judgment seat the rosie wounds of our Saviour still bleeding as it were in the prisoners presence These are the wounds not as tokens of infirmity but victory Aquin. supplem Q. 90. A. 2. ad secundum and these now shall appear not as if he must suffer but to shew us he hath suffered See here an object full of glory splendor majesty excellency and this is He the man the judg the rewarder of every man according to his works The Judge we have set in his Throne and before we appear let us practice our repentance that we answer the better Vse 1 Think but O sinner what shall be thy reward when thou shalt meet this Iudge The adultery for a while may flatter beauty the Swearer grace his words with oathes the Drunkard kiss his cups and drink his bodies-health till he bring his soul to ruine but remember for all these things God will bring thee to judgment Eccles 11.9 Cold comfort in the end the Adulterer shall fatisfie his lust when he lies on a bed of fire all hugged and embraced with those flames the swearer shall have enough of wounds and blood when Devils torture his body and rack his soul in hell the Drunkard shall have plenty of his Cups when scalding lead shall be poured down his throat and his breath draw flames of fire in stead of air as is thy sin so is the nature of thy punishment the just Iudge shall give just measure and the ballance of his wrath poize in a just porportion Vse 2 Yet I will not discomfort you who are these Iudges dearest favorites Now is the day if you are Gods servants that Sathan shall be trod under your feet and you with your Lord and Master Christ shall be carried into the holiest of holies You may remember how all the men of God in their greatest anguishes here below have fetcht comfort by the eye of faith at this mountain Iob rejoyced being cast on the Dung-hill that his Redeemer lived and that he should see him at the last day stand on the earth Iohn longed and cried Come Lord Iesus come quickly and had we the same precious faith we have the same precious promises why then are we not ravished at the remembrance of these things certainly there is an happy faith wheresoever it shall be found that shall not be ashamed at that day Now therefore little children abide in him 1 Joh. 2.28 that when he shall appear we may have confidence Confidence what else I will see you again saith our Saviour-Iudge and your heart shall rejoyce Joh. 16.22 and your joy no man taketh from you O blessed mercy that so triumphes against judgment our hearts must joy our joyes endure and all this occasioned by the sight of our Saviour for Hee shall reward every man according to his works We have prepared the Iudge for sentence he hath rid his circuit in the Clouds and made the Rain-bow his chair of state for his judgment seat his Sheriffes are the Saints that now rise from the Dust to meet their Iudge whom long they have exspected the summons is sent out by a shout from heaven the cry no sooner made but the graves flie open and the dead arise stay a while till I ready them you have seen the Iudge and now we prepare the judged He is the Iudge every man the judged and He shall reward every man according to his works Every man THe persons to be judged are a world of men all men of the world good and bad elect and reprobates but in a different manner To give you a full view of them I must lead your attentions orderly through these passages there must be a Citation Resurrection Collection Separation follow me in these pathes and you may see both the men and their difference before they come to their judgments First there is a summons and Every man must hear it it is performed by a shout from heaven and the voice of the last Trump Surgite mortui venite ad judicium Jeronymus super Mathaeum Verc vox tubae terribilis cui omnia obediunt elementa petras scindit inferos c. Chrysost 1. ad Corin. 15. the clangor of this Trump could ever sound in Ieroms eares Arisr yee dead and come to judgment the clangor of this Trump will sound in all mens eares it shall wake the dead out of their drouzy sleep and change the living from their mortall state make devils tremble and the whole world shake with terrour A terrible voice a Trumpet shall sound that shall shake the world rend the rocks break the mountains dissolve the bonds of death burst down the gates of hell and unite all spirits to their own bodies What say you to this Trump that can make the whole Universe to tremble no sooner shall it sound but the the earth shall shake the mountains skip like Ramms and the little hills like young sheep it shall pierce the waters and fetch from the bottome of the Sea the dust of Adams seed it shall tear the rocky Tombes of earthly Princes and make their haughty minds to stoop before the King of heaven it shall remove the center and tear the bowels of the earth open the graves of all the dead and fetch their souls from heaven or hell to reunite them to their bodies A dreadfull summons of the wicked whom this suddain noise will no less astonish then confound the dark pitchy walls of that infernall pit of hell shall be shaken with the shout when the dreadfull soul shall leave its place of terrour and once more re-enter into her stinking Carrion to receive a greater condemnation what terrour will this be to the wicked wretch what wofull salutations will there be between that body and soul which living together in the height of iniquity must now be re-united to enjoy the fulness of their misery Joh. 5.28 29. The voice of Christ is powerfull the dead shall hear his voice and they shall come forth they that have done good unto the resurrection of life and they that have done evill unto the resurrection of condemnation You hear the summons and the next is your appearance death the Goaler brings all his prisoners from the grave and they must stand and appear before the Judge of heaven The summons is given and every man must appear Death must now give back all their spoils and restore again all that she hath took from the world What a gastly sight will this be to see all the Sepulchers open to see dead men rise out of their graves and the scattered dust to flie on the wings of the wind till it meet together in one compacted body Ezekiels dry bones shall live thus saith the Lord I will lay sinewes upon you and make flesh grow upon you and cover you with skin and put breath in you and you shall know that I am the Lord Ezek. 37.6 Ezek. 37.6 This dust of ours shall be
3.2 For as the Sunne by his beams and brightnesse illightens the eye and the air that we may see not onely all other things but also his own glorious face so God blessed for ever in whose presence ten thousand of our suns would vanish away as a darksome mote doth by the light of his Majestie so irradiate the minds of all the blessed that they behold in him not onely the beautie of all his Creatures but of himself and thus shall we see and know that glorious mystery of the Trinitie the goodnesse of the Father the wisdome of the Sonne the love and comfortable fellowship of the holy Spirit nothing that can be known but in him we shall know it in most ample manner Secondly the will is for ever satisfied with a perfect inward and eternall communion with God himself Christ that is God and man by his Man-hood assumed uniteth us unto God and by his God-head assuming uniteth God unto us so that by this secret and sacred communion we are made partakers and as it were possessours of God himself O bottomlesse depth and dearest confluence of joyes and pleasures everlasting here is the perfection of all good things the Crown of glory the very life of Life everlasting And well may it be so for what can the soul desire God will not be unto her It is he that is eminently in himself beauty to our eyes musick to our ears honey to our mouthes perfume to our nostrils light to our understanding delight to our will continuation of eternitie to our memorie in him shall we enjoy all the varieties of times all the beautie of creatures all the pleasures of Paradise Blessed Thief what a glory was this to be admitted to the societie of Christ in his Deitie thou shalt be with me how then should he be but happie Where could he be ill with him Vbi malè poterat esse cum illo ubi bene poterat esse sine illo Aug. Psal 16.11 where could he be well without him In thy presence there is fulnesse of joy and at thy right hand there are pleasures evermore joy and fulnesse of joy pleasures and everlasting pleasures Blessed are all they that live in thy house O Lord for they shall praise thee eternally world without end Psal 84.4 Psal 84.4 You see now Heavens societie they are Saints and Angels and Christ and God blessed for ever and ever Vse 1 Who then would not forsake Father and Mother the dearest fellowship of this world to be with Christ in his Kingdome You that love one another in the deepest bonds who cannot part out of this life but with the survivours grief and hearts break tell me what a merry day will that be when you shall not onely meet again never more to part asunder but when Christ our Saviour shall gladly welcome you every one of you into his societie thou shalt be with me and let me speak to the joy of us all I mean all broken-hearted Christians as for you that are profane ones you have your portion here therefore stand you by and let the Children come to their share a day will come I trust in the Lord when I shall meet you and you me in the Kingdome of heaven a day will come I trust in the Lord when you and I shall be all admitted into the societie of God and of Christ and of his Saints and of the Aagels a day will come I trust in the Lord when with these eyes we shall behold our Redeemer together with that Thief that was crucified with him a day will come I trust in the Lord when we shall meet again with all the Saints that are gone afore us and is not this a comfort what shall we say when we see our Saviour in his Throne waited on with Mary his Mother and Magdalen and Martha and Lazarus and Paul and Peter and all the Apostles and Disciples of our Lord and Saviour yea when this Thief shall be presented to our view the wounds in his hands and his feet shining like Starres and Pearls and Rubies all his body glittering in glory and his soul magnifying the Lord for his conversion and salvation world without end Vse 2 But stay least we be lead too forward there is no such thing for us if now we are not in the Covenant of grace heaven is both happie and holy and if we would enjoy heaven then we must fit our selves to that estate to which God hath preserved us to this purpose saith the Apostle Our conversation is in heaven from whence we look for the Saviour Phil. 3.20 Phil. 3.20 He was assured of heaven and therefore he conversed as a Citizen of heaven before he came there every way he â—â—rried himself as much as earth would suffer him like them that live in heaven and thus must we if ever we go to heaven become like to those that are in that place Deceive not your selves neither Whoremongers no Adulterers nor Extortioners nor the like shall enter into the Kingdome of God 1 Cor. 6.9 1 Cor. 6.9 Do men who live in these sinnes without all remorse or repentance ever think to go to heaven is it possible that ever any flesh should go out of the puddle into Paradise Matt. 25.41 no no Away ye workers of iniquitie I know you not saith our Saviour let no man cherish presumptions of an heavenly Kingdome except he abstain from all sinnes against Conscience What then but so live we here as becomes his servants and thus when we part it is but for better companie we lose a few friends but we shall find him that welcomes all his with this heavenly harmonie thou shalt be with whom with me in Paradise Hitherto of the Society The last thing considerable is the place or Vbi where his soul arrived but of that hereafter as the Lord shall inable me God give us all grace â—o to live here that howsoever we go hence one after another yet at last we may all meet together with our Lord and Saviour in his heavenly Paradise In Paradise ANd where was that our Adversaries say in Limbus and yet to give them their due Bellarmine so means not as that Limbus was Paradise Illa enim verè Paradisus deliciarum est non corporalis aut localis sed spiritualis coelestis Bellar. de 7. verbis Domini l. 1. cap. 4. but that in Limbus this thief had his Paradise to wit the vision of God The vision of God saith Bellarmine is a true Paradise indeed not locall but spirituall But with Bellarmines leave we have no such sense of Paradise in any part of holy Writ In the old Testament we read of an earthly Paradise wherein Adam lived in the new Testament we read of an Heavenly Paradise whither Paul was caught yet both these were locall for the one saith Moses was a garden Eastward in Eden Gen 2.8 Gen. 2.8 and the other saith Paul was in heaven
ULTIMA The last things in reference to the First and Middle things OR CERTAIN MEDITATIONS on Life Death Judgement Hell Right Purgatory and Heaven Delivered by ISAAC AMBROSE Minister of the Gospel at PRESTON in AMOUNDERNES in LANCASHIRE Deut. 32.29 O that they were wise that they understood this that they would consider their latter end Ecclus. 7.36 Whatsoever thou takest in hand remember the end and thou shalt never do amiss LONDON Printed for J. A. and are to be sold by Nathanael Webb and William Grantham at the Grey-hound in Pauls Church-yard 1650. To the Reader READER NOt to stay thee too long at the doore come in and thou mayst in this fabrick see these severall partitions Here is Mans misery in his Life Ser. 1. Death Ser. 2. Judgement Ser. 3. The Execution Ser. 4. Gods mercie in our Redemption Ser. 5. Salvation Ser. 6. The first part may bring thee to a sight and sense and sorrow for sin the second to a sight of Christ and a comfort in Christ and these are the principall means of conversion Nor is the work unprofitable if thou beest converted use them as daily Meditations and they will keep thee from sin and help thee towards heaven One of our Worthies can tell thee that Nothing more strongly bends men to sin then securitie or incogitancie of these things If thou ask what things he answers The end of our creation and redemption the certaintie of death the uncertaintie of life the severe account we must give the just retribution we shall have the miserie of the damned in hell the blessedness of the Saints in heaven these things being sadly and frequently thought upon would quench our burnings and lustings after sinne And true thou mayest find it that such good thoughts and an inordinate life are scarce consistible Will you hear another A serious and fruitfull meditation on these things so blessed M. Bolton hath ever been holden very materiall and of speciall moment to make us by Gods blessing more humble unworldly provident and prepared for the evil day And I take it every one of these following subjects would be an excellent theam or matter for our deliberate meditation See the Middle things Chap. 7. Sect. 4. Read then and practise these Meditations and I trust by these means thy end will be Heavens happiness So ends this work and to that end solely next to Gods glory I built it for thee Farewell Thine in all services I may for thy souls salvation I. A. Lifes Lease GEN. 47.9 Few and evil have the dayes of my life been WHen Pharaoh was Egypts King Joseph Pharaohs Steward and Jacob Josephs father there was a great famine which Pharaoh had dreamed Joseph fore-told and Iacob suffered God that sent Ioseph to Pharaoh brings Iacob to Ioseph the same providence so disposing of all that yet some food must be in Egypt when nothing was found in all the land of Canaan Thither come welcome as you may see in the storie Pharaoh salutes Iacob with this question What is thy age How many are thy dayes How many alas but few what are they alas but evil Thus we find Iacob at his Arithmetick the bill is short and the number but a cyphar Will you hear him cast his accounts First they are dayes and without all rules of falshood by subtraction few by addition full of evil contract all and this is the sum of all Few and evil have the dayes of my live been This Text briefly is the Lease of Iacobs life God the chief Lord inricht his substance yet limits the grant of his time will you question the Lease for what time no more but my life saith Iacob but a life what years no years but dayes saith Iacob but dayes how many not many but few saith Iacob but few how good not good but evil saith Iacob who can blaze the arms of life that finds not in it Crosse and Croslet the lease but a life the tearm but dayes the number few the nature evil nay when all is done we see all is out of date the dayes are not but are past they have been Few and evil have the dayes of my life been We must you see invert the Text and begin with that on which all hangs it is but my life saith Iacob Life VVOuld you know what is that take but a view of Nature and Scripture these will sufficiently describe our life First Nature whose dimme eye sees thus far what is it but a Rose Ut rosa Paestano languet adepta jugo Tifernas Ut herba solstitialis Plaut saith Tifernas which if you view in its growth the cold nips it heat withers it the wind shakes it be it never so fair it withers be we never so lively immediately we die and perish A Rose that is too beautifull Life is but grasse saith Plautus green now withered anon thus like the flower that is cut in Summer as soon as we are born Death is ready with his Sythe as soon as we are dead Angels gather in the harvest on whose wings we are carried to that Barn of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philemon Grasse no saith Philemon life is no better then a counterfeit picture what if the colours be fair and the resemblance near the shadow of death Scena est ludus quoque vita Luscin Cum parumper se ostendisset mox se abscondit Anonymus Rodol Agric. Tu quicscis securus in modum gliris sepultus jaces Philonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristophanes and the Curtains of our grave will darken all A picture that is too honourable life is a worse resemblance but a Play saith Luscinius we enter at our birth and act all our life presently there is an exit or a back return and away we go shutting all up with a sudden Tragedie A Play that is too large Anonymus being asked what was life he shews himself a little then hides himself amain his meaning was this our life is but a little show and no sooner are we seen but immediately are we hid and gone A show that is too pleasant life is nothing but a sleep saith Philonius we live secure and Dormise-like we slumber away our time when all is done as if all this were too little we sleep again and go from our grave the bed to that bed our grave A sleep that is too quiet it is nothing but a dream saith Aristophanes all our worldly pleasures are but waking dreams at last Death rouzeth our souls that have slept in sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pind. in Pyth. Vita quid nisi mortis imago Cato then lifting up our heads and seeing all gone we awake sorrowing A dream or the dream of a shadow saith Pindarus the worst the weakest dream that can be imagined sure one step further were to arrive at deaths door and yet thus farre are we lead by the hand of Nature nay if you will lower death suâ—ceeds life and life
and though men be so strong that they come to fourscore years yet is their strength then but labour and sorrow so soon passeth it away and we are gone Psal 90.10 Psal 90.10 Here is halfs of halfs and if we half it a while sure we shall half away all our time nay we have a custome goes a little further and tells us of a number a great deal shorter we are fallen from seventie to seven in lifes leases made by us Nay what speak I of years when my text breaks them all into dayes Few and evil have the dayes been so our former translation without any addition of years at all and if you mark it our life in Scripture is more often termed dayes then years the book of Chronicles which writes of mens lives are called according to the interpretation Words of dayes to this purpose we read David was old and full of dayes 1 Chron. 23.1 1 Chron. 23.1 and in the dayes of Iehoram Edom rebelled 2 Chron. 21.8 2 Chron. 21.8 So in the New Testament In the dayes of Herod the King Matth. 2.1 Matth. 2.1 and in the dayes of Herod the King of Iudea Luke 1.5 Luke 1.5 In a word thus Iob speaks of us our life is but dayes our dayes but a shadow we know nothing saith Iob and why so our dayes upon earth are but a shadow Iob 8.9 Job 8.9 Lo here the length of our little life it is not for ever no Adam lost that estate he that lived longest after Adam came short of the number of a thousand years nay that was halfed to somewhat lesse then five hundred and that again halfed to little more then two hundred Iacob yet halfs it again to a matter of seven score and Moses halfs that again to seventy or a little more nay our time brings it froÌ„ seventy to seven nay Iacob yet brings it from years to daies few and evil have the dayes of the year of my life been Vse 1 Teach us O Lord to number our dayes that we may apply our hearts unto wisdome Psal 90 12. Moses Arithmetick is worthy your meditation learn of him to number pray to God your teacher think every evening there is one day of your number gone and every morning there is another day of miserie coming on evening and morning meditate on Gods mercy and your own miserie Thus if you number your dayes you shall have the lesse to account for at that day when God shall call you to a finall reckoning Vse 2 But miserable men who are not yet born again their dayes run on without any meditation in this kind What think they of but of long dayes and many years And were all their dayes as long as the day of Joshuah when the Sun stood still in the midst of heaven yet it will be night at last and their Sun shall set like others True God may give some a liberall time but what enemies are they to themselves that of all their dayes allow themselves not one 1. Pet. 3.10 If any man long after life and to see good dayes let him refrain his tongue from evil and his lips that they speak no guile How live they that would needs live long and follow no rules of pietie many can post off their conversion from day to day sending Religion afore them to thirty and then putting it off to fourtie and not pleased yet to overtake it promise it entertainment at threescore at last death comes and allows not one hour In youth these men resolve to reserve the time of age to serve God in in age they shuffle it off to sicknesse when sicknesse comes care to dispose their goods loathnesse to die hope to escape maâ—tyrs that good thought O miserable men if you have but the Lease of a Farm for twenty years you make use of the time and gather profit but in this precious farm of Time you are so ill husbands that your Lease comes out before you are one penny worth of grace the richer by it Matth. 20.6 Why stand ye here all the day idle there are but a few hours or dayes that ye have to live at last comes the night of death that will shut up your eyes in sleep till the day of doom You see now the term of our Lease our Life lasts but Dayes and although we live many dayes Luke 19.42 Matth. 6.12 yet in this thy day saith Christ and Give us this day our daily bread say we as if no day could be called thy day but this day if there be any more we shall soon number them my text tells you they are not many but few Few and evill have the dayes of my life been Few OUr Lease is a Life our Life is but Dayes our Dayes are but Few The Phoenix the Elephant and the Lion fulfill their hundreds but man dieth when he thinks his Sun yet riseth before his eye be satisfied with seeing or his ear with hearing or his heart with lusting death knocks at his door and often will not give him leave to meditate an excuse before he comes to judgement Is not this a wonder to see dumb beasts outstrip mans life The Phoenix lives thousands say some but a thousand years are a long life with man Methushalem you saw the longest liver came short of this number and yet could we attain to so ripe an age what are a thousand years to the dayes everlasting If you took a little mote to compare with the whole earth what great difference were in these two and if you compare this life which is so short with the life to come which shall never have end how much lesse will it yet appear As drops of rain are unto the sea Ecclus 18.9 and as a gravell stone is in comparison to the sand so are a thousand years to the dayes everlasting But will you haue an exact account and learn the just number It was the Arithmetick of holy men to reckon their dayes but Few as if the shortest cut were the best account The Hebrews could subduct the time of sleep which is half our life so that if the dayes of men were threescore years and ten Psal 90.10 here 's five and thirty years struck off at one blow The Philosophers could subduct the time of weakness which is most of life so that if vivere be valere that onely a true life which enjoyes good health here 's the beginning and the ending of our dayes struck off at a second blow The Fathers could subduct all times not present and what say you to this account were the dayes of life at noon man grown to manhood look ye back and the time past is nothing look ye forward and the time to come is but uncertain and if time past and time to come stand both for ciphers what is our life but the present and what is that but a moment Nay as if a moment were too much look
his own knowledge Jer. 10.14 Jer. 10.14 Blessed God! what a world of evils are within us Orat. Manass We have sinned O Lord above the number of the sands of the seas our transgressions O Lord are multiplied our offences are exceeding many Many sure that contain these streams and yet how many are the rivolets that issue from them There be evils of weakness against God the Father whose attribute is Power there be evils of ignorance against God the Son whose attribute is Wisdome there be evils of malice against God the holy Ghost whose attribute is Love Can we adde any more Mark but our thoughts our delights our consents to evil or if these be not enough see a swarm indeed that continually assault us anger hatred envy distrust impatience avarice sacriledge pride despair presumption indevotion suspition contention derision exaction give me leave to breathe in the numbring of this bedroll perjurie blasphemie luxury simony perplexitie inconstancy hypocrisie apostasie here is a number numberless gross sins little sins known sins hid sins Who can understand his errours O Lord cleanse me from my secret faults Psal 19.12 Psal 19.12 The dayes of life are few but the evils God knows how many he that would number them may tell a thousand and yet not tell one of a thousand Can the proudest Pharisee justifie himself Remember the swarms that lurk in thy venomed conscience number thy wanton words thy carnal thoughts thy unchristian gestures thy outragious sins come they not in by troops and herds thicker then the frogs in Egypt well may we stand amazed at their number and as convicted prisoners cry for that Psalme of mercie Miserere mei Lord have mercy on us most evil wretched sinners Thus you see Beloved how evil be our dayes sith every day we do evil then to wander no further now we have found such a world of them will you see them in a map here is evils originall evils actuall evils of omission evils of commission evils of the body evils of the soul well may we pray Deliver us from evil what so many evils of sin now the Lord deliver us Vse 1 Remember your selves and who will not sing Davids burthen Psal 38.4 Mine iniquities are gone over my head and as a weighty burthen they are too heavy for me to bear There is in sin saith Austin both weight and number and is any one so dull or dead that he is sensible of neither go ye to the balance and what a mass lies upon you enough and enough again to sink you down to hel go ye to the count and what a swarm comes upon you a million and a million of millions to keep you out of heaven when all your sins must be called to account before that Judge of the world what account shall be given of this account that is endless see them like the stars onely these set and rise but your sins rise and never set see them like your hairs onely these shed and lose but your sinns grow ever more and more see them like the sands onely these are covered with the flouds and waters but your sins lie still open and are ever before you think on these stars these hairs these infinite innumerable sands of sins and when all is done let your tears be the floud to hide them over Psal 6.6 It was Davids saying Every night wash I my bed and water my couch with my tears if your daies be evil let not your night slip without repentance go not to bed but beat your breast with the Publican lay you not down but withall lift up your voice Lord be mercifull unto me a sinner How sweet a rest doth that night bring whose sleep is prevented with the consideration of our sins though we are begirt with a thousand devils this would be as the watch of our souls and the safeguard of our persons Vse 2 But I must speak with a difference I stand over some of you who are so far from * When I speak thus of tears or repentance I argue not a causality or merit onely I inferre a necessarie presence of repentance in those that obtain pardon of sin All that I positively affirm is this that repentance is the means or way which God hath appointed antecedently to to pardon Act. 3.19 Jer. 4.14 washing away your sins with tears that I fear you never took much notice of the multitude of your sins should I tel you that you brought sin enough with you to damn you when you first came into this world should I tell you that you have everie one committed thousands and thousand of thousands of actuall sins and yet any one of those thousands is enough to send you packing to hell You would think these strange points but if God be true there is no sin of man either originiall or actuall either of omission or commission either of the bodie or of the soul which without repentance will not produce eternall death and therefore in Gods fear take notice of your sins set before you the Commandments of God and thereto comparing your life you may find out such a catalogue of your sinnes that will throughly convince you of your damnable estate You may ask to what end should we be so carefull to find out our sins I answer to a very good end both in respect of the Unregenerate Regenerate First in respect of the unregenerate this is the first step of repentance this is one of those paces that will lead you towards heaven You may be sure without repentance no heaven without confession no repentance and without finding out sin there can be no confession It were good therefore and a singular means to bring you out of corruption into Christianity and out of the state of nature into the kingdome of grace that you would everie one of you have a Catalogue of your sins If you will not I can tell you who will there is an adversary called Sathan the adversary of mankind that stands at your back and I may say figuratively with a scroll in his hands wherein he writes down your sins not a day passeth on but he can easily tell how many sins you have committed all day Lord that men would think on 't Are you about any sin at that very time Sathan is registring the act and time and place and everie circumstance now wo wo to man that lets Sathan do his work for him Would you do this your self would you but study for a Catalogue of your own sins that so you might confess them to God and repent you thereof this would be a dash in the devils book so that he could not have whereof to accuse you but if still you go on securely in sin and never go about to call your sins to remembrance a day will come wo worth the day when that roring Lion shall set all your sins and transgressions in order before you then shall you read
but wonder to see how busily thou heapest up riches yet knowest not who shall eat the grapes of thy planted vineyard God gave thee a countenance erected towards heaven and must it ever be groveling and poring on the earth God gave thee a soul to live with his blessed Angels and wilt thou make it a companion fitter for no other then brute beasts Eccles 5.12 There is an evil sicknesse saith Solomon that I have seen under the Sunne and what is that but riches reserved to the owners for their evil See here the just judgement of a righteous God to this end is thy riches thou wouldest live at ease and outlast many years therefore thy life is but miserable and thy death must be sudden thy dayes are but few and thy few dayes are evil Vse 2 But to comfort all you that live in the fear of God it may be your dayes are evil and what then this is to make tryall of your love to God and a tryall it is of Gods love to you First it makes a tryall of your love to God Certainly if you have but a spark of this love your dayes cannot be so evil but in the midst of those evils you shall find some inward consolations that will sweeten all Gen. 29.20 It is memorable how Iacob for Rachel serves Laban seven years but yet saith the Text they seemed to him but a few dayes for the love he had to her Nay after Laban had deceived him in giving him blear-eyed Leah in stead of beautifull Rachel Iacob then serves him another seven years prentiship love makes the heart chearfull in the worst of sufferings though Iacob was consumed with drought in the day and frost in the night Gen. 31.40 which many and many a time made his rest and sleep to depart from his eyes yet his love of fair Rachel sweetens all his labours Why thus thus will it be with you that wait on the Lord your God what though miseries come upon you as thick as hail-storms in a sharp winters day you may remember you have a better master then Laban a better service then Iacobs a fairer prize then Rachel who is your master but such an one as will surely keep his covenant even the Lord your God what is your service but such a one as is most glorious and honourable even a light burden a perfect freedome what is your prize but such a one as surpasseth all prizes whatsoever even the beauty of heaven the beatificall vision of our blessed God If then you but love God as Iacob did Rachel what matters it how evil your few dayes be nay be they never so evil and were your dayes never so many yet an hundred a thousand years spent in Gods service they would seem but a few dayes for the love you bear to him O Lord work in us this love and then command what thou wilt persecution affliction the Crosse or death no service so hard but we shall readily obey thee Secondly as your evils of sufferings try your love to God so they are a tryall or token of Gods love to you 2 Cor. 4.17 Our light affliction which is but for a moment causeth unto us a farre more excellent and an eternall weight of glory and if this be the end who would not endure the means O divine mercy therefore the dugs of this life taste bitter that thereby God may wean us from the love of this world to attain a better Certainly God is good unto us in tempering these so fitly bitternesse attends this life that thou maist sigh continually for the true life Wouldst thou not run through dangers for a kingdome wouldst thou not fetch a crown for fear of a thorn nay who would not go to heaven although it were with Eliah in a whirlwind I count saith Paul that the afflictions of this life are not worthy of the glory which shall be shewed unto us Rom. 8.18 Come then ye that thirst for long life believe in God and you shall have life eternall All is well that ends well though a while we sink in miseries yet at last the joys of heaven will refresh us then shall we live in love rejoyce in hymns sing forth in praises the wonderfull works of our Creatour and Redeemer this is that life of heaven and when our life ends here Lord grant us life everlasting Thus farre have you seen the state of our life this lease breeds sorrow but the reversion is our joy no sooner shall this life exspire but God will give us the purchase of his Son that inheritance of heaven comfort then thy soul that wades through this sea of miseries and the Lord so assist us in all our troubles that he lead us not into temptation but deliver us from evil Amen Have been OUr life is but dayes our dayes are but few our few dayes but evil and now when all is done we find all is out of date Few and evil have the dayes of my life been This last word is the leases exspiration and why have been If you will needs know the reason The time that is past is best known to Jacob. And the life of Iacob is but as the time that is past First the time that is past is best known to Iacob Olim meminisse juvabit Virg. old men can tell old stories and something it delights them to remember the storms gone over them We all know how Many years we have lived Great miseries we have suffered Iacob tells you as you may tell each other our years have been few our few years have been evil To make this good Have they not been few Let me ask some old man whose hairs are dipt in snow Eccles 12.6 whose golden ewer is broken whose silver cord is lengthened how many be thy years It may be thou wilt answer Psal 90.10 as Moses gives the number a matter of threescore years and ten or fourscore years I cannot say but it is a long time to come but alas what are these fourscore years now they are gone Tell me you that have seen the many changes both of Moon and Sun are they not swiftly runne away you may remember your manhood childhood and I pray what think ye was it not yesterday is it not a while since who will not wonder to see how quickly it is gone and yet how long it was a coming The time to come seems tedious especially to a man in hope of blisse the time now past is a very nothing especially to a man in fear of danger go down to those cast-away souls that now suffer in hell flames and what say they of their life but as soon as we were born we began to draw to our end Wisd 5.13 Wisd 5.13 go down to those putrified bodies and find amongst them the dusts of Adam Seth Enosh Kenan Mahalaleel Jered Enoch Methushalem every one of whom lived near to the number of a thousand years are
man never so great in power and spreading himself like a green bay tree a tree most durable a bay tree most flourishing a green bay tree that is most in prime if any thing will stand at a stay what is more likely yet he passed away saith the Psalmist and lo he was gone I sought him but be could not be found Psalme 37.35 36. Psal 37.35 36 We cannot stay time present how should we recall time past See here the man on whom the eyes of the world are fixt with admiration yet for all this he passeth without stay he is gone without recall I sought him but to find him is without all recovery Time was that Adam lived in paradise Noah built an Ark David slew Goliah Alexander overcame the world where be these men that are the wonder of us living we all know they are long since dead and the times they saw shall never come again How fond was that fiction of Plato Annus Platonicus that after the revolution of his tedious year then he must live again and teach his Schollers in the same chair he sate in our faith is above his reason for the heavens shall passe away the elements shall melt with heat and the earth with the works therein shall be burnt up 2 Pet. 3.10 2 Pet. 3.10 Where then is the life of Plato when all these things shall turn to nothing we may now for his learning praise him where he is not and he may then for his errour be damned and tormented where he is Is there any man with skill or power can call back but yesterday once onely we read of such a miracle but it was onely by the hand of God Almighty Hezekiah was sick 2 Kings 20. 2 Kings 20. and to confirm the news that he must recover he requires a sign What shall be the sign that the Lord will heal me and that I shall go up into the house of the Lord the third day this was no temptation for you see how the Prophet gives him satisfaction This sign shalt thou have of the Lord wilt thou that the shadow go forward tenn degrees or go back tenn degrees Hezekiah thinks of death and the Prophet restores his life not onely a time of fifteen years to come but of ten degrees now gone and thus it was observed in the diall of Ahaz This was a miracle that but once happened since the beginning of the world he then that sleeps away his time in exspectation of Hezekiahs sunne may sleep till his death and then not recall one minute of his life as the time so our life if once past it is irrevocable irrecoverable 2. And as it cannot be recalled again so suddenly it is vanished Longitudinem hujus vitae sentiri non facit nisi spes vivendi nam nihil videtur esse celerius quâm quicquid in ea jam praeteritum est Aug. in Psal 6. Certè videres vitam tuam non fuisse diuturnam Aug. in Psal 36. Nothing makes life long but our hope to live long take away those thoughts of the time to come and there is nothing swifter then the life that is gone Suppose then thou hadst lived so long as from Adam to this time as Austin saith Certainly thou wouldest think thy life but short and if that were short which we think so long how long is our life which in comparison of that is so extreamly short The time once past we think it suddenly past and so is life gone in a moment in the twinckling of an eye so soon indeed before it can be said This it is In every one of us death hath ten thousand times as much as life the life that is gone is deaths and the life yet to come is deaths our now is but an instant yet this is all that belongs to life and all the life which any of us all is at once possessed of here is a life indeed that so soon is vanished before it can be numbered or measured it is no time but now yet staies not till the syllable now may be written or spoken what can I say the life that I had when I began to speak this word it is now gone since I began to speak this word May we call this life that is ever posting towards death Do we what we can could we do yet more all we do and all we could do were to no purpose to prolong our life see how vve shore this ruinous house of our body vvith food vvith raiment vvith exercise vvith sleep yet nothing can preserve it from returning to its earth vve go and vve go suddenly vvitnesse those tvvo Cesars vvho put off themselves vvhilest they put on their shoes Fabius styled Maximus for his exploits and Cunctator for his delaying yet could not delay death till notice might be taken he vvas sick but hovv manie examples in this kind have vve daily amongst us you knovv how some lately have gone safe to bed and yet in the morning were found dead and cold others in health and mirth laid down by their wives and yet ere mid-night found breathless by their sides What need we further instances You see how we go before we know where we are the life that we had what is it but a nothing the life that we have what is it but a moment and all that we can have what is it but a fleeting wind begun and done in a trice of time before we can imagine it In a word our Sunne now sets our day is done ask Jacob the Clock-keeper of our time this Text tells the hour and now struck you hear the sound our dayes are gone few and evil they have been The Conlusion Occasioned by the death of CHARLES BRIDGEMAN who deceased about the age of twelve in the yeare of our Lord 1632. he was a most pious sonne of a most pious mother both now with God HEre I thought to have finished my Text and Sermon But here is a sad accident to confirm my saying and whilest I speak of him what can I say of his state his person his birth his life of all he had and of all he was but that they have been Sweet rose cropt in its blossome no sooner budded but blasted how shall we remember his daies to forget our sorrows no sooner had he learnt to speak but contrary to our custome he betook him to his prayers so soon had grace quelled the corruption of his nature that being yet an infant you might see his proneness to learn nay sometimes to teach them this dutie who waited on to teach him his devotion not long after he was set to school where he learned by book what before he had learned by heart the sweet care good disposition sincere religion which were in this child all may remember which cast but their eyes upon him O God hovv hast thou bereaved us of this Gem Sure it is as it was said of another for this cause onely
that it might shine in heaven But this was but the beginning of his dayes now they are past they have been Go a little further we left him at school but how learned he Christ 1. Cor. 2.2 Psal 8.2 and him crucified this was the knowledge taught him by the Spirit of God in a wonderfull manner Out of the mouthes of babes and sucklings hast thou O God ordained strength To consider again his religious words his upright actions his hearty devotions his fear of God all then concluded as they did of John Luke 1.66 What manner of child shall this be No question the grace of God was with him If I should instance in any of these his frequencie in prayer his reading of Scripture his reasoning with others to get knowledge to himself we may wonder at Gods power in this childs poor weakness Excuse me whiles I tell nothing but truths and I hope they will tend to our own instruction In the morning he would not stir out of doors before he had poured out his prayers at noon he would not eat any meat before he had given the Lord thanks at night he would not lie down on his bed before he had kneeled down on his knees we may remember those times when sometimes that he had forgotten this dutie no sooner had he been in bed but up he would have got again and so kneeling down on his bare knees covered with no garment but his linens he would ask God forgiveness for that sinne of forgetfulness neither have his brothers escaped without his reprehension for had they eat any meal or meat without a grace his check was usuall Dare you do thus unless God be mercifull unto us this bit of bread might choke us The wise sentences the religious words which often dropt from his mouth like honey can we remember them and not grieve at the death of him that spake them What comfort had we in those dayes What sorrow have we to think those dayes are done Surely we cannot speak it without bitterness of soul they are gone they have been Thus he lived will you know how he died First a lingring sickness seized upon him against which to comfort him one tells him of possessions that must fall to his portion And what are they said he I had rather have the Kingdome of Heaven then a thousand such inheritances Thus he minds Heaven and God so minding him presently sent him his sickness that should summon him thither And now how should I repeat his words with the life that he spake them dying No sooner had God struck his body with that fatall sickness but he asks and needs would know his souls estate I have heard of the soul said he but what is the soul the mind he questions and questioning answers better I fear then many too many gray headed amongst us but the answer given how the soul consisted of the Will and the Understanding he sayes he is satisfied and now understands better then he did before Another comes to him and then he begins another question now he knows the soul he desires yet to know further How his soul may be saved O blessed soul how wisely couldst thou question for thine own souls good The answer given by faith applying Christs merits he heard it and had it anon telling them who before had taught it him Resolved in these questions he questions no further but will now answer them that go about to question him One asks him whether he had rather live or die he gives the answer and not without Pauls reason I desire to die said he that I might go to my Saviour O blessed Spirit bow didst thou inspire into this child thy wisdome and goodnesse This done his pain begins again to afflict him and this occasions another thus to question him whether he would rather still endure those pains or forsake his Christ Alas said he I know not what to say as a child for these pains might stagger a strong man but I will strive to endure the best I can Upon this he presently calls to mind that Martyr who being in prison Thom. Bilney the night before his burning put his finger in the candle to know how he could endure the fire O said he had I lived then I would have runne through the fire to have gone to Christ Sweet resolution of a silly child who can hear and not wonder wonder and not desire to hear that he may wonder still Blessed child hadst thou lived that we might have wondred at thy wisdome but his daies were determined and now is the number turned to this poor cypher they are not they have been I cannot leave him yet his sicknesse lasts long and at least three dayes before his death he prophesies his departure and how strange a prophecie not onely that he must die but fore-telling the very day On the Lords day said he look to me Neither was this a word of course which you may guesse by his often repetition every day asking till the day came indeed What is Sunday come At last the lookt-for day came on and no sooner had the Sun beautified that morning with his light but he falls into a trance What think ye meant his blessed soul whilest the body it self used such an action his eyes were fixed his face chearfull his lips smiling his hands and arms clasping in a bow as if he would have received some blessed Angel that there was at hand to receive his soul but he comes to himself and tells them how he saw the sweetest boy that ever eyes beheld and bids them Be of good chear for he must presently go with him One standing near as now suspecting his time of dissolution bids him say Lord into thy hands I commend my spirit Psal 31.5 Yes said he Into thy hands Lord I commit my spirit which is thy due for why thou hast redeemed it O Lord my God most true Who will not believe this child now sings in Heaven that so soon had learned this Davids Psalm on earth I cannot hold my self nor will I hold you long but how may I omit his heavenly ejaculations Beloved I beseech you pardon me whilest I speak his words and I will promise you to speak no word but the very same formally which were his own Pray pray pray nay yet pray and the more prayers the better all prospers God is the best Physician into his hands I commend my spirit O Lord Jesus receive my soul Now close mine eyes forgive me father mother brothers sister all the world Now I am well my pain is almost gone my joy is at hand Lord have mercy on me O Lord receive my soul unto thee Where am I whilest I speak these words Blessed Saint now thou singest in Heaven God hath bid thee welcome the Angels are hugging thee the Saints rejoyce with thee this day is the Crown set on thy head this day is the Palm of victory in thy hand
brought us all those things are passed away as a shadow or as a Poste that passeth by Look on this man as he lies on his bed of death here is neither smile nor dimple All the daughters of musick are brought low Eccles. 12.4 His voice is hoarse his lips pale his cheeks wan his nostrills run out his eyes sink into his head and all the parts and members of his body now lose their office to assist him Is this the merrie man that made such pastime Sweet God! what a change is this Esa 3.24 In stead of sweet smell there is a stench in stead of a girdle a rent in stead of well-set hair baldness in stead of beauty burning in stead of mirth mourning and lamentation weeping and wailing and gnashing of teeth Must not sadnesse seize on that soul which incurs this doom Here is a malefactour stands at bar indited by the name of Fool charged with the guilt of treason condemned by the Judge of heaven and this night the saddest that ever he saw is that fearfull execution that his soul is taken And yet more horrour It was a night of sinne and this doth encrease the sorrow Psal 116.13 How dear in the sight of the Lord is the death of his Saints and we may say on the contrary How abominable in the sight of the Lord is the death of the wicked Was not this a grief to be took thus tripping in his wickedness even now whilest he was busily plotting his ease and pastime death stands at his door and over-hears all his plots and projects It was a death to his soul to be took in his sinne hear how he roars and cries O that I had lived so virtuously as I should had I embraced the often inspirations of Gods blessed Spirit had I followed his Laws obeyed his Commands attended to his will how sweet and pleasant would they now be unto me We and alas that I had not fore-seen this day what have I done but for a little pleasure a fleeting vanity lost a Kingdome purchased damnation O beloved what think ye of your selves whilest you hear this voice you sit here as senseless of this judgement as the seats the pillars the walls the dust nay as the dead bodies themselves on which you tread but suppose and it were a blessed meditation you that are so fresh and frolick at this day that spend it merrily use it profanely swearing revelling singing dancing what if this night while you are in your sin the hand of death should arrest you Could I speak with you on your death-beds I am sure I should find you in another case how but sorrowing grieving roaring that your time were lost and these words not heeded whiles the time well served how would you tear your hair gnash your teeth bite your nails seek all means possibly to annihilate your selves and can nothing warn you before death seize on you take heed if you go on in sinne the next step is damnation It was the Apostles advice Rom. 13.11 Now it is high time to wake out of sleep for now is our salvation nearer then when we believed Rom. 13.11 If this wretched man had observed the present time how happy had he been this hour of his departure But as Officers take malefactours drinking or drabbing so is he nearest danger when deepest in the mire of pleasure Look at all those that are gone before us and which of them thought their end so near while they lived so merrie I must needs tell you there is a fire a worm a sting a darkness an hell provided for all wicked wretches and there most certainly must you be this night if you die this day in your naturall state of sinne Lord that men should be so strangely bewitched by the Prince of the air as for the momentarie enjoyment of some glorious miseries bitter-sweet pleasures heart-vexing riches desperately and wilfully to abandon God and to cast themselves headlong into the jaws of Satan Such a prodigious madnesse seized on this Worldling he sings he revels he dallies Plin. l. 7. c. 23. then dies Thus greatest euils arise out of greatest joyes as the ears vvith vehement sounds and the eyes vvith brighter objects so many by felicity have lost both their sense and being Gallus dies in the act of pleasure 2 Sam. 4.7 Num. 11.33 Ishbosheth dies in the middest of sleep the Israelites die in their day of lust this Worldling dies in that night of sinne even then on a sudden his soul is taken And yet more horrour it vvas a night of death and this vvas the vvorst of all the darkness drowsiness sadness sin all vvere nothing to this all nothing in themselves if death had not follovved Aristot lib. 3. mor. cap. 6. this is that most terrible of all terribles all fears griefs suspicions pains as so many small brooks are svvallovved up and drovvned in this Ocean of misery Novv rich man vvhat saiest thou to thy barns buildings riches lands Do these pleasure thee in this thy extreme and dying agonie Thou liest this night on thy departing bed burthened vvith the heavie load of thy former trespasses the pangs come sore and sharp upon thee thy brest pants thy pulse beats short thy breath it self smels of earth and rottennesse vvhither vvilt thou go for a little ease or succour vvhat help canst thou have in thy heaps of gold or hoord of vvealth Discip de temp serm 118. ex Hum. in tract de septuplici timore should vve bring them to thy bed as vve read of one dying commanded that his golden vessels and silver plate should be set before him which looking on he promised to his soul it should have them all on condition of his stay with him but the remedie being silly at last most desperately he commends it to the Devil seeing it would not stay in his body and so gave up the ghost Alas these trifling treasures can no more deliver thee from the arrest of that inexorable Serjeant then can an handfull of dust Wretched men vvhat shall be your thoughts vvhen you come to this miserable case full sad and heavie thoughts Lord thou knovvest you may lie upon your beds like vvild buls in a net full of the furie of the Lord In the morning thou shalt say would God it were evening and at even thou shalt say would God it were morning for the fear of thine heart wherewith thou shalt fear and for the sight of thine eyes which thou shalt see Deut. 28.67 Deut. 28.67 Here is the terrour of that night of death vvhen you may vvish vvith all your hearts that you had never been born if the Lord once let loose the cords of your conscience vvhat account vvill you make of crovvns of possessions all these will be so far from healing the wound that they will turn rather into fiery Scorpions for your further torments Now now now is the dismall time of death what
will you do whither will you go to whom will you pray the Angels are offended and they will not guard you God is dishonoured and he will not hear you onely the Devil had your service and onely hell must be your wages Consider this ye that forget God Psal 50.22 lest ye be torn in pieces and there be none to deliver you It is cruel for your souls thus to suffer to be torn and torn in pieces and so torn in pieces that none may deliver you Better this Worldling had been a worm a toad an adder any venomous creature then so to live and thus to have died yet hither it is come his sickness is remediless his riches comfortless his torments easeless still he must suffer and there is none to deliver he is torn torn in pieces and none may deliver him What need you more now we are come to this period his glasse is run his Sunne is set his day is finished and now this night the verie night of Death his soul is required and received of him Lo here the dismall dreadfull terrible time of this mans departure it was in the night a night of darkness drowsiness sadness sinne death and destruction Vse 1 Who will not provide each day against this fearfull night howsoever we passe away our time in sinne we must of necessitie ere it be long lie gasping for breath upon our dying beds there shall we grapple hand to hand with the utmost powers of death and darknesse what should we do then but sow our seed while the seed-time lasteth we have yet a day and how short this day is God onely knows be sure the night cometh wherein none can work Joh. 9.4 and then what a fearfull time will come upon us I know there be some that dream of doing good in another world or at least will deferre it longer till some time hereafter such vain hopes of future performances hath undone many a soul I must work the work of him that sent me Joh. 9.4 while it is day saith our Saviour The way-faring man travels not in darknesse but while the day shines on him then he knows he is under the protection of the Laws the light of the Sunne the blessing of heaven Joh. 11.9 Are there not twelve hours in the day if any man walk in the day he stumbleth not because he seeth the light of this world but if a man walk in the night he stumbleth because there is no light in him Do good then and lay hold of every season which may get you to heaven Let the whole course of your life be a conscionable preparative against death Suppose every day your last as if at night you should be called to account before that high and great tribunall in a word whatsoever you think or speak or do say thus with your self Would I do thus and thus if I knew this night to be my last Who is it would sinne if he thought at that instant he must go to judgement Vse 2 But if we neglect the day be sure the night will come to our condemnation where be those wonders that so dazled our eies while the day shone on them Where is Absaloms beautie Jezabels paint Sauls personage nay where is this wretched Worldling he had a day to work out his own salvation and that being lost at last came night before he had gone two steps toward heaven Joh. 12.35 O beloved walk while yee have light that ye may be children of the light You may be sure the meanest soul that hath the work of grace upon it death is to him no night but the day-break of eternall brightnesse This may make us in love with the sincerity of religion this may make us to labour and never cease labouring till we have gotten out of the state of nature into the state of grace O that I could say of every one of you as Paul of the Ephesians Ye were once darkness but now are ye light in the Lord. Ye were once carnall but now are ye spirituall ye were once unregenerate Ephes 5.8 but now are ye a first-fruits dedicated to God If it were thus with you then to your comfort upon your dying beds you should meet with a glorious troop of blessed Angels you should feel the glorious presence of the sweetest comforter you should see the glorious light of Gods shining countenance you should have a night if it were night turn'd all into a mid-day Now the Lord give you such a day whensoever you dye through Christ our Lord. You have heard the time of Deaths arrest This night Now for the party wee 'll make a privy search and if we stir one word we shall finde him at next doore it is thy soul Thy Soul THe party under arrest is the rich mans Soul no warranty could prevail no riches satisfie no strength rescue death now demands it and there 's none can redeem it therefore This night they will have his soul Every man hath a jewell better worth then a world Observ and the loss of this is so much more dear by how much it is more precious What profits it a man to gain a world and to lose his soul said our Lord and Saviour Mat. 16.26 Mat. 16.26 Nay what are a thousand worlds when the soul is valued Give me leave to ope the cabinet and you shall see the jewell that is arrested it is the Soul The Soul what 's that Substantia creata invisibilis incorporea immortalis Deo similima imaginem habens creatoris sui Aug. in lib. de definitione animae Dicearchus it is saith Austin a substance that is created invisible incorporeall immortall most like to God as bearing the image of its Creator Please you that we illustrate this description and you shall see how every word shews forth some excellencies as the glorious lustres of this glorious pearle the Soul First if you ask what is the Soul 't is a substance How fond were the opinions of some Philosophers one would have it to be nothing vox praeterea nihil and how many of us are of this opinion Doe not we live as if we had no souls at all The epicure is for his belly the ambitious for his body but who is he that provides for his soul Sure we imagine it to be nothing valuable or how should our estimation of it be so grosse and vile to prefer the body to neglect the soul There were other Philosophers vvent a pace yet further and they gave it a being Galen but vvhat no better then an accident that might live or dye vvithout death of the subject this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humorum a certain temper composed of the elements or nothing but the harmony of those humours in the body Is this the soul then of all creatures are men say vve 1 Cor. 15.19 of all men are we saith the Apostle most miserable most unhappy
of torments which like infinite rivers of Brimstone feed upon his soul without ease or end What avails now his pompous pride at his dolefull funerals the news is sounded hee is dead friends must lament him passing-peales ring for him an hearse-cloth wrap him a tombe-stone lye over him all must have mourning suites and may be rejoycing hearts but all this while his soul his going to judgment without one friend or the least acquaintance to speak in his cause O that his soul were mortall and body and soul to be buried both together in one grave must his body die and his soul live in what world or nation in what place or region it is another world another nation where Devils are companions brimstone the fire horrour the language and eternall death the souls eternall life never to be cured Bernard in Medit. and never must be ended O my soul saith Bernard what a terrible day shall that be when thou shalt leave this Mansion and enter into an unknown region who will deliver thee from these ramping Lyons who can defend thee from those hellish monsters God is incensed hell prepared justice threatned onely mercy must prevent or the soul is damned View this rich man on his deaths-bed the pain shouts through his head and at last comes to his heart anon death appeares in his face and suddenly falls on to arrest his soul Is it death what is it he demands can his goods satisfie no the world claims them must his body goe no the worms claim that what debt is this which neither goods nor body can discharge Habeas animam ejus coram nobis Gods warrant bids fetch the soul O miserable news the soul committed sin sin morgaged it to death death now demands it and what if he gain the world he must lose his soul This night thy soul shall be required of thee Vse 1 Animula vagula blandula said the heathen Emperour Pretty Adrian little wandring soul whither goest thou from me wilt thou leave me alone that cannot live without thee O what conflicts suffers the poor soul when this time is come must the soul be gone help friends physick pleasure riches nay take a world to reprive a soul so different are the thoughts of men dying from them living now are they for their pleasure or profit the body or the world but then nothing is esteemed but the soul what can we say but if you mean your souls must be saved O then let these precious dear everlasting things breathed into your bodies for a short abode scorn to feed on earth or any earthly things it is matter of a more heavenly metall treasures of an higher temper riches of a nobler nature that must help your souls Do you think that ever any glorified soul that now looks God Almighty in the face and tramples under foot the Sun and Moon is so bewitcht as was Achan with a wedge of gold no it is onely the Communion of Saints the society of Angels the fruition of the Deity Iosh 7.21 the depth of eternity which can onely feed and fill the soul So live then as that when you die your souls may receive this blisse and the Lord Iesus our Saviour receive all your souls Vse 2 I must end but gladly would I win a soul If the reward be so great as you know it to recover a sick body Si magnae mercedis est a morte eripere carnem quanti est meriti à morte liberare animam Ambros Offic. 1. Quid est quod velis habere malum nihil omnino Aug. in quod serm which for all that must die of what reward is that cure to save a soul which must ever ever live O sweet Jesu why sheddest thou the most precious and warmest bloud of thy heart but onely to save souls thou wast scourged buffetted judged condemned hanged was all this for us and shall we do nothing for our selves What is it thou wouldest have bad if thou couldest wish it good not thy house nor thy wife nor thy children nor thy good nor thy cloaths but no matter for thy soul I beseech you value not you souls at a less price then your shooes you can please the flesh with delicates which is naught but worms meat but the soul pines for want which is a creature invisible incorporeall immortall most like to God are we thus carefull of pelf and so careless of this pearl certainly I cannot choose but wonder when seeing the streets peopled with men that follow suits run to Courts attend and wait on their Councellors for this case and that case this house or that land that not one of these no nor one of all us will ride or run or creep or go to have counsell for his soul I must confess I have sometimes dwelt on this meditation and Beloved let me speak homely to you be our Counsellors in this Town every week solicited by their Clients and have we no Clients in soul-cases not one that will come to us with their cases of conscience sure you are either careless of your souls or belike you have no need of particular instructions O let us not be so forward for the world and so backward for the soul yet I pray mistake not I invite you not for fees as noble Terentius when he had petitioned for the Christians and saw it torn in pieces before his face gathered up the pieces and said I have my reward I have not sued for gold silver honour or pleasure but a Church so say I in middest of your neglect I have not sued for your good or silver for your houses or lands but for your souls your precious souls and if I cannot or shall not woe them to come to Christ God raise up some child of the Bride-chamber which may do it better if neither I nor any other can prevail O then fear that speech of Elies sons they hearkened not unto the voice of their father because the Lord would slay them 1 Sam. 2.25 In such a case O that my head were full of water and mine eyes a fountain of tears that I might weep day and night for your sins O that I could wash your souls with my tears from that filth of sin wherewith they are besmeared and defiled O that for the salvation of your souls I might be made a sacrifie unto death But the Lord be praised for your souls and my soul Christ Jesus hath died and if now we but repent us of our sins and believe in our Saviour if now we will but deny our selves and take up his cross and follow him if now we will but turn unto him that he may turn his loving countenance unto us if now we will but become new creatures and ever-hereafter walk in the holy path the narrow way which leads unto heaven why then may our souls be saved This is that we had need to care for Cur carnem adornas animam non
us in some issue of time and then shall we have our rewards when the Son of man shall come in the glory of his Father Let this admonish us to have patience in all our exspectations what is it to suffer a while an inch of time considering the reward is great indeed everlasting in durance Rest in the Lord saith David and wait patiently for him fret not thy self for him which prospereth in his way and will you know the reason for yet a little while and the wicked shall not be but the meek shall inherit the earth and shall delight themselves in the abundance of peace Psal 37.10 11. Psal 37.7 10 11. So they shall indeed if onely they will exspect a little time not now but Then stay yet a while and be sure anon the reward shall be given 2. But to answer positively this Then is no other then Doomes-day and when that shall be will be known best by Conjectures Signes We will begin with the former Some would have it in the year 6000. from the beginning of the world this was the sentence of Elias say the Jewes whose prophesie thus runs two thousand years before the Law two thousand under the Law and two thousand under the Gospell how untrue this sounds any one may guesse that considers in the first number he fails because it was too little in the second number he erres because it was too much and if Elias say amiss for the time now past how should we believe him for that yet to come Others besides testimony produce reason that as God was creating the world six days so he must be a governing it six thousand years here 's a seeming proportion but upon what reason Every day say they must be a thousand years with man because a thousand years are but as one day with God Psal 90.4 It were too frivolous a pains to repeat any more or to answer these Is not this sacriledge Salviarus de guber Dei l. 3. to break into Gods place and pry into his Sanctuary Why should we presume to know more then God would have us Look at the Apostles were they not Gods Secretaries Look at the Angels are they not Gods Heralds Look at Christ himself is he not the Son of God and yet as he is the Son of man he speaks of all Of that day and hour knoweth no man no Angell neither the Son but the Father onely Mark 13.32 Mar. 13.32 Ne nos addamus inquirere quod ille non addidit dicere Aug. epist 146. Acts 1.7 It is not for us to seek where the Lord hath not a tongue to speak Why should we know more then other men then all men then Angels then Christ himself who as man was either ignorant of it or at least had no commission to reveal it It is not for you to know the times and seasons which the Father hath put in his own power Act. 1.7 It is a better use which our Saviour makes Take heed watch and pray for yee know not when the time is Mark 13.33 Mar. 13.33 1 Thess 5.2 As a thiefe in the night so is Doomes-day it come suddainly it will come shortly would you needs know when why then when you least imagine such a matter then when worldly honours profit nothing then when kindred acquaintance fail then when the world shal be set on fire then then he shall reward every man according to his works But secondly if conjectures fail the signes are certain Ierome reports of fifteen miracles for fifteen days Teste Tho. Aquin Supplem ad 3. part q. 73. ar t. 1. which he writes to have found in the Hebrews Annals and immediately must precede the Judges coming The first day saith he the sea shall swell and lift up her waves at least fifteen cubits above the height of the highest hills The second day unlike to the former the sea shall ebbe again and the waves be fallen till they scarce be seen The third day the sea must return to its ancient course and so abide that day as it was before The fourth day sea monsters shall appear above the sea whose bellowing rores shall fill the air with cries which God alone understands and men shall tremble at The fifth day all the fowles of the air shall flock together and meeting in the fields shall there chatter and starve for fear of the approaching times The sixth day flouds of fire shall rise up against the firmament which kindling at the falling Sun shall run like a lightning to the rising morn The seventh day all stars and planets shall shoot out fiery comets The eighth day there shall be a generall earth-quake and the motion so violent that the ground shall hop and the living creatures not stand on their feet that walk on the tottering floores The ninth day trees shall sweat bloud The tenth day all the stones of the earth shall war together and with a thundring noise break one upon another The eleventh day all buildings shall be ruined and all the hils and mountains melt into dust and powder The twelfth day all beasts of the field shall come from their woods and dens and so abstaining from their food shall rore and bellow up and down the plains The thirteenth day all graves shall be open from the rising up of the Sun unto the going down of the same The fourteenth day all men shall come abroad and such a distraction seize on their heavy hearts that they shall lose the speech and volubility of their tongues And the fifteenth which is the last day the living men shall die and the dead shall live again all above earth be changed and those in their graves be raised and recovered I will not say these things are certain I leave you to the author that recites them but if any whit true why blessed Lord what a day of appearance shall this be I know not saith one what others may think of it but for my self it makes me tremble to consider it It is a day of anger and wrath a day of trouble and heaviness a day of obscurity and darkness a day of clouds and blackness a day of the trumpet and alarm against the strong cities and against the high towers Zeph. 1.15 Chrysost Hom. 77. in Matth. Zeph. 1.15 I will but run thorow the signes as we find them in Gods writ and then see if your hearts will not fail for fear Then shall the Sun be darkned Matth. 24.29 can Nature stand and suffer a generall Eclipse when God died the Sun could discolour its beauty and suit it self in black to its makers condition and now man dies the Sun is clad again in mourning robes Alas what can it do but mourn God lives but man-kinde dies though he was the Creator yet we are the Creatures for whom it was created when the housholder dies the family grieves Patrefamilias moriente turbatur domus Chrysost in Matth. 44. were
Ayr shall be wholly distempered and disordered when the Sun shall threaten with mourning the Moon with blood the Stars with their falling yea when all the heavens shall shrink and pass away as a paper scroule who then dares eat or drink or sleep or take a minutes rest Be sure these dayes shall come and the signes shall pass Ioel 1.5 13 15. Awake yee Drunkards and weep all ye drinkers of Wine because of the new wine for it shall be pulled from your mouthes Gird your selves and lament ye Priests howle ye Ministers of the Altar alas for the day for the day of the Lord is at hand and as a destruction from the Almighty shall it come What are ye insensible of these signes the imprisoned thiefe fears at the news of the assize and is the sinner so impudent that he fears nothing The day shall come when the men of earth shall fear and be full of fear every sign shall breed a wonder and ever sight shall breed a wondrous terrour men shall hide themselves in the caves of beasts and the beasts seek shall to save themselves in the houses of men where then shal the wicked stand when all the world shal be thus in uprore Vse 2 Yet a word for us all we have all warning and we had best to provide yet the weather is fair we may frame an Ark to save us from the flood yet are the Angels at the gates of Sodom yet is Jonas in the streets of Nineveh yet the Prophet wooes Hos 6.4 O Iudah how should I entreat thee yet the Apostle prayes nay we pray you in Christs stead that yee will be reconciled unto God 2 Cor. 5.20 to conclude yet the Bride-groom stayes the Virgins leisure Lord that they would make speed seeing the joyes of heaven tarry for them This Tearm is at hand and is it not time to petition to the Judg of heaven what a dangerous course is it never to call to minde that Time of Times until we see the Earth flaming the Heavens melting the Iudgment hastning the Iudg with all his Angels comming in the Clouds to denounce the last doom upon all flesh which shall be unto some Woe woe when they shall call to the mountains to cover them and for shame of their sins hide themselves if it were possible in hell fire if we have any fear this should move fear if we have any care this should move us all to be carefull indeed We have not two souls that we may hazard one neither have we two lives that we may trust to another but as thy last day leaves thee so will this Doomes-day finde thee Who would not but axcept the fatherly fore-warning of Christ our Saviour See you not how many signes as the Heralds and fore runners of his glorious comming Matth. 24.7 12. The abounding of iniquity the waxing cold of charity the rising up of Nation against Nation Was there ever lesse love was there ever more hatred Where is that Jonathan that loves David as his own soul nay where is not that Joab that can imbrace friendly but carryes a malicious heart towards Abner sure we are near the end indeed when charity is grown thus cold You then that would have the comfort of the day take these signs for warnings provide for him who hath thus long waited for you 2 Pet. 3.14 and seeing you look for such things be diligent that ye may be found of him in peace without spot and blamless Who would indanger their souls for a little sin busie Clients heed nothing but their cause and if you would recover heaven be sure that ye mark this Tearm The time draws on now the Writs are out anon comes the Iudge and Then is the day Then he shall reward every man according to his work You see the Tearm and now you may exspect to view the Judge the Tearm is Then the Judge is He. Stay a while and the next time you shall see him in his judgment seat He. HE who if you look at the fore-going words you may see who he is The son of man shall come in the glory of his father and it is he that shall reward us according to our works hoc facit ut ad infimam se sortem hominum abjiciat Musculus in Matth. cap. 8. Psal 8.4 This title of the Son of man denotes unto us the humility of the Son of God what is the Son of man but man and this tels us how humble he was for us that being God was made man or the Son of Man which is as all one according to that Psal 8.4 What is man that thou art mindful of him or the Son of man that visitest him It is true God is the Judg of all Heb. 12.23 Heb. 12.23 and yet it is as true this God is man Acts 17.31 Acts 17.31 God saith Paul will judge the world but it is by that man whom he hath ordained God hath the power but God as man hath onely the Commission He who is God hath given him Authority to execute judgment And would you know the reason it is onely because he is the Son of man Joh 5.27 Iohn 5.27 In a word God shall judg the whole Trinity by prescription Christ onely in execution the Father judgeth but by the Son or as the Evangelist John the Father judgeth no man but hath committed all judgment to the Son Iohn 5.22 Iohn 5.22 But because as man there appears in him a double form as humbled as glorified wee 'l discusse these questions which resolve all doubts 1. Whether Christ as man shall appear unto us when he will reward us 2. Whether man as glorified shall appear unto us when he will reward us To the first we say that onely as man he will appear our judge who as man appeared when himself was judged what better reason to express the benefit of our redemption then so to judg us as he did redeem us Tunc manifestus veniet inter justos judicaturus qui occultè venerat judicandus ab injustis August de civit dei was he not man that suffered died and was buried and is he not man that one day shall come to judg both the quick and dead he that came obscurely to be judged by the unjust shall then appear openly to judg all the just the same man who is God and man shall be our judge in his humane nature by his divine power Thus we say God who is the ancient of daies hath the power originall but man who is the Son of God hath the power traduced and therefore saith Daniel One like the Son of man came with the clouds of heaven and came to the ancient of days and they brought him here before him Dan. 7.13 14. and there was given him dominion and glory and a kingdome Vse Consider this yee that are going to the Bar what a sight will this be to the faithless
devoured of worms consumed by Serpents which craul and spring from the marrow of our bones look in a dead mans grave and see what you find but dust and worms and bones and skuls putrified flesh an house full of stench and vermine Behold then the power of God Almighty out of this grave and dust of the earth from these chambers of death and darkness shall arise the bodies of the buried the graves will flie open and the dead go out not an hair not a dust not a bone shall be denied but whatsoever holds their dust shall yield their bodies I saw the dead saith Iohn small and great stand before God Revel 20.12 13. and the Sea gave up the dead which were in it and death and hell delivered up the dead which were in them and they were judged every man according to their works Revel 20.13 what a wonderfull sight will this be to see the sea and earth bring forth in al parts such variety of bodies to see so many sorts of people nations to come together huge armies innumerable as the Caterpillars of Egypt all shall arise and every one appear before the Lords Tribunall worms and corruption cannot hinder the resurrection he that said to Corruption Iob 17.14 Iob 19.25 thou art my father and to the worm thou art my sister and mother said also I know that my Redeemer liveth and mine eyes shall behold him O good God! how wonderfull is thy power this flesh of ours shall turn to dust be eate of worms consume to nothing if there be any reliques of our ashes the wind may scatter them the blasts divide them our feet trample them the beasts digest them the vermine devour them if nothing yet time will consume them But for all this God is as able to raise us from the dust as to create us of the dust not one dust of this clay shall perish though scattered divided trampled devoured consumed it shall be gathered recovered revived refined and raised and as one dust shall not be lost of one man so neither shall one man be lost of all the world this is that generall day that shall congregate all they shall come from the four winds and corners of the world to make an universall appearance all the children of Adam shall then meet together yea all the kindreds of the earth shall meet together and mourn Assemble your selves and come all ye heathen to the valley of Jehoshaphat for there will I sit to judg all the heathen Joel 3.12 Joel 3.11 12. The summons are sounded the dead raised and yet to give you a fuller view of the parties see how God the Iudg now sends his messengers to fetch the living bodies to his Court. Vse 3 He shall send his Angels saith our Saviour and they shall gather together his Elect from the four winds from one end of heaven to another Matth. 24.31 Matth. 24.31 True it is all shall be gathered yet with a difference some with a swift pace flie to the Throne where is the hope of their diliverance others draw and pull back whiles the Angels hale them to the Iudgment seat the righteous have nimble swift bodies that flie to the Iudg as a Bird to her nest and young ones but the wicked have their bodies black and heavy they cannot flie but flagge in the air and the Angels do not bear but dragge them to the judgment seat how can this chuse but fear the wicked when like malefactours they are brought before the wrathfull judg as they were born or buried so must they rise again naked and miserable what a shame is this and yet the more horrible in that their nakedness shall be covered with a filthy blackness needs must desperate fears sieze one the soul when it is again united to her body transformed to such an ugly form is this the body fed with delights and delicates is this the flesh pampered with ease and lust is this the face masked from the winde and Sun are these the hands decked with Rings and Diamonds how become these so swarthy horrible which before were so fair and amiable this the change of the wicked when through sorrow and confusion they shall cry to the Rocks cover our nakednesse and to the hills hide our ugliness nay rather than appear let the infernal Furies tear and totter us into a thousand pieces Look your beauties Beloved in this glasse such is the end of this worlds glory so vain the pleasure of this body Now is the end of all things come and what remains but a sea of fears and miseries rushing on them before shall the Angels drag them behinde shall the black Crew follow them within shal their consciences torture them and without shall hot flames of fire fume and fry and furiously torment them fear within fire without but worse then all a Iudg above all thither must they go Angels usher them Devils attend them the Cryer hath called them the Angels trump hath summoned them and now they must appear We have brought all together now we must part them asunder the sheep shall be put on the right hand and the goates on the left as every man hath deserved Two travellers go together feed together lye together sleep together but in the morn their wayes part asunder thus the sheep and goates eat together drink together sleep together rot together but at this day there shall be a separation let them grow together corn and tares untill the harvest this world is the flloor Matth. 13.30 fan while you will there will be some chaff love peace like lambs their will be some goats to trouble the sheep and goats live both together in one fold the world lye both together in one cote the grave the world is a common Inne which entertains all manner of passengers the rode-way to death is the Kings high-way free for all travellers after the passage of this weary day death hath provided a large bed to lay all in the grave all live together and all lye together all rest together and all rot together but when this night is past and the last day is sprung then is the wofull separation some turn on the right and those are the blessed others on the left hand and those are the cursed Here is the beginning of woes when the wicked shall curse and houl like the fiendes of hell O Lord punish me here saith one devoutly rack me in pieces cut me in shreds burn me in fire so that I may be there placed at thy right hand Domine hÃc ure hîc seca modo in aeternum parcas Aug. Blessed are they that have a place amongst those elect sheep what now remains but their doom which is a lot that must befall every man for he shall reward not one or some but every one every man according to his works The Summons are given the dead are raised the prisoners conducted to the bar and the sheep and
goats severed asunder each from other Vse 1 And now see the parties thus summoned raised gathered severed is not here a world of men to be judged all in one day Multitudes multitudes in the valley of decision Joel 3 14. for the day of the Lord is neer in the valley of decision Ioel 3.14 Blessed God! what a multitude shall stands before thee all tongues all nations all people of the earth shall appear at once all we shall then behold each son of Adam and Adam our grand-father shall then see all his posterity Consider this high and low rich and poor one with another God is no accepter of persons Heark O beggar petitions are out of date and yet thou needest not fear thou shalt have justice this day all causes shall be heard and thou though a poor one must appear with others to receive thy sentence Heark O Farmer now are thy lives and leases together finished this day is the new harvest of thy Iudge who gathers his wheat into his garner Matth. 3.12 and burns up the chaffe in fire unquenchable no boon no bribe no prayers no tears can avail thy soul but as thou hast done so art thou sentenced at the first appearing Heark O Land-lord where is thy purchase to thee and thy heires for ever this day makes an end of all and happy were thy soul if thou hadst no better land then a barren rock to cover and shelter thee from the Iudges presence Heark O Captain vain now is the hope of man to be saved by the multitude of an host hadst thou command of all the armies on earth and hell yet couldest thou not resist the power of Heaven see the trump sounds and the alarum summons thee thou must appear Heark O Prince what is the crown and scepter against thunder the greatness of man when it comes to encounter with God is weakness and vanity Heark all the world Ecclus 40.3 4. From him that sitteth upon the glorious throne unto him that is beneath in earth and ashes from him that is cloathed in blue silk and weareth a crown even to him that is cloathed in simple linnen all must appear before him the Beggar Farmer Land-lord Captain King and Prince and every man when that day is come shall receive his rewards according to his works Vse 2 But O here is the misery Every man must appear but Every man will not think on it would you know the sign of that man which this day shall be blessed it is he and onely hee that again and again thinks on this day that Ierome-like meditates on this summons and resurrection and collection and separation Examine then your selves by this rule is your mind often carried to these objects soar you on high with the wings of faith and a sound eye to this hill why then you are right birds truly bred and not of the bastard brood I pray you mark it every cross and disgrace and slander and discountenance losse of goods disease of body or whatsoever calamity if you are the children of God and destined to sit at the right hand of our Saviour they will ever and anon be carrying your minds to those objects of Doomes-day And if you can but say that experimentally you find this true in your selves if ordinarily in your miseries or other times you think on this time of refreshing then be of good comfort for you are of the brides company and shall enter into the marriage-chamber to abide there there for ever But if you are destitute of these kinde of motions O then strive for these properties that are the inseparable breathings and movings of an holy heart sound mind and blessed person every day meditate that every man shall appear one day and receive his reward according to his works You see how we have followed the cause and wel-neer brought it to finall sentence the term is discovered the Iudge revealed the prisoners prepared and the next time we shall bring them to the bar to receive their rewards This time depart in peace and the God of peace keep your souls spotless without sin that you may be well prepared for this day of judgment According to his works VVEe have brought the prisoners to their triall and now to go on how should this triall be I answer not by faith but works by faith we are justified by works we are judged faith onely causeth but works onely manifest that we are just indeed Here then is the triall that every soul of man must undergo that day Works are the matter that must be first enquired of and is there any wicked man to receive his sentence let him never hope to be saved by anothers super-erogating the matter of enquiring is not aliena but sua not anothers but his works Or is there any good man on whom the smiling Iudge is ready to pronounce a blessed doom Let him never boast of meriting heaven by his just deservings see the reward given not propter but secundum as Gregory Greg. 1. in illa verba 7. Psal poenit Auditam fac mihi mane misericordiam tells us not for his works as if they were the cause but according to his works as being the best witnesses of his inward righteousness But the better to acquaint you with this triall there be two points of which especially we are to make inquiry First how all mens works shall be manifest to us Secondly how all mens works shall be examined by God 1. Of the manifestation of every mans work Revel 20.12 Iohn speaketh And I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works Revel 20.12 God is said to have books not properly but figuratively all things are as certain and manifest to him as if he had registers in heaven to keep records of them Remember this O forgetfull you may commit add multiply your sins and yet run on score till they are grown so many that they are out of memory but God keeps them in a register and not one shall be forgotten there is a book and books and when all the dead shall stand before God to receive their sentence then must these books be opened That is the book of Gods memory Mans conscience Eternall life There is a book of Gods memory and herein are all the acts and monuments of all men whatsoever enrolled and registred A book of remembrance was written before God for them that feared the Lord and thought upon his name Malac. 3.16 Malach. 3.16 This is that which manifests all secrets whether mentall or actuall this is that which reveales all doings whether good or evill In these Records are found at large Abels sacrifice Cains murther Absolons rebellion Davids devotion the Iews cruelty the Prophets innocency good mens intentions and the
sinners actions nothing shall be hid when this book is opened for all may run and read it stand and hear it How fond are we that imagine heavens eye such is this book to be shut upon us Do we not see many run to corners to commit their sins there can they say Let us take our fill of love untill the morning for darkness hath covered us and who seeth us who knoweth us Esai 29.15 Prov. 7.18 Esay 29.15 But are not the Angels of God about you 1 Cor. 4.9 We are a spectacle to the Angels saith the Apostle I am sure we must be to both to Angels and to men and to all the world O do not that before the Angels of God yea before the God of Angels which you would shame to do in the sight and presence of an earthly man Alas must our thoughts be known and shall not dark-corner sins be revealed must every word and syllable we speak be writ and recorded in Gods memorable book and must not ill deeds ill demeanours ill works of darkness be disclosed at that day yes God shall bring every work unto judgment with every secret thing be it good or evill Eccles 12.14 Eccles 12.14 Wail yee wicked and tremble in astonishment Now your closet-sins must be disclosed your private faults laid open Gods keeps the account-book of every sin every transgression Imprimis for adultery Item for envie blasphemy oaths drunkenness violence murther and every sin from the beginning to this time from our birth to our buriall the totall summe eternall death and damnation this is the note of accounts wherein are all thy offences written the debt is death the pay perdition which fury pays over to destruction But there is another book that shall give a more full I cannot say but a more fearfull evidence then the former which is the book of every mans conscience Some call it the book of testimony which every man still bears about him There is within us a Book and Secretary the Book is Conscience and the Secretary is our soul whatsoever we do is known to the soul and writ in our book of conscience there is no man can so much as commit one sin but his soul that is privy to the fact will write it in this book In what a wofull case will thy heart then be in what strange terrour and trembling must it stand possest when this must be opened and thy sinnes revealed It is now perhaps a book shut up and sealed Liber signatue clausus in die judicii aperiendus but in the day of judgement shall be opened and if once opened what shall be the evidence that it will bring forth there is a private Sessions to be held in the breast of every condemned sinner the memorie is Recorder grief an Accuser truth is the Law damnation the Judgement hell the Prison Devils the Jaylours and Conscience both Witnesse and Judge to passe sentence on thee What hopes he at the generall Assize whose conscience hath condemned him before he appear Look well to thy life thou bearest about thee a book of testimonie which though for a time it be shut till it be full fraught with accusations yet then at the Day of Doom it must be opened when thou shalt read and weep and read every period stop with a sigh every word be enough to break thy heart and every syllable reveal some secret thy own conscience upon the matter being both witnesse Judge accuser and condemner But yet there is another book we read of and that is the book of life Herein are written all the names of Gods elect from the beginning of the world till the end thereof these are the golden leaves this is that precious book of heaven wherein if we are registred not all the powers of hell or death or devils shall blot us out again Here is the glory of each devout souldier of our Saviour how many have spent their lives spilt their blouds runne upon sudden deaths to gain a perpetuall name and yet for all their doings many of these are dead and gone and their memories perished with them onely Christs souldier hath immortall fame he and onely he is writ in that book that must never perish Come hither ye ambitious your names may be writ in Chronicles yet lost writ in durable marble yet perish writ in a monument equall to a Colossus yet be ignominious O were you but writ in this book of life your names should never die never suffer any ignominy It is an axiome most true they that are written in the eternall leaves of heaven shall never be wrapped in the cloudy sheets of darknesse Here then is the joy of Saints at that Day of Doom this book shall be opened and all the elect whom God hath ordained to salvation shall see it read it hear it and greatly rejoyce at it The Disciples casting out devils return with miracles in their mouths O Lord say they even devils are subject to us through thy name True saith Christ I saw Sathan as lightning fall from heaven notwithstanding in this rejoyce not that the spirits are subject unto you but rather rejoyce because your names are written in heaven Luke 10.20 Luke 10.20 And well may the Saints rejoyce that have their names written in Gods book they shall see them to their comfort writ in letters of gold penned with the Almighties finger ingraven with a pen of a diamond thus will this book give in the evidence and accordingly will the Judge proceed to sentence Vse 1 Consider thou that readest what books one day must be set before thee a time will come when every thought of thy heart every word of thy mouth every glance of thy eye every moment of thy time every office thou hast born every companie thou hast used every sermon thou hast heard every action thou hast done and every omission of any duty or good deed thou hast left undone shall be seen in these books at the first opening of them thy conscience shall then be suddenly clearly and universally inlarged with extraordinary light to look upon all thy life at once Gods memory shall then shine forth and shew it self when all men looking on it as a reflecting glasse they shall behold all the passages of their misspent lives from their births to their burials Where is the wicked and deceitfull man wilt thou yet commit thy villanies treacheries robberies murthers debates and impieties Let me tell thee if so to thy hearts-grief all thy secret sinnes and closet villanies that no eye ever lookt upon but that which is a thousand times brighter then the Sunne shall then be disclosed and laid open before Angels men and devils and thou shall then and there be horribly universally and everlastingly ashamed never therefore go about to commit any sinne because it is midnight or that the doors are lockt upon thee suppose it be concealed and lie hid in as great darknesse as
in some to receive but others to depart this must needs be a disgracefull vexation so when the glory of heaven and those unvaluable treasures shall be opened and dealt about to the faithfull what horrour will it be to the reprobates to be cast off with a depart no share accrues to them no not so much as one glimpse of glory must chear their dejected countenances but as ill-meriting followers they are thrust from the gates with this watch-word to be gone Depart But whence there is the losse from me and if from me then from all that is mine my mercy my glory my salvation Here is an universall spoil of all things of God in whom is all goodnesse of the Saints in whom is all solace of the Angels in whom is all happinesse of heaven wherein all pleasures live ever and ever Whither O Lord shall the cursed go that depart from thee into what haven shall they arrive what Master shall they serve is it thought so great a punishment to be banished from our native soils what then is this to be banished from Almighty God and whither but into a place of horrour to whom but to a cursed crew of howling reprobates Depart from me Who are they Ye cursed Christ hath before invited you with blessings but these refused now take you the curse to your despight Psal 109.17 the wicked man saith the Prophet as he hath loved cursing so let it come unto him hath he loved it let him take his love as he hath cloathed himself with cursing as with a garment so let it come into his bowels like water and like oyl into his bones Psal 109.18 Psal 109.18 No sooner our Saviour cursed the Fig-tree but leaves and boughs body and root all wither away and never any more fruit grows thereon and thus shall the wicked have a curse like the Ax which put to the root of the tree Matth. 3.10 shall hew it down and cast it into the fire Go ye cursed But whither must they go into everlasting fire O what a bed is this for delicate and daintie persons no feathers but fire no friends but furies no ease but fetters no light but smoak no Chimes nor Clock to passe away the night but timelesse eternitie A fire intollerable a fire burning never dying O immortall pains Esai 33.14 which of you saith the Prophet is able to dwell in the burning fire who can endure the everlasting flames it shall not be quenched night nor day the smoak thereof shall go up evermore the pile is fire and much wood Esai 30.33 and the breath of the Lord like a river of brimstone kindles it What torment what calamitie can be compared with the shadow of this the wicked must be crowded together like brick in a fiery Furnace there is no servant to fanne cold air on their tormented parts not so much as a chink where the least puff of wind might enter in to cool them it is a fire an everlasting fire For whom prepared for the Devil and his Angels heavy companie for distressed souls the Serpents policie could not escape hell nor can the craft of our age so deal with this Serpent as thereby to prevent this fire it was sure prepared for some as some have prepared themselves for it burning in lust in malice in revenge untill themselves their lust malice revenge and all burn together in hell Tophet is prepared of old Esai 30.33 whither that day-starre as fallen from heaven and a black crew of Angels guard him round in that lake of hell there must these howling reprobates keep their residence the last sentence that never is recalled is now pronounced what Go Who ye cursed Whither into everlasting fire to what companie to a crew of Devils and their Angels O take heed that ye live in Gods fear least that leaving his service he give you this reward Depart ye cursed Vse And is not this worthy your meditation Consider I pray you what fearfull tremblings seiz on their souls that have their sentence for eternall flames If a Lord have Mercy on thee Take him away Jaylour will cause such shedding of tears folding of arms and wringing of hands what will this sentence do Go ye cursed c. O which way will they turn or how will they escape the Almighties wrath to go backward is impossible to go forwards intolerable whose help will they crave God is their Judge heaven their fo the Saints deride them Angels hate them all creatures cry for vengeance on them God Lord what a world of misery hath seized on these miserable souls their Executioners are Devils the Dungeon Hell the earth stands open and the cruell Furnace ready-boyling to receive them into what a shaking fit of distractions will these terrours drive them every part shall bear a part in this dolefull ditie eyes weep hands wring breasts beat hearts ake voyces cry horrour dread terrour confusion are lively equipages of this tragick Scene Now O man of earth what will all thy wealth avail thee what can all thy pleasures profit thee one drop of water to cool thy fiery tongue in hell is more worth then a world of treasures all the gold and precious stones the world affords will not buy one bottle of water all thy golden gods and silver plates cannot prevail one drammme of comfort but rather as they were thy bane on Earth so they will aggravate thy pain in Hel. Who pities not the vilest creature to see it suffer torments and no way to release it who then will not pitie this end of the wicked when they must suffer and suffer yet never feel ease of pain nor end of torments A sentence not to be revoked yet unsufferably to be endured torment on torment anguish on anguish fire upon fire and though a River nay a sea of tears drop from their eyes yet cannot one spark be quenched the worm never dies Mark 9.44 the fire never goes out Go ye into everlasting fire not piled of consuming wood or the black moulds turning to white ashes but kindled by the Judges breath of pitch and sulphure Rivers of boyling Brimstone runne from everlasting springs in these hot Bathes was that Dives dived when those fierie words came flaming from his mouth as spitting fire Luke 16.24 Let Lazarus dip the tip of his finger in water to cool my tongue Alas what should a drop of water do on a finger when rivers cannot quench the tip of his tongue he lies on a bed of never-dying flames where brimstone is the fuel devills the kindlers the breath of an offended God the bellows and hell the furnace where bodie and soul must ever lie and frie in scorching torments O let the heat of these flames quench the heat of our sinne if once the sentence passe there is no reprieve to be hoped for this is the last Day of Doom when our sinns must be revealed our Reward proportioned and as we have
this be his case who will not say with Balaam Let me die the death of the righteous and let my last end be like his Num. 23 10. O let us I beseech you present unto our souls the blessed condition to come and this will be effectuall to stir us up to every good duty and to comfort us in all conditions whatsoever what will a man care for crosses and losses and disgraces in the world that thinks of an heavenly Kingdome What will a man care for ill usage in his Pilgrimâ—ge when he knows he is a King at home we are all in this time of our abâ—ence from God but even strangers upon â—â—rth here then must we suffer in dignities yet here is the comfort we have a better estate to come and all this in the mean time is nothing but a fitting of us to that heavenly Kingdome â—s Davids time between his anointing and investing was a very preparing of him that he might know himself and that he might learn fitnesse for to govern aright so we are anointed Kings as soon as we believe we have the same blessed anointing that is poured on our head and runnes down about us but we must be humbled and fitted before we are invested 〈◊〉 time and but a 〈◊〉 we have yet here to spend and let this be our comfort howsoever we 〈◊〉 here it is not long ere we inherit Alas the 〈◊〉 of this life are not worthy of the glory that shall be shewed us Rom. 8.18 Rom. 8.18 and therefore Igâ—â—â—â—â— iâ— a burnâ—â—g 〈…〉 say 〈…〉 gallows Hieron in catalogo beasts breaking of my bones quartering of â—y 〈…〉 â—â—â—â—sâ—â—ng of my body all the torments of devils let them come upon me so I may enjoy the treasure of Heaven and well â—â—gâ—â— he say it that knew what a châ—nge would be one day 〈◊〉 never was cold shadow so pleasant 〈◊〉 hot Summer never was 〈◊〉 so delightfull after â—â—â—our as shall be this â—eâ—t of heaven to an afflicted â—our coming thither out of this valley of tears O then what service should we do what pain should we suffer to attain this â—est were it to runne through fire and water were it as Augustine said to suffer every day torments you Aug. serm 31. de sanct the very torments of Hell yet should we be conâ—enâ— to aâ—â—â—e it and how much more when we may buy it without money or money-worth we need not to part with any thing for it but sin This Thief now a blessed Saint in glory * I speak of suffering and repenting as means not as the cause for a dayes suffering an half dayes repenting was thus welcomed to Heaven imitate we him in his repentance not in his delay he indeed had mercy at the last cast but this priviledge of one inferres not a common law for all one finde mercie at the last that none should despair and but one that none should presume Be then your sins as red as Scarlet you need not despair if you will but repent and lest your repentance be too late let this be the day of your conversion now abhorre sinnes past sue out a pardon call upon Christ with this Thief on the Crosse Lord remember me remember me now thou art in thy Kingdome thus would we do how blessedly should we die our consciences comforting us in deaths pangs and Christ Jesus saying to us at our last day here our day of death our day of dissolution To day shalt thou be with me in paradise We have dispatcht with expedition this dispatch this expedition to day the next day you shall hear the happinesse of this grant which is the societie of our Saviour thou shalt be with whom with me in paradise With me ANd is he of the Societie of Jesus yes though no Jesuite neither for they were not then hatcht but what noble order is this where the Saints sing Angels minister Archangels rule Principalities triumph Powers rejoyce Dominations govern Virtues shine Thrones glitter Cherubims give light Seraphins burn in love and all that heavenly company ascribe and ever give all laud and praises unto God their Maker here is a Societie indeed I mean not of Babylon but Jerusalem whither Jesus our Saviour admits all his servants and whereto this Thief on the Crosse was invited and welcomed thou shalt be with me in paradise For if with me then with all that is with me and thus comes in that blessed company of Heaven we will onely take a view of them and in some scantling or other you may guesse at Heavens happinesse With me and therefore with my Saints blessed man that from a crew of thieves by one houres repentance became a companion of Saints and now he is a Saint amongst them what joy is that he enjoys with them O my soul couldst thou so steal Heaven by remorse for sinne then mightst thou see what all those millions of Saints that ever lived on earth and are in Heaven Heb. 12.22 there are those holy Patriarchs Adam Noah Abraham and the rest not now in their pilgrimage tossed to and fro on earth but abiding for ever on Mount Sion the City of the living God there are those goodly Prophets Esay Jeremy Ezekiel and the rest not now subject to the torments of their cruell adversaries but wearing Palms and Crowns and all other glorious Ensigneâ— of their victorious triumphs there live those glorious Apostles Peter Andrew James John and the rest not now in danger of persecution or death but arrayed in long robes washed and made white in the bloud of the Lamb Revel 7.14 there live those women-Saints Mary Martha and that Virgin-mother not now weeping at our Saviours death but singing unto him those heavenly songs of praise glory world without end there are those tender infants an hundred forty four thousand Revel 14.1 Revel 14.1 3 4. not now under Herods knife bleeding unto death but harping on their harps and following the Lamb whithersoever he goeth there lives that noble armie of Martyrs they that were slain upon the earth Revel 18.24 Revel 18.24 not now under the mercilesse hands of cruell tyrants but singing and saying their Hallelujahs salvation and glory and honour Revel 19.1 and power be unto the Lord our God tâ—ere dwell all the Saints and servants of God both small and great Revel 19.5 Revel 19.5 not now sighing in this vale of tears but singing sweet songs that eccho through the Heavens as the voice of many waters as the voice of mighty thunderings so is their voice saying Hellelujah Revel 19.6 for the Lord God omnipotent reigneth And is not here a goodly troop a sweet company a blessed societie and fellowship of Saints O my soul how happie wer't thou to be with them yea how happie will that day be to thee when thou shalt meet all the Patriarchs Prophets Apostles Disciples Innocents Martyrs the Saints and servants of the King of Heaven why thus happie
both give their lights that Lambe that was slain from the beginning of the world that body of his once crucified now brighter then ten thousand Suns O how infinitely glorious doth it make this Paradise this Citie of God His countenance is as the Sun that shineth in his strength saith Iohn Revel 1.16 Revel 1.16 But what starres are those in his hands and his feet Where the nayls pierced now it sparkleth where the spear entred now it glittereth gloriously if we look all over him Ibid. v. 14 15. his head and his hairs are as white as snow his eyes are as a flame of fire his feet like unto fine brasse as if they burned in a furnace no wonder then if such beams come from this Sun the Sun of righteousnesse that all heaven shines with it from the one end to the other And yet again the Lambe and the Saints all give their lights for we know that when he shall appear we shall be like him 1. Joh. 3.2 1. John 3.2 how like why he shall change our vile bodies that it may be fashioned like unto his glorious body Phil. 3.21 Phil. 3.21 In what like even in this very quality for they that be wise shall shine Dan. 12.3 Dan. 12.3 How shine as the brightnesse of the Firmament nay more as the starres saith Daniel nay more as the Sun saith our Saviour nay yet more saith Chrysostome howsoever the righteous in heaven Heaven are compared to the Sun Matth. 13.43 Matth. 13.43 Chrysost in Matth. Hom. 6 It is not because they shall not surpasse the brightnesse of it but the Sun being the most glittering thing in this world he takes a resemblance thence onely towards the expressing of their glory Now then what a masse of light will arise in Paradise where so many millions of Sunns appear all at once If one Sunne make the morning sky so glorious what a bright shining and glorious day is there where 's not a body but 't is a Sunn Sure it is Revel 21.23 There shall be no night there no need of candle no need of Sunne or Moon or Star O that this clay of ours should be partakers of such glory what am I O Lord that being a worm on earth thou wilt make me a Saint in heaven this body of earth and dust shall shine in heaven like those glorious spangles in the firmament this body that shall rot in dust and fall more vile then a Carrion shall arise in glory and shine like the glorious body of our Saviour in the mount of Tabor To come neer my Text See here a Saint-Thief shining gloriously he that was crucified with our Saviour at whose death the Sun hid her face with a veil now he reigns in glory without need of Sunn for he is a Sunn himself shining more clearly then the Sun at noon he that one day was fastened to a Crosse now walks at liberty through the streets of Paradise and all the joyes all the riches all the glory that can be is poured upon him What else He is in Paradise and what is Paradise but a place of pleasure where sorrow is never felt complaint is never heard matter of sadness is never seen evil success is never feared but in stead thereof there is all good without any evil life that never endeth beauty that never fadeth love that never cooleth health that never impaireth joy that never ceaseth what more could this penitent wish then to hear him speak that promised Paradise and perâ—â—â—â—â—ed his promise To day thou shalt 〈…〉 with me in Paradise And thus in a Map have I 〈…〉 Paradise for quantitie great for quality glorâ—â—â—◠〈…〉 better when you shall walk through the 〈◊〉 observe the towers fully contemplate the glory 〈◊〉 that you may not wâ—â—â— of application before I 〈◊〉 Vse 1 Meditate then with what sweet delight everyâ—â—â— servant of God may bath himself before hand even in this valley of tears Did we but think on this gloriâ—â—â— place 〈…〉 â—hose heavenly mansions prepared for us did we spend many thoughts upon it and ever and anon sigh and seek after it until we came to the fingering and possession of it O how would these heavenly meditations ravish our souls as if Heaven 〈…〉 before we entred into Heaven Consider of this in what â—â—se soever we are whether we are vexed or injured or oppressed or persecuted for the name of Christ there is nothing so imbittered that a thought of heaven will not sweeten Yet I say not that wâ— are onely to think of it withall let us strive and strain to get into this golden Citie where streâ—â—◠〈◊〉 â—â—teâ— â—nd all is gold and pearl nay where pearl 〈…〉 noâ—hing worth in comparison of those things which shall be revealed unto 〈◊〉 faithfull soul Vse 2 On the other side Consider with your selves what fools are they who deprive themselves willingly of this endlesse glory who bereave themselves of a room in this City of Pearl for a few carnall pleasures what Bedlams and humane beasts are they who shut themselves out of Paradise for 〈…〉 rie pelf What sots and senselesse wretches are they who wittingly and wilfully bar themselves out of this Palace for the short fruition of wordly trash and 〈◊〉 As for you of whom I hope better things let me advise you for the love of God for the love of Christ for the love that you bâ—â—â— to your own soule that you will settle your affections or things above and not on things beneath and then you shall find oâ—â— lâ—y the comfort of it when leaving this world the Spirit of Gâ—â—st shall whisper to your souls this happy tidings To day shalt thou be with me in Paradise Here is an end Shall I now cast up the accounts of what I have delivered you The Total is this Every sinner that repents and believes shall be saved you need no other instance then this Thief on the Crosse at one hearty tear one penitent prayer Lord remember me in thy Kingdome the Lord gives him his desire see here the fiat thou shalt be the expedition to day his admission with me the place whither he is inducted it is into Paradise and there now he officiates doing service to God without ceasing world without end O Lord give me grace so to repent and believe that whensoever I go hence that day I may be with thee in Paradise AMEN SOâ—â— DEO â—Lâ— Printed for Nath. Webb and William Grantham at the Grey-hound in Pauls Church-yard MDCL