ALthough no Crea­ture can define vvhat God is, be­cause hee is Psal. 145.3 in­comprehensible, and 1 Tim. 6.16. dwelling in inaccessible light: yet it hath pleased his Maiestie, to re­ueale himselfe in his Word vnto vs, so farre, as our weake capacitie can best conceiue him. Thus:

[Page 6] God, is that Deut. 1.4. & 4.35. & 32.39. & 6.4. Isay 45.5.6.7.8. 1 Cor. 8.4. Ephes. 4.5.6 1 Tim. 2.5. one Ioh. 4.24. 2 Cor. 3.17. spirituall and 1 Kin. 8.27 Psal. 147.5. infinitely Deut. 32.4 perfect Exod. 3.14 essence, whose beeing is 1 Cor. 8.6. Act. 17.25. Rom. 11.36. of himselfe eternally.

In the Diuine Essence, we are to consider two things: first, the diuers manner of be­ing therein: secondly, the Attributes thereof.

The diuers manner of be­ing therein, are called Heb. 1.3. Per­sons.

A Person is a Ioh. 1.1. Ioh. 5.31.37 Ioh. 14.16. distinct sub­sistence of the Col. 2.9. Iohn 14.9. whole God-head.

There are Gen. 1.26 3.22. & 11 7. Exod. 20.2. Hose. 1.4.7. Isa. 63 9.10. Zach. 3.2. Hag. 2.5.6. 1 Iohn 5.7. Mat. 3.16.17 & 28.19. Ioh. 14.26. 2 Cor. 13.13 three Diuine Persons, the Father, the Sonne and the Holy Ghost. These three Persons are not three seuerall substances, but three distinct subsistences, or three diuer [...] manner of beeings of [Page 7] Singula sunt in sin­gulis, & om­nia in singu­lis, & singula in omnibus, et vnum omnia. Aug. lib. 6. de Trinit. cap. vlt. one and the same Substance, and Diuine Essence. So that a Person in the God-head, is an indiuiduall vnderstanding, and incommunicable Subsistence, liuing of it selfe, and not su­stained by another.

In the vnitie of the God-head, there is a Gen. 1.26. & 3.22. & 11.7. Isay 6.8. pluralitie, which is not accidentall, (for GOD is a most pure act, and admits no accidents:) nor es­sentiall: (for God is one essence onely,) but Personae di­uinitatis di­stinguntur personaliter, siue. [...]. personall.

The Persons in this one essence are but three. In this Deus est indiuisè, v­nus in Tri­nitate, & in­confusè tri­nus in vnita­te, Iustin. in [...]. Mysterie there is alius & ali­us, another and another: but not aliud & aliud, another thing, and another thing.

The Diuine Essence in it selfe, is neyther diuided nor distinguished. But the three [Page 8] Persons in the diuine Essence, are distinguished among themselues three manner of wayes:

• 1 By their Names.
• 2 By their Order.
• 3 By their Actions.

Thus farre of the diuers man­ner of being in the Diuine Essence: now of the At­tributes thereof.

ATtributes are certaine descriptions of the Di­uine Essence, deliuered in the Scriptures, according to the weakenesse of our Condescen­dit nobis De­us: vt nos consurgamus ei. Aug. de spec. c. 112. capacitie, to helpe vs the better to vn­derstand the nature of Gods Essence, and to discerne it from all other essences.

The Attributes of GOD are of two sorts, eyther nomi­nall, or reall.

The nominall Attributes are of three sorts: first, those which signifie Gods Essence: secondly, the Persons in the Essence: thirdly, those which [Page 27] signifie his essentiall workes.

Of the first sort is the name Exod. 15.3 ab Hauah, vel Haiah, Esse: nam ita Deus est à seipso, vt sit suura esse, et [...]. Omnes huius nominis lite­rae sunt spiri­tuales, vt de­notetur Deū esse spiritum. P. Mart. loc. com. cap. 11. Iehouah, or rather Montan. de arc. serm. c. 1. Jehouah non habet plurale, & in Scrip­turis soli ve­ro Deo tri­buitur. Locus Exod. 6.3 intelli­gendus est de gradibus di­uinarum pa­tesactionum. Gerard. loc. 3. de Nat. dei. Iehueh, which signifieth eternall being of himselfe, in vvhom being without all beginning and end, all other beeings both beginne and end. Isay 42.8. Psal. 83.18.

GOD tels Moses, Exod. 6.3. that he was not knowne to A­braham, Isaac and Iacob, by his name Iehouah. (Not, but that they knew this to be the name of God: for they vsed it in all their prayers, but) be­cause they liued not to see, God effecting indeede, that which he promised them; in graciously deliuering their Seede out of Aegypt, and in giuing them the reall possessi­on of Canaans Land; and so [Page 28] to be not onely God Almigh­tie, by whom all things were made, Ex vsu scrip­turae res tunc dicuntur fie­ri, quando fi­unt manife­stae: Sic di­citur Spiritus sanctus non­dum erat, id est, nondum innotuerat. Alsted. Lex. Theol. cap. 2. but also performing in­deede to the Children that vvhich hee promised in his Word to the Fathers, vvhich this name Iehouah especially signifieth. And for this cause Moses cals GOD first Iehouah, when the vniuersall Creation had his absolute beeing, Gen. 2.4. and this admirable name is grauen on the Decalogues fore-head, which vvas pro­nounced vpon the Israelites deliuerance, to be the rule of righteousnesse, after vvhich they should serue their Deli­uerer in the promised Land.

Quod licet scribere, effa­ri cur non li­ceret? Theod. in Epit.This Name is so full of diuine mysteries, that the Iewes holde it a sinne to pro­nounce it: but if it be no sinne [Page 29] to write it, why should it be vnlawfull to pronounce it?

This holy Name of GOD teacheth vs:

First, what GOD is in him­selfe, namely, Ens aeternū. [...]. An aeternall be­ing of himselfe.

Secondly, how he is vnto others, Tons est [...]. because that from him all other creatures haue recei­ued their beeing.

Thirdly, that we may con­fidently beleeue his promi­ses: for he is named Iehouah, not onely in respect of beeing, and causing all things to bee; but especially, in respect of his gratious promises vvhich without faile he will fulfill in his appointed time, Jn promissio­nibus Iehouah est [...]. and so causeth that to be which was not before. And so this name is a golden pledge vnto [Page 30] vs, that because he hath pro­mised, hee will surely vpon Isa. 55.7. our Repentance forgiue vs all our sinnes, at the time of death Ioh. 12.26 Ioh. 14.2.3. receiue our Soules, and in the Resurrection Ioh. 6.40. Ioh. 11.25. raise vp our Bodies in glory to Life euerlasting.

The second Name deno­ting Gods Essence is, Eheieh; but once read Exod. 3.14. of the same roote that Iehouah is; and signifieth I am, or I will be: for when Moses as­ked God by what name hee should call him, GOD then named himselfe, Eheieh As­cher Eheieh; I am that I am: or, I will be that I will be: sig­nifying that he is an eternall, vnchangeable, beeing: For seeing euery creature is tem­porarie and mutable, no crea­ture [Page 31] can say, Ero qui ero, I will be that I will be. This name in the New Testament is giuen to our Lord Christ, when he is called Alpha and Omega, The beginning and the ending, [...]. which is, which was, & which is to come. The Almigh­tie, Apoc. 1.8. For all time past and to come is aye pre­sent before God. And to this Name, Christ himselfe allu­deth, Iohn 8.58. Before A­braham was, I am.

This Name should teach vs likewise to haue alwayes present in our mindes, our first Creation, present corrup­tion, and future Glorification: and not content our selues, with I was good, or I will be good, but to be good present­ly, that when euer God sends [Page 32] for vs, hee may finde vs pre­pared for him.

Deus est cau­sa causarum, & ens en [...]ū.The third Name is Iah, which as it comes of the same roote, so is it the contract of Iehouah, and signifieth Lord, because hee is the beginning and beeing of beeings. It is a Psal. 68.19. Psal. 102.18. Ps. 106.1.48 Psal. 111.1. &c. Ps. 112.1. &c Psa. 113.1.9. Psal. 115.17.18. Psal. 116.19 Ps. 118.5.14 Psa. 135.3.4 Name, for the most part, as­cribed vnto GOD when some notable deliuerance or bene­fit comes to passe according to his former promise: and therefore all creatures in hea­uen and earth are comman­ded to celebrate and praise GOD in this name Iah.

The fourth is [...], Lord: vsed often in the New Testa­ment: Iunius in Eirenico. for [...], or [...], signifieth, I am. Hence [...] signifieth the first essence of a thing, or Authoritie. [Page 33] When it is absolutely giuen to GOD, it answereth to the Hebrew name Iehouah, and so translated by the seauentie Interpreters: for God is so a Lord, that he is of [...]. Polan. Synt. Theol. lib. 2. cap. 6. himselfe Lord, and Lord of all. This Name should alwayes put vs in remembrance to Mal. 1.6. obey his Commandements, and to feare his iudgements, and sub­mit our selues to his blessed will and pleasure, saying with Eli, It is the Lord; let him doe what seemeth him good. 1 Sam. 3.18.

The fift is, [...], God, 600. times vsed in the New Testa­ment: & of profane Writers commonly. It is deriued Plato in Cratylo. [...], because hee runnes through, and com­passeth all things: Zanchius. or [...] [Page 34] [...], which signifieth, to burne and kindle: for God is light, and the Author both of Heate, Deus est lux [...]. Light, and Life, in all creatures, eyther immediate­ly of himselfe, or mediate­ly by secondary causes. The name is vsed either improper­ly, or properly. Improperly, when it is giuen eyther figu­ratiuely to Magistrates, Ioh. 10.34. 1 Cor. 8.5. or falsly to Idols. But when it is properly and absolutely ta­ken; it signifieth the eternall Essence of GOD, being aboue all things, and through all things, giuing life and light to all Creatures, and pre­seruing and gouerning them, in their wonderfull frame and order. Incūbit no­bis necessitas rectè viuendi: cum omnia quae facimus facta sint co­rara oculis Judicis cun­cta videntis. Boētius. God seeth all, in all places: let vs therefore e­uery where take heede what [Page 35] wee doe in his sight.

Thus farre the names which signifieth Gods Essence.

The Name which signifi­eth the Persons in the Essence is chiefely one, Elohim.

Elohim signifieth the migh­ty Iudges: It is a name of the Nomen Elo­him est perso­narū, [...]. Alsted. Plurall number, to expresse the Trinitie of Persons in V­nitie of Essence. And to this purpose, the holy Ghost be­ginneth the holy Bible with this plurall name of God, Quum Elo­him de [...] na Persona dici­tur Synecdo­chicè dictū est, propter Essentiae vni­catem. Iuni [...]. ioy­ned with a Verbe of the sin­gular number; as Elohim ba­rae, Dij creauit, The like you may reade, Deut. 6.4. Iosh. 24.19. The mightie Gods, or, all the three Persons in the God-head created. The Iewes also note in the Verbe [...], bara, consisting of three Letters, the Mysterie of the Trinitie. By [...], Ben, the Son; [Page 36] by [...], Resh Ruah, the Spirit; by [...], Aleph Ab, the Father. But this holy Mysterie is more clearely taught by Mo­ses, Gen. 3.22. And Iehouah Elohim, said, Behold the man is become as One of [...]. And Gen. 19.24. Iehouah rayned vpon Sodome and vpon Gomo­rha brimstone and fire, from Ie­houah out of Heauen: Sic Marcus Arethusius in S [...]irniensi Concilio san­ctè exposuit. Socrat. Eccl. Hist. lib. 2. cap. 30. that is, God the Sonne from God the Father, who hath commit­ted all iudgement vnto the Son, Iohn 5.22. See Psal. 33.6. Isa. 63.9.10. The Singular number of Elohim is Eloah, deriued of Alah, he swore, be­cause that in all waightie causes, when necessitie requi­reth an oath to decide the truth, we are onely to sweare by the Name of God, which [Page 37] is the great and righteous Iudge of Heauen and Earth.

This Name Eloah is but seldome vsed, as Abac. 3.3. Iob. 4.9. Iob. 12.4. and 15.8.36.2. Psal. 18.32. Psal. 114.7. Once it hath a Noune plurall ioyned to it. Iob. 35.10. None saith, This place well vrged had grinded Arrius in peeces. where is Eloah Gosai, the Almightie my Ma­kers? to note the Mysterie of the eternall Trinitie. Many times also Elohim the, plurall number, is ioyned with a verb plurall, to expresse more em­phatically this mysterie, as Gen. 35.7. 2 Sam. 7.23. Elohim Ke­doschim Hi [...], Dii sancti ipse. I [...]sh. 24.19. Ier. 10.10. Elohim is also sometime Tropically gi­uen to Magistrates, because they are Gods Vicegerents: as to Moses, Exod. 7.1. Ieho­uah said vnto Moses, I haue [Page 38] made thee Elohim to Phara­oh, that is, I haue appointed thee an Embassadour to re­present the Person of the true Three-one, GOD, and to deliuer his message and will vnto Pharaoh. As oft there­fore as we read, or heare this name Elohim, it should put vs in minde to consider, that in one diuine Essence, there are three distinct Persons, and that God is Iehouah Elohim.

Now followes the names which signifie Gods essen­tiall workes, which are these fiue especially.

1 EL, which is as much as the strong God, Hence Eli in Hebrew, as Mat. 27.46. and Eloi in the Syri­ake, as Mar. 15.34. both signfie, My God. and tea­cheth vs that God is not only most strong and fortitude it [Page 39] selfe, in his owne essence: but also that it is hee that giueth all strength and power to all other creatures. Therefore Christ is called, Isay 9.6. El Gibbor, the strong, 2. Chr. 32.8. most migh­tie, God. Let not Gods chil­dren feare the power of ene­mies, for El, our God, is more strong then they.

2 Schaddai. The 70. turnes it [...]. It is deri­ued of Dai, sufficiency, and the re­latiue [...]. the same that [...] or of Schad a Dugge, because God feedes his children with suffici­ency of all grace, as the louing mrther the child with the milke of her breasts. That is, Omnipotent. By this name God vsually stiled himselfe to the Patriarches, I am El Schaddai, the strong God, al­mighty. Because he is perfect­lie able to defend his ser­uants from all euill: to blesse them with all spirituall and temporall blessings, and to performe all his promises, which hee hath made vnto them for this life, and that [Page 16] which is to come. This name belongeth onely to the God-head, and to no creature, no not to the humanity of Christ. This may teach vs with the Patriarches, to put our whole confidence in God, and not to doubt of the true perfor­mance of his promises.

3 A name compoun­ded of A [...], My, Adon, Lord. Adon deriuatur ab Eden, basis, quia Deus est fundamentū & sus [...]ator omnium cre­aturar [...]. Hinc Adon Domi­nus cui [...]ei domesti [...]e cu­rae [...], & e [...] tanqua columnae in­nititur. Adonai. My Lord. This name, as the Massorets note, is found 134▪ times in the old Testament. Ana­logically it is giuen to cre­tures: Quando de creatu is v­surpatur A­donai est Iod cum patach: sed de creato­re cum ca­metz. Ab, Adonai manasse vi­detur Ethni­corum. [...]. but properly it belong­eth to God alone. It is vsed Malachy 1.6. in the plurall number, to note the mystery of the holy Trinity. If I be Adonim, Lords, where is my feare? Ani the singular, A­donim the plurall number. This name is giuen to Chirst [Page 41] Dan. 9.17. Cause thy face to shine vpon thy sanctuary that is desolate, for ADONAI (the Lord Christ) his sake. The hearing of this holy name may teach euery man to obey Gods Commande­ments, to feare him alone, to suffer none besides him to raigne in his conscience, to lay hold by a perticular hand of faith vpon his word and promise, and to chalenge God in Christ to be his God, that he may say with Thomas Thou art my Lord and my God.

4 Is Helion: that is, most High. Psal. 9.2. Psal. 91 9. Psal. 92.9. Dan. 4 17.24.25.34. Acts 7.48. This name, Gabriel giueth vnto God; telling the Virgin [Page 42] Mary that the childe which should bee borne of her should bee the sonne of the most High, [...]. So the diuel stiled Christ the Son of God the most High. Luke 8.28. Luk. 1.32. This teacheth that God in his es­sence and glory exceedeth infinitly all creatures in hea­uen and earth. Secondly, that no man should be proud of any earthly honour or greatnesse. For what is earthly, greatnesse compared to Gods Highnesse. Thirdly, if wee desire true dignity, to labour to haue communion with God, in grace and glory.

5 Abba, a Syriake name, signifying, Father, Rom. 8.15. This is sometimes vsed essentially, as in the Lords praier. Secondly, personally, as Matth. 11.25. For God is Christs father by nature, & Christians by adoption and grace. Christ is called the euer­lasting [Page 43] Father, Isay 9.6. be­cause hee regenerates vs vn­der the New Testament. God is also called [...]. Of whose substance the light of the Sunne is but a sha­dow. Iohn 1.9. the Father of light, Iames 1.17. because God dwelleth in inaccessible light, 1. Tim. 6.16. and is the author not onely of the Sunnes light, but also of all the light, both of naturall reason, and supernaturall grace, [...]. Of whose substance the light of the Sunne is but a sha­dow. Iohn 1.9. Which lighteth euery man that commeth into the world. This name teacheth vs, that all the giftes which we receiue from God, proceede from his meere fatherly loue. Secondly, that we should loue him againe, as deere children. Thirdly, that we may in all our needes and troubles be bold to call vpon him as a Father, for [Page 44] his helpe and succour. Thus should wee not heare of the sacred names of God, but we should thereby be put in minde of his goodnesse vnto vs, and of our duties vnto him. And then should wee finde how comfortable a thing it is to doe euery thing in the name of God. A phrase vsuall in euery mans tongue: but the true comfort there­of (through ignorance) knowne to few mens hearts.

It is a great wisdome, and an vnspeakeable matter for the strengthning of a Chri­stians faith, to know how in the mediation of Christ to inuocate God by such a name, as whereby hee hath manife­sted himselfe, to bee most willing and best able to help [Page 45] and succour him in his pre­sent neede or aduersitie. The ardent desire of knowing God is the surest testimony of our loue to God, and of Gods fauour to vs. Psal. 91.14.15. Because he hath set his loue vpon me, therefore will I deliuer him: I will set him on high, because hee hath knowne my name: hee shall call vpon me and I will answere him, &c. and it is a great strengthning of faith, with vnderstanding, to beginne euery action in the name of God.

Meditations of the misery of Infancy.

WHat wast thou be­ing an Infant, but a bruit, hauing the shape of a man? was not thy body conceiued in the heate of lust, the secret of shame, and staine of originall sinne? And thus wast thou cast naked vpon the earth, all imbrued [Page 80] in the blood of filthinesse, (fithy indeed; when the Sonne of God, who disdai­ned not to take on him mans nature, and the infirmi­ties thereof: yet thought it vnbeseeming his Holines to be conceiued after the sinfull maner of mans conception.) So that thy mother was a­shamed to let thee know the manner thereof. What cause then hast thou to boast of thy birth, which was a cursed paine to thy mother, and to thy selfe the entrance into a troublesome life? the great­nesse of which miseries, be­cause thou couldst not vtter in words: thou didst expresse (as well as thou couldest) in weaping teares.

2 Meditations of the mise­ries of youth.

WHat is Youth but an vntamted beast? all whose actions are rash and rude, not capable of good counsell when it is giuen, and Ape-like delighting in nothing but in toies and ba­bles? Therefore thou no sooner beganst to haue a lit­tle strength and discretion, but foorthwith thou wast kept vnder the rodde, and feare of parents and ma­sters: as if thou hadst beene borne to liue vnder the disci­pline of others, rather then at the disposition of thine owne will. No tired Horse, was e­uer more willing to be rid of [Page 82] his burthen; than thou wast to get out of the seruile state of this bondage. A state not worth the description.

3 Meditations of the mise­ries of Man-hood.

WHat is Mans-state, but a Sea, wherein (as waues) one trouble ariseth in the necke of another? the latter worse then the former. No sooner diddest thou en­ter into the affaires of this world, but thou wast enwrap­ped about with a cloud of mi­series. Thy Flesh prouokes thee to lust, the World allures thee to pleasures, and the Di­uell tempts thee to all kinde of sinnes: feares of enemies affrights thee, suites in Law [Page 83] doe vexe thee, wrongs of ill neighbours do oppresse thee, cares for Wife and Children doe consume thee, and dis­quietnesse twixt open foes and false friends, doe in a manner confound thee: Sinne stings thee within, Sathan layes snares before thee, Consci­ence of sinnes past, dogges behinde thee▪ Now aduersitie on thy left hand frets thee; anone prosperitie on thy right hand flatters thee: ouer thy head Gods vengeance due to thy sinnes is ready to fall vp­on thee; and vnder thy feete Hell-mouth is ready to swal­low thee vp. And in this mi­serable estate, whither wilt thou goe for rest and comfort? the house is full of cares, the field full of toyle; the coun­try [Page 84] of rudenesse, the citie of factions; the Court of enuy, the Church of sects, the Sea of pirates, the Land of rob­bers. Or in what state wilt thou liue? seeing wealth is en­uied, and pouertie is contem­ned; wit is distrusted, and sim­plicitie is derided; Superstition is mocked, and Religion is suspected; vice is aduanced, and vertue is disgraced? Oh with what a body of sinne art thou compassed about in a world of wickednesse? What are thine Eyes, but windowes to behold vanities? What are thine Eares, but floud-gates to let in the streame of iniqui­tie? what are thy Senses, but matches to giue fire to thy lusts? what is thine Heart, but the Anuill, whereon Sa­than [Page 85] hath forged the ougly shape of all lewde affections? Art thou nobly descended? thou must put thy selfe in pe­ril of forraine wars to get the reputation of earthly Honour, oft times hazard thy life in a desperate combate, to auoid the aspersion of a Coward. Art thou borne in meane e­state? Lord I what paines and druggerie must thou endure at home, and abroad to get maintenance? and all per­haps scarce sufficient to serue thy necessitie? and when after much seruice and labour, a man hath got something; how litttle certaintie is there in that which is gotten? see­ing thou seest by daily expe­rience, that he who was rich yesterday, is to day a begger: [Page 86] hee that yesterday was in health, to day is sicke: he that yesterday was merry and laughed, hath cause to day to mourne and weepe: hee that yesterday vvas in fauour, to day is in disgrace, and he who yesterday was aliue, to day is dead: and thou knowest not how soone, nor in what manner thou shalt die thy selfe. And who can enume­rate the losses, crosses, griefes, disgraces, sicknesses, and cala­mities, which are incident to sinfull man? To speake no­thing of the death of friends and children, which oft times seemes to be vnto vs farre more bitter then present death it selfe.

4 Meditations of the mi­sery of old age.

WHat is old age, but the receptacle of all maladies? for if thy lot be to draw thy dayes to a long date; in comes olde-bald-headed age, stooping vnder dotage, with his wrinckled face, rot­ten teeth, and stinking breath: iesty with choler, withered with drynesse, dimmed vvith blindnesse, absurded with deafenesse, ouerwhelmed with sicknesse, and bowed together with weaknesse: hauing no vse of any sense, but of the sense of paine: which so rac­keth euery member of his body, that it neuer easeth him of griefe, till hee hath [Page 88] throwne him downe to his graue.

Thus farre of the miseries, which accompanie the body: Now of the miseries, which accompany chiefly the soule in this life.

Meditations of the miserie of the soule in this life.

THe miserie of thy Soule will more euidently ap­peare, if thou wilt but consi­der:

• 1 The felicitie shee hath lost.
• 2 The misery which shee hath pulled vpon her selfe by sinne.

1 The Felicitie lost was first the fruition of the Image of God, whereby the soule was [Page 89] like vnto GOD in Col. 3.10. Rom. 12.2. knowledge, enabling her perfectly to vnderstand the reuealed will of GOD. Secondly, true Ho­linesse, by which shee was free from all prophane errour. Thirdly, Righteousnes, where­by she was able to incline all her naturall powers, and to frame vprightly all her acti­ons proceeding from those powers. With the losse of this diuine Image, shee lost the Loue of GOD, and the bles­sed communion which she had with his Maiestie; wherein consisted her life and happi­nesse. If the losse of earthly riches vexe thee so much, how should the losse of this diuine treasure perplexe thee much more?

2 The Misery which shee [Page 90] pulled vpon her selfe consists in two things:

• 1 Sinfulnesse.
• 2 Cursednesse.

1 Sinfulnesse, is an vniuer­sall corruption both of her Nature and Actions: for her Ephe. 2.3. Gen. 6.5. Nature is infected with a pronenesse to euery sinne con­tinually, the Rom. 12.2. Eph. 4.17. Minde is stuffed with vanitie, the 1 Cor. 2.14 Vnderstan­ding is darkened with igno­rance, the Phil. 2.3. Will affecteth no­thing but vile & vaine things: All her Rom. 3.12. Rom. 7.19. Actions are euill; yea this deformitie is so vio­lent, that oftentimes in the regenerated soule, the Appe­tite will not obey the gouern­ment of Reason: and the Will wandreth after, and yeelds consent to sinfull motions. How great then is the vio­lence [Page 91] of the Appetite and Will in the reprobate Soule, which still remaines in her naturall corruption? Hence it is, that thy wretched Soule is so deformed with sinne, de­filed with lust, polluted with filthinesse, outraged with pas­sions, ouer-carryed with af­fections, pining with Enuy, ouercharged with gluttony; surquedred with drunkennes, boyling with reuenge, trans­ported with rage, and the glorious Image of GOD, transformed to the ougly shape of the Ioh. 8.44. Diuell, so farre; as it once Gen. 6.6. repented the Lord that euer he made man.

From the former, flowes the other part of the Soules misery, called Deu. 27.26. Gal. 3.10. Psal. 119.21 cursednesse, wherof there are two degrees.

• [Page 92]1 In part.
• 2 In the fulnesse thereof.

1 Cursednesse in part is that which is inflicted vpon the Soule in life and death, and is common to her with the bo­dy. The Cursednesse of the soule in life is the wrath of God, which lyeth vpon such a creature, so farre, as that all things, not onely calamities, but also very Rom. 2.4.5 Ier. 28.13. blessings, and Isa. 28.13. graces turne to ruine. Gen. 3.8.10 and 4.14. Heb. 2.15. Ter­rour of Conscience driues him from from GOD, and his ser­uice, that he dares not come to his presence and ordinan­ces; but is Rom. 1.21 24.26. giuen vp to the Eph. 2.2. Col. 1.13. slauerie of Sathan, and to his owne lusts and vile affe­ctions.

This is the Cursednesse of the Soule in life; now followes [Page 93] the Cursednesse of the Soule and body in death.

Meditations of the misery, of the body and soule in death.

AFter that the aged man hath conflicted vvith long sicknesse; and hauing endured the brunt of paine, should now expect some ease: in comes Death, Natures slaughter-man, Gods curse and Hels purueyor, and lookes the olde man grimme and blacke in the face: and nei­ther pitying his age, nor re­garding his long-endured do­lours) will not be hyred to forbeare, eyther for siluer or gold: nay, he will not take, to spare his life, skin for skin, Iob 1. and all that the olde man [Page 94] hath, but batters all the prin­cipall parts of his body, and arrests him to appeare before the terrible Iudge. And as thinking that the olde man will not dispatch to goe with him fast enough: Lord, how many darts of calamities doth he shoot through him, stitches, aches, crampes, fea­uers, obstructions, rhewmes, flegme, collicke, stone, wind, &c.

Oh what a ghastly sight it is, to see him then in his bed, when Death hath giuen him his mortall wound! what a cold sweat ouer-runnes all his body? what a trembling pos­sesseth all his members? the head shooteth, the face wax­eth pale, the nose blacke, the, neather law-bone hangeth down, the eye-strings breake [Page 95] the tongue faltreth, the breath shortneth, and smelleth ear­thy, the throate ratleth, and at euery gaspe the heart-strings are ready to breake asunder.

Now the miserable Soule sensibly perceiueth her earth­ly body to beginne to dye: for as towards the dissolution of the vniuersall frame of the great world; the Sunne shall be turned into darknesse, the Moone into bloud, and the Stars shall fall from heauen: the Ayre shall be full of stormes, & flashing Meteors, the Erath shall tremble, and the Sea shall roare, and mens hearts shall faile for feare, ex­pecting the end of such sor­rowfull beginnings: So to­wards the dissolution of man, [Page 96] (which is the little world) his Eyes, which are as the Sunne and Moone lose their light, and see nothing but bloud-guiltinesse of sinne: the rest of the Senses, as lesser Starres, doe one after another faile and fall: his Minde, Reason, and Memorie, as heauenly powers of his Soule, are sha­ken with fearefull stormes of despaire, and first flashings of Hell-fire: his earthly body beginnes to shake and trem­ble, and the humours like an ouer-flowing Sea roare and rattle in his throate, still ex­pecting the wofull ends of these dreadfull beginnings.

Whilest he is thus summo­ned to appeare at the great Assizes of Gods Iudgement, behold, a Quarter-Sessions, [Page 97] and Gaole-deliuery is held within himselfe, where Rea­son sits as Iudge, the Diuell puts in a Bill of inditement, as large as that Booke of Za­charie, Zach. 5.2. Ezech. 2.10. wherein is alledged all thy euill deeds that euer thou hast committed, and all the good deedes that euer thou hast omitted: and all the cur­ses and iudgements that are due to euery sinne. Thine owne Conscience shall accuse thee, and thy Memory shall giue bitter euidence, and Death stands at the Barre ready, as a cruell Executio­ner to dispatch thee. If thou shalt thus condemne thy selfe, 1 Ioh. 3.20. how shalt thou escape the iust condemnation of God, who knowes all thy misdeeds better then thy selfe? Faine [Page 88] wouldest thou put out of thy minde, the remembrance of thy wicked deeds, that trou­ble thee: but they flow faster into thy remembrance, and they will not be put away, but cry vnto thee, Wee are thy workes, and we will follow thee. And whilest thy Soule is thus within, out of peace and order, thy children, wife, and friends, trouble thee as fast, to haue thee put thy goods in order; some crying, some crauing, some pittying, some cheering, all like Flesh-flies, helping to make thy sorrowes more sorrowfull. Now the Diuels, who are come from hell, Luk. 12.20. to fetch away thy soule, beginne to appeare to her, and wait, as soone as she comes forth, to take her, [Page 89] and carry her away. Stay she would within, but that shee feeles the body beginne by degrees to dye: and ready like a ruinous house to fall vp­on her head. Fearefull shee is to come forth, because of those Hell-hounds which wait for her comming. Oh, shee that spent so many dayes and nights in vaine and idle pa­stimes, would now giue the whole world, if she had it, for one howres delay, that shee might haue space to repent, and reconcile her selfe vnto GOD. But it cannot be, be­cause her Body which ioyned with her in the actions of sin, is altogether now vnfit to ioyne with her in the exercise of repentance; & Repentance must be of the whole man.

[Page 100]Now she seeth that all her pleasures are gone, as if they had neuer beene: and that but onely torments remaine, which neuer shall haue end of being. Who can sufficiently expresse her remorse for her sinnes past, her anguish for her present miserie, and her ter­ror for the torments to come?

In this extremitie, shee lookes euery where for help, and shee findes her selfe eue­ry way helplesse. Thus in her greatest miserie (desirous to heare the least word of com­fort) shee directs this, or the like speech vnto her Eyes; Prosopopaeia. O Eyes, who in times past were so quicke-sighted, can yee spie no comfort, nor any way, how I might escape this dreadfull danger? But the Eye-strings [Page 101] are broken, they cannot see the Candle that burneth be­fore him: nor discerne whe­ther it be day or night.

The Soule (finding no comfort in the Eyes) speakes to the eares. O earaes, who were wont to recreate your selues, with hearing new, pleasant dis­courses, and Musickes sweetest harmonie; can you heare any newes or tydings of the least comfort for mee? The Eares are eyther so deafe that they cannot heare at all: or the sense of hearing is growne so weake, that it cannot endure to heare his dearest friends to speake. And why should those eares heare any tydings of ioy in Death, who could neuer abide to heare the glad Ty­dings of the Gospell in his life? [Page 102] The Eare can minister no comfort.

Then shee intimates her griefe vnto the Tongue. O Tongue who wast wont to brag it out vvith the brauest; where are now thy bigge and daring words? now (in my greatest need) canst thou speake nothing in my defence? Canst thou neyther daun [...] these Enemies with threat­ning wordes, nor entreat them vvith faire speeches? Alas, the Tongue two dayes agoe, lay speechlesse: it cannot in his greatest extremitie, either call for a little drincke, or desire a friend to take away with his finger the flegme, that is rea­dy to choake him.

Finding here no hope of helpe, shee speakes vnto the [Page 103] feete. Where are yee, O feet, which sometime were so nimble in running? can you carry me no where out of this dangerous place? The feete are stone dead already: If they be not stird they can­not stirre.

Then shee directs her speech vnto her hands. O hands, who haue beene so often approued for man­hood, in peace and warre? and wherewith I haue so of­ten defended my selfe, and offended my foes; neuer had I more need then now. Death lookes mee grimme in the face, and kils mee: Hellish fiends waile about my bed to deuoure mee: helpe now, or I perish for euer. Alas the hands are so weake, and doe [Page 104] so tremble, that they cannot reach to the mouth a spoone­full of supping, to releeue languishing nature.

The wretched soule seeing her selfe thus desolate, and altogether destitute of friēds, helpe, and comfort; and knowing that within an houre shee must be in euerlasting paines: retires her selfe to the heart (which of all members is Primum viuens, & vlti­mum moriens) from whence, shee makes this dolefull la­mentation, with her selfe.

O miserable caitiffe that I am! The doleful lamentation of the re­probate Soule, at the point of death. 2 Sam. 22.5. How doe the Sorrowes of death compasse me! How doe the floudes of Belial make me afraid! Now haue indeed, the snares both of the first and second death ouertaken [Page 105] me at once! Oh how sodain­lie hath death stollen vpon me with insensible degrees? Like the Sunne which the eie perceiues not to mooue, though it bee most swift of motion. How doth Death wreake on me his spite, with­out pitty! The GOD of mer­cie hath vtterly forsaken me, and the Deuill, who knowes no mercy waites for to take me. How often haue I been warned of this dolefull day, by the faithfull Preachers of Gods word. and I made but a iest thereat? What profit haue I now of all my pride▪ fine house, and faire apparell? whats become of the sweet relish of all my delicious fare? All the wordly goods which I so carefully gathered, would [Page 106] I now giue for a good consci­ence which I so carelesly neg­lected. And what ioy re­maines now, of all my for­mer fleshly pleasures, wherein I placed my cheefe delight? Those foolish pleasures were but deceitfull dreames, and now they are past like vani­shing shadowes: but to thinke of those eternall paines, which I must endure for those short pleasures; paines me an Hell before I enter into Hell. Yet iustly I confesse, as I haue deserued I am serued; that being made after Gods Image a reasonable soule, able to iudge mine owne estate, and hauing mercy so often offered, and I entreated to receiue it; I neglected Gods grace, and preferred the pleasures of sin, [Page 107] before the religious care of pleasing GOD: lewdly spen­ding my short time, without considering what accounts I should make of my last end. And now all the pleasures of my life being put together, counteruaile not the lest part of my present paines. My ioies were but momentany, and gone before I could scarse enioy them: my miseries are eternall, and neuer shall know end. Oh that I had spent the houres that I consumed, in carding, dicing, playing, and o­ther vile exercises, in reading the Scriptures, in hearing Ser­mons, in receiuing the Com­munion, in weeping for my sins, in fasting, watching, praying, and in preparing my soule, that I might haue now departed [Page 108] in the assured hope, of euer­lasting saluation. Oh that I were now to beginne my life againe! how would I con­temne the world and the va­nities thereof! how religious­lie and purely, would I leade my life! how would I fre­quent the Church, and sancti­fie the Lords day. If Satan should offer me all the trea­sures, pleasures, and promo­tions of this world; he should neuer entice mee to forget these terrors of this last dread­full houre. But O corrupt carkasse, and stinking carrion! How hath the Deuil deluded vs: and how haue we serued and deceiued each other? and pulled swift damnation vpon vs both? Now is my case more miserable then the [Page 109] beast that perisheth in a ditch for I must goe to answere, be­fore the iudgement seate, of the righteous Iudge of hea­uen and earth: where I shall haue none to speake for mee: and these wicked fiends, who are priuy to al my euil deeds, will accuse me, and I cannot excuse my selfe. My owne heart already condemnes mee, I must needes therefore be damned before his iudgment seat: and from thence be car­ried by these infernall fiendes, into that horrible prison of endlesse torments, and vtter darkenesse: where I shall ne­uer more see light, that first most excellent thing that God made. I who gloried heretofore, in being a liber­tine, am now inclosed in the [Page 110] very clawes of Satan: as the trembling Partriges within the griping talents of the rauenenous Falcon. Where shall I logde to night? and who shall be my compani­ons? Oh horror to thinke! Griefe to consider! Oh cur­sed be the day wherein I was borne, & let not the day wher­in my mother bare me be bles­sed. Cursed be the man that shewed my Father, saying, a child is borne vnto thee, and comforted him. Cursed be that man because he slew mee not. Oh that my mother might haue beene my graue, or her wombe a perpetual conception! How is it that I came forth of the wombe to endure these hel­lish sorrowes! and that my daies should thus end with e­ternall [Page 111] shame! Cursed be the day that I was first vnited to so lewd a body: O that I had but so much fauour as that I might neuer see thee more: Our parting is bitter and dolefull: but our meeting againe, to receiue at that dreadfull day, the fulnesse of our deserued vengeance, will be farre more terrible and in­tollerable. But what meane I thus (by too late lamenta­tion) to seeke to prolong time? My lost houre is come: I heare the heart strings breake: this filthy house of clay fals on my head: heere is neither hope, helpe, nor place of any longer abiding. And must I needes be gon? Then filthy carkase: Oh filthy carkasse with fareill, farewell, I leaue [Page 112] thee; And so all-trembling shee commeth foorth, and foorthwith is seised vpon by Infernall fiendes, who carry her with violence torrents si­mil [...] to the bottomlesse lake, that burneth, with fire and brimstone. Where she is kept as a prisoner in torments, Apoc. 21.8. Iud. ver. 6. 1 Pet. 3.19. till the generall iudgement of the great day.

The loathsome carkase is afterwards laid in the graue. In which action for the most part the dead bury the dead, that is, They who are dead in sinne, bury them, who are dead for sinne. And thus the godlesse and vnregene­rated wordling who made earth his Paradice, his belly his God, his lust his law, as in his life he sowed vanitie: [Page 113] so he is now dead, and rea­peth misery. In his pro­sperity he neglected to serue GOD: In his aduersity GOD refuseth to saue him. And the Deuill whom he long serued, now at length paies him his wages. Detestable was his life, damnable his death. The Deuill hath his soule, the graue hath his carkasse: in which pit of corruption, den of death, and dungeon of sor­row: let vs leaue the mise­rable caitiffe, rotting with his mouth full of earth, his belly full of wormes, and his car­kasse ful of stench; expecting a fearefull resurrection, when his shall be reunited with the soule, that as they sinned to­gether: so they may be eter­nally tormented together.

[Page 114]Thus farre of the miseries of the soule and body in death which is but cursednesse in part: Now followes the ful­nesse cursednesse: which is the misery of the soule and body after death.

Meditations of the misery of a man after death, which is the fulnesse of Cursednesse.

THe fulnesse, (when it fals vpon a Creature, not a­ble to beare the burnt there­of) presseth him down to that bottomlesse Luk. 8.28. & 16.23. deepe of the endlesse Thes. 1.10. wrath of Almigh­tie God: which is called the Mat. 23.33 damnation of hell. This ful­nesse of cursednesse is either particular or generall.

[Page 115] Particular, or that which in a lesse measure of fulnesse, lighteth vpon the Luk. 16.22 23. 1 Pet. 3.19. Iud. ver. 6.7. Soule, immediately as soone as shee is separated from the body: For, in the very instant of dissolution, she is in the sight and presence of God. For, when she ceaseth to see with the organe of fleshly eyes, she seeth after a spirituall man­ner, like Stephen, Act. 7.5. who saw the glory of GOD, and Iesus standing at his right hand: or, as a man, who being blinde-borne, and miraculously resto­red to his sight, would see the Sunne, which hee neuer saw before. And there by the te­stimonie of her owne Consci­ence, Christ the righteous Iudge, vvho knoweth all things: maketh her, by his [Page 120] omnipresent power to vnder­stand the doome and Iudge­ment that is due vnto her sinnes, Postquam a­nima de cor­pore est egres­sa: subitò Iu­dicium Chri­sti de se latū cognoscit. Aug. lib. 2. de anim. & e­ius orig. cap. 4 Hier. Ep. ad Pannat. A­nima dam­nata continuò inuaditur á Damonibus qui crudelis­sime eam ra­pientes ad in­ [...]ernum dedu­cunt. Cyril. Alex. in o [...]at. de exit. anim. Mat. 5.34. and 23.22. Luk. 12.20. Luke 16.22.23. 1 Pet. 3.19. Iude Ver. 7. Luke 16.24. Luk. 8.31. and what must be her eternall state. And in this manner standing in the sight of Heauen, not fit for her vn­cleannesse to come into Hea­uen; shee is said, to stand be­fore the throne of God. And so forthwith she is carried by the euill Angels, who came to fetch her, with violence in­to Hell, where shee is kept as in a Prison, in euerlasting paines and chaynes; vnder darknesse, vnto the Iudgement of the great day: But not in that extremitie of torments, which she shall finally receiue at the last day.

The generall fulnes of cur­sednesse, is in a 2 Pet. 2.4.9 Iude ver. 6. Apo. 11.18. greater mea­sure [Page 121] of fulnesse, which shall be inflicted vpon both thy Dan. 12.2. Ioh. 5.28.29 Soule and Body, when (by the mighty power of Christ the supreame Iudge of heauen and earth:) the one shall be brought out of Hell, Apoc. 20.13 and the other out of the Graue, as Prisoners, to receiue their dreadfull doome, according to their euill deedes. How shall the Reprobate, by the roaring of the Sea, the qua­king of the Earth, Mat. 24.29. Luke 21.24.25. the trem­bling of the Powers of Hea­uen, and terrours of hea­uenly Signes be driuen, at the worlds end, to their wits end! Oh, vvhat a vvofull Saluta­tion will there be, betwixt the damned Soule and Body, at their revniting at that terri­ble day!

[Page 181] The dam­ned soules Apostrophe to her body at their se­cond mee­ting.O sincke of Sinne, O lumpe of Filthinesse (will the Soule say vnto her Body,) how am I compelled to re-enter vnto thee, not as an habitation to rest, but as a Prison to be tormented together? How doest thou appeare in my sight like Iephtes Daughter, to my greater torment? Would God thou hadst per­petually rotted in thy graue, that I might neuer haue seene thee againe! How shall wee be confounded together, to heare, before God, Angels, and Men, laid open all those secret sinnes, which wee com­mitted together! Haue I lost Heauen, for the loue of such a stinking Carrion? Art thou the flesh for whose pleasures I haue yeelded to commit so [Page 119] many Fornications? O filthy B [...]lly! how became I such a foule, as to make thee my God? How madde was I for momen­tanie ioyes, to incurre these torments of eternall paines? yee Rockes and Mountaines, why skirpe yee so like Rams, Psal. 114.4. and will not fall vpon mee, to hide mee from the face of him that comes to sit on yonder Throne; for the great day of his wrath is come, and vvho shall be able to stand? Apoc. 6.16.17. Why tremblest thou thus, O Earth, at the presence of the Lord, and vvilt not open thy mouth and swallow mee vp, as thou diddest Korah, that I be seene no more?

O damned Furies! I would yee might vvithout delay, [Page 124] teare me in pieces, on condi­tion that you vvould teare me vnto nothing! But whilest thou art thus in vaine bewai­ling thy miserie, Mat. 13.41. Mat. 24.31. the Angels hale thee violently away from the brincke of thy Graue, to some place neere the Tri­bunall seate of Christ; where being as a cursed Goate, se­parated to stand beneath, on earth, as on the left hand of the Iudge, Christ, shall rippe vp all the benefits he bestow­ed on thee, and the torments hee suffered for thee, and all the good deedes which thou omitted, and all the vngrate­full villanies which thou didst commit against him, and his holy Lawes.

Within thee thine owne conscience (more then a thou­sand [Page 121] witnesses) shall accuse thee: the Diuels vvho temp­ted thee to all thy lewdnesse, shall on the one side, testifie vvith thy Conscience against thee: and on the other side, shall stand the holy Saints and Angels approuing Christs Iustice, and detesting so filthy a creature. Behinde thee an hydeous noyse of innumera­ble fellow-damned Repro­bates tarrying for thy com­pany. Before thee all the world Anselm. lib. Meditat. burning in flaming fire. A­boue thee, an irefull Iudge of deserued vengeance, ready to pronounce his sentence vpon thee. Beneath thee, the fiery & sulphureous mouth of the bottomlesse pit, gaping to receiue thee. In this wo­full estate to hide thy selfe [Page 122] will be impossible: (for on that condition thou vvouldest Apoc. 6.16.17. wish that the greatest Rocke might fall vpon thee:) to appeare will be intollerable, and yet thou must stand forth, to receiue with other reprobates this thy sentence: Depart from mee yee cursed, into euerlasting fire, prepared for the Diuell and his Angels.

Bonauent. postill. Dom. 3. post Pent. Serm. 2. Depart from mee.] there is a separation from all ioy and happinesse.

Yee cursed,] there is a blacke and direfull Excommunica­tion.

Into fire,] there is the cru­eltie of paine.

Euerlasting,] there is the perpetuitie of punishment.

Prepared for the Diuell and his Angels.] Here are thy [Page 123] infernall tormenting, and tor­mented companions.

O terrible Sentence! from which the condemned can­not escape: which being pro­nounced, cannot possibly be with-stood: against which a man cannot except; and from which a man can no where appeale. So that to the dam­ned, nothing remaines but hellish torments, which knows neyther ease of paine, nor end of time. From this Iudgement-seate thou must be thrust by Angels, (together vvith all the damned Diuels and Re­probates) into the bottomlesse Lake of vtter darknesse, Apoc. 21.8. that perpetually burnes with fire and Brimstone. Whereunto, as they shall be thrust, there shall be such weeping, woes, [Page 124] and wailing, that the cry of the company of Core, Dathan, & Abiram when the earth swal­lowed them vp, was nothing comparable to this howling; nay, it vvill seeme vnto thee a Hell, before thou goest in­to hell, but to heare it.

Into vvhich bottomlesse Lake after that thou art once plunged, thou shalt euer be falling downe, and neuer meet a bottome: and in it, thou shalt euer lament, and none shall pittie thee: thou shalt alwaies weepe, for the paine of fire, and yet gnash thy teeth for the extremitie of colde: thou shalt weepe to thinke that thy miseries are past remedie: thou shalt weepe to thinke, that to repent is to no pur­pose: thou shalt weepe to [Page 125] thinke, how for the shadowes of short pleasures, thou hast incurred these sorrowes of e­ternall paines: thou shalt weepe to see how that weeping it selfe can nothing preuaile: yea, in weeping thou shalt weepe more teares, then there is water in the Sea; for the water of the Sea is finite, Bonauent. but the weeping of a Reprobate shall be infinite.

There thy lasciuious Eyes shall be afflicted vvith sights of ghastly Spirits: thy curious Eares shall be affrighted with hydeous noyse of howling di­uels, and the gnashing teeth of damned Reprobates: thy dainty Nose shall be cloyed with noysome stench of Sul­phur: thy delicate Taste shall be pained with intollerable [Page 126] hunger: thy drunken Throate shall be parched vvith vn­quenchable thirst: thy Minde shall be tormented, to thinke how for the loue of abortiue pleasures, which perished ere they budded, thou so foo­lishly lost Heauens ioyes, and incurred hellish paines, which last beyond eternitie: thy Conscience, shall euer sting thee like an Adder, vvhen thou thinkest how often Christ by his Preachers, of­fered the remission of sinnes, and the Kingdome of Heauen, freely vnto thee, if thou woul­dest but beleeue and repent: and how easily thou migh­test haue obtained mercy in those dayes; how neere thou vvast many times to haue re­pented, and yet diddest suffer [Page 127] the deuil and the world to keepe thee stil in impenitency: and how the day of mercy is now past, and wil neuer dawne againe.

How shall thy vnderstan­ding be racked, to consider, how for momentany riches, thou hast lost the eternall treasure, and changed heauens felicity, for hels misery! where euery part of thy body with­out intermission of paine shall be continually tormented alike.

In these hellish torments, thou shalt be for euer depri­ued of the beatificall sight of GOD, wherein consists the soueraigne good, and life of the soule. Thou shalt neuer see light, nor the lest sight of ioy, but lye in a perpetuall prison [Page 128] of v [...]ter darkenesse: where shall be no order but horror: no voice but of blas [...]h [...]mers, & howlers: no noise but of tor­turers and tortured: no soci­etie but of the Deuill and his Angels, who being tormen­ted themselues, shall haue no other ease but to wreake their furie in tormenting thee. Where shall be punishment without pitty: misery without mercy: sorrow without suc­cour: crying without comfort: mischiefe without measure: torment without ease: where the worme dyeth not, and the fire is neuer qu [...]nched: Mar. 9. where the wrath of God shall sease vpon thy soule and body as the flame of fire doth on the lumpe of pitch or brime­stone: in which flame thou [Page 129] shalt euer be burning and ne­uer consumed: euer dying and neuer dead: euer rowing in the panges of death, and ne­uer ridde of those panges, nor knowing end of thy paines: So that after thou hast endu­red them so many thousand yeeres as there are grasse on the Earth, or sands on the Sea-shore, thou art no nearer to haue an end of thy tor­ments, then thou vvast the first day that thou wast cast into them: yea, so farre are they from ending, that they are euer but beginning. But if after a thousand times so many thousand yeeres, thy damned soule could but con­ceiue a hope, that those her torments should haue an end, this would be some com­fort [Page 130] to thinke, that at length an end vvill come. But as oft as the Minde thinketh of this word Neuer, it is as ano­ther Hell, in the middest of Hell.

This thought shall force the damned to cry, [...], as much as if they should say, [...], O Lord, not euer, not euer, torment vs thus; but their Conscience, shall answere them, as an Ec­cho, [...], euer, euer. Hence shall arise their dolefull [...], woe, and alas for euermore!

This is that second death, the generall perfect fulnesse of all cursednesse and misery: vvhich euery damned repro­bate must suffer, so long as GOD and his Saints shall en­ioy [Page 131] blisse and felicitie in hea­uen for euermore.

Thus farre of the miserie of man in his state of corrup­tion, vnlesse that he be renued by Grace in Christ.

Now followes the know­ledge of Mans selfe in respect of his state of regeneration by Christ.

2 Meditations of the blessed estate of a regenerate man in his death.

WHen GOD sends death as his messen­ger, for the regenerated man, hee meetes him halfe the way to heauen: for his Phil. 3.20. conuer­sation, and Col. 3.2. affection is there [Page 140] before him. Death is neyther strange nor fearefull vnto him: not strange, because he 1 Cor. 15.31 dyed daily: not fearefull, be­cause vvhilest hee liued, hee vvas dead, and his life vvas Col. 3.3. hid with Christ in God. To dye, vnto him therefore, is nothing else in effect, but to Apoc. 14. rest from his labour in this world, to goe 2 Cor. 5.6. home to his Ioh. 14.1. fathers house, vnto the Heb. 12.22 &c. citie of the liuing God, the heauenly Ierusalem, to an innumerable company of Angels, to the generall assembly and Church of the first borne, to God the Iudge of all, and to the Spirits of iust men made perfect, and to Iesus the Mediator of the new Testament. Whilest his Body is sicke, his Minde is sound: for, God Psal. 41.3. maketh all [Page 141] his bed in his sicknesse, and strengtheneth him with faith and patience, vpon his bed of sorrow; and when hee begins to enter into the way of all the world, hee giueth (like Gen. 49. Iacob, Moses, and Ioshua) to his Children and friends, godly exhortations and coun­sailes, to serue the true GOD, to worship him truely all the dayes of their life. His blessed soule breatheth nothing but blessings, and such speeches as sauours a sanctified spirit. As his outward man decayeth, so his inward man increaseth, and vvaxeth stronger. When the speech of his tongue faul­treth, the sighes of his heart speaketh louder vnto GOD: when the sight of the Eyes faileth, the Holy Ghost illu­minates [Page 142] him inwardly vvith aboundance of spiritual light. His soule feareth not 2 Cor. 5 8. but is bold to goe out of the body, and to dwell with her Lord. Hee sigheth out with Paul Phil. 1.23. cupio dissolui, I desire to be dissolued and to be with Christ. And with Psal. 42.2. Dauid, As the Hart panteth after the water-brookes, so pan­teth my soule after thee O God. My Soule thristeth for God, for the liuing God: when shall I come and appeare before God. Hee prayeth vvith the Saints, Apoc. 6.10 How long O Lord, which art holy and true! Apo. 22.20 Come Lord Iesus, come quickely. And vvhen the Iob 14.5. appointed time of his dissolution is come, knowing that hee go­eth to his Psal. 31.5. Father and Re­deemer in the peace of a good [Page 143] Conscience, and the assured perswasion of the forgiuenesse of all his sinnes, in the bloud of the Lambe: hee sings with blessed old Simeon his Luke 2.29 Psal. 37.37. Isa: 57.2. Nunc dimittis: Lord, now lettest thou thy Seruant depart in peace, &c. And surrenders vp his Soule as it were with his owne hands, into the hands of his hea­uenly Father, saying vvith Dauid: Psal. 31.5. Into thy hands O Fa­ther I commend my Soule, for thou hast redeemed me O Lord thou God of truth, And saying with Stephen, Acts 7.59. Lord Iesu re­ceiue my spirit. Hee no sooner yeelds vp his sacred Ghost, but immediately the Mat. 18.10 Act. 12.15. and 27.23. holy An­gels, who attended vpon him from his birth, vnto his death Luk. 16.22: carry and accom­pany his Soule into Heauen, [Page 144] as they did the Soule of La­zarus into Abrahams bosome, Mat. 8.11. Luk. 13.28. Act. 15.10.11. Ephe. 1.10. Heb. 11.9.10.16. and 12.22.23. Luk. 19.9. and 9.31. which is the Kingdome of Heauen, whither onely good Angels, and good workes, doe accompany the Soule: the one to deliuer their Psal. 91.11. Heb. 1.14. charge, the other to receiue their Apo. 14.13 and 22.12. re­ward.

The Body in conuenient time, as the sanctified 1 Cor. 19. Tem­ple of the holy Ghost: the 1 Cor. 6.15 Mat. 26.26. members of Christ, nouri­shed by his Body, the 1 Cor. 6.20 1 Pet. 1.19. price of the bloud of the Sonne of God, is by his fellow-brethren reuerently laid to 1 Thes. 4.14 Acts 7.6. and 8.2. sleepe, in his graue, as in the bed of Christ: in an assured hope, to Dan. 12.2. Ioh. 5.28.29 Luke 14.14. 1 Thes. 4.16.17. Apoc. 14.13. awake in the resurrection of the iust, at the last day, to be pertaker vvith the Soule, of life and glory euerlasting. [Page 145] And in this respect not onely the Soules, Apoc. 14.13 but the very Bo­dies of the faithfull also are termed blessed.

Thus farre the blessednesse of the soule and body of the regenerated man in death. Now let vs see the blessednesse of his soule and body after death.

3 Meditations, of the blessed estate of the regenerated man after death.

THis state hath three de­grees:

1 From the day of Death, to the Resurrection.

2 From the Resurrection, to the pronouncing of the Sentence.

3 After the Sentence, which lasts eternally.

[Page 146]As soone as euer the rege­nerated man hath yeelded vp his Soule vnto Christ, the ho­ly Angels take her into their custodie, and immediately Luk. 16.22 carry her into Heauen, and there presents her Heb. 1.14. and 12.24. before Christ, where shee is crowned with a Tim. 4.8. Apoc. 2.10. 1 Pet. 5. Crowne of righteous­nesse and glory; not which she hath deserued by her good workes, but vvhich God hath promised of his free goodnesse, to all those, vvho of loue, haue in this life vnfainedly serued him, and sought his glory.

Oh! what ioy vvill it be to thy Soule, vvhich vvas vvont to see but miserie, and sinners, now to behold the face of the God of Glory? yea, to see Christ vvell comming [Page 147] thee as soone as thou art pre­sented before him by the ho­ly Angels, Col. 1.16. Ephes. 1.21. vvith an Euge bone serue! Well done, and well-come good and faithfull seruant, &c. enter into thy ma­sters ioy! And vvhat ioy vvill this be, to behold thousand thousands of Cherubims, Se­raphims, Angels, Thrones, Dominions, Principalities, Po­wers: All the holy Patriarkes, Priests, Prophets, Apostles, Martyrs, Professors, and all the Soules of thy Friends, Pa­rents, Husbands, Wiues, Chil­dren, and the rest of Gods Saints, who departed before thee in the true Faith of Christ, standing before Gods Throne in blisse and glory? If the Queene of Sheba, be­holding the glory and atten­dance [Page 148] giuen to Salomon, as it were rauished therwith, brake out and said, 1 King. 10.8. Happy are thy men, happy are these thy Ser­uants, which stand euer before thee, and heare thy Wisedome! How shall thy Soule be raui­shed to see her selfe by grace admitted to stand vvith this glorious companie? to be­hold the blessed Face of Christ, and to heare all the Treasures of his diuine Wise­dome? How shalt thou re­ioyce to see so many thou­sand thousands wel-comming thee into their heauenly So­cietie? for as they all reioy­ced at thy conuersion; Luke 15. so vvill they now be much more ioy­ful to behold thy Coronation; 1 Tim. 4.8. and to see thee receiue thy Crowne which vvas laid vp [Page 149] for thee against thy comming. For there the crowne of Mar­tyrdome, shall be put on the head of a Martyr: vvho for Christs Gospell sake endured torments: the Crowne of vir­ginitie on the head of a Vir­gin, vvhich subdued Con­cupiscence: the Crowne of Pietie and Chastitie on the head of them, who sincere­ly professed Christ, and kept their wedlocke-bed vndefiled: the Crowne of Good-workes on the good Almes-giuers head, vvho liberally relieued the poore: the Crowne of in­corruptible glory on the head of those Pastors, vvho by their preaching and good ex­ample, haue conuerted soules from the corruption of sinne, to glorifie God in holinesse of [Page 150] life. Who can sufficiently ex­presse the reioycing of this heauenly Company, Apoc. 7.9. to see thee thus crowned with glo­ry, arrayed with the shining Roabe of righteousnesse, and to behold the Palme of vi­ctory put into thy hand? Oh what gratulation will there be, that thou hast escaped all the miseries of the World, the snares of the Diuell, the paines of Hell, and obtained with them thy eternall rest and happinesse? for there eue­ry one ioyeth as much in an­others happinesse as in his owne, because hee shall see him as much loued of GOD as himselfe. Yea they haue as many distinct ioyes, as they haue compartners of their ioy. And in this ioyfull and bles­sed: [Page 151] state, the Soule resteth with Christ in Heauen, till the Resurrection, when as the number of her Fellow-ser­uants and Brethren be fulfil­led, Apoc. 7.9. which the Lord termeth but a little season.

The second degree of mans blessednesse after death, is from the Resurrection to the pronouncing of the finall sen­tence. For at the last day:

1 The Elementary Hea­uens, Earth, and all things therein, shall be 2 Pet. 3.10 12.13. dissolued, and purified with fire.

2 At the 1 Cor. 15.52 1 Thes. 4.16 Ioh. 5.28. Ezech. 37. sound of the last Trumpet, or voyce of Christ, the Archangell, the very same bodies, which the Elect had before, (though turned to dust and earth:) shall arise againe; and in the [Page 152] same instant euery mans soule shall re-enter into his owne body, Rom. 8.11. Rom. 5.17. 1 Cor. 15.21 Phil. 3.10.11 1 Thes. 4.14. by vertue of the Resurrection of Christ, their head, and be made aliue, and rise out of their graues, as if they did but awake out of their beds. And howsoeuer Tyrants bemangled their bo­dies in pieces, or consumed them to ashes: yet shall the Elect finde it true at that day, that not an haire of their head is perished. Mat. 10.30.

Dan. 4.12. 1 Thes. 4.14. Par est pote­stas Dei ad instituendos & restituen­dos homines. Athenagor.3 They shall come forth out of their graues like so many Iosephs out of Prison, or Daniels out of the Lyons Dens, or Ionahs out of Whales bellies.

4 All the bodies of the Elect being thus made aliue, shall arise in that Isa. 65.20. perfection [Page 153] of nature, whereunto they should haue attained by their naturall temperment, if no im­pediment had hindered: and in that vigor of age, that a per­fect man is at, about three and thirtie yeeres old, each in their Tertul. de resurrect. cap. 6. Hier. Ep. 27. & 61. Aug. lib. 22. de Ciuit. Dei, cap. 17. & omnes [...] Theo­logi in 4. sent. dist. 44. proper sexe. Where­unto Diuines thinke the A­postle alludeth, when he saith, Ephe. 4.13 Ita commu­niter credunt Theologi in 4 Sent. dist. 44. Vide Aug. d. Ciuit. Dei lib. 22. cap. 15. & 16. till wee all come vnto a per­fect man, vnto the measure of the age (or stature) of the ful­nes of Christ. Whatsoeuer im­perfection vvas before in the body (as blindnesse, lamenesse, crooke [...]nesse) shall then be done away. Iacob shall not halt, nor Isaac be blinde, nor Leah bleare-eyed, nor Mephi­bosheth be lame: for if Dauid would not haue the blinde and lame to come into his [Page 154] house, much lesse will Christ haue blindnesse and lamenesse to dwell in his heauenly Ha­bitation. Christ made all the blinde to see, the dumbe to speake, the deafe to heare, the lame to walke, &c. that came to him, to seeke his grace on earth: much more will hee heale all their imper­fections, whom hee will admit to his glory in Heauen. A­mong those Tribes there is not one feeble: Psal. 105.37. but the lame man shall leape as an Hart, Isa. 35.6. and the dumbe mans tongue shall sing. And it is very probable, that seeing GOD created our first Parents, not infants or olde men, but of a perfect age or stature: the [...], or new creation from death, shall euery way be more per­fect [Page 155] then the [...] or first frame of a man from which, he fell into the state of the dead. Neither is it like that Infancy being imperfection, and olde age corruption can well stand with the state of a perfect glorified body.

5 The bodies of the Elect being thus raised shall haue foure most excellent and su­pernaturall quallities. For

• 1 They shall be raised in power, wherby they shall for euer be freed,
  1 Cor. 15.43▪
  from all wants, and weakenesse, and enabled to continue, without the vse of meate, drinke, sleepe, and other former helps.
• 2 In incorruption,
  1 Cor. 15.42. Isa. 65.20. Aug. Ench. cap. 90.
  where­by they shall neuer be subiect, to any manner [Page 156] of imperfections, blemish, sickenesse or death.
• Mat. 13.43. Dan. 12.3. Luk. 9.31. Zach. 9.16.
  3 In Glory, whereby their bodies shal shine as bright as the Sunne in the fir­mament ▪ and which be­ing made transparant,
  1 Thes. 4.17.
  their soules shall shine through, farre more glorious then their bo­dies. Three glimses of which glory was seene. First,
  Exod. 34.27 Mat. 17.
  in Moses face: Se­condly, in the transfigu­ration:
  Act. 6.15.
  Thirdly, in Ste­phens countenance. Three instances, and assurances of the glorification of our bodies at that glorious day. Then shall Dauid lay aside,
  1 Sam. 18.4.
  his Shepheards weede, and put on the roabe of the Kings sonne [Page 157] Iesus, not Ionathan. Then euery true Mordecai, who mourned vnder the Sakecloth of this cor­rupt flesh, shall be arrayed with the Kings royall ap­parell,
  Hest. 6.8.
  and haue the Crowne royall set vpon his head, that all the world may see: how it shall be done to him, whom the King of kings delight­eth to honour. If now the rising of one Sun makes the morning so glorious, how glorious shall that day be, when innumera­ble million of millions of bodies of Saints and An­gels, shall appeare more glorious, then the bright­nesse of the Sunne? the body of Christ in glo­ry [Page 158] surpassing all.

• 4 In Agility, where­by our bodies shall be able to ascend, Vbi volet Spiritus, ibi erit & cor­pus. Aug. Mat. 24.28. and to meete the Lord at his glo­rious comming in the ayre; as Eagles flying vnto their blessed Carkase. To this agility of the Saints, glo­rious bodies, the Pro­phet alludes, saying: They shall renewe their strength: Esai. 40.31. they shall mount vp with winges as Eagles: they shall runne and not be weary, they shall walke, and not faint. And to this state, may that saying of Wisdome be referred: In the time of their vision they shall shine and runne too and fro, Wisd. 3.7. as sparkes a­mong the stubble.

  [Page 159]And in respect of these foure qualities, 1 Cor. 15.46 [...] p [...]st resurre­ctionem erūt corpora, non quia corpora esse desiste [...]t, sed quia spi­ritu viuificā ­te subsistent. Aug. lib. 13. de ciuit. dei. cap. 22. Paul cal­leth the raised bodies of the Elect Spiri [...]ual [...]: for they shall be spirituall in qualities, but the same still in substance.

And howsoeuer sinne and corruption makes a man in this state of mortality, lower then Angels; Psal. 8.5. yet surely when God shall thus Crowne him with glory and honour, I can­not see, how man shall be a­ny thing inferiour to Angels. For are they Spirits? So is Man also in respect of his soule: yea more then this, they shall haue also a spi­rituall Body Fashioned like vnto the glorious body of the Lord Iesus Christ, in whom, Phil. 3.21. mans nature is exalted by a [Page 160] personall vnion, into the glory of the Godhead, and indiuidu­all society of the blessed Tri­nity. Heb. 2.16. An honor which he ne­uer vouchsafed Angels. And in this respect man hath a prerogatiue aboue them. Heb. 1.14. Pas [...]. 9.11. Iude ves. 6. 2. Pet. 4. Nay they are but spirits appointed to be ministers vnto the Elect and as many of them who at the first disdained this office and would not keep their first standing were for their pride, hurled into hell. This lessen­eth not the dignity of Angels: but extols the greatnesse of Gods loue to Mankinde.

But as for all the Elect, who at that second and so­daine comming of Christ shall be found quicke and li­uing; The 2 Pet. 3.10.11.12. fire that shall burne vp the corruption of [Page 162] the world, and the workes therein, shall in a 1 Cor. 15.52. moment, in the twinkling of an eye o­uertake them as it Luk. 17.34 findes them, either grinding in the mill of prouision, or walking in the fields of pleasure, or ly­ing in the bed of ease: and so burning vp their drosse, and corruption, of mortall make them immortall bodies: and this change shall be vnto them in stead of death.

Then shall the Soule with ioyfulnesse greete her body, The Elect Soules A­postrophe to her Body at their first meeting in the resurre­ction. saying: Oh well met againe, my deare sister, How sweet is thy voice! how comely is thy countenance, hauing lyen hid so long in the clifts of the rockes, and in the se­cret places of the graue! Can. 2.14. Thou art indeed an habita­tion [Page 162] fit, not onely for me to dwell in; but such as the Holy Ghost thinkes meete to reside in, as his Temple for euer. The Winter of our affliction is now past: the storme of our misery is blowne ouer, and gone. The Bodies of our E­lect Brethren appeare more glorious, then the Lilly flowers on the earth; the time of singing Hallelu [...]ah is come; and the voyce of the Trum­pet is heard in the Land. Thou hast beene my Yo [...]ke-fellow in the Lords labours, and companion in persecuti­ons and wrongs, for Christ and his Gospels sake; now shall we enter together, into our Masters ioy: as thou hast borne with mee the crosse, so shalt thou now weare with [Page 163] mee the Crowne: as thou hast with mee sowed plente­ously in teares, so shalt thou reape with mee aboundantly in ioy. O blessed, aye blessed be that GOD, who (vvhen yonder reprobates spent their whole time in Pride, fleshly lusts, eating, drinking and pro­fane vanities) gaue vs grace to ioyne together, in watch­ing, fasting, praying, reading the Scriptures, keeping his Sabboths, hearing Sermons, receiuing the holy Commu­nion, relieuing the Poore, ex­ercising in all humilitie the workes of Pietie to God, and vvalking conscionably in the duties of our calling towards men. Thou shalt, anone, heare no mention of thy sinnes, Psal. 32.1. for they are remitted and coue­red; [Page 164] but euery good worke vvhich thou hast done for the Lords sake, shall be re­hearsed and rewarded.

Cheere vp thy heart, for thy Iudge is flesh of thy flesh, and bone of thy bone. Dan. 9.21. &c. Lift vp thy head, behold these glori­ous Angels, like so many Gabriels, Luke 21.28. flying towards vs, to tell vs, that the day of our Redemption is come, and to conuey vs in the clouds, to meete our Redeemer in the Ayre. Loe they are at hand, arise therefore my Doue, my Loue, Can. 2.1.3. my faire One, and come away: Verse 17. and so like Roes, or young Harts, they runne with Angels towards Christ, ouer the trembling moun­taines of B [...]ther.

6 Both quicke and dead [Page 165] being thus reuiued and glori­fied, shall forth-with by the ministery of Gods holy An­gels, Luke 17.34.35.36. be gathered from all the quarters and parts of the world, 1 Thes. 4.17 and caught vp together in the Clouds, to meet the Lord in the Ayre, and so shall come with him, as a part of his glo­rious traine, 1 Cor. 6.1.3. to iudge the Re­probates and euill Angels. The twelue Apostles shall sit vpon twelue Thrones, next Christ, to iudge the twelue Tribes, who refused to heare the Gos­pell, preached by their Mini­sterie. 1 Cor. 6.2.3 And all the Saints in honour and order, shall stand next vnto them, as Iudges al­so: to iudge the euill Angels and earthly-minded men. And as euery of them, receiued grace in this life, to be more [Page 166] zealous of his glory, and more faithfull in his Seruice then others: Apo. 22.12. so shall their glory and reward be greater then others, Rom. 26.2. 2 Cor. 9.6. Iohn 14.1. in that day.

The place whither they shall be gathered vnto Christ, and where Christ shal sit in Iudge­ment shall be in the Ayre, 1 Thes. 4.17. ouer the valley of Iehosaphat, by mount Oliuet, neere vnto Ierusalem, East-ward from the Temple, as it is probable for foure reasons.

1 Because the holy Scrip­ture seemes to intimate so much in plaine wordes. I will gather all Nations into the val­ley of Iehosaphat, Ioel 3.1.2. &c. and pleade with them there. Ver. 11.12. Cause thy mightie ones, to come downe, O Lord: let the Heathen be wake­ned: and come vp to the valley [Page 167] of Iehosaphat; for there will I sit to iudge all the Heathen round about. Iehosaphat signi­fieth the Lord will iudge. And this valley was so called from the great victory vvhich the LORD gaue 2 Chron. 20.29. Iehosaphat and his people ouer the Ammo­nites, Miabites, and Inhabi­tants of Mount Seir. Which victory was a Type of the finall victory which Christ the supreame Iudge, shall giue his Elect, ouer all their Enemies in that place at the last day, as all the Iewes in­terprete it. See Zach. 14.4 5. Psal. 51.1.2. &c. all agreeing, that the place shall be there­abouts.

2 Because, that as Christ was Neare this valley was mount Mo­riah, where Abraham sa­crificed Isa­ak. Gen. 22. Iacob saw Angels as­cending and descending on a Ladder Gen. 28. The Angell put vp his sword and fire from hea­uen burnt D. Sacrifice in Araunah [...] floore. 2 Sam. 24. Salomon builded the Temple, 2 Chron. 3.1. Christ prea­ched the go­spell, sufferd his passion, and entered into his glo­ry. Carth. in Gen. 28. there-abouts crucified, and put to open shame; so [Page 168] ouer that place his glorious Throne should be erected in the Ayre: when hee shall appeare in Iudgement to ma­nifest his Maiestie and glo­ry: for it is meete that Christ should in that place iudge the world with righteous Iudge­ment, where he himselfe was vniustly iudged and condem­ned.

3 Because, that seeing the Angels shall be sent to ga­ther together the Elect from the foure windes, from one end of heauen to the other. It is most probable that the place whither they shall be gathered to, shall be neere Ierusalem, and the valley of Iehosaphat, which The Sea beyond Ior­dan towards Tyrus, cut­teth the middest of the world. And Ezekiel saith of Ie­rusalem, In medio gentiū posui eam. That from Zion as frō a center, the Law should be published to all Nati­ons, and there all na­tions shall be iudged according to the Law. Rom. 2.12. Cosmogra­phers describe to be in the middest of the superficies of [Page 169] the Earth I▪ the termini a qui­bus, be the foure parts of the World, the terminus ad quem, must be about the Center.

4 Because the Angels tolde the Disciples, that as they saw Christ ascend from Mount Oliuet, which is o­uer the valley of Iehosaphat, Acts 1.11. so hee shall in like maner come downe from Heauen: This is the opinion of A­quinas, Richardus de villa noua. Thom. in 4. Sent. dist. 47.48. and all the Schoole­men, except Lombard, and Alexander Hales.

7 Lastly, when Christ is set in his glorious Throne, Mat. 25.31. Iude ver. 14. Apoc. 20.11 12. &c. Mat. 19.28. and all the many thousands of his Saints and Angels, shi­ning more bright then so many Sunnes in glory, sitting about him: and the body of Christ in glory and bright­nesse [Page 170] surpassing them all: (The Reprobates being se­parated, and remaining be­neath vpon the earth; for the right hand signifieth a blessed, Hillar. in. Can. 28. Anselm. in Mat. cap. 25. the left hand a cursed estate:) Christ will first pro­nounce the sentence of ab­solution, and blisse vpon the Elect: first, because he will thereby increase the griefe of the reprobate that shall heare it: Psal. 145.9. Isa. 28.21. Ad poenas tardus Deus est, ad praemia velox. secondly, to shew himselfe more prone to Mercy then to Iudgement. And thus from his Throne of Maiestie in the Ayre, hee shall in the sight and hearing of all the world, pronounce vnto his Elect. Come ye blessed of my Father, Mat. 25.4. inherit the kingdome prepared for you from the beginning of the world, for, &c.

[Page 171] Come yee.] Here is our blessed vnion with Christ, and by him, with the whole Tri­nitie.

Blessed.] Here is our ab­solution from all sinnes, and our plenary endowment with all grace and happinesse.

Of my Father.] Here is the Author, from whom, by Christ proceeds our felicitie.

Inherit.] Here is our A­doption.

The Kingdome.] Behold our Birth-right and posses­sion.

Prepared.] See Gods Fa­therly care for his chosen.

From the Foundation of the world.] O the free, eternall, and vnchangeable Election of GOD!

How much are those soules [Page 172] bound to loue GOD, who of his meere good-will and plea­sure, chose and loued them before they Rom. 9.11. had done either good or euill.

For, I was hungry, &c] O the Goodnesse of Christ, who takes notice of all the good-workes of his Children to re­ward them! How great is his loue to poore Christians, who takes euery worke of mercy done to them, for his sake, as if it had beene done to himselfe! Come yee to me, in whom yee haue beleeued, Ioh. 20.29. 1 Pet. 1.8. before yee saw me, and whom yee haue loued, and sought for with so much deuotion, and through so many tribu­lations. Come now, from la­bour to rest: from disgrace, to glory: from the iawes of [Page 173] death to the ioyes of eternall Life. For my sake yee haue beene Mat. 5.11. rai [...]ed vpon, reuiled, and cursed. But now it shall appeare to all those cursed Esaus, that you are the true Iacobs, that shall receiue your heauenly Fathers blessing, and blessed shall you be. Your Psal. 27.10▪ Mat. 19.29. fa­thers▪ mothers, and neerest kin­dred forsooke, and cast you off, for my Truths sake, which you maintained: but now Ioh. 20.17. 2 Cor. 6.18. my Father will be vnto you a Father, and you shall be his Sonnes and Daughters for euer. You were cast out of your lands and liuings, and forsoke all for my sake, and the Gospell: But that it may ap­peare that you haue not lost your gaine, but gained by your losse: in stead of an [Page 174] earthly inheritance and posses­sions, you shall possesse with mee the inheritance of my heauenly Kingdome: where you shall be for loue, sonnes; for birth-right, heires; for dig­nitie, Kings; for holinesse, Priests: and you may be bold to enter into the possession thereof now, because my Fa­ther prepared and kept it for you, euer since the first foun­dation of the world was laid.

Immediately, after this Sentence of absolution and benediction, euery one recei­ueth his crowne, which Christ the righteous Iudge puts vp­on their heads; 2 Tim. 4.8. 1 Pet. 5.4. Apoc. 4.4. as the reward which hee hath promised of his grace and mercy vnto the faith and good workes of all them that loued that his ap­pearing. [Page 175] Then euery one ta­king his Crowne from his Head, Apoc. 4.10. shall lay it downe as it were at the Feete of Christ, and prostrating themselues, shall with one heart and voyce, in an heauenly sort and con­sort, say, Praise, and Honour, and Glory, and Power, Apoc. 5. and Thankes be vnto thee, O bles­sed Lambe, who sittest vpon the Throne, wast killed, and hast redeemed vs to God by thy bloud, out of euery kindred, and tongue, and people, and nation; and hast made vs vnto our God, Kings and Priests, to raigne with thee in thy King­dome for euermore. Amen.

Then shall they sit in their Thrones and order, 1 Cor. 6.1.2.3. &c. Mat. 19.18. as Iudges of the Reprobates, and euill Angels: by approuing, and [Page 176] giuing testimony to the righte­ous sentence and iudgement of Christ the supreame Iudge.

After the pronouncing of the Reprobates sentence and condemnation, Christ vvill performe two solemne Acti­ons.

1 The presenting of all the Elect vnto his Father, Ioh. 17.12.14.23.24. Behold O righteous Father, these are they whom thou gauest mee, I haue kept them, and none of them is lost. I gaue them thy Word, and they beleeued it, and the world hated them, because they were not of the world, euen as I was not of the world. And now Father, I will that those whom thou hast giuen mee, be with me where I am, Ioh. 12.16. that they may behold my glory, which thou hast giuen me, and that I [Page 177] may be in them, and thou in mee, that they may be made perfect in one, that the world may know that thou hast sent me, and that thou hast loued them, as thou hast loued me.

2 Christ, shall deliuer vp the Kingdome to GOD, 1 Cor. 15.24 euen the Father, that is, shall cease to execute his office of Media­torship, whereby as he is King, Priest, Prophet, and supreame head of the Church, hee sup­pressed his Enemies, and ru­led his faithfull people, by his Spirit, Word, and Sacraments. So that his Kingdome of grace ouer his Church, in this world ceasing; hee shall rule immediately as hee is GOD, equall vvith the Father, and the holy Ghost, in his King­dome of Glory for euermore: [Page 178] not that the dignitie of his Manhood shall be any thing diminished, but that the glo­ry of his Godhead shall be more manifested: so that as hee is God, hee shall from thence forth, in all fulnesse without all externall meanes, rule all in all.

From this Tribunall seate, Christ shall arise, and vvith all his glorious Company of Elect Angels and Saints, he shall goe vp triumphantly, in order and array vnto the hea­uen of Heauens, with such a heauenly noise and Musicke, that now may that Song of Dauid be truely verified, God is gone vp with a triumph, Psal. 47.5.6. the Lord with the sound of the Trumpets. 7. Sing praises to God, sing praises, 9. sing prayses vnto [Page 179] our King, sing praises; for God is the King of all the Earth, he is greatly to be exalted. And that Marriage song of Iohn: Let vs be glad and reioyce, and giue honour to him, for the Marriage of the Lambe is come, and his Wife hath made her selfe ready, Alleluiah; for the Lord God omnipotent raig­neth.

The third and last De­gree of the blessed state, of a regenerated man after death, beginnes after the pronoun­cing of the Sentence, and last­eth eternally without all end.

Meditations of the blessed e­state of a regenerated Man, in heauen; after he hath re­ceiued his sentence of Abso­lution, before the Tribu­nall seate of Christ, at the last day of Iudgement.

HEere my Meditation lazeleth, and my Penne falleth out of my hand: the one being not able to con­ceiue: 2 Cor. 4.17. nor the other to de­scribe that most excellent blisse, and eternall weight of glory (whereof all the affli­ctions of this present life are not worthy) which all the E­lect shall with the blessed Trinity enioy: Rom. 8.18. Rom. 8.17. from that time that they shall be receiued [Page 181] with Christ as ioynt heires into that euerlasting King­dome of ioy.

Notwithstanding, we may take a scantling thereof, thus.

The holy Scriptures set foorth (to our capacity) the glorie of our eternall and heauenly life after death, in foure respects:

• 1 Of the Place.
• 2 Of the Obiect.
• 3 Of the Prerogatiues of the Elect there.
• 4 Of the effects of those Prerogatiues.

Meditations directing a Chri­stian how to apply to him­selfe, without delay, the fore-said knowledge of GOD and himselfe.

THou seest therefore O man, how wretched and cursed thy state is, by corrup­tion [Page 219] of nature, without Christ: insomuch that whereas the Scriptures doe liken wicked men, vnto Lyons, Beares, Buls, Horses, Dogges, and such like sauage Creatures in their liues: it is certaine, that the condition of an vnrege­nerated man, is in his death more vile then a Dogge, or the filthiest Creature in the world: for the Beast (being made but for mans vse) when hee dyeth endeth all his mi­series with his death. But man endued with a reasonable and an immortall Soule, made af­ter Gods Image, to serue God, when hee ends the miseries of this life, must account for all his misdeedes, and begin to endure those miseries that neuer shall know end. No [Page 220] creature but man is liable to yeeld at his death an account for his life. The bruite Crea­tures, not hauing reason, shall not be required to make any account for their deedes: and good Angels, though they haue reason, yet shall they yeeld no account, because they haue no sinne. And as for euill Angels, they are, without all hope, already con­demned; so that they neede not make any further ac­counts. Man onely in his death, must be Gods accoun­tant for his life.

On the other side, thou seest ( O Man) how happy and blessed thy estate is, be­ing truely reconciled vnto GOD in Christ, in that through the restauration of [Page 221] Gods Image, and thy restitu­tion into thy soueraigntie o­uer other Creatures, thou art in this life little inferiour to the Angels, and shalt be in the life to come equall to the Angels; yea, in respect of thy Nature, exalted, by a personall vnion to the Sonne of God, and by him, to the glory of the Trinitie: superi­our to the Angels: a Fellow-Brother with Angels in spiri­tuall grace and euerlasting glory.

Thou hast seene how glo­rious and perfect GOD is, and how that all thy chiefe blisse and happinesse consisteth in hauing an eternall com­munion with his Maiestie.

Now therefore (O impe­nitent Sinner) in the bowels [Page 222] of Christ Iesus I entreat thee; nay, I coniure thee, as thou tenderest thy owne saluation, seriously to consider with mee, how false, how vaine, how vile are those things, which still retaine and chaine thee in this wretched and cursed estate, wherein thou liuest: and doe hinder thee from the fauour of God, and the hope of eternall life and happinesse.