TWO MEDITATIONS: 1. Of DEATH. 2. Of LIFE ETERNAL. By N. B. a Sequestered MINISTER OF JESUS CHRIST. LONDON, Printed in the Year, 1648. To his dear Parents, Mr. C. T. B. and Mrs. E. B. increase of grace in this Life, and everlasting glory in the life to come. THat this world is Vanity and Vexation, E●les. 1.1 is no need to tell: your more than fourscore years apiece can preach Labour and Sorrow. Psal. 19.1 The Lord hath sufficiently weaned us (if at least we will not be guilty of wilful folly) from the frothy milk of this world; he hath not spared his mustard, wormwood and gall: And, as if that were not sufficient to take off our doting appetites, he hath even taken the world itself quite from us; we have no breasts to suck, no world to love. Oh! what a sweet advantage have we now (had we but wisdom and grace to improve it) to fix our loves only upon God and Heaven, now we are freed from other suitors? Why do we not advance our long thither, where we may be yet more secure from Plunder and Sequestration? Here we have a little, (though a very little, besides our lives) there we shall have nothing that Thiefs can med●le with. We have (I believe we have) long ago learned, to be willing to live, and yet content to die, if God so please: surely we have been truants, if by this time we cannot add one line to that lesson, and now be willing to die, and yet content to live, if God so please. Tell me (for ingenuously I know not) what is there that may make us in love with Life, or in fear of Death? For the first (love of the present world) I do not much suspect you; you have been sufficiently knocked off from that dotage. Against the second, there is none but wants encouragements. That King of fears, and fear of Kings, That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Io●, 18.14. That mighty Malkin, That terrible Scarecrow, That ashcoloured Vizard, is many times ready to put us Children besides our little wits. One good preservation against the frights of this , is to get acquaintance with the Skeleton: so have I known a fair Lady, and a Coy, by familiar conver●e, with an hard-favour at last, by degrees to like and love. Why not so here? Surely ignorance of Death, oftimes is one (if not the only) cause we are squeamish; did we but know whence she is, and whither she tends, we should bid her better welcome. These Meditations were my comfort as well as my employment in my late long sickness: I present them to you now, as an express of my duty and thanks for your care and cost from my Childhood until now; for even yet (such is the will of God, whose justice I see quite through the malignity of the world) I feed upon part of that little bread which is scarce sufficient for your own nourishment. I hope and wish your Firkin and cruse may not be spent till the influence of Heaven send peace and prosperity to our King and Country. I know this present will be pleasing for my sake, I wish it may be profitable for your own. You cannot but every day (one way or other) be put in mind of your dissolution; you have pricks in the flesh, the Messengers of Death to buffet you, and no entreaty can take them off, but they and you must remove together. I wish you may improve these and other Meditations so to your comfort, that at last, even Death itself may be your consolation. The God of Heaven bless and keep you in his faith, in his fear, the Lord preserve and restore our King, and in his good time send us peace, in the mean time send us patience; God forgive and convert our Enemies; and once more look graciously upon our Land and Nation. Amen. Amen N. B. Of Death. 1. THe thoughts of Death are not always pleasant: always profitable. What Meditations more needful, (O my soul) or nearer allied to wisdom then those of thy latter end? what more uncertain than Life, or more sure than Death? Mine age is too little to learn to live, not enough to learn to Die. 'Tis good then by frequent thoughts of Death, to make her familiar, that when she comes, she may not look strangely. 2. And what is Death but the wink of life? the rest of Nature? the sleep of flesh and sense? the taking down these few sticks thy earthly tabernacle was built with? the putting off and laying up thy garments of flesh and blood for a night, till the great and joyful day come? the Farewell and goodnight of two old friends parted for a season? Our journey and passage into that other world, for which we, and this world were made? our souls Gaoles delivery from the prison of the body, or birth delivery into a better world? and so the way, the gate of life? 3. And this is that which we commonly call Death: though there be others also of her name. As, There is a Death in sin: Ephes. 2.1, this is a miserable, and yet this is thy condition (O my soul!) Dead in trespasses and sins, till thy mercy (O God Col. 2.13. ) in thy Son hath quickened me by a full remission. And thus we come to another Death; a Death to Sin, or a Death of sin: this may well be called the first Death, for it is the best Death: Happy is he that hath his part therein, Rev. 20.6. for over him The last Death shall have no power: And well may this be called last, for it is lasting, everlasting: it is so great, there can be none with it; so infinite, there can be none beyond it. The horrors and terrors of this Death, no mortal is able to see and live. Oh! what horror then is it to those that feel them! But O Lord most holy, O God most mighty, O holy and merciful Redeemer, deliver me not unto the bitter pains of eternal Death. Thy death (O Christ) hath saved me from this: and thou wentest down to hell that I might not go thither: ●●m. 6.4. and my first death and burial with Thee by Baptism (which is my first Resurrection too) shall be my pass port through and over the worst of Death. 4. 〈◊〉. 1.13. Thou (O Lord) mad'st not death, but Man found it out by the works of his hands: Man brought forth sin, and sin brought forth death; and no marvel if the child be ugly that is begotten of such parents. And this generation of vipers hath so thriven in this world, ●●n. 1.18. as if Increase and multiply, and Replenish the earth, had been only spoke to them. What thing is there in the world that is not sin, or ofttimes a provocation thereunto? What thing is there in the world that is not Death, or ofttimes an instrument thereunto? Nothing so small but is big enough to hid a Death under it. A Fly hath choked one, a Grapestone another, an hair of the head has done as much to a third: A prick of a thorn hath let in Death, a point of a Sword could do no more. Death lurks sometimes in our meat, and sometimes in our drink, and sometimes in the very air: Man hath not more helps of living, than he hath means of dying. But (O Lord) how sweetly did thy Wisdom and Justice accord, when thou madest Death the revenge of sin, and so plagued us with a brood of our own begetting? But as the wages, ●om. 6.23. so the end of sin is death: Thy Justice (O God) hath made it the wages; thy Mercy hath made it the end: Death came in by sin, ●om. 5.12. and sin goes out by death. Sin is a Viper descended of the old Serpent, and Death is her offspring born to the destruction of her Mother. Thy mercy (O Christ) that took away my sin, could also have taken away my death; but thy wisdom chose rather to alter than abolish it. Cor. 15.55. Thou hast cut out the sting, crossed out the curse, and now with Esau it meets not with frowns, but kisses: surely the bitterness of death is over. Gen. 33.4. Thou (O Saviour) by thy Death hast so sweetened Death, Sam. 15.32. and perfumed the Grave, that it shall not grieve me when my Sun is set, to sleep a while in that silent bed. 5. Cor. 15.26. And thus our last enemy is become our first friend we meet with in our passage to that other world: who as she leads thy body through corruption and rottenness, so she guides thy soul to life and happiness: as she closes the eye of thy body, so she opens much more the eye of thy soul: if thy friends mourn to see thee dead, thy soul rejoices much more to see him who was dead, Rev. 1.18 and is alive: Psal. 41.5. thy Name and Memory perishes perhaps among the sons of men, but is everlastingly recorded among the sons of God. 6. Surely it is but the worst part of Man that is in the reach and power of death: our souls are so far from damage, that they gain more than the body loses. The worst of Death is but corruption, and that works but upon a carcase that neither feels nor cares. We carry heaven and earth about us while we live, when we die, each part returns homewards. Kings and Prophets, Patriaches and Apostles, have all gone the same way, and who can be so fond as to hope exemption? Whoever is clothed with flesh and blood, is engaged unto death for those garments, and Death can distrain no farther than her own, (these garments.) 'tis true, she desires and a spires higher, feign would she ravish the soul, but our Joseph is too chaste for her embracements, Gen. 39.12 and flies away without his garments. 7. The time of Death for her coming is uncertain, because she would always be expected: for sometimes she takes advantage, and strikes suddenly, though most times she sends her harbingers (age and sickness) to give notice of her coming. The time of Death for her continuante when she comes is but guestwise for a night; and her first word is, To bed: she must be our bedfellow for a night, and the earth our bed, where clasped in her cold arms we be till we be as cold as she. This is cold news thinks flesh and blood, who seldom bids her guest welcome; fain would she make delays; she thinks the night will be long, and therefore desires to sit up a little longer. But Death (though sometimes she seem to admit of discourse, yet she) resolutely holds her conclusion, and will not be denied, though still we desire (such is our weakness) to hug our diseases, till they ravish us of all that is flesh and blood, and leave us fit for none but Death. And now Death will forbear no longer, but thrusts out sickness, and enters the bed herself. Yet she stays not long there, she and her bedfellow are soon removed one Story lower to the floor, and then one Story more to the grave. And yet there is no abiding: That which is to full of alteration cannot be permanent. Psal. 30.5. Death may endure for a night, but lift cometh in the morning. When that day breaks, the shadows fly away, and Night and Death shall be no more. But what company shall I meet with in the house of death? What? 〈◊〉 17.14. Corruption and Worms: These are my near kindred. Curruption was my mother, and begat me; she is now my daughter, I beget her. The worms are my sisters by the mother's side; they are now my children: as a Mother I breed them; as a Father I feed them: a lusty kindred! Surely they cannot but bid me welcome and be glad to meet me there: Why should not I be so to them? However I may be coy of their acquaintance here, yet there we shall be more than intimate, I shall embrace them in my arms, and hug them in my bosom; I shall feast them with my flesh, yea with all my heart and my Liver too: I shall give them free quarters; for should I grudge, they would be so bold as to take it: But much good do it them, it is the last banquet I shall ever make them, and the last time I shall ever meet them; after this supper, good-night kindred. 8. We do not then indeed, (and but scarcely in appearance seem to) lose by Death, for what is the World and all that therein we leave behind us? her best things are vanity, the rest vexation. 〈◊〉. 107.34. How is she fall'n since our fall, from a fruitful Land, to a barren wilderness? how is she fruitful now only in thorns and troubles? how are all her pleasures vain, and but in appearance? while her sorrows are real. What are all her pomps and honours, but empty bubbles and baubles to please fond children? And what is our flesh, but a bundle of diseases, a bladder full of muddy water, a lump of rottenness? And what was that thing which we once called Life, but a perilous pilgrimage, a sea of troubles, a labyrinth of perplexity? But that which is worse than all the rest, without which the rest were not evil; Rev. 4.40. that which is the death in the pot, the leaven of the whole lump, Cor. 5.6. and that which imbitters the whole life, is sin, and a necessity of so doing: so that while we live, we cannot but sin: we are plunged into such an inevitable habit of mischief and and misery, that to live and to sin are of like necessity, and we must leave off both or neither. And that which makes full this part of our misery, we delight in our prison, we sing in our cage, we are proud of our chains, and too often take pleasure in the jingling of our fetters. Death now is our freedom from all these. Why dost thou droop then? ●●ke 21.28. (O my soul) lift up thine head rather when thy redemption draweth near; when death shall open, thy prison doors, be not loath to go at liberty; Exo● 〈…〉 dote no longer on thy old master (the World) thy Wife and Children (thy flesh and corruptions) as to repine at the year of Jubilee, or refuse thy Freedom: away with these base follies, and mount thy thoughts to higher wisdom; yea, I shall sing and rejoice, when my Soul is escaped as a bird out of the snare of the fowler, Psa. 〈…〉 the snare is broken and I am delivered. 9 What is Death but a sleep, and the Grave a bed? all these are so near of kind, that oft times they are called by the same names, and the very feature of their countenance give them to be of near alliance. It is the weakness then of flesh and blood that desires the one, and abhors the other. When we are weary of a day's labour, we desire to go to bed, and rest at night, why should it not be so with us here too? All our days are labour and sorrow, and we may well be weary: Psal. 〈◊〉 10. Why should we, when night is come, be like froward children, loath to go to bed? especially to that bed where we shall sleep in the Lord, Rev. 〈◊〉 13 and rest from our Labours; to that bed, that shall be more easy, and freer from disturbance then any beds of Down; to that bed where we shall sleep more securely, and rise again more surely then from any other bed we shall take up in our strongest health. Away then (O my soul) away with whatsoever may nourish distrust or distraction! The Tempest is almost over, and thou art entering the harbour, and haven of safety! This present Earthquake shall break off thy chains, Acts 〈…〉 and open the prison doors for thy delivery: thou shalt pass through the iron gate of Necessity, and the earthen gate of Mortality, to the golden gate of Liberty & Eternity: Thou art now trimming and making ready (O my soul) to go to bed to thy spouse, thy Bridegroom: give it some other name, it is not modesty that makes thee unwilling; either foolishness, or fearfulness, or at least want of affection makes thee draw back. Why art thou so sad then, (O my soul!) Psal. 4 〈◊〉 Cant. 〈…〉 and why art thou so disquieted within me? make cheerful speed to meet thy Bridegroom: Thou art thy wel-beloveds, and thy well-beloved is thine: The first sleep ever man had, got him a wife, the last steep he has, Gen. 〈…〉 gets him a husband. 10. But the names of things, ofttimes, are more terrible than the things themselves: How many great things have some great conquerors effected by the power only of the Name and Fame! Gen. 〈…〉 2 Reg. 〈◊〉 24.13 Death is this Conqueror, this Nimrod, this mighty Hunter: more justly than Senacherib can she boast, where I set my foot I dry up rivers, (rivers of blood in the veins, of milk in the breasts, of marrow in the bones) where are the gods of Heva, and Iva, and of Sepharvaim? yea where is proud Senacharib himself! and of the Kings of the Earth she saith, It is ● that make you lick the dust of the Earth, and the slime of the pit; Let not your idols of gold, and greatness wherein you trust, deceive you. And yet what is this Death more, 〈…〉. or beyond a Name? More est morsus, quia mordet. Death is a biting, and it is called Death because it doth Eat: it takes a Morsel, and it swallows a mouthful, but it shall never digest it, 〈◊〉 2.10. like Jonah's whale it shall cast it up again safe and entire. 〈◊〉 m. 15 Death is called a departure, a parting of two old Friends for a season, 〈◊〉 15. 〈◊〉 9 〈◊〉 47. 〈◊〉 25.8. that they may receive each other again for ever. It is called an expiring, a giving up of the Ghost, a sleeping with our Fathers, a gathering to our people: And are not these fearful Names, (o my soul!) dost thou not tremble? or not blush rather, that thou hast been frighted with these bugbears! why shouldest thou be either coy or fearful? 'tis but a Malkin, draw near, it will not, it cannot hurt thee. 11. Neither dost thou want witnesses of comfort or encouragement; holy Scriptures are frequent upon this Theme. 〈…〉. Solomon that was as famous for his Wisdom as for his Wealth; who had as much as this world could afford to make a man in love with this Life, yet plainly tells thee, ●●es. 7.2 That the day of Death is better than the day of thy Birth. And nature seems to say as much, when Heathen (guided by her light only) would mourn at the Birth, and Feast at the Funeral of their Friends and Children. Heathen knew but the one half of the good of Death, (a cessation of miseries) thou (o my soul!) knowest the other, (a fruition of felicity.) Let not an Heathen then out-die thee in cheerfulness. Blessed indeed are those that live in the Lord; but that is not all; Rev. 14.13 Cor. 14.13 Blessed also are the Dead that die in the Lord, even so saith the Spirit, for they rest from their labours. 12. Ins. 1. O Death! how bitter is the remembrance of thee to a man that lives in pleasure, in his own possessions, and hath nothing to vex him? But o Death! how sweet, how acceptable is the remembrance of thee, and how welcome is thy presence to him that dwells in miseries and vexations; and hath hopes of glories hereafter in everlasting possession? how sweet is that refreshing thou givest to weary Pilgrims? how welcome art thou to those that know whence thou comest, and whither rendest? who but he that is all flesh and blood, would desire to lurk and hid himself among the stuff and trash of this vile world, 〈◊〉 ●am. 10. rather than go to that Crown and Kingdom thou lead'st unto? who but he that has quite lost his judgement, that shall consider the miseries of the present, and the felicities of the world to come, but will say out of choice, what the Prophet spoke out of passion, It is better for me to die, Ion●. 〈…〉 then to live. 13. But what is the matter now (o my soul!) that thou art so loath to die? Why art thou so fearful, o thou of little faith? Mat. 〈…〉 how often hast thou thought in thy Meditations, that thou couldst welcome Death? And yet when it looks upon thee, and offers thee service, thou shrinkest back, and thy face is pale, and thine eyes look wild, as if thou wert amazed: do thy long now languish? thy hopes and expectations now end? how often hast thou prayed, Mat. 〈…〉 Thy kingdom come? and now the gates are opening, art thou loath to go? How often hath thy ravished heart cried out, Come Lord Jesus come quickly? Rev. 〈…〉 and now he comes and calls, art thou loath to go? Doth thy Redeemer send for thee, and art thou loath to go? Do joys, and crowns, and everlasting possessions now expect thee, and art thou loath to go? Do Saints and Angels, Patriarches, and Apostles, Martyrs and Confessors, and all the Choir of Heaven desire thy company, and art thou loath to go? Away, for shame (o my soul!) away, rouse up thyself, and let it never be said, that Heathen and Heretics have embraced Death more cheerfully than thou: let it never be said, Thou hast encouraged others, and art thyself a coward. Away then with all unchristian diffidence, and address thyself with joy and thankfulness to thy glory. 14. But (O Lord!) it is thou only that canst make me willing; thou, by thy Mercies canst draw me, and by thy judgements canst drive me; thou canst woo me to a better world, and wean me from this. Oh prepare my Soul so far for thee then, that it may bid thy messenger welcome. Now, that thou O Saviour hast tasted Death, and so sweetened that cup, let not me be loath to pledge thee. Thou that givest both to will, Phil. 〈…〉 and to do, give them both to me, that I may not only die, but do it willingly. 15. But (O Lord!) though the spirit be willing, yet the flesh is weak: Mat. 〈◊〉 41. my soul would draw near with courage and comfort, but my body boggles: so many hindrances and hang-backs; so many clogs and temptations within me, without me, about me, that if thou O Lord leave me but to myself, I shall shame myself, and that name of thine that I have professed. Oh! I cannot welcome Death so hearty, so worthily as I ought; instead of cheerful embracements, I shrink inward, and am scarce ashamed to let Death hale me, as if I would make the world belive, that I durst not die. Lord how shall I shame and befool myself, if thou but leave me to myself! 16. Now whither shall I go for secure but unto thee O Lord? O God of all Spirits, and of all Flesh too, make thou willing both my spirit and my flesh to come unto thee: Oh! weaken my flesh to receive, encourage my spirit to contemn Death: The nearer I draw unto my end, let my joys be the clearer, and my desires enlarged. Oh draw this dark veil a little, that I may see my glory, and then I cannot but desire it. And O God most holy, O God most mighty, O holy and merciful Redeemer, suffer me not at my last hour for any fear or pain of Death to fall from thee. 17. 〈◊〉 4. 〈…〉. O Lord, thou seest how soon I sink in these waters, unless thou help and hold me up. Oh! show thy strength then in my weakness; help him that cannot help himself; and let all the praise and glory be thine own. I ask no more than what thou hast given to others, and promised to me, and hast given many earnests by many former deliverances: perfect the work thou hast begun, that thy praise, and my happiness may be consummate together. 18. Yea, O Lord, I know it shall be so, I cannot only build upon thy promise, but prove by former deliverances that thou wilt save me now. I cannot fear drowning in these waters while my head is above. O Saviour! thou hast conquered and triumphed over Death, how can I then fear a vanquished adversary? Thou hast overcome Death both for thyself and me, how then can I miscarry? O Death, then where is thy sting! 〈◊〉 15. 〈◊〉 55. 〈◊〉 21 〈◊〉 4.7 〈◊〉 4.8. O Grave where is thy victory? O my soul, thou hast marched valiantly! Thou hast fought a good fight, and hast finished thy course, henceforth is laid up for thee a crown of glory. I will lay me down therefore, and sleep in peace, since thou O God makest me to dwell in safety. 19 〈◊〉. 15.57. And now thanks be unto God who hath given me victory through Jesus Christ our Lord: And blessed be that Redeemer who hath bought off the bitterness and torments of my Death with his own: Blessed be he that hath made the bed of sickness tolerable; of Death, easy: Blessed be that strength of my salvation who hath covered my head in the day of battle: 〈◊〉 140.7 O Lord thou art my God and I will thank thee; thou art my King, 〈◊〉 1.8.28. and I will praise thee. Of Life Eternal. 1. WHat wilt thou muse on (O my soul!) what employment shall I find thee, or thou find thyself? what meditations more worthy thyself next the glory of thy Maker, than the glory of thyself? Ascend then (O my soul!) in thy thoughts to that Nebo and Pisgag, Deut. 〈…〉 whence thou mayest descry a glimpse of that Land of bliss and promise, which thy faith believeth, and thy heart desireth. 2. And what is that life of glory but a full fruition of God and thyself, with the society of Saints and Angels? the blessed vision of the all-glorious Deity: Thy union to him, thy enjoying of him, and rejoicing in him: A life that is all life, and hath nothing of death or sorrow in it, where are fullness of joys and pleasures for evermore. Psal. 〈…〉 A life whose glory cannot be described till it be enjoyed, 1 Cor. 〈…〉 for eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive those treasures of happiness that God hath laid up for them that love him: A life whereunto not our light afflictions only which are but for a moment, Rom. 〈…〉 but whereunto the best things of this life, yea our life itself is not worthy to be compared. 3. And this is the last of lives, and is a life everlasting: Our first Life is a life of Nature, the marriage of soul and body together: Our next Life is a life of Grace, an espousing of the Soul to Christ: Our last Life is a life of Glory, when Soul and Body are married unto God for ever. The Soul is begotten to this life, at our regeneration; it is borne at our death, or separation of Soul and Body: from thence to the resurrection, and reunion of the Body to the Soul, it is in its childhood; and then enters it into its full perfection. In this glory there may be degrees, there can be no imperfection; though some shine like stars of greater, some of lesser magnitude, yet all shall shine: some shall hold more glory, some less, yet all shall be full: he that hath lest shall neither want himself, nor annoy him that hath a larger portion. 4. And whence is this life eternal but from him who is the fountain both of life, and of eternity? The Father hath made it and decreed it: The Son hath merited and procured it: The Holy Ghost hath sealed and delivered it. Not thy in doing good, but his free Mercy in Electing thee is that which gives thee title to this Glory: Thou art not happy because thou hast been holy, but thou art holy because thou art ordained to be happy. And as this Glory, so all things tending thereunto are from God: he that ordained thee to Glory, hath given thee a Saviour to give thee this Glory; he hath given thee Faith to bring thee to this Saviour; he hath given thee his Word to bring thee to this Faith; he hath given thee his Merit, he hath given thee his Spirit, he hath given thee the hive, and the honey too. Look up unto God then (O my soul!) as the beginner and the finisher of thy Glory; and when thou art ravished with the glory of the work, forget not to magnify him who is the Author. And indeed, he is both the Author of thy glory, and thy glory too itself; in him is all thy happiness. Canst thou want any thing then (O my soul!) that injoyest him who is all perfection? Canst thou thirst while thou dwellest in the fountain, and wellspring of living Waters? Canst thou hunger whilst thou art filled with Manna, and bread of life? Canst thou be naked, whilst thou art wrapped in glory? 〈◊〉 6.11. Canst thou be sad (O my soul!) whilst thou art in his presence where is fullness of joy, and pleasures for evermore? yea, thou thyself art now sufficient in him who is All-sufficient. 5. But what are the commodities of this kingdom of Glory? surely the fruit must needs be both wholesome and pleasant that grows upon this Tree of life: if the kingdom of God upon Earth be righteousness, and peace, 〈◊〉 14. 〈◊〉 17. and joy in the Holy Ghost, oh! what is that kingdom then in Heaven? All things must needs be pure there, where no unclean thing can enter; and they must needs also be as peaceable, where there is no room for jar or discord; and shall they not also be as pleasant? 〈◊〉 21.4. when sorrow and sadness shall be no more? shall not our eyes stand full with joy when all tears are wiped off? When our hearts are then so merry, how shall we choose but sing? or how can our mirth but be melodious? and how can our songs but be continual, since our joys are everlasting? Our Hosannah's and Hallelujahs shall never cease, because our joys shall never end; and our joys are everlasting, because our glory is eternal: nor can we be weary of hearing, or making that music which none can bear a part in and not be happy. 6. Who now are the Inhabitants of this happy Land, the Inheritors of this bliss, the Citizens, and Subjects of this City of God? who are they but Saints and Angels? glorious Spirits, or bodies transformed into a spiritual perfection? Christ is King and God, and he makes his subjects Kings, 〈◊〉 1●. 40. and (as it were) Gods too, that they may reign with him for ever and ever. These bodies of ours which were earthy are now heavenly, this terrestrial is become celestial, and this natural body is made a spiritual. And thus are we made fit to accompany Angels, and hold fellowship with Prophets and Patriarches: these immortal crowns of glory are not only prepared for us, but we are also prepared for them, and made able to receive that bliss of which before we were not only unworthy, but uncapable. Our soul and body are not only reunited, but improved to such an enlarged perfection, that they are able not only to receive, but retain their fill, their full of glory; even of that transcendent glory which is so pure and bright, that it would rather astonish, then delight the best of mortals. What this bliss indeed is, we do not, we cannot know until we have it, then shall we comprehend it as well as be comprehended by it: here we know but in part, then shall we know it fully, and it is not less than half our happiness that we are made so capable of knowing and receiving it. 7. Nor is that a small bliss or glory that arises from the very place wherein we enjoy it: The majesty even of earthly Princes is oft seen in their stately Palaces; they have had their houses of Cedar and Ivory. What is that Palace then that the God of Majesty hath made for himself? when we say, that this City of God hath her walls of Jasper, Rev. 2 〈◊〉 her buildings of gold, her foundations precious stones, her gates pearl; these are but low expressions stooping to our weak capacities: Psal. 8 〈◊〉 Oh! how excellent things are spoken of thee thou City of God? and yet all short of thy Excellency! Even this world hath some glimpses and reflections of glory; her greatest is in her Canopy, her sealed roof that is so bespangled with glorious stars; and yet even this is but the pavement of that City; What then is her Canopy? Blessed, thrice-blessed, o God, are they whom thou shalt count worthy to come under thy roof. And as the place, so the Company much more adds to our felicity: it is but half an happiness to be happy alone: Gen. 2 〈◊〉 When Adam had a Paradise to dwell in, and a world besides to encompass him, yet he was not perfect till he had a Partner. It is not so much a comfort to have Companiens of our miseries, as of our joys; of which we lose the better part if we have not some to bear a part. We have Friends and Companions in this life, with whom sometime we have distastes and discontents, yet when Death calls us, how loath are we to go and leave them! Death oft times hath not a greater grief than this, to leave our Friends behind us. Oh! how glad shall we be to meet again in that other world, where our joys and loves shall be redoubled? to meet them in the midst of Myriad of Saints, and Legions of Angels! to meet them with God our Father, and Christ our Saviour, and that blessed Spirit who is the God of joy and love: all which, have their full of felicity, and yet we have ne'er the less: Their joys and glories shall not over shadow or eclipse, but add to ours: They shall joy in our happiness, and we rejoice in theirs, for none shall think others much or their own little. The joy must needs be answerable to the glory of the sight, to see the ancient Kings and Patriarches, Prophets and Apostles in their glorious mansions: to meet familiarly with the Fathers of the primitive and present Church! to see those valiant and renowned troops of Martyrs and Confessors! to see those squadrons of Angels marshaled in their glorious orders! nay, to see and be able to look upon God himself! Oh! my soul! how canst thou think on this and not be ravished with desire to be added to this Company? But that which crownes our comfort, and fills our joy unto the brim, is, this our happiness is eternal, everlasting: That is not half an happiness that hath an end, a period; nay, it adds unto our grief if we might have been, to our misery if we have been happy, and are not. In this life our wine is mixed with tears, our mirth with mourning; 〈◊〉 14.13 we oft laugh and cry in less than an hour; yea sometimes even in laughter the heart is sorrowful, and the end of mirth is heaviness. But our joys in Heaven are as perpetual, as they are pleasant; our glory as permanent, as excellent: Nor can they but be everlasting since they spring from a fountain that cannot dry. 〈◊〉 84.1, 10. Oh how amiable are thy dwellings on Earth, o Lord of hosts! how doth an holy soul long to go into thy courts! for one day in thine house is better than a thousand otherwhere. Oh! what then are millions of years in thy courts in Heaven? yea, what is Eternity? in comparison whereof millions of years are not a moment. 8. Now this life of glory will seem to give the greater lustre, if we do but compare it with those other lives of the middle and lower regions. And first, what is this World but a ship of vanity, floating upon a sea of misery? whose richest fraught, and best commodities, are not better than those of Solomon from Tharshish, Gold and Silver, and Ivory, and Apes, ●●ng. 10.22. and Peacocks: Riches, honours, pleasures. And what are these at the best but vanity? what is Gold and Silver but red and white clay? what is honour, but a bubble? what is pleasure, but a squib? or worse, an Ignis fatuus? And if this be the best, what is the rest? if this be her Welcome, what is her Farewell? if when she meet us she be vanity, she cannot be less than vexation when she leaves us. When the rust and the canker hath consumed thy gold and thy silver; 〈◊〉 6.19. when Thiefs have plundered thy goods, and worse than Thiefs, have sequestered thy Lands; when thy State is wracked, & thy Credit cracked; when thine honours are flown, and thy pleasures gone, then, thou shalt not need an O Oedipus to tell thee, what this World is. And next, what is our whole Life on Earth but a vast composure of sin and misery? A couple of Harlots that can accord together to work our mischief, 1 Kin● 〈…〉 only here's the contention, which of the twain has the greatest right and share in us; each pleads hard for all, and will not be contented with an half: and surely sin would have the greatest part, were it not that sin itself is a misery. What are our bodies but bundles of diseases, every member having more infirmities than arteries? it is almost as impossible to know them, as to cure them, and more impossible not to have them; if we could, yet it would be more than tedious for to name them, how tedious then to feel them? And yet who is he that is not continually accompanied with some one or more of them, our diseases (which is strange) being more divers than our Deaths: and (which is more strange yet) our grounds of grief within our little world (our selves) being more than all the great world beside can give us? Now then (O my soul) think seriously on thy joys above, and thy miseries here, and then neglect Heaven if thou canst, and dote on Earth. But if neither sorrows within thee, nor troubles about thee do not throughly affect thee, think on those horrors of that lower world, if thou thinkest those thoughts will not affright thee. Isa. 6 〈◊〉 Where the damned are ever dying, never dead; ever burning, never consumed; ever tumbling down, never come to the bottom; where the Worm dieth not, but her continual gnawings make way for continual gnash. Mat. 〈…〉 Where dismal fears and terrors, frights and amazements, utter darkness and fire unquenchable, with rivers of brimstone; where roar and howl, Mat. 〈…〉 yell and shriekings, Isa. 3 〈◊〉 and curse of ugly Fiends and ghastly Ghosts are but parcels of torments; and all that men can say are not half expressions of those woes which none can know but those that feel them. And that which is heavier than all the rest, this infernal Vault is so thick seeled with Despair, that there is no getting out for ever. Think on this then (O my soul) and then think again, that there was but one step between thee and this Death, and if thy gracious Saviour had not stepped in that step, and catched thee, thou hadst fallen irrecoverable; yet this not half; he not only redeemed thy life from Hell, but crowned thee also in Heaven with mercy, and glory everlasting. Ps. 10 〈◊〉 Think on this double mercy (O my soul) and be double thankful, double happy. 9 〈◊〉 30 But whereunto shall we liken this Kingdom of God, or unto what shall we compare it? It is like a Sea-scourged Merchant, that hath been long tossed on the raging waves by the churlish winds; beaten with many a billow; dashed on many a rock; threatened with many a wrack and catarack; that has gone over many a gulf; past over many a pool; fought with many a Pirate; and now at last richly fraught is entered with joy, and triumph into the safe haven and harbour of his own City. It is like unto a Joseph imprisoned in a dungeon, in stocks and irons; and at last brought forth and set among Princes, 〈◊〉 ●4. 〈◊〉 2.2 and made to inherit a throne of glory. It is like unto a David, hunted, persecuted, banished, and at last return home, and be crowned a King in Jerusalem. 〈◊〉 ●5. 9 It is like a year of Jubilee after fifty years' bondage. Like a return from Babylon after seventy years' captivity, to a Temple more glorious than the first. Or like a Sabbath of holy rest, 〈◊〉 6. 〈◊〉 20 after a week of hard labour. It is like a beggarly Lazarus full of sores, that fain would have some crumbs of comfort from the seeming riches of this world, but can get none tell he have his fill in Abraham's bosom. 〈◊〉 1 Or like that other Lazarus, sick, & dead, and buried, and perhaps stinking in the grave of this Earth, the cold, and hard, and heavy stone of Misery and Necessity pressing him down, till the voice of God cry, Lazarus come forth. It is like liberty and pardon to a condemned prisoner. It is like a sumptuous Wedding-feast at the marriage of a King's son, who hath married not the rich and beautiful Daughter of a Noble, nor the homely Daughter of a Citizen or Artizen, but the deformed Daughter of a miserable Beggar; for such were we, whose first parents, by their fall, bemired both themselves and us, who since have made ourselves more filthy by continual wallowing; 〈◊〉 16. 〈◊〉 4. thus are we naked, and wounded, and in our blood, even to the loathing of ourselves; no eye pities, neither Priest, nor Levite can help us, 〈◊〉 ●0. 〈◊〉 1. till the Son of God come, who has compassion, who washes off our mud with his blood, who takes our infirmities, and cures our deformities, wraps us in the garments of his own rightrousnesse, gives us his grace and comeliness; and then looks, and loves, and marries for ever, and keeps an everlasting wedding, at which all rejoice, but devils and damned. These are glimples of our glory if so much, suitable to our shallow fancies; here we know but in part, 〈◊〉 33. and see darkly: even the Apostles themselves, though they had seen the transfiguration; yet when they began to speak thereof, talk they know not what: And S. Paul, when he had been in Paradise, and returned, though he wanted neither memory nor expressions, 2 Co 〈◊〉 yet he can tell us only, that he had been there, but what he saw or heard was impossible toutter. Content thyself then (O my soul!) with thy glory in that manner, and measure, and method as God shall give it thee. 10. How sweet a thing is Life! even the naming of it invites to cheerfulness, and its contrary, is of a dull sound; even this Life, which is not only temporal, but miserable too; yet because it is a Life, how loath are we to leave it? How shall we joy in our life, then when temporal shall be changed to eternal, and misery to glory? Eccle● 〈◊〉 How sweet a thing is Light! how pleasant to behold the Sun! how near are light and life of kind! when even stones, because they have light in them, are said to be lively, and are held for jewels! How excellent is the eye! which is not only the beauty of the face, Mat. 〈…〉 but the light of the body, what could we do without it? how much of our happiness consists in light, even here! how much more hereafter! How sweet a thing is glory! even the painted glory of this world, which most time is but a bare name and shadow, yet is oft preferred before life itself. And yet how little a place doth this glory fill; how short a time doth it last? how hardly is it got! how quickly forgot! how subject to be mistaken! fond man, oft thinking he embraces his honour when he hugs his shame. Our glory here at beft, is but a gloe-worme, hereafter it shall excel the Sun. How sweet a thing is our Country! and is preferred before our Parents, our Children, or ourselves: How beloved a thing is our home! he is senseless, or worse, that doth not highly prise it: And yet even in our Country here we are but Pilgrims, at our home we are but strangers; Heaven is our Country, and our Home, in comparison whereof, the richest Palace on earth is homely. How sweet a thing is a Crown! how desirable a Kingdom! How eagerly do ambitious men endanger their bodies, and damn their souls, to have a pull at one of them! And yet what are Earthen Crowns, but wreathes of thorns? clouts stuffed with cares? and how oft have those weighty Caps broke the necks of those that wore them? Not so with our Crowns of glory, who as far excel these in security, as they do in majesty: for none shall ever envy them, but those that shall never come near to trouble them. Let the thought of these glories then (O my soul) be thy joy, till the time come thou shalt enjoy them. 11. We can but glance and guess at these stately glories; as eye hath not seen them, nor ear heard them, neither can the heart conceive them, 〈◊〉 1.9 what good things be those that God hath provided for those that love him, 〈◊〉 1.19 even before the sons of men: to please the sense, but cannot fill our little heart. But what better things are those he hath provided for them before the sons of God, to fill and satisfy their enlarged souls! whereunto not our light afflictions only which are but for a moment, 〈◊〉 8.18 but the greatest blessings this world hath, are not worthy to be compared. What can the heart desire more, then to be rid of evil and enjoy good? both are here; 〈◊〉 6.11 here is fullness of that which causes fullness of joy, and pleasures for evermore. Here is none of that which may cause sorrow: not only all tears, 〈◊〉 21.4. but all cause of tears shall be wiped away. nor can any thing enter here that is soul or hurtful. Cease not these thoughts (O my soul) till they have raised thee to joy and thankfulness. 12. Now farewell then fond pleasure, thou painted Witch: Farewell base earth, 〈◊〉 13. 〈◊〉 46. thou unwieldy bulk: and farewell Flesh with thy filthy lusts. Fly away vainglory with thy Peacock-feathers; Avaunt sin, Avoid Satan, I have found a prize, a Pearl, I will sell all and buy it. Oh come then into my arms (my Deer!) draw near, my Joy, and ravish him that cannot ravish thee. Oh let my ravished thoughts attain some glimpses (though at too far a distance) of thy rare beauties. Who can think on thee, and not long for thee? Who can hope for thee, and not think those long long? Who can love thee, and not be happy? But how happy those be that enjoy thee, no tongue can tell. Oh bear me on thy wings, (Dear Love) while I lightly trample over the dung of this world: Smile but upon me, and I shall cheerfully pass the gates of death. He knows thee not, that loves thee not. He loves thee not, that will not die to come unto thee. 13. 〈◊〉 26. But alas, though the Spirit be willing, the Flesh is weak: whatever the matter be, my soul is heavy, as if there were some earth in that too: Mine eyes are dim, I cannot see those glances of thy beauty which I might see: Mine ears are deaf too oft to thy sweet motions: My palate is dull, when I should taste how gracious my Lord is: My smell is not well taken with the favour of his precious ointments: And all the Arteries of my soul are oft time so benumbed, they can neither feel themselves nor thee. Oh heavens! whence is the cause of all this coldness? is my soul so much in love with my body, it cannot leave it a little to enjoy itself alone? is my body so much of kind unto the Earth, that it must needs be more heavy than it? and must my soul needs be heavy too for company? Are the treasures and pleasures of this world such goodly things, thou canst not sequester thy thoughts from them? Or are the joys of heaven so poor, thou art loath to spend thy thoughts upon them? Or dost thou believe there are none there, or none for thee, and therefore wilt not labour in vain? Surely these are not the causes, God and my soul know: but either the graces of heaven withhold their dews, and veil their beauty, and their influence; or else my stony, leaden, or at least my fleshly heart, draws not in their blessing: Or else God that made heaven, and gives it, will give it freely, we shall not be suspected to deserve it, so much as in a strong desire: Or else the Divine wisdom and goodness sees that if we should have these blessed visions and revelations in abundance we should be exalted above measure, 2 〈…〉 and therefore sends this ballast in the flesh to humble us. This is thy condition (O my soul!) thou complainest not without a cause, and may'st well be sorry for thy heaviness. 14. Thou seest (O Lord!) that I am so weary and heavy laden, I cannot travel upon this holy hill; Oh! that thou wouldst ease me, Mat. 〈…〉 2 as thou hast promised! Oh! take off my burden, add to thy strength: pluck off the plumets of my flesh, and put to the feathers of thy spirit, whose wings are silver, and her feathers gold: Psal. 6. 〈…〉 57 Oh! that I had the wings of that Dove, then should I fly away. Oh! that I could but get up this Nebo, and see my Canaan; how dearly should I love, Deut. 〈…〉 and long for her! how boldly for her sake should I bid defiance unto whatsoever this wilderness, or world can tempt me with! 15. But (O Lord!) thou knowest my soul neither hath this happiness, nor can deserve it: yea, neither can deserve to have it, nor to desire it. But look not on my merits, but on thy mercy: if I had my desert, I should have been long ere this past hope or help of Mercy: That thou hast saved me from Hell, is a Mercy no less than infinite; but that thou shouldest also give me Heaven, is a Mercy every way like thyself. How can I deserve so great a Glory, that am not able to ask, or worthy to beg the least of thy Mercies! How is my soul benumbed with Flesh! bemired with Earth! besetted with Sin! Lord thou art my hope, my help: help then thy servant that cannot help himself; and as thou hast prepared glory for me, so Lord prepare me for my glory. 16. O God the Father of Light, and Life, from whom every good and perfect gift descendeth; take this work into thine hand, jam. 1 〈…〉 and the glory of it: perfect what thou hast begun: O save my soul that putteth her trust in thee. Wean her from the frothy milk of this world; feed her with that Mannah that came down from Heaven! thou that puttest Clay into the blind man's eyes and cured them, 〈◊〉 9.6 wash out that clay in mine, wherewith they are so bedaubed, they can neither see Heaven, nor thee. It is thine hand that made the Heavens, and it is thine hand that gives them, and it is the same hand again that lifts mine heart unto them: O Lord! though thou makest not mine heart heavy, yet thou findest it so: thou hast it in thine hand, turn it, and tune it as please thee: make it light by the light of thy countevance: quicken it by thy Spirit: take out her earth; put in thy fire: carry her up to Nebo: show her Canaan: make her weary of this wilderness: and enlarge her long after Heaven: leave her not till thou make her pant after thee, 〈◊〉 42. as the hart after the waters; nor let her thirst ever be abated till she be filled with the presence of thee, O God. 17. 〈◊〉 18 〈◊〉 27. And since I have begun to speak unto the Lord of glory, who am but dust and ashes, pardon thy servant, if while he plead with thee, he urge thee with thy promise. Hast thou not said (O Lord!) that thou wilt give me life? 〈◊〉 6.10 hast thou not bid me pray, Thy kingdom come? and hast thou not promised to give to them that ask, and open to them that knock? hast thou not always declared thyself, a God rich in mercy, and delights to show it? I beg that which thou knowest I want, I perish without it; thou hast in abundance, enough to spare, to make Millions rich and happy: I can have supply from none, from nothing else, the whole world besides is Misery, if thou give not, I shall never have it: I beg no more but what thou hast given others: how many thousand Saints and Martyrs hast thou crowned with glory? And (pardon me O Lord, and I shall speak once more) hast thou not bought Heaven for me, and paid for it? a good price too, and sufficient? Oh! let these persuade with thee, and let thy mercy in thy wellbeloved Son prevail; in him look down on me, and make me look up to thee; with his blood cement and link all thy graces in a chain, and let them down to me, that laying hold thereon, I may be drawn up to my glory. 18. Yea, be thou confident (O my soul!) it shall be so: Faithful is he that hath promised, ●or. 1.9. ●or. 1.20. 〈◊〉 3.3. even God that cannot lie: all thy sins cannot make his grace of none effect: he counts his promise as a debt, and will surely pay it; yea, he hath not only bought Heaven for thee, but bought thee also for Heaven, and given earnest for thee, the graces of his Spirit. Be thou sure (O my soul!) thy King and Saviour that hath fought so valiantly, and paid so dearly for thy redemption, 2 Cor. 〈…〉 will not now lose thee. Who shall separate thee from this love of God? Rom. 〈…〉 who can pull thee from thy glory? if thy sins cannot, thy afflictions shall not: Go to thy rest then (O my soul!) and there be thankful. 19 Now praise the Lord (o my soul) and all that is within me bless his holy name. Bless the Lord (O my soul) and forget not all his benefits. Ps. 103 〈…〉 2, 〈…〉 Who pardoneth all thy sins, and healeth all thine infirmities; which hath redeemed thy life from destruction, and crowned thee too with everlasting mercies. Oh! what shall I render unto the Lord for all his benefits towards me? What shall I? what can I render? Ps. 116 〈…〉 What can I give thee (O God) which is not thine own already? Thou askest mine heart; thou hast it; I give it thee, and thank thee too with all mine heart. Oh! Pro. 23 〈…〉 that it were worthy thy acceptance; O Lord thou dost accept it as it is, and therefore My soul doth magnify the Lord, Luk. 1. 〈…〉 and my Spirit rejoiceth in God my Saviour; for he hath highly exalted the low estate of his servant; he that is mighty hath done great things for me, and holy is his name; and bless be that God who hath made me blessed to all eternity. Amen. FINIS.