THE PILGRIMS PASS To the New JERUSALEM: OR, The serious CHRISTIAN his Inquiries after HEAVEN.  
With his Contemplations on himself, reflecting on his Happiness by CREATION, Misery by SIN, Slavery by SATAN, and Redemption by CHRIST.  
Together with Observations on the Vanity and Inconstancy of worldly Glory.  
And Considerations on the Saint and Sinner, as to their disagreeing conditions and dispositions here, their various Entertainments of Death, and different Rewards after Death.  
Relating to those four last and great things, of Death, Judgement, Hell, and Heaven.  
Seasonable for these Times.  
By M. R. Gent.  Phil. 3.14. 
I press towards the mark, etc.  1 Cor. 9.24. 
So run that ye may obtain.  
London, Printed by R. W. for the Author, and are to be sold by John Andrews at the White Lion near Pie-corner, and by William Lugger at the Sign of the King's Head over against the Shire-Hall in the City of Hereford, 1659.   

To all those that love the Peace of Zion, and welfare of Jerusalem, Grace and Peace be multiplied.  
FRIENDS,  
THe Life of a Christian is not only Speculative but Active; (speculation and action (like the Soul and Body) attend each other in performing the Duties of Christianity.) The most Wise God hath ordered and determined a set time for Man upon earth, to fit and prepare himself for an everlasting condition; how then are we all concerned to redeem that short time we have allowed us, (which we know not how soon may be taken from us) to enter into a strict examination of our ways, knowing that one day all our thoughts, words, and actions (even our most retired and secret sins) shall be exposed to the view both of Men and Angels. O Time, one of the most glorious things that ever God made, how many blessed and glorious Spirits are now in Heaven for making a right use of thee? And how many damned Ghosts are now in Hell for abusing thee, who would now give a thousand worlds (had they so many to dispose of) for to have that opportunity we now enjoy, to improve thee? For mine own part I am but a young Man, who came into the world but as yesterday, & ere to morrow (for aught I know) may be taken hence: For how many days are allotted me upon Earth, none but the Ancient of days know; wherefore during my continuance in this Tabernacle, I desire to walk circumspectly, that when my Lord shall come to call me to a reckoning, I may (like a good steward) be found faithful of the charge committed to me. You know his doom, that hide his Talon in a Napkin.  
It was in this consideration that I did now put Pen to Paper, and raised my contemplations above the things of this world, to those of a better, in order to the gaining and attaining a right and title to that glorious, undefiled, and unfading Inheritance, purchased for Believers in the highest Heavens.  
Let not any tax me of Ambition for exposing my Lines to Public view, and myself to open Censure; 'Twas not to get me a Name, but to further the weak Christian in his approaches towards Heaven. Neither let any contemn the Work of this Author, for the Author of this Work; but remember that God can by weal means perform great matters. Ravens (those unclean Birds by the Law) were Caterers to Elijah in his extremity at the Brook Cherith, brought him bread and meat to sustain him, he neither scorned those strange kind of Purveyors, or the Viands which they brought, but admired the hand that sent it. The Gifts and Graces of God's Spirit are not to be slighted where ever found; I speak not this by way of Ostentation, but with a desire that my Readers would judiciously read, ere they rashly censure; and instead of carping at my failings, correct their own; that Love, which covers a multitude of faults, may cast the favourablest construction on mine. 'Tis Charity to judge well of others, and Piety to look well to ourselves. If any thing of worth appear in me more than in the meanest person upon earth, attribute it to him who is the giver of every good and perfect gift. What have we that we have not received.  
And let me further request you, that after the clashing of Armour, thunderings of Canons, sound of Drums, and the alarm of Trumpets, you would (in this your day) inquire after your everlasting Peace, and contest no longer about Niceties, Circumstances, and Shadows (not worth contending for) but for that one thing necessary, which will reward your labours with no less than a Crown.  
Our present division is a sad Omen of our future miseries, and our ●…y unity would abundantly faciliate our desired felicity: I wish we did all practice what we all profess, Faith and Love; we should all procure what we all desire, Truth and Peace: were we all united in the Tri-une-God, we should not be thus divided one from another. The Lord in his good time compose all our Differences, that Malice, Error, and Debate may return to the cursed Womb, whence they derived; and all our Strife may end in this, to excel each other in the power of Godliness, and Christian Love.  
For my Conclusion, let me request you to vouchsafe a serious perusal of this small Manual, and the Lord make it (in some measure) beneficial to you, (for next the Glory of God, your good is chief aimed at by the Author.) And if this find civil entetainment, I shall (if God prolong my life, to finish what I have begun) present you with something else. In the mean time accept this, as the earnest of his Love, who subscribes himself  
Your Servant in our Immanuel, M. R.   

The Contents of the following Book.  

1. Abrahams' Profession, and the Pilgrim's Condition; Or, the enquiring Sojourner Directed. A Meditation on Gen. 23.4.  
2. The Young Man's Monitor, and Olds Man's Admonisher. A Meditation on Eccles. 12.1.  
3. Sin the cause of Sorrow, and Death the effect of Sin. A Meditation on 2 Sam. 24.14.  
4. Balaam's happy Wish, and unhappy End. A Meditation on Numb. 23.10.  
5. The meritorious Ransom; or, the unparallelled Sufferings of the Son of God, for the sons of Men. A Meditation on 1 Tim. 1.15.  
6. Observations on the Vanity and Inconstancy of worldly Glory.  
7. Considerations on the Saint and Sinner, as to their disagreeing conditions and dispositions here, their various entertainments of Death, and different Rewards after Death, reflecting on the Temporising Professor; illustrated and interlaced with the Historical Examples of Dying men.  
8. Godliness bearing its Rewards with it, both here and here after; and Sins pursuit of the Sinner to the other world. Of the last Judgement, and those succeeding Events that ensue thereupon. A Meditation on 1 Tim. 4.8.    

To his Judicious Friend, the Author.  
TO praise thy Work I need not (though Divine)  
It is enough I tell the world, 'twas thine.  
Good Wine needs not a Bash, the more I look,  
The more I love, the more I like thy Book.  
So grave, so wise in Youth, Nature did place.  
An August in thy Pen, May in thy Face.  
Even Momus must confess, 'tis seldom seen,  
The Fruit so sweet, so ripe, the Tree so green.  
Many commit a Rape upon the Press,  
And on their Readers patience do no less:  
This Tract of thine, since Pamphlets so abound,  
Is like a Jewel in a Dunghill found.  
Who goes about thy Work for to commend,  
Knows not where to begin, or where to end.  
As for my part, (dear Friend) I cannot tell,  
Whether Language, Modesty, or Wit excel.  
Go on and prosper still, when time shall shed  
Her silver Hairs upon thy aged Head;  
Furrowing thy Face with wrinkles, we may say,  
In Years, but not in Wit, thou art grown grey.  
A. L. Esq   

To his Ingenious Friend, the Author.  
IF when our Corpse in silent Tombs do rest,  
Our Souls of other Bodies are possessed,  
As old Pythagoras did once suppose;  
Thy Breast (my Friend) containeth one of those  
That, heretofore, was truly thought to be  
An Atlas to support Divinity.  
Like Aaron's budding Rod, thy youth appears,  
Bringing forth Almonds in a Spring of years.  
This Paradox may strike a Momus mute,  
Thy Work's accutely grave, gravely acute:  
Thy Phrase not circumflex, each golden Line,  
Speaks thee both Rhetorician and Divine.  
Let not the Reader think the Work less rare,  
Because he sees the Author's Chin is bare;  
He wants a Beard 'tis true, what though he do?  
The God of Wit, Apollo, doth so to.  
Be not discouraged Friend, who ever heard  
A Goat was honoured for his reverend Beard.  
Thy blooming Youth doth much advance thy praise,  
Though thy Chin's bare, we'll cover it with Bays.  
R. W.   

To his Friend, the Author.  
WHat, shall I write, or shall I silent be,  
This makes me blush, and that ingrate to thee.  
'Tis true, as yet, I ne'er made any use  
Of Helicon Parnassus, or a Muse.  
Yet I'll adventure, though my Verses prove  
Their Master ignorant, they'll show his love.  
I care not though the snarling Critic know it,  
I am a faithful Friend, although no Poet:  
I cannot flatter, yet can truly say,  
I have seen a Work far worse from one more grey,  
Great are our expectations, Friend, of thee;  
If this thy Spring, what will thy Harvest be?  
Go on my Friend, and let thy fluent Quill  
Render thee more admired, more famous still.  
Whilst we poor wand'ring Pilgrims to thee come,  
To be directed to our lasting Home.  
A. H.   

The Author to his Book.  
TO seek the wand'ring Pilgrim, thou must go  
Poor little Book, thy fate will have it so.  
I pity thee, for this censorious Age  
Will cause thee have a tedious Pilgrimage.  
There's some will think thee rash, others will spy  
In thee a smack of singularity.  
This laughs, and that derides, another scorns;  
A wilderness is not without its thorns.  
Such is the World, those that will please the times,  
Writ foolish Pamphlets, or lascivious Rhimes.  
Thy Subejct is Divine, thy Errand is  
To guide th' enquiring Sojourner to Bliss.  
Thy habit's poor and mean, what then, we see  
That painted Windows less transparent be.  
Thy state, of gorgeous Robe, will not allow,  
The Pilgrim's clothed in grey, and so must thou.  
The Staff thou hast to lean upon must be  
The ingenious Readers Candid courtesy.  
Then go, if thy success be not too bad,  
I'll send thee forth, e'er long, far better clad.   

THe Courteous Reader may be pleased to take notice, that by reason of the Authors absence from the Press, (and the huddling up in such haste the Composure, in that he was forced to write as fast as the Press went) there are several Faults committed, as the wrong placing of Parenthesis, Colons', Full-stops, etc. here a word too much, and there a word too little, which the sense will bring in, and I hope thy Candour pass by. But one notorious fault there is, which I thought good to advise thee of, and 'tis in the very face of the Book. In the very beginning of the first Discourse (viz. of Abraham's Profession, and the Pilgrim's Condition, page 1.) there is so much left out, that without its supply I might seem to infringe upon the borders of Nonsense, altogether it must run thus:  
This Book of Genesis (the first that stands on Sacred Record) contains in it the various and remarkable passages of God's Providence towards the sons of men. The first twelve Chapters presents us, etc. Thus craving thy pardon for this and all other Faults in this Book, I commend it to thy perusal, and thee to God's protection, Vale.   


Abraham's Profession, AND THE Pilgrim's Condition: OR, The enquiring Sojourner directed.  
A Meditation on Gen. 23.4.  I am a Stranger and a Sojourner among you. 
THis Book of Genesis, the first twelve Chapters presents us with the History of the World's Creation, the fall of Adam, the desolation of the Sons of Adam by a deluge, the replanting a new World, and the confusion of Languages. From the twelfth Chapter to the five and twentieth, you have the History of the Patriarch Abraham, whose many trials and troubles (so cheerfully underwent, and so patiently endured for God) doth sufficiently demonstrate his zeal and proclaims his praises to succeeding generations (as a worthy precedent for after ages.) We first find that he was the Son of Terah, and what Terah was, and where he lived, is soon found, and as easily determined. Terah was a stranger to the true God, and a server of strange Gods, (Idols and no Gods) Gods made with hands, even the Gods of the Nations, and he lived on the other side of Jordan, where Abraham's God was neither worshipped nor known: Abraham the son of such a Father, of such an Idolatrous Family, and Nation, is summoned by be most high God (as yet unknown to Abraham) to leave his Country, kindred, and Father's house, to go into a Land that he would show him. This was a strange kind of injunction, what? to leave his Father's house, his near relations, and his dear country, to wait upon the commands of a God, whom neither himself or his Father ever knew, to go into a voluntary exile, he knew not whither (and for he knew not what!) Ulysses thought it his greatest misery to be banished his native soil, and thought all airs odious but that in which he first breathed. The Persians were better pleased with beholding the smoke of their own chimneys then with the greatest honours of foreign Countries; yet Abraham readily forsakes all for God, and cheerfully attends his commands, (though he knew neither the aim or end of his Journey;) he stood not to dispute the case with God, but conformed himself to the will of God, and steered his course by the Card of his directions; so to the Land of Canaan (in the course of his obedience) at last he comes; (that Land flowing with Milk and Honey, (after for his faithfulness) was the inheritance of his seed.) From thence he passes into Egypt, and no sooner is he arrived there, but his Wife's beauty occasions his discontent; the King of Egypt takes her from him: she is no sooner restored him, but forth of Egypt he goes, and now another mischance befalls him. The increase of his Flocks occasion a difference 'twixt himself and his kinsman Lot, (or rather 'twixt their Herdsmen) but having wisely and happily made up this breach, and Let no sooner settled in the fertile plains of Sodom, but is taken prisoner by the Kings of Elam, Shinar, Ellasar, and Tidal King of Nations. And now Abraham is as much perplexed about his Cousin's Rescue, as he was before in composing the difference, 'twixt their Herdsmen: well having waded through this difficulty also, and though a rich man, and now at peace, something is yet wanting to crown his wealth; his Wife Sarah (though fair) is barren, and he thinks God deals very hardly with him in denying him a Son to possess that after him, which by God's providence and his own diligence he had brought together. At last (in part to gratify his desires) God gives him a Son, but such a one as the Jews define him, a Son and no Son, an Ishmael not an Isaac; not the promised Son, not he in whom all the Nations of the World should be blessed. At last he hath an Isaac, but that he might not want a continual supply of crosses to try his faith, and exercise his patience, his Son Isaac (so long promised, and with such longing expectation desired) must die, and a violent and cruel death must put a period to his new life: to the further aggravation of the circumstances, Abraham's hands must execute him and show himself not a Father but a Murderer; and no sooner had God prepared a Ram for Isaac's rescue, but Abraham must banish Hagar and his Son Ishmael; and no sooner is this over, and the tears wiped from his eyes, but behold a greater mischance (like Jobs messengers) comes in the neck of it; his beloved Sarah dies in Hebron, in the land of Canaan, in the hundred and twenty seventh year of her age, whereupon Abraham with his heart full of grief, and his eyes full of tears, makes his Apology to the Sons of Heth, for a buryingplace for Sarah; and that he might the better speed in this his so reasonable and seasonable request, he suits his expressions in the garb of the Text; I am a stranger and a sojourner among you; Give me a possession of a buryingplace, that I may bury my dead out of my sight.  
I could take this Scripture by the four corners (like that sheet that was let down to Saint Peter) and present you with a  discourse, of Death, of Tears, of Pilgrimage, and the Grave: first of death, and Sarah died. Secondly, of tears, and Abraham wept for Sarah. Thirdly, of Pilgrimage, here's Abraham unfolding his condition. Fourthly, of the Grave, here is Abraham purchasing a Grave for Sarah, which is the Pilgrim's Mansion, or the house of Death: but I shall single out one of these, and only keep to that, viz. Abraham's Profession, as being most suitable to my condition, and all of yours, (the Readers) I am a stranger and a Sojourner among you. But was this language for Abraham when treating with Hittites for Sarahs' Grave, to discourse of his own mortality, or what is this his profession of his own condition to the obtaining his request of them? had it not been more proper for him to have set forth himself in the equipage of a Prince, then in so low a form, as that of a Pilgrim, as being most suitable for so great a person. Mean men seldom crave when they have money in their hands to buy; and great men are apt to command: how comes it then to pass that so eminent a person as Abraham shrouds himself under so low a stile as that of a Sojourner?  
Is not this that Abraham that was the son of Terah, the brother of Nahor, the Father of the faithful, and the friend of God; that was famous for many excellent graces that shined in him? he was famons for his Faith, famous for his Hope, and famous for his Charity.  
First, he was famous for his Faith, in obeying the Commands of a God, then strange to him, and leaving his Father's house to wander in a strange Land, and expose himself to all the hazards and hardships, as usually attend such Journeys; and to go so far out of his own knowledge to a Country unknown both to himself and his Fathers. Again, he was famous for his Faith, in not mistrusting God's omnipotency, in that he did steadfastly believe that God was able to quicken Sarahs' dead Womb, to bring him a Son in his old age; and when God sent him that Son, (so long desired, expected, and prayed for, to be the hope of Nations, out of whose Loins (according to the flesh) the Saviour of the World was to proceed;) and when God commanded him to take this Son, (Abraham's Joy and Sarahs' Jewel, conceived beyond Nature, and born to do great things) and with his own hands to butcher him. Here was the trial of Abraham's Faith, and an injunction above the grant of nature, had it been but an ordinary private person, whose birth had not been attended withso many remarkable Promises and Prophecies, yet even in this, to one that had both Promises and Prophecies of future happiness, Abraham's obedience echoes to God's Commands, though 'twere to frustrate and make void those former predictions: Abraham was confident that if God should take this from him, he was able to raise him another out of his ashes. Posterity may adinire his faithfulness, but not parallel it.  
Secondly he was famous for his Hope, in that he was assuredly confident that not one Word from God should fall to the ground unaccomplisht, but that he would make good all those gracions promises he had made; that he should be Lord of that famous and flourishing Country the Land of Canaan, and that his seed should possess it; and that in them should all the Nations of the world be blessed.  
Thirdly, famous for his Charity; first, to his servants in general: I know (saith God) that Abraham will instruct his servants etc. Famous for his love to one, in that he intented to make him Heir of his house; famous for his love to Hagar, in that he parted not with her without tears, though he had God's approbation for her banishment: famous for his love to his Nephew Lot, in that he would not admit of any discord 'twixt their herdsmen, and hazarded his life to rescue him out of the hands of those Triumphant Kings that took him captive: famous for his love to his Son Ishmael, in praying so cordially for him; Oh that Ishmael might live in thy sight: famous for his love to his Sons by Keturah, in giving them their portions when he sent them away: famous for his love to his Son Isaac, in making him Heir of all his wealth: Lastly, famous for his love to his Wife Sarah, (for his respect to her living, and that living affection to her memory which outlived her) as appears by the Religious care he had to purchase her a Grave, (in that Country which their posterity were after to be Lords of) which as he would not without cost, so he could not treat of it without tears. Then Abraham stood up from before his dead, (where he had been weeping) and requested the Sons of Heth to sell him a burying place, that he might bury his dead out of his sight: he was famous for his uprightness, in that he would not take to the value of a shoe-latchet from those heathen Kings whose persons, and all they had, were at his disposal, as the spoil of war: Famous for his near and dear Communion with God, in that he talked familiarly with him as a man with his friend. (In a word) he was a man so famous, that before him the world had not his fellow, nor hath it since scarce produced his parallel; yet in courting the Sons of Heth, he sets forth himself in no other language than this, I am a stranger and a sojourner among you.  
Hence we are to observe, that here the best of men are but Pilgrims; the truth of which the Scriptures doth abundantly confirm: witness old Jacob, who being brought into King Pharaohs presence, makes an ingenious confession; Few and evil have been the days of thy servants Pilgrimage, and have not attained to the days of my Fathers in their Pilgrimage; (so his Fathers were Pilgrims as well as he.) Job cries out that his days are swifter than the swiftest creatures; either in the Earth, Air, or Sea, than an Eagle, Post, or ship; and tells us, that man that is born of a woman is of few days, and full of trouble. A life no less short than painful, short enough, for 'tis measured out not by weeks, months, or years, but days, and miserable too; for 'tis as natural for frail mortals to be sufferers, as for sparks to fly upwards. And David being ready to take his last farewell of this world, saith, I go the way of all the earth; intimating that all men, as well as he, were to pass through the gates of death; expressing the condition of his Fathers to be nothing different from his; I am a stranger and a sojourner with thee, as all my Fathers were. Isaiah proclaims all flesh to be grass, and their glory as fading, as the flower of the field: and this great Patriarch in the text, I am a stranger and a sojourner among you.  
Hence we may further observe that the Saints of God in all ages (being throughly possessed of their own mortality) have ever entertained the meanest thoughts of themselves: Abraham styles himself dust and ashes; Jacob terms himself, less than the least of God's blessings; David, a worm and no man; and the Son of David expresseth himself low enough, or beneath himself, (as some think, for many in these days deride and scorn the title) I the preacher was King in Jerusalem. Isaiah, a man of polluted lips. Jer. a child. And the great Doctor of the Gentiles, the least of the Apostles.  
How hard a lesson is this to learn, Humility is a grace contrary to most men's humours, out of fashion, or at least request in these times; for now most men offer that violence to modesty, as to make their tongues the trumpets of their own praises, (though they have none to brag of.) He is no body that cannot set forth himself without another's help, and on occasion smooth up others too with titles above their deservings. When King Josiah passed by the Grave of that Old Prophet, he demanded what Inscription that was; and may not we be as well startled at the inscribing and attributing high titles to popular greatness (beyond the lines, either of civility to tender, or humility to accept) which argues the giver's folly, and the receivers pride. Young Elihu was of a better mind, he would not give high titles to any, lest his maker in fury should snatch him away. Job 32.22.  
Thus having showed what we are; (that we are all strangers and sojourners upon earth) I now come to show what we are to do, and in order to the making our Pilgrimage happy, and safely to arrive at the blessed home, as will make those eternally so that reach it; be pleased to take notice of these five directions,  

First, to be mindful of your home.  
Secondly, choose the best guides.  
Thirdly, set out betimes and hold out to the end.  
Fourthly, sort yourselves with the best company.  
Lastly, I advise you as Joseph did his Brethren:   
Take heed that ye fall not out by the way.  
To the first. Travellers use not to stand gazing or loitering on the way, or to be drawn aside to behold Novelties; they rise up early and come to their Inn late, and travel hard to get home-wards; nor are they satisfied till they reach it. And shall not we that are christian's (upon a better account) be as mindful of our home; it being such a home that as far transcends the stateliest habitation here, as the highest Heavens doth the lowest earth; such a home as the quickest and sharpest eye would be dazied with beholding but a Glimpse of its glory, and the eloquentest tongue or pen (that ever was) comes infinitely short to describe it. The great Apostle (who had once a view of that glory) comes something near in describing it, (but 'tis in the negative, what 'tis not, not what 'tis:) for (saith he) Eye hath seen, nor ear heard, or the capacity of man apprehend the splendour of it. 'Tis such a home as all the Patriarches, Prophets and Saints of God in all ages have left all to inquire after. This was the City to come, which they had ever in their eye, and wandered about in Sheepskins and Goatskins, destitute, afflicted, and tormented to find out. 'Tis such a home where you shall never be troubled with any loathed society, and your beloved company, shall never be taken from you. No struggling of enemies there; no David and Ishbesheth to contend for one Crown; for none but Conquerors; all heads shall be adorned with Crowns of glory, such as never encircled the Temples of any earthly Monarch. 'Tis such a home where Satan, nor any of his instruments shall be ever able to molest; no siding or taking of parts there; no Schisms or Divisions; no room for Make-bates there: What should such Salamanders do in Heaven? there's a fit place prepared for such hot spirits, (and 'twere well for them if one heat would extinguish another) for fire and brimstone must be the portion of their cup. This place is only for friends to dwell together in unity, and none admitted here, but those that live in peace; here must be no spirit of Contradiction, no dissenting Brethren, no Non-conformists there, but an unanimous conformity in all; because that here is the God of Peace, and the Peace of God which passeth all understanding. 'Tis such a home, where you shall forthwith behold and enjoy the glorious beatifical Vision, and be eternally unriddling that Mystery which Mortality could never reach to, nor Reason apprehend, the Tri-une-God, the Trinity in Unity, and Unity in Trinity. There you shall see the Lamb with his train of Attendants, Cherubims, Seraphims, Principalities, Powers, Thrones, Dominions, Archangels, and Angels, Patriarches, Prophets, Apostles, Martyrs, and Confessors, crying, Holy, holy, holy Lord God of Sabbath: And there shall those good Angels which were your Guardians upon earth, be your everlasting Companions in Heaven. (In a word) 'tis such a home where you shall be made perfectly happy; Time shall not rust or diminish your glory, nor adversity with her frowns, ever approach near those Mansions; for you shall be ever in the Sunshine of God's favour, and your happiness as everlasting as his that made it.  
Oh! did we but all consider the shortness of the sweetest pleasure here, in comparison of those endless and eternal joys that the Saints shall there partake of, and the shortness and smallness of the longest and greatest misery or torture that can be endured here, to the Worm that never dies, to the fire that is never quenched, to those everlasting torments that shall in full viols be poured upon the wicked in Hell for ever; we should think less of this world, and more to be happy in a better. And this brings me from the first particular observable, to the second. From being mindful of our home, to our choice of Guides to conduct us thither.  
Choose the best guides.  
These guides are in the Old Testament called Seers, in the New Overseers; and these are they whom God hath appointed to lead us the way to that home, to which many Saints are already gone in Soul, and many more shall in God's due time arrive, and be fully glorified both in soul and body. These Seers or Overseers are those that open the Scriptures, and make plain the way of the Lord, and cause his paths to be known to the sons of men; they are also (for their dignity) termed Ambassadors of Christ. Christ's Stewards, Publishers of glad Tidings, proclaimers of Salvation, Fellow-workers together with Christ, and Ministers of the Gospel. These God hath set up as lights, that by their soundness of Doctrine and Integrity of life, many Souls may be recalled from darkness unto his marvellous light: they are Cities set upon a Hill for men to see, and Candles lighted upon candlesticks to light the Traveller the way; and these (by their eminency) are (or at least ought to be) Men of excellent qualifications, and rare endowments; (Angelical persons, men made up of Heaven) and if we take such for our guides: we need not fear crooked paths, but may be confident of our way. But because all is not Gold that glisters, nor all such as they seem, it behoves us to be very cautious in the choice of our guides; for if the blind lead the blind, whither will they go? The way to Hell is broad and easily found, 'tis a pleasant way beset with Roses, able to entice the foolish Traveller, who is ignorant that it leads to death. And on the contrary, the way to heaven seems to flesh and blood very uncomfortable; a narrow sharp, steep, and unpleasant way, very intricate, long, tedious troublesome and hard to find; in which many a passenger hath stumbled, and many a blind guide lost his way. But that we may be warned by others harms, and reach that which they fell short of; let's bear with the sharpness of the way, and be encouraged by the happiness of the end. The advice of a late ingenuous Author, to this purpose, is worthy your observation. Regard not (saith he) how difficult the passage is, but whither it tends; nor how delicate the journey is, but where it ends. If it be easy, suspect, it if hard, endure it. He that cannot excuse a bad way, accuseh this own sloth; and he that sticks in a bad passage, can never attain a good journeys end. It cannot be denied, but that many a passenger hath suffered by bad guides, such as have let them go out of their way, and made them believe the pleasantest way was the best; and the poor Traveller not sensible of the mistake, till it hath been too late to talk of returning. But of such we are cautioned to beware; and though they speak never so smoothly, This is the way walk in it, we are to turn our deaf ear to erring Charms of such blind guides and witless Counsellors. And this brings me from the second particular observable, to the third; from the choice of our guides, to our haste in setting out, and perseverance in our course.  
Set out betimes, and hold out to the end.  
As this Exhortation is twofold, so shall be my discourse upon it. I shall in the first place apply myself to young men, who (like myself) are but newly risen, or scarce set out. And in the next, humbly address myself to aged persons, who are (or at least ought to be) near their journey's end.  
And first to young men, let me request you to make God and Heaven the constant objects of your thoughts; the one of your fear, the other of your love; so walk that ye displease not the one, and ye need not fear the attaining of the other. Are you setting out, lose no time, remember that many have squandered away the morning, and have not reached their journeys end ere night; and with those foolish Virgins for their tardiness, have been excommunicated that place of repose, where the early Traveller safely and in good time arrived. An hour in the morning (you know) is worth two at night; and God is better pleased with young Zeal then decrepit Holiness. Josiahs' forwardness makes him renowned to posterity, and young Timothy's Piety eternizes his name to future generations. Are you on your way, persevere in your Christian course, and think upon the end whilst ye are at the beginnings (and even now upon the race, have an eye to the recompense) so shall the splendid glory of the one faciliate the irksome tediousness of the other. Every true Christian (saith a learned writer) is a Traveller: His life, his walk; Christ his way, and Heaven his home: his walk painful, his way perfect, his home pleasing. Let's not therefore loiter, lest we come short of home; nor wander, lest we come wide of home; but be content to travel hard, and to be sure to walk aright, so shall our safe way find its end at home, and our painful walk, make our home welcome. We are all concerned to make our best use of time, lest (too late) we lament the abuse of it; yesterday cannot be recalled, to morrow cannot be assured, to day therefore is only ours, which if we slight, we lose; which lost, is lost for ever. Young men, remember this, I mean you, whose bodies are strong and healthful, not beset with any sickness or besieged with any diseases, nor loaded with those common infirmities incident to old age; consider that you know not how short your time is, your Sun (for any thing you know, may go down in the morning, and your night may fall ere noon. Therefore be early up, and earnest on your way towards home; that if death shall snatch you away in a moment, it may be, only to waft you to happiness, whilst ye are enquiring after it. David risen up early in the morning and was earnest in his inquiries after this Jerusalem, he longed after it, panted for it, and perpetually did he (during his tedious Pilgrimage in Mesech) lift up his hands, with his soul towards it. The Father of the Faithful rose up early too, and did cheerfully set out and held out to the end, as all those must do that hope to reach his bosom. I'll now leave the young man on his march, and after a good beginning expect a Perseverance in well doing, and a happy conclusion: And now come and direct my speech to the Ancients, even to you whose decrepit bodies, signify your night at hand, when you shall lie down in the dust, and rest in oblivion, till the last Trumpet shall summon you before that dreadful tribunal Let me humbly request you now to be inquisitive after the other world; have you trifled away the morning of your day, and all this while not put one foot forward on your journey for Heaven. Let me acquaint you, that it may not now be too late, if you defer no longer; remember, there were some called at the third hour, as well as at the first; and labourors entertained in the evening that were rewarded with those that came in the morning. Are you on your way, go cheerfully along, and you may yet finish the work of the day ere the approaches of the night; wherefore be not weary of well doing, but remember that the end crowns the work; and he only the gainer who endures to the end. How many have set out betimes and made a promising beginning, that have fainted on their journey, and fallen short of Heaven; that which hath a diadem in the end, may well admit some bitterness in the beginning. Let therefore the worth of the reward promp you in your greatest difficulties to undergo all with patience; who would not do much for such a crown, and what will not some do for a worse?  
In Races, all press towards the mark, but the foremost only wins the prize. Not so here; here's a reward for every one that deserves it, a prize for more than the foremost; not only he that runs swiftest and is soon there, but every one that runs well (though he comes behind) shall have something. My advice to you is, that you would so prepare yourselves in the evening of your day, for the approaches of your night, that all things being ready for a change, you may court death to convey you from the work to the reward. And it may not unfitly be said of you, as of that glorious courser of Heaven, The Sun knoweth his going down: and your setting here, may but make you rebound to shine more glorious in a higher Sphere. And this brings me from the third particular observable, to the fourth; from our haste in setting out and perseverance in our walk, to the choice of our Comrades to accompany us in our journey.  
Sort yourselves with the best company.  
Remember thou art a King's Son, (said Mindemus to his Pupil) so say I to thee, Christian Reader, thou art son to a greater King than Mindemus was, and wilt thou undervaluethy self with base company? shall one so nearly allied to the Prince of Light, be a companion for a brat of darkness; an heir of Heaven, for a firebrand of Hell; the son of a King, for the slave of a Devil. It may be guest by the company we keep to whom we belong, for birds of a feather will flock together (says our common Proverb) 'Tis most certain that nothing of good can be gained by bad company; and to shun the workers of evil, is the way to decline an evil work for we are apt to be drawn; more by example then precept, and to intimate those we have most converse with (be it to good or evil;) better therefore to have no company at all, than not have good. I had rather go to Heaven alone, then to Hell with company. How then are we all concerned to make choice of such religious consorts, as by their Heaven-like conversations may draw us to a trade of godliness, such as may be thought fit (by the most wise God) to be both our companions upon earth, and with us to be admitted Denizens of Heaven. To keep company with our betters, is the way to improve ourselves; for as a late Author wittily observes, that to be best in the company, is the way to grow worse; and the best means to grow better, is to be the worst there. If therefore you have chosen such, endear yourselves each to other; for there's no such friend to a tedious journey as a good companion; and let your souls be (as it were) linked in the bonds of true friendship, that as David and Jonathan, ye may be lovely in your lives and in your deaths may not be divided. And like the same David ye may bid defiance to the works and workers of iniquity, with a depart from me ye wicked; so shall ye clearly quit yourselves from the number of those that shall at the last day be terrified with that direful excommunication of the great judge. Depart from me, for I know you not. And this brings me from the fourth particular observable, to the fifth; from the choice of our company, to our deportment in our journey.  
Take heed that ye fall not out by the way.  
For brethren and fellow so journers to disagree is against the rules both of Piety and Policy; small harmony nor delight in that journey where Travellers do jangle. When two Israelites fell at variance, Moses a spectator of the discord, useth no other arguments of persuasion to compose and appease the difference, than this. Sirs, ye are Brethren; intimating that 'twas not for brethren to wrong one another. The Father of the Faithful how tender was he in preserving friendship with his Nephew Lot. Let there be no strife betwixt me and thee, for we be brethren. What manner of men were those whom ye slew at Tabor (said Gideon to Zeba and Zalmunna) Oh! they were my brethren. Oh! had you favoured them, I should have spared you. For my Brethren and Companions sake, (saith David) I will wish thee prosperity. 'Tis for enemies to fall out, not for such near and dear allies to disagree; they must hold together, live together, and walk together in love, as being related in an higher and nobler sense than that of Nature; being fellows of one family, Sons of one Father, Children of one Mother, Stones of one Building, Branches of one Vine, Sheep of one Fold, Members of one Body, and Professors of one Truth, Made by one God, Redeemed by one Jesus, and Sanctified by one Holy Ghost: one would think these ties enough to debar division from among such friends. Esop's bundle of Cudgels in the Fable are very remarkable; whilst they were all fast bound up with a band, they were secure either from cracking or bending, but when once divided by one and one, easily snapped asunder. Whilst we are all under the bond of peace, we are secured by God's protection; but when once divided, at the Devil's mercy. Whilst we hold together, we need not fear treating an enemy in the Gate, but when once broke asunder with distractions, a prey to them that hate us. Remember that Joah and Abishai's united strength, put the Syrians and Ammonites to flight; consider that ye have enemies enough abroad, ye need not seek any so near home. Make not those the objects of your malice that should be the bulwarks of your defence against the impetuous storms and batteries of an ensnaring world, a bewitching flesh, and an envious Devil, etc. Know that there's unity amongst wicked men (for they hold together against the Righteous.) Simeon and Levi are Brethren in evil, and shall we be at odds? Nothing can be done well that's not done in unity; that's not well done (that's done through descension.) The Apostle tells us, That love is the fulfilling of the Law; how then can the Law be fulfilled without love. Those blessed Angels who welcomed the new Born Saviour into the world with a Song, did in a short sentence express both Tables. They sang, Glory to God on High, Good will to men. (Peace on earth makes joy in Heaven) and those that will not embrace peace on earth, shall have nothing to do with the God of peace, or the peace of God in Heaven. You know what our Saviour said to his Disciples, By this shall men know ye have an interest in me, if ye love one another. If ever therefore ye expect to end in peace, or have peace in the end, be peaceable in your Pilgrimage, so shall ye in good time arrive at your journeys end, and be no longer strangers abroad, but Kings at home.   

The Young man's Monitor, AND Old Man's Admonisher.  
A Meditation on Eccles. 12.1.  
THis golden Book of Ecclesiastes was penned by the wisest King upon his repentance; and may be fitly styled, King Solomon's Recantation, which he wrote after he risen from that fall occasioned through his inordinate love of strange women; and after he had with all his Wisdom found out the true Natures of all things here below; then this wisest of Kings wrote this Book, in the Front whereof he gives a brief, but full description of all the Glory and Pleasures of this world: Vanity of vanities (saith the Preacher) all is vanity, Saith the Preacher; (something must be said to that) Solomon the son of David, the richest, wisest, and mightiest Monarch (that then reigned) vouchsafes to take upon him the title of Preacher; though the Preacher in these days must not think much of the worst of titles, (but no more of that.)  
Solomon having thus truly weighed all the pomps and greatness of this world in the balance of his understanding, and finding them too light to give satisfaction to the enjoyers thereof, in the end of this Book he gives a heavenly Exhortation, tending to the attainment of that true felicity, as will make those eternally happy that reach it. Fear God and keep his Commandments, for this is the whole duty of man. And for our better direction to keep God's Commandments, this last Chapter is ushered in, with a most excellent, wholesome, and seasonable Exhortation; Remember now thy Creator in the days of thy youth.  
Before I proceed further, here must one Objection be removed. Some may perhaps question the Preacher, why he did not as well say, Remember thy Creator in thy old age, as in the days of thy youth?  
I answer. This memento is chief given to young men, because they take the greatest liberty to wallow in all kind of sensual pleasures, and with the greatest eagerness to pursue the deceiving vanities of this world; for now are their veins full of blood, and their bones full of marrow, and Repentance seems as unseasonable to them as Snow in Summer, or Rain in Harvest. Is not our youth (say they) given us to glut ourselves with all kinds of pleasures, and to walk in the ways of our own hearts? Shall I then (says one) grieve in my prime, and repent for my crimes to hasten old age, and make my smooth face full of wrinkles, and bring grey hairs on my head, ere I am an old man, old age will fasten on me soon enough without all this: let me therefore make hay while the sun shines, and make the best use of my time I can, to the utmost improvement of Pleasures; and when I am grown so old as to be past using them, I'll cast them off and think of repentance and another world, when 'tis not possible to stay long in this. These are the Common Pleas of Youth, and therefore the Preacher looking upon them as the furthest from instruction, and to stand in the greatest need of advice, directeth his speech in a most especial manner to them, Remember now, etc. Young men have no more a lease of their lives then aged persons, and there doth as many of them go to the grave as of older persons.  
Death arrests some in their Cradles, and many in their Infancy, Childhood, and Youth. The days of man upon earth are but a shadow; no certainty of any thing as of Death, and nothing more uncertain, than the time when, and the manner how. Come hither then thou darling of the world, thou great favourite of flesh and blood; thou whose Honours (here) are as blooming as the Lilies and Roses in thy youthful cheeks know Image, that though thy Head be of Gold, thy Body of Silver, thy Feet are but of Clay. If thou walkest into the fields in the forward time of the Year, thou canst not be unfurnished of lively Emblems of thy own Mortality: how do the Lily, the Rose, the Cowslip, and the Gillyflower bemantle the earth, as so many stars to represent Heaven glorious tapestry; upon sight whereof you may easily be convinced to believe, That Solomon in all his glory was not arrayed like one of these: And yet how subject are they to fading; pluck them, and they are stubborn; (soon crapt asunder) smell them, and they whither; and if the wind but blows over them, they are gone and be no more. And is it not so with thee? doth not St. James compare our life to a vapour, (and that's but short.) David to a span, a thought, a tale, (and those not long.) Isaiah to grass, and the flower of the field, (and those you see not lasting.) But of all the sacred Limners in holy Scripture, I find Jobs pencil to be the freest in pourtraying man: to stubble, and that not standing neither; to a leaf, and that not fast but shaken; and to a weaver's shuttle, and many other such transient resemblances.  
He came something near the drawing man to the life, who compared this life to a spot between two Eternity's; the time past being dead, the future unborn; and only the narrow compass of the present, all that man can challenge. We know not how soon death may overtake us; when we are sent into the world the greatest part of our errand is to die, and the only business of our life to prepare for death. We are not certain to be Masters of one minute of time; when we begin to breath, the next moment may be our last. How many have lain down to take a healthful sleep that have waked in another world: Death (saith a learned man) lies in wait for us in all places, and there's no escaping his tyranny. Death borders upon our Births, and our Cradles stand in our Graves. How many have we seen carried from the Womb to the Tomb, from the Birth to the Burial; and what a short cut hath the longest liver from the Grave of the Womb to the Womb of the Grave. Ever since the fall of our first Father, death hath ranged through the world, and made a general slaughter of mankind, (sparing none.) The most eloquentest Orator that ever was, could never charm him; nor the potentest Monarch that ever breathed, could never bribe him; the greatest Warrior that ever was, death hath civilised; and made a green turf, or weatherbeaten stone, cover that body, that living, a Lordship could not clothe, or the world contain: the most famous persons that ever the world enjoyed, hath death laid at his feet, without regard either to Worth, Dignity, Majesty, Youth, or Age, Sex or Condition; he favours not the best, nor spares the worst. Samson with all his strength, Absalon with all his beauty, Josiah with all his zeal, David with his conquests, and Solomon with his glory; Crasus with his wealth, and Irus with his poverty; Lazarus with his boils, and Dives with his bravery; the Beggar with his rags, and the Courtier with his robes; all come under the rugged embraces of this grim Sergeant. He spared not Innocency itself, but had the confidence to look the Son of the Highest in the face, arrests him, and keeps him three days his prisoner in the Grave. The mortal Sith is master of the Royal Sceptre, and it mows down the Lilies of the crown, as well as the grass of the field; death uses no civility to Princes more than Peasants; he finds them out in their Palaces, and it may be in their most retired Closets, and handles them not otherwise then the meanest person in the street. Death (saith a learned Divine) suddenly snatcheth away Physicians, as it were, in scorn and contempt of Medicines, when they are applying their preservatives and restoratives to others; as it is storied of Caius Julius a Chirurgeon, who dressing a sore Eye, as he drew the Instrument over it, was struck by an Instrument of death in the act and place where he did it. Besides diseases, many by mischances are taken, as a bird with a bolt, while he gazeth at the bow. Death is that King against whom there is no rising up, which all men are sure to meet with whatever they miss of; but when, that's unknown. Of Doomsday there are signs affirmative and negative, not so of death; every day we yield something to him, our last day stands, the rest run. And how should this put us all in mind to prepare for death, that he snatcheth us not away at unawares. Whatsoever thou takest in hand therefore, remember thine end, (saith the wise Man) and thou shalt never do amiss. No thoughts so wholesome as those of death, and none so profitable as those of our end. We read of Isaac that he brought his new Bride Rebecca into his Mother Sarahs' Tent, thereby to moderate those Nuptial pleasures with the thoughts of her Memory, whose Corpse but few days before were carried thence. And King Saul was no sooner anointed, but Samuel sends him by Rachel's Sepulchre, lest his new greatness of being a King might puff him up and make him to forget that he was a man. We read of many heathens who did so much contemplate on their mortality, as their discourses, their houses, and their tables, should be constant Monitors of it. The Egyptians were wont to carry about their Tables a Death's head at their greatest feasts; and the Emperors of Constantinople on their Coronation day, had a Mason appointed to present unto them certain Marble-stones using these words (or to this purpose,)  
Choose mighty (Sir) under which of these Stones,  
Your pleasure is ere long to lay your Bones.  
And 'tis storied of Philip King of Macedon, that he caused a Lackey ever● morning to awake him with that sh● Memento, of, Sir, remember that you ar● a man. Shall heathens be thus mindful 〈◊〉 their dissolution, and shall we put tho●● thoughts far from us? surely no; but ●●ther cogitate of it, and make every d●● our last. Certainly, did we but consider that we are Men, that all our actio●● stand upon record, and shall one day be impartially rewarded. We should so demean ourselves every day, as men that endeavoured that no action of any day should be such as should stand against us at the last. Young men remember this, you that may promise yourselves many days upon earth, let not every day that is added to your life bring new sins with it; but let grace be added to your days, that so your last days may be better than your first; and your burial day better than your birth, (as the wise Man speaks.) Make God the Alpha and Omega of all your actions, and remember him in your work, and he will remember you in the reward; remember him as an Omniscient and Omnipotent God, one that beholds all thy actions, and will reward them: remember him in thy youth, and let him have thy best days as well as thy worst, the blossoms of thy Youth as well as the leaves of thy Old age; and be sure that thou spend the glory of thy years, as well as the dregs of thy age, in his service; so shall thy life be prosperous, thy death happy, and thy resurrection glorious. On the contrary, if thou forget him now, a day will come, when he will not remember thee, but strangely excommunicate thee, with a depart from me, for I know you not: therefore ever bear this wholesome lesson in mind and forget it not, Remember now thy Creator in the days of thy Youth.  
It may be some may think that Old Men come not within the verge of this exhortation, and that Solomon had nothing to say to them when he directed his speech to the Young Man. I answer, that Old Men are more concerned to take notice of this then the Young man, and thus I prove it. Young Men, are but newly come into the world, (and they must have some time to look about them. Old Men are ready to leave the World (and 'tis not long ere they must render an account to God for all their actions.) 'Tis but the dawning of the day with the Young Man, but night gins to show itself (in its sable Robes) to the Old Man. The Young Man's Sun is but newly risen, the Old Man's is ready to set; the Young Man's glass is but newly turned up, the Old Man's sand is almost run out; the Young Man is but newly come from the Grave of the Womb, the Old Man is ready to go to the Womb of the Grave. But it will be objected, that the Young Man often leaves the World as soon as come in it, only gins to breathe, and so breathes his last; that many go away, as well at the dawning of the day as at the approaches of the night; and at Cocks crowing, as in the afternoon; and that the Young Man's Sun doth often set when but newly risen; and his sand run out, when his glass is but new turned up; and that the Womb oftentimes become his Tomb. I grant all this, that Young Men may die (by casualty or otherwise) as manifold examples before our eyes do hourly manifest. Young Men may die, but Old men must die, for nature is almost extinguished in them, and in all probability they cannot hold out long. What are those grey Hairs but so many Monitors of their approaching Mortality? What are the shrinking of the Veins, the coldness of the Blood the wasting of the Flesh, the wrinkles in the Skin, the numbness of the Joints, the stiffness of the Limbs, the weakness of the Sinews, and the aches in the Bones, but so many harbingers of death, or friendly Memento's, to mind them of their Graves, and that those days are now come, in which they may truly say, They have no pleasure in them. And what a time is this for repentance, when the tongue gins to falter, deafness hath possessed the ears, dimness veiled the eyes, and the memory departed. I confess 'tis good to call upon God at any time, (even on our deathbeds) but 'tis better that we make our peace with God ere sickness attach us. Physicians observe that grief in time of sickness is the greatest enemy of health, the greatest hinderer of Physic, and the greatest hastner of death. Indeed we should be ever prepared for that ere it comes, that when we come to lie upon our sick beds, there may be no discontent at it, or disturbance in it; and nothing to be done, but to lie down and die. Late repentance is seldom good; I will not say never true: The example of the Thief upon the Cross forbids me that, whom we know repent at the last hour; he was saved at the last minute, that none might despair; and but he, he had no fellow (though another died with him) tha● none might presume. I will say of late repentance, what a Father (long since) said in another case, As their damnation is not certain, so their salvation is doubtful. My conclusion shall be this, though you cannot remember this discourse, be sure not to forget the Foundation on which 'tis built; Remember now thy Creator in the days of thy Youth.   

Sin the Cause of Sorrow, AND Death the Effect of Sin.  
A Meditation on 2 Sam. 24.14.  
MY Contemplations are now fallen amongst. David's troubles, and this I am now to treat of not the least; he was a man that went through many afflictions, and underwent many and great sufferings; but neither time or the narrow limits I am confined to, will give me leave to descant upon all his Troubles: I shall therefore only glance at some, and speak home to this (which may be termed the greatest.)  
But before I treat of the Troubles of this man, I shall speak something of this Man of Troubles; give a short description of the Man, then of his Sufferings.  
The first mention we have of David's name is in the 1 Sam. 16.11. and there we find him under a  description: who he is, what he was, whence he was, and when he lived.  
First, for his Parentage or Pedigree, he was the son of Jesse, the son of Obed, etc. of the Tribe of Judah, and the youngest son of his Father.  
Secondly, for his Profession a Shepherd, (as most of his Fathers were before him) but he soon relinquished that kind of life; exchanged his Crook for a Sceptre, and his Sheep-fold for a Throne; became a public Person, and grew so famous, that all places sounded with his Praises. That 'twere now but time lost to stand playing with his name, or to use much discourse upon it, for all that hear him mentioned, know that he was a Prophet and a King; and all other descriptions or definitions were altogether needless.  
Thirdly, for his Country, he was of Bethlehem, a City situate in that Country, which was the most renowned of the World; and in the various dispensations of God's Providence underwent several denominations. For (as an eminent Author judiciously observes) it was first called the Land of Canaan, from Canaan the son of Cham. Secondly, the Land of Promise, because the Lord had promised it to Abraham and his seed. Thirdly, Israel, of the Israelites, (so called from Jacob who was surnamed Israel. Fourthly, Judea, from the Jews, or people of the Tribe of Judah. Fifthly, Palestine (quasi Philistim) the Land of the Philistims, (a potent Nation that once inhabited it.) And now sixthly, The Holy Land, because that herein was wrought the Work of our Redemption.  
Now whether the Regality of the tribe of Judah was so predominant as to give a Name to the whole Country, I determine not; but this is certain, that the little City of Bethlehem, (the place of David's Nativity, and thence called the City of David) belonged unto, and was a part of that Portion or Inheritance denomited to that Tribe, when first this Country was conquered by the son of Nun.  
Fourthly, the time when he lived, it was in the days of King Saul, upon whose disobedience, David is by God's appointment and approbation anointed King, (but not saul's Competitor but Successor.) David did long shroud himself among the sheep-cotes ere he came to the Kingdom; and for no short time (in an ambitious eye) did he content himself with the garb of a shepherd (after he was anointed) ere he was known to be a King, or the son-in-law to one: but the rays of his fame did shine from under the mean veil of a shepherd, that he could not be long concealed, but the world must be witness of his glory.  
saul's Reign was very troublesome, perpetual Wars betwixt him and the Philistines all his days; and this shall make way for David's greatness. God many times keeps the best men for the worst times, he loves to help at a dead lift; and therefore David shall act for him at such a time, when Saul and all Israel are at their wits ends; then forth comes David (armed with the power of Jehovah) does wonders even to admiration; turns the Israelites Fears into Triumphs, and their Enemies Brags into Lachryma's.  
The manner, thus: The Philistines had invaded the Land, and put their Armies in a posture of Battle; and King Saul having also assembled the Israelites to give them the encounter, and set the battle in array against the Philistines. And now both Armies facing each other on two neighbouring Mountains, the host going forth, and giving a shout to the Battle, there issued from the Camp of the Philistines a Champion, (term him a man or a monster) his name Goliath; the place of his nativity Gath; his stature six cubits and a span; (which according to our English measure is about three yards and a quarter.) His armour, a helmet of brass upon his head, a coat of mail on his back, greaveses of brass upon his legs, and a target of brass between his shoulders, a spear in his hand, the staff to it like a weaver's beam, (and one with a shield went before him.) His Language, a Challenge to any one of the Servants of Saul to fight with him: Concludes with a defiance to the host of Israel, and to the Lord of hosts.  
David (being now sent by his father Jesse from his sheep in the wilderness to his brethren in the camp, to inquire after their welfares, (for Jesse's three eldest sons attended King Saul to the Battle) observing how Saul and all Israel were amazed at his ghastly countenance and daring language, and what great rewards were promised him that should fight with him, as to have the King's Daughter to wife, and his Father's house free in Israel; encouraged by this, and instigated by his impudent and blasphemous expressions, resolves to lay down the success of that day on his encounter. And now both Armies full of expectation of the event of the combat, the Combatants draw near; little David only with his stone and sling, and Goliath with his massy armour; and now Goliath belching forth his threats against David, and derision against the Hebrews, David lets him know, that the God of Israel (whom he defied) was so powerful, as by so weak an instrument as himself, and so slenderly armed, could bring him and his brags to confusion. David to make quick work pulls forth a stone, and that God who taught his hands to war and his fingers to fight, so directed his aim to the mark, that he hit him betwixt the joints of his armour, and down falls he to the earth with the Philistines victory. David takes his own sword and decapits him, (attended with the acclamation of the Israelites) presents it to Saul, who indeed makes good his promise to give him his Daughter, but he must undergo more hazards to obtain her, that no Israelite would undergo the danger, to purchase a King's Daughter on such dear terms; give for her dowry a hundred foreskins of the Philistines. But he that preserved David from the Lion and the Bear, and from that uncircumcised Philistine, will still crown him with victory to vanquish an host; so that instead of one hundred he brings two, 1 Sam. 18.27. God was with David, and there's no talk of over coming those whom he hath determined shall be victorious: no weapon that's formed against him shall prosper; Saul with all his subtle projects to send him in haste to another world, shall come too short to ensnare him; for David shall be safe in the greatest danger, and secure under the wings of an Enemy, (the Philistines) even in the Court of their King, and City of that monster whom he had slain. No stone shall touch him at Ziklag, or arrow at Gilboa. Abners' Insurrection shall come no nothing, Achitophel's Counsel to foolishness, Absalon's Treason to the ruin of the traitor, and Sheba's Rebellion to the miscreant's destruction, whilst David is safely protected by that watchful Keeper of Israel (who never slumbers) for greater things.  
And thus you have now seen David passed securely through all straits, past all dangers, and his feet in a large room, having all his foes his footstool, peace round about, and no enemy unsubdued but his own corruption; and now wanting trials abroad, he sins at home; seems to distrust the Providence of that God that had hitherto so miraculously preserved him with so many great and glorious deliverances; as from the Lion, and the Bear, from Goliath; once from Achish, several times from the Philistines, nine times from Saul; from stoning at Ziklag, from death at Jerusalem, Absalon's treason, and Sheba's rebellion: as if that hand so long extended over him were now shortened, that it could not save as it had done heretofore; and God not yesterday and to day the same for ever: Confides in an arm of flesh, numbers his people, examines the strength of his Kingdom, as if by them he could be preserved, and be secured from all dangers, whereupon God's anger is greatly kindled against him: and that David may be sensible of his great folly and vain hopes, Gad the seer is dispatched with three harsh proposals to him, and salutes him with this hard choice, either seven years' famine, or three months flying before the enemy, or three day's pestilence. To which we have David's answer returned in the words of the Text, And David said unto Gad, I am in a great strait.  
Here is an answer, and no answer; or an answer to no purpose, as being no resolution to the things proposed; choose the three things; I am in a great strait; which seems to flow rather from a discontented and dejected spirit then a premeditated consideration: as if he had expressed himself thus, I am at my wit's end, and know not what to do; you have here proposed three things to me, I know not which to take, but would willingly decline them all; but since I must take one that would not be troubled with either, I must take some time to study for an answer as being not provided of one already; but take a sad preface till I give the answer, and David said unto Gad, I am in a great strait. Where is now that wont courage that was in David? what? he that fought with beasts, encountered a Giant, vanquished an Army, and was victorious in all his undertake, is he now so daunted at a Prophet's expressions, that he seems to be robbed both of his valour and eloquence, knows neither what to do or say for himself.  
Alas this wonder's lessened, and the question answered, if we seriously consider, first the greatness of his sin, then of his punishment; David hath committed a great sin, and severe judgements are denounced against him for that sin, which makes him sensible of both, and brings him to a Nonplus. When God is pleased to give a man a sense of his sin, and presents him with terrifying judgements, as the rewards of it, 'tis enough, to make the stoutest heart to tremble, the stiffest joints to be loosed, the sturdiest limbs to quake, and the strongest hands to shiver. No marvel then if David take the words of the text as a Preface to his answer, And David said unto Gad, I am in a great strait.  
I shall not offer that violence to the words as to divide them, but preserve them whole, and fix my contemplations upon one observation, I shall draw from them, which is briefly this: That sin is the cause of sorrow; or that all the miseries that ever happened unto mankind came by sin; which I shall clearly demonstrate both by Scripture, Reason, and Experience, with such perspicuous clearness, as none but a son of contention will contradict.  
'Twas sin that excluded Adam out of Paradise, Gen. 3.24. Brought a deluge on the old world, Gen. 7.12. Fire and Brimstone upon Sodom, Gen. 19▪ 24. Plagues upon Egypt, Exod. 7.20. Destruction upon Pharaoh, Exod. 14.28. Ruin upon Jericho, Josh. 6.24. And so many miseries upon▪ Eli and his family, that to hear would make the ears of any Israelite to tingle, 1 Sam. 3.12. 'Twas sin that made Saul lose two Crowns, the one on earth, the other in heaven. That brings a catalogue of plagues on the head of the sinner, Deut. 28.16. Makes the whole creation groan, Rom. 8.22. Made the Sun withdraw himself, the palefaced Moon to hid her head, the twinkling Stars to disappear, the Rocks to rend, the Graves to open, the vail of the Temple to part, a general darkness to take place over the whole world; brought the whole fabric of heaven and earth out of course, the Lord of Glory to a shameful end, and the Prince of Life to an infamous death, Luke 23.46. In a word, I may truly say of sin, as Abner did of war, Knowest thou not that it will bring bitterness in the latter end, 2 Sam. 2.26. God is so severe against sin, that he would not spare his own Son (when he undertook for the sins of the world,) and is so just in his chastising of sinners, that he gives plagues answerable to the offence, that (oftentimes) the world may read the sin by the punishment. Instance, the Sodomites who burned with unnatural lust, man with man; therefore Hell comes from Heaven, Fire and Brimstone out of Heaven upon Sodom, Gen. 19.24. Pharaoh order all the Hebrew males to be drowned, and he and his host are served so in the Red Sea, Exod. 14.21. Adonibezek in his wanton cruelty cut off the fingers and toes of seventy Kings, and made them scramble for the crumbs of his Table; and in the manner did God requite him; 'tis his own acknowledgement, Judg. 1.7. Abimelech kills his seventy brethren upon one stone, and his own brains are dashed out with a stone from the Tower of Thebes, thrown by a Woman, Judg. 9.53. saul's sword slew eighty five of the Lords Priests, and does the like courtesy for him, 1 Sam. 31.4. Ahab and Jezabel who conspired to fool Naboth at once both of his Life and Vineyard, ere long the dogs lick their blood on the plat of ground they so bloodily purchased, 1 Kings 22.38, etc. Zimri conspired against his master King Elah, and put him to death for his Crown; reigned but seven days, but is forced to be his own executioner, 1 Kings 16.15. Queen Athaliah slays all the blood Royal, and she herself is sent with violence into another world to answer for her cruelty in this, 2 Kings 11.20. Haman makes a Gallows of fifty Cubits high for Mordecai, and sues for a general Massacre of all the Jews; himself meets with a violent and infamous death on the Gallows he had prepared for Mordecai, Esth. 7.10. Those Persian precedents that conspired against Daniel, to have him thrown into the den of Lions, are themselves cast in, and tore in pieces ere they came to the ground, Dan. 6.24. Nebuchadnezars pride transported himself beyond himself, therefore God's Justice brings him lower than a man; makes him a beast by name, that before was one in nature, Dan. 4.33. Herod's pride made him forget he was a man, and therefore an Angel from the Lord makes him know himself to be but a man, or rather a worm; and smites one worm with many till he dies, Acts 12.23. 'Twas Jerusalem's sin to stone the Prophets, and her punishment was answerable; not to have one stone upon another, Mat. 23.37. The Judge objects against those on the left hand, I was a stranger, and ye took me not in; naked and ye clothed me not; sick and in prison, and ye visited me not; and therefore their punishment is to find no mercy themselves that would afford none to others, and are for ever excluded the Judge's presence and all happiness at once, Mat. 25.41. Thus just is God in making the punishments so suitable to the sins.  
But here is one Objection ready to be thrown into my way, which I must not pass by without answering. Doth God so severely punish sin, and he the author of all? The Prophet Amos asks the question, Can there be evil in the city, and God hath not done it? Amos 3.6. And that word when 'tis put as an Interogatory in the beginning either of a Verse or Sentence, 'tis the highest affirmation and confirmation of a following Negative turth. Instance; Can a man take fire in his bosom and his clothes not be burnt? Can a man that is old return a second time into his mother's womb, and be born again? Can we bring a clean thing out of an unclean; a pure Spring from a polluted Fountain? surely no. Can there be evil in the city, and God hath not done it? there cannot. And did God move David to commit the sin of numbering the People, and doth he yet punish that sin of david's with the death of no less than seventy thousand men? Is he so severe against that sin of which himself is the author?  
I answer, 'Tis the greatest blasphemy imaginable, to make God the Author o● sin. Let not any man when he is tempted say, I am tempted of God, for God cannot b● tempted of evil; neither tempteth he any to evil, James 1.13. You are to know that there are two sorts of evils, the evil of Sin, and the evil of Punishment; the one proper to God, the other incident to man. We read of several in Scripture that did evil in the sight of the Lord, there is the evil of Sin: and then we read how God did inflict judgements upon them for those sins, there was the evil of Punishment. The guilt of the one requires the Justice of the other.  
Again, God is said to be the Author of sin, because he sways all the actions of men; and were he pleased, he could take off the sinner in the heat and height of his sin; and with a word (as he made the World of nothing) bring all that is therein to nothing: no sin can be committed, or cruelty acted, without his permission. And here by the way you are to take notice of a great Truth, viz. That God permits many things to be done, which he doth not approve of when they are done; and to make this plain to the meanest capacities, I could heap multitudes of Examples to confirm it. I am not ignorant that many have measured the justness of a Cause by the success of it; and because God (for the sins of a Nation, or other reasons best known to his Divine wisdom) oftentimes suffer the best Cause to come by the worst on't; therefore they of the Triumphing party have concluded, that God did own and approve both of them and their Cause in giving them the Victory. But the greatness of their mistake in so doing I shall manifest; in order to which I could produce manifold examples, and show them that Virtue is sometimes a sufferer and Vice triumphant; Gods people Captives, and his Enemy's Conquerors. Salmanazar a heathen King drives the Israelites (God own people) ten Tribes at once, out of their own Land, into an everlasting captivity. And Nabuchadnezzar an insulting and profane Prince, makes havoc in the holy Land, carries two Tribes into a seventy years' captivity, commits barbarous outrages, profanes the Temple, burns Jerusalem to the ground, and destroys all before him with fire and sword. If Success therefore be an Argument of a good Cause, the Turk were the best Saint, the uncircumcised Philistine the truest son of Abraham: of all things I would never be a Christian, for they of all men were most miserable.  
For a conclusion to this point, of many instances I shall only make choice of two; the one out of the Old Testament, the other out of the New. My first is that of the King of Assyria, Isa. 10.6. whom God calls the rod of his anger, and gives a permission and a commission to tread down the Israelites as the mire in the streets: and this proud domineering Tyrant insults and triumphs, and intends the utter destruction of God's people; was not his cause the best, that made him so victorious; but you shall find otherwise, for when God had sufficiently scourged his people with this Rod, God had an end in it more than he dreamt of; for whereas he looked not at all upon the hand of God in it, and thought of nothing but destruction, God made the end to conduce to the good of his people, and burned this Rod in the fire, Isa. 10.12.  
The second is, That of the Saviour of the World, who when he was brought to answer for his life before the Roman Precedent, and many things objected against him by the Scribes and Pharisees, Pilate asks him many things, but he answers nothing;  much offended hereat, argues the case with our Saviour in this manner, Knowest thou not the Eminency of my Person, the Dignity of my Place, and the largeness of my Power, that I can crucify, or I can release thee; but our Saviour tells him, that that Power which he called his, was not his own; For thou hadst no power over me, were it not given thee from above, John 19.10. I am so far from being under thy power, that I can lay down my life, and I can take it up; and did not I give thee a being, that am now a Prisoner at the Bar, thou couldst never sit upon me as a Judge on the Bench. The Scribes and Pharisees were so sottishly ignorant, as to think that if Christ had been the Son of God, (as he said he was) they should never have been suffered to have sent him with so much cruelty to his Grave; and because they had their wills of him, they did therefore believe that God approved of that bloody fact of theirs, and plainly demonstrated that he was a deceiver: these were their conclusions concerning him, Matth. 27.63. Pilate and the Jews were but secondary causes of his death, they were but instruments in another hand; for 'twas God that did deliver his Son to be crucified; he was that Lamb slain (in God's decree) before the foundations of the world were laid. And 'tis also true, that Christ delivered himself to be crucified by his cheerful obedience to the Will of his Father: yet this did in no way clear Judas that betrayed him, the Scribes and Pharisees that blasphemed him, Pilate that condemned him, the Soldiers that abused him, nor the Jews that crucified him, because of their different aims and ends in it; for he was delivered by Judas for money, by the Jews for envy, by Pilate for fear, by the Soldiers in wickedness, and by God in love. Their design in crucifying Christ, was to hinder the Salvation of Mankind, but God perfected Man's Salvation by their designs. And that God did not approve of that sin of theirs (though he permitted it) appears by those severe and remarkable judgements inflicted upon the actors thereof. And first of Judas, who was foremost in the Treason, he also is the first in Punishment; he brings his wages of iniquity back to the chief Priests, and hanged himself, and so his Punishment is no less public than his Sin. And for Pilate (if eminent Authors may be credited) he was by the Emperor Tiberias banished into France, and died miserably. And as for the Scribes, Pharisees, Soldiers, and the whole Rout of Jews, Josephus tells us, that those that were left of them, were forty years after, all swept away by Famine, Sword, and Pestilence; and the lofty City Jerusalem, with the glorious Temple therein, burnt to ashes, by Titus' son of Vespasian, Emperor of Rome. And 'tis most certain, that the guilt of Christ's blood lies so heavy on the heads of the Posterity of those Jews, that they are now a vagabond Nation, scattered over the face of the Earth; hated of all, esteemed of none, and under hardness of heart unto this day. God is of purer eyes then to behold the least sin with approbation; all manner of impieties his soul abhors, and therefore doth he render the Authors thereof odious, and makes their Names stink to Posterity. Instance Cain, for that sin of his in killing his Brother, hath the mark of a Rogue clapped upon his Name, which posterity shall never take off, A fugitive and a vagabond shalt thou be in the earth, Gen. 4.14. Simeon and Levi, for that sin of theirs, in slaying the Sechemites, under pretence of circumcising them; their Names are never mentioned without the infamous addition, of brethren in iniquity, Gen. 49.5. Jeroboam, for setting up Calves in Dan and Bethel, under pretence of saving the Jews a labour of going up to Jerusalem to worship, his Name is never mentioned without an infamous brand, never to be wiped off, Jeroboam that made Israel to sin, 1 King. 16.19. Ahaz, for those many and grievous sins by him committed, hath a Name by himself, that he might be known to be the worst King that ever reigned either in Israel or Judah, This is that King Ahaz!  
This is the profane and idolatrous King, that cut in pieces the vessels of the Lords House, abused the Priests of the Lord, shut up the doors of the Temple, made Altars in every corner in Jerusalem, advanced the high places, put down the worship of God, and put up that of Devils; and in the time of his distress, did trespass yet more against the Lord, This is that King Ahaz, 2 Chron. 28.22. Judas for that sin of his, in betraying the Saviour of the World, his Name is not any where mentioned, but there is an ignominious blur put upon it, for posterity to read, Judas Iscariot, who also was the Traitor, Matth. 10.4.  
And God is so just that he will not act that himself, for which he so severely punishes others for being guilty of.  
But secondly, did God move David to number the people? and doth he yet punish that sin of david's with the death of no less than seventy thousand Men? Is he so severe in punishing that sin of which himself is the Author? I answer, in the 2 Sam. 24.1. 'tis said, That God moved David to number the people; and in the 1 Chron. 21.1. 'tis said, That Satan tempted David to number the people: For the reconciling of these Scriptures you are to take notice, that God is said to move David to number the people, because he did for a little withdraw the Arms of his Protection from him, left him to himself, and permitted Satan to tempt him (who fraught with malice enough against David) proves successful in his attempts, and brings David to commit this sin.  
And for further confirmation of this Truth, I shall borrow an Arrow out of a Learned Quiver, and demonstrate the several kinds of Tempter's, with the various natures of their Temptations; God, Satan, Man, the World, and the Flesh, are all said to tempt. God temps Man to try his obedience. Satan temps Man to draw him from obedience. Men tempt men to try what is in them; and Men tempt God; by distrusting his Power. The World is a Tempter, to keep Man from God, and the Flesh is a Tempter, to bring him to the Devil. So God tempted Abraham in the offering of his Son; Satan tempted Job in the loss of his Goods; A Queen tempted Solomon in trying his wisdom; The Israelites tempted God by unbelief in the Desert; The World tempted Demas, when he forsook the Apostles and the flesh tempted David when he fell by Adultery; and his own corruptions, together with the instigation and solicitation of Satan, tempts him to commit this sin, for which God was so highly displeased with him, that he sent such a harsh summons to him, that instead of answering, he breaks out in the language of the Text, And David said, etc.  
And thus have I fairly removed this great block out of the way at which many have stumbled, and many more might have fallen; what now remains, but that I only in brief set down the sad effects of sin in general to all mankind, and so I'll conclude.  
But by the way, I must crave leave of my Readers to make a short digression, briefly to show how glorious man was by Creation, how happy in his state of Innocency, how great his fall, and how miserable the effects of it, and that shall be my conclusion.  
Man was created a glorious Creature, and heir to much happiness; put in a state of innocency, seated in an earthly Paradise, and placed as a Monarch over all the Creatures that God made (except those blessed Angels that are resident in a higher Sphere) the Beasts of the Field, and the Fowls of the Air, the Fish in the Sea, and all Creeping things did him homage, and he gave them their Names; The place of his Residence, the Garden of Eden, (a fit Emblem of that Celestial Paradise that is above) there being all the varieties that heart could wish or desire to make a life happy, without either carking or caring, moiling or toiling, sighing or sorrowing; and to make his happiness complete, he was to continue without the limits of Threescore Years and Ten, or Fourscore Years; his Body no less immortal than his Soul: Here was a happy life indeed, where there was no Sickness to torment, no Death to affright, or Devil able to hurt. And as a further addition to his Happiness, (that nothing might be wanting that may any way conduce to his well being) a beloved companion is given him (with such a body and such a soul as he had) for his perpetual consort, to keep him from the dumps of melancholy, and be a constant sharer with him in all his felicity. Adam thus happy, the fruit of every tree in that glorious Eden (only one excepted) was for his use; and to eat of that one tree, was death to himself and posterity. This tree stood in the midst of the Garden, and served as a touchstone to try their obedience. The Devil (not long before thrown from Heaven for his pride) perplexed not more at his own misery than man's happiness; envying that Man (a creature inferior to him by creation) should usurp his place, to fill up that room, or shine in that Orb whence himself was cast; resolves to work his wits to bring Man as miserable as himself; and thus he manages the design: he gets into the Serpent, so climbs the tree, waits his opportunity, and sets upon the Woman; tells her the tree is handsome, the fruit beautiful and the taste much more delightful; and finding her not so tractable as he desired, further bespeaks her thus: Fear not the threats or menaces of thy Creator, for no evil shall accrue to thee or thine, by eating the lovely fruit of this fair tree. Do not make me believe a thing I know to be false; tell not me of dying the death, 'tis no such matter; for when you have once tasted, you shall be no longer servants of him that made you, but Lords and Masters of yourselves; and every way as great and as good as he that made you. Were not trees made for fruit, and what was fruit made for but to eat; then why not this, as well as others? And thus by the alluring speeches of this subtle deceiver, the Woman is deluded, Adam perverted, the most high God highly dishonoured, and all mankind without an infinite mercy ruined; she tastes, and gives her husband with her, and he did eat. And so man that was so fearfully and wonderfully made, and in so happy and glorious condition, hath forfeited all by this one act of disobedience, is become a Map of perfect misery; (so that as one wittily observes) man is shut out, of the doors of his everlasting habitation for two pretty toys, an Apple and a Woman. And now the judgements of God like a troop pursue him and his posterity; and all the miseries and calamities of this life and that to come, follow close at his heels, as the effect and reward of sin and brings him to such a Nonplus (being loaded with so much gilt, and attended with so many judgements, and therefore no wonder to see him cast down and dejected. Wherefore doth a living man mourn, or complain, was a Prophet's question? and 'tis sadly answered by himself, A man for the punishment of his sin, Lam. 3.39. I have sinned, and what shall I say unto thee, O thou preserver of men, says Job. woe unto us, for we have sinned, cries the Church, Lament. 5.16. David cries, That his sins were gone over his head, and become a burden too heavy for him to bear; and therefore after his committing this sin, no wonder if he were so amazed at the proposal of those terrors for it, that he breaks out into the discontented expressions of the Text; And David said unto Gad, I am in a great strait.  
Had it not been for Sin, Death had never fetched his circuits through the world. Neither Adam or any of his sons, had never come under his power. 'Twas Sin that brought in those terrible Harbingers of Death; those various kinds of sicknesses to afflict mankind. For as the shadow follows the body, so plagues attend Sin: and had the cause been wanting, (which is Sin) the effects had never been (which is Misery.) There had been no sweeping away of mankind by Sword or Famine. Famine should never have conquered his thousands, or the Sword his ten thousands. There should have been no wasting Consumption, no grievous Gout, nor groaning Stone, or tormenting Colic; no burning Fever, or quaking Ague, nor trembling Palsy, or loathsome Jaundice; nor a thousand other Infirmities and Casualties which now attend frail man to his Grave. But this is not all, for Death eternal also is the reward of Sin, which is the second Death, Rev. 20.14. and may well be termed a death and no death; being a privation from all that's good, or to a life desirable, and a constancy in suffering that which is evil, even intolerable torments that shall never know either end or measure, impossible for life to suffer, did not an infinite Justice keep the tortured from dying; for there the best company shall be Devils, and the best music Blasphemy. The ear shall be entertained with the grievous screeches of parties condemned, and hideous howl of woeful Devils; the eye, with no better prospect then damned Ghosts; the taste with no greater dainties then grievous hunger; the smell with no choicer odours then sulphurous brimstone; and the feeling with those terrible extremes, of burning and gnashing of Teeth. (In a word) 'tis a death, because they are excommunicated from such glory as the wit of man is not able to express; and 'tis a life too, (or rather a living death) because they are alive to endure such hellish torments as the learnedst pen is not able to delineate, nor the eloquentest tongue to describe, the rarest wit to imagine, or the knowingest mortal to define. Ever to be dying, yet never die. This, this shall be the unrepentant sinner's portion, Matth. 25.41. Rev 20 10.  
To conclude, since the effects of sin, reach not only to heap plagues upon the sinner here, but also everlasting torments upon soul and body hereafter, ●hat manner of persons ought we to he in all holy conversation? My advice is that we eat th●t cause which brings such sad effects; avoid sin, that we never partake of those plagues as the rewards of it. And in order hereunto, that we set a narrow watch over our thoughts, words, and actions, that we give not way to the least temptation, but kills this cockatrice in the egg, destroy sin in the birth, get the mastery of every corruption, and bid defiance to the destructive allurements of our immortal enemy: And because all of us brought such a load of gilt with us into the world, as without an infinite mercy would sink us into that place whence is no redemption; and being not of ourselves not able so much as to think a good thought; let's make our addresses to that all sufficient Saviour, who for our sakes wrought glorious salvation, conquered Death, Sin, and Satan, foiled the powers of darkness, and led the devils in Triumph as his Captives, Hos. 13.14. 1 Cor. 15.57.  
Let's endeavour to have an interest in him, that his merits may be imputed unto us, and we may be clothed with the long white robes of his righteousness, Rev. 4.4. That at the great day of Audit, we may hold up our heads with joy before that bar, whence the wicked shall be sentenced; and rejoice that all straits are at an end, and all our miseries out of date: that our sins and death are laid in one grave, ever to be forgotten and forgiven; and are now ready to take livery and seizin of that glorious, incorruptible, and unfading Inheritance, which the Lion of the Tribe of Judah, (the Captain of the Lords host, and of our salvation) hath purchased for us; and be ever enjoying that glory which Moses so earnestly desired (only) to behold; and eternally chant forth Halle lujahs to the Trinity in Unity and Unity in Trinity; to whom be ascribed by Men and by Angels, (here and hereafter) all Honour and Glory, Thanksgiving and Obedience, World without End.   

Balaams' happy Wish, ANDVnhappy End.  
A Meditation on Numb. 23.10.  Let me die the death of the Righteous, and let my latter end be like hi●. 
THese words were uttered by Balaam the son of Beor of Mesopotamia, the notedst Conjuror of those times, whom Balak King of Moab sent for to curse Israel; and being come for that purpose from the Mountains of the East to the high places of Baal, beholds a glimpse of Heaven's Glory and Israel's happiness; discovers better wages than Balak could give him, greater preferment than Balak could exalt him to, and infinitely more honour than was at Balaks' disposal. Balaam being in an ecstasy, and (as it were) ravished with the glory which he sees, turns his prophecy into a prayer, and his prayer is this: Let me die the death of the righteous, and let my latter end be like his.  
Were these the words of a Sorcerer, a better mouth might have spoke it? we may well admire that so sweet a saying should proceed from so foul a mouth; that such a flower of Paradise should grow on such a Dunghill; that a stranger and an enemy to the God of Israel and the People of Israel, should so excellently set forth the glory of the one, and the happiness of the other; and that he should have so much of heaven in so short a prayer, Let me die, etc.  
'Twas our Saviour's question, Matth. 7.16. Do men gather Grapes of Thorns, or Figs of Thistles. Here's a Thorn brings forth Grapes, an Enchanter with the expressions of a Prophet. How can we sufsiciently admire the wisdom and power of God, in making wicked men to sound forth his praises, even the Devil himself to set forth the glory of the Father, and proclaim the divinity of the Son. Hard hearted Pharaoh must confess his power, the Magicians his works; and Balaam shall be sensible of his glory, witness his Petition, Let me die, etc. A foul breath may make a Trumpet sound sweetly, a cracked Bell may toll in others to Church, a stinking carcase may have a honeycomb in it; and a Sorcerer may speak good Divinity: I am sure Balaam did, and a prayer as excellent, Let me die the death of the righteous, and let my latter end be like his.  
Hence observe, that we are not to judge of any man by his words or pass our verdict by the outside; for many cry Templum Domini with their mouths, that have the Devil in their hearts; and the Devil himself sometimes counterfeits an Angel of light. Many make a fair profession of Christianity, that speak well, hear much, and understand more; upon examination you will find by their actions, that they have merely a form of godliness, but deny the power of it; that at best will appear but like the Devil in samuel's Mantle. We use to say, that all is not gold that glisters, and 'tis as true that all are not holy that seem so; all not Saints that have demure looks and specious pretences. Our Saviour hath told us, that the tree is known by his fruit; and God that searches the reins, knows the heart, and judges of the outward actions by it. Balaams' words bespeak him both a Prophet and a Saint; and he did as clearly prophesy of Christ, as any Prophet of the Lord, either before or after him: and 'tis thought by some, that his Prophecy of a Star to rise out of Jacob, etc. drew those Persians King to attend the motion of that Star that appeared at our Saviour's Incarnation. 'Tis most certain that Balaam spoke so well, that no man could speak better; yet he could speak so bad, that the Devil himself could not speak worse; as when he advised the Moabites to send their Daughters to commit whoredom with the Israelites, which occasioned the death of twenty four thousand Hebrews. And so I pass from the Speakers description, to the description of his Speech.  
The speaker was Balaam, and his speech, or rather his prayer, was, Let me die the death of the righteous, and let my latter end be like his. Balaam is so taken with the rays of that Glory he beholds at a distance, that he grows impatient. No more of life, nothing in it so desirable. No more of this world, he sees more glory in the next, and therefore courts death to convey him to that glory which he so much longs for. Let me die, etc. What, could he not die without ask leave? without much entreaty, death was ready to attend him; and for want of help he might have been his own executioner, and (as King Saul did a long time after) made his own sword to have given him his Mittimus to the grave. No, Balaam (as bad as he was) would not lay violent hands on himself; he knew that God would not entertain any runagate or straggling sons that came without his call. That God who infused a living Soul into our Bodies (when we began to be) will not have that soul come forth till he require it. 'Tis written Revel. 3.21. To him that overcomes, will I grant to sit with me in my Throne; even as I also overcame, and am set down with my Father in his Throne. To him that overcomes, not to him that runs away: to him that conquers, not him that flies from his colours. We are now but on our way, not yet in our country. In this world we must do our work, in that to come we must have our wages. Here we must fight under the Banner, there we must receive (if we deserve it) the Crown. This world is a Sea of trouble, that a Haven of rest; and those who to avoid the troubles of this, rush themselves out, by laying violent hands on themselves, shall never reach the happiness of that. For how can God afford Mercy to those, who have none for themselves? Balaam would die, but how? There are (saith one) three sorts of death; the death of Nature, the death of Sin, and the death of Grace, (or rather a gracious death) or the death of the Just. 'Tis only the last that Balaam sues for: Let me die (says he) but no death will serve his turn, but that of the Just; Let me die the death of the righteous, and let my latter end be like his. My latter end, he is not altogether for himself, he hath some care of his posterity after him; he knew that God would be Abraham's exceeding great reward; and that he would be the same to his seed that he was to him: be the God of his seed, and of his seeds seed; and in them should all the Nations of the world be blessed. So Balaam prays in respect of his own particular end, and for his posterity, those that were come, or were to come out of his loins, Let my latter end be like his.  
Now for the further amplifying of this Prayer of Balaams, I shall draw these following Conclusions from it:  

First, That the Righteous dye, etc.  
Secondly, That their death is happy, and attended with glory.  
Thirdly, That none shall die so, but those that live so; or, that a holy Life is the only prologue to a happy Death.  
Lastly, I shall present you with some short Directions, how to lead such a life, how to reach such a Death, and this shall be my conclusion.   
That Death is a debt of Nature, to be paid by all the sons of men, is so known a truth, that it needs no further proof than common experience; the decree hath long since gone forth, that all men must once die. So sure as death (says our common Proverb) and that's so sure, that nothing more certain. For of all the Privileges that Christ purchased for the sons of men, he never granted this; for he himself tasted of death, and so must all those do that breathe upon this earth, except those only that shall be found alive at the day of judgement, which shall not die but be changed. None are exempted from death's rage, no honey without this gall, no exaltation without this humiliation; all must pass through his black Gates ere they can enter into glory.  
And this brings me from the first conclusion to the second; from the certainty of death to all mankind, to the Happiness of it to the righteous. Let my latter end be like his.  
I cannot blame Lalaam for making such wishes, and it had been well for him if it had fallen so, he had then been eternally happy as now miserable. Indeed, death to a righteous man, is but a sleep, (for so our Saviour styles it;) it puts an end to our miseries and a beginning to our joys; it cures all diseases, the aching head and the fainting heart, Asa of his Gout, and Mephibosheth of his lameness, Lazarus of his Sores, and Gehazi of his Leprosy; finishes that life that was a kind of death (or a passage to it,) and gives birth to another, not subject to mutation; and serves as a short bridge to conduct the Pious soul to a spacious inheritance.  
But it may here come within the verge of an inquiry, whether the righteous may desire death; 'tis answered that it may be desired, not for itself, but for what it brings.  
First we may desire it, as it puts a period to sin: there's no offending of God in the Grave, sin will be an inmate with the choicest of God's Saints whilst they are here, but is forced to leave them when they leave the world. For (as one observes) sin was the Midwife (or rather the womb) that brought death into the world, and death must be the Grave to bury sin (so the Mother is killed by the Daughter.) Again, we may desire it, as it brings us home to our Father's house, near our Head and our elder Brother, so Saint Paul desired it, Phil. 5.23.  
Secondly, That none shall die so, but those that live so, etc. For as the effect follows the cause, or the shadow the body; so happiness is the attendant of holiness. Would Balaam die the death of the Righteous, that was so far (as a learned Author observes of him) from living the life of the Righteous, that he gave Pestilent counsel against the lives of Gods Israel: and though here in a fit of compunction, he seem a friend, yet he was after slain by the Sword of Israel, whose happiness he admires and desires to share in. Carnal men care not to seek that which they would gladly find; some faint desires and shortwinded wishes may be sometimes found in them, but their mistake is in breaking God's chain, to sunder Holiness from Happiness, Salvation from Sanctification, the end from the means; they would dance with the Devil, and sup with Christ at night. Live all their lives long in Dalilahs' lap, and then go to Abraham's bosom when they die. The Romanists have a saying, that a man would desire to live in Italy (a place of great pleasure) but to die in Spain; because there the Catholic Religion (as they call it) is so sincerely professed. And a Heathen being asked whether he would rather be Socrates, a painful Philosopher, or Croesus a wealthy King; answered, That for his life he would be Croesus, but for the life to come, Socracrates. But stay, not here and hereafter too; you know what Father Abraham said to Dives in flames; Son, Remember that thou in thy life time receivedst thy good things, and therefore now, must look for evil. That King Balaks proffers, were so liberal, that Balaam was loath to forgo so fat a Morsel, his mouth watered, and his fingers itched to be dealing with Balak; (he will ask God again and again to gain such a prize) and his heart again is ravished with Israel's happiness: he would fain please Balak, if he might not displease God in it, and partake of both; but as Balak had not his will, so neither had Balaam either his wages or his wish. God oftentimes fools wicked men of their expectations, that whilst they strive to gain the happiness of both worlds at once, find neither: so here, I know not how fit to compare Balaam then to a stranger travelling a far Country, beholds the state and magnificence of the Court, but no interest in the King; or to a surveyor of Lands, that takes an exact compass of other men's Grounds, of which he shall never enjoy a foot.  
I shall see him (says Balaam) so shall every eye, and those also that pierced him; but not as Abraham saw him and rejoiced; nor as Job, Chap. 19.25. The pure in heart only see him to their comfort; when Balaam beholds him it shall be with terror; and though when he made this prayer his soul danced on his lips, ready to fly off, yet was he never nearer heaven than those Pisgah Hills; Had Balaams works been answerable to his words, or his worth to his wishes, he might have reached his desires. But as Saul who was once among the Prophets fell after from God, so Balaam is not long in these raptures, and therefore for all his devotion, though he were not so wicked as to kill himself, is nevertheless so unfortunate, as to fall by the Sword of the Israelites, even among the thickest of God's Enemies, the Midianites; as you may read at large in the one and thirtieth Chapter of this Book of Numbers, v. 8.  
There is no man so much an enemy to himself, but would be happy if happiness were to be gained with wishing for. Ask the wickedest man upon earth, if he does not hope to die well, he will tell you he does, and so he will, if a word upon his deathbed will do it; A Lord have mercy upon me: but alas Heaven is not to be attained on such easy terms. Cain may be distracted for his Murder, Balaam and Saul may Prophesy, Ahab walk in Sackcloth, Judas Preach and do miracles, and all to no purpose; 'twas not Esau's blubbered eyes that could recover either his Birthright or his Father's blessing. I cannot but reprehend their folly that spend their days in sin and vanity, and at the point of death, think to turn sudden penitents, as if that would do: how foully are they mistaken that think so, for he that lives like a devil upon earth, (though under an Angels veil) shall never be a Saint in Heaven?  
So I have now done with the parts proposed: what remains, but that I in brief give some short directions, how to lead this happy life, how to reach that happy death, and so I'll conclude. For the certain and speedy attainment of which be pleased seriously to weigh these following instructions.  
First, be conversant in the Scriptures, make that your day and your night studies, and take notice of the lives of all God's Saints, and endeavours to tract them in those steps which brought them to glory. Make Abraham's faith, and Jobs patience Eliahs' zeal, and Hezekiahs' Integrity, patterns of your imitation. Let Joseph be an example of unconquered chastity, and Moses of meekness and humility. Let david's troubles teach us to depend upon God's Providence, and Paul's perseverance, not to be weary of his Corrections. Remember the Character which our Blessed Saviour gave of the Baptist, That he was a burning and a shining light. Indeed the Saints of God in all ages have served as Beacons on hills to give light to a crooked and perverse generation. Oh that we could but learn by their examples to adorn our profession, and we shall be no losers in the end. What says David, Mark the upright man, and behold the just, (indeed he is worth the noting) for the end of that man is peace. He it is that may be truly said to leave this world like a Lamb, and shall for ever be owned in a better for one of Christ's fold. But above all look upon him that is the Author and finisher of your Faith; strive to imitate the blessed steps of the holy Jesus, whose feet were ever running God's Commandments, whose hands were ever busied in works of Charity, his eyes ever looking for Objects of Mercy, whose Soul was ever yerning with bowels of Compassion, whose discourse was always gracious, and guile never found in his lips. And that we may be the better fitted to write after such blessed copies, let us set a narrow watch over our thoughts, words, and actions, that we offend in neither; but remember that he is an Almighty and Omniscient God, with whom we have to do, and all things naked and bare to his allseeing eye; and that we may make a happy progress in our Christian course, let's trample on the vanities of this world and have our conversation in Heaven whilst we are on Earth. Put a right value on the things of this world, and whilst we are in this; make sure of a better, that when this fabric shall be on a flame, we may find a place of refuge in those glorious and everlasting Habitations: and that we by no means put off our Repentance from day to day, but take time by the foretop, for we know not what a day may bring forth. There are many now in Hell yelling forth their too late Lamentations, that would have repent, had they had a morrow; let us be ever contemplating of our last end, and of that great account we must all one day make, and account every day as our last; that when death comes we may be so prepared for his approach, as to entertain him as a friend, not dread him as an enemy. 'Twas a good prayer of david's, Psal. 9.20. Let the Nations know themselves to be but men. Oh that we did but seriously take this into our consideration, and rightly understand our frame whereof we are made, and remember that we are but dust; and what is dust but the slave of the besom and the sport of the wind. That the luxurious person would consider that he is the fouler dust, by so much as he is stained and   

have beheld before; never such a wonder in the world. The Child of a Virgin, and God a child (saith the Evangelical Prophecy) never such a Jubilee in the World, as a Christ and a Saviour, (says the angelical History) what was foretold by Isa's Pen is fulfilled in Gabriels' Tongue; which speaks comfort not to some Persons, but to all People; all, else Persons and People had been eternally lost. To you he is born, to you men he is, to us Angels he is not. [We that stood have not the need: they that fell have not the grace of Salvation; nor shall any means be ever used for their restauration, as being included under the eternal decree of God's everlasting displeasure.] This day (it seems than he had a day for his incarnation or Nativity, though this profane age deny it him) by his birth made a blessed day. Proclaimed by one Angel a joyful feast, observed by many for a feast of joy; By many Angels that day, and by all Saints since in all ages, as the Birthday of no petty Prince, but the great Sovereign and Saviour of the World, who was anointed and appointed for that purpose.  
This is a true saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners.  
And now having a Saviour (and such a Saviour) for my subject, I shall bend my inquiries after his Person, Names, and Offices, his Actions and Passions, the end of both, Parallel his Divinity with his Humanity; his first, with his second coming, and so conclude.  
First, then for the object or person here spoken of, who it is, who is this that comes says Isay? 'Tis he that was from eternity, before the Mountains were brought forth, or the foundations of the world were laid, God from everlasting and world without end. The second person of the glorious Trinity, his Name Jesus, (because a Saviour) and Christ the Lord, (because the anointed of God) the one answering his Divinity, the other his Humanity, and both his Office; designed he was of old for man's Redemption, promised and prophesied of long before he came; as the Woman's Seed, Abraham's Son, David's Throne, Balaams' Sceptre, Isay's Immanuel, Micahs Ruler, and Judah's Lion; whom Abraham saw afar of, and Balaam beheld, but not nigh. In a word, he was the Light of the Gentiles, (because to them he manifested himself by a star, (or rather by an Angel, (as some think in a Pillar of fire) and the glory of his people Israel, (because to them he was proclaimeed by Angels.) Thus you have now seen who it is that is here spoken of, I now come to the act that he is here said to do.  
He came, he bowed the heavens and came down, exchanged his Father's Bosom for the Virgin's womb, and became Immanuel, God with us. The express Immage of his Father takes the form of a Servant. He who in the beginning of time, made man in his own image, is in the fullness of time, made after our likeness, the Word flesh; the Ancient of Days, a little Child; the Highest Majesty clothed in the lowest Misery; the most High God, a Servant; and the Lord of Glory, a Man of Sorrows: Admire we may, but Apprehend we cannot, the matchless Humility and unparallelled Condescensions of our Blessed Saviour, that he that was so great that the Heavens could not contain him, should be so little as to be circumscribed in the Womb of a Virgin. That he that was so rich that all the Gold and the Silver was his, and the  upon a thousand hills, should be so poor as to be destitute of a penny to pay Caesar tribute, without being beholding to a fishes mouth. That he that was so powerful as to command the Devils to their Chains, should be so meek as to suffer himself to be led like a Lamb to the slaughter. Yet thus he suffered it to be to fulfil all Righteousness; and nothing did he think too much either to do or suffer for man's Redemption.  
Man had finned against an infinite Majesty; and satisfaction was to be made to an offended Deity; and that satisfaction to be as infinite as the nature of the transgression was, which satisfaction could be given no other way but by suffering; that suffering no less than the utmost of an enraged and incensed malice; that malice as general as men and devils; the punishment great, the punishers many; Heaven, Earth, and Hell (an angry God, an incensed World, and an enraged Hell) and he that was to endure all this to be innocent. No man so pure, no angel so powerful to undergo all this, God could not die, nor men or Angels bear such a burden, therefore it must be a God-man, (a God and Man united in one Person, the one to bear, the other to suffer; and such a one was our Blessed Saviour whose spotless innocency and unconquered Patience in in his expresless pains, represents the refulgent Rays of a Divine Power that kept frail Humanity from sinking to desperation under so great a pressure; all must needs acknowledge that the miseries he endured were unspeakable, and his patience infinitely beyond a precedent. If we take but a strict survey of the means and miseries that attend his Birth, the inexpressable grievances of his life, and the sadness of his death, we shall in each of these find him demonstrated a man of Sufferings.  
He was born in little obscure Bethlehem, not in great and glorious Jerusalem, and not in a Palace there, (though the City of David) but an Inn, (a place of common resort.) Not in the guest Chamber, or choicest Room in the Inn, but in a Stable, a place of repose for Beasts, (far unfit for the King of king's Bedchamber) the Lamb which all the shepherds left their flocks to find, is laid in a Manger; his attendants but mean and not many, his reputed Father and the Blessed Virgin; no sooner eight days old but the circumcising knife (according to the Law) must pass upon him (that came to fulfil both the Law and the Prophets) with the loss of his Blood, (as an earnest of that which after in a more abundant manner flowed from him.) And before two years old, is forced to fly for his Life when he could not go; his whole Life 'twas but a continual supply of Crosses, from his Alpha in the Manger, to his Omega on Mount Calvary, from his Cradle to his Crucifixion, and from his Womb to his Tomb, he might truly be termed a man of Sorrows. When once he shown himself to the world, how was he hunted like a Partridge upon the Mountains, in often hazards of his Life ere his hour was come he should lay it down. He had not his mean Birth for nothing, for as he was born under another man's roof, so all the time of his Life had he no house of his own, (he that was Lord of all possessed nothing.) He was poorer than the Foxes, and not so rich as the Fowls of the Air, (for the one had holes, the other had nests) but he no place of his own to rest in. (For a house he hath not a hole, for Lands he hath none, but what he treads upon; for moneys, a fish brings him a piece to pay his Tribute with; for pleasure, the Cross is his Cognisance; for Honour, Contempt is his common Livery.) How much ignomy and contempt did he pass through, and how many opprobrious words did he patiently receive from the foul-mouthed Multitude, who were ever guilty of putting the worst glosses and constructions on his action's. If he works miracles they presently twit him with his Parentage; Is not this the Carpenter's son? and can good come out of Nazareth. If he converse with sinners, he must be one himself, or at least a friend to them; and in that they spoke truer than they were ware, 〈◊〉 for he was the best friend that Sinners or Publicans ever had. If he heals a Cripple, or do any other work of mercy on the Sabbath day, he is presently censured for a profaner of the Sabbath. If he cast out devils, he doth it by Belzebub; at last his Exit draws nigh, that all the miseries of his life shall be infinitely transcended by a painful and shameful death, as a sad preface to which (in order to the completing the work of man's Redemption) gins his agony in the Garden, where indeed he received the first relish of that bitter cup of his Father's Indignation, which he was to drink of. Here began the travel and anguish of his Soul, that produced those drops of bloody sweat, which in so plentiful a manner flowed from him in a cold Winter's night. The conflict must needs be sharp that put him in such a heat in so cool an Air, as doubtless it was, for the sins of the whole world lay upon him. 'Twas thy sin, O man, caused this bloodshed: Thy guilt this sweat; that was the Sword, this the fire which made this blood and sweat. Adam sinned in a Garden, Christ there sweats for it; his day lust made this night sweat. Man's spirit was distempered in Eden. God's body therefore is thus bedewed in Gethsemane; that we might not burn and fry in Hell, he thus sweats and bleeds on earth; he suffers this horrid Agony for a time, that we should not endure a hellish and worse extremity for ever; so he was God's Holocaust, that we might not be the Devils Burnt-offering. Besides Gethsemane's pains, Golgotha's was upon him, those floods of blood foreseen made these drops trickle. The passion then to be acted on his body was now imprinted in his mind; the rage of Hell, the wrath of Heaven, the wretchedness of man, ingrateful man, for whose sake all this was suffered, to save him from that wrath and Hell. Heaven, Earth, and Hell, all in Union to afflict one (though God, and Man) must needs make a heavy conflict, a bloody Agony. And that it might not be long ere he finish that on Mount Calvary which he hath so sadly begun here, (that the one might be but a short and sharp preface to the other) he is betrayed; be that did eat at his Table with him kicks up his heel against him, and traytor-like betrays him with a kiss, and delivers him into the hands of his cruel enemies, who with an unlimited rage do begin to abuse him, and is now tossed like a Ball from one place to another, whils● malice is inventing new tortures. He i● first brought to the house of Annas the high Priest, (who restrains not the enraged multitude from venting their malice in revenge) thence is sent to Caiphas, (another of the Devils Sanedrims) who had formerly in a council resolved he should die, yet now paliating the design with the scheme of a Tribunal. They seek out for Witnesses, and the Witnesses are to seek out for allegations; and when they find them, they are to seek for proof; and those proofs were to seek for unity and consent; but all too short to reach his innocency: he is sent to Pilate, who (understanding him to belong to Herod's Jurisdiction) sends him to Herod, who sets him at naught, and his men of War abuse him, (what else to be expected from rude Soldiers whose very sports are cruelty) then sent back again to Pilate, attended with the hideous exclamations of the Rabble-rout, whose note (as they pass along nothing but Crucify.) The Roman Precedent (smelling malice in the business, uses several arguments, of persuasion to appease the multitude, and assuage their malice, in order to the saving of his life. The first drawn from his Innocency, I find no fault in him; nor yet Herod, he is an innocent Person; one so far from deserving death, and that I cannot find he ever did any thing to merit a reproof; (malice itself cannot tax him of any Crime except innocency be Criminal) here I bring him forth to you, that you may know that he is clear from all objections, and nothing justly to be laid to his charge; and no fault, no sentence. I that sit in the place of Judicature must not commit so great a piece of injustice as the sentencing an Innocent to death. But this not satisfying the multitude, he delivers him over to bloody chastisements: so he is torn with Whips, crowned with Thorns, blindfolded, derided, and buffeted, even to the wearying of his tormentors. Pilate (being himself moved with pity at the sight) presents him in this forlorn and dolorous condition to them; that his blood might become a mantle to him; that if his innocency could not speak sufficiently for him, his sorrows might. Behold the man, behold an Innocent afflicted, one without Crime miserably chastised; who can behold him without pity, no heart (unless harder than Adamant) but must needs melt into tears at such a sight, no malice (except altogether implacable) but would be appeased with such sharp and so underserved revenge. I appeal to you all whether he be not an object of pity rather than further cruelty; and whether you have not greater reason to bewail his misery then increase it: but this will not do. No sorrows which are not mortal; no sufferings which are not deadly; no blood but the heartblood can satisfy the malicious; and therefore albeit crowned with Thorns, and flayed with Whips, they still cry Execution, Execution; Let him be crucified.  
But Pilate (notwithstanding these obstinate repulses) again solicits them to save his life, (and that his arguments might be crowned with success) he changes his stile from a man of sorrows, presents him as a king of sufferings; that so his dignity might prevail where his miseries could not; and that the majesty of the sufferer might aggravate his sufferings and their cruelty, bespeaks them thus: Behold your King, behold a king deprived of his comforts, spoiled of all his goods, sold by his brethren, apprehended by his subjects, scourged as a villain, derided as a fool. Behold a King who hath no other use of majesty, but to aggravate his misery. Behold a King whose sufferings are as transcendent as his person. Behold a King who hath suffered things bitterer than death. Behold a King (yea your King) how he hath suffered every thing but death, and shall that malice of yours pursue him even do death itself: shall I crucify your King; will ye have me to bring innocent blood upon my own head as well as yours, and be a sharer with you in so hateful a sin? For my part I'll have no hand in it, and let me advise you to have none neither; wherefore let me request you to desist from so bloody a design. And if ye have no regard neither to his innocency, sufferings, nor majesty, look upon your own reputations, which will suffer much for putting such a person to death. Do not you know (I mean you that are the Doctors of the Law, and the Elders of the People) that the name of a King is sacred, God owns it as one of his Titles, and them as his Vicegerents that represent himself, who is the great Monarch of Heaven and Earth; and their persons as sacred as their names, being subject to no Tribunal but that of Heaven; no Judge but the highest: Wherefore to offer violence to one that bears that Title, were a piece of such unparallelled cruelty, for which yourselves could produce no example, nor the world a precedent; all nations would cry shame at so horrid a fact, and your own consciences would fly in your faces for committing so heinous a Crime. A way then with so bloody a motion; you that pretend yourselves such Zealots, slain not your hands with such blood, nor your souls with the guilt of it, left ye bring such an odium on your Nation, which yourselves nor posterity shall be ever able to take off. But all his rhetoric will not serve turn, for their guilty consciences told them that they had already done more than they could justify: Therefore the more he persuades, the more they exclaim, lest their King might have outlived his wounds, recovered his losses, and turned his Reed into a Sceptre; they earnestly importune the Judge to dispatch him. Let him be be Crucified. He is no King of ours: If he were, we should not thus prosecute him: We have no King but Caesar, and thou art not Caesar's friend if thou let him go. 'Tis not his innocency, nor his sorrows, nor his majesty which thou so much plead'st for, shall satisfy us? 'tis his deserved death, which we sue for, and nought but that shall excuse him. Take thou no care, if he die unjustly, the guilt shall lie on us, not thee. Wherefore act thou thy part, perform thy office, and we will ours; as thou sittest in judgement to do justice, express it by thy condemnation of this man. Thou seest the proofs are clear, and evidence perspicuous. Therefore without any more delays, excuses, or apologies, pronounce the sentence, we will see it executed.  
Pilate finding all his reasons too short to convince unreasonable men, is now brought to his last shift, and that's to make him a donative and freeman at the Petition of the People; but they prefer Barrabbas, a Rebel, a Murderer, before the Saviour of the World; desire to have him Crucified, who raised the dead; & to have the other released, who destroyed the living. Pilate now finding that all his projects were frustrated, and no way left to save his life, calls for water, and washes his hands before them as innocent of his Blood; but (being a timorous Man) afraid of the Jews, lest they should mutiny or tell tales to his Master, (whereby he might lose either his place or Caesar's favour delivers up the most unspottedperson in the world into the hands of malice, to glut itself with revenge in the exercising the most exquisite torments, and expatiating them to the longest thread of misery; but as if all this did not add enough to the sadness of his tragedy, he must (after all this) die, and the worst of deaths, [the Cross] only inflicted on most notorious offenders, and betwixt two infamous Thiefs (the worst sort of companions.) In order to which, he is led forth of the holy (now the bloody) City Jerusalem to the place of execution, bearing his own Cross, his head adorned with his Crown of Thorns, which was not at all pulled off, (so it became the King of sufferings notto lay aside his imperial thorns till they were changed into Diadems of glory) he advances Mount Calvary, (a place difficult in the ascent, eminent & apt forth publication of shame, a hill of death and dead bones) where he is stripped naked, who clothes the field with flowers and all the world with robes, and the whole Globe with the Canopy of Heaven. A gay spectacle to satisfy impious eyes, who would not stay behind but attend the hangman to see the catastrophe of this bloody tragedy; he is now fastened to his Cross, and heaven and earth (all creatures in both) vailed in blacks to lament his obsequies, as if terrified at his sufferings, whilst menand devils conspire to increase them, that he might have no sense, but that of misery. How are all his senses at once tormented in him; (and he in all of them) his eyes in seeing nothing but what disconsolated and afflicted him; either his enemies rejoicing at his sufferings, or his friends (those few poor friends he had) lamenting his miseries. His ears played upon from every side with whole volleys of fearful blasphemies; If thou be the King of Israel descend from the Cross, (cry the Jews.) If thou be the Christ save thyself and us, (says one of his fellow sufferers. For his smell, I'll not offend the nice and delicate with commemorating the noisomness of the place, and the abominable stench he there was sensible of. For his taste, he had nothing administered it, to sweeten the bitterness of death, but Gall and Vinegar. For his feeling, we have spoken of that before (if it were not altogether unspeakable what he felt.) In a word, all heads are working, and all hands busied in lengthening his torments, and now tormentors and tormented both weary, (the one in doing the other in suffering) he yields up the ghost. But their malice doth not terminate with him, though he be dead, their malice still lives, which we shall see presently break forth; for though Joseph of Arimathea (one of their council, but not against his life) had begged the body of Pilate, they also go to Pilate fraught with malice against his memory, (that had done their worst to his person, and bespeak Pilate; Sir, This deceiver said whilst he was yet alive, that in three days he should rise again; therefore let his Sepulchre be made sure with a guard, lest his Disciples come and steal him away by night, and say he is risen. Pilate grants their request, and now they triumph in their villainy, and think perpetually to keep him there whom they had brought thither. Is this the Saviour of the world say they, that could not save himself? Where now are these dreaming shepherds who spoke so big of a choir of Angels that should sing his Nativity? Where those Angels that they come not to his Rescue? Where are those besotted vulgar that robbed the trees of their branches, and themselves of their garments, to strew his way to Jerusalem, and sang Hosannas to him as the son of David, a Saviour of the world? have not we laid their Hosannas in the dust? and he whom they adored as a Deity, executed as a Malefactor? Is this he that would deliver Israel that could not himself? We do not expect ever to be delivered by so mean a hand, and so slender a retinue; we expect a glorious Prince with a princely train of unconquered warriors, not a Carpenter's son and silly fishermen; God never gave us any promise or precedent of such a Saviour. We know that 'twas by a strong arm he delivered our Fathers out of Egypt, and that he gave them Saviour's afterwards when they were in Canaan, such as by force of arms broke the bonds of their oppressors; and are not we involved in as miserable slavery and bondage as ever our fathers were? hath not the invincible Roman Eagle spread his wings o'er the greatest part of the world, and seized many kingdoms with his ravenous talons, (making Kings his Prey, and Sceptres his Conquest) and who but a mighty Saviour can deliver us and our Country from so potent an adversary? If this be he that undertook to do it (or were sent from God for the purpose) where's his power to make him so? where's his red-coat Soldiers, whose very garments might speak nothing but blood and death to our insulting foes? where's his Magazine and Money, his Swords and Pistols, his Granado's and Murdering-pieces, his Captains and Officers to lead his Army, that they did not perfect that happy work, but suffer their Lord and Master thus to fall.  
O fools and slow of heart to believe what the Prophets have spoken; ought not Christ to have suffered these things, and to enter into his glory! was he not long before prophesied of to come in the form of a servant, not in the gayish magnificence of an earthly prince; that he should be a man of sorrows, and by his sufferings should purchase freedom and happiness for enthralled mankind. How exactly doth your Prophet Isay portray to the life both his person and sufferings, and writes of him in the Present Tense not the Future, as a thing then really acted, not after to be fulfilled; as more becoming an Evangelist than a Prophet, in giving rather a History of his sufferings then a Prediction of them: but lest ye should not think one witness enough, look upon all the Prophets that have been since the world began, you will find, they did all unanimously breathe with one mouth the mystery of his coming, and of that redemption which by his death he was to accomplish. Was not his Birth long before prophesied of, as to the time, manner, and place of it, his person, names, and offices, his tribe and Family, his eternal Generation, the union of his Godhead with his Humanity, his Humiliation upon earth, his perfect obedience to his Father, his riding to Jerusalem in triumph, the children's Hosannas, his Agony in the Garden, the manner of his delivery, the price he was sold for, the flight of his Disciples, the parting his garments, the piercing his hands and his feet, his revile on the Cross, his companions in death, his patience in suffering, his dying words for whom be should lay down his life, and whom he should conquer; and what clearer proof could ye desire then the mouths and attestations of so many witnesses: and could ye be so blind as not to discover this to be he that was of old designed and foretold to be the world's Saviour: did ye not behold a majesty in the sufferer? did not the refulgent beams of his divinity shine through the greatest clouds of his adversity? and did not Humility and Glory go hand in hand through the several passages of his life and death, that by miracles as well as miseries he might convince the world? That he should abase himself so low, as to be born of a Virgin, that spoke his humility; but to have his incarnation published by an heavenly host, and kings to rise to the brightness of his coming, this his glory: to suffer himself to be baptised in the common river of Jordan, that speaks his humility; but there to be proclaimed the only beloved Son and Saviour of the world, both by the testimony of the Father, and presence of the Holy Ghost, this his glory: to receive the slanders of his Countrymen, that he cast out devils by Belzebub, that spoke his humility; but to make the devils confess him to be the Son of the Highest, this his glory: to suffer death, even the death of the Cross, that speaks his humility; but to make the foundations of the world to shake, the Sun to veil itself in black, the moon to hid her head, the rocks to rend, and the vail of the temple to part in sunder at his yielding up of the ghost, this his glory: to be laid in another man's Sepulchre, that shows his humility; but to make the Graves to open to receive him as their Lord, and the dead to rise to attest his Divinity, this his glory: to suffer himself to be sealed up in his Sepulchre with a guard of Soldiers to keep him there, that was humility; but in that house of death to have the visits of Angels, and to rise from thence by his own power, this his glory: to sojourn forty days on that earth where he had been so cruelly handled speaks his humility; but to have a convoy of Angels to fetch him away, and to ascend on high with such a guard of attendants in view of so many witnesses, this his glory. And thus did he evidence his mediatorship by the lowest humiliation of his humanity, and exaltation of his divinity, by the glorious miracles; by the one he did do, and the insufferable injuries in the other, he did undergo. How many glorious miracles did he work, certainly if the mighty works which were done in you had been done in Tyre and Sidon, they had repent long ago in sackcloth and ashes. Did he not seed your admiring multitudes 5000 of them at one time with five barley loaves and two fishes, and twelve baskets of fragments to spare? did he not turn water into wine, heal the sick, make the lame to walk, the deaf to hear, the blind to see, and the dumb to sing? did he not cleanse the Leper, cast out Devils, raise the dead, even a Lazarus that had been a four day's prisoner in the Grave? Many things of him were remarkable, and suited with him as he was the Messiah, as to his Birth, Death, and Burial: he was born under Augustus Caesar at such a time, when there was an universal peace o'er the whole world; to show that he was the prince of peace, and came to reconcile his Father to fallen man. In Bethlehem the house of bread, for him that was the bread of life, and the life of the world. In an Inn, (a place of common resort for all persons) to show that all persons should have free admission to him, and that he was in public to manifest himself to the world. He was Crucified without the Gates of Jerusalem, to show that he died for those out of the pale of the Church; on Mount Calvary, a place of death, to show that he came to destroy death; on a Cross, to show that that was the way to a Crown; and by his sufferings on that tree of shame, he purchased for us diadems of glory. He was buried in a Grave cut out of a Rock to show that he was the Stone cut out of the Mountain; a Grave untouched, for a body undefiled, in a Garden where mankind was lost, for him by whom the world was saved. But this is not all, he was a King, and such a one you looked for; but here's the difference, you looked for one to come in outward pomp and splendour, he in meekness and humility; (for the glory of his kingdom consists not in outward show, but hidden splendour) you looked for a temporal Saviour, he an eternal; you, to be freed in bodies and estates, he to save your souls; (in comparison of which the whole world is not worthy a name) you to be delivered from the Roman yoke, he from the Devil's tyranny. The weapons of his warfare were spiritual, and his glory not temporal, witness his progress to the Royal City; for instead of Chariots, and Steeds, and Trains of State, he hath not a beast, but a borrowed one, to ride upon, no Crown on his head, no Sceptre in his hand, no Cloth of State over him, no precious Furniture about him, no Tissue upon him, no Caparisons of Gold under him. No rich Carpets and curious Tapestries before him. No Heralds in robes. No Clarions. No Trumpets to proclaim him. And yet Solomon in all his glory was not arrayed like this Lily of the Valleys. No Coats of Arms like his fisher-men's. No Laurels to the people's Boughs. No vests of beaten gold to their spread Clothes. No Troops of Nobles to his Trains. No Grandees to his Disciples (which have even the Devils themselves for their subjects) no Heralds to the Babes that bless him. No Salve's, no Jo's, no Aves to the Hosannas and Benisons bestowed on him. He was a King (as he told Pilate) but 'twas of another world: his Throne Heaven, the Angels his Courtiers, and the whole Creation his Subjects; his Judicatory the Courts of Conscience and Church Tribunals, and at Doomsday the Clouds. It was ordered by Divine Providence that you should put him to death, else you should never have had the power to have done it. Had he pleased he could have called Legions of Angels to his rescue, (one of which armed with his permission able to destroy a world. In testimony of which, did not the whole fabric of heaven and earth acknowledge him, whom the devils themselves beheld with terror, and are you so stupied as not to take notice of him, did not you see the rocks rend at his Passion, and are you so senseless as to think that a stone shall bar his Resurrection? did ye not hear of dead Saints walking up and down the City, and do you think to hinder it in a dead Saviour? Was not a whole band of you struck down with a word of his Mouth, and can a watch keep him from rising up; though your Soldiers be too strong for weak Disciples, are they able to contend with Angels? 'Twas strange that he that was immortal should taste of death, but impossible he should see corruption. Wherefore notwithstanding all your guards he shall rise the third day; all the powers of hell shall be too weak to detain him longer, or hinder his return to his Father's Bosom, there to continue till the last day: and then this Carpenter's Son shall come in the Clouds with Power and great Glory, and those silly Fishermen sit upon twelve Thorns, and judge the twelve Tribes of Israel. Look therefore on him now with faith, whom else you shall then behold with horror and amazement; and now mourn lest then too late ye repent; strive to have an interest in his Blood as well as a hand in his Death.  
And now dear Christian, let me request thee seriously to look back, admire, and make a right use of thy Saviour's sufferings, behold his readiness to suffer, his willingless to save, the unspeakableness of his pains, the greatness of his patience, and the lustre of his victory: how ready was he to save, how did his bowels yearn for lost man; after the lost sheep of the house of Israel was he come, and to save sinners was his errand? how ready was he to lay down his life? when they came with Swords and Staves to apprehend him, did he not betray himself by his so ready a confession, I am he. How did he hasten that bitter cup, and how was he straitened till he did suffer? did he not forbid Saint Peter the use of his Sword, though in so just a quarrel as his defence? how ready was he to pardon, how meek and patiented in his sufferings; was he not the Lamb dumb before the shearers that opened not his mouth; who being reviled, reviled not again, but prayed for his enemies whilst they blasphemed him; which prayer of his was so prevalent with his father, that in fifty five days it occasioned the conversion of eight thousand of his enemies at one time. Christ's sufferings did as far transcend any other as his Person; but they were but for a time (they did not last always) every Day hath his Night, every Summer its Winter, every Spring his Fall, and every Life his Death; and as some nights are darker than other, some Autumns more unseasonable, some Winters more sharp, and some Deaths more (yea much more) cruel than others be: some men fall like fruit, others are cut down like trees; some cut up as the flower, others by the root; some men die only, others with torment, (which is two or more deaths in one;) but among all deaths that ever were suffered; never any so strange, never any so sad as our Saviour's was; for in it both pain and patience met in their extremities; pain did her worst to overcome patience, and patience her best to overcome pain; and yet neither had pain the upper hand, though it killed, nor patience lost, though Christ died; such was his passion, that the whole world cannot sample it with its parallel; for Christ's pain was such, as never creature felt, and his patience so great, as for all the sorrow he felt on the Cross, he is not said to have uttered a groan there; so that it may easily be discerned, that patience had the victory, because pain could neither make her leave the field till she list, nor bring her to any conditions but her own (which were most honourable.) Though God be crucified, Life be dead, and Righteousness sister, all effected, yet nothing done to advance the contrary party. For through his body, Death slew itself, and Sin and Satan took their deadly wounds; for now the flesh hath lost her life, and sin in that, his throne; and death with it, his sting; and the grave (with this) his power; and hell with them, her keys; and the devil with all his victory, whilst he hangs despicably on the tree of shame, the powers of hell are dragged captive after the triumphant Chariot of his Cross.  
Well might he therefore say, 'Tis finished; for the Satisfaction is full, Salvation sure, Sin is nailed, Hell foiled, Satan chained, the World baffled, the Flesh wounded, Death slain, the Grave buried, and every Adversary-power conquered by Christ Triumphant over all; all is finished, man's redemption completed, and that perfected he came about. This is a true saying and worthy of all acceptation, that Jesus Christ came into the world to save sinners.  
But what is all this to us, what is it to know that Christ is a Saviour if he be not ours? what to know, that he came to save the world, if we are not one of the world, he came to save; what to know, that his death is satisfactory, to expiate the Justice of his Father, if we have no interest in it. I answer, that as Christ hath done his part so must we do ours, (if ever we hope to have part in his sufferings) he never came to save any that had no mind of salvation, (or to use those means which he hath appointed for all those that shall inherit eternal life) as he did both do and suffer for us, 'tis requisite we should either do or suffer, something for him. His love to us, and sufferings for us were unspeakable, and they justly challenge our deepest affection and admiration, that he should purchase our happiness at so dear a rate as his own Blood; that God should be in Gore, that man might be in Bliss; the Prince of Life should die, that the Child of Death might live; that he should suffer on a Cross, that we might not in Hell. Did he sweat for our guilt, and shall not we weep for our own, and dissolve into love and tears for our dying Lord. O my soul show thy affection to him, that expressed so much to thee! love him above thy life, to serve him think millstones light, to suffer for him make tortures pleasures, hate sin more than death, the Crown of pride as his Throns', thy heart's lust, as his spear; thy iron neck and evil works and ways, as his nails, their habit, as his hammer which drives them home into his heart, and his hands, and feet. Think not any thing enough thou sufferest for his sake (that suffered so much for thine.) Though violent Tongues were laid on our Credit. Hands of Rapine on our Estates, of Bondage on our Persons, of Blood on our Lives, be so far from shrinking at it, that hadst thou for one a thousand souls, give all to his service; a thousand bodies, all to his suffering; a thousand heads, all to his study; a thousand hearts, bate not one to thy Saviour; a thousand lives, lay out all to his honour. Hadst thou for two two thousand hands, let them all do his business; two thousand feet, let them all go his errands: if thou shouldst not, thou wert unworthy of such a Saviour.  
Now that we may know the cause (or causes) of Christ's coming, and understand our own duty, (in order to the making it a happy coming to us) be pleased to take notice of these following particulars.  
There are (saith one) four causes of man's salvation: The Efficient cause. The Meritorious cause. The Instrumental cause. And the Final cause.  
First, the Efficient cause, which is the love of God. 'Twas God's love to the world that caused him to send his Son into the world. Had he not loved the world, he would not have permitted his Son to die for the world. And he that denied us not his Son, who is Heir of all things, will not deny us any thing whereof he is heir.  
Secondly, the Meritorious cause, That is Christ. 'Twas his Merits that purchased our happiness: his Blood that gives us a right and title to that glorious, undefiled, and unfading Inheritance, which he aforehand hath taken possession of.  
Thirdly, the Instrumental cause, that is Faith. Christ is the only cure of our leprous souls, Faith the hand to convey his merits to us. Suppose a plaster of a sovereign nature were laid by a man dangerously wounded, be the plaster never so excellent, he may die of his wounds if it be not applied to him, (for without an active hand to apply the plaster to the sore, the worth of it is not at all available.) Christ (saith one) may be compared to soap, Faith to the hand of the Landress: though soap (in itself) be of a purifying nature, yet without the hand of the Landress it does nothing. The Apostle tells us, that we are saved by Faith; but that we may understand what that saving Faith is which the Apostle speaks of, we are to present it first in the Negative, what 'tis not; then in the Affirmative, what it is. Not an Historical Faith only, for that the Devils and damned in hell have, (that shall never receive any benefit at all by the death of Christ) they know that Christ came into the world, and that he suffered, and that a day will come in which he shall be revealed from heaven in flaming fire, when he shal● take vengeance on all the ungodly of the earth, and complete their torments. Not a Temporary Faith: 'tis not to be a Saint for ones ends, and a Devil at ones pleasure; they that make a profession of Christianity must persevere to the end, for none but he that endures to the end, shall reach the end of Christ's coming, or his own salvation. It must not be a Mental Faith neither: 'tis not the hearer, or the speaker, but the doer that shall be blessed. Many that shall say, Lord, Lord, shall be shut out of his Kingdom. It must be a true Faith, and to evidence it to be such a one, it must work by love, breaking forth into practice, and bringing forth fruit worthy of repentance, and amendment of life. A Faith that's operative in the whole man, and shows itself in the life of the believer, that all men may judge of the Cause by the Effects.  
Lastly, the Final cause is the glory of God: that the glory of his mercy might as well be advanced in reducing a remnant (or small number) out of the mass of mankind (under wrath) to chant forth his Praises to all eternity, as well as to let his Justice manifest itself in the condemnation of others, he contrived a way to save some (when all had otherwise been lost:) This, this was it that was a motive to induce God to send a Saviour to the world to die for it.  
This is a true saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners.  
And thus you have now seen the object of my discourse (and of all our faiths) described; you have seen the act, what he did, that he came; the end he came for, that it was to save; the means by which he did save, that it was by suffering; those sufferings, that of death; what death, that of the Cross: the signal victory he obtained by these his sufferings for mankind (over the enemies of our salvation) and the benefits which accrue to mankind by those sufferings.  
But this is not all, for as sure as he came once, he shall come again, but not in such obscurity, but with more resplendency: at his first coming he was only visible to a part or corner of the world; at his second, he shall be manifest to all, and every Eye shall see him. That Sun which then shined on the house of Jacob, shall now extend its rays to all the families of the earth. He that then came as a Lamb, (the Lamb of God, to take away the sins of the world) shall now come as a Lion (the Lion of the tribe of Judah) to judge the world. He that then came in the form of a Servant, shall now come in the equipage of a Prince, in the head of a Royal Army of Saints and Angels. As he then came to receive an unjust sentence, he shall now come to give right to all nations, and to determine the controversy of mankind. And they that would not own him in the Manger, shall dread him in his Majesty. They that despised him in the Clouts, shall be afraid to behold him in the Clouds. They that denied him at the Bar, shall be amazed to see him on the Bench. They that derided him on the Cross, shall tremble to see him on the Throne. They that would not participate of his Sufferings, shall never share in his Triumphs. And those that deny to follow him in Grace, shall never reach him in Glory.  
Now, to persuade ourselves that we are of the number of those for whom our Saviour shed his blood, let us witness our interest in his first coming, by our longing for his second: That as the old Character of God's people was, to wait for the consolation of Israel, (Christ's first coming) we may look and long for his second, as the espoused Maid doth after the Marriage, as the Apprentice for his Freedom, the Captive for his Ransom, the Traveller for his Inn, the Mariner for the Haven, we may look for and hasten the coming of that day of God. And to this end, that we misspend not any of our precious; time, but redeem it to our utmost advantage; and not be weary of well doing, but persevering in our devoirs towards him, till we shall be translated from these transient and short lived Troubles, to those transcendent, and unspeakable, and unchangeable Glories. That when the trump, and all mankind stand to receive their doom, we may behold the Judge's face with joy.  
In a word, let me one more request you to be constant and , (not to extol him to day and blaspheme him to morrow) sing Hosannas to day and Crucifige's the next. Though the fickle Rabble change, let us not alter; the Hosannas that was then, let us cry now. Cry it at the Cross with the Penitent Thief, that we may sing it on the Throne with the glorified Apostles; and for the Hosanna of the Saints, sing the Hallelujahs of the Angels; when we shall receive with their gifts of Bliss, their tongues and songs of Glory. Amen.   

Observations on the vanity and inconstancy of worldly Glory.  
I Know that it hath still been the continual practice of the prince of darkness, to infatuate the minds of men with an over high estimation of the things of this life; and by putting out of their memories the thoughts of a better, (teaching them to prefer present pleasures before future felicities) and so greedily have men in all ages sucked in this poison, and suffered themselves to be drawn away by the false delusions of this subtle deceiver, that he that shall now go about to inveigh against worldly Glory, shall be sure to meet with more admiring and deriding speculators, then credulous approbators; however, since I have undertaken it, I shall endeavour to unveil this grand Impostor, paint the World to the life, and her Favourites in their colours, show the various infelicities that attend the several ages and degrees of men in it; and from these humane miseries draw such wholesome conclusions, as may instruct my Reader how to be fitted for a better life; where change shall never impair our condition, nor want nip our joys, nor adversity cloud our happiness, nor contention disturb our peace, nor misery eclipse our glory, (a life as truly glorious and permanent, as this vain and fading.) In order to which I shall present the world to view. First, whole and entire; then cut up and Anatomised, taking the liberty in Method and Distribution, so to place my Divisions, Subdivisions, Notions, as may best serve for brevity, perspicuity, my purpose, and the Readers benefit.  
The World for its frailty and inconstancy is by St. John compared to a sea of glass, Revel. 4.6. For its frailty glass, for its inconstancy a sea: A sea swelling with pride, blown with envy, boiling with anger, deep with avarice, frothy with Luxury: It is a sea tempestuous with controversies, stormy with afflictions, tumultuous with disorders, fraught with vexation and misery, and all things in it sweeter in the ambition than fruition. The sea yields an obedient conformity to the motions of the Moon, and swells highest in a joyful imitation when she is in the Springtide of her light, either towards the heavens, (as in the change) or towards the earth, (as in the full;) and as she doth wax or wain, so doth he either flow into a pleurisy, or ebb into a Consumption of his waters. And even thus is the World the Page of Fortune, whose unconstant and ever changing motions do hurry about, like spokes in a wheel, the condition of all Mortals. We have it confirmed to us by a more than humane authority, (1 Cor. 7.31.) That the glory of this world passeth away. An Hourglass doth change its posture every hour, and that part which was even now above, is now below; that which was but now full, is now empty; nor can one side be filled, but by emptying the other. Such is the world, every moment turned upside down, and men are now full, now empty: Nor can they often fill themselves without the ruin and prejudice of others; and although sometimes it be at the full of glory, yet is it even then like her also mingled with the spots of adversity, and subject to the change of every moment. And therefore (as 'tis reported) at the Consecration of the Popes, the Master of the Ceremonies going before carries in one hand a burning Taper, in the other a stick with some flax tied on the top thereof; which he setting on fire, cries with a loud voice, Pater sancte, Sic transit gloria mundi: Holy Father, so passeth away the glory of this world. The plenty of Histories in this kind exceeds our Arithmetic. Every particular man's condition (almost) being a volumn of the world's fraily, and a constant witness of its inconstancy. Adonibezek, who had been the Triumphant Victor over 70. Kings and in his wanton cruelty had cut off their thumbs, etc. and made them pick up the crumbs under his table, (enforcing the Act, and depriving them of th●●● power, making them do that which h● had disenabled them to perform) was ere long in full measure paid home for his cruel frolicks, which made him cry out, that he was justly requited, Judges 1.7. Nabucadnezzars unparallelled Metamorphosis (who knoweth not) who from a man (and so great a King) became a beast in nature now, as he was in practice before: (to show that when men sin against the light of nature, they may sufferagainst the law of nature.)  
It is reported of Demetrius, (one of Alexander the Great's Captain's) that in the whole circle of his life (being sixty four years, after the measure of his age had styled him a man) never continued three years in one condition. Of Julius Caesar also (that great awer of the world and victorious Martialist) it is doubted whether in the whole course of his life, fortune were an indifferent Arbitrer to him of good and evil success; but in the sadness of his death (no doubt) all his life's happiness was exceedingly over-b●lanced, who in the Zenith and highest erection of his glory, with twenty three wounds, the deepest whereof given him by his dearest Brutus, in the Senate House, yielded up his life a sacrifice to the people's liberty. The like unhappy change pursued the ever renowned (and once highly advanced General) Bellizarius, who after he had triumphed over the Persians, and reduced to the Roman obedience all Africa and Italy, (so long possessed by the Goths and Vandals) his wife (that was given him for an help, became the only help to his destruction) whose insolent behaviour against the Empress, (like winds thrown upon the seas) raised such billows of indignation in the Emperor, that this man's fortune was put to utter shipwreck, not only to the loss of his goods, but of the means by which he might get more, (his sight) and forced to beg his bread with a, Da Obolo Bellizario. Thus he that had made Armies fly, Kingdoms quake, and Kings his Captives, is now an humble Petitioner to the meanest for a bit of bread. 'Tis storied of Dyonisius King of Syracuse, that he represented the brittle felicity of his Kingdom to his Parasite Democles, (who had made his happiness to seem exceeding great, through the multiplying-glass of his flattery) by seating him in a Royal Throne at a sumptuous banquet with all the state and glory of the Kingdom about him; but withal a naked sword hanging over his head only held by a horsehair, which every minute threatened his destruction. It was the custom of the ancient Romans in their triumphs for a slave to ride behind in the Chariot with the Triumpher, who did often whisper unto him to look behind him, (there being likewise a Whip and a Bell tied to the Chariot) to admonish him, that notwithstanding the present exaltation his honour, he might be brought to such a degree of calamity, as to be scourged or put to death, of which the Bell was the sign.  
How hath the world frowned on those she sometimes smiled, and made them that seemed the happiest most miserable. Instance Pompey, that famous Warrior, (for his eminency styled the Great) who after all his victories and triumphs put to a violent death; and that head taken off by the hands of a Traitor that had so oft been adorned with victorious Laurels; and being dead denied a burying place. Queen Cleopatra once so formidible, as to be rather feared then contemned by her neighbour Princes, she drank Jewels desolv'd (a draught worth a Kingdom) expired on a dunghill. Guillemer King of the Goths, who long reigned in so much prosperity, but taken Prisoner by Bellizarius, was reduced to so much misery, that he only begged these things of the Conqueror, Bread and Water, (the one to keep him from famishing, the other from thirst) a sponge to wipe his eyes, and a harp to tune his sorrows to. Andronicus Emperor of the East, (a man of such large and vast Dominions, that his very name was terrible to all Neighbour-Kings) all his glory is eclipsed in one Battle, and he delivered into the hands of those who think themselves happy in inventing and inflicting new tortures; he is thrown into the common Goal, where the best scents are the excrements of nature; taken thence, and derided and abused through the streets of the City, put to open disgrace in the Marketplace: and to the further grief of so great a spirit, the muddy brained Rabble, are both his Judges and Executioners. Alexander the Great (who was said to conquer the World) could not guard his own person from a violent and untimely death. He that had vanquished a world, was himself overcome by an inferior person in it, poisoned to death, and his corpse for thirty days denied a burying place; his Conquests above ground gave him no title to a possession under ground. So our William the Conqueror lay three days unburied, (he that had vanquished Kingdoms living, is denied six foot of ground being dead.) Coriolanus (that famous Grecian) who was once admired and feared of all, murdered openly in the Marketplace at Antium, and none to pity him, or take his part. Philopoemen forced to expire by a cup of poison from the hands of a Hangman. So Lucullus Dions' throat cut with a dagger by an Executioner. So Sertorius Phocian reduced to so much misery in prison that he feed the Hangman to dispatch him. Cicero (that famous man) murdered and decapited, his head and hands set up o'er the Pulpit in Rostra (where they made Orations.) Darius' condemned to die as a Malefactor, his throat cut in prison by the common Hangman. 'Tis lamentable to recite what the Prophet Jeremy so mournfully delivers in those his Lamentations, Chap. 4.5. They that did feed delicately are desolate in the streets; and they that were brought up in scarlet embrace dunghills. We need seek no further proof of this sad truth, than the age we live in: have we not seen many princely and noble Families that not long ago were in so happy a condition, as to afford much hospitality to others, now reduced to that misery, as to live only upon the courtesy of others, and forced to post from place to place for relief and safety; To show that the best of men are but Pilgrims upon earth, and no permanency in the things of this life.  
Worldly Glories (I conceive may be reduced to these three heads) viz. Honours, Riches, Pleasures: I shall crave leave of my Readers to dilate upon each of these, and in the close present you with the insufficiency and inconstancy of Worldly Glory. First, Honours. Suppose a man were at the height of honours, his Throne as high as Babel's Tower, and all the Potentates of the earth prostrate themselves at his footstool, and all persons of all ranks, qualities, degrees, and conditions admire and adore him, had he ten thousand times as many titles, as that cracking Spaniard attributed to his Master, and his territories as vast as the universe; yet all these would be so far from giving true felicity, that it would but load, him with cares and miseries. Crowns are but splendid vanities, and vexation and mutation the ordinary attendants of Diadems. Crowns are full of cares, and high places not without their fears, which made one King cry out, (concerning his Diadem) Were it but known how many miseries and molestations do attend thee, none would dare to take thee up lying at his feet. Antonius the Philosopher said often, that the Empire was an ocean of mischiefs; and one caused it to be written upon his Tomb, Happy had I been if I had never reigned. They are much mistaken, who thinks to meet with happiness in greatness. Ambition is ever attended with three Furies. Envy in the eye, Jealousy in the ear, and Covetousness in the heart. Envy in the eye: It grieves him more to see one above him, than ten thousand below him. Haman was more distracted with Mordecai the Jew's sitting in the King's gate with a careless neglect, than he was delighted with all the reverence and adoration which others gave him.  
Secondly, Jealousy in the ear, always fearful of Competetours; he thinks himself never secure; every thing he hears makes him suspicious of some approaching danger; and if any but whisper in his presence, he is unsatisfied till he understands it.  
Thirdly, Covetousness in the heart. If (against his will) he empty some of his bags in the progress of his ambition, he will not be himsef, till he hath refilled them by extorted oppression; and when he possesses most, is least satisfied when he has considered with how much toil & trouble he purchased it; with how much care & fear he preserves it, & knows not how suddenly must part from it; either it may be taken from him by violence, or he from it by treachery; and so his enemies become Lords and Masters of his greatness, and eat the fruit of his labours. Who would be in love with that which hath such Furies for its Attendants?  
'Tis seldom seen, that the greatest darlings of the world enjoy perfect contentment, (be they never so well deserving) something they shall have to complain of that shall give an unsavoury verdure to their sweetest morsels, and make their very felicity miserable. Multitude of business banish sleep from the eyelids of Kings, and make the night troublesome; and fear many times keeps them waking, (though in a Palace) lest some Achitophel should be projecting to turn his silent slumbers into a sleep of death, whilst the rustic Swain snores securely in his loomy Cottage. Bajazet Emperor of the Turks thought a shepherd (whom he heard whistling on a hill) to be a happier man than himself; and (if I mistake not) the event gives me sufficient cause to be of his opinion, for he was shortly after taken Prisoner by Tamerlain the Scythian, who loads him with golden fetters, and encloses him in an iron cage, and carried up and down in triumph with the Conqueror, and in that straight prison expires by being his own Executioner. High places are not only uneasy, but slippery; (inconstancy as well as vexation attends the Thrones of Princes) a great man stands very unsure, he had need to wear ice spurs, for he doth rather glide then go. If he gins to fall, he will fall to purpose: (as Zeresh unlucky told Haman) If his feet begin to slip on the steep hill of honour, his own weight will down with him to the bottom: once past noon with him, it is presently night: there is but a step (said that mirror of men) 'twixt the prisons and graves of Princes.  
The Airy Chair, though it be conspicuous, is (you see) full of dangers. He stands surest that hath no ascent to fall from, the highest riser hath ever the lowest fall: few of the magnifices of this world ever left it with rejoicing, or parted in peace, but hurried with violence to untimely graves. What did Abimelech, Absolom, Zimri, Jezabel, and Athalia get by their greatness, but miserable and infamous deaths. Those who have thought to have justled the stars out of their places, and made their nests as high or higher, have had their glory laid in the dust, and their honour in disgrace; and those who all men (in their lives) have judged the happiest, have, ere they parted with the world, lamentably declared the contrary. Earthly glories are (at best) but transient. The greatest Favourite that ever the world had could never assure himself of one minute of happiness, (but ever obnoxious to those lamentable hazards and mutations incident to greatness.) How many are there that laughed yesterday, that have cause enough to weep to day. He on whom prosperity yesterday did smile, doth to day adversity frown. He that yesterday was reputed the happiest man in this world, is to day sent miserable to another. That which hath a Diadem for its aim, oftentimes meets with an ignominious death for its end. He who in the morning hath been an object of envy, hath ere night been of misery and contempt. He whom the morning sun hath beheld in the height of honour (Cappape) shining in all his glory, hath the evening sun beheld cast down with the greatest ignominy. The same su●● that beheld Haman adored like some Deity (in the Persian Court) and like some infamous Malefactor waving upon his Gibbet. Honour 'tis built upon smoke, how can it keep from vanishing.  
2. Riches: Suppose a man had all the Gold of Ophir at his own command, and were Master of the Indian Shores, and had all the richest Gem● that the world affords in his own possession; if all the world were his own and all persons of all ranks and degree were his slaves to enlarge his Exchequer were all heads and hands working to improve his wealth; yet all would be so far from giving him true felicity, that it would rather distract then content him. This transitory trash could neither administer comfort, or prevent misery; as there is no true happiness in them, so no constancy in enjoying them: for they are subject to vanity and violence; and they would be so far from protecting him from danger, that they would make him a mark for envy to shoot at, he should to his sorrow find that there would be men found that would not startle at his destruction, so they might by it attain their desires, deceive, betray, swear, and forswear for such a purchase. Riches indeed were never true to those that trusted them; They take themselves wings, and fly away, when there's most occasion to use them. He that to day with Caligula could tumble in gold and silver, may to morrow with Bellizarius stand and beg for an halfpenny.  
3. Pleasures: Suppose the Elements did conspire to please the mind of man with their choicest delicacies; suppose the eye were pleased with the loveliest and most desired objects, the hearing with the sweetest and rarest harmony that either art or nature could possibly produce. The tasting with the dearest and choicest cates that the world affords, and the quintessence of all the creatures artificially distilled into an invaluable Compendium, a bit more worth than an Empire, and a draught then a Kingdom. The smelling with the most odoriferous scents that either India or Arabia (art and nature) could produce. The feeling tickled with the greatest delights that that sense were capable of, all would be too short to entitle the enjoyer happy, one thing or other will be still wanting, (the absence of which which will still discontent him) one drop of gall will distaste a whole vessel of sweets.) Put the case all things were procured that can be desired to satisfy the expectation, there would soon be a glut, (plenty would breed satiety.) It may be said after enjoyment, as it was of Amnon, (who was so extremely desirous of enjoying his sister Tamar) when he had his desire, his loathing now, as great as his longing-before: So here, but this is not all, as they are unsatisfying and insufficient, so not constant; prosperity and adversity may show themselves in one moment. Belshazars' frolicks were both suddenly and sadly changed into terror and trembling, by the strange appearance and motion of a hand that predicted his last. Jezabel (that painted Strumpet, who studied nothing but to please herself, her will was her law, and her desires accomplished, though never so bloody) how suddenly was she thrown forth of her window at the command of an enemy, and trod under Horses heels, and allowed no other grave than the hungry maws of ravenous curs; yet a King's Daughter. We may say of all Earthly Pleasures what Amasa said of War, that bitterness is the common appendix in the latter end; they ever carry a sting in the tail, like Joab to Amasa, whilst it kisseth us, it killeth us. The world that is so ready with her service, is as forward with her deceits: She that but now smiled like a strumpet, frowns like a Tyrant. Worldly Pleasures are like gilded Pills, which under their external beauty include bitterness; or like unto fresh Rivers, that end their course in the sea, losing their sweet relish in an Ocean of saltness, as will be sadly manifested by this following ekample. Sejanus had as much of the world's felicity as could be wished or desir'd, (if the desire could be satisfied with having) for honours he had them heaped upon him daily; for titles, he is more than Emperor; for his will gives laws to his; his statues are erected in public passages, reverenced in theatres, and carried in the front of the Legions; all persons do him homage, all tongues sing his praises, and all knees bow to him: Never any man before him received greater honours, more universal, more unexpected, all the favours and dignities which all the Kings of Europe could heap together to raise a man, might not be compared to these; he made all men know (far and near) what he was able to do: he sixteen years possessed the Sovereign Power of an Empire that commanded the whole world, and which had the rising and setting Sun for limit. Euphrates confined its Frontier towards the East, Mount Atlas the Cataracts of Nilus, the Deserts of Africa towards the South, the Ocean in the West, Danubius in the North; so that as far as the sun progressed, his commands went. What Glory ever mounted so high, or sell so low, (as the conclusion will acquaint you.)  
For Riches he had seventy two million of gold (at one time) at his command, & more was at his service, if he commanded it. For Pleasures, Nature did prostrate herself to serve him, and turned all things upside down to delight him. All his erterprises were crowned with success; he saw his desire upon his enemies, and was presented with the heads of those that hated him. He had his setting dogs (as Seneca termed them) that were fitted to serve him in all employments, which were only tractable and tame to himself, and barked at all others, and were maintained with the blood of his enemies. In this height, adversity like a sudden gust overturns his fortunes, and those, who but now attended him to the Senate-House, conduct him to a Prison: Those who but now bowed their kuees to adore him, now deridingly shake their heads at him, (making a jest of him now whom they feared in earnest before) whilst he is dragged from the Temple to the Goal, from the highest honour to the lowest shame. There was so little space 'twixt his glory and his fall, that he was assoon struck as threatened; 'twas his misery not to be forearmed for such calamities, nor wise till his fall made him so. ('Tis a madness for a man that might descend the stairs of greatness with ease, to stay so long as to be thrown down with violence.) He that in the morning was admired by the greatest, is ere night dragged along the streets by the basest Roman; and not presently executed, but with circumstances of cruelty, all sorts of outrages were done to his miserable body: some through inhumanity, others for revenge, many for example, and all to the end it might not be thought they had either loved or known him; his miserable carcase cut in fourteen pieces, (as many as the City had Wards) and dragged three days together about the City; his eldest daughter deflowered near the Gallows by the Hangman, and then strangled, (with her brother and sister) and their bodies fastened to the Gemonian stairs; all were put to death that were related to him, or intimate with him; nor any suffered to bewail him: Tears were accounted criminal, none durst sigh or grieve for him, so much had fear dissolved commerce 'twixt nature and compassion.  
But what speak I of Sejanus, one greater than he, (and one that knew more than any man either before or after him, (I'll except none but the first and second Adam) who for honours had more heaped upon h●m, than any Monarch in the world, being admired for his wisdom, feared for his greatness, and envied for his happiness, beloved of all his Neighbour Kings, who contended in courtesy who should do him most service. For Riches, none had more; the Gold of Ophir was as plentiful as the stones in the street, and the richest Gems that the world afforded sent him from foreign coasts. For Pleasures, none ere had more, (or since so much) or wisdom to improve them: he reigned forty years, (a sufficient time to content his mind) in sumptuous buildings, (the most glorious that ever the world beheld) in multitude of Horses, in all variety of Studies and Sciences, and had traversed his spirits through all the secrets of nature, even from the cedar to the Hyssop, all sorts of creatures (from the woman to the meanest) did contribute to his delight; yet after all this he concludes, that these sweets were confected with bitterness, and all vanity and vexation of spirit.  
To conclude, I hope it will not be thought either impertinent or improper to this subject, to present my Reader with a brief survey of the various infelicities that attend the several degrees, conditions, and ages of men, and with an applicatory conclusion to finish my Discourse. We will begin with the highest, (for 'tis easier to fall then rise) and conclude with the meanest: We have already sufficiently discoursed of the miseries of greatness, and therefore we shall be now concise, only acquaint my Readers, that great men are so far from being made happy by their greatness, that they are thereby made capable of the greatest distractions and afrightments. I have read of some that durst not go to bed till one had had lain down there before them; and of others, that durst not take their repose, till their chambers have been searched, lest some conspirator should be there lurking for an opportunity to put a sad exit to their mundane infelicities: Of others that durst not use a Barber, lest in shaving their heads or beards they should cut their throats. Nor is there now a Potentate in Christendom that dares taste a bit without a taster. Nor is this their vigilancy to be discommended, for we know that their greatness makes them liable to many dangers, which renders the greatest dignities miserable. Descend we to the Noble man: Suppose him in the height of honour, (a favourite to the greatest Prince) yet even there is he far from happiness; for he is ever fearful of falling, either to be crushed from above by his superiors anger, or to be undermined from beneath by his inferiors envy: can he be happy whom a Prince's breath can in a moment divest him both of his greatness and his life? Come we now to the Gentleman, whose education may make him capable of serving the Commonwealth in those several professions into which providence may cast him: Suppose him called to the Bar, what happiness to be found in that life which is perpetually disturbed with discord, hears nothing but the invective clamours of inveterate opposites; and his best music the jarring harmony of disagreeing persons. If to the Pulpit, that's the saddest life of all, (if seriously considered) into which being no sooner cast, he finds himself in a Labyrinth of cares, (having so many souls under his charge, the thoughts of which doth perpetually afflict him) he must labour in season and out of season, (and it may be for an ingrateful people that will little respect ●im for his pains.) Do I call it a labour? surely it may well be termed so, (for there is no work like that of the brain.) It is a life so full of care, trouble and vexation, that the pen of a Jeremy or a Paul are fittest to describe it. I confess there are many in this age who have made that calling easier than ever God intended it (both in respect of the admission to it and discharge of it) these admission to it and discharge of it) these break not their brains with studying, nor shall St. Paul's accusation be fastened on them, that much learning should make them mad; if they are mad, 'tis for want of it, witness their Sermons (if they may be termed so) which are as dull and as cold as their charity; and no wonder, for they endeavour not to be good Preachers, but cunning Purchasers; not to be good Pastors to feed the ●●●ck, but wolves in sheep's clothing to f●ed upon them; and mind fat Benefices more than lean souls; who instead of being examples of piety, are precedents of (long-lived) malice, covetousness, and cruelty; and some so ridiculous both in their words and gestures, as to render the Gospel contemptible, and themselves odious. But let them take their course, (as they will without my leave) and feed themselves (like Porkets) with the fat things of the earth, they shall notwithstanding (at one time or other) find both vanity and vexation in this their supposed felicity, enough to render the greatest happiness upon earth truly miserable. Come we to the Merchant, (who is the fittest Emblem of the world's vanity and inconstancy) continual cares do perpetually distract him, which hinder his content by day, and repose by night, all that he has (and it may be more than his own) lies at the mercy of the surging Billows, and the boisterous waves, which in an instant can make him that was worth thousands not master of a penny. Come to the Shopkeeper, whose head is ever full of cares, how to steer his course, and manage his business with discretion to the best improvement and advancement of his stock, and how to find out the various dispositions of men, and to suit them accordingly (and so to demean himself towards all as to gain the love of all) and oftentimes troubled at the slow motion of backward Customers, whose promises are commonly more dexterous than their purses: (not a few have been ruined by it.) Come to the Mechanic that has no living, but what he fetches from his finger's ends; how must he work both with head and hands to maintain himself and those about him? (who it may be will ill reward him for his pains.) Come we now to the Country, (which some think so pleasant) it is very toilsome. The Countryman is the most sensible of all others of that doom of Adam, that with the sweat of his brows he should eat his bread.  
If we consider him as a landed man, than he is loaden with cares, ever fearful of bad servants and back doors, and it may be of one near to him, who also may contribute to his ruin. If a Farmer, he moils like a slave in a Galley, or a Horse in a Mill, to bring both ends together to preserve his stock, and prepare himself for an encounter with his Landlord; and all too little, if many years of plenty come together, except some dear years interpose to requite him.  
If a Cottager, one that hath nothing but what he miserably earns, who by his extraordinory labour gets him a stomach ere he has meat to suffice to it, whilst his children's note is like the Horseleech in the Proverbs, crying for meat, and (it may be) none to give it them. We have but one step lower to descend, and that is to the Beggar: I know it will be here objected, that I have not done well in putting the Beggar here to take a share of the infelicities of the world, for he lives the happiest life of all, he fetches his Pedigree from Cain the eldest son of Adam, (a man of a  estate) and hence hath the world for his inheritance, and is paid tribute from all sorts and conditions of men in it; all heads and hands are busied to cloth and feed him, whilst his only task is to walk from place to receive it; his merry heart is neither distracted with cares, nor amazed with fears; he is as far from danger as free from labour: none will conspire against his life, to deprive him of his place. A penniless Traveller can sing before a Thief, and a money less Beggar can walk securely, where a full fraught Passenger dares not show himself. (Beggars you must note carry not much treasure about them, the rich man is their Sumpter-Horse to carry it for them) I answer, 'Tis confessed that the Beggar is freest from care, but not furthest from misery. 'Tis true we seldom read of any plots that have been laid against the Beggar's life. This one happiness indeed he has, but he hath so many miseries to overbalance it, (that had he not some sunshine as well as so many storms, he were not able to live, grief would dispatch him, and put a sad period to his miserable days) he hath a large walk, and is seldom out of his way. But by the way I must tell you, that he lives a dog's life, hunger and ease; as for hunger he is acquainted with that at most times, but for ease he hath that but sometimes; the heat annoys him, the cold doth pinch him, his belly wants supplies within, his back wants defence without, both from the Summer's sun, and the Winter's storms; he walks regardlessly by day, and is lodged as carelessly by night; and though he be no fit object for ambition to work upon, yet is he oft in danger to be surprised either for the Stocks or Whipping post, notwithstanding his ten thousand about him that never forsake him. The Premises considered, we may conclude that all things are full of toil and trouble, molestation and misery meet us at every turn, (whether we be high or low, rich or poor.) There is a singular vanity in this splendid misery; one well compareth it to a beautiful Picture drawn with white and red colours on sackcloth, which afar off is very lovely, but near by 'tis like the filthy matter of a sore or wound. No man ever yet found any constant contentation in any state, yet may his outward appearance deceive another, and another's him. If we but seriously consider the various vexations that attend the several ranks of men, we shall find that abundance is a trouble, and want a misery, honour a burden, and baseness a scorn, advancements dangerous, and disgrace odious: (he that climbs is in danger of falling, and he that prostrates himself to be trod upon.) But leaving that, we come to discourse of the several Ages, and draw to a conclusion.  
Not to speak of his being nine months a close Prisoner in the womb, we will come to his birth. When he comes into the world, how sadly he salutes it weeping, (declaring his dislike by tears, because he wants words to express it) either as a Prophet to foretell his miseries, or as a Penitent to bewail them. We will pass his Infancy, (which all will acknowledge to be a life of vanity) and come to his Adolency, where he is kept under the tyranny of parents and masters, and terrified with those terrible engines of correction, the rod and cudgel: (an estate, saith one, not worth the description.) Come we now to his Manhood, where the cares of the world (like a Troop) beset him. Does he live single, that's uncomfortable? Is he married, that's troublesome. I have read of one Diponares (who having tasled the martyrdom of marriage) (as a French Author terms it) said, that there were but two good days which a married man was capable of; the one his wedding day, on which much good cheer was provided, and the Bride fresh and fair, (for of all pleasures the beginning is most delectable.) The other when the woman died, the man being then free from bondage. But I believe Diponares was in a more than ordinary measure incensed (by the crossness of his own in particular) to inveigh against all in general; (but such large conclusions are neither warrantable or commendable) and therefore let my Readers know I am not of his opinion. Come we now to the old man, (who is as weary of the world, as the world of him) his brain troubled, his face withered, his body crooked, his sight dimmed, his hairs fallen, his teeth rotten, his comfort and content is gone, (all his happy days are flown over) the day is troublesome, and the night tedious. In this condition he is so far from being happy, that he is perfectly miserable, a burden to himself and all about him, all his past felicities are so far from contributing to his present felicity, that the very thoughts of them does distract him, when he considers that he had a prime: but that was past, and that those pleasures which were then green are now withered. If a rich man, than his children are apt to blame the slowness of his motion to another world, (for they have been long weary of him in this.) If a poor man, than he is troublesome to one and to another, his children (if he have any) shift him from one to another, every one thinks he doth too much for him, grudging him every bit he eats as robbed from them and theirs; and if ever they beg any thing at God's hands, 'tis to take him away. Come we now to his conclusion, when he is ready to take his leave of the world, his feet become cold, his face pale, his eyes hollow, his tongue waxeth black, his teeth close, and his breath fails, he hath no sense left him, but that of misery, his children and relation about him gaping for his long desired last gasp, that so they may frolic with that wealth which was long kept from them by one that was incapable of enjoying it; he leaves the world with groans, as he saluted it at first with tears, (and now what is become of his glory) he is brought to the grave, where all mankind are promiscuously blended together without distinction or order. Here are no Heralds to blazon Coats of Arms, but worms to disfigure those persons that did bear them. He that was long since clad in silk, and shined with Diamonds, is assaulted with troops of vermin: And he that had all the odoriferous perfumes of Arabia Felix, breathes forth as noisome and intolerable scents as the loathsomest creature upon earth. All earthly greatness returns here to its first Chaos, and the stateliest monuments that the world could brag of mouldered into ashes; Gehazi's scull cannot here be discerned from Absalon's, and Irus his ashes are as transparent as Alexander's: according to that of the Poet.  
For here's the Conqueror with the Captive spread  
On one bare Earth, as on the common Bed.  
The all commanding General hath no span  
Of ground aloud, more than the private man  
Folly with wisdom hath an equal share,  
The soul and fair to like dust changed are.  
This is of all Mortality the end,  
Persites now with Nereus dare contend:  
And with Achilles he hath equal place,  
That living durst not look him in the face.  
The Servant with the Master, & the Maid  
Stretched by her Mistress, both their Heads are laid  
Upon and equal Pillow; Subjects keep  
Court with King's equals, and as soft they sleep.  
Lodging their heads upon a turf of grass,  
As they on Marble, or on figured Brass.  
And thus have I (according to my slender abilities presented my Readers with a serious and sad Portraiture of the Misery and Mutability of Worldly Glory, which I have illustrated by the various dispensations of providence to her greatest Favourites, by a through examination of the several ranks and degrees of men, from the Monarch to the Beggar, and of the several Ages, from the Young Man's Genesis to the Old Man's Exodus. What now remains, but that I only leave my Readers some short advices, (in order to his making a right use of the foregoing Discourse) in number four, which I shall dispatch in words almost as few. The first to contemn the world. The second, to be content with our condition. The third, to use moderation in the things of this world. And the last, that we wisely improve them to be happy in a better.  
First to contemn the World: Alas there is nothing in it worth the desiring, all the glory, beauty, and pleasures of this world are as truly short as they are seeming sweet; and though they may to some seem sweet in the enjoying, they are certainly (to all) bitter in the conclusion. I have read of a Duke of Venice, who dying, commanded this to be written upon his Tomb, Know (most noble Venetians) that by mine example, 'tis the most Christian thing in the world to trample this world under your feet. Plutarch tells us of a wise Heathen, who speaking of the delights and pastimes of those times, said, I am much taken that I am not more taken with these pleasures: And shall that which could not please an Heathen satisfy a Christian? We are not Heathens but Christians, (whose expectations reach further than ever Heathens did) and shall we lose time in looking after fading toys, that should be curiously inquisitive after unfading joys, and for transitory trash lose a Crown of glory.  
2. That we content ourselves with that condition into which Providence hath placed us, and endeavour with faithfulness to discharge those places into which God hath called us, and not to squint upon other men's professions, to invert that order which God himself hath made. Let not the Shoemaker go beyond his last, let the Cobbler attend his boot, the Waterman his boat, the Fisherman his bait, and the Scholar his books, a hammer is for the Smith, a Homer for the School: God never intended, that bungling Mechanics should botch at his Altar, or those that serve at his Altar should mind any thing else. The gift of contentation is such a blessing as God affords to none but to his chosen, 'tis that which renders the meanest condition amiable  
3. To use a Moderation in the things of this world, we are not to glut ourselves with the pleasures of this world, but to be ravished with the contemplations of a better; not like the Epicure, to place our felicity in out throat, by making our senses (which God intended as Handmaids to our Reason) sole Mistress of our Religion; we may make use of the pleasures of this world, but not abuse them; they are to be used as Physic, not as food; a little may delight us, much will destroy us; we are to use a mean and moderation in these worldly things, and to use this world as though we used it not.  
Lastly, that we make a right use and wise improvement of the things of this world in order to our happiness in a better; and to this end that we make use of those opportunities God hath put in our hands, and of those estates wherewith he hath entrusted us, to his glory, and the good of his poor members, that our gold and our silver may speak for us, not against us at the last day; and by so judicious a distribution of our estates, we shall gain such friends by this Mammon of unrighteousness, (when time shall be no more. and the world with all its glory on a flame) we shall be re-received into those eternal (never perishing) habitations in the new Jerusalem; to the innumerable company of Angels, and the spirit of just men made perfect; where with those elders we shall veil our crowns at his feet, who is worthy of Honour and Dominion, and sing perpetual Anthems to the Sacred Trinity to all eternity.   

Considerations on the Saint and Sinner, as to their disagreeing conditions and dispositions here, their various entertainments of Death, and different rewards after Death; reflecting on the Temporising Professor; illustrated and interlaced with Historical Examples of dying men.  
I Am not ignorant, that there are many (and they such as follow the most, and side with the strongest) who judge of causes and men by their success and outward prosperity, but how far they are mistaken who judge of men's future estates in another world by their conditions in this, will be easily manifested; for these are things which we are not to pry into, or undertake to determine here, but left to the righteous Judge of all the world to decide hereafter. If prosperity and adversity were the infallible signs of a happy or miserable man, who so happy as the Sinner, who so miserable as the Saint? Do not we often see the guilty here go free, and the innocent bear the punishment, virtue in fetters, and vice at liberty ranting it in pomp, the sentence pardons Ravens, and lays hold on Doves; the poor innocent afflicted, whilst the wicked holds up his head gloriously. If outward appearance therefore should be the judge, woe were the portion of the Saints, happiness the Sinners: For (as a late reverend Father of the Church of England observes) if we should judge according to appearance, we should think basely of the Saviour of the world himself. Who that should see him sprawling in the Cratch, flying into Egypt, chopping of chips at Nazareth, famished in the Desert, tempted of Satan, attended by Fishermen, persecuted by his kindred, betrayed by one servant, abjured by another, forsaken of all, apprehended, arraigned, condemned, buffeted, spit upon, scourged to blood, sceptered with a reed, crowned with thorns, nailed to the Cross, hanging naked between two Thiefs, scorned of beholders, sealed up in a borrowed grave? Who that should have seen his skin all dewed with pearls of bloody sweat, his back bleeding, his face blubbered and besmeared, his forehead harrowed, his hands and his feet pierced, his side gushing out, his head bowed down in death, and should have heard with all his dying lips say, My God, my God, why hast thou forsaken me, would not have said he is despised and rejected of men, yea, in appearance of God himself? Yet even in this while to the cutting off the sinews of those stiffnecked Jews, the Angels owned him for their Lord, the Sages adored him, the Star designed him, the Prophets foreshowed him, the Devils confessed him, his miracles evinced him, the earth shook, the rocks rend, the dead looked out, the sun looked in, answered at the suffering of the God of nature? Even while he was despised of men, he commanded the Devils to their chains; whilst base men shoot out their tongues at him, principalities and powers bowed their knees to him; whilst he he hanged despicably on the tree of shame, the powers of hell were dragged captive after the triumphant chariot of his Cross; the appearance was not so contemptible as the truth of his estate glorious, judge not therefore according to appearance: should appearance be the rule, woe were God's people, happy were his enemies. Who that had seen Cain standing imperiously over the bleeding carcase of Abel, Joseph in his bonds, his Mistress in her dress, Moses in the flags, Pharaoh in the Palace, David skulking in the wilderness, Saul commanding in the Court, Elijah fainting under a Juniper-tree, Jezabel painting in her closet, Micaiah in the prison, Zedkijah in the presence, Jeremiah in the dungeon, Zedekiah in the throne, Daniel trembling among the lions, the Median Princes feasting in their bowers, John's head bleeding in a charger, Herod smiling at the revels, Christ at the Bar, Pilate on the Bench, the Disciples scourged, the Scribes and Elders insulting, would not have said, O happy Cain, Potephars Wife, Pharaoh, Saul, Jezabel, Zedkijah, Zedekiah, Median Princes, Pilate, Herod, Elders; miserable Abel, Joseph, Moses, David, Elijah, Micaiah, Jeremiah, Daniel, John Baptist, Christ, the Disciples? Yet we know cain's victory was as woeful as Abel's Martyrdom; glorious joseph's irons were more precious than the golden tires of his Mistress; Moses reeds were more sure than Pharaohs Cedars; David's Cave in the Desert more safe than the Towers of Saul; Elijahs Raven a more comfortable purveyour then all the Officers of Jezabel; Micaiahs' prison was the Guard-chamber of Angels, when Ahabs' presence was the Counsel-chamber of evil spirits; Jeremiahs' Dungeon had more true light of comfort, than the shining state of Zedekiah; Daniel was better guarded with the Lions, than Darius and the Medean Princes with their Janissaries; John's head was more rich with the crown of his Martyrdom, than Herod's with the Diadem of his Tetrarch; Christ at the Bar gave life and being to Pilate on the Bench, gave motion to those hands that struck him, to that tongue that condemned him, and in the mean while gave sentence on the judge: the Disciples were better pleased with their stripes, than the Jewish Elders with their proud Phylacteries. After this, who that had seen the Primitive Christians, some broiled on Gridirons, others boiled in lead, some roasted, others frozen to death, some flayed, others torn with horses, some crasht in pieces by the teeth of lions, others cast down from high rocks to the stakes, some smiling on the wheel, others in the flame, all wearying their Tormentors, and shaming their Tyrants with their patience, would not have said, of all things I would not be a Christian?  
Yet even this while were these poor torturing stocks higher than their persecutors, dying victors, yea victors of death, never so glorious as when they began not to be; in gasping crowned, in yielding up the ghost more than conquerors. Judge not therefore according to appearance: Afflictions they are the lot of God's people here, their crown is hereafter, and by them are they fitted for the crown. Iron is never cleaner, than when it comes out of the furnace; nor brighter, than when it hath been under the sharp teeth of the file. The sun never shines clearer, than when it comes from under a cloud; no coal more hot, then that which hath been covered with ashes. Though innocency be shaded in the obscurity of prisons, yet nevertheless she comes forth in triumph, radeating with glory. God chastiseth every son whom he loveth; the Son of his love was perfected by afflictions, he bore his Cross before he wore his Crown: The stones of the Temple were first hewn in the mountain before they were set in the building: The sacrifices of the Law were first slain before they were offered: The vessels of the Sanctuary were first to pass the fire before they were put to any service; so must Gods lively stones, [1 Pet. 2.5.] reasonable sacrifices, [Rom. 12.1.] vessels of honour, [2 Tim. 2 22.] pass the hammer, the knife, and the fire of affliction, before they can be fit for the master's use. God if in his divine wisdom he thought it best for us, could bring his servants to glory without these trials, but that after our troubles here we shall be the better able to prise our rest hereafter: should we have a glut of prosperity here, we should be so wedded to this world, that we should not take pains to inquire after a better. God's people never so devout, as when exercised with afflictions. It is good for me that I have been in trouble (saith David) for thereby have I known thy statutes, Psalms 119.71. Adversity, though it be more horrid in the view, yet prosperity is more dangerous in the in the event. A Summer's sunshine is the mother of more diseases than a winter's Frost; the one seeks to make a conquest on our Virtue by force, and that makes us (like a besieged City) fortify ourselves more strongly for a Resistance; the other by the treaties of Peace, by the tribute of Gifts, seeks to bring our minds into servitude, and this melts our souls (our too too easy souls) into yielding. The fire burns hotter for being blown on by the cold wind, but the sun shining on it well nigh puts it out: so Virtue flames more brightly being blown on by the cold wind of adversity, but is extinguished by the sunshine of prosperity, like lime which is set on fire with water, and (as some report) is quenched with oil. That prosperity doth draw more to ruin then adversity doth drive, the Prophet David intimates where he says, A thousand shall fall besides thee, and ten thousand at thy right hand. There is ten to one whose virtue the right hand of prosperity doth choke more than the left hand of adversity doth starve. Afflictions are Gods troops (and he their Captain) intended for the perdition of the wicked, for the purgation of the godly; he will not lay any more on any of his servants then he shall enable them to bear; alas, the miseries of this life are not worthy of the felicities of the next, nor may these crosses stand in competition with that crown; nor are the greatest torments that can here be inflicted, comparable to those endless and insufferable tortures which the wicked shall be sensible of; the greatest that a Saint can suffer here is but the malice of men and devils, the damned in hell shall taste the wrath of the Almighty. The sufferings of the Saint and the triumphs of the sinner, are but for a moment, but the reward of the one, and the plagues of the other, are to eternity. Suppose our life here, spread with roses, yet they are marcessible; and if with thorns, yet they are dying. The jewels of the Crown will receive a damp, and the terrors of the Cross will soon be at an end. Groans and joys in this life are both expiring, our troubles and our triumphs have both their setting. The distresses of the world are a short and a sudden tempest, and the delights of it are a shedding flower. Now (as an elegant Writer observes) who would not rather endure the Hell of a few day's miscries here, and enjoy the Heaven of eternal happiness hereafter, then enjoy the Heaven of a few days pleasure here, and endure the eternal miseries of Hell hereafter. Temporal pleasures are dearly bought with the loss of eternal, and temporal sufferings are well requited with eternal pleasures. That is a miserable happiness that must end in such miseries as must never end, and those are happy miseries that shall soon end in endless happiness. This life is but a journey towards death, and but a short one; and death is yet a shorter passage to a longer and a better life. That life of joys is worth the wishing that shall never have an end, and that end of our life is full as worthy of our wishes that shall begin the joys of that endless life; and that end must be ere long, for life is short. Man that is born of a woman is but of few days, and full of trouble: He is of few days, that he might not live too long in trouble; and his days are full of trouble, that he might not long for more of them then a few. Man's days are full of trouble, that a few might serve his turn, and make him weary of them; and his days of trouble are but few, that he might not be too much wearied with them. If it be man's misery that his few days are full of trouble, 'tis God's mercy that man's days of trouble are but few. The few days of man's life are full of trouble, that man might be daily minded of his duty, in seeking after another, a better life: and man's days of trouble are but few, that man may not be wearied so as to leave seeking for the other life, before that this doth leave him. What but the happiness and glory of that better life held up the spirits of God's afflicted servants in their greatest sufferings in this? 'Twas the recompense of reward that Moses had respect to, which made him spurn at the treasures of Egypt, and refused to be called the son of Pharaohs daughter, and to slight all the discouragements and afflictions which he here met with. Let the miseries therefore which accompany mortality wean us from all fondness towards this life present, and the felity of life eternal make us the more earnestly to long after that. The thoughts of the Elysian happiness did so encourage a poor Grecian (a mere Pagan) at the instant of his death, that he rejoiced much to think of going to Pythagoras and other learned Philosophers: to Olympus and other skilful Musicians, to Hecataeus; and other approved Historians, to Homer the prince of Poets, and other famous Wits that were his followers; that Poetical Paradise the Elysian Field could make a Pagan give his longum vale to this present world with notable resolution, and shall not the real pleasures of the celestial Paradise, the fullness of joy in the glorious presence of God, encourage a Christian at his death to departed as comfortably as a faithless Grecian? Shall fantasy in an Heathen be more powerful than faith in a Christian? Is not the company as good which we believe to be at God's right hand, as that which he imagined to be in Elizio campo, and are not the joys as many and as great? Well therefore may a Saint cheer up himself at his departure by thinking of his going to Saint Peter, Saint Paul, Saint, James, Saint John, and to all that glorious company of Apostles; and of his going to Elias, and Elisha, and Isaiah, and Ezekiel, and to Daniel, and all that goodly fellowship of the Prophets; and of his going to Saint Stephen the Proto Martyr, and to Ignatius, and to Justinus, and to our Cranmer, and our Ridley, and our Hooper, and our Tailor, and all that noble army of Martyrs; and of his going to that Reverend Patriarch Abraham, the father of the faithful, and to Isaac, and to Jacob, and to all the holy Patriarches; and of his going to the holy Angels, and Arch-Angels, and Thrones, and Powers, and Principalities, and to the spirits of all just men made perfect. Who can think of being thus transported, and not be transported with the very thoughts of it. Surely it must needs be a very consolatory Viaticum to the soul of a dying Saint, to think of exchanging Earth for Heaven, and the sordid company of sinners for the sweet society of Saints. And this is it which makes the Saint entertain death as a friend, whom the sinner fears as an enemy. The Saints of God in all Ages have looked upon him as a friend, because by him they have been wafted to glory. Moses sing when he was told his last. Elijah had his Sufficit, he desired his God to take away his life. Old Simeon craved a dismission, and St. Paul a discharge. In the times of Persecution how did the Martyrs run in troops to the flames, even to the amazement and admiration of their Persecutors, which made a mortal Enemy to Christianity in the days of Queen Mary (who speaking of some of the Primitive Christians and of the glorious Martyrs that then suffered) bade a vengeance on them, for he thought they took delight in burning, and that they longed for death. I should swell this Volumn too big, if I should here insert the last say of dying Saints, who expressed as much willingness to be disrobed of their mortality, as ever they did to put off their  to go to rest: And no marvel, for death to a righteous man is but as a door to let him into glory, to such endless glory, as I shall not here stand to insist of; for with a discourse of that everlasting happiness I shall close the Book, and for the present leave it to fall on a worse Subject.  
We'll now come to the sinner, who (as we have seen already) seems by his outward prosperity to be the only happy man, as having the world at will, and all things in it at his command; but alas (notwithstanding all this) we shall find that he and happiness are at a great distance, if we but seriously consider the shortness of his joys, and the eternity of his miseries; that this is all the heaven he is ever like to have, he hath his portion in this life, and these short pleasures to end in endless torments. This world, as it is a School to the Saint, so a Stall to the Sinner; it fits the one for a Fellowship in the New Jerusalem, and fat's the other for an eternal slaughter: here the Saint suffers a while to be eternally happy, and here the sinner flourishes for a moment to be everlastingly miserable. What more woeful than a sinner's welfare It is for slaughter that the Ox is fattened, ease slays the simple, and the prosperity of fools shall destroy them, they spend their days in wealth, and end their days in woe; their merry dance determines in a miserable downfall; the sinner's cup of honey is mixed with dregs of gall. He loves his belly well that with Esau will sell his birthright for Pottage. I had rather beg my bread with Lazarus, than my water with Dives. In what slippery places hath God set wicked men? He that now thinks himself as high as heaven, knows not how soon he shall be laid as low as hell; and he that is now carouzing and quaffing with his dammy Blades, and pampering his guts with the left hand blessings, knows not how suddenly he shall be placed at the left hand of that Judge, who shall give to all their right, and send him and his crew to yell out their late Lamentations in Tophet. Zophar (though none of the best men himself) could tell Job, that the triumphing of the wicked is but short, and the joy of the hypocrite but for a moment, like the thorns in the fire, the bubble in the water, the flowers in the earth, or the clouds in the air, they blaze and consume, they flourish and fade, they vanish and fly away. A candle burns more brightly, when nearest the end, and the wicked are in greatest pomp, when nearest their ruin; witness those sad examples of Absalon, Jezabel, Haman, Herod, etc. so that his joys here are but like a fit of music before a fearful execution, or a Sirens song before a dismal storm; and of the short time he hath here to frolic it, how often is he disquieted by God's judgements from without, and by his own conscience from within. First from without, God oftentimes meets with the sinner here, to put him in mind of what he shall feel hereafter; and that if he will not take warning by this, he shall be paid to purpose in a worse place. As a Saint looks upon afflictions from God as the gentle chastisements of a loving Father; the sinner looks upon them as the severe punishments of an angry Judge, and as a sad presage or preface of those insufferable miseries he shall find in hell. 2. From within his guilty conscience oftentimes proves as a cord to strangle his joys, and to mar his mirth. Did not joseph's Brethren experiment this in Egypt, and Ahab in his house of Ivory, and Belshazar amidst his sensualities; this is it that tells him of his past offences, and future miseries, which so much distracts him, that it makes him afraid both of himself and others, ever fearful lest some just hand should cut off his happiness with his life. Our Richard the Third after the murder of his two innocent Nephews had fearful dreams, insomuch, that he did often leap out of his bed in the dark, and catching his sword, (which always naked stuck by his side) he would go distractedly about the chamber, every where seeking out the cause of his own occasioned disquiet. And Charles the Ninth of France, after the Parisian Masacre, was so inwardly terrified, that he was every night laid to sleep, and wakened again with a set of Musicians. Alas what happiness is it to have a house of Cedar adorned both within and without with beaten gold, to have his chests lined with the Gold of Ophir, to have the richest Robes that ere the sun shined on, the largest Wardrobe, the coicest Cates, and the most desired delights, that his way were spread with Roses, and paved with Diamonds, when his roof is open to the thunderbolt of Heaven, and has a hell in his conscience, and God for his enemy. But put the case the sinner were not troubled with these outward calamities nor inward afrightments, yet he were (notwithstanding this) still miserable; for in the highest exaltation of his mirth, the very name of death cools his courage, and strikes him through with terrors; he would not (if he might have his will) ever part with this world, (for he knows that there is nothing of happiness to be found for them in the next) he could with all his heart accept of St. Peter's motion, to build Tabernacles here, and live for ever; but alas that must not be, for put the case he sees many go before him, his turn will come shortly after, old age will soon seize upon him, when his feet will be full of gouts, his back full of pain, his heart full of sorrow, and his soul full of sin, and now all his happiness is blown over, as though it had never been; or if he could call to mind his past felicities, the thoughts of them would be so far from administering any comfort to him, that it would but distract him; and he does now begin to wish he had never been born, or else a longer lease of his life. 'Tis storied of Lewis the Eleventh King of France, that he was so wedded to this life, that he prohibited the mention of the word Death in his Court; but alas death regards not the threats of Princes, nor the tears of Peasants. The stoutest man and greatest Monarch that ever was, hath been forced to submit to him and his messengers. The honourable Garter cannot cure the Gout, nor the Chair of State ease the Choluck, nor a golden Diadem remove the headache. Nuga: the Scythian despising the rich presents and ornaments that were sent unto him by Michael Paleologus Emperor of Constantinople, asked whether those things could drive away calamities, diseases, or death. No, this they cannot do, as Henry Beauford (that rich and wretched Cardinal) found by woeful experience in the days of Hen. 6. who perceiving death at hand, asked wherefore he should die, being so rich: if the whole Realm will save my life, I am able either by policy to get it, or by riches to buy it; Fie (quoth he) will not death be hired, will money do nothing. No, money in this case bears no mastery, death (as the Jealous man) will not regard any ransom, neither will he rest content though thou offer many gifts, [Prov. 6.25.] 'Twas but a vain conceit of one who when he heard that his sickness was deadly, and that he was for another world, called for a bag of gold and laid to his heart, (as if that which had solely swayed him in his life to the committing of many preposterous actions, should now do something for him) but he finding no ease by it, threw it away, crying it would not do. Nor was he less ridiculous, who being ready to expire, clapped a twenty shillings piece of gold in his mouth, saying, some wiser than some, I'll take this with me howsoever: alas, he and his gold must now perish together, death shows him a dismal change; for now Balaam and his Bribes, Belshazzar and his Bowls, Dives and his Dishes, Herod and his Harlots, the Usurer and his Bills, the Merchant and his Measures shall part asunder for ever, which made one that was ready to breathe his last call for his bags of money, and sadly took his leave of them in these words; Ah! I must now leave you, there is no remedy. I tremble to think in how sad a manner the wicked leaves the world, to think what a sad fit of trembling doth surprise him, when the cruel Sergeants and merliless Officers of the King of Terrors do arrest him (as it were) in the Devil's name, when death shall come with a writh of Habeas corpus, and the Devil with a writh of Habeas animam, when the cold Earth must have his Body, and hot Hell hold his Soul; Reader, now tell me which is the happiest man. Adrian the Emperor when his soul was ready to fly from his body, bespoke it thus, O animula, vagula, blandula, quae jam abibis in loca: Poor forlorn soul, into what gloomy and dismal mansions art thou now departing; but of those Mansions in my next discourse. I shall now with a few words (to the Temporising Professor, and my Readers in general) bring this to a conclusion.  
First to the Temporising Professor, you I mean that in all mutations will be men of the Times, (be they never so bad) and call those Men and Times blessed and glorious which make you gainers, that admire all men for their greatness, and conclude those to be hated of God that are despised of men, and censure all as Reprobates that are not of your spirit. You that pretend to such a transcendent measure of perfection, to such high notions and revelations, as if (with St. Paul) ye had been wrapped up into the third heaven, and understood more than all your forefathers did, as if Christ had led his Church in ignorance and blindness for 1600 years and upwards, till you came with your new Discoveries. You that have prated Religion out of the Nation, as if it consisted in nothing but words; and instead of practising the Graces of the Spirit, as Faith, Repentance, Humility, Charity, etc. studied nothing but needless and unnecessary Questions, not at all tending to Edification but Vain glory, which have enlarged the Breaches of the Church instead of closing them up; Remember that God is just as well as merciful, and though he spares you long, will pay you at last; and though you feed yourselves like porkets with the fat things of the world, a time will come when you shall cast it up again, and all your hypocrisy shall be unmasked and unveiled both to Angels and men: Humble yourselves therefore under the mighty hand of God, left for your pride God inflicts on you the saddest Judgement that is mentioned in the Book of God, of being delivered over to a Reprobate sense: Oh take heed that Satan cozen you not to hell, and there twit you as he did Saul in samuel's mantle, when there is no place for repentance. You know what a plausible speech he made in the mouths of Ahabs' Prophets, when he ticed that King to his ruin; have a care that ye are not condemned one day for condemning others, and spewed out of the Bridegroom's mouth for your lukewarnnesse: think not me your enemy for telling you the truth, be not Solomon's fools to hate instruction, better repent these things here then in a worse place; consider seriously the foregoing Discourse, take notice of the sad exit of wicked men, that the doleful sound of their sad and too late Repentance, may seasonably caution you by their harms to beware. One word more, think not without Repentance ever to arrive at Glory; there's no going to heaven on beds of down, you have more cause to fear exchanging down pillows for beds of flames: there's no leaping from Dives his diet to Lazarus his crown, nor from Dalilahs' lap to Abraham's bosom.  
Lastly, To my Readers in general, Let me caution you to take notice of God's Omnipotency▪ Omnisciency, and Justice, and our own Mortality, and these severally and seriously considered, may be a motive to startle us from the very thoughts of those sins that we commit with greediness.  
First, his Omnisciency, Remember that he is an allseeing God that discovers all our actions and beholds all our ways, to whom the day and the night, the darkness and the light are both alike. If we dare not commit our beastly sins before the eyes of men, how dare we presome to commit them before him that is able everlastingly to damn us, and throw our souls into Tophets endless flames.  
Secondly, his Omnipotency, Let us adumbrageously fancy (as one hath it) the Firmament to be his face, the allseeing Sun his right eye, the Moon his left, the▪ Winds the breath of his nostrils, the Lightning and Tempests the troubled actions of his ire, the Frost and Snow his frowns, that Heaven is his throne, the Earth his footstool that he is in all things, that his Omnipotency fills all the vacuities of Heaven, Earth, and Sea; that by his power he can ungirdle and let lose the seas impetuous waves to orewhelm and bury this lower Universe in their  wombs in a moment; that he can let drop the Azure Canopy, (which hath nothing above it, whereto it is perpendicularly knit) or hurl thunderbolts through the tumerous clouds, to pash us precipitate through the centre into the lowest dungeon of hell, and that all the creatures in their several ranges are as so many Regiments of the great King, and that with the meanest of these he can avenge himself on sinners, as he did on Pharaoh, Herod, etc.  
In the next place let's acknowledge his Justice. Remember that he is a jealous God, a perfect hater of sin, and will bring every work to judgement.  
And last of all, that we take notice of our own Mortality, and let the thoughts of that debar us from sinning; we know not whether we shall live to see another day, and shall we be found sinning on our last. Let the uncertainty of that which will certainly once come, put us in a posture of preparation for its coming; and since that upon this moment depends our either everlasting woe or welfare, let's lose no time: For as the Poet no less sweetly then discreetly sung, who knows o'er night that he next morn shall breathe. Therefore take David's early in the morning, not the Devils stay till to morrow; think not to be accepted in thy maker's presence one day, if thou crammest the devil with thy sap of strength & full, gorge him with the purest fruits of thy sinewy virility, if at last (when thou art not able to do God or the devil service) thou comest limping on Times tottering Crutches to present unto him the offal husks and morosity of thy doting decrept age. Think every day thy last, and spend it as if it were so; for we know that God will bring us to judgement: yet we know not when, nor in what year, nor in what month of the year, nor in what week of the month, nor in what day of the week, nor in what hour of the day, nor in what minute of the hour, nor in what moment of that minute; for he will come like a thief in the night suddenly, before with a wink thou canst lock up thine eye, or within thy brain create the nimblest thought; the apprehension of which must needs stir us up to live in God's fear, so shall we die in his favour, and rest in his peace, and rise in his power, and reign (with him) in his glory, world without end.   

Godliness bearing its Rewards with it, both here and hereafter; and Sins pursuit of the Sinner to the other World. Of the last Judgement, and those succeeding Events that ensue thereupon.  
A Meditation on 1 Tim. 4.8.  
Happiness is the mark and centre which every man aims at, the next thing that is sought after being, is being happy; where David gins his Psalms, we all hope to end (and that's with blessedness) and not way to reach that but holiness. That holiness is the way to happiness, or that the godly man is the truly happy man, I have already sufficiently manifested in my last Discourse, and therefore shall be the more sparing here in my Allegations: (for I would not take the pains o'er again to prove what is proved already) but happiness is such a subject, that I could willingly dwell upon, and fill a large Volumn with a discourse upon it, (desiring that my portion may rest here) but I am confined to such narrow limits, both of time and paper, that I cannot insist long on any one particular; I shall therefore briefly strike at that which is here chief intended, and before I have worn my Readers patieence quite out, shall draw to a conclusion. That the godly man is the happy (and only happy) man will be further manifested in the end, (after the end of all things) but first in this life we will prove him happy here, as well as hereafter, (in this world as well as the world to come) though not so happy here as there. Neither prosperity nor adversity can come amiss to him, though the times vary, his happiness is still the same, (like his God that changes not) all things still work together for good to him; and albeit he hath no prerogative above the sinner from those two beds of mankind, (of sickness and the grave) his privilege lies another way. No Kings (except such) hath like prerogative to the Saints; God is their Father. Christ their Brother, the Holy Ghost their Comforter, Angels their Guardians, Saints their Associates, Death their desire, the Grave their rest, the Bar their joy, God their portion, the Trinity their propriety, Heaven their home, Eternity their term; before death their prerogative is much, at it more, after it most; but from death and diseases none, by death they have, from it not. Put the case that God permits wicked men to ride over him, and men and devils to use their utmost extremity to him, which is to put his days to a shameful and a painful period (for the shame Christ hath taken that away, and for the pain that will soon end in endless pleasures,) what unhappiness in this, when all they do or can do, is but to open the prison-doors of his body to let out his soul to fly to rest; from the labour of the servant to the joy of the master, from the work to the reward, and from the cross to the crown; there to solace itself in those rivers of pleasures at Gods right hand, whilst his precious ashes are preserved as in a safe store-house, till the last trumpet shall shall alarm it, to give its beloved companion the meeting to be made eternally happy together, never to part more, (a Saint at his death is assured that a few moments will bring his departing soul to endless happiness, and that Angels attend him to do their office of wafting it into Abraham's bosom.) And now judge Reader, whether I may not upon good consideration say, that godliness is gain. I know there are some (and they such whose hopes extend not further than this life) that invert this saying▪ and tell us that gain is godliness, and no happiness without gain, (their sordid gain) and albeit it I have sufficiently exploded this error in my last Discourse, I shall now notwithstanding more fully (if that may be) give a confutation in this, as ye will the more clearly apprehend, if ye mind the conclusion. The longest day with have a night, and the longest life will have an end. Let the sinner live as long as he can, a miserable period will at last be put to his sinful days, and that period will decide this controversy. Those who in their life were the Diana's of the people, that seemed the most high and happy, will at their death (but more clearly afterward) appear most miserable, as they have spent their days in the unprofitable works of darkness, so they shall find but an unprofitable reward for their works, (they shall for their pains meet with such pains as shall never have a period.) The Devil comes now to expect his due, (that as he was their slave for a time upon earth, they may eternally be his vassals in a worse place) that as they did the works of darkness, and worked for the Prince of darkness, now receive their portion in utter darkness. There's no denying or forswearing of bargains, no talk of circumventing this experienced Politician; the richest presents, nor the loudest cries, nor the saddest tears, nor the greatest threats, nor the humblest entreaties shall not serve the turn. The usurers gold cannot ransom him, nor the mighty man's honour privilege him; those that shut up their bowels of compassion from others, shall find nothing but tyranny from him. Here the luxurious Epicure, that through the five Senses (which are the cinque ports, or rather the sinners ports of the soul) did gulp down delightful sin like water, shall now find that those pleasant days are now blown over, and that the end will prove them, like the Angel's book, sweet in the mouth, but bitter in the bowels, in that he must in few moments be wafted to remorseless flames. Here the gorbellied Mammonist that piled up huge masses of refulgent earth, purchased by all unconscionable courses, shall have nothing left but a coffin and winding sheet, and which is worst of all, a guilty conscience; now all his fair pretences and apologies will be but like characters drawn upon the sands, or arrows shot up to heaven ward, they cannot release him from Satan's inexpiable Servitude. Death's warrants run very high, Non omittas propter ullum libertatem, attach them where ever thou findest them, there are no places in the world free from the arrests of death, and when once this grim Sergeant death hath arrested their bodies, their souls must be presently sent to the bar of judgement for particular sentences; than actum erit, (as one hath it) the matter will be past cure now, the day-book of their own consciences will be produced as a thousand witnesses against them, for there the debt of sin is scored up, and never to be crossed, till expunged by repentance, (which is now too late to speak of) and now shall not the Judge of all the world do right? Yes surely, and he will give the Devil his due; as the Devil bought their souls, so he must now have them. The Devil is the Jailor of Hell, and thither the Judge commands them: Take them Jailor, saith the Judge, take them Devil, and keep them till the general Judgement, that then their miseries may be completed; and suffer in soul and body as they sinned in both.  
The end comes when the earth shall tremble, and the foundations of the hills shall be shaken; when the Sun shall be turned into darkness, and the Moon into blood, to usher in the coming of that day; at which time, how wilt thou be beleaguered with anguish and horror, when thou shalt behold with thy mortal eyes the Cataracts of Heaven unsluced, and hushing showers of sulphurous fires disperse themselves through all the corners of the Earth and Air, the whole universe o're-canoped with a remorse less flame; when thou shalt see the great and glorious Judge appear triumphantly in the Skies, whilst mighty winged clouds with devouring flames fly before him, as ushers to his powerful and terrible Majesty, attended with innumerable multitudes of beautiful Angels, golden winged Seraphims and Cherubims sounding their shrill alarms; whose clamorous tongues shall affright the empty air, and call and awake the drowsy Dead from their dark and dusky cabins; when thou shalt see the dissipated bones of all Mortals since the creation (concatinate and knit in their proper and peculiar form) amazedly start up, and in numberless troops flock together, all turning up their wondering eyes to gaze upon their high and mighty Creator. When thousand thousands shall minister unto him, & ten thousand times ten thousand stand before him, the Thrones set for judgement, and the Books opened, and nothing remain, but a fearful expectation and looking for of judgement, and fiery indignation, which shall devour the adversaries. Then will thy Conscience recommemorate a fresh thy past committed sins, and with the coroding sting of guilt stab through thy perplexed soul. Then indeed to be nothing were something, but that will not be, for Justice must now exact to the utmost farthing. 'Twill be too late to wish the mountains to fall upon thee, for they themselves would (if possible) for fear shrink into their centre. Alas, it cannot then be available to woo the Waters to swallow thee, for they would be glad to exclaim their liquid substance, and be reduced to a nullity. What will it boot thee to entreat the Earth to entomb thee in her darkish womb, when she herself will struggle to remove her local residence, and to fly from the presence of the great Judge. The Air cannot muffle thee in her foggy vastity, that will be clearly refined, there's celestial flames uncontaminated with humane pollution, so that thou must be forced to appear before a most severe Judge, carrying in thy own conscience thy Indictment ready written, and a perfect Register of all thy misdeeds. When thou shalt see him that was once a Saviour, now a Judge (whose Knowledge is infallible, whose Power is infringible, and his Justice inflexible) of exceeding dreadful Majesty, clothed in glorious apparel, and his body shining through it like sparkling diamonds, his eyes like burning lamps, his face like flashing lightning, his arms and legs like inflamed brass, his voice like the shout of a multitude (or of many waters) prepared (for thy idle words, evil deeds, time misspent, and talon ill governed) to pass the sentence upon thee, against whom thou hast transgressed; and he thy umpire, whom by many offences thou hast made thine enemy. And in order to a full and clear accomplishment of Justice, a final separation shall be made, (no hypocrite shall closely lurk here among the Saints (the Gold shall be taken from the Dross, and the Silver from the Tin, the Tares from the Wheat, and the Corn from the Chaff, the Sheep from the Goats, the Vile from the Precious, and the Elect from the Reprobates, and placed on each side the Judge; those on the left hand, to be doomed to everlasting punishment, and those on the right, to life eternal. How will it then perplex thy afflicted soul, to see those on the Judges right hand, whom thou contemnest as inferior to the dogs of thy flock, who shall now be one of that Jury that shall confirm thy condemnation, and applaud the sentence of the Judge: here shall be a general Audit, the Widow's tears, and the Orphan's cries shall be here regarded; what wouldst thou now give for a good conscience, that were a jewel of price; than Christian graces shall be more precious than natural gifts. There the foolish and dumb may be more happy than the wise and eloquent; there the ignorant Rustic may be preferred before the knowing Philosopher, and the mean Beggar before the mighty Prince, and the simple and ignorant before the witty and subtle. There simple obedience shall be found better than cunning hypocrisy, a clear conscience more pleasant than profound Philosophy, zealous prayers of more worth than fine tales, and good works more acceptable than sweet words; then shall the poor and meek triumph, and the proud shake and tremble; then shall the memory of misery be sweet, (because they are passed) and the thoughts of pleasure be sad, (because they are all blown over.) The godly shall rejoice, and the reprobate howl; then shall base apparel be glorious, and proud attire infamous; then shall all black and diabolical designs perpetrated in darkness be made visible, and the most retiredst actions and transactions that ever were huddled up in the world (with the greatest privacy) be exposed to the open view both of men and Angels. Then if ever (as one ingeniously hath it) naked breasts and black spots shall be in fashion, when all things shall be naked and bare, and the sinner appear like the Leopard full of spots.  
Then shall it appear who have been the Idolaters, whose God was their belly, and gold their hope, and flesh their arm, that with the French fool would not have left their part in Paris for their part in Paradise.  
Then shall it appear who have been the swearer and common perjuted person, who have set a brazen face on a bad matter, and gilded a falsehood with an oath of sanctity, (though it proceeded from the father of lies, whither they are going.)  
Then shall it appear who have been the Ahabs that have killed Naboth for his vineyard, and who the ishmael's (the make-bates) that hated their brethren with a perfect hatred, (whose hand was against every man, and every man's hand against them.)  
Then shall it appear who have been the Machiavels that have neglected those precious opportunities Providence put into their hands, to advance the glory of God, and the good of Nations, for their own base interests, (raising themselves out of the ruin of thousands.)  
Then shall it appear who have lorded it over their brethren, (more righteous than they) and maliciously persecuted, (for no other cause then filthy lucre sake) to the temporal undoing both of them and their posterity. (If any that read this Book (as 'tis possible some may, with prejudice against the Author) are guilty of this, let them respect me for giving them this timely advice aforehand.)  
Then shall it appear who have been the nice Nonconformist, that not out of tenderness of conscience, or zeal to God's Glory, but for sedition sake and vain glory would be of the singular number.  
Then shall it appear who have under pretences of zeal juggled their brethren out of their estates, and termed those malignant, whom the righteous Judge shall proclaim the contrary.  
Then shall it appear who have been at the charge of clothing with silk and gold the images of men, and let the poor go naked who is the image of God.  
Then it shall appear who have worn a cross on the belly, while the belly was an enemy to the Cross of Christ.  
Then shall it appear who have slily slided into Brothel-houses in the dark to commit their obscenities, and returned unseen (of men) and presently busied with their Pater nosters, and who have maintained those Shambles of forbidden flesh with their Pimps, Panders, etc. and other devilish and uncouth titles which then shall be known.  
Then shall it appear who have blinded the eye of Justice with bribes, and shut their ears against the clamorous cries of the innocent; that made the Law a nose of wax to turn and fashion to their own private ends, to the disparagement of Justice, and lamentable subversion of many an honest and upright Cause: their quirks, dilatory demurs, conveyances and connivances cannot quit them; for now whether they will or no, they must be removed with a Writ into the lowest and darkest dungeon of damnation. For no bribes shall be taken in this Court, (here shall Justice be obtained without money) no relations shall take place here, (for there shall be no respect of persons with this Judge) the great Jehovah shall now judge the world in righteousness, [Acts 17.31.]  
Set now before thine eyes therefore that which thou must then set before them, when thyself shall be set before so terrible a Tribunal; above thee an angry Judge, before thee the Books of Indictments, at thy right hand the Devils accusing and calling for sentence, (which Justice cannot deny) at thy left hand the world of wicked ones howling, behind thee the Angels guarding and presenting thee in Court, within thee thy conscience gnawing, without the world flaming, beneath Hell yawning and gaping wide for thee as an eternal and irrecoverable morsel; when to appear will be intolerable, to be hid shall be impossible. O the horror of that day of that sentence, Go ye cursed (what doom so great great as this▪ depart from peace, from life, from hope, from possibility of being any other then eternally tightly miserable; 'tis pain to mention these woes, 'tis more than death to fallen them) into hell▪ take him Devils, bind him hand and foot, cast him into utter darkness, where shall be weeping and gnashing of teeth for ever: shut on him, seal to him the eternal impregnable doors of vengeance; Rouse up yourselves hellish furies, horrors, fears, agonies, madness, vexations, despisers, never dying worm, and the ever burning fires. According to the several degrees of vanity, let several degrees of tortures and torturers, devils and devilish plagues masacre and torment them; let no eye pity them, and let their vain eyes be put out in obscure darkness, see nothing but infernal visions; the vain ear hear nothing but shrieks and derided cries of the tormented; let loathsome brimstone fill the sent, and let the flesh (that before embracing and embraced vain wanton touches) be food, stubble, fuel, to a never quenched fire, within, without, every way, in body, soul, conscience; Let vanity kindle those flames which are easeless, endless, remediless, Sit mors ipsa immortalis. (Had we now but a glimpse of those miseries, and did but hear the uncessant groans of those dying one's, and had but the least sense of those torments for a moment, we should soon guests what it were to live with everlasting bur●…; the thoughts of which would 〈◊〉 a divorce 'twixt us and our most beloved sins, which are hell's fuel (as one calls them) that like Samsons foxes carry fire in the tail of it.) O forlorn and miserable wretch, to receive this fearful and irrecoverable sentence, when not only Devils, but Saints and Angels shall plead against thee, and thyself (maugre thy self) be thy sharpest appeacher! What wilt thou do in these dreadful exigents, when thou shalt see the ghastly dungeon and huge gulf of Hell (Aetna-like) breaking out with most fearful flames, (yet perpetual darkness) when thou shalt see the weeping and gnashing of teeth, the rage of these hellish monsters, the horror of the place, the rigour of the pain, the terror of the company, and the eternity of all these punishments: where the fire is unquenchable, and the pains unsupportable; (our fires here may be endured, that is intolerable; ours are for comfort, that for torment; ours must be fed or will go out, that burns continually without feeding; ours gives light, that none; ours consumes the matter and ●●ds the pain, that torments but never con●●mes to make the pain perpetual.) There idle persons shall be pricked with burning forks, gluttons tormented with grievous hunger, Epicures and voluptuous persons boil in burning pitch and stinking brimstone; the proud shall have shame, and the covetous miserable penuty; (than thou wilt be convinced to believe (what before thou wouldst never credit) that there is a Hell for sinners, as well as an Earth for men, a Firmament for stars, a Heaven for Saints, and a God in Heaven.) Then thou wilt wish (if wishing would do it) that thou hadst been created a loathsome toad, that thy miseries might have closed up with thy life, rather than to be dying perpetually and never die; for when thou hast languished in unexpressible agonies, tortures, gnash, and horrid howl ten thousand millions of years, thou shalt not reach a conclusion. 'Tis a sad (but certain) truth, that the damned in hell, after ten thousand thousand millions of ages they have suffered such torments, as none but one of those miserable tortured wretches are able to express, shall be as far from an end as they were at the beginning: That adjunct Eternal intimates such infinitness, as neither thought can attract, or supposition apprehend. (And further to amplify it with the words of a worthy Author) Thóugh all the men that ever have or shall be created, were Briarius-like, hundred handed, and should all at once take pens in their hundred hands, and should do nothing else in ten thousand millions of years but sum up in figures as many hundred thousands as they could, yet never could they reduce to a total, or confine within number this tri-syllable word ETERNAL. The darkest Dungeon of Hell shall be the Reprobates everlasting Goal; as the chains shall never be loosened or filled off, so neither shall they change their doleful habitation, but the same prison and wrack, the same place as well as degrees of torment shall shackle them to all eternity, they shall not change their Tophet, nor alter their bed of flames. The bodies of the damned (those deformed ●ages of more deformed souls) shall never be blest with a dissolution. Divine wrath shall make the bodies of the Reprobate like those stones which Naturalists speak of, that always burn; they shall be butts for the arrows of God's displeasure everlastingly to shoot at; the smoke of the lake shall not smother them, nor the flames of hell consume ●hem, nor the least member twined into ●●nders by everlasting burn. Their souls wax old, but never die, yet perpetually dying, there they burn without consuming, there they mourn without compassion; here are torments without end, and beyond imagination; here fearful Dives that denied Lazarus a bit of bread, now begs a drop of water, (which is denied him) when whole rivers are not sufficient to extinguish his heat. Mercy smiles not on these dismal Mansions, the damned find there's a God to punish, (that will see execution everlastingly performed) but none to pity or ease those executions. O the misery of the damned, how intolerable, how incomprehensible, how unmeasurable! Who can tell how hot God's wrath is, when turned into a flame, or can any weigh the torments of the damned, to say they rise to such a height? As they are unsupportable, so they shall be innumerable and inconceiveable: God will then draw his arrow to the head, and screw his wrath to an unconfined degree. What shall limit or be a bank to the inundations of Gods everlasting displeasure? Who knows how many drams of poison God will put into the cup of trembling which the wicked must be drinking of for evermore. But not to undertake to express those inexpressible miseries, or to be endless in this endless Subject, I'll leave these tortured wretches in the embraces of eternal flames, (wishing myself nor Readers may ever give a probatum est to those torments) and return to the Bar, and observe the sentence, not of Malediction, but Absolution; not a go, but come; not cursed but blessed, and possess the Kingdom: and now those Saints which before saw but in part, and knew but in part, shall see and know God, and be known of him, when faith shall be turned into vision, and hope into fruition. Augustin wished he might have seen three things before he died, Rome in its glory, Paul in the Pulpit, and Christ in the flesh: the Saints shall see a better sight, they shall see not Rome, but Heaven in its glory; they shall see not Paul in the Pulpit, but on the Throne, and shall sit with him; they shall see Christ's flesh not veiled with disgrace, but in its spiritual embroidery, (as one hath it) not a crucified but a glorified body: They shall see the King in his beauty, Isa 33.17. They shall know what those unseen things are, what those fruitions of glory, which free grace hath stretched out to eternity, that unshaken and unshaking crown; what that everlasting joy they shall there partake of, that unfading happiness they are to flourish in to all eternity; that eternal house, for the security of it, [2 Cor. 5.1.] the eternal glory, for the renown of it, [2 Tim. 2.10.] that eternal inheritance, for the riches of it, [Heb. 9.15.] that eternal redemption, for the love of it, [Heb. 9.12.] that eternal salvation, for the seasonabless of it, [Heb. 5.9.] those glorious beatitudes which are reserved for believers entertainment, which shall never receive either damp or death, those rivers of pleasure that run at God's right hand for evermore; they shall to their everlasting comfort find that no sorrow or benight heaven, no grief shall thrust into the Bride's chamber, nor shall any trouble overshadow the everlasting festival of the glorified ones; they shall weep no more (as one excellently hath it) unless it be for joy that they shall weep no more for grief: all cause of grief is far removed from that presence, they that enjoy it, enjoy with it an absolute enfranchizement from all encumbrances and inconveniences. They are free from want, and free from war, and free from death, and free from devils; they are free from want, they can want nothing there, except it be want itself; they may find the want of evil, but never feel the evil of want; evil is but the want of good, and the want of evil is but the absence of want. God is good, and no want of good can be in God; and what want can be endured in the presence of God where no evil is, but all good; nor are they free from want only, but wars too, with all the mischiefs that are concommitant, and all the miseries that are consequent. The Kingdom of glory can never be turned into an Aceldama, no foreign enemy can invade it, nor homebred enemy infest the happiness of it. Moses and Aaron shall never be confronted there by any gainsaying Corahs', or mutinous abiram's, or complying Dathans, or any of their confederates. King David shall there be free from the pride of all ambitious Absalon's, from the presumption of all seditious Sheba's, and from the wicked counsels of all contriving Achitophel's. No cursing Shimei's, nor railing Rabshake's shall come there to belch infectious gorges forth to poison the hearts of any subjects in that Kingdom of glory. No Polubragmatical Michiavelians nor crafty Boutefews shall interrupt that Kingdoms endless peace. No bold Sejanus can insinuate into that glorious presence to corrupt it. No male-contented Catiline can lurk there, either to traduce the glorious Majesty of the King of kings, or to seduce inferior Officers. Nor is there any warlike Ammunition magazined there. No Civil Warrings can destroy that glorious Kingdom; nor can any factious Jarrings deface that glorious Church. No new-fangled Athenians, nor schismatical Corinthians can disturb the unity or destroy the uniformity of that Church. No overmastering Pope nor undermining Jesuit, no new Church-making Familist, nor no Church-making Atheist can gain such favour or get such footing there, as to eject the settled Saints and work the ruin of all the Church. No ravenous Wolves in sheep's clothing can creep by any Postern-gates into that fold, to flay or fleece the flock, and mistake, feeding on them for feeding of them. Nothing that worketh any abomination can come there, and therefore every thing that tendeth towards the grand abomination of desolation must needs be for ever excluded thence; the glory of all there must last for ever, and all in that glory must live for ever being free from sin, they shall be from death; from death spiritual in it, from death temporal by it, and from death eternal for it; that presence of the everliving God doth set them free from all for ever; there is no dying, they that are there, are sure to live for ever; the glorified Saints shall never be reduced to a nullity; those crowned personages shall not be folded up in a confused Chaos, death has no power here, they are free from the sting of death and from the stroke, free from all tendencies unto death, and from all fears of dying. Now who would not gladly live in such a privileged place, where that boldest Sergeant, Death, cannot come to arrest. Such is the sanctuary of God's glorious presence, that's free from all kinds of death, and free from unkind Devils too, from Devils infernal, and Devils incarnate too.  
No evil Angels can ascend from the bottomless pit into the presence, to tempt any there to sin, nor hellish Furies to torment for sinning in times past No Devil of the lower hell nor any of this wicked world above it, can find any entrance thither. There is indeed free quarter for Saints, but none for sinners; the Free men of that City, and all the Denizens of that Kingdom, are always freed from all unwelcome troublesome intruders; the spirit of strife and debate can never thrust the Devils mysterious cloven foot into that presence to set Divisions, to cause Distractions, to bring Destruction. No carnal pride can ever beget fond fashionists in the streets of that most holy City; nor spiritual pride breed up fantastical Factionists in those Mansions. No hideous blasphemies, nor filthy obscenities, nor thumping oaths, not hellish curse, nor peevish censurings, are used by any in that presence: all profane and black-mouthed monsters of men are exiled for ever from that society of Saints; and so are all insinuating Sycophants and falsehearted Pharisees: that place shall be free from all evil, or tending to it; no evil company, no evil by company no company of evil; no devils, not be devilled men, no tempters, no tormentors, nor any other infernals; no devils incarnate, either white or black; no kind of death, either temporal or eternal; no kind of wars, no kind of woes, no kind of sufferings: surely they must needs be happy that are in such a case.  
Yet let me tell you that it is not the absence of evil alone that can make a man truly and fully happy, it may cause some joy, but not the fullness of joy, till the affluence of all good things be enjoyed with it. Now in the glorious presence of God, there is not only the absence of all evil, but the presence of all good: All things that are desirable are there, and all things there are ; there are profitable pleasures and pleasurable profits; things inconsistent here, are all coincident there; those gifts that go not here together, are all united there; those comforts which are divided here in several streams, do meet all there as in their fountain (or rather in the ocean.) No one here may look to enjoy all good things, but all there do ever so.  
There are the precious Merchandices of all Cities, for that's the City of all precious Merchandices; there are the true Delights of all Countries, for that's the true Country of all Delights. There are all the real Honours of the the Court that can never be lost, and that's the right Court of Honour that can never be put down. There are all the true pleasures of Paradise, for that's the true Paradise of all pleasures. What does any of your souls take most delight in? what do you most of all desire? there you may have it in the fullest measure, and there enjoy it in the finest manner.  
There is to satisfy all desires; do you desire, or delight in Gold, or precious Stones, or costly Gems, or stately Palaces, there's a City of pure Gold, clear as crystal, walled, and gated, and garnished with jasper's, and Saphires, and all sorts of Pearls and precious stones, as St. John describes it, Revel. 21.18. etc.  
Or do you delight in glorious triumphs, and pompous shows; there are triumphs everlasting, and the glory of all Nations shall flow into that City in triumphant manner, Revel. 21.26. Or do you delight (as Massinissa and Dioclesian did) in curious Gardens, in fruitful Orchards, in healthful Walks, in pleasant Fountains; there is the Celestial Paradise, wherein the most curious and nice, had he a hundred times as many eyes as Argus, might employ them all at once with various curiosities, and transcendent rarities. All those admired Gardens of Adonis, and Alcinous of Po. and Tantalus, and the Hesperides could never boast (no not in any fiction of the Poets) of such a living Fountain, as that which floweth in the middle of this Garden of Heaven, and affords the Water of life; nor yet of such a Tree as that of Life, which bears twelve kinds of fruits, and brings forth every month, as Saint John expresses, Revelations 22.1  
Or do you delight in, or desire peace, there can you never want it; that new Jerusalem is the true Jerusalem, the blissful vision of Peace, a City at Peace, and unity in itself. There endless triumphs of peace are solemnised by all the Citizens; that's the place of peace, there's the Prince of peace, the Author of peace, the Maker, the Creator of it. There's the full enjoyment of that mother blessing, and all other blessings with it, the true God of peace is there, and the true peace of God which passeth all understanding. Or do you desire truth with peace, there are both together; the God of peace is the God of truth, and the truth of God is there revealed fully; the true worship of the most holy God is there established, and the true God is worshipped there in the beauty of holiness. Or do you delight in the melody of curious music, there are soul-ravishing Anthems chanted and warbled by the sweetest of all the heavenly Choir in that Mother Church, that glorious Temple, Christ's Church Triumphant, Or do you delight in ease and rest from wearisome labours, there the true Christian Sabbath is kept holy, whereof our Sunday Sabbath is but an adumbration, or preparatory Eve. Jerusalem below hath six days for working, for one Sabbath day for rest; but Jerusalem above is free to sanctify an endless Sabbath, as free from labour as from sin.  
Or do you delight in the presence of great Personages, there is the mighty and Almighty Monarch of Heaven and Earth, the King of Kings, and Lord of Lords; and there is his second self, his only begotten Son, the Son of his love, in whom he is well pleased, his right hand Favourite, his Christ our Lord and Jesus in the height of his honour invested with power to unlock the Exchequer of his Father's richest favours, with the key of his eternal merits, and to deal them forth in glory to those that followed him in grace.  
In a word, there are all sorts of rich delights; that endless fountain can never be drawn dry, for there is all in all to draw them forth; there are soul-ravishing joys, and soul-admiring felicities, everlasting joys, (without any interrupted mutation) such are those divine Raptures, which shall flow from that communion they enjoy in that glorious presence with unspotted Angels and glorified Saints. I shall shut up all in the words of the Apostle, [1 Cor. 2.9.] Eye hath not seen, nor ear heard, or is it possible for the mind of man to conceive the glory that God hath laid up for them that love him. It being beyond the power of Mortals to imagine the glory of that Kingdom, the brightness of that Diadem, and the splendour of that Crown, (which no hand of treason shall be ever able to take off the Wearers head.) Having now brought this happy Pilgrim to the New JERUSALEM, where I leave him to take his fill of those everlasting pleasures: To which place (through the merits of that all-sufficient and satisfactory Redemption) may I and my Readers in his good time arrive.   
FINIS.