not these things noted in thy book? The tears of a true penitent, are laid up by the Lord as rich jewels, and he doth register every sigh of a con●rite heart: even to this end, Psal. 1●6. 5 that they which sow in tears, may reap in joy. But there appeareth not a more main and manifest difference between the estimation of mirth and sorrow, then in our saviours words: Woe be to you that laugh, Luk ●. 25. Mat. 5.4. for you shall wail and weep. Blessed are you that mourn; for you shall be comforted. But what? is it not lawful to be merry? Yes surely, there is some mirth lawful, and othersome both lawful and laudable. Leu. 23.40. The Israelites may rejoice before the Lord their God in their solemn feasts. As the jews must fast in their misery; Hest 4.16.9.22. so may they keep the days of feasting and joy for their victory: yea all the people at the coronation of Solomon, may pipe with pipes, 1. Kin. 1.40 and rejoice with great joy, and make the earth ring with the sound of them. Thus even in these & the like temporal things it is lawful for the children of God to rejoice. And indeed none have just title to mirth but they, who by reason of their adoption in Christ, their present fruition of God's favour, and constant expectation of their future happiness, may very wel● have cheerful hearts: but yet must this be with the Apostles caveat: 1. Cor. 7.30. That they that rejoice, be as though they rejoiced not: that neither their joy be excessive nor intempestive: not permitting times of mourning, when there is cause of mourning. There is a laudable mirth when men do rejoice, Aug. conf. ●ib. 9 7. to the Lord, of the Lord, and for the Lord. To this joy doth the Psalmist exhort, when he saith: Psal. 102. ● Serve the Lord with fear, and come before him with joyfulness. When men do in the service of God lift up cheerful hearts to the Lord, and sing praises to him joyfully, this is a heavenly rejoicing, and this was the blessed Virgin's joy: My soul doth magnify the Lord, Luk. 1.47. and my spirit hath rejoiced in God my Saviour. If this be the cause of thy joy, I may say to thee in the Apostles words: Rejoice in the Lord; Phil. 4.4. and I say again, rejoice. Enlarge thy heart, and extend the bounds of consolation: Psa. 89.15 For blessed are the people, that can rejoice in the Lord. When the disciples returned with joy, because the devils were subdued unto them: though this were no small cause of joy, yet our Saviour seeking to turn the stream of their affections another way, saith unto than: In this rejoice not, that spirits are subdued unto you; Luk. 10 17 ●0. but rather rejoice, that your names are written in heaven. So do thou examine the evidence of thy salvation: and if thou find in thy soul the charter of a sound faith, sealed up unto thee by the spirit of adoption, and t●e sanctifying spirit of God, bearing witness, that thou art the child of God, and that thy name is enroled amongst the heavenly citizens; then rejoice, and again I say, rejoice: and behold, joh. 16.22. this joy shall no man take from thee. SECT. 12. Of Marriage. WHen man was in his innocency the Lord said: Gen. 2.17. It is not good for man to be alone: but in his corrupt estate the Apostle saith: 1. Cor. 7.1. It is good for a man, not to touch a woman. Thus was marriage founded upon decency, but now the principal pillar thereof is necessity. Ambr. de viduis. Non quasi culpa vitanda, sed quasi necessitatis sarcina declinanda. In which respect, although it is not to be shunned as a sin; yet is it to be abandoned as a burden, & may very well be taxed as a vanity. When a man intends to take a wife, he adventures upon a dangerous choice. Bias saying is famous: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If a man take a fair wife, it is doubtful she will prove false: if foul, she is a loathsome plague. And experience manifesteth many a matrimonial infirmity incident to that sex. If they be qualified with any extraordinary ornaments, they become imperious: so that beautiful Vashti will not come to Ahashnerosh when he sends for her. Hester. 1. If their husbands have any familiar society with others, by reason of his employments abroad, they quickly become jealous: and so are a grief of heart to him. If they be rich, they look to domineer, according to that speech: Eccl. 25.24 If a woman nourish her husband, she is angry, impudent, and full of reproach. If they be not like their neighbours in womanish vanities, they become querulous; and if they be honest, they are proud and ambitious, as though their husbands were much bound to them for it. Do not many wives prove michal's, and so are snares to their husbands? and many husband's Nabals, even fools and churls to their wives? And where two such evils are combined, it were better for a man to have his habitation with the wild beasts, then to converse with such. Pro. 21.19. The world yields enough such as jobs wife was, who will either say blasphemously to the dishonour of God: Curse God and die: or else foolishly to their husband's grief, as she did: job. 2.9. Bless God and die: adding affliction to his affliction: but few Sarahs' & Rebeccaes' there are, which are faithful, kind and obedient to their husbands. I mean not hereby to condemn all women: for I know divers of that sex wise, modest, and very virtuous: nor to justify all men: for experience showeth many of them to be very vicious: I have only said, which is the general current in conjugal affairs. Plu. in vita P. Aemy l. & in Precept. coniug. Plutarch hath a pleasant tale of a Roman, with whom (because he had put away his wife) her friends did thus expostulate the matter: What fault can there be found in her? is she not an honest woman of her body? is she not fair? and doth she not bring thee sweet children? But he putting forth his foot and showing them his shoe, answered thus: Is not this a fair shoe? is it not neatly made? and is it not a new one? yet none of you knoweth where it pincheth me: meaning that there were many secret jars happening between the married, which others knew not. 2. Besides these inconveniences of marriage, there is in it some encumbrance in divine actions & exercises: as may appear not only by the Lord's commandment to the Israelites of absence, Exo. 19.15. and abstinence from their wives, at the delivery of the law upon mount Sinai, but also by the Apostles toleration of a temporary separation, 1. Cor. 7.5. for the more zealous and devout acting of the religious exercises of fasting and prayer: and this is his dissuasory reason. 1. Cor. 7.32. I would have you without carefulness: the unmarried careth for the things of the Lord, how he may please the Lord; but he that is married careth for the things of the world, how he may please his wife. And experience resoundeth the truth of the Apostles words: for he that shall enter into this course of life, must have care of a family, a provident regard of children, and that which is of most difficulty, and therefore singled out by S. Paul, he must be careful to please his wife. Ruth. 4.5. And as Naomies' kinsman could not redeem Elimeleches land, except he took Ruth to wife: so can a man hardly yoke himself in the bonds of wedlock, but he shall also marry himself to sundry worldly cares and encumbrances, which will hinder him in the course of Christianity. 3 This also addeth much to these preiudices of the married, that they are knit in an indissoluble knot. The Gentiles made a question, whether it were good to marry, although they allowed of divorce upon every trifling occasion: how much more would they have done so, had they known that only death and adultery are the swords that must cut this Gordius knot? When the pharisees demanded of our Saviour, whether it were lawful for a man to put away his wife for every trifling occasion (as the manner was then among the jews) he answered: That the man and wife were by marriage made one flesh, and so (except in the case of adultery, which disunites the married, and makes an union between the adulterers) could no more be separated then a man can be divided from himself: 1. Cor. 6.16 which the disciples hearing, said to him: Mat. 19.10 If the matter be so between man and wife, it is not good to marry. And indeed it is a hard thing, were it not the divine ordinance of Almighty God, to encounter so many inconveniences, as many times marriage yields with this irksome condition of inseparablenesse. Neither is this bond without bondage, whilst neither the man nor the woman have power over their own bodies: nor may make any separation, 1. Cor. 7.4.5 no not for a time, and though it be for divine respects, but with mutual consent. These being the inconveniences of marriage, the use thereof may be the Apostles exhortation: 1. Cor. 7.27 Art thou loosed from a wife? seek not a wife. Act. 26.29. Saint Paul once wished that all his hearers were like himself, except his bands: 1. Cor. 7.7. but elsewhere he wisheth all were like himself, that is, free from Marriage bands. Let those that have wives, be as though they had none: that is, 1. Cor. 7.29 let them not be hindered in divine things, or encumbered with human, by reason of their marriage. The spiritual marriage of Christ to the soul, is that which every one ought principally to regard. Behold how Christ wooeth thee, saying: Open to me my love, my dove, my undefiled. Cant. 5.2. Now is it thy part, to set open the door of thy heart, and to say as Laban said to Abraham's servant: Gen. 24.31. Come in thou blessed of the Lord. For lo, he being thy soul's husband, hath discharged the debts of thy sins, and will give thee a rich jointer of grace in this life, and the precious dowry of eternal glory in the life to come. SECT. 13. Of Children. AS Nature hath engrafted in every thing living on the face of the earth a desire of procreation, for the preservation of the Species: so grace requireth at the hands of those, to whom she hath not given the dispensation of continency, an offspring for the enlargement of God's Church. Yea children are the inheritance of the Lord, Psal. 127.3. and the fruit of the womb his reward: yet is this of the number and nature of those blessings, which in themselves are but vanities; because that a man in the abundance of children, may be miserable and worse than an untimely birth. Eccles. 6.3. Hath it not fallen out to many mothers, most desirous of children, that in the midst of their throbs before and at the time of their childbirth, they have been ready to say with Rebecca, Gen. 25.22. Why am I thus? even sorry that ever they were with child. And doth it not oft come to pass, that their children prove Ben-onies, the sons of their sorrow: yea sometimes the sons and daughters of their death, as Benjamin was to Rachel. Gen. 35.18. So soon as the children are borne, there are brought forth many mutual miseries and troubles to the parents: when they are in their infancy, if they be nursed at home, how irksome is their crying and bawling? or if by reason of some weighty impediment, the mother cannot: or of a foolish and unnatural niceness, she will not nurse her own child: yet how doth their fear sleep and wake with the little tender babe? And as children grow in age and stature, so doth the cost and care of parents grow and increase. The health, the honesty, the credit, and good estate of the children is the continual meditation of the parents: and if they prove towardly imps, yet is the future hope conceived of them very doubtful, and the comfort variable, but the care most certain and infallible. Children should be like the olive plants, Psal. 128.3 yielding the oil of gladness & cheerfulness unto their parents faces: but many by their ungracious behaviours, do make their faces shine with tears, and do cover them with shame. They should be as arrows of protection in the hands of the strong: Psal. 127.4. but they become swords and darts of sorrow and anguish, to pierce their parents hearts. What a heartbreak was that unto Adam, Gen. 4.8. that having but two sons, the one of them should murder his own and only brother? And what a thing was it, that when as Isaac had but two children, the one of them married with wives; that were a grief of mind to his mother, Gen. 26.35.27.46 and made her weary of her life. But thus do parents often hatch such filthy eggs, as prove ugly serpents. Sometime it happeneth, that contrary to the course of nature, the parents perform the funeral rites to their children, and the fame is exceeding grievous to them. 2. King. 4. How is the Shunamite distracted for the death of her son? and how doth David fast and lie on the ground, 2. Sam. 12. upon the sickness of his child? and if that nature be not extreme in this respect, they haply live to their farther discomfort. He that hath married his daughter (saith a wise man) hath performed a weighty work: Eccles. 7.25 but I may say truly (howsoever passion may cross reason) that he which hath buried his child in the fear of God, hath performed a weightier work. For much care and fear is thereby escaped. I am not ignorant that the death of Children hath brought the grey heads of some parents with sorrow to the grave: but who knoweth not (which is worse) that the life of children doth often bring their grey heads with sorrow and ●hame to their sepulchres? In such a case there is just cause of wearing a mourning weed. The most sort of parents (I confess) through their folly do turn this temporal blessing into a curse, and this comfort into a corrosive, and make it both vanity and vexation of spirit. Such are they that bring up their children too nicely & tenderly, or else do utterly neglect their education, to their own discomfort, and their children's overthrow. This was the fault of David who loved his son Absalon too tenderly, 2. Sam. 14. and would never displease Adoniah from his childhood. 1. R●g. 1.6. The fruit of which indulgence appeared afterwards, when the one attempted to depose his father, the other sought to disinherit his brother. But the judgement of God was very grievous upon old Eli, 1. Sa. 2.24. &. 4. cap. a remiss man: who, when his sons deserved severe chastisements for their notorious wickedness, only rebuked them with a verbal reproof. Most parents are very provident for their children's profits, and those things that belong to their bodies, but few have care of the things that appertain to their souls: they deck them in brave apparel, build them fair houses, and purchase them goodly lands; but do little regard their virtuous and godly education. Thus, as if it were enough for the husbandman to sow his corn, but never weed it; and the gardener to plant a tree, and never prune it: so they think it enough to have children, though they never have care of their good bringing up; whereby they pervert the principal ends of marriage and procreation. For whereas they should have endeavoured to have had of so many children so many heirs of the kingdom of heaven, they have (alas for pity) prepared so many firebrands for hell. This may be a warning to all parents, who do fond dote upon their children; and a reason to moderate their affections, that their hearts be no more set upon them than is expedient: that the current of their love run the right way; that they do not cocker and nuzle them up in vanity and vice, but breed them up in the instruction and information of the Lord. Eph. 6.4. That howsoever they provide for their outward estate, they endeavour to make them rich in faith, and gracious in their conversation: for this shall tend to the father's credit, the children's comfort, and God's glory. Psal. 127.5. Happy is that man that hath his quiver full of such arrows, he shall not be ashamed when he speaketh with his enemy in the gates. SECT. 14. Of Recreations. THe estate and condition of mankind is such, both in respect of his body, and his mind, that neither the one nor the other is able substantially to perform & prosecute those offices that belong unto them, if they shall be conversant in continual agitation and motion. The reason hereof is, because the vital and animal spirits are to the body and the mind, like the oil to the lamp, which if it be not sometimes repaired, will be quickly extinguished. Now as nature challengeth some intermission for her better refreshing: so hath Almighty God herein condescended to man's necessity, permitting to him some liberty for the relaxation both of mind and body, by Recreations consonant to them both, and not dissonant from that holy profession which becometh a Christian. For the body; 2. Sa. 1.18. such exercises as shooting and slinging, which were practised for recreations in peace, and were necessary also for defence in the time of war: and the praises of men exquisite in that skill are mentioned in the book of judges; Jud. 20.16 as the seven hundred Beniamites that could sling at a hairs breadth, meaning (by an extensive kind of speech) very near. For the mind, some such as ingenious sober riddles are, as that of sampson's: jud. 14.14. Out of the eater came meat, and out of the strong came sweetness. And such no doubt were diverse of the Queen of Shebaes' questions, 1. Kin. 10.3 wherewith she proved Solomon. To this purpose serveth Music: 2. Chro. 9.1. by means whereof, David that excellent physician did calm and pacify the mind of Saul, 1. Sam. 16.24. vexed and disquieted with a melancholic humour, stirred up by an evil spirit. Yet are these and the like recreations and exercises, nothing else but mere vanities. Amongst all the recreations that have been devised, there is (in my conceit) none comparable to that heavenvly science of Music: which causeth Solomon to single it out from the rest Eccles. 2.8. Yet behold his censure of it: When he had provided him men-singers and women-singers, the delights of the sons of men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Tremel in hunc locum. harmony and harmonies, that is, the best simple music, and the sweetest consorts that he could get; he concludeth of this, as of other delights of this life: Behold all is vanity. And indeed there needs no further argument to prove the vanity of recreations, Eccle. 2.11. than the just taxation of other earthly comforts, of more use and consequent. Whereunto may be added, that as this vanity is of less importance: so is it through man's corruption of more inconvenience, than many other; and so becometh a vexation of spirit. Men offend in recreations either substantially, or circumstantially: substantially, in the choice and use of those that be unlawful; circumstantially, in the abuse of those that be lawful. Though Divines of great learning do not all agree concerning the lawfulness or unlawfulness of certain recreations; yet some there are whom Fathers, schoolmen, and modern men also do utterly condemn, as stage plays, lascivious wanton dancing, unthrifty dicing, etc. Against which many have written, and some inveighed with great vehemency: which if our age were not graceless, would at least be some restraint of the frequent abuse of them, especially upon the sabbath. As for lawful recreations, men abuse them sundry ways. 1. By fraudulent dealing, using impertinent circumventions, which are nothing else but mere cousinages. 2. By diverse outrages, as swearing, cursing, chafing, brawling, etc. And then the best of them become mad sports, as Solomon saith. Eccles. 2.2. 3. By the wagers that are played for, which should be very little, as a note of victory, not a mark of covetousness. But most use their sports only for gain, neither respecting the refreshing of the body, nor the mind: and so they pervert the principal end of them. 4. By the too much using of them: a thing very ordinary with diverse, which make, as it were an occupation of recreations; and whereas they should be used as Physic, they use them as ordinarily, as they do their meat and drink: sitting down to eat and drink, and rising up to play. 1. Cor. 10 7. So that feeding, sleeping and sporting is their circular course of life. Good Lord, can any sensible man (that bethinks himself) imagine, that ever God created him to this end? Mat. 7. or that this is the strait gate and narrow way, that our Saviour exhorteth us to enter into life by? yet who would not feign be saved? It is a narration of Augustins, Aug. conf. lib. 6. cap. 7. worthy the noting, of one Alipius a young man: for whom being too much addicted to certain sports at Carthage, he was exceeding sorry, and one day reading his Lecture, he took occasion to illustrate that which he spoke of, by a disgraceful similitude taken from those games, not thinking of Alipius: but so it pleased God to work in the heart of the young man, that taking it as spoken to himself, he forsook utterly those vanities he had before affected exceedingly. Would to God, that the due consideration hereof might have the like success in the culpable reader; that those unlawful sports he useth, he would utterly abandon: that he would use the lawful soberly, with the due regard of Christian moderation: for the better fitting of him to those Christian duties that appertain to his particular calling: making always the service of God, the principal delight and joy of his heart. The second part. Of the pains of the damned in general. WHen the rich man had tried and tasted the intolerable torments of hell, Luk. 16. he entreated that his brethren might be acquainted with his miserable condition: imagining that the consideration thereof might make them careful to avoid the danger of the same. And not without reason: for although neither the present vanity of earthly delights, nor the conceit of the future blessed estate in heaven, can reclaim a man from sin: yet the consideration of the doleful condition of the damned, and the unspeakable pains of hell may happily be some restraint. Hierome a godly man saith of himself: As oft as I consider that day, it makes every joint in my body to tremble: whether I eat or drink or whatsoever I do, me thinks I hear that terrible trumpet sounding in mine ears: Arise you dead and come to judgement. If men had grace to consider and remember that doleful judgement, that terrible trumpet, and the infernal pains, it must needs make them tremble, and inquire like humble converts of the preachers of God's word: Sirs, Act. 16.29.30. what must we do to be saved? Indeed those are best whom love directeth, Augustine. but those are most whom fear correcteth. But of those who are incorrigible under all these means, I may say as the Prophet speaketh of Babylon: jer. 51.9. We would have cured Babylon, but she could not be healed. When thou perusest this treatise, Christian Reader, let it be for thy humbling: and though peradventure thou mayest meet with the mention and meditation of such torments, as will make thee both fear and wonder: yet think not with thyself, that those have any lively representation of the infinite miseries endured by the damned. Par nulla figura Gehenna. CHAP. 1. SECT. 1. The first step of the wicked into hell, in this life; namely, their wicked conversation. Psal. 39 Greg. mor. lib. 23. cap. 24. THis life is a pilgrimage and wayfaring life; and every day we live is a step taken towards our journeys end. The passengers have sundry paths to walk in: for some travel to Beth-hanan, and some to Beth-anah; some to the house of mercy some to the house of misery. Our life is a seafaring life, and there are two havens, into which all the world doth sail: the haven of eternal happiness, the kingdom of heaven, whose straits are exceeding difficult, environed with many enemies to hinder our courses: Mat. 7. so that few take landing there. The other is the port of eternal perdition, the gulf of hell, a way plain and easy for every passenger, into the which most do arrive. Though the seafaring man sleep never so sound, yet is he sailing towards his journeys end: and though we be grown senseless in the course of Christianity, yet is time still carrying us to our long home. My purpose is here to describe those first steps which the wicked take to hell, that so they may be shunned. It is written, that malefactors amongst the Romans, used to carry their cross, upon which they afterwards should be carried: so doth Almighty God even in this life, give a taste of those eternal and intolerable torments, which wretched and impenitent sinners shall suffer more abundantly in the life to come: and their resolute impiety and impenitency is a doleful praeludium to their endless misery. If I should only recount those calamities which are generally incident to all the sons of Adam; were they not sufficient to display a miserable man? yet are all they nothing to those peculiar miseries which are appropriate to disobedient and rebellious sinners. For as God doth prepare these vanities with the ingrediences of his favour, that they may be wholesome, or at the least harmless receipts unto his children: so doth he season and sauce them to the reprobate with the powder of his curses, that they may become their bane and poison: they are cursed in the town and in the field, Deut. 28. cursed in their coming in and going out, cursed in their goods and in their grounds, cursed in their souls and in their bodies. So that herein they resemble miserable jerusalem, Esa. 1. which from the sole of the foot to the crown of the head had nothing whole. For in every place, every time, every action, and in every respect they are accursed; and this accursed estate is an entrance to that dreadful curse, which shall be cast upon them at the last day: Mat. 25.41 Depart from me ye cursed into everlasting fire. 2 When the prodigal child went astray, he was brought to this extremity, that he fed upon Acorns with the hogs: and being pinched with penury, said: How many hired servants at my father's house have bread enough, Luk. 15. and I die for hunger? Lo, this is the condition of every dissolute sinner; when he goeth astray, and hath spent his patrimony of grace in lewd living, Satan gives him the husks of sin to feed upon, and he taketh repast with those base creatures whose beastly life he doth imitate: and though he live a natural life, yet being a stranger from the life of God, Ephes. 4.18 his life is but a miserable death. In this respect was the Lords threatening to Adam fulfilled: Gen. 2.17. In that day thou eatest of the tree of knowledge, thou shalt die the death. For Adam in the day of his disobedience entered into the gates of eternal death, which had opened, received and swallowed him, had not the most blessed seed of the blessed woman rescued him. 1 Tim. 5.6. And the Apostle saith, that she which liveth in pleasures, is dead while she liveth; like a man convicted and condemned, though his execution be deferred: For he that believeth not, is condemned already. joh. 3.18. So that it may be said to every impenitent sinner, as the Lord said to Abimelech: Gen. 20.3. Thou art but a dead man. And this death is an earnest-penny of the second death. Reu. 10.6. 3 The wicked and ungodly are not only the Lords laughing stock, Psal. 2. but sins slaves, and Satan's drudges also. For they are in the snare of the devil, 2. Tim. 2.26 of whom they are taken prisoner at his pleasure. Rom. 6.16. Know you not, that to whomsover you give yourselves servants to obey, his servants ye are to whom ye obey, whether it be of sin unto death, or of obedience unto righteousness? Io. 8.33.34. When our Saviour persuaded the jews to stick to the truth, whereby they might be made free; they poor souls stood upon their supposed privileges of being the children of Abraham, when they were the servants of sin and Satan. And how many thousands are there in the world which wear the devils livery, yet profess themselves the Lords servants? which exercise their tongues in speaking of heaven, but have their feet standing in hell? Do we not pity the Israelites, when we read of their thraldom under Pharaoh? Alas, this thraldom and slavery of men under Satan is much more lamentable, and may justly cause the servants of God to wish that their head were a fountain of tears, to bewail the slavery of seduced souls. Saint Paul calls the day of temptation the evil day. Ephes. 6.13 Oh how many evil days have many in the world, whose whole life is nothing but impiety and profaneness? jacob said to Pharaoh: Few and evil have the days of my pilgrimage been: Gen. 47. but they may say, Many and evil have the days of our slavery been, whilst they have been Satan's servants, who will task them in his works of wickedness, like Pharaoh the tyrant, and give them no liberty to worship and serve their God. 4 The ways of the wicked are darkness (saith Solomon: Prou. 4.19. ) and in this respect doth their life also consort with hell the kingdom of darkness, Mat. 8.12. and Satan the Prince of darkness. And in this kingdom of darkness their estate is miserable, like theirs of whom the Prophet David speaketh: Psa. 107.10 They dwell in darkness and in the shadow of death, being fast bound in misery and iron. For the bands of Satan and the darkness of their hellish life, do far exceed the misery of all corporal bands and darkness whatsoever. Thus whilst the wicked are strangers from the life of God, and exposed to his curse; whilst they are the slaves of Satan, and prisoners of the infernal kingdom of darkness; whilst their words, and deeds, and thoughts do all savour of hell, they have in part taken possession of that habitation, which they shall one day fully, fearfully, and finally enjoy, Lo then, this is the estate and condition of all those that have sold themselves to work wickedness; though in the world they have a name that they live, yet are they dead, Reu. 3.1. like the Church of Sardis: though they think themselves in Dothan, yet if they had grace to lift up their eyes, they should perceive themselves in the midst of Samaria: 1. King 6. and though in the outward view, they seem with Capernaum to be lifted up to heaven, Mat. 11 22 yet behold they are in the confines of hell: and whereas the godly have their lives hid with Christ in God; Col. 3.3. they have their lives locked up in Satan's custody. Psal. 37.1. Fret n●t thyself because of the ungodly, neither be thou envious for the evil doers, saith the Psalmist. Me thinks it should be an easy matter to dissuade any man from envying them, who are rather to be pitied, because they are set in slippery places; for they stand as it were on the pit brink of hell, ready every hour to slip into it, and to be swallowed up of it, Consider then (dear Christian) thy estate wherein thou standest: if thou be given over to sin and iniquity, remember that thou art the devils slave, and thy foot standeth at the mouth of hell. Now is the Prophet's exhortation needful: Turn you, Ezec. 33.11 Rom. 6.12. turn you, for why will you die? Let not sin reign in thy mortal body: but if thou have stricken hands with sin, shake hands with it for a farewell; shun it and abhor it, as thou wouldst fly from a serpent; endeavour to amend thy estate, that thou mayest be no longer a slave of sin, a captive to Satan, nor a companion with the damned: but that by b●eaking off thy sins by righteousness, Dan. 4.24. thou mayest be a fellow Citizen with the Saints, and one of the household of faith: and lo, the holy Angels shall rejoice at thy conversion SECT. 2. The second step into hell: which is, Horror of conscience. CAn a sour tree bring forth sweet fruit? or can a filthy fountain send forth any but bitter streams? No more can the profane heart, and lewd conversation yield and send forth any thing but the sour fruit and bitter waters of a troubled conscience. Sweet meat must have sour sauce: and the heart which took delight and pleasure in committing of sin, must afterwards be vexed with anguish and sorrow in remembrance of the same. Sin showeth a harmless mouth like the viper, but with her hidden teeth she infuseth deadly poison: she weeps like the crocodile, but wounds like a serpent; and leaves the sting of conscience behind her to vex the sinful soul. The sacred Scriptures do by sundry notable comparisons, set forth the miserable condition of those wretched men, whom the conscience of sin doth vex in this life, Zophar, jobs friend makes a notable Antithesis between the estate of the godly and the wicked in this respect: Job. 11.15 The godly shall lift up his face without spot, & be stable without fear: but the eyes of the wicked shall fail, and their hope shall be grief of mind. The wicked through the terror and conscience of sin, shall be like men whose extreme amazedness doth deprive them of the use of their senses, both external and internal: whereas the godly shall have a cheerful countenance, with an upright conscience. And his friend Eliphaz likewise: Job. 15.20. The wicked man is continually as one that traveleth of child. As the pregnant mother is vexed with many sudden throbs, and thinks every one to be a warning of her dangerous and painful approaching travel: so the lewd and wicked liver, that traveleth with iniquity, hath many inward throbs which gripe his heavy heart, and represent unto his pensive soul the imminent everlasting destruction. Again, in the 24. verse. Affliction and anguish shall make him afraid. When the Lord comes against a wicked man, he brings forth his forces of affliction and anguish, which rise up in civil war, till they effect that which Solomon hath in the proverbs: The wicked flieth when no man pursueth him. Cap. 28.1. And no marvel: for the distraction and dread of conscience is a sufficient enemy to daunt the stoutest wight that breatheth. Pro. 18.14 A wounded spirit who can bear? Job. 27.20. And job himself also saith, that terrors shall take the wicked as waters, and as a tempest shall carry him away by night. As a tempest arising suddenly, filleth both the heavens and earth with dreadful darkness: so do the storms of dread arising in the conscience of a wicked man. The Prophet Esay doth elegantly decipher the miserable condition of such men on this manner: Esa. 57.20. The wicked are like the raging sea that cannot rest, whose waters do cast up mire and dirt. And surely there could be nothing more fit to set forth the restless and wretched estate of a wicked man; who as he swelleth with the surges of pride and haughtiness of heart; as he casteth forth the filthy foam of his own shame, and boileth with the fire of an envious spirit: so is he tossed up and down with every blast of anguish, and blown about with every gale of terror: neither is he like those seas which sometimes do obtain calmness, but like Euripus which is in continual agitation & boiling: Pomp. Mel. lib. 2. and therefore doth the Prophet conclude upon his similitude: Ver. 22. There is no peace (saith my God) to the wicked. All this is evident by Cain's wicked murmuring, Gen. 4.13. Gen. 27.38 Esaves bitter weeping, Mat. 27.3. and judas desperate mourning: all which were indeed like a restless raging sea, and (like Noah's dove) found not one twig of sound comfort, whereupon to rest their distressed souls. Our Saviour speaking of the pain of the damned, saith: Mar. 9.44. That their worm dieth not; this worm is the sting of conscience which is never plucked out: and this worm gins even in this life, to nibble at the hearts of desperate sinners. Of this thing the Poets were not ignorant, Animóque obiecit Eryn nim. ovid. Met. lib. 1. when they feigned that such men were vexed with Furies; meaning indeed, the furious horror of their fearful conscience arising from their wicked conversation. We read that Nero that Roman monster, Sueton. in vita Neron. cap. 34. having after many villainies, like a vile wretch murdered his own mother, was exceedingly perplexed with the remorse & memory of his damnable and unnatural fact: affirming that he was vexed with his mother's ghost, with whips of the hellish furies, & with burning torches: and albeit the soldiers, the Senate and people did by their applause endeavour to comfort him: yet was he never able to endure the horror of conscience proceeding from his villainous wickedness: Neque tamen sceleris conscientiam, aut statim, aut unquam ferre potuit. so close did this never dying worm cleave to his clogged conscience. The conscience of man by the divine ordinance of Almighty God, doth keep an Assize, and erect a tribunal in the soul of every one, even in this life. First to make way to these proceed, the conscience dogs us, and takes notice of all our actions. Thy heart knoweth that thou likewise hast cursed others: Eccles. 7.24 though thou hast forgot it, yet consult with thy conscience, and it will tell thee that thou hast done it. When the sons of jacob had forgotten their cruelty towards their brother, committed many years before: their conscience quickened by a present affliction speaks thus unto them: Gen. 42.21. We have verily sinned against our brother, in that we saw the anguish of his soul. Sometimes a man goes away with his sin, as Gehazi went with the silver and the garments, and saith peradventure as he said: 2. King, 5.25.26. Thy servant went no whither; but the conscience will answer with Elizaeus: Went not my heart with thee, when thou didst privily slander thy neighbour, steal, swear falsely, commit filthiness, or the like? 2. When the conscience hath taken notice of some great crime, it calleth us to the bar, and there it accuseth us, reckoning up our sins, and setting them in order with their circumstances; thus the prodigal child taxeth himself: Luk. 15.18 Father, I have sinned against heaven and before thee. So is the conscience like the Clerk of the Assizes, laying open the books and cases, which before lay hid in obscurity. 3. Lest there should be any fond excusing, the conscience having accused, giveth in further evidence for proof of the indictment, and beareth witness to the accusation, as the Apostle showeth, Rom. 2.15. Therefore doth the Lord take that course with Adam; Gen. 3.11. appealing to his conscience, whether he have transgressed the commandment enjoined him, yea or no? because he knew his conscience would testify against himself. 4. The conscience having made evident that which was obscure, and ratified (as it were with a thousand witnesses) that which seemed doubtful, she proceedeth to pronounce sentence. Then doth the prodigal child cry out: Luk. 15.19. I am not worthy to be called thy son. Then doth the Prophet censure himself and his people thus: O Lord, righteousness doth belong to thee; Dan. 9.7. but to us open shame and confusion of face. 5. Lastly, sentence being thus pronounced, Quò enim cor meum fugeret à cord meo? Aug. confess lib. 4. cap. 7. what is to be expected but execution? to fly it is not possible: a man may escape others, but to fly from an evil conscience, it is no less impossible, then for a man to fly from his shadow, which the faster the body flieth, the faster it followeth: then will the conscience inflict the punishment. Thus when David with diffidence of God's assistance, & affiance in his own forces had numbered the people, it is said, that his heart smote him or scourged him. Lo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Sa. 24.10 this is the fruit of sin, both to the unjust and to the Saints: for in both of them, the conscience watcheth, accuseth, witnesseth, condemneth and punisheth: but these proceed of the conscience are to the elect like the Apostles power: To edification not to destruction. 2. Cor. 13.10 The godly being hereby schooled are sent to Christ, Gal. 3.24. whereby peace is spoken to their souls, and they are reprieved and pardoned: the wicked despair and fly from him, and so they are eternally tormented. But some man will peradventure object, that all the wicked feel not these throbs, because some that have wholly devoted themselves to iniquity and all abomination, do yet live merrily, and are not vexed with such storms of terror or remorse. Whereunto I answer, that many which seem to live thus merrily, have yet many inward gripings, Pro. 14.10. when only The heart knoweth the bitterness of the soul. Caligula that proud Atheist, Qui deos tantoperè contemneret. Sueton. in vita Cal. cap. 51. who did so scorn the Gods, was wont to wink and wrap the clothes about his head at the least flashes of lightning: and at the greater, would hide himself under his bed. Did not his conscience terrify him, and tell him, that there was a revenging power? But suppose they were always exempted from these terrors, as some no doubt are, who have senseless hearts & cauterised consciences: 1. Tim. 4.2. yet is their condition no less miserable, whilst this lethargy of their souls, will not suffer them to seek to the Physician to be cured. Poison is poison, how pleasantly soever it be confected: and though these men be led by Satan, Carion. Chr. lib. 5. like Bajazeth by Tamburlaine in fetters of gold, yet remember that they are speeding to hell. Let me then for conclusion of this point, propound unto thee, my Christian brother, Rom. 6.21. the Apostles question to the Romans: What fruit had you of those things, whereof you are now ashamed? Consider the fruits of sin, and thou shalt find them to be nothing but shame and sorrow, and horror of conscience: besides which if there were no other reason of restraint, yet were this sufficient to withdraw any man not senseless in his sins. For what a miserable thing is it to be always hanging over a dangerous and deep water by some small bough? and what a lamentable case is this, to be ever fearfully looking for the dreadful judgement and violent fire, Heb. 10.27. that shall devour the adversary? Crucify therefore thy affections with the lusts thereof, and hold it not sufficient like the foolish Israelites to make them tributaries, Ios. 23.13. lest they prove worse than the Canaanites: not a whip on thy side, and thorns in thine eyes; but a sword of sorrow wounding thy sinful soul. Endeavour also to embrace a holy conversation, and that will yield thee a quiet and good conscience: and a good conscience will be a continual feast. Pro. 15.15. SECT. 3. The third step of the wicked into hell in this life, which is their dolefulll dying. THe cup that yields bitterness in the first draft, must needs be very bitter in the bottom. If the life of a wretched sinner be so full of terror, as hath been showed, how terrible do we think his death shall be? Exod. 5. The Israelites were in great slavery in Egypt, but when they were ready to leave the land, their thraldom was much increased: and so it fareth with incorrigible sinners; in their lives they are Satan's slaves, and their consciences are subject to the scourges of remorse: but at their death their misery is augmented, and their terrors trebled. 1 It must needs be a great grief to them to leave the world with all the delights thereof, which they have loved so dearly. Those that have made this life their heaven, it must needs be a hell unto them to lose it: as it was a death unto the children of Israel, to leave the flesh pots of Egypt. 2. They must part with their friends, whether it be wife, children or other associates: no friendship can obtain it, no substance can procure it, that the life may be prolonged. Psal. 49.7. For no man can by any means redeem his brother, he cannot give his ransom to God. 3. They must leave their friend Mammon, the wealth and riches to which their soul cleaveth. O death, Eccles 41.1 how ●itter is the remembrance of thee to a man, that liveth at rest in his possessions? If only the remembrance of future death be so bitter to a man in wealth & prosperity, how irksome shall it be to him, when death itself standeth before his face ready to arrest him? Well might Solomon say: Eccles. 5.15 this is an evil sickness. But what should I speak of the loss of these toys and trifles? They must part with their lives: Skin for skin, and all that a man hath, job. 2.4. will he give for his life. Life is sweet, but not to be bought with all the wealth & kingdoms of the world: for death will claim his due, and nature must be paid her tribute. This is the way of all flesh, but not the end of all flesh. Happy were many if this were the tragical catastrophe of their sinful life, that their sins might die and be buried with them. If the guest might take his meat and drink, and departed without paying any reckoning, it were well for him so, if the wicked that hath taken his repast in sin, might leave the world, and so an end, their case were nothing lamentable; but this is the death, that after all this there is a reckoning to be made. Thus must a man part with his friends, his pleasures, his wealth, yea and his life too. The remembrance of his pleasures will possess him with a double passion; with grief, because he must leave them: with detestation, because they have been the causes of his ruin: the sight of friends shall vex him, envying their prolonged life, and cursing their society, who happily have been with him companions in iniquity. To forego his wealth it will be a death: and to remember, how that he hath damned his soul for scraping it together, it will be a hell to him. Now doth death lay siege to the castle of the body, and dischargeth an hundred Canons of calamities upon the same: convulsions, fevers, aches and infinite pains, which disquiet the body, distract the mind, vex the patiented, and grieve the beholders: making the one to burst forth many times into blasphemies, causing the other in compassion to shed plenty of tears: and at last it dischargeth a volley of pangs, which even break the heart strings, and separate those old friends, the Soul and the Body. Then comes in the conscience with her book of accounts, and she shows many old reckonings and arrearages: she will tell the sick man of his sins, which he hath committed, of the commandments which he hath contemned, of the time that he hath vainly consumed; of the dishonours done to God, the wrongs to men, and injuries to himself, the frailty of his youth, the folly of his riper years, and the iniquity of his whole life: then would he keep the commandments of God, but it is not permitted; then would he redeem the time misspent, but he cannot be suffered; then would he feign defer the time of his accounts, but it will not be granted. job. 13.26. Thou writest bitter things against me (saith job) and makest me possess the sins of my youth. The Lord by his chastisements will show, that he remembreth sin; and by inflicting the same will bring men's sins to their cogitations, and make the remembrance thereof more bitter unto them then gall and wormwood: their sins which were their companions to play with them, will now be an enemy to plague them; that which was a fox to deceive them, will become a wolf to devour them; that which was like an angel to tempt them, will now be as a devil to torment them. Now to aggravate these calamities doth Satan set in foot; for when death layeth siege to the body, then doth he most eagerly assault the soul: and his manner is to bestir himself exceedingly, Reu. 12.12. when he sees that he hath but a short time. He will make heavy sin seem light, that so he may bring men to presumption: or the light sins heavy, that so he may drive them to desperation. In the midst of all these dolours and distractions, the distressed soul thinks upon the dearness of his account to be made: Greg. mor. lib. 24. c. 17 and by how much nearer the judgement approacheth, by so much the more is it feared: because a man shall then find within a short time, that which he cannot forego throughout all eternity. Miserable man that thou art, whose condition this is! whither wilt thou fly for comfort in the midst of this distress? If thou look upon thy wealth, it will be a corrosive to thy soul: if thou behold thy friends, they stand weeping about thee, if thou have recourse to thy conscience, it is tormenting within thee: life that thou lovedst so well, bids thee farewell; and death that thou hatedst most extremely, salutes thee: yea hell itself gapeth for thee: and the devils are ready to torment thee. The only refuge to a poor soul in this distress, is the recourse to God's mercy: but what hope can the wicked have therein at the day of their death, Rom. 2.4. who have despised the riches of his bountifulness, and patience, and long suffering in the time of their life? Now thinks the dying man: Oh if I might live still, how would I bestir myself in working forward my salvation? What cost, what pains and care would I bestow and take, to escape this horror of soul? But all these good motions come too late: Cum vult improbus. etc. Aug. For the wicked when he would, he cannot: because that when he might, he would not. Now is it too late to cry: Oh that I might die the death of the righteous, Num. 23. when a man hath neglected to live the life of the righteous. This is the true precedent of a wicked man's will and testament, consisting of three principal points: his goods he bequeathes to his Executors, because he cannot carry them with him: his body and bones he leaves to the worms and rottenness, and they will consume them: his soul goes to the devil, and he will torment it. This indeed he would not have so: but it is his will against his will. Behold here then, we see a main difference between the godly and the wicked: in that the day of death is a comical Catastrophe to the one, but a tragical conclusion to the other. In this life there is the same condition to the godly & the wicked, Eccles. 9.2. yea happily worse to the godly than the wicked: but at their death it fareth with them, as it doth with the dog and the dear. For as the dog which in his life time is cherrished, at his death is cast to the crows; but the dear which is chased and pursued in the time of his life, when he dieth is carefully brought home and dressed: so the wicked which live pleasantly in their life, are at their death cast forth into the place of darkness: but the godly who are pursued and persecuted in their life, are carried at the day of their death, by the blessed Angels into Abraham's bofome. Luk. 16.22. This being the fruit of sin, it should be a reason to restrain us from the same. It is strange to see how preposterous our courses are: the most presume of God's mercy in their life time, that they may sin the more securely: and in death they fear his justice, lest they be condemned: but they should fear his judgements in the time of their life, and then may they rejoice in his mercy at the day of their death. To conclude then the conclusion of man's life: let all the wicked that celebrate their birth days with mirth and festivity, celebrate the day of their death with fear and sorrow: for a woe belongs to them that have had their consolation in this world. Luk. 6. And if it happen also, that there be no bands in their death, neither in the pains of the body, nor the vexation of soul: their case is yet the more lamentable, because there remains the more punishment hereafter. But let the wicked forsake his ways, Esa. 55.8. and the ungodly his own imaginations, and turn to the Lord in true and hearty repentance: and let all those that would have comfort in the day of their death, be careful to lead a sanctified life: always remembering, that commonly such a life, such a death: Qualis vita finis ita. Aug ad Dioscor. and as death leaves a man, so the last judgement shall find him. CHAP. 2. SECT. I. The first step of the wicked into hell at the day of iudgemen: namely, their amazedness in the resurrection. THe princely Prophet having deciphered the vain endeavours of wicked and covetous carnal men (labouring to establish perpetual habitations to them and their posterity) concludeth thus of them: Psa. 49.14. They lie in the grave like sheep, and death gnaweth upon them. If this were all their misery, it were less to be marveled at: but behold, whilst death is feeding upon their bodies and turning them to rottenness, hell fire seizeth upon their souls, and vexeth them with torments: neither is this the final conclusion of their wretchedness. For as it is appointed to all men once to die: Heb. 9 27. So, after that cometh the judgement, when both soul and body must be reunited, that they may be tormented together. Thus the life of the ungodly is spent in wickedness, their death is with horror, ●oel. 2.2. Zeph. 1.15. diverse mistake these places of the Prophets, applying them to the day of ●udgement: whereunto they cannot agree, except ●y the way of illusion. and their rising again shall be with much terror. The Prophets do describe the day of God's vengeance upon the jews, and the terrors of their enemies insultings, by diverse dreadful speeches: calling it a day of darkness and blackness, a day of clouds and obscurity, a day of wrath, and a day of trouble and heaviness, a day of destruction and desolation. If the coming of the enemy, and the Lords approaching with temporal afflictions, be thus terrible, black, cloudy and desolate: oh how dreadful shall the coming of Christ, and the day of spiritual vengeance be to ●he wicked? For they shall be wonderfully amazed in their resurrection, exceedingly terrified at their arraignment, and dolefully astonished at the sentence of condemnation. 1 Their resurrection shall be with much amazedness by reason of the suddenness. The sudden coming of the day of judgement, is set forth by sundry similitudes in the holy Scriptures: 1. Thes. 5. Mat. 24. Luk. 21. Eccles. 9 it shall come like an enemy, a thief, and a snare: it shall speedily assault like an enemy, slily break in like a thief, and suddenly entrap men like a snare. If a man should suddenly wake forth of his sleep, and see his house on fire, and his friends wailing and weeping about him, would it not amaze him? Lo, death is but a sleep, and the grave is the bed: when a wicked man awaketh, and shall behold on the one side his sins accusing him, and on the other side, the hellish fiends and furies ready to vex him: a troubled conscience burning within him, the frame of the heavens & the earth flaming without him: under his feet the fearful pit of hell ready to devour him, over his head the axe of God's judgement lifted up to strike him: and many of his friends wailing and howling about him, because of the instant desolation and destruction: oh, how do we think that this miserable man shall be amazed? A sudden thunder-clappe awaking a man, will make him start and quake: and will not the sudden shout and sounding of the Archangel and trumpet of God cause men to tremble? 1. Thes. 4.16 When Adoniah heard the trumpets sounding at salomon's coronation, he was much dismayed: 1 King. 1. and fearing the presence of Solomon, arose and went, and took hold on the horns of the altar. When the ungodly which now sleep in the dust of the earth, shall hear the Archangel, and the trumpet rattling at our saviours coronation, it must needs dismay them much; and so much the more, because they shall find no sanctuary, but must be brought before him that is greater than Solomon, to receive their fatal doom. 2 As the suddenness of this dreadful day rousing them from death, is terrible: so the end thereof also is lamentable, their resurrection being to destruction. Joh. 5.29. For they that have done evil shall come forth to the resurrection of condemnation; yea they shall rise to perpetual shame and contempt. Dan. 12.2. The prisoner though he come forth of the filthy and darksome dungeon, into the sweet and wholesome air; yet when he must go to his trial in some desperate case, had rather (if he might) remain there still. The grave is a prison of filthy rottenness and darkness: yet happy were the wicked man, if he might have an eternal habitation therein, and not be brought to judgement. When Dalilah cried suddenly to Samson: Jud. 16.20 The Philistims are upon thee, Sampson; he awaked thinking to show his strength as at other times: but the Lord was departed from him: Therefore the Philistims took him, put out his eyes, brought him to Azzah, bound him with fetters, and made him to grind in the prison house. Lo, thus shall the wicked be awaked at the day of judgement: when, because the Lord is not with them, the eyes of consolation shall be put out; they shall be brought to the judgement seat of Christ, who shall cause them to be bound in fetters, and to be cast into the prison house of hell, there to be tormented world without end. Act. 23.8. Now shall the wicked Sadduces (which say there is no resurrection nor spirit) find that there is both a resurrection for their shame and contempt, and spirits for their torments and confusion. The Devils said to our Saviour, that he came to torment them before their time: Mat. 8.29. so shall these wretched men think they are raised to judgement before their time; but it may be said to them in the Prophet's words: Woe be to them, for their day is come, jer. 50.27. and the time of their visitation. Seeing now (my Christian brother) that the day of Christ's coming shall be thus speedy, and the resurrection of the ungodly so full of misery and amazedness; let the remembrance thereof cause thee so to lead thy life, that thou mayest be fitly prepared for the one, and happily escape the other. Reu. 20.6. Blessed are they that have part in the first resurrection for on such the second death hath no power. Yea happy and thrice happy is he, who by the power of God's spirit, is in this life raised from the death of sin to the life of righteousness: for behold, he shall assuredly in the life to come, enjoy a resurrection to eternal life and salvation. SECT. 2. The second step of the wicked into hell at the day of judgement: namely, their terror in beholding Christ, and appearing before his throne of judgement. WHen Adam had taken of the forbidden fruit, Gen. 3.8. being naked he would feign have hid himself from God walking in the garden, in the cool of the day: the poor sinner naked both in body and soul, would feign hide himself from the presence of Christ coming to judgement in the evening of the world, but it may not be. For as it is intolerable to abide his presence, so is it impossible to avoid it. Every eye must see him, Reu. 1.7. Mat. 25.32 and all the world must be brought to judgement before him. There are two principal things in our saviours appearing, that shall abash and terrify the wicked: first, his exceeding great majesty: secondly, the strictness of his judgement. 1 The Scriptures in setting forth the Majesty of his coming, are very copious: He shall come in the clouds of the heaven with power and great glory, Mat. 24.30 that men may behold him in his majesty, whom they would not before vouchsafe to look upon in his humility. Esa. 53.3. And this Majesty shall be conspicuous and glorious in diverse respects. 1 In respect of the admirable signs that go before him, which shall be correspondent to his admirable Majesty. Saint Matthew describeth them thus: Mat. 24.29 And immediately after the tribulation of those days, shall the Sun be darkened, and the Moon shall not give her light: the Stars shall fall from heaven, and the powers of heaven shall be shaken. An eclipse being great, hath been very fearful to some; and the darkness at our saviours passion, made the world to wonder: how fearful then and how wonderful shall the coming of Christ to judgement be? when the Sun, and Moon, and Stars shall all lose their light, and the heavens with their powerful influences be utterly obscured (as inferior lights are wont) at the bright shining and glorious appearing of Christ jesus. When the Master of the family dieth, Chrysost. in Mat. hom. 49. the house is troubled, the servants lament, and put on mourning apparel: so when man the inhabitant of the world is near his end, and coming to his trial, his old friends and servants both in heaven and earth do thus cloth themselves in mourning weeds, being also abashed to behold the glory of the Saviour of the world. Saint Luke likewise saith: Luk. 21.25. There shall be signs in the Sun, and in the Moon, and in the Stars, and upon the earth trouble among the nations with perplexity: the sea and the waters shall roar, and men's hearts shall fail them, for fear and for looking after these things that shall come upon the world. Only an earthquake if it be vehement is very fearful, and the inundation of waters terrible: but now when the whole massy globe of the earth shall totter and shake, the mighty seas roar and rage, and the glorious heavens become black and dusky, how shall the hearts of men be appalled with dread and terror to behold the same! 2 Christ's appearing shall be glorious in respect of his attendants: not silly Fisher men, as in the days of his infirmity; but holy Saints and blessed Angels, as consorting with this day of Majesty: Jud. ver. 14 Behold he cometh with thousands of his Saints to give judgement against all men, and to rebuke all the ungodly, etc. And as Christ shall come with his many Saints, so shall he appear with his infinite troop and train of Angels. Dan. 7.10. For thousand thousands shall minister to him, and ten thousand thousands shall stand before him. Yea he shall come with all his holy Angels: and these, being his fiery messengers, Mat. 24.31 he shall send with a great sound of a trumpet to gather together the elect, etc. Thus glorious servants shall attend a glorious master. If Saint john a holy Evangelist fell at the feet of Christ as dead, when he beheld him; Reu. 1.17. and Esay a heavenly Prophet cried out: Woe be to me, for I am of polluted lips, Esa. 6.5. because he saw the King and Lord of hosts compassed with the glorious Seraphims: shall not the majesty of this great God, Tit. 2.13. even our Saviour jesus Christ daunt the hearts of the wicked at his appearing, even more than can be expressed. 3 Christ's coming shall be glorious in regard of the compliments of honour, which he shall have at his appearing. 2. Thes. 1.7. He shall come in flaming fire, with the sound of an Archangel; he shall come in the clouds and ride upon the wings of the wind. Act. 1. It was strange to see mount Sin a on fire at the delivery of the Law; Eod. 19 but how strange will it be when the heavens shall pass away, 2. Pet. 3.10 and the elements shall melt with heat, and the earth with the works therein shall be burnt up? then shall he sit upon a throne of glory, Mat. 25.31 and before him shall be gathered all nations. The day was when he poor man, stood before the judgement seat of Pontius Pilate, to receive his sentence: but now Pontius Pilate with all the potentates of the earth must stand before his throne, to receive their doleful doom. The gloriousness of which throne Daniel describeth, Dan. 7.6. saying: His throne was like a fiery flame, and the wheels like burning fire; yea so full of dreadful majesty it is, that when the earth and the sea do come to be arraigned before it, they fly away, Reu. 20.11. not able to behold the glory thereof, and the judge that sitteth thereupon. And therefore, whereas at his birth only jerusalem was troubled; and at his passion, Mat. 2. Luk. 22. the tender hearted women of jerusalem wept: now at his coming to judgement, Mat. 24.30 Reu. 1.7. All the kindreds of the earth shall mourn and wail before him. Even so, Amen. 2 Secondly as his appearing is glorious: so shall the strictness of his judgement be no less marvelous. If a man might be called to an account for his gross sins only, there were some hope of safety: but Christ will call for an account of every idle word, Mat. 12. yea he will bring to judgement every secret thought; Rom. 2.16. and who alas shall be able to answer him one of a thousand? Job. 9.3. When the Lord casteth his infinite discerning eye upon the most excellent of his creatures, Job. 4.17.15.15. he findeth no steadfastness in them, no not in his Saints and Angels, yea the heavens are not clean in his sight. This caused David to say: Hear my prayer o Lord, Psal. 143.2 and hearken to my supplication, but enter not into judgement with thy servant: for in thy sight shall no flesh living be justified. If David (a man after Gods own heart) put up his petition, appealing from the justice of God unto his mercy: how unable shall the wicked be to stand forth with boldness, Psal. 1. or to lift up their heads with confidence in the day of judgement? What shall the shrub of the desert do, Gregor. when the Cedar of Paradise shall be shaken? what shall the lamb do, where the Lion doth tremble? and if the righteous scarcely be saved, 1. Pet. 4.18 where shall the ungodly and the sinner appear? The wary Auditor will consider the several reckonings that he is to make: so should the wise Christian think upon the particular accounts, that Christ will exact at the general day of judgement. Consider then, that he will call thee to an account for thy body, with the parts and members thereof: whether thy hands have been ready to distribute to the poor, whether thy feet have trodden the good path, thine eyes have beheld the thing that is right, thy tongue hath uttered words which might minister grace to the hearer, thine ears have been open to hear the cries of the needy. He will call thee to an account for thy soul and the faculties thereof: whether thine understanding hath been furnished with sanctified knowledge, thy affections knit to heavenly delights, and thy memory retained holy instructions. He will call thee to account of those temporal benefits thou hast obtained: thy health, strength, wealth, wit, beauty and the rest; and how thou hast put forth every talon of his bounty to the advancement of God's glory, and the good of thy brethren. He will call thee to an account for the spiritual graces and mercies which he had offered, or imparted to thee: what fruit thou hast had by the preaching of the word, what entertainment thou hast given to his spirit when he knocked at the door of thy heart, and what thy growth hath been in grace and godliness. He will call thee to an account of thy carriage in thy calling: if thou be a Magistrate, how thou hast behaved thyself in the administration of justice, in maintaining the just cause of the widow, supporting the poor, and defending the fatherless, without bribes, fear, favour, or any other partial respect. If thou be a Minister, how thou hast laboured in preaching the word instantly, in season and out of season, and how thou hast fed the flock of Christ committed to thy charge, with virtuous discipline, wholesome doctrine, and holy conversation. If thou be a father, how thou hast bred and brought up thy children: if a master, how thou hast governed thy servants. He will call thee to an account for thy sins of omission and commission: not only cruel Ahab for taking away Naboth's vineyard, 1. King. 21. but also merciless Dives, Luk. 16. because he relieved not poor Lazarus, In a word, every man from the richest Croesus to the poorest Codrus, and every transgression from the highest blasphemy to the least infirmity, must come to a strict trial in judgement. There are six principal remedies and refuges of the guilty before the judgement seats of mortal men: either the judge may be deceived through ignorance, forestalled with favour, overcome with power, bowed with pity, corrupted with money, or moved with arguments: Ille judex nec gratía praevenitur. etc. Aug. de synch. lib. 3. but when the sinful soul comes before the tribunal seat of the immortal God, all these forts of confidence shall fail him. 1 This judge cannot err through ignorance: Reu. 2.23. for he searcheth the hearts and the reins: Heb. 4.13. yea all things are naked and open to his eyes, before whom we must appear. joh. 1.48. He that saw Nathanael under the Figtree, knoweth our doings out, & our come in, and is able to set before us, even our most secret sins; to repeat those we do not remember, to reveal those we would hide, and to convict us of those we would deny. 2. He cannot be forestalled with favour: Reu. 2.23. for he is no respecter of persons, but will give to every man according to his works. The poorest beggar shall find as good audience in this court of justice, as the mightiest Prince in the world. Though amongst men, Eccles. 3.16 wickedness be in the place of judgement; yet will Christ judge most justly, even all those who have judged most unjustly. 3. He cannot be overswayed with power: Mat. 28.18 for to him all power is given both in heaven & earth. Therefore may I say with the Prophet: The high looks of man shall be humbled, and the loftiness of men shall be abased in that day. Esa. 2.11. Those that say in the pride and stubbornness of their hearts. Let us break their bonds asunder, Psal. 2. and cast their cords from us, shall then be dashed in pieces with the stone of mount Zion, Dan. 2.45. and all their power and puissance shall not be sufficient to deliver them. 4. As he cannot be overcome with power, so can he not be moved with pity. There was a time when the wicked might have repent, when Christ offered pardon, and powered forth his precious blood to cleanse them: Heb. 10. but now there remains no more sacrifice for sin. There was a time when he wept over jerusalem, but now alas there is no place for pardon or repentance, though jerusalem should seek it with tears. All the tears in the world (though they distilled like the waters of a fountain) cannot now move Christ to compassion: for his meekness shall be turned into wrath; and he that before wept for the misery of the ungodly, Reu. 6.16. will now laugh at their destruction. Pro. 1.26. 5. He will not be corrupted with gifts, which blind the eyes of worldly wise men: the wealthiest in the world must come poor, naked, and empty handed before Christ, and then shall they find, that Riches avail not in the day of wrath, Prou. 11.4. but righteousness delivereth from death. If the jealous man will not bear the sight of any ransom, Prou. 6. nor be pacified, though thou multiply the gifts: will our saviours wrath by any rewards be mitigated towards those, that being espoused to him in Baptism, have prostituted themselves to every abomination, Heb. 6. and crucified him daily with their gross iniquities? 6. Lastly, all the Rhetorical reasons, and Logical arguments of men that are most acute, shall nothing move him in this behalf: Hieron. ad Heliodor. in fi●e. foolish Plato with his scholars, nor Aristotle with his arguments shall prevail but a little. The conscience shall be permitted to accuse, and Satan suffered to urge: but no advocate allowed to plead the cause of the wicked. The Angels shall not plead for them, being witnesses to their wilful wickedness: the Saints shall not, for it is their office to judge the world: 1. Cor. 6. Christ will not, because they embraced not his mercy and mediation when they might have had it: themselves may not, for they shall obtain no audience. And being thus destitute of all hope and comfort, what can possess their hearts but dread and horror? what can they expect, but the dreadful sentence of condemnation to be pronounced upon them? When the Lord had appeared to the Israelites, in most glorious manner on mount Sina, Moses speaketh thus unto them: Fear not, Exod. 20. for God is come to prove you, and that his fear may be before you, that you sin not. Mark, Fear not; yet fear: as if he should say, Indeed this glorious appearing is very dreadful: yet fear not this so much, but rather let this bring to your cogitations his future fearful appearing, when the Lord shall come and call for an account of this his law: and fear you that. So the end & use of all this is, that the majesty of Christ in his appearing, and strictness in judging, might possess our hearts with dread, and cause us to finish our salvation with fear and trembling. This lesson Saint Paul teacheth. 2. Cor. 5.10. We must all appear before the judgement seat of Christ, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes an exceeding great fear. Knowing therefore the terror of the Lord, we persuade men. And surely if men did consider, that their works must all come to judgement before such a strict and glorious judge, it would make them tremble, and stay them from those sins into the which they run without fear. What thief is so desperate, that being sure he cannot escape the judges hands, would yet continue his stealing? Lo, thou, whosoever thou art, canst not possibly avoid the appearing before Christ, the dreadful judge: shall not the cogitation of this reclaim thy heart from wicked motions, and thy life from ungodly actions? But will Christ call every man to an account for his body, his soul, his temporal benefits and spiritual blessings, the spending of his time, and conversation in his calling, for his sins of commission and omission? Oh good God, what an Audit have many to make for their manifold impieties and monstrous profaneness? for consuming the talents of grace, and treasuring nothing but wrath against the day of wrath, Rom. 2.5. and of the declaration of the just judgement of God? When joseph said to his brethren: Gen. 45.3. I am joseph your brother, whom you sold into Egypt; his brethren could not answer him, for they were astonished at his presence. When our Saviour shall show that blessed head that was crowned with thorns, those holy hands that were pierced with nails, that gracious side that was thrust through with the spear; and say, Behold, I am be whom your sins caused to be crucified, and sold into the hands of Pontius Pilate and the malicious jews: shall not the ungodly be unable to answer him for astonishment, like joseph's brethren; and be speechless, like the man that wanted a wedding garment? Mat. 22. Then would the kings of the earth, Reu. 6.15. and the great men, and the rich men, and the chief Captains, and the mighty men, and every bondman, and every freeman, hide themselves in the dens and rocks of the mountains, and say to the rocks and hills: Fall on us, & hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb: but alas it will not be. Seeing then that all things must be thus dissolved, and the coming of Christ is so dreadful, both for the end and manner of his appearing, 2. Pet. 3.10 what manner of men ought we to be in holy conversation and godliness? If a man had some matter of weight, wherein his whole estate were to be tried before an earthly judge, how careful would he be to consider his cause, solicit his Advocate, and get the favour of the judge? Behold, at this time all lies a bleeding, even our souls and bodies, more dear unto us than the whole world, yea then ten thousand worlds: what care and industry should we use, whilst there is time, to examine our estate, & solicit Christ jesus our Advocate and judge, that we may be delivered from the fear of conviction in that great and dreadful day of judgement? I will therefore conclude this meditation with our saviours exhortation: Luk 21.36. Watch and pray continually, that you may be counted worthy to escape all these things that shall come to pass; and that ye may stand before the son of man, when he cometh thus gloriously to judgement. SECT. 3. The third step of the wicked into hell at the day of judgement: namely, their exceeding astonishment upon the sentence of condemnation. THus have we brought the ungodly man to the bar: where being accused by the heavens and the earth, with all the creatures therein, convicted by a jury empaneled of heavenly and earthly inhabitants, the elect Angels and blessed Saints, and having his conscience crying Guilty, in stead of a thousand witnesses; what can be expected at the hands of a most just judge in the day of vengeance, but the sentence of condemnation? and what that is, out Saviour himself hath showed: M●. 25.24. Depart from me (ye cursed) into everlasting fire, prepared for the Devil and his Angels. Few words, but full of bitterness: Depart from me, those are words of separation: you cursed, words of obiurgation: into everlasting fire, words of desolation: prepared for the devil and his angels, a doleful exemplification. There are two reasons why these words should yield astonishment. First because they are intolerable: secondly, because they are irrevocable. Amos. 3.8. The Lion hath roared, who will not be afraid? saith the Prophet: but behold this thundering forth the sentence of condemnation, is a thousand times more fearful. When Balthasar in the midst of all his tolitie, saw the fingers of a hand writing upon the wall of his palace: Dan. 5.6. Thou art weighed in the balance, and art found too light: thy kingdom is given to the Medes and Persians: his countenance was changed, his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. If the Lords temporal decree had this effect in Balthasar, even before he understood the writing: how shall this sentence of eternal death, whereby the wicked are separated from the kingdom of heaven, astonish those upon whom it shall be pronounced? Behold, 1. Sam. 3.11 (saith the Lord) I will do a thing in Israel, whereof whosoever heareth, his ears shall tingle. Shall the ears of men tingle which hear of the judgement brought upon Elies' house only, and shall they not glow, when they hear this dreadful judgement passed upon so many millions of sinful souls? when that shall be fulfilled: Ezek 5.8. I will execute judgement in the sight of the nations; so that those which hear it, shall say: Lo, this is the man that neither regarded the Lords promises, nor trembled at his threatenings; and see now how he quaketh at his judgements. When the Lord had delivered the law in his dreadful voice, the Israelites desired, Exod. 20.19 he would speak no more to them, lest they should die; so would the ungodly feign have Christ be silent now: Psal. 2. but he will speak to them in his wrath, and vex them in his sore displeasure; he will send forth his glorious voice, which shall make the Cedars of Libanus to shake: & the same shall be a sword piercing the hearts of all wretched miscreants. We read that the band of men and officers, that came to apprehend Christ in the garden of Gethsemane, were stricken down with the power of his words, saying only: joh. 18.6. I am he: how then shall they be stricken dead (think you) which appearing before his dreadful throne, shall hear him utter this final sentence upon them: Depart from me ye cursed? For behold, this curse shall be a thousand times more grievous, than the cursed and bitter water to the suspected woman, Num. 5.18.24. which caused her thigh to rot, her belly to swell, and made her to be detestable, & accursed among her people. For hereby both belly and thigh, head and heart, yea body and soul shall all be filled with bitterness, & become accursed and detestable in the sight of Almighty God, and all the holy company of heaven. 2 This makes the sentence more dreadful, in that it cannot be revoked by any means possible. The sentence proceeding from the judgement seat of mortal men may be revoked or stopped, by sundry means; as by appellation, by supplication, by complaint, or restoring the condemned to his former estate: but all these hopes and helps shall be fruitless, when this sentence of condemnation shall come forth from the throne of the Lord, whose judgements are more resolute, than the decrees of the Medes and Persians, which might not be altered. 1. There can be no appeal, for it must be to a higher judge: but there is none such. 1. Tim. 6.15 For he is the only and blessed Prince, the King of Kings, and Lord of Lords: he hath the key of David, Reu. 3.7. when he shutteth no man openeth: & the Father hath committed the judgement unto him. joh. 5.27. 2. There is no hope of help by supplication. For Wisdom, even the divine wisdom of the Father Christ jesus saith: Because he called to them, and they would not hear: therefore they shall call upon him, and he will not hear. Yea if job, and Noah, and Daniel stood up to entreat for them, it should be in vain. 3. Whither shall the damned go to complain themselves? what, to the Lord whose spirit they have grieved? what, to the Angels, whose ministery they have abused? what, to the Saints, whose righteous souls they have vexed? this were a fond conceit, and a fruitless course. job saith well: job. 9.33. There is no umpire when God and man are at odds. 4. There is no hope of restoring of the damned; to whom the Lords words shall be such as he saith to jeremy: I will put my words into thy mouth like a fire, Jer. 5.14. and this people shall be as wood, and it shall devour them. Psal. 2. He will bruise them with a rod of iron, and break them in pieces like a potter's vessel: so that there shall not be left a shared to fetch fire with. When Esau came to Isaac his father for a blessing which was passed before to jacob, Gen. 27.33 his father said: I have blessed him, and he shall be blessed: and he (poor soul) could not get the blessing, though he sought it with tears. Heb. 11. So resolute shell the Lords sentence be at the day of judgement: I have cursed them, & they shall be cursed; and no tears or weeping shall be able to revoke it: for the Lord having spoken it, he will not repent, nor alter the words that are gone out of his lips. Lo, this is a time of punishment, and not of pardon. Men that are on the sea seeing some mighty tempest arise, are much afraid: when it beats upon the ship, it maketh them amazed: but when they begin to sink, Insequitur clamorque virûm, stridorque rudentum. dirge. Aene. lib. 1. oh, what crying and scriching may there be heard amongst them? So when wicked men foresee the danger of future judgement, it makes them afraid; when they are brought before the tribunal they shall be mightily astonished: but when they begin once to sink into the pit of everlasting perdition, oh Lord, what howling and scriches will they send forth? Well, seeing this sentence of condemnation is so intolerable and irrevocable, why alas have men no more care to avoid it? Many, yea the most, defer their repentance in this life, as though there were hope of pardon in the day of punishment: but our Saviour teacheth us better: Mat. 5.25. Agree with thine adversary quickly, whilst thou art in the way with him; lest thine adversary deliver thee to the judge, and the judge deliver thee to the sergeant, and thou be cast in prison. Let every one that hath the fear of condemnation before his eyes, seek reconciliation at the hands of God, by true and unfeigned repentance: and that quickly whilst he is in the way of this life, lest he be separated with Go your cursed: and so the damned spirits, the sergeants of hell, carry him to the place of everlasting torments. When men are persuaded by Preachers to pains, cost, or care in their salvation; to abridge themselves of their profits, pleasures, vanities, and iniquities, & so to enter into heaven by the straight gate; they are ready to say with our saviours flinching followers: joh. 6.60. This is a hard saying. But would to God they did remember and consider this hard saying: Go ye cursed into everlasting fire, and that would surely make them careful with Abraham, Gen. 21.11. to cast out wicked Ishmael out of the houses of their souls, though it be grievous in their eyes: and even with most painful endeavours study to make their election sure, and to escape that fatal and final sentence of condemnation. Remember the Apostles exhortation: To day if you will hear his voice, harden not your hearts. Heb. 3.7. And this do, lest at the day of judgement, you hear that voice of terror that shook the earth, and will shake the hearts of all those that shall be goats separated on the left hand: for they shall stand naked before the tribunal seat of Christ, to hear with trembling hearts, the voice of his condemnation, 3 ern. who have shut their ears at the voice of his exhortation. CHAP. 3. SECT. I. The first step of the wicked into hell after the last judgement: namely, the loss of God's presence, and all heavenly comforts. Hest. 7.8. WE read in the story of Hester, that king Ahashuerosh having decreed the death of haughty Haman; as the word went out of the king's mouth, the officers presently covered his face, and carried him to the place of execution: so when Christ hath pronounced the sentence of Condemnation upon the wicked, shame shall cover their faces, and the infernal officers the damned spirits, shall instantly carry them to hell, there to be tormented for ever. When the sentence of banishment was pronounced against Coriolanus: Plutar. in vita Coriol. he (to move the judges to compassion) pleaded for himself his valiant deeds, and praised the soldiers that had served with him in the wars; but all to no purpose: so the wicked, to move Christ to commiseration, shall say to him in that day: Lord, Lord, Mat. 7.22. have not we by thy name prophesied? and by thy name cast out devils? and by thy name done many great works? but all to as little purpose: for Christ will profess unto them: I never knew you, depart from me you workers of iniquity. And this Depart from me, is the first degree of punishment unto the ungodly; being now, not in the suburbs, but entered within the walls and gates of hell. It is indeed but a privative punishment, which Divines do usually call poena damni, but it hath a positive effect: for as the absence of the Sun causeth darkness, and the lack of meat, leanness; so the want of God's presence bringeth exceeding grief and heaviness: Psa. 16.11 yea as the fullness of joy and pleasure is had by the enjoying of his presence, so the fullness of sorrow and misery shall possess the hearts of men, by being excluded from the fruition thereof. It must needs be a great misery not to be with him, without whom there is no being. It is written, that when the Ark of God was taken by the Philistims, old Eli with grief fell backward and died; 1. Sam. 4.18.19. and his daughter in law, Phineas wife, fell on traveling through sorrow, and lost her life. If the loss of the Ark, which was only a figure & pledge of God's presence, was thus grievous to them: how shall the loss and lack of God's presence itself, cause the condemned to travel with grief and heaviness of heart, and to wish that they might with Eli and his daughter, end their misery with ending of their lives? If a man had been in some good possibility of an earthly kingdom, Chrys●st. ad pop. Ant. Hom. 48. and through his own folly had lost it, how do you think it would have grieved him? Is there any comparison between the meanest mansion in the kingdom of heaven, and the greatest Monarchy in the world? Now then, when a man having been not only in possibility of this kingdom, but even sure of it if he would have used his endeavour to attain unto it, shall by his negligence have lost it, will it not vex and torment him? will it not cause him to rate himself, and say: What a beast was I, through mine own folly to lose such a blessed inheritance? It was exceeding ●rkesome to Absalon, 2. Sam. 14.32. to be banished forth of his father's presence, so that he might not behold his face: what a hell then shall it be, to be banished for ever forth of his presence, 2. Cor. 1.3. who is the father of mercy, and God of all consolation; whose love to his children is more, than David's to his son Absalon, or his brother jonathan: yea, greater than the mother's love to her tender babe. Esa. 49.15. It was not the least part of Adam's punishment, that he was cast out of Paradise, and deprived of God's presence; neither is it a small misery to be excluded forth of the kingdom of heaven, and to lose the face and favour of Almighty God. chrysostom judgeth it to be much more bitter than the pains of hell, yea worse than a thousand hells, Super. Mat. Hom. 33. if there were so many: howsoever it is, Ibid. Hom. 28. surely it must needs be exceeding grievous. We have a Proverb: Where the eye seethe not, the heart grieves not. If the damned souls might not behold the felicity that they have lost by their folly, their grief would be the less; but as the: elect shall have fruition thereof to their perpetual comfort, so the view thereof shall yield an everlasting corrosive to the conscience of the reprobate. The Captain of the King of Israel would not believe, that it was possible by any means, there should be such a plenty as Elizaeus had promised; but the Prophet tells him: Behold, 2. King. 7.2 thou shalt see it with thine eyes, but thou shalt not eat thereof. As this was added to the punishment of his infidelity, that though he should not taste it, yet he should see it: so shall it be to the reprobate at the day of judgement, when Christ with all his holy Angels and blessed Saints shall appear in glory, that which the Psalmist hath, shall be fulfilled: Psa. 112.10 The ungodly shall see it, and it shall grieve him, he shall gnash with his teeth and consume away: the desire of the ungodly shall perish. It shall grieve the ungodly to see the Saints of God in glory, and he shall pine away with grief; he shall desire that he might be partaker thereof with them, but this desire of his shall be fruitless, according to our saviours saying: Luk 13.28. There shall be weeping and gnashing of teeth, when they shall see Abraham, and Isaac and jacob, and all the Prophets in the kingdom of God, and themselves thrust out of doors. And what greater disgrace can come to a man, then to be thus contemptuously thrust forth of the blessed society of heaven? and to be shut without, where shall be dogs and enchanters, Reu. 22.15. and whoremongers, and murderers, & Idolaters, and whosoever loveth or maketh lies? Now shall those that have denied Christ before men, be denied before the face of Almighty God: and those that have despised and scorned the society of the godly, shall be scorned and contemned in the presence of men and Angels. If the loss of a dear friend be grievous, and the separation of the soul from the body, exceeding terrible: the loss of the fellowship of Saints cannot but be much more grievous, and the separation both of soul and body from Almighty God, must needs be both terrible and intolerable. He therefore spoke truly, who said: That the tears of hell, are not sufficient to bewail the loss of heaven. Seeing then the loss of God's presence, and the comforts of heavenly joys, is so great and grievous: is it not extreme folly in men, that will rather incur this dangerous and doleful loss, than they will lose their smallest profits or trifling pleasures? yet such is the folly of most men. But wouldst thou escape this misery? then think upon the Prophet's words: 2. Chr. 15.2 The Lord is with you, whilst you are with him: and if you seek him he will be found of you; but if you forsake him, he will forsake you. If thou be with God in the kingdom of grace, thou shalt be with him in the kingdom of glory; but if thou forsake him in this life, he will forsake thee in the life to come. Cast me not away from thy presence o Lord, Psal. 51.11 and take not thy holy Spirit from me, saith David. Is this thy prayer? behold then, if thou grieve not God's Spirit, he will not take it from thee; and except thou cast thyself out of God's presence by infidelity and disobedience, he will not cast thee forth. It is said of Henoch, Gen. 5.24. that he walked with God: and it is immediately added, that he was no more seen, for God took him away: so shall it be done to all those, that unfeignedly fear God. He that walks with God in holiness as Henoch did, shall not be excluded from his presence: but be taken up into heaven as he was, there to enjoy eternal consolation with the blessed Saints and Angels. SECT. 2. The second step of the wicked into hell after the last judgement: namely, Society with the Devils, & the sense of hellish torments. IS it a small matter that a man must be cast out of the presence of God, and be deprived of the communion of Saints and Angels, but he must be also subject to the society of Devils, and the pains of hell? yet such is the condition of the wicked. When Tully was banished, Plu. in vitis Ciceron. & Demost. though he were in Greece, where many cities contended, who should honour him most, and the Soothsayers showed that his exile should be short: yet was he always sad, and could not be merry, casting his eyes often towards Italy. Demosthenes likewise took his banishment so heavily, that many times he would weep bitterly when he looked towards Athens, though he found much kindness, even at the hands of his enemies If the damned souls might meet with such comforts in their exile from heaven, it would mitigate their grief, Scythie est quo mittitur inquam; Roma relinquen da est ovid. de Trist. lib 1. Eleg 3. and extenuate the extremity of their loss: but when their case is like his, that must leave Rome and live in Scythia: lose the joys of heaven, and meet with the pains of hell, and that without revocation: oh how lamentable shall their estate & condition be? how full of tears and sadness? Now to the end we may for our warning and safety, take a survey of the dangers and miserable condition of the damned in hell: let us consider first the Agents, than the Patients, and lastly the effects proceeding from them both: and this according to sobriety, resting only upon such infallible certainty as the word of God doth yield; and leaving those curious conceits, which the schoolmen have obtruded to the Church of God, without any sound warrant of his word. 1 The damned are under the wrath of God. Mat. 3.7. O generation of Vipers, who hath warned you to fly from the wrath to come? If the wrath of a mortal Prince be as the roaring of a Lion: Pro. 19.12. how terrible is the wrath of the immortal and omnipotent God? The Scriptures do in sundry places compare the Lords wrath to fire, because it is very fierce, fearful and merciless, as that element is: which causeth the king to pray: Lord, Psal. 6.1. rebuke me not in thy wrath, neither chasten me in thy heavy displeasure; knowing, that when the Lords wrath bursteth forth like fire, jer. 4.4. it becomes unquenchable. 2 They have an irksome habitation with the devils, M t. 25.41 and portion of torments with his Angels; and therefore it is said: Reu. 20.10 That the beast and the false Prophet, were cast into the place of eternal torments with the Devil. And indeed this conclusion of the wicked doth agree well with their conversation. For as they have in this world been companions with the beast and the false Prophet, in their slavery to Satan: so they do justly deserve to be partakers with them of those torments in the world to come. If David cried: Psal. 120, 5 Woe is me that I remain in Mesech, and have my habitation amongst the tents of Kedar: how woeful shall their estate be, who shall be constrained to dwell with Satan, and to have their habitations for ever, amongst the troops of reprobates and the infernal spirits? 3 They are subject to the merciless fire of hell: and this fire is a furnace of fire, Mat. 13.42 Reu. 21.8. Heb. 10.27 Mat. 3.12. a lake of brimstone, a devouring fire, an unquenchable fire. The furnace wherein the three children were cast was exceeding fearful, being made seven times hotter than it was wont to be: Dan. 3. but how dreadful shall this furnace of hell be, whose fire is infinitely hotter than that was? This fire doth differ as much as may be from our fires, in respect of the violence and durance, of the operation and illumination. In respect of the violence, because it is unspeakable; of the durance, for it is unquenchable; of the operation, for it consumes not what it burns; of illumination, for though it burn violently to the vexation of the wicked, Cremationem habet, & lumen non habet. Gre. mor. lib. 9 cap 46. Esa. 33.14. yet shall it not shine to their comfort. So that I may justly say thereof in the Prophet's words: Who is able to dwell in this devouring fire? or who shall be able to dwell in these everlasting burnings? 4 The place where they are, is not any stately palace, 1. Pet. 3.19 but a filthy prison: and this prison is a loathsome dungeon, worse than that wherein jeremy stuck; jer. 38. it is worse than the prison wherein Michaiah was cast, which yielded nothing but the bread and waters of affliction. For behold, the prisoners therein are scourged and afflicted by the hellish torments, whose fury and malice to man is infinite. Are not those threats fearful which are denounced. Deu. 28? and do we not admire those plagues threatened. Reu. 18? Chrysostom saith: They are but la dicra & ursus ad haec suppl● cia: umbra ad haec tormenta. Ad pop. Aut. hom. 49. Yet are those afflictions but flea-bite to these torments, but drops to these vials of wrath, but sparks to these flames of indignation. We read of diverse lamentable torments devised by Tyrants against God's Saints in the primitive Church, with commiseration: but alas these exquisite cruelties, are comforts in respect of the torments of hell. If David being offered the choice of three chastisements, famine, sword, or pestilence, said: 2. Sam. 24.14. Let me not fall into the hands of men: how much more should we pray and beseech our God, that we may never fall into the hand and power of the devil? 5 It is a place of darkness and blackness, and consequently of dread and horror. Amos. Zeph. Joel. David in Psal. For the Prophets when they are wont to describe any extreme dolour, do call it darkness, blackness and obscurity. So saith our Saviour speaking of the pains and place of the damned: Mat. 8.12.22.13. Take and cast them into the place of utter darkness. The darkness of Egypt was wonderful and fearful: wonderful, for it was so thick, that it might be felt: Exod. 10.21 fearful, and therefore was reserved for the ninth of the ten plagues inflicted upon the Egyptians, as being most forcible to mollify the heart of Pharaoh. But this darkness of hell doth far exceed that palpable darkness of Egypt: and therefore it is called, the Blackness of darkness: jude. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &. 2. Pet. 2 17. the Hebrew idiotism termeth it a Darkness of darkness: to utter in it the uttermost extract of darkness. And this punishment sorteth well with the merits of those, who call darkness, light; Esa. 5.20. and light, darkness: and all those who have loved darkness rather than light. job. 3.19. Mar. 9.44. 6 This torment is called the Worm that never dieth, alluding to that of Isaiah: Esa. 66.24. And they shall go forth and look upon the carcases of them that have trespassed against me, for their worm shall not die. As of the putrefaction of the body, there breedeth a worm which eats and consumes the body: so from the corruption of the soul tainted with sin, there ariseth the worm of conscience, which gnaweth and vexeth the soul with continual anguish. Rom. 2.9. So saith the Apostle: Tribulation and anguish shall be upon the soul of every one that doth evil. 7 The torments of hell are called a death, because that as by the separation of the body from the soul, the body dieth: so the soul and body being separated from God, Vita vita meae. Aug. Con. lib. 7. b. who is the life of their life, do die the second death. Also death being the most terrible & bitter thing in this life, Arist Eth. lib. 3. cap. 6. (as the Philosopher saith) it may very fitly give denomination to that condition which is most bitter and miserable in the life to come. Now when the estate of the damned is called death, we must not understand it as of men already dead, but ready to die: when the veins of the body, and the strings of the heart being ready to break, the dying man is possessed with intolerable anguish, by reason of death-pangs. Of this death Bernard spoke when he said: B●rn. de. Consid. ad Eugen. li. 5. Horreo in manus incidere mortis viventis, & vitae morientis; calling it very fitly, A living death and a dying life. These are the doleful agents. The miserable patients, subjects to these torments, are together with the devils, the wicked and ungodly, who shall be tormented both in body and soul: the body shall be tormented, because it would not obey the soul; the soul, because it would follow the rebellious body: both soul and body, because they obeyed the instigations of Satan, and left the directions of God's holy Spirit. 2. Cor. 5.10. We must all appear before the judgement seat of Christ, that every one may receive the things that he hath done in his body, whether they be good or evil. For as the body hath sinned with all the senses and parts thereof; so shall they all receive a condign and correspondent punishment. The eyes that were delighted with beholding nothing but vanity, shall now be frighted with beholding of ugly devils: the ears that took pleasure in hearing slanders and filthy talking, shall be troubled with the howl and blasphemies of hellish spirits: the nose that disdained any smell but sweet perfumes, shall feel the loathsome stinch of fire and brimstone: the fine and dainty body that with the rich man was wont to be clothed in fine linen, shall with him be tormented in the flames of unquenchable fire: the mouth that offered the sacrifices of deliciousness to the devouring belly, and took such pleasure in quaffing and carousing, shall drink of the pure wine of the wrath of God. Reu. 14.10. In a word, all that body which should have been the temple for God's spirit, but was made a cage for unclean spirits, shall be tormented in every part without mitigation and intermission. Neither shall the body be thus vexed alone; but as the soul hath been to the body, like Simeon to Levi, a brother in iniquity: so shall it also partake with the body of the same punishments. The memory shall call to mind that which is past, and the understanding consider that which is present, and both join together to disquiet themselves. Now shall it be thought upon, how many good motions have been neglected; how without fruit, pardon and remission of sins hath been offered; what sweet joys are lost, and what grievous torments are found: for what trifling, foolish and filthy sins, these intolerable, infinite and endless punishments have been bought; how easily these miseries might have been avoided: but now how impossible it is to obtain even the least mitigation thereof. Thus whilst these faculties are busied in vexing of themselves, the Lord shall power down upon them the vials of his wrath: so that the affections being set on fire with the exhalations of fury, and burning with the wicked zeal of revenge, shall grow mad and rage, & cast out blasphemies both against heaven and earth. 3 Lo, these are the lamentable fruits of these intolerable torments upon these miserable patients. For how can the heavy wrath of God, the irksome society with the devils, the merciless fire of hell, the filthy tormenting prison, the doleful place of darkness, the never dying worm, and the dreadful second death, vexing the soul with terrors, and the body with flames: how can they (I say) but yield that which our Saviour doth so oft inculcate: Mat. 8.13.22 & Luk. 13. There shall be wailing, and weeping, and gnashing of teeth? Therefore is hell from these effects not unfitly compared to Topheth in the valley of Benhinnom: 2. Chr. 28.3 which hath the name from the noise that they made with their instruments, that the scriching of their children which they sacrificed to Moloch, might not be heard. For so shall hell yield most hideous horror, with extreme doleful noises: curses shall be their hymns, and howling their tunes: blasphemy shall be their ditties: and lachrymae th●ir notes: lamentation shall be their songs, and scriching their strains: yea cursing, blasphemy, scriching and howling, shall be their daily morning and evening song: sighs, & sobs, and gnashing of teeth shall be their doleful descant and division. But what, shall all the damned be tormented alike? Surely no: for albeit the least torment in hell, doth far exceed the greatest torture on the earth; yet are there very different degrees of punishment. Luk. 12.47 The servant that knew his masters will, & did it not, shall be beaten with many stripes. Mat. 11.22 But it shall be easier for Tyrus and Sidon at the day of judgement, then for Corazin and Bethsaida. As many live under the same Sun, yet all feel not the like heat from it: Greg. mor. lib. 4. cap. 43. so many may be subject to the same torments of hell, in the same manner, though not in the same measure. But miserable and most accursed shall his condition be, who shall taste even the least measure and degree thereof. And are the torments of hell so dreadful? is the state of the damned so doleful? Who can think upon the one without fear, or consider the other without pity? Well might our Saviour say concerning judas: Mat. 26.24 It had been good for him, if he had never been borne. And happy indeed had he and other castaways been, if they had never seen the light, or been created some loathsome toads or hateful serpents: that so they might never have been partakers of hell's torments. I wonder to think of some, that use to confirm their speeches with this fearful execration: Would I were damned, if etc. Alas, alas, full little do they know what they say: if they considered the horror of condemnation, they would tremble to take such words in their mouths. Here, that exhortation hath notable use: Psal. 4.4. Stand in awe, and sin not. If we be in some great man's danger that is able to be revenged upon us: Lord, how we creep, and crouch, & fear: But we should fear him which is able to destroy both soul & body in hell. Mat. 10.18 If men had hearts to conceive, grace to believe, and minds to meditate upon these fearful torments, it must needs make them stand in awe, and restrain them from sin: but alas for pity, the force of sin hath banished the fear of God, and the dread of hell: else would men never live as they do. There are some ungodly men and women so nice and tender, that they cannot abide the heat of the Sun, and the biting of a flea will not suffer them to sleep: oh that such could consider, what it is to fry in the unquenchable flames of fire & brimstone, and to have the never-dying worm gnawing at their consciences. Some are so coy, that they cannot abide to look upon the sores of poor Lazarus; and so unmerciful, that they stop their ears at the cry of their distressed brethren: oh that they would remember what a filthy prison is prepared for the damned, and what yelling and howling the merciless shall one day hear. Some there are, to whom the service of God is exceeding painful and irksome, as to kneel at prayer, to be any thing long at a Sermon, or the like: oh that such had grace to meditate upon the irksome, and painful torments prepared for the damned. For would not the consideration, remembrance, and meditation hereof correct their lewd affections, dry up the fountain of their filthy words, change the course of their vain conversation, and make them willing to do any thing, so they might escape those torments? If a man have but some extreme fi● of the gout, colic, or toothache, what pains and cost will he be at to be eased? But what are these to the pains of hell? yet few there are, that will bestow cost, or care to avoid them. Do but think a little upon Dives, how that for one drop of water to cool his tongue, he would have given the whole world (if he had been Lord of it) yet could not obtain it: and it will cause thee with prayers and tears, and true repentance to finish thy salvation in the fear of God. Chrys. in 2. Epist. ad Corin. hom. 10. If thou shouldest come into a loathsome prison, and there see some look pale and wan, others bound in chains and fetters, others hungering and thirsting, others shut up in the dark and filthy dungeon, making piteous lamentation: would it not move thy heart with commiseration, and cause thee carefully to avoid those courses, that might bring thee into the like danger? Then think upon the prison and dungeon of hell, and consider seriously with thyself, how many poor souls look pitifully there: how many are bound strongly in Satan's fetters: how many are shut up in the place of utter darkness, and being continually tormented with the hellish fiends, do nothing but wail, and weep, and gnash their teeth: and it must needs make thee remember the rich man's speech: Luk. 16.28. I beseech thee father Abraham, send Lazarus to warn my brethren, lest they come into this place of torments. What? art thou like Thomas, job. 20. that thou wilt not believe, except thou see and feel? Exod. 10.7 art thou like Pharaoh, that thou wilt not fear before Egypt be destroyed? I mean, wilt thou feel the torments of hell, before thou fear them? and wilt thou be destroyed, before thou wilt leave thy sins? Alas, that any man should be so careless and senseless in the view of such torments. The body is subject to bad repletion & diseases by sweet meats, but it must be purged by bitter potions: so must the discreet Christian purge his soul of the filthy humours of sin, and the repletion of vanity, by deep meditation of the bitter pains of hell. We read of one, who upon the violence of any temptation to sin, would lay his hand on burning coals; and being not able to endure the same, would say to himself: Oh how unable shall I be to endure the pains of hell? and this cogitation did mightily restrain him from evil. If thou wilt not practise this experiment, yet at the least, ponder seriously these meditations: and they will (I hope) through God's gracicious assistance, make thee careful and able to master thy corruptions, and to overcome Satan's temptations. SECT. 3. The last period of the pains of the damned: which is, the Eternity of their torments. WHen I consider the condition of the damned, it makes me remember Nebuchadnetsar; Dan. 4. who for his pride was driven from his kingdom, had his dwelling with the beasts, was made to eat grass with the oxen, and wet with the dew of heaven, till his hairs were grown as eagle's feathers, and his nails like birds claws: for so shall the damned for their wickedness, be driven at the day of judgement from the kingdom of God, have their dwelling with the Devils, be tormented in the flames of fire, and transformed into the loathsome form of the ugly fiends of hell. Herein indeed Nebuchadnetsar and they do differ: his deposing was but carnal and temporal, theirs is spiritual and eternal: he was punished thus only till seven times passed over him, they shall be thus plagued till seventy times seven times seven times be passed over, even for ever and ever. That is a long sentence that hath no period, a large day that yields no evening, and ample torments that have no end: behold such a sentence, such a day, and such torments art thou come now to meditate upon (my Christian brother;) and therefore enlarge thy meditation to the uttermost, that thou mayest fruitfully ponder these fearful torments. The greatness of the pains of hell in regard of the quality, is lamentable: but the grievousness thereof in respect of the quantity, makes them intolerable. We have an old saying: That is no bad day, that hath a good night. The sharpest conflicts to the soldier, the roughest tempest to the mariner, and weariest journey to the traveler, are not without comfort, because they yield an expectation of an end: but the torments of hell, being as endless in quantity, as they are easeless in quality, yield not the least glimpse of consolation to the damned spirits. Was it not wonderful in the days of josua, that the Sun and Moon stood still, josua. 10.13 and hasted not to go down, for a whole day, that the people might be avenged on their enemies? But how wonderful will it be, when the Sun and Moon shall lose their light, and utterly cease to measure time by their motion; leaving the same to pass on without end or intermission, till the Lord be fully avenged upon all the wicked in hell? Therefore are all the torments of the reprobate noted with the Epithets of Eternity and perpetuity. The shame that shall cover their face, Dan. 12.2. Mar. 9.44. is perpetual: the worm that gnaweth their conscience, never dieth: Mat. 25.46 the pain which they shall go into, is endless: the fire that shall devour them, jude. 7. is eternal: the torments of the fiery lake last for ever: Reu. 20.10 the perdition which shall punish them from the throne of the Lord, 2. Thes. 1.9. and the glory of his power is everlasting: and the death which they suffer is an everlasting death. It goeth hard with a man that would feign die, but cannot: and such shall be the condition of the damned, as Saint john speaketh of certain men, Reu. 9.6. They shall seek death, but shall not find it; and shall desire to die, but death shall fly from them. And it is a just recompense, that they which might have found life, but would not seek it, should now seek for death, and not find it. Thus shall they be like to a man, that lies with many weights upon him to be pressed to death, crying and calling for more weights to dispatch him, but alas he cannot get them: so shall they wish even an increase of torments to end their lives, but it shall not be granted. That is a fearful judgement which the Lord threateneth to the jews: Behold, jer. 8.17. I will send Serpents and Cockatrices among you, which will not be charmed: but this is a far greater judgement, that the Lord will cast men into the everlasting fire, Mat. 3.12. that shall never be quenched. If those who are shut up in the dungeon of hell, had so many thousand years to endure there, as there be sands on the shore, fishes in the sea, stars in the firmament, or grass in the field, there were some hope and comfort, though (God knows) it were very small: but when so many millions of ages and worlds are passed over, their torments (alas for pity) are as fresh and new to begin again as ever they were; according to that of Gregory: They (poor wretches) have a death without a death, Mor. lib. 9 cap. 48. an end without an end, a defect without a defect: for the death liveth, the end alway beginneth, and the defect never faileth. Is it possible for Almighty God, not to be eternal? neither is it possible for the punishment of the wicked in hell, to be temporal: offences against an infinite Majesty, require an infinite punishment. Many (to embolden themselves to sin in this life) are willing to remember, that God's mercy endureth for ever: but such shall in the life to come, receive the reward of their sins; and prove (against their wills) that the arm of his justice, is as large as the arm of his mercy: and that his wrath and indignation also endureth for ever. David hath a doleful complaint: Will the Lord absent himself for ever? Psal. 77.7. and will he show no more favour? is his mercy clean gone for ever? hath God forgotten to be gracious? and hath he shut up his tender mercies in displeasure? Alas this were a pitiful case: indeed he hath not dealt thus with David, but he will deal so with all the damned. Of many things in the world, me thinks this is most admirable: That men persuading and assuring themselves, there are such pains prepared for the wicked, do yet live as though they feared no such thing: some making but a jest of sin, Prou. 14.9. job. 15.16. others drinking it up like water. Oh, God is merciful thou wilt say, not desiring the death of a sinner: and that gives them hope. I, but to whom is God merciful, to all? nay, shall not the greatest part of the world taste of his heavy indignation? Mat. 7. What, to every man, how lewd so ever he be? nay he hath threatened, that to a man going presumptuously on in his lewdness without remorse, Deut. 29.20 he will not be merciful. If it were bruited for certain, that in a city where there are thousands, the Prince would shortly use some strange and severe execution upon an hundred, but upon whom it were uncertain: would it not cause every man to tremble? If it were told ten going over a bridge, that one of them should fall into the water; would it not make every one look to his feet, lest he should be the man? If a skilful Physician should assure a town, that many in it were infected with some dangerous disease; what running and riding would there be to Physicians to prevent the same? Behold now, men do hear that the King of Kings will shortly come to execute his fierce wrath upon many; Rev. 22.12 jude. 13. they know, that not one of ten, but rather nine of ten are in danger of falling from the bridge of iniquity into the pit of eternal destruction; Mat. 7. and see that in every town many are infected with those dangerous diseases, which bring eternal death: yet how few are found that tremble, look to themselves, or seek to the Physician of their souls, that they may escape these dangers? Who would for thousands of goldly burning in the fire for only one days space? who is so mad that he would for one hours pleasure, be racked a whole year together? and yet alas, how many are there, that for trifles do damn themselves to the fire of hell? and how many, that for foolish and sottish sins (such as are odious in the sight of God, hateful to men, and hurtful to their own health) do bring them selves to the rack and torments, which endure not for an hour, or a year, but for ever and ever: and, if it were possible, for ever and after. If ever it please God to visit thee with sickness, think with thyself (dear Christian) as thou sittest or liest in thy bed, how irksome it would be to thee, if thou shouldest lie always in that small pain, without comfort or company of friends: and if that seem tedious to thee, bethink thyself how gievous it will be to lie in the unspeakable torments of hell, without all comfort and company, save of the terrible fiends, and miserable souls of hell, and that world without end: and this meditation must needs mollify thy heart, and humble thy soul. But alas, men do not remember, or else do only superficially consider these things. But I beseech thee for God's sake, who created thee like himself; for Christ's sake, who shed his blood and died to redeem thee: and for thy soul's sake, which should be more precious to thee, than ten thousand worlds; let not these infinite torments be passed over with a short or shallow consideration: but engrave the remembrance thereof in the most sensible and secret part of thy soul, with the diamond of a deep meditation; and let it not pass thence, till it have wrought and perfected the work of true repentance, in mortifying thy corrupt affections, and rectifying thy profane conversation. Otherwise assure thyself, that if thou wilt not break off thine iniquities by repentance, and make an end of sinning, thou shalt surely meet with a correspondent recompense: for there shall be no end of thy torments. The third part. Of the joys of Heaven in general. WHEN Cyrus sought to win the hearts of the Persians to him, justin. lib. 1. he caused them to be assembled, and to toil and take great pains in cutting down a wood, and the next day after he feasted them; and then demanded, whether they had rather live as they did that day, or the day before: and when they all chose (as no marvel) to live in mirth and feasting: he told them, that if they would follow Astyages, their life should be as the day of toiling: but promised, that if they would stick to him, and be his followers, it should be like the day of feasting. The like is here propounded to thee (my Christian brother) in these Meditations. If thou wilt follow the world, and Satan the god of the world; behold, thou seest there is nothing to be got thereby but infinite toil in this life, and eternal torments in the life to come but if thou wilt take up our saviours cross and follow him, Mat. 19.28 thou shalt surely have the reward of everlasting happiness. So that I may say to thee, as Moses said to the Israelites: Deu. 30.15 Behold, I have set before thee this day Life and good, death and evil. Only in this I differ, joh. 2.10. that as our Saviour a● Cana in Galilee reserved the best wine last: so have I first set before thee death and evil, and now am to offer thee life and good; that (if it may be) through the view of hell's torments, the kingdom of heaven may suffer violence. Mat. 11. The eye of man is not able to behold the brightness of the heavens in a foggy mist: neither can the eyes of our understanding pierce through the mists of earthly vanities, to that exceeding glory which shineth in the heavens. If thou belong to the kingdom of God, thou shalt in the Treatise following meet with the riches of that inheritance, which doth belong to thee: so that thou mayest read it to thy exceeding comfort, being the map and model of that heavenly possession and habitation, which Christ jesus hath purchased for thee. And if the same affect thee with joy, know this for thy further comfort: that all this is infinitely less than that celestial bliss, whereof thou shalt one day be partaker. CHAP. 1. SECT. 1. The first step of the godly into heaven before the day of judgement: namely, Sanctimony of life. Whilst the children of Israel were yet traveling in the wilderness, the Lord appointed Moses the man of God, Deut. 34.1. to go to the top of mount Nebo; from whence he showed him the spacious region of the pleasant land of Canaan, which afterwards the Israelites should possess: so deals Almighty God with his servants; even whilst they are traveling in the wilderness of this troublesome world, he doth from the high tower of a sanctified speculation, show them an excellent prospect of the celestial Canaan, the kingdom of heaven: the fruition and feesimple whereof, he will afterwards bestow upon them. And therefore one saith well: Bern. Serm. super Ver. 10. cap. ●0. Sap. The kingdom of heaven is granted, promised, showed, and received: it is granted in Predestination, promised in Vocation, showed in justification, and received in Glorification. When Adam was in his innocency, he had his habitation in the terrestrial Paradise: so when the sons of Adam are in some measure restored by regeneration to that holiness, which they lost by their father's fall, they do enter into the celestial Paradise. Whereby those visions are fulfilled: Reu. 3.12. that New jerusalem is come down out of heaven. The tabernacle of God is with men, and he is their God, 21.3. and they are his people, and God himself is their God with them. This will be evident, if we consider the heavenly privileges, wherewith the Saints and servants of God are endowed even in this life. To let pass the Patrician robes of the blessed Sacraments: 1. They obtain pardon and remission of their sins: Psa. 32.1. Blessed is the man whose iniquities are forgiven, and whose sins are covered saith the Prophet David. Lo, this blessedness do the children of God obtain in the remission of their sins. And to this forgiving of sin being the foundation of felicity, there is added the giving of grace for the reformation of their lives; for where sin is pardoned, there it is purged: so that they are no more strangers from the life of God, Eph. 2. but it is their meat and drink to do the will of their heavenly father; their thoughts and meditations are lifted above earthly cogitations; their words are gracious, as becometh the heavenly citizens; and their conversation holy, while they are clothed with the white robes of righteousness, like the company of our saviours blessed attendants in the kingdom of heaven. Reu. 7.9. Thus are they by grace united unto Almighty God, & obtain his gracious protection, joh. 17.22. according to our saviours heavenly petition, as the Psalmist saith: Psal. 5.12. For the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Crown, implieth more than a simple protection as Psal. 84.11 1. Pet. 4.14. For thou Lord wilt bless the righteous, and with favour wilt crown and compass him as with a shield. So that the Lord doth even in this life, crown his children with grace and glory; they may boldly come in the presence of God, and talk with him in their prayers; and they have the benefit of his Angel's attendance. Psal. 91. 2 Again, as they are united unto God by grace: so are they engrafted into Christ, (who is the fountain of all heavenly happiness) and can say with the Apostle: Gal. 2.20. I live not any more, but Christ liveth in me. And a man thus established by faith in Christ, may truly be said to be in heaven, as Saint john saith: john. 5.24. He hath everlasting life, and is already passed from death to life. There are many wretches, which scorn the godly, count their piety folly, Psal. 4.2. and turn their glory into shame: esteeming ●hem for the most base abjects of the world, whereas their condition is most happy: for though they be under the persecution of wicked Esau, yet are they even then with jacob in Bethel, Gen. 28.17. the house of God and the gate of heaven. 3 Hereunto we may add the communion of Saints, and fellowship with the elect Angels, whereof the Apostle speaketh, when he saith: Phil. 3.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are free Citizens of heaven: meaning indeed: that as we are enfranchised, and incorporated into the heavenly jerusalem: our conversation should be correspondent to this dignity. And of this privilege doth he speak very comfortably, Ephes. 2.6. saying: that God hath raised us up together, & made us sit together in the heavenly places, in Christ jesus. So that God's Saints on earth, though they be poor and base in regard of their outward estate, yet being faithful, they are heirs of grace, and have seats of honour in heaven, together with the thrones and dominations: and are therefore no more strangers and foreigners, Eph. 2.19. but Citizens with the Saints, and of the household of faith. True it is, that as yet the children of God on earth do not actually, but potentially and mystically enjoy these privileges: yet because of the present comfort and future certainty thereof, they are actually ascribed to them, as already obtained. When our Saviour means to comfort his servants, & to banish distrust of God's providence, he saith: Fear not little flock, Luk. 12. for it is yours Father's will to give you a kingdom. Lo, this kingdom the Lord doth assure to his children in this life, by giving them the earnest of his spirit for the assurance of the same. Howbeit, 2. Cor. 5.5. as David was anointed by Samuel a great while before he obtained the Crown: so doth the Lord anoint his children in this life, with the oil of gladness; but sets not the crown of glory upon their heads, 2. Tim. 4.8. till the triumphant appearing of Christ jesus. 1. Joh 3.2. dearly beloved, even now are we the sons of God, saith Saint john: so that being adopted in Christ, Rom. 8.17. and heirs annexed with him, we have assurance of that heavenly dignity, which is prepared in the heavenly places for the sons of God. Thus the godly, in respect of the remission of their sins: the sanctification of l●fe: their union with God: their engrafting into Christ: their Communion with the Saints: and other privileges of grace and happiness, whereof they are possessed: may very well be said to have made an entrance, and set foot into the kingdom of heaven: and to have a glimpse of that glory, which shall shine most resplendently at the great day of reward. These things being wisely weighed in the balance of a sanctified soul, yield sundry profitable uses. 1. Hereby a man may have trial of his future estate, by duly considering his present condition. Is thy heart profane, thy faith dead, and thy conversation wicked? then may I say to thee, as jehu said to jehoram: 2. King. 9 What hast thou to do with peace? what hast thou to do with the kingdom of heaven? which belongeth only to the righteous, and hath no room for the unrighteous, 1. Cor. 6.9. Reu. 21.27. nor entertaineth any unclean thing. But canst thou discern in thyself a sound faith, though it be like smoking floxe: and an upright conversation, albeit not free from all infirmity? then may I say to thee, as our Saviour said to Zachaeus: Luk. 19.9. This day is salvation come to thy house: thou hast set one foot into heaven. 2 This may be a motive to holiness of life and conversation. Some in the weakness or profaneness of their hearts, will be ready to demand: Mal. 3 14. What profit is it to keep God's commandments, & to walk humbly before the Lord of hosts? and behold, such a one may here receive an answer: for we see that the godly are in this life interessed in many heavenly privileges, and shall assuredly in the life to come, be partakers of everlasting happiness. Therefore Saint Peter having exhorted men, to link a justifying faith with sanctified virtues in a golden chain, concludes his exhortation with this reason: 2. Pet. 1.5.11. For by this means an entering shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour jesus Christ: making the kingdom of Grace the portal to the kingdom of Glory. 3 To a faithful and a godly man, this meditation may minister much cause of true comfort: Luk. 10. Rejoice in this (saith our Saviour) that your names are written in heaven: so let this be thy comfort (my Christian brother) that the Almighty hath enroled thee amongst the holy company of heaven. And herein bless God for his mercy with the blessed Apostle, who (considering the greatness of his favour vouchsafed to the Colossians) rendereth hearty thanks to God, for delivering them out of the power of darkness, Col. 1.13. and translating them into the kingdom of his dear son. A man that stands upon a high and sure rock laughs to scorn the rough surges of the raging seas: and so may a Christian that hath laid this good foundation of a sound faith and a sanctified life, safely rejoice against all the surges of troubles and temptations whatsoever. For though the rain fall, Mat. 7.25. and the floods come, and the winds blow, and beat upon this building it shall not fall, because it is builded upon a rock: yea the gates of hell shall not be able to prevail against it. SECT. 2. The second step to heaven before the day of judgement: namely, Peace of conscience. AS sorrow of heart and horror of conscience, are the usual fruits of sin and iniquity: so is joy of heart and peace of conscience, an ordinary companion of godliness and honesty. Gen. 3.8. Adam having transgressed and defiled himself with sin, when God calls for him, doth hide himself. Abraham a man of a sound faith & prompt obedience, Gen. 22.1. when the Lord speaks to him, answereth cheerfully: Here am I Thus we see both parts of the Proverb fulfilled: Prou. 28.1. The wicked flieth, when none pursueth him: but the righteous is bold as a lion. When the heavens are clogged with foggy mists, it causeth a sudden darkness upon the face of the earth; and when the body is oppressed with pale melancholy humours, the heart is heavy, and the countenance cast down: but the mists being expelled by the brightness of the Sun, all the Horizon laughs for joy; and the pale humours being purged, the heart is joyful, and makes the countenance cheerful. So do the mists and humours of sin, clog and molest the heart of man: but the same being expelled and purged by the bright Sunshine of righteousness, the heart is enlarged and rejoiceth; yea danceth with joy, as David speaketh, Psal 13.5. and the heart being joyful maketh a cheerful countenance: Pro. 15.13. so that the voice of joy and gladness is heard in the tabernacles of the righteous. Psa. 118.15 And this joyfulness of heart, cheerfulness of face, and gladness of tongue, do testify: Rom. 14.7. that the kingdom of God is righteousness & peace, and joy in the holy Ghost. Of this fruit doth Solomon speak, where he saith: Pro. 15.15. That a good conscience is a continual feast; setting it forth with the same comparison that Saint john useth in describing the joys of the kingdom of heaven, calling them the lambs supper: Reu. 19 9 but indeed all the delicates in the world are not to be compared to the feasting of a good conscience. This the Spouse showeth in the second of the Canticles: Can. 2.5. He brought me into his wine-cellar, & Love was his banner over me. Lo here the Ambrosian Nectar, wherewith Christ jesus maketh the heart of his spouse glad, causing her to cry out: Stay me with flagons, Ver. 6. and comfort me with apples; for I am sick with love: where the sacred soul is cast into a holy swoon, being ravished with the unspeakable comfort that she enjoys upon this peace of conscience. Indeed these heavenly joys and comforts are not tasted of the wicked: for how can they see, that have no eyes? or those relish the peace of conscience, which want their spiritual taste? Yea, who is able to express the excellency of this peace? nay, who is able to conceive it but those that enjoy it? Neither indeed are they able: for it passeth all understanding. Phil. 4.7. In respect of which large excellency of the peace of conscience, it may very well be counted a part of the kingdom of heaven, whose joys are endless and infinite. If we consider the fountains also from whence this spiritual peace doth spring, we shall perceive that our present comfort upon earth, and future consolation to be enjoyed hereafter in heaven, do both arise and flow from the same heads, and fall into the same Ocean of felicity. 1 A justifying faith yields this peace: Rom. 5.2. for being justified by faith we have peace towards God, through our Lord jesus Christ. And this peace yields joy, as it followeth in the next verse, and that no small joy: for they that do truly believe in Christ jesus, 1. Pet. 1.8. do rejoice with joy unspeakable and glorious. What could the Apostle have said more of the joy, which the Saints shall enjoy hereafter in the kingdom of heaven, then to call it Unspeakable & glorious? & no marvel: for as the first sight of the blind man whereby he saw men walk like trees, Mar. 8.28. was the same whereby he saw them to be men a far off, though it was at the first more confused: so the inchoate joy and peace of conscience, which we obtain in this life, being unspeakable, glorious, and passing all understanding, hath more than a resemblance of that celestial glory, which shall be imparted more abundantly and perfectly in the life to come. 2 The children of God are endued with the spirit of God, whereby they receive the comfortable testimony of their adoption: Rom. 8. & the same manumitting spirit doth also yield them most heavenly consolation. joh. 14.16. 3. This peace of conscience is the fruit of a holy conversation, as I said before: and the Apostle can tell us of his own experience; for his rejoicing is this, 2. Cor. 1.12 the testimony of his conscience, that in simplicity and godly pureness, he hath had his conversation in the world. Besides this, there is also an undoubted Hope: which being the first fruits of the spirit, doth after a sort put the children of God in possession of the kingdom of heaven. So that when they do from the watch tower of a good conscience lift up this jacobs' staff, or rather this jacobs' ladder, Gen. 28.12. of a steadfast hope, unto the heavens, and there behold with holy Stephen the glory of God: Act. 7. it ravisheth and rejoiceth their hearts more than any tongue is able to express. Thus do the godly in this life, taste of the joys of heaven: the sweetness whereof is such, that it swalloweth up all the waves of temporal distresses; causing them with Paul and Silas to sing Psalms in the prison, and to say with David: Act. 16.25. Psa 94.19. In the midst of all my troubles, thy comforts o Lord have refreshed my soul. Which marvelous effect, this peace of conscience could never have in encountering and conquering these infinite earthly calamities, were it not of a divine and heavenly Nature. But what? have all the children of God this peace and comfort alike? Surely no: but according to Zeba & Zalmunnaes' words (As the man is, jud. 8.21. so is his strength) it may be said in this case: as the man is, so is his comfort and joy. For where the life is qualified with a great measure of grace, there the heart is replenished with a great measure of joy. Neither are these joys always participated alike; but as the heavens are sometime bright, and sometime obscured: so the Sun of comfort shineth sometimes more brightly, sometimes obscurely in the hearts of God's children. So that one while they complain thus: Psal. 77. Will the Lord absent himself for ever? and will he show no more favour? and other while, Psal. 35.9. their soul is joyful in the Lord, and all their bones do say: Who is like unto thee, o Lord? yet even in their greatest distress, Dulciores sunt lachrymae orant●ū, quàm gaudia Theatrorum. Aug. super. Psal. 1●7. the very tears of the godly are sweeter, than all the shouts & laughters at the theatres. This being the excellency of the peace of conscience, let it be thy care (good Christian) to obtain, and maintain it. A kind and comfortable friend is much worth: but who can prise the peace of a quiet conscience? Lo, it was the best hymn the blessed Angels could sing: Luk. 2.14. Glory be to God in the highest heavens, and peace on the earth. The best Legacy our Saviour could leave to his servants: My peace I leave with you, john. 14.27 my peace I give you. The best prayer the Apostle could make for the Thessalonians: Now the Lord of peace, 2. Thes. 3.16 give you peace always by all means. Though there be many that say: Psal. 4. Who will show us any good? and have their minds wholly set upon their corn, their wine and oil: yet the godly have more true gladness from the Lords countenance by a thousand degrees, than the worldling hath in all these transitory trifles. Hast thou a good conscience? then cherish it: it is the greatest blessing under heaven. Is this peace and comfort of conscience wanting or weak in thee? then use the means, whereby the same is procured and preserved. Labour to obtain a sound faith, & a sanctified life: Esa. 32.17 for the work of righteousness is peace. Melchizedec being king of righteousness, Heb. 7.2. was after that the king of peace: get righteousness, and peace will follow it. Psal. 85.11 For righteousness and peace will kiss each other: yea the more thou art conversant in holiness of conversation, the more abundant shalt thou be in the comfortable peace of conscience. For where righteousness flourisheth, Psal. 72.7. there shall be abundance of peace. Behold, it will be thy companion, both by day and by night, at home and abroad, in life and in death: yea, it will not only guide thee (as Moses did the children of Israel) to the celestial Canaan; but (as josua did) will there take up her habitation with thee for ever. And as the star led the Wise men till they came to Christ, Mat. ●. and then stood still: so shall this light of joy lead thee to the kingdom of heaven, and there stand still in the firmament of thy soul, world without end. SECT. 3. The third step to Heaven before the day of judgement: namely, joy & comfort at the day of death. THe traveler that hath a long journey to take though happily he meet with many delights by the way, yet is glad when he cometh within the ken of his country; but rejoiceth exceedingly, when he hath attained the end of his journey. Behold, the ways of righteousness are the steps we take in our travail; the peace of conscience setteth before us the joy of the heavenly mansions: but the day of death giveth us fruition thereof; and is therefore to be desired of all those, that are traveling the right way to the kingdom of heaven. The heavenly bodies are best seen in the evening when the Sun is set: and the heavenly joys are most enjoyed at the evening of our days, when the Sun of our life is set; by reason that the soul is then delivered from a mass of corruptions, and both soul and body from a mixture of infinite miseries, The godly may now especially be said to set foot into heaven in a twofold respect. First, because they are freed from the calamities of this life, the bitterness whereof doth greatly allay the sweetness of the heavenly joys. Secondly, Eccles. 12 7 because their souls returning to God, do actually possess those eternal joys, which the kingdom of heaven doth yield. 1 Concerning this life, what is it but a vale of misery? and what is the fruit thereof, Psal. 90.10 but labour and sorrow? therefore doth the Oracle of heaven rightly pronounce: Reu. 14 13. Blessed are the dead which die in the Lord, because they cease from their labours. The seafaring man is glad when he meets with a pleasant gale of wind, that will bring him to the haven where he would be. Lo, this world is the sea: the body, the ship: the soul, the mariner; and death, the pleasant gale of wind that brings us into the haven of eternal bliss. This the Apostle insinuates in an elegant Metaphor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 2.23. when he saith: I long to be dissolved, and to be with Christ. When Noah had been tossed up and down in the flood, almost a whole year, was he not glad (think you) of mount Ararat, whereupon he rested the Ark? So the children of God having been tossed up and down the waters of this wicked world, peradventure for many years, have they not reason to be glad of the day of death, the mount Ararat that gives rest to the beaten bark of their turmoiled souls & bodies? Is the soul kept in the body as it were in a prison? Seneca Tully etc. and is not the day of death therefore to be desired, as the day of deliverance from imprisonment? Surely yes: and that makes Simeon to say: Lord, Luk 2.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou losest now lettest thou thy servant departed in peace according to thy word. The days of man (saith job) are as the days of an hireling. job. 7.2. And as the servant longeth for the shadow, and an hireling looketh for the end of his work: so do the godly look and long for the evening & Sunset of their age, because then the time of labour is past, and the day of payment comes in, which causeth them to pray: Even so, Reu. 22.20. come Lord jesus. 2 As the faithful are by death delivered from the miseries of this life, which hindered their felicity: so are they by it (as it were by a gate) led and let into the joys of heaven. For the souls of the just, when by death they pay the old debt, do receive a new reward of joy, which they shall never repay. Solomon saith comfortably: Pro. 14.32. The righteous hath hope in his death: but the Apostle more comfortably: We know, 2. Cor. 5.1. that if our earthly house of this tabernacle be destroyed, we have a building given of God, even an house not made with hands, but eternal in the heavens. If the godly died doubtfully, and with a staggering confidence, there were some reason they should suffer a wonderful conflict and reluctation in death: but seeing they commit their souls into the hands of a faithful Creator, 1. Pet. 4.19. and their bodies to the ground, with an assured confidence, that at the last day they shall with the same eyes behold their Redeemer, job. 19 who will send his Angels to fetch them, and hath promised to glorify them: seeing that being dissolved they shall be with Christ, Phil. 1.23. & have the reward of their works following them to heaven, Reu. 14.13. where their time shall be spent in singing the hymns of praises to the harp of glory; Reu. 5.8.9. have they not reason to long for death, to search for it more than for treasures, and to rejoice when they find it? David saith, that the death of the Saints is precious in the sight of the Lord. Psa. 116.15 And our Saviour makes the day of death, the Saints seed time for that happy harvest, wherein the Angels shall be reapers to gather the good corn into the Lord's barn, the kingdom of heaven. For except the wheat corn fall into the ground and die, joh. 12.24. it bideth alone; but if it die, it bringeth forth much fruit. Seeing now, that death is of such singular use to the godly: we see that to be a most false position of the Philosopher, and an erroneous opinion of many Christians: That death is the worst and most terrible thing that can happen to man. For albeit, that to the wicked it be so, yet to the godly it is not: to whom (if either you respect their freedom from temporal miseries, or the fruition of eternal felicity) The day of death is better, Eccles. 7.3. than the day that they are borne. If the house wherein thou dwellest were rotten, Cypr. de mortal. sect 17. and ready to fall on thy head; if the ship wherein thou art carried, leaked very dangerously, and like to drown thee; wouldst thou not leave thy house: and desire the shore that might yield thee safety? Then marvel not, that the godly desire to be freed from the crazed houses, and leaking ships of their mortal bodies, and long for the houses, & havens of everlasting security. What though death be a serpent and sting the wicked, gripping them at the heart: yet to the elect Christ hath vanquished this serpent, and plucked out his sting, yea, death's sting, being sin. As bodies that have fewest bad humours, are least shaken with agues: so those that are freest from sin, though death assault them bitterly, are least annoyed by the pains and terror of death. Our Saviour saith: joh. 16.33. Be of good cheer, I have overcome the world; and I may say: Be of good cheer, 2 Cor. 15.16 for Christ hath overcome death. 2 This may be an occasion to mitigate that extreme sorrow, which many take upon the death of their godly friends: seeing their death yieldeth rather cause of comfort then of sorrow; of mirth then of mourning; and of rejoicing, rather than of weeping and lamenting. If you loved me, you would rejoice (saith our Saviour to his disciples) because I said, joh. 14.28. I go to the Father: so, those that love their friends indeed, have cause to rejoice rather than to mourn for their death, because they go to be glorified with their heavenly Father. The little child that sees the mother cutting and bruising the sweet and pleasant herbs and flowers, is sorry because he thinks they are spoiled: but the mother hath a purpose to preserve than, whereby they are made much better. A simple body that should see the Goldsmith melting the pure metals, would be discontent, imagining that all were marred: whereas the skilful workman hath a purpose to cast some excellent piece of plate thereof. So we silly men, when the Lord cuts off some of our friends (by death) like the flower, and lets others whither like the green herb: and when he melteth them in the furnace of the grave, are overcome with sorrowful conceits, as though some evil thing were befallen our friends: whereas we should remember, that the Lord hath a purpose by this means to preserve them, and to transform them into that glorious estate, which the Angels enjoy in heaven. And this reason is first intimated, and after plainly expressed by Saint Paul in his dehortation to the Thessalonians: I would not (brethren) have you ignorant concerning them which are asleep, 1. Thes. 4.13 that you sorrow not as others which have no hope. Who would be sorry to see his friend fall asleep, seeing that thereby he is made lightsome, fresh, and lusty? Now death is to the godly nothing but a sleep, whereby they are refined and refreshed: why should we then be offended therewith? If thy friend (which dieth) be wicked, than hast thou just cause of mourning: but if thou knewest him to live and die in the fear of God, howsoever nature or affection may have force to wring tears from thine eyes, or sighs from thy heart; yet hast thou reason to rejoice, and be glad for his happy change, as Augustine his example may teach: Aug confe. lib. 9 v. who bridled the infirmity of Nature, and suppressed his tears at his mother's death, though he honoured and loved her dearly: thinking it an unfit thing to celebrate her funerals with weeping and wailing, because she had lived religiously, and died virtuously. 3 To conclude this point, me thinks if there were no farther reason to persuade, yet even this meditation might move any one to the practice of godliness; in that it yieldeth this heavenly peace of conscience in the time of our life, and eternal consolation at the day of our death. Oh, what a sweet comfort will it be to thee (my Christian brother) when friends, honour, wealth, dignities, and all other comforts in the world become vain and fail thee, to have the joyful peace of conscience to rest with thee? When thou shalt be able (recounting thy sincere care in God's service) to pray with good Nehemiah: Neh. 13.22 Remember me, o my God, concerning this? to say with godly Hezechiah upon his death bed: 2. King 20.3. I beseech thee (o Lord) remember now, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight? and with our blessed Saviour before his passion: joh. 17.4. Father, I have glorified thee on earth, I have finished the work which thou gavest me to do? For than shall the uprght conscience echo a comfort to thy humble soul: and either the Lord will enlarge the lease of thy life with H●zechiah, or glorify thee in the heavens with his beloved Son. CHAP. 2. SECT. 1. The first step into heaven at the day of judgement: namely, A blessed Resurrection. IF the godly in this life, and at the day of their death, have a taste of those heavenly joys which cannot be expressed: how much more shall they have in the resurrection, when body and soul shall both be reunited, and endued with a blessed condition? Therefore do the Scriptures describe the excellency of the resurrection by sundry comfortable metaphors. joh. 12. 1. Cor 15. Saint Paul compares it to the husbandman's harvest: when reaping and receiving the fruits of his labours, his heart rejoiceth: and so shall it be to the godly; for they which sow in tears at the day of death, shall reap in joy at their resurrection. Pro. 19.17. 2. Solomon saith: he which hath pity on the poor, dareth to the Lord: and look what he layeth out, it shall be paid him again. Now, men that have great debts desire earnestly the day of payment: and behold our Saviour calleth the day of resurrection, Luk. 14.14. The day of payment: because than he having his reward with him, Reu. 22.12. will come forth of every one's debt, and reward their good●esse with glory. 3. Those that labour must needs have a time to rest in, that so they may be refreshed. Our life is nothing but labour, our death a sleep: and therefore the Apostle fitly calls the resurrection, Act. 3.19. Th● time of refreshing: being as the gladsome morning to a si●ke man, Psal. 49.14 15. which hath tossed and turned up and down wearily all the night long. The bird that hath been kept a great while in a cage, will chant it merrily when she cometh forth into the open air: the prisoner that hath lain long in the dungeon, re●oyceth exceedingly when he hath obtained liberty: so shall the resurrection be joyful and comfortable to the godly, when they are delivered from the cage and prison of the grave and restored into the glorious liberty of the sons of God. Rom. 8.21. There is nothing that doth better resemble & set forth the excellency of the Resurrection, than the spring time; for as we flourish in our childhood, bring forth fruit in our youth, wax ripe in our old age, and whither at our death: so we spring fresh again at our resurrection. The trees in winter being despoiled of their leaves, the garden of the flowers, and the fields of the grass, do seem utterly to perish: but when the Spring time comes, they all wax as fresh and flourishing as ever they were: so the body (which during the winter of many ages, is deprived of her beauty and turned to rottenness) doth at the Spring time of the resurrection, not only recover her former beauty, but obtaineth a far more excellent glory. Num. 17.8. The budding of Aaron's rod was very admirable, and the resurrection of our bodies is more wonderful: but it is the Lords doing, and is marvelous in our eyes. 1 The resurrection is comfortable in regard of the change of the body: which shall then in beauty as much exceed the former estate thereof, as the bright Sun doth excel the least Star in glory. 1. Cor. 15.41.44. For the body which is sown in corruption, is raised in incorruption: it is sown in dishonour, and is raised in glory: it is sown in weakness, and is raised in power: it is sown a natural body, and is raised a spiritual body. Thus shall the body become more excellent in four principal respects. It shall be immortal, and so freed from corruption: it shall be glorious, and so delivered from dishonour: it shall not need the helps of food, Physic, sleep, or clothing, and so be exempted from weakness: it shall be bright, pure, and nimble, and so shall differ from the natural body. For as birds being hatched, do fly lightly up into the skies; which being eggs, were a heavy and slimy matter: so man (which by nature is a massy substance) being hatched by the resurrection, Zanch. de. ●per. Dei. is made pure and nimble, and able to mount up into the heavens. The sin of our first parents in Paradise, added shame to their nakedness: but in the resurrection this shame shall be abolished; and in stead thereof the body shall in every part become glorious and beautiful. If the Cripple which lay at the temple gate (being restored to his limbs by Peter and john) did come into th● temple walking, leaping, Act. 3.8. and praising God: oh, how much greater cause of rejoicing and glorifying God, shall the godly have, when all deformities and infirmities of the body shall be taken away, Aug de Ciu. lib. 22. c. 19 and they made not only whole and sound, but even beautiful and glorious? 2 As the beauty of the body doth of itself commend the felicity of the resurrection: so shall the reuniting of the soul with the body, much enlarge the excellency thereof. Two old friends that have been a long time, and with great distance of place separated each from other, how glad and joyful are they when they meet together, and embrace one another? how doth the kind father salute his son returning home? Luk. ●5. 20. and shall not the soul and body (too old friends knit together in the nearest league) be exceeding joyful and glad at their renewed union in the resurrection? This cannot otherwise be, if either the form or end of this reuniting be considered. The form is glorious and angelical: Luk 20.36. for the godly are equal unto the Angels, and the sons of God, since they are the children of the resurrection of life. The end is blessed and happy: for they that have done good, joh. 5.29. shall come forth to the resurrection of life. Thus in respect of the glory and beauty bestowed on the body, and the felicity imparted both to soul and body upon the union in the Resurrection, the godly may well be said to enjoy a great measure of heavenly felicity. The consideration hereof may serve to assuage and sweeten the bittternesse of those miseries which happen to the children of God in this life. This was jobs comfort in the midst of his grievous trial: I am sure that my redeemer liveth, job. 19.25. and that I shall rise again out of the dust at the last day. This was David's joy in the days of his wonderful afflictions: Psal 16.9. My heart is glad, and my tongue rejoiceth, my flesh also shall rest in hope: for thou wilt not leave my soul in the grave, neither will thou suffer thy holy one to see corruption. Yea, the remembrance hereof hath made many to submit themselves willingly to martyrdom, and to stick to the truth to the death: Heb. 11.35. For diverse have been racked, and would not accept of deliverance, that they might obtain a better resurrection. Though the redemption from the rack were a thing much to be desired: yet the redemption from hell, and the resurrection to eternal life, was much more to be sought for; without which condition they would not be delivered. For what though the rack should rend their flesh, and disjoint their limbs? they were assured that at the resurrection, all should be conjoined and perfected. Here than we may learn, not to care for any ignominy that can be done unto us, nor be much troubled for any infirmities that can befall our bodies; knowing that the same must one day be eaten with worms, and consumed with rottenness: but especially, being assured that the same shall be reform, and refined in the Resurrection. SECT. 2. The second step into heaven at the day of judgement: namely, The joyful appearing before Christ. AT the birth of our blessed Saviour, though it were base, the heavenly choir chanted it joyfully. Luk. 2. In his infancy, when he lay swaddled in a cratch in stead of a cradle, Mat. 2. and took his Inn in a stable in stead of a stately palace; yet the Wise men came from the East to adore him. In his riper years albeit he came attended only with poor fishermen, Mar. 10. yet Rulers kneeled to him: and when he road meekly to jerusalem upon an Ass, M●t. 21. the people cut down boughs, and strewed their garments in the way to honour him: at his passion the Centurion acknowledged him to be the Son of God: Mat. 27. and joseph of Arimathea after his death, honoured his corpses with a seemly funeral. If our Saviour in his birth, life, and death (being the days of his weakness and infirmity) was thus honoured by men and Angels: how glorious shall he be in the day of power and majesty, when he shall appear in the clouds, sit upon a glorious throne, and be attended by blessed Angels, and decked with a Crown of glory? Now shall the godly meet him in the air with great joy, and sing Hosanna in excelsis: Blessed is the king that cometh in the name of the Lord. The Saint's happiness doth now consist in three principal points. First, in beholding the glory of Christ: secondly, in being under his judgement: thirdly, in being themselves honoured with the dignity of judges. 1 When jacob heard of the honour of his son joseph in Egypt, his heart failed him through distrust; yet when he beheld the chariots which he had sent for him, his spirit revived: but when he saw him, he said unto him; Now let me die, Gen. 46.30. since I have seen thy face. So fareth it with the children of God in this life, being hindered through their infirmities from the comfortable considerations of Christ's exaltation: yet when they shall see his chariots, the blessed Angels, whom he shall send to gather the elect from the four winds, and to carry them into the land of the living, their hearts shall be much comforted: but when they shall look upon the face of Christ, and behold his glory, how shall their mouths be filled with laughter, and their tongues with joy? Luk. 2.29. If Simeon beholding Christ, a little infant in the temple, rejoiced saying: Lord, now lettest thou thy servant departed in peace: what peace and joy shall the godly have, when they behold Christ, a triumphant King at the day of judgement; when they shall not take him up in their arms as Simeon did, but shall be embraced by him in the arms of his mercy? Though Peter seeing Christ in his troubles, fled from him, when he went to mount Caluarie: yet, he said it was good staying with him, when he saw him glorified on mount Tabor. It is written of Solomon: 1. King. 10.24. That all the world sought to see him, and to hear his wisdom. If men were so desirous to see Solomon, the shadow: how much more desirous shall they be to behold Christ jesus, the substance? in comparison of whose glory and wisdom, salomon's was but like a drop of water to the mighty Ocean; yea in respect thereof, nothing but folly and deformity. We observed before, that job rejoiceth upon the remembrance of his resurrection; and here we may consider how he addeth and iterateth for an augmentation of his joy: joh. 19.27. That he shall see, and his eyes shall behold his Redeemer. And this yielded Stephen much comfort, and caused him to lay down his life cheerfully, when he beheld Christ on the right hand of God. Act. 7. Mat. 13. Blessed are your eyes, for they see; and your ears, for they hear (saith our Saviour) that which many kings and great men would have been glad to have seen & heard, but could not. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Abraham rejoiced to see the day of Christ: and saw it, and was glad. If Abraham beholding it by the eye of faith only, rejoiced so exceedingly: what would he have done, if he might have externally seen, and heard, and handled of the word of life, 1. joh. 1.4. as the Disciples did? These things we writ unto you, that your joy may be full. If the relation of these things yield the fullness of joy: how much more think you, did the contemplation and fruition thereof? And yet is this also inferior, and far too short of the beholding of Christ in glory at the day of judgement. Once our Saviour said: joh. 20.29. Blessed are they that have not seen, and have believed: but now I may say, Blessed are they that see, and do not believe: because that now, Faith which united us to Christ in the kingdom of grace, doth vanish: and only love, which uniteth us to God in the kingdom of glory, doth remain. 2 This is the Saints happiness, that they shall be judged by Christ. For now shall that be fulfilled in the manifestation of his glory, which the Prophet speaketh of the revelation of his grace: Psa. 102.16 When the Lord shall build up Zion, and when his glory shall appear, he shall turn unto the prayer of the destitute, and not despise their desires. It is usual in our trials, for the judge to bid the jurors, Look upon the prisoners: oh, with what a compassionate eye shall Christ look upon the elect, which come before his judgement seat! Gen. 18.25. When Abraham entreateth the Lord for Sodom, he reasoneth on this manner: B●e it far from thee for doing this, to slay the righteous with the wicked, & that the righteous should be even as the wicked, be it far from thee: shall not the judge of all the world do right? And so may it be said concerning our saviours judgement, before whom all the world must appear: far be it from him, that the righteous should far as hardly as the wicked: shall not he (the judge of all the world) do judgement? 2. Thes. 1.7. Now it is just with him to render peace & comfort to the godly, aswell as tribulation and anguish to the wicked, at his appearing with his holy Angels. Saint Paul asketh: Rom. 8.33. Who shall lay any thing to the charge of Gods chosen, seeing God doth justify them? and may not I say: Who shall be able to condemn the righteous, seeing Christ shall judge them? did Christ shed his precious blood to wash them, and lay down his life to redeem them, and will he now suffer them to perish? No man yet ever hated his own flesh, Eph. 5. but nourisheth and cherisheth it: and behold, we are flesh of his flesh, and bone of his bones. Let Satan then, and all the damned crew accuse, and charge and challenge the godly: yet Christ being their judge, they shall never be convicted, they shall never be condemned. 3 Besides the contemplation of Christ: and the fruition of his favour in judgement, behold a further privilege of the children of God: for they themselves shall at this day become judges, Mat. 19.28 and sit upon thrones of majesty with the great judge, and judge the twelve tribes of Israel. Know you not, 1. Cor. 6.2. that the Saints shall judge the world? The most may answer negatively to this question: it is a point which few do know or consider. But let all the wicked and ungracious upon the earth remember (though now they be never so mighty in the world) that the godly whom they have scorned, wronged, and disgraced (albeit they be poor and simple) shall one day be assistants unto Christ, and sit with him upon the bench: when themselves shall stand trembling at the bar of his tribunal, and shall be subject to their assent in their just and most deserved condemnation. Lo then, here is a singular cause of joy and comfort to all those that do unfeignedly fear God. The remembrance of the dreadful day of judgement cannot be altogether without terror to us; but when we consider that Christ shall be our judge, the consideration thereof may be sufficient to affect our hearts with gladness. Heb. 4.15. The Apostle notes it for a matter of much comfort, that we have such an high Priest, as hath tasted of our infirmities, that so he may be touched with them. And surely it is our great happiness, that we shall have him our judge, who hath been subject to severe judgement; that so he may have compassion upon us at the dreadful day of account: therefore Christ biddeth us, when his coming to judgement approacheth, then to lift up our heads and cheer up our hearts, Luk. 21.28. because our redemption draweth near. To conclude, seeing that the judgement of Christ shall be terrible to the wicked, and comfortable to the godly, let us embrace that heavenly exhortation of S. john: 1. joh. 2.28. And now little children abide in him, that when he shall appear, we may behold, and not be ashamed before him at his coming. Which happiness we shall assuredly obtain, if we lead a sanctified life: for such honour and happiness have all his Saints. SECT. 3. The third step into heaven at the day of judgement: namely, The comfortable and honourable sentence of acquitting: Come you blessed of my Father. THe Lord by his evangelical Prophet did in times past, make this gracious promise concerning his forlorn & desolate Church: In an acceptable time have I heard thee, Esa. 49 8. in the day of salvation have I helped thee. And Saint Paul making the time of promulgation of the Gospel the period of his promise, addeth by the way of exemplification: 2. Cor. 6.2. Behold now the accepted time: behold the day of salvation. If the Apostle spoke thus of the time wherein salvation was published and offered: how much more may it be said of the day wherein salvation is given and received? Behold the day of salvation, even now behold it, when the Saviour of the world is become the judge of the world, and shall pronounce the comfortable sentence of mercy and absolution: Come ye blessed of my Father, Mat. 25.34 possess the kingdom prepared for you from the beginning of the world. In which sentence every word hath his worth and weight, and deserves to be engraved in letters of gold. Come, (saith Christ) there is a blessed vocation: ye blessed of my Father, a gracious appellation: possess the kingdom, a happy exaltation: prepared for you from the beginning of the world, the foundation of all consolation. It is worthy the observation, that all Christ's words are words of consolation, his deeds are deeds of compassion, and his works the works of propitiation. Thus is Christ always l●ke himself, exceeding compassionate. In the time of his life, he cries: Come unto me all you that labour, and are heavy laden, Mat. 11.28 and I will refresh you: joh. 7.37. If any man thirst, let him come to me and drink. At his death upon the cross, his arms are stretched out, and his blood gusheth forth; as if he should say: Come that I may wash thee, come that I may embrace thee. At the day of judgement, he calls: Come ye blessed of my Father, receive the kingdom prepared for you. And this Come is most comfortable of all others, being such a word as Solomon speaks of: Like apples of gold, Prou. 25.11 with pictures of silver, even as precious and pleasant as possibly may be. Come? yea, but who? You blessed of my father. There are sundry kinds of blessings mentioned in the word of God. Psal. 5. Thou Lord wilt bless the righteous, and with favour wilt crown him as with a shield: there is the blessing of protection. The Lord blessed the house of O bed Edom, 1. Ch. 13.14 and all that he had: there is the blessing of prosperity. Psa. 128.3. Thy children shall be like the Olive plants round about thy table: there is the blessing of procreation. Thou crownest the year with thy goodness, Psal. 65.11 and thy steps drop fatness: there is the blessing of plenty. Even in these and such like are the godly often blessed; but the Blessing of blessings is that which is here mentioned: Come you blessed, Mat. 25.34 receive the kingdom. And this blessedness is both obtained by Christ, and pronounced by him. Isaiah. 65.8 Destroy not my Vine (saith the Lord:) and why? for a blessing is in it. Receive the kingdom (saith our Saviour:) why? because you are the blessed of my Father. Happy are the people that are in such a case: yea happy and thrice happy are they who are the blessed of the Lord. Our Saviour sometimes promiseth the kingdom of God: Luk. 12. Fear not little flock, it is your Father's will to give you a kingdom. Sometimes he exhorteth men to seek the kingdom of God: Mat. 6. First seek the kingdom of God, and the righteousness thereof: and his promise is comfortable, his exhortation profitable. But behold, here he takes men by the hand, and bids them come and take possession of the kingdom: which is much more comfortable, because fruition far exceedeth expectation. That was a gladsome speech of Christ to the penitent thief: Luk.. 23.43 This day shalt thou be with me in Paradise: but this is far more gladsome, when Christ shall say, Come and possess it; and so shall presently take both soul and body into his eternal kingdom. If David said: Psa 1.122. I was glad when they said unto me, We will go into the house of the Lord; how joyful and glad shall the children of God be, when Christ shall say unto them: Come you blessed of my Father into the house of God, even the kingdom of heaven? This was Gods bountiful goodness to Adam, that before he was created, the Lord had provided abundantly for him; and furnished most exquisitely (as it were for a great guest) the tables both of heaven, the earth, and the sea, with all things necessary for his use and delight. But, behold here a greater mercy of the Lord towards the elect: that altogether without their merit, not only before they were borne, but even before the foundations of the world were laid, the Lord hath prepared a blessed and glorious kingdom for them. And this is the elects happiness, that at the last day when these foundations of heaven and earth shall be shaken, Christ will call them most graciously to possess the kingdom which cannot be shaken. Heb. 12. We read in the first of Luke, Luk. 1.44. that Elizabeth wondered at the blessed Virgins visiting of her: and said, that so soon as the voice of her salutation sounded in her ears, the babe in her womb did leap for joy. Shall not our saviours sentence be more admirable than the Virgin's salutation? and as soon as it sounds in the ears of the elect, shall it not cause the hearts in their bellies even to leap for joy? Seeing now, that the condition of the godly is so happy, that they shall be partakers of this thrice happy sentence; let every one's care and carriage be such, that he may enjoy the comfort thereof. For as they only are the sheep of Christ, which hear his voice in the ministery of his holy word, joh. 10.27. and follow him in the steps of righteousness: so shall they only be the sheep on his right hand; they only shall hear him say unto them (Come you blessed of my Father) and follow him into his kingdom. Mat. 25.33 To those that have fed him being hungry, clothed him being naked, and visited him being sick, and in prison; to those that have sanctified his Sabbaths, honoured his name, embraced his word, and dealt uprightly with their neighbours; to them (I say) doth this blessing belong. Let no man then be overcome with David's infirmity, to say: I have cleansed my heart in vain, and washed my hands in innocency. For the Apostles words shall ever be found true: Your work shall not be in vain in the Lord. 1. Co. 15.58 And behold here a recompense: as thou mayest lift up pure hands with comfort in this life, so shall Christ take thee by the hand at the day of judgement, Mat. 25. and say to thee: Enter into thy masters joy. When the king's daughter is all glorious within, Psal. 45. and her clothing of wrought gold, she shall be brought unto the king with joy and gladness, and shall enter into the king's Palace: and so shall it be done to every sanctified Christian at the last day: he shall be brought by the blessed Angels, to Christ the most blessed king with great joy: & having heard his gracious sentence (Come ye blessed) shall enter into his glorious palace, the kingdom of heaven, and possess the same for ever and ever. CHAP. 3. SECT. 1. The first step into heaven after the last judgement: namely, Freedom from misery. EXperience teacheth, that the consideration of passed misery, doth give a sweet relish to future felicity: Olim haec meminisse iwabit. Virg, Aened 1. the remembrance of the fierce assaults, sharp conflicts, and deadly fights is joyful to the soldier: the cogitation of escape from the devouring gulfs, perilous rocks, and dangerous straits, yield delight unto the mariner: and is not the sick man glad, when the extremity of his fit is past, though he be not as yet restored to his perfect health? So fareth it with the children of God at the last day: the consideration of their deliverance from the dangerous combats with sin and Satan, their escaping the perilous sailing in the seas of this troublesome world, and freedom from the sick fits of their inward corruptions, doth add abundantly to their everlasting happiness in the world to come: and the greater their troubles or dangers have been, the more is their comfort. Now to the end that this happiness of the children of God may the better appear; the map of escaped miseries is to be considered of us, as that blessed Captain and Pilot, Christ jesus, with his servants and soldiers, have described the same in the sacred Scriptures. 1 The soul is delivered from disordered passions, as hope and fear, joy and sorrow: which contending like so many contrary disordered elements and humours in the body, and struggling like the hot exhalation in a cold cloud, do distract the mind, and rend the soul like a cloud. When man was at unity with God, there was a sweet harmony & friendship between all the faculties of his soul; but when man rebelled against his God, as all the external creatures opposed themselves against him to work his ruin: so did his internal cogitations conspire against him to be revenged on him for his sin; and now that man is reconciled and acquitted by the final sentence of the great judge, all his unruly and rebellious perturbations are brought into subjection. 2 The godly are delivered from sundry outward calamities, as sickness, pains, labour, reproach, etc. to the which, the dearest servants of God are subject: (yea, from the which the Son of God in the days of his infirmity was not exempted:) for David had a Doeg to accuse him, a Shimei to revile him, 1. Sam. 22.9 2. Sam. 16.7 1. Sam. 24. etc. & a Saul to persecute him. But now, joh. 16. the sorrows of the godly shall be turned into joy, Reu. 21.4. and Christ will wipe all tears from their eyes. Even as tender hearted mothers do wipe from the eyes of their little babes, the tears which they shed through the sense of some calamity: so will the Lord with the handkerchief of compassion, dry up the streams of his children's tears, that issued from the springs of dolour. 3 They are delivered from the provocations & allurements of the wicked world; which is the fan and firebrand of iniquity. Reu. 19.20. For the beast and that false Prophet, which wrought miracles, whereby he deceived the world, shall (now) be cast into a lake that burns with fire and brimstone, there to be tormented for ever: and all the ungodly shall be destroyed with an everlasting perdition, 2. Thes. 1.9. and so shall never have power any more to tempt or torment the children of God. That was a gracious petition of our blessed Saviour: I pray not, joh. 17.15. that thou shouldest take them out of the world, but that thou shouldst keep them from evil. But forasmuch as the most sanctified servants of God, whilst they are in the world, are not free from all provocations of evil: happy is he that is freed from dwelling any longer in Mesech, and having his habitation amongst the tents of ungodliness. 4 They are delivered from the power of the devil, who now goeth about like a roaring Lion, 1. Pet. 5.8. seeking whom he may devour. Christ came to lose the works of the Devil: 1. joh. 3.8. and albeit he hath not as yet utterly crushed his power; Rom 16.20. yet is he the God of peace, that will shortly tread down Satan under our feet, and cast him into the lake of fire and brimstone. Reu. 20.10. Saint john having related a victory over Satan, Reu. 12.12. bids: Rejoice therefore you heavens, and ye that dwell therein: and shall not the servants of God have great cause to rejoice now, when not only Satan's power is weakened, & his fierce darts quenched, but himself utterly subdued and fettered in the infernal lake for ever? 5 They are delivered from the slavery of sin, which is grievous to all those that desire to live godly. The sense hereof made Saint Paul cry out: Rom. 7.24. O wretched man that I am! who shall deliver me from the body of this death? Lo, here is the deliverance, that the holy Apostle did so earnestly desire. For the cause ceasing, the effects must needs follow▪ man's corruptions being conquered the world's allurements abolished, and Satan's darts quenched; the soul and body of man being reform and refined: there shall neither remain any cause of sin, or (if there did) any fit subject for sin to work upon. And now is the time, when the spouse of Christ shall be washed and cleansed, Eph. 5.26.27. that she may be without spot or wrinkle. 6 They are delivered from death, as Saint john saith: There shall be no more death. Reu. 21.14. And no marvel; for as light expelleth darkness: so eternal life putteth death to flight. Rom. 6.23. Death is the reward of sin: so that sin being abandoned, death must needs be abolished. Can that which is immortal dye? to affirm that, were to utter a senseless contradiction. Therefore when this corruptible 1. Co. 15.54. hath put on incorruption, and this mortal hath put on immortality; then shall be brought to pass that saying that is written: Death is swallowed up into victory. If our first parents had kept themselves upright, they could not have died, for their state was angelical: neither can the Saints of God die now, because they are like to the Angels. Luk.. 20.36 7 Lastly, they are delivered from hell, and from the second death; even the eternal death both of body and soul, ten thousand times more doleful and dreadful, than the temporal and corporal death. Now this hell and death shall be cast into the lake of Reu. 20.14 fire. Whereby, albeit the prophetical Evangelist understand The infernal spirits yet he saith Hell itself, because they are both confined within the same miserable & immutable bounds, neither of them both having power over the children of God. This thing Abraham tells the rich man: Between you and us there is a great gulf set, Luk. 16 20. so that they which would go from hence to you, cannot. Doubtless it can never come into the hearts of the elect, that they should be willing to go into hell: and it is as impossible they should be able, as that they should be willing: if they could, they would not; and if they would, they cannot. Thus whilst the Elect are delivered from the disordered passions of the soul, the external calamities both of soul and body, the provocations of the world, the power of Satan, the slavery of sin, the fear of death, and the dread of hell; they may very well be accounted blessed and happy: and the meditation thereof should make every one desirous to be partakers of that happiness. If a man had a true sense of these miseries, oh what would he give to be freed from them? how much would the worldling give to redeem himself from temporal death? But how many world's would Dives give (if he had them) to be delivered from the intolerable pains of eternal death? If thou desire to be freed from all these miseries and calamities, then stick to the truth, Io. 8.32.36. and it shall make thee free. He that will reign must conquer, and he that would conquer, must fight valiantly. Labour then very earnestly to conquer and subdue thine own corruptions, the world's allurements, and the devils temptations: and then assure thyself, though the miseries of the damned were as many as the Locusts of Egypt, yet they shall have no power over thee, but thou shalt escape them all: Reu. 2.11. For he that overcometh, shall not be hurt of the second death. SECT. 2. The second degree of happiness after the last judgement: namely. The fruition of celestial felicity. IF Noah having escaped the flood, Gen. 8.20. builded an altar and offered burnt offerings thereupon; if the children of Israel sung joyfully for their deliverance from Egypt; Exod. 15.1 if David were so glad for escaping the hands of his cruel enemies, Psa 34.3. that he praiseth God, and exhorteth others to join with him in magnifying the Lord: how much more had they cause to rejoice; the one, when he had obtained a quiet habitation in the restored earth; the other, that rich possession of the pleasant land; and the third, the expected fruition of the princely Crown? So may it be said of the children of God. If they have cause to offer the sacrifices of praise upon the altar of a thankful soul, for escaping the inundation of sin; to sing hallelujah with cheerful voices, for their deliverance from the Egypt of hell; and to magnific the Lord, for freeing them from the deadly assaults of all their infernal enemies: how much more are they bound, when they are seated in the heavens, possessed of the celestial Canaan, and have the crown of eternal glory set upon their heads, to magnify the Lord for his mercy, and to say with the blessed Angels: Praise, Reu. 7.12. and glory, and wisdom, and thanks, and honour, and power, and might, be unto our God for evermore? For behold, this is the highest pitch and perfection of their happiness. Whilst I am to take a view of the kingdom of heaven; oh, that I might with the holy Apostle be taken up into the third heavens! 2. Cor. 12.2. And whilst I shall endeavour to blaze forth the bliss of the celestial jerusalem; oh, that the light of that glory might shine into my sinful soul: that my thoughts being winged with the contemplation of Angels, Reu. 21.15. and the Angels golden reed being given me to measure that city withal, I might be able to comprehend with the blessed Saints the excellency of that glorious place, which far surmounteth every human estimate! that so my soul being ravished with the glory thereof, my pen might distill the Nectar of comfort to inflame the hearts of those that shall join with me in this sweet meditation! For how (alas) shall he that was ever in darkness, be able to describe this light? how can he that is of the earth, measure the heavens? or he that hath always lived in this vale of misery, know what belongs to the mountain of true felicity? No more surely than he which is a slave by birth, and base by his continual habitation, is able ingeniously to describe the thrones, the state, and majesty of Princes. How many works of God even in this life, do surmount our reach? Ioh 3. If Nicodemus understand not the manner of our regeneration, how shall he be able to conceive the excellency of glorification? The dearest servants of God▪ who had Eagles eyes▪ and Angels meditations, Esay. S Paul. 1 Cor 2.20. can tell us: that neither eye hath seen, nor ear hath heard, neither have those joys come into man's heart, which God hath prepared for those that love him. Though our eyes have seen many glorious objects, and our ears have heard report of greater matters: yet our conceit hath far exceeded them both. But behold, the joys that God hath prepared for his elect, do exceedingly surpass the apprehension of all our senses, both external and internal: Aug. de ciu. Dei lib. 22. th●y may be obtained, they cannot be valued. Cott. in Cicer. de n●t. Deor. lib. 1. He in Tully said truly: That it is an easier matter, to know what God is not, then to tell what he is: and so m●y I s●y in this case, That it is much easier to tell what is not in heaven, than what is there. And therefore Saint Augustine in relating the bliss thereof taketh stand, and demandeth this of himself after a large discourse: What shall I say? surely I cannot tell: Sed Deus habet quod exhib●at. Aug. super. ●oh. hom. 3. but I know that God hath such joys to bestow. Yet forasmuch as the Lords penmen have according to our capacities, described in sundry places, diverse particulars of this heavenly blessedness; let us briefly, and according to the rules of sobriety, collect and consider the sam● for our instruction and comfort. And in the consideration thereof, we will observe three principal points: first, the wonderful beauty of that habitation: secondly▪ the glorious view and vision of Almighty God: & thirdly the blessed condition of the Saints in glory. 1 If any one look for a curious discourse of the matter, or form of the heavens, I intent to fail his expectation. My desire in these meditations, is rather to stir up the affections of the godly, then to converse with the conceits of any curiously affected. August de Genes. ad Liter.. lib. 2. cap. 9 I like his judgement, who holds the disputes about the form and figure of the heavens, to be unprofitable: and his censure, Damasc. de Orthodox. fid. lib. 2. c. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. who saith; That to search out the substance of them is unlawful: whereunto, if I may add my own opinion, I hold it impossible. Farewell them to the schoolemens frivolous and fruitless discourses about the form▪ the substance, and quantity of the heavens. Very glorious things are spoken of thee, Psal. 87.3. thou city of God. If the Prophet might say so of the terrestrial jerusalem: how much more may it justly be said of the celestial city, which is above and the mother of us all? And Saint john indeed hath made a very excellent description of that glorious kingdom. Reu. 21. calling it first in general: Reu. 21.11. The holy jerusalem, which had the glo●ie of God shining in it: and her shining was like a stone most precious, as a jasper stone, and clear as Crystal. Then in particular he sets down the form of it, which was very perfect, being quadrangular: then the quantity, it was large and spacious, containing many cubits: then the matter and ornaments of it, which was pure gold, and all manner of precious stones: then the adjuncts belonging to it, the brightness of glory shining therein. By which speeches borrowed from things which are most precious in men's estimation Saint john would teach us to conceive of those excellencies, joh. 14.1. which no man indeed is able to value. Our Saviour calls heaven, his Father's house: and therefore it must needs be exceeding beautiful and glorious. Dan. 4. Nebuchadnetsar spoke ambitiously of his Palace: Is not this great Babel which I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty? But of the Lords house it may be justly said: Is not that great Bethel, which the Lord himself hath built for the house of his kingdom, the habitations of his Saints, and for the honour and ornament of his Majesty? If the heavens which are subject to vanity, Psal. 19.1. do declare the glory of God: what shall the pure and Crystal heavens do, when they are changed and refined? H●b. 1. If the builders of the tabernacle were renowned, as those that had perfected an excellent work: Psal. 74.5. how much more excellent shall that tabernacle be, whose maker and builder is Heb. 11.10. God? Psal. 84.1. Oh how amiable are thy dwelling places, o Lord of hosts! Doth the beauty of the temple exceed David's conceit, and leave him to the task of admiration? Oh how admirable, amiable, and glorious do we think the kingdom of heaven shall be, Reu. 21.22. where the Lord God Almighty and the Lamb are the temple! where the king is Verity: the laws Charity: the honour, Equity: the peace, Felicity: the life▪ Eternity: as Saint Augustine saith! Plutar. in. vita Them. 2 Themistocles having a piece of ground to sell, appointed the Crier to proclaim in the sale thereof, that whosoever would buy it, should have a good neighbour: so, although the kingdom of heaven be excellent of itself; yet Almighty God sending forth his Criers and Ambassadors to offer the same to the world, Mat. 3. 2. Cor. 5. hath caused them to add this in their proclamation: That whosoever obtaineth it, shall have many good neighbours, even the holy Saints and blessed Angels; & that which is above all, he shall behold God Almighty, and Christ jesus the immaculate Lamb of God, shining there in most resplendent glory: reve. 22.4. They shall see his face, and his name shall be in their foreheads. This was one of the last requests made by Christ in the behalf of his Church: Father I will that those which thou hast given me, joh. 17.24. be with me, even wh●re I am; that they may beh●ld my glory, which thou hast given me: a gracious petition for a blessed habitation and a glorious vision. How earnestly did Moses importune the Lord, Exo. 33.18 saying: I beseech thee show me thy glory: and it was a singular favour, that the Lord vouchsafed to show him a glimpse of his glory, which he calleth his back parts, Vers. 23. because a man is almost past fight, when his back is turned. But behold, Christ hath prayed for, and the Lord hath promised a more glorious view of him in the life to come: 1. joh. 3.2. For we know, that when he shall be made manifest, we shall see him as he is. A man that looks into the sea, cannot see to the bottom; and he that looks up to the heavens, can behold no further than the Horizon: and so indeed is this vision of God's Saints bounded in the limits of finiteness. Yet is there as great difference between their present and future contemplation of glory, 1. Cor. 13. as between looking a man in the face, and beholding him in a glass: for than they shall as fully behold the glory of God, as the frail condition of mankind may possibly permit. When the Queen of Sheba had seen all the honour and magnificence of Solomon, she said with admiration: Happy are thy men, 1. Kin. 10.8 happy are these thy servants that stand ever before thee, and hear thy wisdom. If those were so happy, who stood before Solomon to behold and hear his wisdom: oh how happy shall they be, who shall stand before Almighty God and our blessed Saviour, to behold and see their glory! Psal. 16.11 For in their presence is the fullness of joy, and at th●ir right hand are pleasures for evermore. And this is the cause, Psa. 42 1.2. that as the Hart brayeth for the rivers of waters: so do the souls of the godly pant after the Lord, longing to appear before his presence. The ponderous stone inclineth downward, and lighter substances are carried upward: thus every thing seeks his centre. Now the Lord is the Souls Centre: and like Noah's dove, it finds no rest till it return to him that gave it, Aug. Confess lib. 1. cap. 1 according to Augustine's saying: O Lord, thou hast made us for thyself, and our heart is unquiet, till it rest in thyself. But when the soul of man hath once attained this mercy, then can the child of God say: Psal. 17.15. I will behold thy face in righteousness, and 〈◊〉 satisfied with it: because it yields him the fullness of comfort and contentation. 3 When Christ was transfigured upon the mount, we read that Peter (albeit himself was not changed) Luk. 9.33. said unto our Saviour: jesus master, it is good to be here. If Peter spoke thus, only upon the view of Christ's transfiguration: how much more shall the children of God rejoice at the last day in heaven, when they enjoy, not only the places beauty, and the beholding of Christ his glory: but shall themselves also be glorified, Mat. 13.43 and shine as the Sun in the kingdom of their Father? Shall they not be glad to be there, and wish themselves everlasting tabernacles in that glorious mount Zion? And this shall assuredly be the condition of the godly at that day. For as the Lords glory reflected upon Moses, Exo. 34.30. made his face to shine when he was upon the mount: so shall the Saints of God become glorious in beholding the glory of God and of Christ, 1. joh. 3.2. and so shall be like unto him. For as he shall change our vile bodies, Phil. 3.21. that they may be like to his glorious body: so shall he refine and beautify the faculties of our souls, 1. Co 12.10 that the perfection of grace may concur with the fruition of glory. And even as a little water mixed with much wine, loseth his own nature, and taketh the taste and colour of the wine; as iron put into the fire becomes white and like to the fire, his old form being changed: and as the air perfused with the light of the Sun, is so transformed into the brightness thereof, that it seems not so much to be lightened as to be light itself: so shall every human defect and deformity be now dissolved and abolished in the Saints of God, and they shall be transformed into the glorious image of Almighty God. What tongue is able to express, or heart conceive the happiness of God's children, being thus in glory? They enjoy a kingdom, Mat. 25. yea and that a glorious kingdom, for it is the house of God, the kingdom of heaven: Tit. 1.2. they obtain a life, and that a blessed life, for it can never see death: they have the hidden Manna, Reu. 2.17. the white stone, and the new name written in it. They are clothed in the long white robes of honour and dignity, Reu. 7.9. and adorned with the palms of triumph and victory. They sit upon the glorious thrones of majesty, Reu. 3.21. and have set upon their heads the crowns of eternal glory. 2. Tim. 4.8. When Naomi returned from her peregrination, she said to her old acquaintance: Ruth. 1.20. Call me not Naomi, but call me Marah; for the Almighty hath given me much bitterness: but contrarily may the child of God say, when he returns from the pilgrimage of this world: Call me not Marah, but call me Naomi; for the Almighty hath given me much beauty and blessedness. The honour that Pharo did to joseph was very great, but yet it was with this exception: Gen. 41.40 In the king's throne will I be above thee. Pharo will sit alone upon his throne: but behold the honour that Christ will do to his servants, when he will also vouchsafe them this dignity, that they shall sit with him upon his throne: for they are heirs, Rom. 8. yea coheirs annexed with Christ, who hath promised thus: Reu. 3.21. To him that overcometh, will I grant to sit with me in my throne, even as I overcame, and do sit with my Father in his throne. But here it may peradventure be demanded, whether there be an equality or difference of the degrees of bliss and glory to all the elect in the kingdom of heaven? For answer whereunto we must consider, that there is a double equality, to wit, Proportioned quantitatis. of proportion, & quantity: which ariseth, not from the object, Almighty God, who is always the same; but from man, the subject, who is not in every particular alike capable of glory. For as the same meat is more delectable to the taste of some then of others; the same object is better seen by some then by others; the same matter better understood of some then of others: so the same glory shineth more brightly into the souls of some, then of others. Two vessels of a diverse content, may be filled with the same wine, yet by reason of their bigness, differ in quantity of that they contain; two metals of a diverse kind may be cast into the same fire, yet receive a different heat according to their different nature; two men of sundry statures may be fitted with the same cloth of gold, each of them having that which is sufficient in proportion, though in quantity they differ: so the souls of the godly may be all filled with the same wine of gladness, be made fervent with the same heat of comfort, and clothed with the same robes of glory; yet differ much in respect of their capacity. And according to the measure of grace, shall be the measure of glory: 2. Cor. 9.6. for they that sow sparingly, shall reap sparingly: but they that sow liberally, shall reap liberally: so that whilst some shine like the brightness of the firmament, Dan. 12.3. other some shall shine as the stars for ever and ever. Yet happy and thrice happy shall that man be, who shall be partaker even of the least degree of heavenly glory: for it infinitely surmounteth all the glory and dignity of the world. This being the blessed condition of the elect in heaven, the meditation thereof should affect us accordingly. First, it may make us despise the vain and base felicity of this transitory life, and to count all dung and dross in respect of those admirable joys, that are prepared for the godly in the kingdom of heaven. It was a hard thing for Abraham to leave his own country, and to travel as a pilgrim he knew not whither; yet the expectation of the heavenly city won his affection from his native habitation: Heb. 11. so should the sweet consideration of heavenly happiness, weine our hearts from the love of earthly vanities. Cic. Tuscu. quaest. lib. 1. Lactant. instit. lib. 3. Cap. 18. It is written of one Cleombrotus, that reading Plato's book of the Immortality of the Soul, he was so ravished with the conceit thereof, that he cast himself headlong into the sea. It was his sinful error to deprive himself of life: but his desire of immortality may make many Christians ashamed, whom neither the expectation of immortality, glory, or felicity, can estrange from the love of this vain world. Psal. ●4. 11 One day in the Lord's house is better than a thousand: yea surely one hour in the kingdom of heaven, is better than a thousand years in the greatest bliss this vain and wretched world can yield. Let us learn therefore to tune our affections to David's ditty, that we may be able to say of the celestial tabernacle, as he speaketh of the terrestrial: Ibid. I had rather be a door keeper in the house of the Lord, then to dwell in the tents of the ungodly. 2 It may yield comfort to all those that have lived godly, because they shall enjoy the comfort of a glorious vision, a blessed habitation, and the crown of eternal glory: and so be partakers of a threefold blessedness, mentioned by our Saviour and his servants. Blessed are they that dwell in thy house, Psal. 84.4. they shall ever be praising of thee: there is the blessed habitation. Mat. 5.8. Blessed are they that are pure in heart, for they shall see God, there is the glorious vision. reve. 19.9. Blessed are they that are bidden to the lambs supper: there is the happy fruition. Yea, the godly being thus happy in heaven, do enjoy joy, without sadness; health, without sickness: light, without darkness: life, without death: ease, without labour; wealth, without want: and in a word, an Ocean of all felicity, without the least drop of misery. 3 Lastly, this should caus● every one to embrace ou● saviours exhortation: Mat. 6. First seek the kingdom of God and the righteousness thereof. Every one would willingly enjoy the kingdom: but it will not be, except they also do embrace the righteousness thereof. Num. 23. Bala●m may cry: Oh, that I might die the death of the righteous: but all in vain, except he endeavour to live the life of the righteous. David's question should be the demand of every Christian; Psal. 15.1. Lord, who shall dwell in thy tabernacle? who shall rest upon thy holy hill? And behold, there is an answer, as it were an echo from heaven: Those that walk uprightly, and work righteousness, and speak the truth in their heart. Heaven is a glorious place, and it is reserved for gracious men: the joys thereof are the crown of righteousness, which shall not be set upon the head of those, that have made themselves the base vassals and slaves to sin and Satan. Shall the profane, carnal, and licentious that do sink and soak in their sins, have any place there? no, no, 1. Co. 15.50 flesh and blood cannot inherit the kingdom of heaven, Our Saviour said well: Mat. 15. It is not meet to give the children's bread to dogs: neither shall the damned spirits have any portion in the heavenly Manna, Reu. 2.17. the food of holy men and Angels. The earthly Paradise was no place for Adam when he had defiled himself with sin: Gen. 3.23 and the heavenly Paradise will give entrance and entertainment to no unclean thing. Reu. 21.27. He that will be carried into Abraham's bosom, must walk in the paths of Abraham's faith and obedience▪ Dost thou hope to attain to this kingdom? then remember, that every one which hath this hope, 1. joh. 3.3. purgeth himself. And to a man that is of such a sanctified life, I may say with our Saviour: Re●. 22.14. Blessed are they that do his commandments, that their right may be in the tree of life. SECT. 3. The third and last degree of happiness after the last judgement, namely, The eternity of celestial glory. THe Prophet David hath one petition to make to God above all other whatsoever: Psal. 27.4. One thing have I desired of the Lord, which I will require: That I may dwell always in the house of the Lord, to behold the beauty of the Lord, and to visit his temple. And if the blessed estate in heaven before mentioned, be duly considered, we must needs acknowledge, that the same should be the principal prayer of every Christian: even, To dwell always in the Lord's house, and to behold his beauty without ceasing When the disciples heard our Saviour speak of the heavenly nature of the bread of life, they presently fell to this prayer: Lord, joh. 6.34. evermore give us this bread: so when a man hears and reads of these unspeakable joys of heaven, his prayer should be: Lord, evermore give me these joys. And if this be thy desire (my Christian brother,) I may say to thee as the Lord said to Lot: Gen. 19.21. Thy request is also received concerning this. For he that is once partaker of these joys shall never lose them: he that is possessed of this inheritance, shall never be dispossessed of it: and he that once dwells in the Lord's house, shall dwell therein for ever. Now for the enlargement of our comfort, and the increase of our industry, it will be very expedient to meditate upon this eternity of joy. Greg. mor. li. 26. ca 27. When man reasoneth of eternity, a blind man speaketh of light: for how can those meditations or cogitations, that are bounded within their limits of finiteness, comprehend that which is infinite and eternal? Yet, Cic. de leg. lib. 1. as the Heathen know that there is a God, though they know not what a one he is: so may our hearts be able to conceive, that the joys of heaven are infinite and eternal, though they be not able to comprehend the nature of this infiniteness and eternity. And this we know, that the word of God which propoundeth and promiseth life, glory, joy, a crown, salvation, an inheritance, & an habitation to the godly; Mat. 19.29 2. Cor. 4.17. joh. 16 22. 1. Pet. 5.4. telleth us that this life is everlasting, this glory is eternal, this joy is permanent, the crown never fadeth, the salvation is perdurable, the inheritance immortal, Esa. 45.17. 1 Pet. 1.4. Luk.. 16.9. the habitation perpetual. Behold, what a cloud of witnesses here are to strengthen the perpetuity of this heavenly inheritance. H●b. 12.28. For, him I hold to be the undoubted author of that Epistle. Vide, Bez●, super inscr. Piscat. prolegom. jun. parallel. l. 3. Saint Paul saith: We receive a kingdom which cannot be shaken. There was never any kingdom or monarchy so surely established upon the earth, but it hath been shaken and shivered in pieces also: but of this kingdom there shall never be an end. jerusalem was a glorious city; yet was it so battered, that there was not left a stone upon a stone according to our saviours threatening: Mat. 24. but the celestial jerusalem shall never be destroyed, but be a blessed habitation for the Saints of God, world without end. Therefore as Christ saith, that the righteous shall shine in the kingdom of their Father: Dan. 12.3. so Daniel saith, that they shall shine for ever and ever. The Stars of the firmament shall fall from heaven at the day of judgement: but the godly shall shine like bright stars in the glorious heavens, and never lose the light or brightness of their glory. As the Moon and Stars do receive their light from the Sun: so do we, both our light of grace and glory from Christ the Sun of righteousness. And this is our happiness, that albeit in this life we do often labour in obscurity; yet in the life to come we shall never be eclipsed, because all earthly interpositions shall then be utterly abolished. Gen. 3. When Adam had made himself miserable by eating of the tree of Knowledge of good and evil, he might not eat of the tree of life, lest he should live for ever: but now the children of God being delivered from this misery, Reu. 22.2. shall eat of that tree of life which hath twelve kinds of fruits, and beareth fruit every month; and so shall live for ever, to enjoy those joys that are infinite and permanent: and they shall drink of the Crystal water that springs in Paradise, being an Ocean without brim or bottom, which can never be dried, but floweth with her silver streams to everlasting life. joh. 4 Therefore, as Saint Paul saith, that the joys of heaven are so great, that no tongue is able to express or utter them: so may I say, they are so permanent, that no time can consume or end them. This Meditation hath three principal uses. 1 It may cause us to bear patiently, and take thankfully the crosses and calamities of this life; considering that they being short and momentany, 2. Cor. 4.17. do procure unto us an everlasting weight of glory. For who would not endure much misery, to enjoy eternal felicity? If we be killed all the day long: Psa 44.22. yea if we were tortured all our life long, what were that to the endless joy and bliss of the kingdom of heaven? God forbidden therefore, that tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword, or any, or all the distresses and calamities in the world, should cause us to neglect our everlasting inheritance. Saint Paul having showed, that we shall be taken up by Christ at his second coming, 1. Thes. 4.17 18. and be with him for ever, concludeth thereupon: Comfort yourselves with these words. A comfort indeed, fit to counterpoise a greater misery than death can yield. But if the Apostles exhortation persuade not, yet should Christ's example prevail with us: Heb. 12.2. Who for the joy that was set before him, endured the cross, despised the shame: and is set at the right hand of the throne of God. If then either sickness, or poverty, persecution, or any such affliction befall thee, do but think (with Christ jesus) upon the eternal glory that is prepared in the kingdom of heaven: and the meditation thereof will be as sugar to sweeten thy calamities. 2 Seeing the joys of heaven are eternal; it is our part with pains and perseverance to labour for them. Balaam was ravished with the joys of heaven, Num. 23. yet did he not enjoy them. The Ruler that kneeled to our Saviour, Mar. 10.17 and said: Good master what shall I do to possess eternal life? had a good conceit of this blessedness: but this was his fault, that he would not do what he was commanded, to obtain it. And is not that the fault and folly of most people, who, though they seem to be much affected with the joys of heaven, will not yet take pains to attain unto them? In them is our saviours saying verified: Luk. 13.24. Many shall seek to enter into heaven, but shall not be able. And why? Doubtless, because they take not pains with perseverance in well doing. And therefore he bids, Strive to enter into it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. using a Metaphor drawn from Champions, who bend all their forces, and employ their best endeavours, to attain the price, and the trophies of triumph. When the spies, which josua sent to view the land of Canaan returned, they said: Num. 13.28 Surely the land floweth with milk and honey, and here is of the fruit of it: nevertheless the people be strong that dwell in the land, and the cities are walled and exceeding great: and moreover, we saw the sons of Anak there. Nu. 14.1.2. Thus were the children of Israel discouraged. And so fareth it with many in the consideration of the kingdom of heaven. They will confess, that it is a place which floweth with the milk and honey of unspeakable joy, and yieldeth the excellent fruit of eternal glory: yet because they must contend with many dangers and difficulties: they must subdue their corrupt affections, Rom. 7.5.23 which are like strong men: and conquer the spiritual wickednesses which are in the high places, Eph. 6.12. who resemble the Anakims; they are dismayed, and so do lose the blessed land, even the land of the living. To such I may say with the children of Dan: jud. 18.9.10 Seeing the land is good, and a place that lacketh nothing in the world; let us not sit still, and be slothful to go, and enter to possess the land: yea, seeing the kingdom of heaven is a blessed place, and lacketh no good thing that the tongue can express, or heart imagine; let us not be careless and negligent in seeking to possess it: which if we be, our desire thereunto shall be fruitless; for excellent things are difficult. No pains seem too great for the attaining of temporal pleasures and dignities, which are very short and temporary; yea, diverse of the Philosophers have exposed themselves, not only to dangers, but even to death itself, for the attaining of a little vain & transitory glory: how much more than should we b● willing to spend our pains, wit, wealth, strength, yea, and life itself, for the obtaining of those pleasures, and that glory, which are without measure, and shall never have an end? 3 To conclude: are the joys of heaven so exquisite? is the felicity permanent, and the glory eternal? Where then is that audacious man living, that dares say he hath merited them, Ambros in Serm. 16 in Psal. 119. yea, or the least of them? Who is able to match such excellent benefits of salvation with correspondent service? If any thing were meritorious, then were persecutions and afflictions. But the Apostle judgeth, Rom. 8.18. that the afflictions of this present time, are not worthy of the glory that shal● be revealed unto us: and elsewhere he giveth this reason of his judgement: 2. Cor. 4.17. Our afflictions are light, the glory is weighty: our afflictions are but for a moment, the glory is eternal. In so great a disproportion of value and estimation, though there be a most certain reward of mercy, yet where is the recompense that should rise upon merit? Let us learn therefore to confess with jacob: I am unworthy, Lord, Gen. 32.10. the least of all thy mercies; much more of this eternal weight of glory. Let us cast down our crowns of glory at the feet of Christ, with the Elders in the Revelation, Reu. 4.10. and say with the blessed Apostle: Unto the God of all grace, 1. Pet. 5.10 11. who hath called us unto his eternal glory by Christ jesus, be glory and dominion for ever and ever. Amen. FINIS.