ADMONITIONS FOR Morning-Prayer.

THe night (saith Chryso­stome) was not therefore made, that either we should sleep it out, or passe it away idly; and Chiefly because we see many world­ly persons to watch out whole nights for the Commodities of this life. In the Primitive Church also the Saints of God used to rise at midnight to praise the Rock of their salvation with Hymns and Spiritual Songs. In the same man­ner shouldst thou do now, and Con­template the Order of the Stars, and how they all in their several stations [Page 2] praise their Creator. When all the world is asleep, thou shouldst watch, weep and pray and propose unto thy self that Practise of the Psalmist, I am weary of my groaning, every night wash I my bed, and water my Couch with my tears; for as the Dew which falls by night is most fructifying, and tempers the heat of the Sun; so the tears we shed in the night, make the soul fruit­ful, quench all Concupiscence, and supple the hardnesse we got in the day. Christ himself in the day-time taught and preach'd, but continued all night in prayer, sometimes in a Mountain apart, sometimes amongst the wild beasts, and sometimes in solitary places.

They, whose Age or Infirmity will not give them way to do thus, should use all Convenient means to be up before the Sun-rising, for we must prevent the Sunne to give God thanks, and at the day-spring pray unto him. Wisd. 16. It was in the morning that the Children of Israel gathered the Man­na; [Page 3] and of the Just man it is said, That He will give his heart to resort early to the Lord that made him, and will pray before the most high, Eccl. 39. So soon there­fore as thou dost awake, shut thy door against all prophane and worldly thoughts, and before all things let thy God be first admitted, offer unto him thy first fruits for that day, and com­mune with him after this manner.

Admonitions when we prepare for any farre Iourney.

WHen thou art to go from home, remember that thou art to [Page 10] come forth into the World, and to Con­verse with an Enemy; And what else is the World but a Wildernesse? A darksome, intricate wood full of Am­bushes and dangers; A Forrest where spiritual hunters, principalities and powers spread their nets, and com­passe it about; wouldst thou then escape these ghostly snares; this wickednes in high places, and return home if not bet­ter and holier, yet not worse then at thy setting out? Wouldst thou with Iacob passe over these Waters with thy staffe onely, and in thy return become two bands? Gen. 32.10. Why then, do as he did, begin thy Journey with prayer, and say, If God will be with me, and keep me in this way that I go, and will give me bread to eate, and raiment to put on, so that I come again to my fa­thers house in peace: then shall the Lord be my God, Gen. 28.20, 21. This was his practise, and the practise of his fathers; The Lord God of heaven (saith Abraham) who took me from my [Page 11] fathers house, and from the land of my kindred, &c. he shall send his Angel be­fore thee. Nor must thou pray only at thy setting forth, but all the way, and at all times; Thus Eliezer prayed at the Well, Isaac in the field, and Elias (in his journey to Mount Horeb) under a Iuniper tree in the Wildernesse. This also (if thou wilt imitate these holy men) thou may'st do, and for that pi­ous purpose thou hast here these fol­lowing Prayers.

Meditate in the way upon the so­journings and travels of the Patriarchs and Prophets, the many weary jour­neys of Iesus Christ in the flesh, the travels of his Apostles by sea and land, with the pilgrimage and peregrinati­ons of many other precious Saints that wandred in Deserts and Moun­tains, of whom the world was not worthy.

Admonitions how to carry thy self in the Church.

HOlinesse (saith the Royall Pro­phet) becometh thy house for ever. When thou art going thither then, car­ry not the world with thee.

These reverend and sacred build­ings (however now vilified and shut up) have ever been, and amongst true Christians still are the solemne and publike places of meeting for Divine Worship: There the flocks feed at noon­day, there the great Shepherd and Bi­shop of their souls is in the midst of them, and where he is, that Ground is holy; Put off thy shoes then, thy [Page 15] worldly and carnall affections, and when thou beginnest to enter in, say with Iacob, How dreadful is this place! sure this is none other then the house of God, and this is the gate of heaven! Such reverence and religious affection hath in all ages been shew'd towards these places, that the holy men of God detain'd either by Captivity, or o­ther necessary occasions, when they could not remedy the distance, yet to testifie their desire and longing for the Courts of the Lord, Psal. 84. they would always worship towards them. Thus Daniel upon the Idolatrous Decree signed by Darius, goes into his house, and his windows being open in his Chamber towards Ierusalem, he kneeled upon his knees, and prayed and gave thanks before his God as he did afore-time, Dan. 6.10. which fully proves it to have been his Constant manner of Devotion. And of Iudith we read that about the time that the Incense of that Evening was offered up in Hierusalem, she cried [Page 16] unto the Lord, Iud. 9.1. But above all, most pathetical and earnest is that crie of King David in the 85. Psalm.

How amiable are thy Tabernables O Lord of Hosts!

My soul longeth, yea even fainteth for the Lord, my heart and my flesh cryeth out for the living God.

Yea the Sparrow hath found an house, and the Swallow a nest for her selfe, where she may lay her young, even thine Altars, O Lord of Hosts, my God and my King!

Blessed are they that dwell in thy house, they will be still praising thee.

For one day in thy Courts is better than a thousand; I had rather be a doore-keeper in the House of my God, than to dwell in the tents of wickednesse.

Let it be thy Care then, when thou art there present to carry thy self like a true worshipper; Give none offence, neither outwardly to thy Brethren, nor the Angels, 1 Cor. 11.10. Nor in­wardly to thy God, whose Eyes shine [Page 17] within thee, and discern thy reins and thy heart. Look seriously about thee, and Consider with thy self how many beauteous, wittie, and hopeful perso­nages in their time lie now under thy feet; thou canst not tell but thy turn may be next. Humble thy self in this dust, and all vain Imaginations will flie from thee. Consider that thou art now in the Cave of Macpelah, in a sa­cred Repositorie where the Bodies of Saints are asleep, expecting that hour, when those that are in the grave shall hear his voyce. Do not then stop thy eares against the Charmer, but give diligent attention, and hear him while it is yet to day, that in the day of thy death thou mayst rest there in the same hope When thy vessel is fill'd with this Manna, and thy soul satisfied, go not off without Thanksgiving; Be not like those nine Leapers who never re­turned to give glory to God; but come back with the thankfull Samaritane, and receive another blessing, Go in [Page 18] peace. Saint Luke in the Acts of the A­postles making mention of the Ethi­opian Eunuch, who came up to Ieru­salem for to worship, tells us, that in his returne he was reading in Isaiah the Prophet; This blessed Convert I would have thee to imitate: When thou hast fill'd thy Hin with this living wa­ter, leave it not behinde thee at the Fountain; spill not thy Milk and thy Wine, because thou hast it without money and without price, but carry it home and use it. Thou mayest have need of it in six dayes, and perhaps shalt not come to draw again, untill thou drinkest it anew with thy Saviour in his Fathers Kingdom.

Admonitions for Evening-Prayer.

REmember that in the Levitical Law there is a frequent Comme­moration and Charge given of the two daily Sacrifices, the one to be of­fer'd up in the morning and the other in the Evening, Exod. 30.7, 8. These offerings by Incense, our holie, harm­lesse and undefiled High-Priest hath taken away, and instead of them eve­ry [Page 23] devout Christian is at the appointed times to offer up a Spiritual Sacrifice, namely that of Prayer; for God is a Spirit, and they that worship him, must worship him in spirit and in truth, John 4.24. At these prescribed times (if thou wilt have thy Prayers to ascend up before God) thou must with-draw from all outward occupations to pre­pare for the inward and divine. To which end thou hast here this follow­ing Meditation, that thou maiest there­with season and invite thy soul from thy worldlie imployments to her pro­per vocation, and so come not altoge­ther undrest into the presence of the King of glory.

¶ As often as thou dost awake in the night, be sure to lift up thy heart unto God in this or the like short E­jaculation. Holy, holy, holy, Lord God of Sabbath! heaven and earth are [Page 31] full of the majesty of thy glory. By resorting thus unto God, thou shalt finde a great furtherance and cheer­fulnesse in thy spiritual exercises, and besides it will keep always a­bout thee the savour of life. And because thou shalt not be unfurnish­ed upon any incident occasions, I have strowed here this handful of savoury herbs, which thou mayest take up as thou findest them in thy way.

EIACULATIONS.

¶ Admonitions, with Meditations and Prayers to be used before we come to the Lords Supper.

ALl the Sacraments of the New Testament, in those that come to participate them, require a most Ex­quisite and sincere preparation. But this Sacrament of the Lords Table, be­cause in Institution and Effect it is the highest of all, requires the most per­fect and purest Accomplishments. Our preparation to this Sacrament is not perfected by Contrition onely and [Page 36] Confession of sins, (both which are un­avoidably requisite) but if we will be worthy receivers and partake of those graces which are exhibited unto us in this heavenly banquet, there are many other duties we must necessarily per­forme, for this Sacrament is of an in­finite vertue, having in it the Wel-spring of all graces, even Iesus Christ with all the merits of his most bitter passion, which admit neither number nor mea­sure. Wherefore such as our pre-dis­position is, such also shall our propor­tion be of this spiritual Manna; for as he that cometh to a Well to draw wa­ter, takes no more thence, then what his vessel contains; which yet he can­not impute unto the Well, but unto his Pitcher which could hold no more; so they that come unto this glorious Sacrament, receive onely so much grace as their preparation and holines makes them capable of. Now there are required of us, before we presume to lay hands upon this bread of life, three things.

• [Page 37]1. Purity of Conscience.
• 2. Purity of Intention.
• 3. Fervent and effectual Devotion.

We must (as far as it lies in us) re­frain from all actual sins in thought, word, and deed. Secondly, We must do it to a good end, not for any private benefit; not by compulsion, or for fear of Censure, or any other Ecclesi­astical correction; not out of Custome, nor for any sensual devotion or joy be­cause of the confluence and company at these love-feasts. Thirdly and lastly, we must watch over our owne souls, and take heed that no wind blows upon our garden but the spiritu­al and eternal; we must labour for an heavenly setlednesse, sanctified affecti­ons, holy hopes, new garments, a clean heart, and a right spirit. Cant. 2. The soul must be sick of love, she must long for the banqueting house, nothing now must appear but flowers, nothing [Page 38] must be heard but the singing of birds, and the voice of the Turtle. Lord God (saith S. Ambrose) with what contrition of heart, with what fountains of tears, with what reverence & fear, with what chastity of body and purity of mind should this divin mystery be celebrated! where thy flesh is the meat, where thy blood is the drink, where the creature feeds upon the Creatour, and the Cre­atour is united unto the creature, where Angels are spectators, and God himself both the Priest and the Sacrifice, what holinesse and humility should we bring thither? ‘O what pure things,, most pure, must those hands be which bring my God to me!’

As therefore some rich, odoriferous water is distill'd out of many and several sorts of fragrant herbs and flowers, so our devotion at this sove­raigne Sacrament should be composed of many spiritual, acceptable affections with God, as (amongst others) are profound humility, unmeasurable re­verence, [Page 39] ardent love, firme faith, actu­all charity, impatient hunger, and an intollerable longing after this heaven­ly banquet.

And because we may not touch these white robes with dirty hands, nor come neer the Rose of Sharon with ill sents and offensive fumes, it hath been ever the Custom of Gods Church to injoyn and set apart a certain limit­ed time of purification before this mysterious solemnity, wherein all re­ligious and worthy Communicants addressed and prepared themselves in some measure for this unmeasurable mercy. Such was in our Church, that more strict and holy season, called Lent, and such still are the preparation-dayes before this glorious Sabbath in all true Churches. Two dayes were given the Israelites to sanctifie them­selves, and to wash their clothes, that they might be ready against the third day, upon which the Lord was to come downe (in the sight of all the [Page 40] people) upon Mount Sinai; And this onely at the reception of the Law which was given by Angels; much more then ought we to wash and cleanse our vessels from all vaine af­fections, idle words and actions, and to separate our selves from the world for three dayes at least, that we may be ready against that great and blessed day, wherein we are to come, not to a mountain that might not be touched, nor to the sound of a Trumpet, nor to the voice of words spoken to us out of the midst of fire, but to the general as­sembly, and Church of the first-borne, which are written in heaven, and to Iesus the Mediatour of the new Covenant, and to [...]he blood of sprinkling, that speak­eth better things then that of Abel. See then that thou refuse not to come to this great marriage of the Kings Son with thy soul, and see withall, that thou comest not without a wedding garment, that is to say, unprepared. For, whosoever shall eate this bread, and [Page 41] drink this cup of the Lord unworth [...]ly, shall be guilty of the body and blood of the Lord; But let a man examine himselfe, and so let him eate of that b [...]ead, and drink of that cup of the Lord, for he that eateth and drinketh unworthily, eateth and drink­eth damnation to himselfe, not discerning the Lords body, 1 Cor, 11.27, 28, 29. These are the words of a faithful wit­nesse, and thou maiest beleeve them.

When therefore thou doest intend to be a partaker of this merciful and mysterious Sacrament, be sure for three daies at least not to intermeddle with any worldly businesse, but all that time redeeme those many daies which were vainly spent by thee; enter into thine owne bosome, examine what thou hast there, and if thou findest any sons of darknesse lurking under those fig-leaves, conceal them not, but turne them out of doors, and wash their Couch with thy teares; have a care that in the Bridegroomes bed, instead of myrrhe and flowers, thou strowest not [Page 42] thornes and thistles. The Evening be­fore thou art to communicate, feed but moderately, and after supper use no cor­rupt communication, but converse in­wardly with thine own heart, and me­ditate what an Almighty guest thou art to entertaine there next day. Con­sider seriously thine own unworthi­nesse, and desire of him that he would sanctifie and furnish the roome where he is to eate the Passeover with thee. Intreat him to defend thee that night from all sinful Illusions and temptati­ons, and to keep the house cleane and garnished for himself. When thou hast thus commended thy self into his hands, let thy sleep that night be short­er then usual, be up with the day, or rather with thy Saviour, who rose up early, while it was yet dark. Meditate with thy self what miracles of mercy he hath done for thee. Consider how he left his Fathers bosome to be lodg­ed in a manger, and laid by his robes of glory to take upon him the seed of [Page 43] Abraham, that he might cloath thee with Immortality. Call to minde his wearisome journeys, continual afflicti­ons, the malice and scorne he under­went, the persecutions and reproaches laid upon him, his strong cries and teares in the days of his flesh, his spiri­tual agony and sweating of blood, with the Implacable fury of his Ene­mies, and his own unspeakable humi­lity, humbling himself to the death of the Crosse, a death accursed by Gods own mouth. Consider againe (if thou canst) of what unmeasurable love was he possessed, who having de­signed and spent his time of life here for thy salvation, did not onely leave thee those divine Oracles and Instru­ctions to be guided by, but to seale up the summe and make heaven sure unto thee, did by his last Testament give himself with all the merits of his life and death to be wholly thine, and in­stead of them took upon him all thy transgressions, bore all thine iniquities, [Page 44] and to appease the anger, and satisfie the Justice of his Father, became the holy, harmlesse, and undefiled sacrifice and perfect satisfaction for the sins of the world, reconciling all things unto his Father, whether they be things in earth, or things in heaven.

When thou hast thus considered him in his acts of love and humility, consider him again in his glory, take thine Eyes off from Bethlehem and Gol­gotha, and look up to the mount of O­lives, yea, to heaven where he sits now upon the right hand of his Father, An­gels, principalities and powers being made subject unto him. Call to minde his Joyful resurrection, his most ac­complished conquest, and triumph o­ver the world, death and hell; his most gracious and familiar conversation with his Apostles before his Ascensi­on, with his most loving and comfort­able carriage towards them at his de­parture, leading them out as farre as Bethanie, and lifting up his hands, and [Page 45] blessing them. Lastly, close up these thoughts with a serious and aw­ful meditation of that great and joy­ful, though dreadful day of his second coming to judg [...]ment, promised by himself, and affirmed at the time of his Ascension by the two men in white apparel. Yemen of Galilee, why stand ye gazing up into heaven? this same Iesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.

Behold! he cometh with clouds, and every eye shall see him, and they also which pierced him, and all kindreds of the earth shall waile because of him. Amen! even so, come quickly, Lord Iesus!

¶ These are the duties req [...]ired of thee, and which thou must faithfully and punctually performe, if thou wouldst be a worthy Communicant, and receive those sacred and mystical Elements to that blessed end for which they were ordained. But when I speak [Page 46] of three dayes preparation, I do not impose that proportion of time, nor conclude it sufficient, as if it were e­nough for thee to recede from thy corrupt inclinations, and the myre of thy sins for such a terme, with an in­tention to returne and wallow in it a­gain, when that holy season is over, for our whole life (had we the purity of Angels, and the innocence of infants,) bears no proportion at all, nor can it (without an immediate sanctification from God himself) any way qualifie, or make us fit for the reception of this unmeasurable mercy. But when I spoke of such a proportion of time, I did onely propose it to my Readers for the performing of those holy and ne­cessary duties, which have particular relation to this solemne Feast, and which (indeed) are required then from every Christian. And as for a regular, sober, and holy life; we should in all places, and at all times labour for it, for without holinesse no man shall see the face [Page 47] of God, much lesse be partaker of his merits, and by this spiritual eating and drinking become a member of that bo­dy, whose life and head he is.

¶ Admonitions after receiving the holy Communion.

WHen you have received the Sa­cred Elements, you should not presently after spit, nor eate and drink, but refraine untill they are per­fectly digested and resolved. You must lay aside all worldly communication, and humane discourses, though never so serious; for judge of your self, what an uncivil part it will be in you, when you have received so great a guest as Iesus Christ with all his me­rits, to turne your back upon him pre­sently, and neither to meditate of him, nor to discourse with him, and keep him company. Wherefore you should all that day be instant in prayer, medi­tations, thanksgiving, and good works; [Page 62] you should consider and think upon the love of God, who so loved the world, that he gave his onely begot­ten Son to redeeme it. You should me­ditate upon his birth, life, do­ctrine and passion, his death and buri­all, resurrection and ascension, and his second coming to judgement. You should pray, that you may be found blamelesse and without spot of him, and so much the more, because you see the day approaching. Tread not un­der foot the Son of God, and his pre­cious blood wherewith you are sancti­fied and saved, by returning again to your former sins, like the dog to his vomit, but be sure that you walk wari­ly, and fall not willfully into the myre. Be not regular and holy for a day or two, but all the dayes of thy life, and number thy dayes, that thou mayst ap­ply thy heart unto wisdome. Cast thy bread upon the waters, (be merciful to the poor) and remember thy Creator, for the dayes of darknesse are many, [Page 63] but the outward darknesse is eternal, and from it there is no redemption.

Instead of printed Meditations which are usually prescribed after communicating, I would advise the pious receiver to read over all these following parcels of Scripture, Iohn 6.22▪ to the end, Iohn 17. Rom. 8.2 Cor. 5. Ephes. 1. & 4. Heb. 10.1 Pet. 1. Rev. 5.

MAN IN Darkness, OR, A DISCOURSE OF DEATH.

[Page 73]IT is an observation of some spirits, that A Proverb in Italy, La notte é madre de pensieri. the night is the mo­ther of thoughts. And I shall adde, that those thoughts are Stars, the Scintillations and lightnings of the soul strugling with darknesse. This Antipathy in her is ra­dical, for being descended from the house of light, she hates a contrary prin­ciple, and being at that time a prisoner in some measure to an enemy, she be­comes pensive, and full of thoughts. Two great extremes there are, which she equally abhors, Darkness and Death. And 'tis observable, that in the second death, when she shall be wholly man­cipated to her enemies, those two are united. For those furious and un­quenchable burnings of hell (which the Scripture calls the lake of fire, &c.) though they be of such an insuperable intense heat, as to work upon spirits, and the most subtile Essences, yet do they give no light at all, but burn blacker then pitch, Cremationem habet, lumen verò [Page 74] non habet. (Greg. Mor. c. 46.) The Contem­platiō of death is an obscure, melancho­ly walk an Expatiation in shadows & soli­tude, but it leads unto life, & he that sets forth at midnight, will sooner meet the Sunne, then he that sleeps it out betwixt his curtains. Truly, when I consider, how I came first into this world, and in what condition I must once again go out of it, and compare my appointed time here with the portion preceding it, and the eternity to follow, I can con­clude my present being or state (in re­spect of the time) to be nothing else but an apparition. The first man that ap­peared thus, came from the East, and the breath of life was received there. Though then we travel Westward, though we embrace thornes and swet for thistles, yet the businesse of a Pil­grim is to seek his Countrey. But the land of darknesse lies in our way, and how few are they that study this region, that like holy Macarius walk into the wildernesse, and discourse with the [Page 75] skull of a dead man? We run all after the present world, and the Primitive Angelical life is quite lost.

It is a sad perversnesse of man, to preferre warre to peace, cares to rest, grief to joy, and the vanities of this narrow Stage to the true and solid comforts in heaven. The friends of this world (saith a holy father) are so fearful to be separa­ted from it, —Contempsit mori Qui non concupiscit — that nothing can be so grievous to them as to think of death. They put farre away the evill day, and cause the seate of violence to come neer; They lie upon beds of Ivory, and stretch themselves upon their Couches; they eat the lambs out of the flock, and the calves out of the midst of the stall; They chant to the sound of the viol, they drink wine in bowls, and anoint themselves with the chief ointments; they account the life of the righteous to be madnesse, and his end to be without honour, Amos 6. In this desperate and senselesse state they cast away their precious souls, and make [Page 76] their brightest dayes but dayes of dark­nesse and gloominesse, dayes of clouds and of thick mists. They consider not the day that shall burne like an Oven, when the heavens being on fire shall be dissol­ved, and the Elements shall melt with a fervent heat; when the wicked shall be stubble, and all the workers of iniquity shall be burnt up. Miserable men! that knowing their masters pleasure, will not do it, that refuse Oyle and balsame to make way for poyson and corra­sives. And why will they call him Master, Master, whose precepts they trample on, and whose members they crucifie? It is a sad observation for true Christians to see these men who would seem to be Pillars, to prove but reeds and specious dissemblers. For what manner of livers should such professors be, seeing they expect and beleeve the dissolution of all things? With what constant holinesse, humility and devo­tion should they watch for it? How should they passe the time of their so­journing [Page 77] here in fear, and be diligent that they may be found of him in peace, without spot, and blamelesse? What preparati­on should they make against the evill day? What comforts and treasures should they lay up for that long voy­age? For what a day of terrors and indignation is the day of death to the unprepared? How will they lie on their last beds, like wilde Buls in a net, full of the fury of the Lord? When their de­solation shall come like a flood, and their destruction like a whirle-wind; How will they say in the morning, would God it were Even, and at night, would God it were Morning! for the fear of their heart wherwith they shal fear, and for the sight of their Eyes wherewith they shall see? This is a truth they will not believe, untill death tells it them, and then it will be too late; It is therefore much to be wished, that they would yet, while it is life-time with them, remember their last ends, and seriously question with [Page 78] themselves, what is there under the Sun, that can so justly challenge their thoughts as the contemplation of their own mortality? We could not have lived in an age of more instruction, had we been left to our own choice. We have seen such vicissitudes and exam­ples of humane frailty, as the former world (had they happened in those a­ges) would have judged prodigies. We have seen Princes brought to their graves by a new way, and the highest order of humane honours trampled upon by the lowest. We have seene Judgement beginning at Gods Church, and (what hath beene never heard of, since it was redeem'd and established by his blessed Son,) There is extant a little book called Speculum Vi­sionis printed at Norim­berge 1508, wherein this fearful desolation and de­struction of the Church by Lay-men is expresse­ly foretold. we have seen his Ministers cast out of the Sanctuary, & barbarous persons without light or perfection, usurping holy offices. A [Page 79] day, an hour, a minute (saith Causabone) is sufficient to over-turn and extirpate the most settled Governments, which seemed to have been founded and root­ed in Adamant. Suddenly do the high things of this world come to an end, and their delectable things passe away, for when they seem to be in their flow­ers and full strength, they perish to a­stonishment; And sure the ruine of the most goodly peeces seems to tell, that the dissolution of the whole is not far off. It is the observation of a known Statesman, (Sir Water Rawleigh) That to all dominions God hath set their pe­riods, who though he hath given to man the knowlededge of those wayes, by which Kingdoms rise and fall, yet he hath left him subject unto the N. Marcellus de do­ctorum indagine. Potest fatum morum mutabili­tate converti, ut exiis ce­leriùs vel tardiùs aut bo­num fiat, aut pessimum. affections which draw on these fatal mutations in their appointed time. Vain therefore and deceitful is all the pomp of this world, which though it [Page 80] flatters us with a seeming permanency, will be sure to leave us even then, when we are most in chase of it. And what comfort then, or what security can poor man promise to himself? whose breath is in the hand of another, and whose few dayes are most com­monly out-lived by every creature, and sometimes by a flower of his own setting. Or what benefit can these Non est, salleris, haec beata non est, Quam vos creditis esse, vita non est. Fulgentes manibus vide­re gemmas, Aut auro bibere, & cuba­re cocco: Qui vultus Acherontis a­tri, Qui Styga tristem non tristis videt, Audétque vitae ponere si­nem, Parille regi, par superis erit. humane delights though blest with successe, and a large time of fruition, afford him at his death? for satisfa­ction in this point, let us but have re­course to the ages that are past, let us aske the Fathers, & they will tell us. If we insist upon e­minent persons, the rulers of this world, & the Counsellors of the earth who built sumptuous Pal­laces [Page 81] for themselvs and filled their houses with silver: we shall have no better ac­count from them, then if we enquired of the prisoners & the oppressed. They are gone all the same way, their pomp & the noise of their viols is brought down to the grave, the worms cover them, and the worms are spread under them. Rich­es and power travel not beyond this life; they are like Iobs friends, deceit­ful as a brook, and as the stream of brooks they passe away, which vanish when it is hot, and are consumed out of their place. Hast thou found riches (saith one) then, thou hast lost thy rest. Distractions & cares come along with them, and they are seldome gotten without the worme of conscience. It was an act of Anacreon becoming the royalty of a Poets spirit: Policrates re­wards him with five talents; but he, after he had been troubled with the keeping of them for two nights, car­ries them back to the owner, telling him, that, if he had been accustomed [Page 82] to such companions he had never made any verses. Certainly there is so much of Mammon and darknesse in them, as sufficeth to shew their parentage is low, and not very far from hell. Some such thing we may gather from that exclamation of S. Iames against the rich men; Your gold and your silver is canker'd, and the rust of them shall be a witnesse against you, and shall eate your flesh as it were fire, you have heaped treasure together for the last dayes. But to return thither from whence we are di­grest: What is become now of these great Merchants of the earth, and where is the fruit of all their labours under the Sun? Why, truly they are taken out of the way as all others, and they are cut off as the tops of the eares of corn. Their dwelling is in the dust, and as for their place here, it lies wast, & is not known: Nettles and Brambles come up in it, and the Owle and the Raven dwell in it. But if you will visit them at their long homes, and knock at those desolate doors, you [Page 59] shall find some remains of them, a heap of loathsomness and corruption. O miserable and sad mutations! (Petrarch. de otio Rel.) Where is now their pom­pous & shining train? Where are their triumphs, fire-works, and feasts, with all the ridiculous, tumults of a popular, pre­digious pride? Where is their purple and fine linen, their chains of massie gold, and sparkling ornaments of pearls? Where are their Cooks and Car­vers, their Ingeniosa gula est: si­culo scarus a quore mersus Ad mensam vivus per­ducitur, inde lucrinis Eruta littoribus vendunt conchylia caenas Ut renovent per damna famem. Jam Phasides unda, Orbata est avibus; mu­toque in littore tantū. Solae desettis aspirant frondibus aurae. fowlers and fishers? Where are their curious Vtensils, their Cups of Agate, Chrystal, and China-earth? Where are their sumptuous Cham­bers, where they inclosed themselvs in Cedar, Ivory, and Ebeny? Where is their Musick, their soft and delicate dressings, pleasing mo­tions, and excellency of looks? Where [Page 84] are their rich perfumes, costly Conserves, with their precious and va­rious store of forreign and domestick wines? Where are their sons and their daughters fair as the flowers, strait as the Palm-trees, and polish'd as the cor­ners of the Temple? O pittiful and a­stonishing transformations! all is gone, all is dust,—mors sola fatetur Quantula sunt hominū corpuscula.— defor­mity, and desola­tion. Their bones are scatter'd in the pit, and instead of well-set hair, there is baldnesse, and loathsomnesse instead of beauty. This is the state of their of their bodies, and (O blessed Iesus!) who knowes the state of their souls? To have a sad guesse at this, it will not be much out of our way, if we step and visit a Ro­man Emperour upon his death-bed. If you desire his name, it is Hadrianus, the most ingenious and learned that e­ver sate upon the throne of Caesar. You may beleeve, he was royally ac­commodated, and wanted nothing [Page 85] which this world could afford; but how farre he was from receiving any comfort in his death from that pom­pous and fruitlesse abundance, you shall learn from his own mouth, consider (I pray) what he speaks, for they are the words of a dying man, and spoken by him to his departing soul,

Certainly, this is the saddest poetrie, that ever I met with; and what he thought of his soul in that last agonie, when the pangs of death came thick upon him, is enough to draw tears and [Page 86] commiseration from a heart of flint. O happy then, yea Infinitly happy is that religious liver, who is ever medi­tating upon the houre of death before it comes, that when it is come, he may passe through it with joy, and speak to his soul in the language of old Hilarion, Egredere, quid times? egredere anima mea; Se­ptuaginta propè annis Christo servisti, & mor­tem times? Hieron. in vitâ Hilar. Go forth, O my soul, go forth; what is it that thou art a­fraid of? Seventy yeers almost hast thou serv'd Christ, and art thou now afraid of death?

Alas! what is life if truly and throughly considered, that we should trust to it, and promise to our selves a multitude of years, as if we held time by the wings, and had the spirit of life in our own hands? Our present life (saith Chrystostome) is a meere apparition, and differs but very little from a dreame; therefore that minde which is proud of a shadow, and relies upon a dreame, is very idle and childish. Natural histories [Page 87] tell us of a bird called Hemerovios by the river Hypanis, which rceives his life in the morning, sings at noon, and dyes at night. This bird may very well sig­nifie our life, and by the river we may understand time, upon whose brink we are always pearching. Time runs faster then any streame, and our life is swifter than any bird, and oft-times all the pomp of it comes to an end in one day, yea sometimes in an houre. There is no object we can look upon, but will do us the kindnesse to put us in minde of our mortality, if we would be so wise as to make use of it. The day dyes into night, the spring into winter, flowers have their rootes ever in their graves, leaves loose their greenenesse, and drop under our feete where they flye about and whisper unto us. The beasts run the Common lott with us and when they dye by our hands to give us nourish­ment, they are so kinde as to give us In­struction also. And if from these frail­er objects we turne our Eyes to things [Page 88] that are more permanent, we may by the doctrine of contrarieties make them as useful as any of the former; And this is elegantly done by the poet, who was then serious and stayed enough, though somewhat passionate.

Thus he of the water-course, which he saw would out-run him, and will do so with all that come after him. But [Page 89] the quick tyde of mans life, when it is once turned and begin to ebbe, will ne­ver flow again. The Spring comes con­stantly once a yeere, and flowers, when the frosts are past, keep house no long­er under ground, but feel the Sun, and come abroad. The leaves come again to whisper over our heads, and are as green and as gay as ever, but mau [...]dieth and wastesh away, yea man giveth up the ghost, and where is he? In these sad contemplations was the Brittish Bard, when he broke out into this Eloquent complaint.

[Page 90]The dayes of darknesse are many, and he that goeth down to the grave shall not come up, his place shall not know him, nor shall he returne to his house; he shall not be awaked nor raised out of his sleep, untill the heavens be no more. These last words were put in for our comfort, and imply the resurrection or the time of restoring all things. This was manifested to Ezekiel by the visi­on of dry bones with a noise and a shaking amongst them, and they came together bone to bone, and were clothed with sinews, flesh and skin, and the breath of life entered into them, and they stood upon their feet an exceed­ing great army. We have it also con­firmed out of the mouth of Iesus Christ himself, Iohn 5.28, 29. his words are these, Marvel not at this, for the hour is coming, in the which all that are in the grave shall hear his voyce; And they shall come forth that have done good unto the resurrection of life; but they that have done evill unto the re­surrection [Page 91] of condemnation. The Scrip­ture is every where full of these proofs: But I shall insist only upon three.

1. For I know that my Redeemer liveth, and that he shall stand at the later day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God. Whom I shall see for my self, and mine eyes shall behold and not another, though my reins be consumed within me. Job 19 25, 26, 27.

2. Thy dead men shall live, together with my dead body shall they arise; Awake and sing ye that dwell in the dust, for thy dew is as the dew of herbs, and the earth shall cast out the dead. Isa 26.19.

3. Behold (O my people) I will open your graves; and cause you to come up out of your graves; And ye shall know that I am the Lord when I have opened your graves, O my people, and brought you up out of your graves, and shall put my spi­rit in you, and yee shall live. Ezek. 37.12, 13, 14.

And thus have we most full and ab­solute [Page 92] promises from the divine spirit, and from Iesus Christ, who is the life of the world, for the redemption of our bodies. Nor are we left destitute of very clear and inexcusable demon­strations of it in nature. We see mor­tal men when the body and substance of vegetables is consumed in the fire, out of their very ashes to make glasse, which is a very bright and noble body, how much more shall the Immortal and Almighty God (who created all things of nothing) out of dust and corruption, raise us up incorrupt and glorions bo­dies? Thou fool, (saith St. Paul) that which thou sowest is not quickened, except it die first; and that which thou sowest, thou sowest not that body which shall be, but bare grain; but God giveth it a body as he pleaseth. There are in nature ma­ny creatures which at certain seasons, that their spirit is inconsistent with, fall into a dormition, or dead sleep which dif­fers little from death, and convey them­selves into secret places, as hollow trees, [Page 93] or some desolate ruines, where they may rest in safety during that season, as be­ing taught by some secret informant that they shall awake again. Here have we a clear type of the resurrection, for what else is death but sleep, as the A­postle calls it? A great Philosopher and Secretary to nature discoursing of the resurrection of the dead, tells us, that he oftentimes lighted upon some of those creatures in that dark state of dormition, and did dissect some of them, and cut off the limbs of others, and yet (saith he) could I perceive no signe of life at all in them, their arteries and flesh being as hard and as dry as a stick, but casting them into a pot of seething wa­ter, they would soften by degrees, and shortly after stir about, and those very parts which were dissected, would give very clear and satisfactory Indications of life. This is so strong a Symboll of the resurrection, that I think it need­lesse to make any application. Onely this I shall adde, that the curious ob­servers [Page 94] of nature reckon these crea­tures amongst those of the lunar or­der; And indeed if we consider well the nature of that planet (whose sphere is the veil or Omne quod est suprà lunam aeternumque bo­númque. Esse scias nec triste ali­quid coelestia tangit. Quippe ultra fines lunae illcetabile nil est; Cuncta mala in terris posuit Deus, illáque clausit In medio, & vetuit sa­crum contingere coe­lum. Supra autem lunam lucis sunt omnia plena Nec non laetitiae & pa­cis; non tempus & er­ror Et senium & mors est il­lîc, nec inutile quic­quam. Mar. Pal. par­tition drawn be­twixt us and Im­mortality) and whose relation to this lower world is more intimate, and of a greater tye then any of the o­ther six, we shall finde that she ex­actly typifies and demonstrates unto us those two fa­mous states of terrestrial bodies, viz. their state of darknesse and their state of glory, their dissolution and re­storation; for she doth agonizare, and suffers a monethly recession of light, and in a short time becomes full again. [Page 95] And I pray, are not light and life com­patriots? What else is death but the recession and absence of life? or dark­nesse but the absence of light?

Do not we see divets birds of this regiment such as are commonly known to us, with other meaner Creatures as silk-worms and the humble-bee, which yet are not so contemptible, but they may serve us for noble instances in this point, seeing there is in them a living spirit, and that creatures of the same rank with them are recorded in Gods own word, yea, and are own'd by him as memorable and select Instruments of his service, as Joshuah Cap. 24. ver. 12. And I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites, but not with thy sword, nor with thy bowe. And Isaiah [Page 96] Chap. 6 ver. 18, 19. And it shall come to passe in that day, that the Lord shall hisse for the flye that is in the uttermost parts of the river of Egypt, and for the Bee that is in the land of Assyria; And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thornes, and upon all bushes. I say then, do not we see that these birds and inferiour creatures which in the spring and summer con­tinue here very merry and musical, do on a sudden leave us, and all winter-long suffer a kind of death, and with the Suns warmth in the youth of the year awake again, and refresh the world with their reviv'd notes? For the singing of birds is naturalis musica mundi, to which all arted strains are but discord and hardnesse; How much more then shall Iesus Christ the Sun of righteousnesse rising with healing under his wings, awake those that sleep in him, and bring them again with a joyful resurrection?

[Page 97]Having then these prolusions and strong proofs of our restoration laid out in nature, besides the promise of the God of nature, who cannot faile, let us so dispose of this short time of our sojourning here, that we may with joy and sure comforts expect that day of refreshing. Let us number our dayes, and apply our hearts unto wisdome. What ever happens here under our feet, let it not draw down our eyes, from the hill, whence cometh our help. Let not these sudden and prodigious mutations (like violent earth-quakes) shake our foundation; let us hold fast the faith, and presse towards the mark, that whether absent or present we may be accepted of him; for many are al­ready gone astray, and have slipt into the same damnable estate with those wretches, whom a very Heathen could reprove,

Let us consider him that is invisible, and those that are righteous, let them be righteous still; let them have respect unto the recompence of the reward, for he comes quickly, and his reward is with him. Let us endure unto ehe end, and o­vercome, that we may have right unto the tree of life, and may enter in through the gates into the City: for, Ex hoc mo­mento pendet aeternitas. Upon our little inch of time in this life, depends the length and breadth, the height and depth of Immortality in the world to come: even two eternities, the one in­finitely accursed, the other infinitely bless [...]d. I remember (saith a reverend Author) that I have read (and not with­out [Page 99] admiration) of some Primitive Christian, that considered with him­self the eternity of the torments to be endured in hell, after this manner. ‘What man living (said he) that were in his right minde and reason, if he were offered the most spacious and flourishing Kingdoms of France, Spain and Polonia, onely for lying continu­ally upon any one part of his body in a bed of roses for the space of forty yeers, would accept of them upon that con­dition? And though perhaps such a mad man could be found, as would accept of the offer, yet, it is a thing most certain, that before three pe [...]rs would come about, he would get him up, and beg to have the conditions cancell'd. And what madnesse then is it, for the enjoying of one minutes pleasure, for the satisfaction of our sensual, corrupt appetite, to lie for ever in a bed of burning brasse▪ in the lake of eternal and unquenchable fire? Suppose (saith the same Writer) that [Page 100] this whole Globe of earth were nothing else but a huge masse, or mountain of sand, and that a little Wren came but once in every thousand yeers to fetch away but one grain of that huge heap; what an innumerable number of yeers would be spent, before that world of sand could be so fetcht away? And yet (alas!) when the damned have laine in that siery lake so many yeers as all those would amount to, they are no nearer coming out, then the first houre they entered in.’ To the same purpose is this Hymne of the Ancients.

O Eternity, eternity (saith a holy Father) whose strength is able to bear out thy tor­ments! And the smoke of their torments ascēdeth up for ever & ever! & they have no rest day nor night! O what is this same for ever and ever! Gladly would I speak something of it, but I know not what to speak. All that I know, is this; That it is that, which onely the infinitenesse of the Almighty God doth compasse about and comprehend. Seeing then it is so, that e­ternal pleasures or eternal pains do in­avoidably and immediately overtake us after our dissolution, with what un­wearied care and watchfulnesse should [Page 103] we continue in well-doing, and work out our salvation with fear and trem­bling? How should we as strangers and pilgrims abstain from fl [...]shly lusts, which warre against the soul? What manner of persons ought we to be in all holy conversation and godlinesse? With what Christian thrift and dili­gence should we dispose of every mi­nute of our time that we might make our calling and election sure? It is a fearful thing to die without reconci­liation; And with what confusion of face and horrour of spirit (if we die in that state,) shall we appear before the Iudge of all the world? when he shall come in the Clouds of heaven with his holy Angels, and all mankind from the first man created, unto the last that shall be borne upon the earth shall ap­pear before his Judgement-seate. Me thinks I see the remisse, lukewarme professour, and the hypocritical, facti­ous pretender of sanctity looking up to the Clouds, and crying out, O that [Page 104] throne! that flaming, white, and glo­rious throne! and he that sits thereon, with the sharp sickle in his hand and the crown of pure gold upon his head! Revel. 14.14, from whose face the hea­ven and the earth flye away, and the foundations of the world are brought to nothing. Oh! is he the Lamb that was slain whose blood was poured out like water upon the earth to save his people from their sins? Is he the Prince of life that was crown'd with thornes, scour­ged, spit upon, crucified, pierced through, and murthered, and comes he now to judge the world? Oh! It is he! It is he! miserable wretch that I am! What shall I do, or whither shall I go?

Such will be the dreadful agonies and concertations in that day betwixt the Hypocrite and his conscience, betwixt the enemies of Gods truth and their gasping undone souls. When the people that forget God shall go down quick in­to hell, and the secrets of all hearts shall be disclosed and laid open before Angels [Page 105] and men; For in that day all their dark and private lusts, their closet-sins, bo­some-councels, specious pretences, and bloody machinations, which now (like so many foul spirits) lurk in their gloomy breasts, shall be forced out, and will appear as visible to all mankind, as if they were written with the beams of the Sun upon the pure and unclouded firmament. In the Est poena praesens con­sciae mentis pavor, Animusque culpâ ple­nus, & semet timens. Scelusal quis tutum, nul­lus securum tulit. mean while the very fowles of the aire, and their own horrid guilt either in time of distra­ction (which they are alwayes subiect to) or in their sleep (which is alwayes fraught with penal visions and spiritu­al tumults) may make a full discovery of their most secret villanies before the appointed time.

It was a blessed and a glorious age the Primitive Christians lived in, when the wildernesse and the solitary places were glad for them, and the desert re­joyced [Page 106] and blossom'd as the rose. When the blood of Christ was yet warme, and the memory of his miracles and live fresh and vigorous; what Zeale, what powerful faith, what perfect charity, hearty humility, and true holi­nesse was then to be found upon the earth? If we compare the shining and servent piety of those Saints, with the painted and illuding appearance of it in these of our times, we shall have just cause to fear that our Candlestick (which hath been now of a long time under a Cloud) is at this very instant upon removing. But I had rather you should be informed of their true holi­nesse and love to Christ, by an Eye-wit­nesse that was conversant with them, and went in and out amongst them, then by a bare relation from my pen. Heare therefore what he saith.Hieron. in vit. Pat. Vidi ego, & verè vidi the saurum Christi in humanis absconditum vasculis, &c. vidi enim apud eos multos Patres in terra po­sitos [Page 107] coelestem vitam agentes, & novos quosdam Prophetas tam virtut, bus animi, quàm vaticinandi officio imbutos, &c. Nonnullos namque [...]orum ità ab omni malitia, cogitatione & suspicione vidi­mus alienos, ut nec si aliquid mali ad­huc in seculo gereretur, meminissent, tanta in eis erat tranquillitas animi, tan­túsque in eis inoleverat bonitatis affectus, &c. Commanent autem per cremum di­spersi & separati cellulis, sed charitatis vinculo connexi. Ob huc autem diri­muntur habitaculis, ut silentii sui qui­etem & intentionem mentis nec vox ali­qua, nec occursus ullus, aut sermo ali­quis otiosus obturbet. Intentis ergo in suo quisque loco animis velut fideles servi adventantem dominum expectant. Om­nes hi nullam cibi, aut indumenti, aut ullius horum sollicitudinem gerunt. Iu­stitiam & regnum Dei requirunt, ar­mis orationum pugnant, & scuto fidei ab inimico insidiante protecti patriam si­bi coelestem conquirunt. ‘I have seen (saith he,) and I was not deceived, [Page 108] the treasure of Christ laid up in earthen vessels; for amongst those Christians in Egypt I have seen ma­ny Fathers who had here upon earth already begun the heavenly life; and regenerate Prophets who were in­dued not onely with holy habits, but had received therewith the Spirit of promise: for I have known many of them that were so free from ma­lice, perverse thoughtfulnesse and suspition, as if they had never known that there were such evill wayes to be followed in the world▪ Such a great tranquillity of mind, and such a powerful love or longing after goodnesse had wholly possessed them. They lived dispersed up and down the wildernesse, and separated from one another in several Cells or Cots, but knit all together in the per­fect bond of Charity. The reason of their distinct and distant habitations, was, because they would not have the silence of their retirements disturbed, [Page 109] nor their minds diverted from the contemplation of heavenly things by any noyse, sudden occurrence, or idle discourse; for this cause they have every one their particular man­sion, where with intentive or earn­est minds they do (like faithful servants) expect and look for the coming of their Master. They take no thought for meat and drink and cloathing, nor for any such accom­modations; they seek onely the Kingdome of God and the righte­ousnesse thereof, they fight with the weapons of prayer, & being guarded with the shield of faith from the de­vices of their spiritual enemies, so travel on towards their heavenly countrey.’ This was the old way, and whether we are in it, or out of it, is not hard to be decided. A pretend­ed sanctity from the teeth outward, with the frequent mention of the Spi­rit, and a presumptuous assuming to our selves of the stile of Saints, when [Page 110] we are within full of subtilty, malice, oppression, lewd opinions, and diverse lusts, is (I am sure) a convincing argu­ment that we are not onely out of it, but that we have no mind to returne into it. The way to heaven is wet and slippery, but it is made so with teares and not with blood; it is through the vale of miseries, and the raine filleth the pooles, Psal. 85. There is no voyce in those shades of Palme, but the voyce of the Turtle, which is alwayes groning, and Naturalists say, she hath no gall. It is ill coming to the Lamb of God in a Wolfes skin; They that do so, must be taught that he hath an­other attribute, and they shall finde him a Lion. It is strange that (after the experience of almost six thousand yeares) men will hazard so highly, as to purchase a few dayes false honours, with the losse of eternal and true glo­ry. In what a horrid darknesse and agony will the pleasures of this world leave us, after we have cast a­way [Page 111] our bodies and souls in the acqui­sition of them? how suddenly must the rich man leave his barnes, and the oppressour his ill-gotten power? how do they labour under the load of their private guilt, and feele the flames of hell while they are yet alive? With what gloomy and despairing looks do they passe from hence, as if that eter­nal darknesse they are going into, were already in their faces? It was a sad and a dark reply that Henry the fourth made to his hasty son, when he had ta­ken away the Crowne; God knowes (said he and sighed) what right I had unto it. Tyrants and oppressors may very well be compared to the Hyaena; while they prosper, and devoure the prey, there is nothing to be seene a­mongst them but mirth and triumphs; but when they have drank blood enough, when they are full and cloyed, Sinnes are not felt, till they are acted. then they weepe. The onely diffe­rence is this, that [Page 112] the Hyaena's teares are deceitful, but the teares of Tyrants springing from their inward guilt and horrour, are wo­fully true, though (like storms in harvest) they are unprofitable and prodigious.

The difference betwixt the righte­ous and the wicked is to be seen in their death. The good man goes hence like the Sunne in the summers evening chearful and unclouded, his memory is precious here with men, and his spi­rit is received into the joy of his Ma­ster. This Saint Hierome saw in the death of Paul the Heremite, whose coate of Palm-leaves he preferr'd to the purple robes of the proud. Let me now (saith he) aske the great men of this world, whose possessions, are num­berlesse, and whose dwellings are of marble, what was it, that was ever wanting to this poor old man? They drink rich wines out of gold, and he drank clean water out of the foun­tains. They have silk and gold weav'd into their coates, and he had not so [Page 113] much as the coursest wooll. But then is he out of that simple habit carried into Paradise, and they out of their silk and gold into hell. Paul the Heremite hath no covering but the Coelo tegitur, qui non habeturnam. common earth; Their karkasses are laid up in Jam ruet & bustum, titulusque in marmo­re sectus, —tumulis autem mo­rientibus, ipse Occumbes etiam, sic mors tibi tertia restat. costly Sepulchres of mar­ble and brasse; but Paul shall be raised to glory, and they to condemnation. And presently af­ter directing his speech to the Reader, he concludes thus: Who ever thou art, that shalt reade this Book, I beseech thee to remember Hie­ronymus the Non sanctum dixit, sed peccatorem. sin­ner, who (if God would grant him his desire) had ra­ther be master of Paul the Heremites coate with his rewards, then of the pur­ple robes of Princes with their punishments. —O quantum bonum est obstare nulli, car­pere securas dapes! A dinner of [Page 114] herbes with a good conscience is hea­venly fare, Humi ejacentemselera non intrant casam. and godlinesse is great gaine, if we would be contented therewith. I do not so much admire Apitius his feasts, and Cleopa­tra's banquets of dissolved pearles, as I do the Raven of Elias, and Hilari­on's Crow. Neither can I in this place passe by that old Cilician and Coun­trey-man to Saint Paul, who (I veri­ly beleeve,) for a reward of his con­tented and harmlesse life, had the ho­nor and the happinesse to have it descri­bed and left for ever upon record to posterity, by that inimitable Prince and Patriarch of Poets;

Saint Hierome in the life of Antonius, (who was nobly borne and as tender­ly bred) tells us, that about the age of eighteen (his parents being then dead,) he gave away all his possessions, & re­solving [Page 116] upon a strict, religious life be­took himself to the wildernesse; where having erected for himself a poore narrow Cottage, he digg'd hard by it, and found a well, with whose streams he watered a small piece of ground, which he did sowe and set with some ordinary herbs for his own provision. To this place thus furnished by his in­dustrie, the wild asses would in great numbers very often resort, and not contented to borrow of his water, they would some times trespasse upon his garden, and make bold with his sallads. But he upon a time comming amongst them, commanded the leader of them, which he had observed to guide the rest, to stand still, and beating him upon the sides with his hand, reproved him in these words, What is the reason that thou com'st to eat that which thou hast not sowen? Et exinde (saith my Author) acceptis aquis ad quas potandas ventita­bant, nec arbusculam, nec holera unquam contigebant. We see by these Examples [Page 117] how safe it is to rely upon our Ma­sters promise, and how needlesse and superfluous in the Christian state this worldly abundance is. This our Savi­our himself hath admonished us of, and upraids our dffidence with the ex­amples of the birds and the lilies of the field. Certainly it is dangerous med­ling with the world; It is like the A fish that (as soon as ever he is struck,) so benums the Anglet, that he dies. Arcanas hyemes & caeca papavera ponti Al­do sinu, & celerem frigida vincla necem. Tor­pedo, he that catch­eth it, comes to lose his life by the bargain. Love not the world (saith St. Iohn) neither the things that are in the world, if any man love the world, the love of the Father is not in him. We should therefore be very cautious how we deal with it, or with the follow­ers and favourites of it. Condescend to men of low estate, saith the chosen vessel; This is good counsel, but it lies so low that most men tread upon it, & very few are they that will stoop to take it up. [Page 118] There is nothing can bring us sooner to it then the serious consideration of our own frailty. This is the Catharma that turns away the plague; and as Physicians say of fasting, that it cures al­most all bodily diseases: So may I say of this, that it prevents (if timely applyed) all the depravations and dis­eases of the mind. It will bring down every high thought & set us upon even ground,Qui jacet in terra, non habet undè cadat. where we shall be in no dan­ger of soul or body. Our Saviour was buried in a Rock, and he that builds upon his grave, he that mortifies his affections, and hides his life in him, needs feare no stormes. What beauty is there in a deaths-head crownd with roses? If we carry the one about us, we shall be safe enough from the tempta­tions of the other. Let sensual natures judge as they please, but for my part, I shall hold it no Paradoxe to affirme, there are no pleasures in this world. Some coloured griefes and blushing woes there are, which look so clear as if they [Page 119] were true complexions; but it is a very sad and a tryed truth that they are but painted. To draw then to an end, let us looke alwayes upon this Day-Lilie of life,Omnem crede diem ti­bi diluxisse supremum. as if the Sun were alrea­dy set. Though we blossome and open many mornings, we shall not do so al­ways, Soles occidere & redire possunt; but man cannot. He hath his time appoint­ed him upon earth, which he shall not passe, and his days are like the days of an hire­ling. Let us then so husband our time, that when the flower falls, the seed may be preserved. We have had many blessed Patterns of a holy life in the Brittish Church, though now trodden under foot, and branded with the title of Antichristian. I shall propose but Mr. George Herbert of blessed memory; See his incomparable pro­phetick Poems, and par­ticularly these, Church-musick, Church-rents, and schisms. The Church militant. one to you, the most obedient Son that ever his Mother had, and yet a most glorious true Saint and a Seer. Heark how like a busie Bee [Page 120] he hymns it to the flowers, while in a handful of blossomes gather'd by him­self, he foresees his own dissolu­tion.

As often therefore as thou seest the full and ripe corne, to succeed the tender [Page 121] and flowery Spring, Petrar. de Contem mund [...]. the Autumne again to succeed the Sum­mer, Immortalia ne speres monet annus, & almum Quae rapit hora diem. and the cold and snowie Winter to succeed the Au­tumne, Frigora mitescunt Ze­phyris, ver proterit aestas Interitura simul. say with thy self,Pomifer Autumnus fru­ges effuderit, & mox Bruma recurrit in [...]s. These seasons passe away, but will returne againe: but when I go, I shall returne no more.

When thou seest the Sun to set, and the melancholy shadowes to prevaile and increase, meditate with thy selfe, Thus when my life is done, will the sha­dowes of death be stretched over me; And yet this Sun which now leaves me, will be here againe to morrow: but when the Sun of my life sets, it shall not returne to me, until the heavens be no more.

When the night is drawn over thee, and the whole world lies slumbring un­der it, do not thou sleep it out; for as it is a portion of time much abused by wicked livers, so is it of all others the [Page 122] most powerful to excite thee to devo­tion; be stirring therefore, and make special use of that deepest and smoothest current of time, like that vigilunt Pilot who alwayes mistrusted the greatest calms,

Sydera cuncta notat tacito la­bentia coelo.And rising at midnight the Stars espi'd All posting Westward in a silent glide.

When thou also seest those various numberles, and beautiful luminaries of the night to move on in their watches, and some of them to vanish and set, while all the rest do follow after, con­sider that thou art carried on with them in the same motion, and that there is no hope of subsisting for thee, but in him who never moves, and never sets.

Consider thy own posterity (if thou hast any) or those that are younger then thy self, and say, These are travelling up [Page 123] the hill of life, but I am going head-long down. Consider thy own habitation, how many have been there before thy time, whom that place must never know again, and that there is no help, but thou must follow. Consider the works of thine own hands, the flowers, trees and arbours of thine own plant­ing, for all those must survive thee; Nay, who knows but thou mayst be gone, before thou canst enjoy those pleasures thou dost expect from them; for the Poet in that point proves often­times a Prophet,

Virg. Georg. Tarda venit, sorisque futu­ra nepotibus umbra.

To be short, acquit thee wisely and innocently in all thy Actions, live a Christian, and die a Saint. Let not [Page 124] the plurality of dayes, with the nume­rous distinctions and mincings of thy time into moneths, weeks, houres and minutes deceive thee, nor be a means to make thee misspend the smallest por­tion of it; let not the empty honours and pompous nothing of this world keep thee back from the grapes of the brook of Eshcol. Remember that we must account for every idle word, much more for our actions. If thou hast lost any dear friends, have them al­wayes before thine eyes, visit their graves often, and be not unkind to a Ionathan though in the dust. Give eare to heaven, and forget not what is spoken to thee from thence. Behold, I come as a thief; blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame. The time of life is short, and God (when he comes to see us) comes with­out a bell. Let us therefore gird up the loynes of our minds, and be sober, and hope to the end. Let us keep our [Page 125] selves in the love of God as obedient children, not grieving his holy Spirit, by which we are sealed unto the day of redemption. And let us not give place to the devil, nor be weary of well-do­ing; but let us be renewed daily in the spirit of our mind that when he comes (who will not tarry) we may be found faithful, and about our masters busi­nesse.

Let us feare God, and forgive men, blesse those that persecute us, and lay up treasure for our selves in heaven, that where our treasures is, there our hearts may be also, and this (if God permits) will we do, and then

Now unto him, who shall change our vile bodies, that they may be [Page 126] fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himselfe, even unto Iesus Christ the Prince of the Kings of the earth, and the first begotten of the dead, be glory and dominion for ever and ever. Amen.