THE MOUNT of OLIVES: OR, SOLITARY DEVOTIONS.  
By HENRY VAUGHAN Silurist.  
With An excellent Discourse of the blessed state of MAN in GLORY, written by the most Reverend and holy Father ANSELM Archbishop of Canterbury, and now done into English.  LUKE 21. v. 39, 37. 
Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man.  
And in the day time he was teaching in the Temple, and at night he went out, and abode in the Mount that is called the Mount of Olives.  
LONDON, Printed for WILLIAM LEAKE at the Crown in Fleetstreet between the two Temple-Gates. 1652.   

TO THE Truly Noble and Religious Sr. CHARLES Egerton KNIGHT.  
SIR,  
THough I should have no other defence, that near relation by which my dearest friend lays claim to your person, might in some measure excuse this otherwise unhandsome adventure of publishing these weak productions under the shelter of your name. But I was not so much induced to it by that Tie, though very dear unto me, as by your love to Religion and Learning, and the respects due from myself to your person, and those reverend years, which by a fair and virtuous disposal of your time you have happily attained to, and wherein you safely are, — Coelo dignus canente senectâ Consilioque deûm,— I know, Sir, you will be pleased to accept of this poor Olive-leafe presented to you, so that I shall not be driven to put forth my hand to take in my Dove again. And indeed (considering how fast and how soon men degenerate), It must be counted for a great blessing, that there is yet any left which dares look upon, and commiserate distressed Religion. Good men in bad times are very scarce; They are like the standing ears of Corn escaped out of the Reaper's hands, or the Vinedressers last glean after the first ripe fruits have been gathered. Such a precious generation are the Just in the day of trouble, and their names are like to afflicted truth, like the shadow of a great rock in a weary land, or a way-faring man's lodge in the waste and howling Wilderness. The Son of God himself (when he was here,) had no place to put his head in; And his Servants must not think the present measure too hard, seeing their Master himself took up his nights-lodging in the cold Mount of Olives.  
By this time, Sir, you may see the reason which moved me to take Sanctuary at your name, and now I will acquaint you with my design. To be short, Sir, It is no other, but that your name (like the royal stamp) may make current and commend this poor mite to posterity: And that the unfeigned lover of your Person may in these few and transitory sheets wait upon your memory in the ages to come; when your immortal and precious soul shall be bound up in the bundle of the living, in the everlasting book of life; which is devoutly desired by  
Sir, Your very affectionate and faithful Servant VAUGHAN. Newton by usk this first of October. 1651.   

TO THE Peaceful, humble, and pious READER.  
I Know the world abounds with these Manuals, and triumphs over them. It is not then their scarcity that called this forth, nor yet a desire to cross the age, nor any in it. I envy not their frequent Ecstasies, and raptures to the third heaven; I only wish them real, and that their actions did not tell the world, they are rapt into some other place. Nor should they, who assume to themselves the glorious stile of Saints, be uncharitably moved, if we that are yet in the body, and carry our treasure in earthen vessels, have need of these helps.  
It is for thy good, and for his glory, who in the days of his flesh prayed here himself, and both taught and commanded us to pray, that I have published this. Thou hast here sound directions and wholesome words, and if thou wilt inquire of the Lord and say, If the Lord will, I shall live, and do this or that, thou mayest. Here are Morning and Evening sacrifices, with holy and apposite Ejaculations for most times and occasions. And lastly, here are very faithful and necessary Precepts and Meditations before we come to the Lords Table. To which last part I have added a short and plain Discourse of Death, with a Prayer in the hour thereof. And for thy comfort after thou hast passed through that Golgotha, I have annexed a Dissertation of the blessed state of the righteous after this life, written originally by holy Anselm sometimes Archbishop of Canterbury.  
I have purposely avoided to lead thee into this little Book with a large discourse of Devotion, what it is, with the several Heads, Divisions, and sub-divisions of it, all these being but so many fruitless curiosities of Schoole-Divinity, Cui fumus est pro fundamento. Neither did I think it necessary that the ordinary Instructions for a regular life (of which there are infinite Volumes already extant) should be inserted into this small Manual, lest instead of Devotion, I should trouble thee with a piece of Ethies. Besides, thou hast them already as briefly delivered as possibly I could, in my Sacred Poems.  
And thus, Christian Reader, do I commend it to thy practice, and the benefit thou shalt find thereby. Only I shall add this short Exhortation: That thou wouldst not be discouraged in this way, because very many are gone out of it. Think not that thou art alone upon this Hill, there is an innumerable company both before and behind thee. Those with their Palms in their hands, and these expecting them. If therefore the dust of this world chance to prick thine eyes, suffer it not to blind them; but runniug thy race with patience, look to JESUS the Author and finisher of thy faith, who when he was reviled, reviled not again. Press thou towards the mark, and let the people and their Seducers rage; be faithful unto the death, and he will give thee a Crown of life. Look not upon transitory, visible things, but upon him that is eternal, and invisible. Choose the better part, yea, that part with Saint Hierome, who preferred the poor Coat of Paul the Hermit to the purple and pride of the world. Thus with my simple Advise unto thee, I bid thee farewell.  
Thy Christian friend Henry Vaughan.   

THE Table.  
ADmonitions for Morning Prayer. 
page 1  A Prayer when thou dost awake. 
p. 3  — When thou dost arise. 
p. 5  — As soon as thou art dressed. 
p. 6  Preparations for a journey. 
p. 9  — When thou goest from home. 
p. 11  — Another for the same. 
p. 12  How to carry thyself in the Church. 
p. 14  A Prayer before thou goest to Church. 
p 18  — When thou art come home; or in the way if thou be'st alone. 
p. 20  Admonitions for Evening Prayer. 
p. 22  A Meditation at the setting of the Sun. 
p. 23  A Prayer for the Evening. 
p. 26  — When thou art going into bed. 
p. 28  Particular Ejaculations for all occasions. 
p. 31  Admonitions with Prayers and Meditations before receiving the Lords Supper. 
p. 36  A Prayer for the Grace of Repentance, with a Confession of sins. 
p. 47  A particular Meditation before receiving the holy Communion. 
p. 51  A Prayer when thou art upon going to the Lords Table. 
p. 59  An Ejaculation immediately before the receiving. 
p. 60  Admonitions after receiving the holy Communion. 
p. 61  A Prayer after you have received. 
p. 63  — In time of Persecution and Heresy. 
p. 66  — In Troubles occasioned by our Enemies. 
p. 68  MAN in DARKNESS, or a Discourse of Death. 
p. 71  A Prayer in time of sickness. 
p. 127  A Prayer in the hour of Death. 
p. 130  MAN in GLORY; or, a Discourse of the blessed estate of the Saints in Heaven. 
p. 133   
FINIS.   

ADMONITIONS FOR Morning-Prayer.  
THe night (saith chrysostom) was not therefore made, that either we should sleep it out, or pass 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 praise their Creator. When all the world is asleep, thou shouldst watch, weep and pray and propose unto thyself that Practice 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 hardness we got in the day. Christ himself in the daytime taught and preached, 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 Sunrising, for we must prevent the Sun to give God thanks, and at the dayspring pray unto him. Wisd. 16. It was in the morning that the Children of Israel gathered the Manna; 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 profane 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.  

When thou dost awake.  
O God the Father! who saidst in the beginning, Let there be light, and it was so; enlighten my Eyes that I never sleep in death: lest at any time my Enemy should say, I have prevailed against him.  
O God the Son! light of light; the most true and perfect light, from whom this light of the Sun, and the day had their beginning; thou, that art the light shining in darkness, Enlightening every one that cometh into this world, expel from me all Clouds of Ignorance, and give me true understanding, that in thee, and by thee I may know the Father; whom to know is to live, and to serve is to reign.  
O God the Holy Ghost! the fire that enlightens, and warms our hearts, shed into me thy most sacred light, that I may know the true Joys of Heaven, and see to escape the illusions of this world. Ray thyself into my soul that I may see what an Exceeding weight of glory my Enemy would bereave me of for the mere shadows and painting of this world. Grant that I may know those things which belong unto thee, and nothing else; Inflame me with thy divine love that with a true Christian Contempt I may tread upon all transitory Pleasures, and seek only those things which are eternal.  
Most blessed Trinity! and one eternal God as thou hast this day awaked me from this bodily sleep, so awake my soul from the sleep of sin, and as thou hast given me strength after sleep, now again to watch, so after death give me life, for what is death to me, is but sleep with thee, to whom be ascribed all glory, wisdom, majesty, dominion and praise now and for Ever, Amen.   

When thou dost arise.  
ARise O my soul that sleepest, arise from the dead, and Christ shall give thee light. Arise O daughter of Zion, O my soul redeemed with the blood of Christ! sit no more in the dust of thy sins, but arise, and rest in that peace which is purchased by thy Saviour's merits.  
Christ jesus! my most merciful and dear Redeemer! as it is thy mere goodness that lifts up this mortal and burdensome body, so let thy grace lift up my soul to the true knowledge and love of thee; grant also that my body may this day be a helper and servant to my soul in all good works, that both body and soul may be partakers of those Endless Joys, where thou livest and reignest with the Faher and the Holy Ghost, one true God world without End, Amen.   

As soon as thou art dressed, before thou comest forth from thy Chamber, kneel down in some convenient place, and in this, or the like Prayer commend thyself for that day unto thy Creator's Protection.  
ALmighty, eternal God, the Father of our Lord jesus Christ, I bless and praise thy holy name, and with my whole heart give thee all possible thanks, that out of thine infinite goodness thou wert pleased to watch over me this night, to resist my adversary, and to keep me from all perils of body and soul; O thou! that never slumberest nor sleepest, how careful hast thou been of me! how hast thou protected me, and with thy holy angels, thy ministering spirits sent forth to minister for the heirs of salvation, encompassed me about! yea, with what unmeasurable love hast thou restored unto me the light of the day, and raised me from sleep and the shadow of death, to look up to thy holy hill; Justly might'st thou, O God, have shut the gates of death upon me, and laid me for ever under the bars of the Earth, but thou hast redeemed me from Corruption, and with thy Everlasting arms enlarged my time of Repentance.  
And now O Father of mercies, and God of all Consolation, hear the voice of thy Supplicant, and let my cry be heard in thy highest heavens: As I do sincerely love thee, and beg for thy Protection, so receive thou me under the shadow of thy wings, watch over me with the Eyes of thy mercy, direct me in the ways of thy Law, and enrich me with the gifts of thy Spirit, that I may pass through this day, to the glory of thy great name, the good of others, and the comfort of my own soul. Keep me, O my God, from the great offence; quench in me all vain Imaginations, and sensual desires; sanctify and supple my heart with the dew of thy divine Spirit, refresh it with the streams of thy grace, that I may bring forth fruit in due season, and not cumber the ground, nor be cut off in thy anger. And to this end I do here resign my body and my soul, with all the faculties thou hast bestowed upon both, into thy Almighty hands; Guide thou them in the works of thy Law, turn my eyes from all transitory objects, to the things which are eternal, and from the Cares and Pride of this world to the fowls of the air; and the Lilies of the field And now, O my God, seeing I am but Dust and Ashes, and my Righteousness a filthy Rag, having no deserts in myself but what should draw Everlasting vengeance, and the Vials of thy bitter wrath upon my body and soul; behold, I have brought with me thy firstborn and only begotten, the propitiation for my sins, the Incense I offer up with my prayers, Rev. 8.3. my Redeemer and Mediator in whom thou art well-pleased, hear thou him. O look not upon my Leprosy, but on his beauty and perfection! and for the righteousness of thy Son, forgive the sins of thy Servant. Grant this for his sake, to whom with thee and the Holy Ghost, be all glory and majesty, Dominion and power now and for ever. Amen.    

Admonitions when we prepare for any far journey.  
WHen thou art to go from home, remember that thou art to come forth into the World, and to Converse with an Enemy; And what else is the World but a Wilderness? A darksome, intricate wood full of Ambushes and dangers; A Forest where spiritual hunters, principalities and powers spread their nets, and compass it about; wouldst thou then escape these ghostly snares; this wickedness in high places, and return home if not better and holier, yet not worse then at thy setting out? Wouldst thou with jacob pass over these Waters with thy staff only, 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 eat, and raiment to put on, so that I come again to my father's house in peace: then shall the Lord be my God, Gen. 28.20, 21. This was his practice, and the practice of his fathers; The Lord God of heaven (saith Abraham) who took me from my father's house, and from the land of my kindred, etc. 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 juniper tree in the Wilderness. This also (if thou wilt imitate these holy men) thou may'st do, and for that pious purpose thou hast here these following Prayers. 

When we go from home.  
ALmighty and everlasting God, who art the Way, the Life and the Truth; look down from heaven, and behold me now betwixt the Assaults of the Devil, the allurements of the World, and my own inclinations; I cannot look abroad, but these flock about me; But O thou that leadest joseph like a sheep, thou most faithful and Almighty guide, lend me thy hand, open mine Eyes, direct my steps, and cause me to walk in thy fear; Thou that didst go out with jacob from Beersheba unto Padan-aran, guiding him in the waste plains, and watching over him on his Pillow of stones, be not now far from me; Lead me, O Lord, in thy righteousness, make my paths strait, and strengthen my goings, that having finished my Course here, I may sit down in thy Kingdom, an Inheritance undefiled, purchased for me with the blood of my Saviour, and thy beloved Son jesus Christ, Amen.    

II.  
O Thou, that art every where! Thou that sittest upon the Circle of the Earth, and all the Inhabitants thereof are as Grasshoppers before thee! Whose Eyes discover the deep things of the night, before whom Hell is naked, and all the Devices of my spiritual Enemies! Thou that didst lead Abraham thy chosen from Vr of the Chaldees into a land flowing with milk and honey, favour I beseech thee the present harmless Enterprise and innocent purpose of thy servant, be unto me in my Journey a Comfort, in the heat a shadow, in storms a shelter, and in adversity my protection; That having finished my intended course, I may return in peace full of thy praises, who art near to all those that call upon thee; Grant this for Christ jesus his sake, Amen.   
Meditate in the way upon the sojournings and travels of the Patriarches and Prophets, the many weary journeys of jesus Christ in the flesh, the travels of his Apostles by sea and land, with the pilgrimage and peregrinations of many other precious Saints that wandered in Deserts and Mountains, of whom the world was not worthy.   

Admonitions how to carry thyself in the Church.  
Holiness (saith the Royal Prophet) becometh thy house for ever. When thou art going thither then, carry not the world with thee. 
Let vain or busy thoughts have there no part,  
Bring not thy Plough, thy Plots, thy Pleasures thither,  
Christ purged his Temple; so must thou thy heart.  
All worldly thoughts are but Thiefs met together  
To Cousin thee. Look to thy actions well,  
For Churches are either our Heaven or Hell.   
These reverend and sacred buildings (however now vilified and shut up) have ever been, and amongst true Christians still are the solemn and public 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 worldly and carnal affections, and when thou beginnest to enter in, say with jacob, How dreadful is this place! sure this is none other than the house of God, and this is the gate of heaven! Such reverence and religious affection hath in all ages been showed towards these places, that the holy men of God detained either by Captivity, or other necessary occasions, when they could not remedy the distance, yet to testify 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 jerusalem, 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 judith we read that about the time that the Incense of that Evening was offered up in Jerusalem, she cried unto the Lord, jud. 9.1. But above all, most pathetical and earnest is that cry 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 herself, 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 doorkeeper in the House of my God, than to dwell in the tents of wickedness.  
Let it be thy Care then, when thou art there present to carry thyself 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 within thee, and discern thy reins and thy heart. Look seriously about thee, and Consider with thyself how many beauteous, witty, and hopeful personages in their time lie now under thy feet; thou canst not tell but thy turn may be next. Humble thyself in this dust, and all vain Imaginations will fly from thee. Consider that thou art now in the Cave of Macpelah, in a sacred repository where the Bodies of Saints are asleep, expecting that hour, when those that are in the grave shall hear his voice. Do not then stop thy ears 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 filled with this Manna, and thy soul satisfied, go not off without Thanksgiving; Be not like those nine Lepers who never returned to give glory to God; but come back with the thankful Samaritan, and receive another blessing, Go in peace. Saint Luke in the Acts of the Apostles making mention of the Ethiopian Eunuch, who came up to jerusalem for to worship, tells us, that in his return he was reading in Isaiah the Prophet; This blessed Convert I would have thee to imitate: When thou hast filled thy Hin with this living water, leave it not behind 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 days, and perhaps shalt not come to draw again, until thou drinkest it anew with thy Saviour in his Father's Kingdom.  

A Prayer before thou goest to Church.  
LOrd jesus Christ, who out of thy Father's bosom wert sent into this world to reveal his will unto sinners, and to instruct them in the way of salvation; behold, I am now going to hear thy blessed word, and these many years have so done, expecting still thy good pleasure and the Consummation of thy sacred will in me. I have come unto the bread of life, and yet am hungry; into the light, and yet am blind; unto the great Physician, and yet my Issue runs: The former and the later rain of thy heavenly Doctrine falls still without intermission upon my heart, but this bad ground yields nothing but Thorns and Briers. Many days, many months, and many years hast thou expected fruit, and found nothing but leaves. It is thy Infinite mercy, O Lord, that thou hast left unto us the seed of thy word, and sendest into thy harvest such upright and faithful labourers; but in vain, O Lord, shall they cry in our Ears, unless thou openest and renewest our hearts. Open then, I beseech thee (O blessed Jesus!) the ears of my heart, that not only the outward hearing, but the inward also may be stirred up in me, and what I hear with the ear, I may understand with the spirit▪ O thou most mild and merciful Lamb of God the only, and the Almighty sower! grant, I beseech thee, that the seed which falls this day upon my heart, may never be choked with the Cares of this world, nor be devoured by the fowls of the air, nor wither away in these times of persecution and trial: but so Cherish it with the Dew of thy divine spirit, that (as in a good and faithful ground) it may bring forth fruit unto eternal life, to the glory of thy great name, and the Comfort of my poor soul, which thou hast bought with thy most precious and saving blood. Amen.   

Another when thou art come home, or in the way if thou be'st alone.  
LOrd jesus Christ, my ever merciful, and most loving Redeemer! I give unto thee most hearty thanks for this thy heavenly, spiritual provision wherewith thou hast fed and refreshed my soul. Grant I beseech thee that this Celestial seed may take root in me, and be effectual to my salvation; Watch over my heart, O Lord, and hedge it in with thy grace, that the fowls which descend in the shadows of the Evening may not pick it out; But so prepare and fit me for thy love, that I may never forget thy gracious words, thy blessed and saving advice, but may know in this my day what belongs unto my peace. It is thy promise by thy holy Prophet, That as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sour, and bread to the eater: So thy word that goeth forth out of thy mouth, shall not return unto thee void, but shall accomplish that which thou pleasest, and prosper in the thing whereto thou sendest it, Isai. 55. 10, 11. Even so, Lord jesus, let it be as thou hast promised. Let the words I have heard this day out of the mouth of thy servant, the Dispenser, and Steward of thy Mysteries prosper in me, and make my life answerable to his Doctrine; that I may not only know what thy blessed will is, but perform also and fulfil it; so that at last by thy mediation and mercies I may attain to thy eternal and most glorious Kingdom. Amen.    

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 offered up in the morning and the other in the Evening, Exod. 30.7, 8. These offerings by Incense, our holy, harmless and undefiled Highpriest hath taken away, and instead of them every 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 withdraw from all outward occupations to prepare for the inward and divine. To which end thou hast here this following Meditation, that thou mayest therewith season and invite thy soul from thy worldly employments to her proper vocation, and so come not altogether undressed into the presence of the King of glory. 

A Meditation at the setting of the Sun, or the Souls Elevation to the true light.  
THe path of the Just (O my God) is as the shining light, that shineth more and more unto a perfect day of eternity, Prov. 4. But the wicked neither know, nor understand, they walk in darkness, and from the inward darkness of their minds pass at last into the outward, eternal darkness. O most miserable and undone soul! to whom thy Sun is set; that everlasting glorious Sun! which in thy holy Elects never setteth, but is always at the height, full of brightness and Consolation. A heavy night sits in the noonday upon those souls that have forsaken thee; They look for light, and behold darkness; for brightness, and they walk in obscurity. They grope for the wall like the blind, as if they had no Eyes; They stumble at noonday as in the night, they are in desolate places as dead men. But on those that walk with thee an everlasting day shines; This Sun of the firmament hath his Course; it riseth, setteth, comes up again, and again goes down: But thou Lord, knowest no vicissitudes, thou art the Ancient of days, thou art the Rock of ages from Everlasting to Everlasting. O thou, the same to day and yesterday, and for evermore! Thou bright and morning Star springing from on high, illuminate me, who am now sitting in darkness and in the shadow of death. O light of light, the brightness of thy Father's glory, enlighten all inward obscurities in me, that after this life I may never be cast into the outward darkness. O most blessed, most merciful, and Almighty jesus! abide I beseech thee with me, for it is towards Evening, and the day is far spent, Luke 24. As long as thou art present with me, I am in the light, but when thou art gone, I am in the shadows of death, and amongst the stones of emptiness. When thou art present, all is brightness, all is sweetness, I am in my God's bosom, I discourse with him, watch with him, walk with him, live with him, and lie down with him. All these most dear and unmeasurable blessings I have with thee, and want them without thee. Abide then with me, O thou whom my soul loveth! Thou Sun of righteousness with healing under thy wings arise in my heart; refine, quicken, and cherish it; make thy light there to shine in darkness, and a perfect day in the dead of night.   

A Prayer for the Evening.  
MOst gracious, Almighty God full of loving kindness, and long-suffering, whose mercy is above all thy works, and thy glory above the heavens, whose truth reacheth unto the Clouds, and whose words shall never pass away, forgive me, I beseech thee, my transgressions this day, my vain thoughts, idle words, and loose conversation; my exceeding neglect and forgetfulness of thee, my headlong inclinations and lusting after the world, preferring this land of Cabul before the snow of Lebanon, and a broken Cistern before the Well of life. Justly, O Lord, mightst thou have showed me thy back this day, and cut me off from amongst thy people, jer. 18.17. but thou hast had mercy, and not sacrifice; thou hast shed upon me the light of thy Countenance, and removed my sins far out of thy sight. I know, O my God, it is not in man to establish his own ways, it is thy Almighty arm must do it; It is thou alone that hast led me through this day, and kept me both from doing and from suffering evil. And now, O thou preserver of men! What shall I do unto thee? What shall I render unto my Lord for all the mercies and loving kindnesses showed unto thy servant this day, and all the days of my life hitherto? I will offer unto thee the sacrifice of thanksgiving, and call upon the name of the Lord. I will ever love thee, fear thee, praise thee, and trust in thee; My song shall be of thee in the night season, and in the day time I will be speaking of thy wondrous works, thy most merciful and liberal arm; I will make thee my Delight in the house of my pilgrimage, and I shall always with all my strength, with all my heart, and with all my soul ascribe unto thee, all glory, wisdom, majesty, dominion, and honour this day and for evermore. Amen.    

A Prayer when thou art going into bed.  
MOst glorious, and only wise God to whom the light and the darkness are the same, whose dwellings are eternal, and in whose Kingdom there is no need of Candles, nor of the light of the Sun; look, I beseech thee, upon thy servant, who tarries in this place all night, Gen. 28.11. And forasmuch as thou (out of thy tender love and Compassion on thy Creatures) hast ordained this time for their repose and refreshing, that having passed through the Cares and dangers of the day, they might under the shadow of thy wings find rest and security; keep me, I most humbly beseech thee, from the hours and the powers of darkness; watch over me this night in thy Almighty providence, and scatter all the rebellions and devices of my Adversaries. enlighten my soul, sanctify my body, govern my affections, and guide my thoughts, that in the fastest closures of my eyelids my spirit may see thee, and in the depth of sleep be Conversant with thee. Suffer me not, O my God, to forget thee in the dark, or to say, The Lord seeth me not, The Lord hath forsaken the earth, Ezek. 8.12. but so keep me in thy fear, and sanctify me with thy grace, that all the words of my mouth, and the meditations of my heart may be always of thee. Make my soul to thirst for thee, and my flesh also to long after thee. And at what time soever thou shalt awake me from this bodily sleep, awake also my soul in me, make thy morningstar to arise in my heart, and let thy spirit blow upon my garden, that the spices thereof may flow out. Quicken me O Lord, according to thy wont kindness, so shall I seek thee early, and make my prayer unto thee with joyful lips. And now O my most loving and faithful Creator, take me, I beseech thee, into thy Almighty protection, stretch over me the Arm of thy mercy, let thine Eye be towards the work of thine own hands, and the purchased possession of thy only begotten, and my most merciful Redeemer jesus Christ, Amen.   
¶ 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 full of the majesty of thy glory. By resorting thus unto God, thou shalt find a great furtherance and cheerfulness 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 strewed here this handful of savoury herbs, which thou mayest take up as thou findest them in thy way.   

EJACULATIONS.  

When the Clock strikes.  
BLessed be the hour in which my Lord jesus was borne, and the hour in which he died! O Lord Remember me in the hour of death!   

When thou intendest any business, or Journey.  
O do well unto thy servant! that I may live and keep thy Word.   

When thou art persecuted.  
Haste thee, O God, to deliver me, make haste to help me, O Lord!   

Upon some sudden fear.  
O set me upon the Rock that is higher than I, for thou art my hope, and a strong tower for me against my enemy.   

Upon any disorderly thoughts.  
Make me a clean heart, O God, and renew a right spirit within me.   

Upon any occasions of sadness.  
Thy rebuke hath broken my heart, I am full of heaviness, but thou, O Lord shalt lift me up again.   

Upon any Diffidence.  
Thou art my hope, O Lord, even from my youth, through thee have I been holden up ever since I was borne; though thou shouldst kill me, yet will I trust in thee.   

When thou dost any good work.  
Not unto me, O Lord, not unto me, but unto thy name give the praise.   

When thou art provoked to anger.  
Give thy peace unto thy servant, O God, let no man take away my Crown; In patience, O Lord, let me possess my soul.   

For thine Enemies.  
Lord, lay not this sin to their Charge; they know not what they do.   

Upon any gracious deliverance, or other mercies conferred upon thee.  
The Lord is my Shepherd, I shall not want. He maketh me to lie down in green pastures, he leadeth me besides the still waters. He hath prevented me with the blessings of goodness, he hath granted me my hearts desire, and not withheld the request of my lips. Surely goodness and mercy shall follow me all the days of my life: And I will dwell in the house of my God for ever.   

Upon any losses, or other adversities.  
Shall we receive good at the hand of God, and shall we not receive evil? Naked came I out of my mother's womb, and naked shall I return thither; the Lord gave, and the Lord hath taken away, blessed be the name of the Lord.   

When thou hearest that any is dead.  
Teach me, O Lord, to number my days, that I may apply my heart unto wisdom.   

Upon thought of thy sins.  
Turn away thy face from my sins, O Lord, and blot out all mine offences.  
Praise the Lord, O my soul, and forget not all his benefits, who forgiveth all thy sins, and healeth all thine Infirmities.   

When thou art weary of the cares and vanities of this world.  
Like as the Hart brayeth for the water-brooks, so thirsteth my soul after thee O God.  
O who will give me the wings of a Dove, that I may sly, and be at rest.    

¶ 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 only and 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 perform, for this Sacrament is of an infinite virtue, having in it the Wellspring of all graces, even jesus 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, than 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 only so much grace as their preparation and holiness makes them capable of. Now there are required of us, before we presume to lay hands upon this bread of life, three things.  

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 Custom, 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 own souls, and take heed that no wind blows upon our garden but the spiritual and eternal; we must labour for an heavenly settledness, 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 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 Creator, and the Creator is united unto the creature, where Angels are spectators, and God himself both the Priest and the Sacrifice, what holiness 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 distilled out of many and several sorts of fragrant herbs and flowers, so our devotion at this sovereign Sacrament should be composed of many spiritual, acceptable affections with God, as (amongst others) are profound humility, unmeasurable reverence, ardent love, firm faith, actual charity, impatient hunger, and an intolerable longing after this heavenly banquet.  
And because we may not touch these white robes with dirty hands, nor come near the Rose of Sharon with ill scents and offensive fumes, it hath been ever the Custom of God's Church to enjoin 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 days were given the Israelites to sanctify themselves, and to wash their clothes, that they might be ready against the third day, upon which the Lord was to come down (in the sight of all the people) upon Mount Sinai; And this only at the reception of the Law which was given by Angels; much more than ought we to wash and cleanse our vessels from all vain affections, idle words and actions, and to separate ourselves from the world for three days 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 firstborn, which are written in heaven, and to jesus the Mediator 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 King's Son with thy soul, and see withal, that thou comest not without a wedding garment, that is to say, unprepared. For, whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord; But let a man examine himself, and so let him eat of that b●ead, and drink of that cup of the Lord, for he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body, 1 Cor, 11.27, 28, 29. These are the words of a faithful witness, and thou mayest believe them.  
When therefore thou dost intend to be a partaker of this merciful and mysterious Sacrament, be sure for three days at least not to intermeddle with any worldly business, but all that time redeem those many days which were vainly spent by thee; enter into thine own bosom, examine what thou hast there, and if thou findest any sons of darkness lurking under those fig-leaves, conceal them not, but turn them out of doors, and wash their Couch with thy tears; have a care that in the Bridegroom's bed, instead of myrrh and flowers, thou strowest not thorns 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 entertain there next day. Consider seriously thine own unworthiness, and desire of him that he would sanctify and furnish the room where he is to eat the Passeover with thee. Entreat him to defend thee that night from all sinful Illusions and temptations, and to keep the house clean and garnished for himself. When thou hast thus commended thyself into his hands, let thy sleep that night be shorter than usual, be up with the day, or rather with thy Saviour, who rose up early, while it was yet dark. Meditate with thyself what miracles of mercy he hath done for thee. Consider how he left his Father's bosom to be lodged in a manger, and laid by his robes of glory to take upon him the seed of Abraham, that he might clothe thee with Immortality. Call to mind his wearisome journeys, continual afflictions, the malice and scorn he underwent, the persecutions and reproaches laid upon him, his strong cries and tears in the days of his flesh, his spiritual agony and sweeting of blood, with the Implacable fury of his Enemies, and his own unspeakable humility, humbling himself to the death of the Cross, a death accursed by Gods own mouth. Consider again (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 only leave thee those divine Oracles and Instructions to be guided by, but to seal up the sum 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, and to appease the anger, and satisfy the Justice of his Father, became the holy, harmless, 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 mind 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 far as Bethanie, and lifting up his hands, and 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 judgement, 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 jesus 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 wail because of him. Amen! even so, come quickly, Lord jesus!  
¶ These are the duties required of thee, and which thou must faithfully and punctually perform, 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 of three day's 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 mire of thy sins for such a term, with an intention to return 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 qualify, or make us fit for the reception of this unmeasurable mercy. But when I spoke of such a proportion of time, I did only propose it to my Readers for the performing of those holy and necessary duties, which have particular relation to this solemn 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 holiness no man shall see the face of God, much less be partaker of his merits, and by this spiritual eating and drinking become a member of that body, whose life and head he is.  

A Prayer for the grace of repentance, together with a Confession of sins.  
O Holy, blessed and glorious Trinity! three persons, and one eternal God, have mercy upon me a miserable sinner.  
O who will give mine head waters, and mine eyes a fountain of tears! that I may weep night and day for my infinite transgressions, ingratitude and rebellion against my most mild and merciful Creator! O God my God be not far from me! hide not thy face from the work of thine hands, reject not my sighing and mournful spirit, nor the earnest endeavours and desires of mine undone and miserable soul! O thou that breakest not the bruised Reed, nor quenchest the smoking Flax, quench not in me these weak sparks, this dawn and beginnings of the promised earnest. Take away, O my God this heart of stone, and give me a heart of flesh, renew a right spirit within me; cloth me with white raiment, and anoint mine Eyes with Eyesalve, that I may know and see how wretched, and miserable, and poor, and blind, and naked I am and may be zealous therefore and repent! O thou that didst cause the waters to flow out of the stony rock, and gavest to Magdalen such store of tears that she washed thy feet with them, give to me true remorse, and such a measure of repentance as may become a most miserable sinner! I confess dear God, that I am not worthy of the least of thy mercies, much less to appear at this great and solemn Feast, this Feast of mercy and miracles, where none but with holy hands, pure intentions, crucified affections, and renewed spirits should presume to enter. But as for me I am all uncleanness, a polluted, vile creature, and nothing belongs unto me at this great day, but confusion of face, and an utter separation from this glorions and saving Communion. I have wasted thy stock, consumed thy talents, and destroyed thy goods. I was restless, and unquiet till I had found out ways to offend thee. I have broken thy Commandments, laid open thine Enclosures, and most grievously trespassed against thy truth, and against the light of mine own Conscience. I have preferred rottenness and dust to the treasure of thy word, and mine own voluptuousness to thy revealed will. And now O thou preserver of men! What shall I do unto thee? Against thee only have I sinned, and my transgressions are ever in thy sight. Lord God I lay me down at thy footstool, and if thou wilt be extreme to mark what is amiss, I shall from my very heart acknowledge and adore thy Justice. But O my dear Creator, for Christ Jesus his sake have mercy upon me! look not on my deserts, but on thy glory; O Lord do not refuse me, but reform and restore me! O Lord hearken, and do, and defer not, but speak peace to my troubled soul, and send thy loving spirit to strengthen and confirm me in the way of holiness, bring me home, O Lord, and lead me now unto these living waters, incorporate me into the saving vine, and purge me, that I may bear more fruit. O cast me not away like an abominable and withered branch, but make me to flourish in the Courts of thy house, where thy Children are like Olive-branches round about thy table! O Lord hear, and have mercy, and forgive me, and be reconciled unto me for Christ jesus his sake! To whom with thee and the holy Ghost be glory in the Church through all age's world without end, Amen.   

A Meditation before the receiving of the holy Communion.  
HOly, holy, holy, is the Lord God of Hosts, the whole earth is full of his glory! Behold to the Moon, and it shineth not, and the Stars are darkness in his sight. The Pillars of heaven do tremble, and are astonished at his reproof▪ O who then am I, that I should appear before thee, or what is man that thou shouldest regard him? O light of light, the allseeing light that shineth in darkness, and the darkness comprehendeth it not, what will become of me, when I shall appear before thy glorious and searching Eye! What an habitation of darkness and death wilt thou find within me? What abominable desolations and emptiness? What barrenness and disorders wilt thou see there? Many a time hast thou knocked, and I have shut the doors against thee, thou hast often called, and I would not answer. Sleeping and waking, early and late, day and night have I refused instruction, and would not be healed. And now, O my God, after all this rebellion and uncleanness, wilt thou come and lodge with me? O Lord, where shall I prepare, and make ready for thee? What communion can there be betwixt light and darkness, purity and pollution, perfection and deformity? O Rose of Sharon! thou undefiled and everlasting flower, the glory of the fields, and the first fruits of the dead, shall the wild Asses and the beasts of the wilderness feed now upon thee? Wilt thou give the bread of life unto dogs, and cast thy pearls before swine? O jesus Christ, the lover and the redeemer of all humble and penitent souls! Thou that feedest among the Lilies until the day breaks and the shadows flee, what is there in my heart where only tares and thistles grow, that thou canst feed upon? Thy blessed body was wrapped in fine and white linen, (which is the righteousness of the Saints.) It was laid in a new and undefiled grave, hewn out of a rock, wherein never man was laid before. But all my righteousness is a filthy rag, my heart neither new nor undefiled, but a nest of unclean birds, where they have not only lain, but hatched and brought forth their viperous young ones.  
I confess, dear God, I confess with all my heart mine own extreme unworthiness, my most shameful and deplorable condition. But with thee, O Lord, there is mercy and plenteous redemption. Thou dost not use to reject and cast off those that unfeignedly repent and return unto thee; the great design and end of thine Incarnation was to save sinners: Thou hadst never come into this world, but for thy love to thy lost sheep, and those thou didst then love, thou dost love still unto the end. Thou didst not come unto the whole, but to the sick. The first (had there been any such,) had no need of a Physician, and the last (hadst not thou come to restore them,) had perished for ever. It was thy gracious pleasure (while thou wert here in the world) to receive Publicans and sinners, and though thou art now ascended to thy Father, yet hast not thou changed thy nature. Thou art the same yesterday, to day, and for evermore. Thy life here was nothing else but a pilgrimage and laborious search after sinners, that thou mightst find them out and make them whole. And how willingly (O blessed Jesus!) didst thou lay down thy robes of glory, and clothe thyself with flesh, that thou mightst afterwards lay down thy life a propitiation for our sins! How many scorching and wearisome journeys didst thou undergo for our sakes! How many cold and tedious nights didst thou watch and spend abroad in prayer, when the birds of the air lay warm in their nests, and thou hadst not a place to put thy head in! In the day time I find thee preaching in the Temple, and all night praying in the Mount of Olives; a little after on thine own Sabbath travelling for me in the cornfield; Another time (wearied with thy journey) sitting on the Well of jacob, and begging a draught of that cold water from the woman of Samaria; Now again I meet thee on the Ass, made infinitely happy by so glorious a rider, by the God of jeshurun who rideth on the heavens, and in his excellency on the skies. Sure, it was his simplicity and ordinary contempt with man, that made him so acceptable in thy sight. But (Oh!) with what language shall I attempt thy passion? thy bloody sweat, thy deep and bitter agony, thy lingering peece-mealed death, with all the lively anguishments, and afflictions of thy martyred Spirit? O my most loving and merciful Saviour! It is only thy own Spirit, that can fully character thy own sufferings.  
These miracles of love and most comfortable circumstances encourage me (O my God) to draw near unto thee: for it is not probable that thou wouldst have subjected thyself to such bitter reproaches, blasphemies, and torments, had not thy love to man (for whose redemption thou didst suffer them,) been as infinite as thyself; And greater love than this hath no man, that a man lay down his life for his friends. And lay it down thou didst, for no man could take it from thee. Thou couldst have commanded twelve legions of Angels from thy Father, and when thou goest forth to meet thy murderers, they went backwards and fell to the ground, and without thy permission (in whose hand their breath was) they could have done nothing. These merciful passages, together with thy own voice and frequent invitation much encourage me to draw near unto thee. 
Come unto me all ye that labour, and are heavy laden, and I will give you rest. Matth. 11.28.  
If any man thirst, let him come unto me, and drink, John 7.37▪   
These, with many more, are thy loving Invitations: This is the voice of the great Shepherd, and thy sheep hear thy voice. Thus thou didst cry, and these were the words thou didst speak while thou wert here upon earth, and shall I then turn away from thee, that speakest now from heaven? Thou art a Priest for ever after the order of Melchisedech, and thy preaching and Intercession shall last until the heavens be no more, and woe unto them that refuse to hear thee.  
Wherefore, most holy jesus, seeing thou dost invite sinners to thee, and didst die to redeem them, and art able to save them to the uttermost, that come to God by thee, and dost live for ever to make intercession for them, Heb. 7.25, 26. I the most wretched and the worst of sinners in full assurance of thy mercies, and that thou art touched with the feeling of mine infirmities, Heb. 4.15. and wilt have compassion upon my penitent soul, draw near to thy throne of grace, that I may obtain mercy, and find grace to help in time of need.  
O Lord be merciful unto me, forgive all my sins, and heal all mine infirmities. Cleanse my heart, sanctify my affections, renew my spirit, and strengthen my faith, that I may at this great Feast discern thy blessed body, and eat and drink salvation to myself, to the glory of thy great name, and the comfort of my poor and sorrowful soul, Amen.  
Now unto him that hath loved us, and washed us from our sins in his own blood, and hath made us Kings and Priests unto God and his Father, to him be glory and dominion for ever, and ever. Amen.   

A Prayer when thou art upon going to the Lords Table.  
IN the name of the Father, and of the Son, and the holy Ghost, Amen!  
jesus Christ, the Lamb, the Branch, the bright and morningstar, the bread of life that came down from heaven, have mercy upon me! It is thy promise, that whosoever eateth thy flesh, and drinketh thy blood, he shall have eternal life in him, and thou wilt raise him up at the last day. Behold, O God, I am now coming to thee; O thou fountain of purgation! thou Well of living waters wash me clean! be unto me the bread of life to strengthen me in my pilgrimage towards heaven! grant that I may suck salvation from thy 
* Cyprian de caenâ domini, Crucihaeremus, sanguinem, sugimus, & inter ipsa redemptoris nostri vulnera figimus linguam.  heart, that spring of the blood of God, which flows into all believers. Thy flesh is meat indeed, and thy blood is drink Indeed. O give me grace to receive both worthily, that I may never incur thy anger, and eternal condemnation! Lord jesus Christ! I believe all that thou hast said, and all that thou hast promised, help thou mine unbelief; thou art the Author, be thou the finisher of my faith; And for thy glories sake, for thine own names sake, lead me in the right way to this great mercy and mystery, Amen   

Immediately before the receiving, say,  
O Lord! I am not worthy of the least of all the mercies, and of all the truth which thou hast showed unto thy servant, all my life long unto this very day; much less am I worthy thou shouldst come now under my roof but seeing it is thy institution and free mercy that will have it so, be jealous, O God, of the place of thine honour, cause me to remember whose Temple I am, and suffer not my last state to be worse than the first. Even so, Lord jesus, come quickly, Amen!    

¶ Admonitions after receiving the holy Communion.  
WHen you have received the Sacred Elements, you should not presently after spit, nor eat and drink, but refrain until they are perfectly digested and resolved. You must lay aside all worldly communication, and humane discourses, though never so serious; for judge of yourself, what an uncivil part it will be in you, when you have received so great a guest as jesus Christ with all his merits, to turn 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; you should consider and think upon the love of God, who so loved the world, that he gave his only begotten Son to redeem it. You should meditate upon his birth, life, doctrine and passion, his death and burial, resurrection and ascension, and his second coming to judgement. You should pray, that you may be found blameless 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 wilfully into the mire. Be not regular and holy for a day or two, but all the days of thy life, and number thy days, that thou mayst apply thy heart unto wisdom. Cast thy bread upon the waters, (be merciful to the poor) and remember thy Creator, for the days of darkness are many, but the outward darkness 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, john 6.22▪ to the end, john 17. Rom. 8.2 Cor. 5. Ephes. 1. & 4. Heb. 10.1 Pet. 1. Rev. 5.  

A Prayer after you have received.  
LOrd Jesus Christ, very God, and very man, made in all things like unto us, sin only excepted; I bless and praise thy holy name, and with all my heart, with all my strength, and with all my soul give thee all possible thanks for thy infinite love and pity towards lost man. Blessed be the hour in which thou wert born, and the hour in which thou didst die! Blessed and for ever hallowed be thy most comfortable and glorious name, the name JESUS CHRIST, at which every knee shall bow, of things in heaven, and things in earth, and things under the earth; for thy name is above every name, and there is no other name by which we can be saved. O most holy, most humble and harmless Lamb! how didst thou make thyself of no reputation, and becamest obedient to the death of the Cross for my sake! And when thou wert to drink the cup of thy Father's anger due to my sins, didst instead of it ordain and bequeath to me the cup of life and everlasting salvation! O Lord give me a heart to understand, and eyes to see what thou hast done for me; O never suffer me to crucify thee again by returning to my former iniquities and pollutions, but write thy sufferings and the price of my redemption in the tables of my heart, set them for a signet upon mine hand, and for a bracelet upon mine arm, that by a continual and careful remembrance of them, I may in the strength of this bread received to day at thy table travel to thy holy mountain, and that this drink which I drank out of the spiritual rock may become a Well of living waters, springing up in me to eternal life. Grant this, G God, for thy glories sake, and for that love and mercy's sake which brought thee hither out of thy Father's bosom to suffer so many things for his Elects sake, Amen!  
Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing; for he hath redeemed us to God by his blood out of every kindred, and tongue, and people, and nation, and hath made us unto our God Kings and Priests, and we shall reign on the earth.  
Now the God of peace that brought again from the dead my Lord jesus, that great Shepherd of the sheep, through the blood of the everlasting Covenant,  
Make me perfect in every good work, to do his will, working in me that which is wellpleasing in his sight through jesus Christ, to whom be glory for ever and ever, Amen!   

A Prayer in time of persecution and Heresy.  
MOst glorious and Immortal God, the Prince of peace, unity and order, which makest men to be of one mind in a house, heal I beseech thee these present sad breaches and distractions! Consider, O Lord, the tears of thy Spouse which are daily upon her cheeks, whose adversaries are grown mighty, and her enemies prosper. The ways of Zion do mourn, our beautiful gates are shut up, and the Comforter that should relieve our souls is gone far from us. Thy Service and thy Sabbaths, thy own sacred Institutions and the pledges of thy love are denied unto us; Thy Ministers are trodden down, and the basest of the people are set up in thy holy place. O Lord holy and just! behold and consider, and have mercy upon us, for thy own names sake, for thy promise sake suffer not the gates of hell to prevail against us; but return and restore us, that joy and gladness may be heard in our dwellings, and the voice of the Turtle in all our land. Arise O God, and let thine enemies be scattered, and let those that hate thee flee before thee. Behold, the robbers are come into thy Sanctuary, and the persecuters are within thy walls. We drink our own waters for money, and our wood is sold unto us. Our necks are under persecution, we labour and have no rest. Yea, thine own Inheritance is given to strangers, and thine own portion unto aliens. Wherefore dost thou forget us for ever, and forsake us for so long a time? Turn thou us unto thee, O Lord, and we shall be turned, renew our days as of old. O Lord hear, and have mercy, and be jealous for the beloved of thine own bosom, for thy truth, and for the words of thine own mouth. Help us, O God of our salvation, and for thine own honour's sake deal Comfortably with us, Amen, Amen.   

A Prayer in adversity, and troubles occasioned by our Enemies.  
O Holy and almighty God, full of goodness and compassion, look I beseech thee with thine Eye of mercy upon my present sad sufferings and most bitter afflctions! Behold, O God, I put my mouth in the dust, and confess I have deserved them. I despise not thy Chastening, but beg grace of thee that I may not faint, and that they may yield the fruits of righteousness unto me, who am now exercised by them. Thou seest, O God, how furious and Implacable mine Enemies are, they have not only robbed me of that portion and provision which thou hadst graciously given me, but they have also washed their hands in the blood of my friends, my dearest and nearest relatives. I know, O my God, and I am daily taught by that disciple whom thou didst love, that no murderer hath eternal life abiding in him. Keep me therefore, O my God, from the guilt of blood, and suffer me not to slain my soul with the thoughts of recompense and vengeance, which is a branch of thy great prerogative, and belongs wholly unto thee. Though they persecute me unto death, and pant after the very dust upon the heads of thy poor, though they have taken the bread out of the children's mouth, and have made me a desolation, yet Lord, give me thy grace, and such a measure of charity as may fully forgive them. Suffer me not to open my mouth in Curses, but give me the spirit of my Saviour, who reviled not again, but was dumb like a Lamb before his shearers. O Lord, sanctify all these afflictions unto thy servant, and let no man take away my crown. Remember those that are in troubles for thy truth, and put their tears into thy bottle. Grant this, O merciful Father, for my dear Saviour's sake, and bring me quickly into thy Kingdom, where I shall have all these tears wiped away from mine eyes, Amen, Amen!    

MAN IN Darkness, OR, A DISCOURSE OF DEATH.  Eccles. 11.7, 8, 9, & 10. 
TRuly the light is sweet, and a pleasant thing it is to behold the Sun. But if a man live many days and rejoice in them all, yet, let him remember the days of darkness, for they are many.  
Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes, but know thou, that for all these things God will bring thee into judgement.  
Therefore remove sorrow from thy heart, and put away evil from thy flesh, for childhood and youth are vanity.  
Draw near, fond man, and dress thee by this glass,  
Mark how thy bravery and big looks must pass  
Into corruption, rottenness and dust;  
The frail Supporters which betrayed thy trust.  
O weigh in time thy last and loathsome state,  
To purchase heaven for tears is no hard rate.  
Our glory, greatness, wisdom, all we have,  
If misemployed, but add hell to the grave:  
Only a fair redemption of evil Times  
Finds life in death, and buries all our Crimes.  
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 add, that those thoughts are Stars, the Scintillations and lightnings of the soul struggling with darkness. 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, etc.) though they be of such an insuperable intense heat, as to work upon spirits, and the most subtle Essences, yet do they give no light at all, but burn blacker than pitch, Cremationem habet, lumen verò non habet. (Greg. Mor. c. 46.) The Contemplation 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 Sun, than 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 thorns and sweat for thistles, yet the business of a Pilgrim is to seek his Country. But the land of darkness lies in our way, and how few are they that study this region, that like holy Macarius walk into the wilderness, and discourse with the skull of a dead man? We run all after the present world, and the Primitive Angelical life is quite lost.  
It is a sad perverseness of man, to prefer war 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 far away the evil day, and cause the seat of violence to come near; 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 madness, and his end to be without honour, Amos 6. In this desperate and senseless state they cast away their precious souls, and make their brightest days but days of darkness and gloominess, days of clouds and of thick mists. They consider not the day that shall burn 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 master's pleasure, will not do it, that refuse Oil and balsam to make way for poison and corrasives. And why will they call him Master, Master, whose precepts they trample on, and whose members they crucify? 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 believe the dissolution of all things? With what constant holiness, humility and devotion should they watch for it? How should they pass the time of their sojourning here in fear, and be diligent that they may be found of him in peace, without spot, and blameless? What preparation should they make against the evil 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 wild Bulls in a net, full of the fury of the Lord? When their desolation shall come like a flood, and their destruction like a whirlwind; 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 wherewith they shall fear, and for the sight of their Eyes wherewith they shall see? This is a truth they will not believe, until 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 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 seen Judgement beginning at God's Church, and (what hath been never heard of, since it was redeemed 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 Laymen is expressly foretold.  we have seen his Ministers cast out of the Sanctuary, & barbarous persons without light or perfection, usurping holy offices. A 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 pass away, for when they seem to be in their flowers and full strength, they perish to astonishment; And sure the ruin of the most goodly pieces seems to tell, that the dissolution of the whole is not far off. It is the observation of a known Statesman, (Sir Water Raleigh) That to all dominions God hath set their periods, who though he hath given to man the knowlededge of those ways, 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 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 days are most commonly outlived 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 blessed with success, 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 ask 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 Palaces for themselves 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 jobs friends, deceitful as a brook, and as the stream of brooks they pass 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 seldom gotten without the worm of conscience. It was an act of Anacreon becoming the royalty of a Poet's spirit: Polycrates 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 to such companions he had never made any verses. Certainly there is so much of Mammon and darkness in them, as sufficeth to show their parentage is low, and not very far from hell. Some such thing we may gather from that exclamation of S. james against the rich men; Your gold and your silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire, you have heaped treasure together for the last days. But to return thither from whence we are digressed: 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 ears of corn. Their dwelling is in the dust, and as for their place here, it lies waste, & is not known: Nettles and Brambles come up in it, and the Owl and the Raven dwell in it. But if you will visit them at their long homes, and knock at those desolate doors, you shall find some remains of them, a heap of loathsomeness and corruption. O miserable and sad mutations! (Petrarch. de otio Rel.) Where is now their pompous & shining train? Where are their triumphs, fireworks, and feasts, with all the ridiculous, tumults of a popular, predigious pride? Where is their purple and fine linen, their chains of massy 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 tantum.  
Solae desettis aspirant frondibus aurae.   fowlers and fishers? Where are their curious Utensils, their Cups of Agate, Crystal, and China-earth? Where are their sumptuous Chambers, where they enclosed themselves in Cedar, Ivory, and Ebeny? Where is their Music, their soft and delicate dress, pleasing motions, and excellency of looks? Where are their rich perfumes, costly Conserves, with their precious and various store of foreign and domestic wines? Where are their sons and their daughters fair as the flowers, straight as the Palm-trees, and polished as the corners of the Temple? O pitiful and astonishing transformations! all is gone, all is dust, 
— mors sola fatetur Quantula sunt hominum corpuscula.—  deformity, and desolation. Their bones are scattered in the pit, and instead of well-set hair, there is baldness, and loathsomeness instead of beauty. This is the state of their of their bodies, and (O blessed jesus!) who knows the state of their souls? To have a sad guess at this, it will not be much out of our way, if we step and visit a Roman Emperor upon his deathbed. If you desire his name, it is Hadrianus, the most ingenious and learned that ever sat upon the throne of Caesar. You may believe, he was royally accommodated, and wanted nothing which this world could afford; but how far he was from receiving any comfort in his death from that pompous and fruitless 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, 
Animula vagula, blandula,  
Hospes comésque corporis,  
Quae nunc abibis in loca?  
Pallidula, querula, nudula,  
Nec, ut soles, dabis jocos.  
My soul, my pleasant soul and witty,  
The guest and consort of my body,  
Into what place now all alone  
Naked and sad wilt thou be gone?  
No mirth, no wit, as heretofore,  
Nor jests wilt thou afford me more.   
Certainly, this is the saddest poetry, that ever I met with; and what he thought of his soul in that last agony, when the pangs of death came thick upon him, is enough to draw tears and commiseration from a heart of flint. O happy then, yea Infinitely happy is that religious liver, who is ever meditating upon the hour of death before it comes, that when it is come, he may pass 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 years almost hast thou served 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 ourselves 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 mere apparition, and differs but very little from a dream; therefore that mind which is proud of a shadow, and relies upon a dream, is very idle and childish. Natural histories tell us of a bird called Hemerovios' by the river Hypanis, which rceives his life in the morning, sings at noon, and dies at night. This bird may very well signify our life, and by the river we may understand time, upon whose brink we are always perching. Time runs faster than any stream, and our life is swifter than any bird, and ofttimes all the pomp of it comes to an end in one day, yea sometimes in an hour. There is no object we can look upon, but will do us the kindness to put us in mind of our mortality, if we would be so wise as to make use of it. The day dies into night, the spring into winter, flowers have their roots ever in their graves, leaves lose their greenness, and drop under our feet where they fly about and whisper unto us. The beasts run the Common lot with us and when they die by our hands to give us nourishment, they are so kind as to give us Instruction also. And if from these frailer objects we turn our Eyes to things 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. 

Nam mihi quid prodest quod longo flumina cursu  
Semper inexhaustis prona feruntur aquis?  
Ista manent: nostri sed non mansêre parents,  
Exigui vitam temporis hospes ago,   

What is't to me that spacious rivers run  
Whole ages, and their streams are never done?  
Those still remain: but all my fathers died,  
And I myself but for few days abide.    
Thus he of the watercourse, which he saw would outrun him, and will do so with all that come after him. But the quick tide of man's life, when it is once turned and begin to ebb, will never flow again. The Spring comes constantly once a year, 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 British Bard, when he broke out into this Eloquent complaint. 

Mistress mawrddh rhyddhig Adar,  
Pob p y ddhaw trwr ddhayar,  
And y marw maur vy garchar.   

In March birds couple, a new birth  
Of herbs and flowers breaks through the earth,  
But in the grave none stirs his head;  
Long is th' Impris'ment of the dead.    
The days of darkness are many, and he that goeth down to the grave shall not come up, his place shall not know him, nor shall he return to his house; he shall not be awaked nor raised out of his sleep, until 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 jesus Christ himself, john 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 voice; And they shall come forth that have done good unto the resurrection of life; but they that have done evil unto the resurrection 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 myself, 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 ye shall live. Ezek. 37.12, 13, 14.  
And thus have we most full and absolute promises from the divine spirit, and from jesus 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 glass, 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, or some desolate ruins, 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 sign 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 Symbol of the resurrection, that I think it needless to make any application. Only this I shall add, that the curious observers 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.  
Quip 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 than any of the other six, we shall find that she exactly typifies and demonstrates unto us those two famous states of terrestrial bodies, viz. their state of darkness and their state of glory, their dissolution and restoration; for she doth agonizare, and suffers a monthly recession of light, and in a short time becomes full again. And I pray, are not light and life compatriots? What else is death but the recession and absence of life? or darkness but the absence of light? 
Sic nostros casus solatur mundus in astris.  
So our decays God comforts by  
The Stars concurrent state on high.   
Do not we see divets birds of this regiment such as are commonly known to us, with other meaner Creatures as silkworms 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 owned 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 bow. And Isaiah Chap. 6 ver. 18, 19 And it shall come to pass in that day, that the Lord shall hiss for the fly 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 thorns, and upon all bushes. I say then, do not we see that these birds and inferior creatures which in the spring and summer continue here very merry and musical, do on a sudden leave us, and all winterlong suffer a kind of death, and with the Sun's warmth in the youth of the year awake again, and refresh the world with their revived notes? For the singing of birds is naturalis musica mundi, to which all arted strains are but discord and hardness; How much more than shall jesus Christ the Sun of righteousness rising with healing under his wings, awake those that sleep in him, and bring them again with a joyful resurrection?  
Having then these prolusions and strong proofs of our restoration laid out in nature, besides the promise of the God of nature, who cannot fail, 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 days, and apply our hearts unto wisdom. 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 earthquakes) shake our foundation; let us hold fast the faith, and press towards the mark, that whether absent or present we may be accepted of him; for many are already gone astray, and have slipped into the same damnable estate with those wretches, whom a very Heathen could reprove, 

Sunt qui in fortunae jam casibus omnia ponunt,  
Et nullo credunt mundum rectore moveri,  
Naturâ volvente vices & lucis & anni.   

There are that do believe all things succeed  
By chance or fortune, & that nought's decreed  
By a divine, wise will; but blindly call  
Old time and nature rulers over all.    
Let us consider him that is invisible, and those that are righteous, let them be righteous still; let them have respect unto the recompense 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 blessed. I remember (saith a reverend Author) that I have read (and not without 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 mind and reason, if he were offered the most spacious and flourishing Kingdoms of France, Spain and Polonia, only for lying continually upon any one part of his body in a bed of roses for the space of forty years, 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 cancelled. And what madness 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 brass▪ in the lake of eternal and unquenchable fire? Suppose (saith the same Writer) that this whole Globe of earth were nothing else but a huge mass, or mountain of sand, and that a little Wren came but once in every thousand years to fetch away but one grain of that huge heap; what an innumerable number of years would be spent, before that world of sand could be so fetched away? And yet (alas!) when the damned have lain in that fiery lake so many years as all those would amount to, they are no nearer coming out, than the first hour they entered in. To the same purpose is this Hymn of the Ancients. 

Ex quo poli sunt perfecti  
Audet numero complecti  
Stellas coeli, still as roris,  
Vndas aquei fluoris,  
Guttas imbris pluvialis,  
Floccos vellerisni valis.  
Quot sunt vere novo flores,  
Quot odores, quot colores,  
Quot vinacios Autumnus,  
Poma legit & vertumnus;  
Quot jam grana iulit aestas,  
Frondes hyemis tempestas,  
T●tus orbis animantes,  
Aër atomos volantes,  
Pilos ferae, pecus villos,  
Vertex hominum capillos;  
Add littoris arenas,  
Add graminis verbenas,  
Tot myriades Annorum,  
Quot momenta saeculorum:  
Heus adhuc aeternitatis  
Portus fugit à damnatis!  
AEternum, aeternum! quanta haec duratio, quanta!  
quam speranda bonis, quámque tremenda malis!   

From the first hour the heavn's were made  
Unto the last, when all shall fade,  
Count (if thou canst) the drops of dew,  
The stars of heaven and streams that flow;  
The falling snow, the dropping showers,  
And in the month of May the flowers,  
Their scents and colours, and what store  
Of grapes and apples Autumn bore;  
How many grains the Summer bears,  
What leaves the wind in Winter tears;  
Count all the creatures in the world,  
The motes which in the air are hurled,  
The hairs of beasts and mankind, and  
The shores innumerable sand,  
The blades of grass, and to these last  
Add all the years which now are past,  
With those whose course is yet to come,  
And all their minutes in one sum.  
When all is done, the damneds state  
Outruns them still, and knows no date.   O Eternity, eternity (saith a holy Father) whose strength is able to bear out thy torments! And the smoke of their torments ascendeth 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 only the infiniteness of the Almighty God doth compass 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 watchfulness should 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 war against the soul? What manner of persons ought we to be in all holy conversation and godliness? 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 horror of spirit (if we die in that state,) shall we appear before the judge 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 remiss, lukewarm professor, and the hypocritical, factious pretender of sanctity looking up to the Clouds, and crying out, O that 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 fly 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 crowned with thorns, scourged, spit upon, crucified, pierced through, and murdered, 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 God's 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 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 fowls of the air, and their own horrid guilt either in time of distraction (which they are always subject to) or in their sleep (which is always fraught with penal visions and spiritual tumults) may make a full discovery of their most secret villainies before the appointed time.  
It was a blessed and a glorious age the Primitive Christians lived in, when the wilderness and the solitary places were glad for them, and the desert rejoiced and blossomed as the rose. When the blood of Christ was yet warm, and the memory of his miracles and live fresh and vigorous; what Zeal, what powerful faith, what perfect charity, hearty humility, and true holiness was then to be found upon the earth? If we compare the shining and servant 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 holiness and love to Christ, by an Eyewitness that was conversant with them, and went in and out amongst them, then by a bare relation from my pen. Hear therefore what he saith. 
Hieron. in vit. Pat.  Vidi ego, & verè vidi the saurum Christi in humanis absconditum vasculis, etc. vidi enim apud eos multos Patres in terra positos coelestem vitam agentes, & novos quosdam Prophetas tam virtut, bus animi, quam vaticinandi officio imbutos, etc. Nonnullos namque ●orum ità ab omni malitia, cogitation & suspicion vidimus alienos, ut nec si aliquid mali adhuc in seculo gereretur, meminissent, tanta in eyes erat tranquillitas animi, tantúsque in eyes inoleverat bonitatis affectus, etc. 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. justitiam & 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, 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 endued not only 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 thoughtfulness and suspicion, as if they had never known that there were such evil ways to be followed in the world▪ Such a great tranquillity of mind, and such a powerful love or longing after goodness had wholly possessed them. They lived dispersed up and down the wilderness, 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, nor their minds diverted from the contemplation of heavenly things by any noise, 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 clothing, nor for any such accommodations; they seek only the Kingdom of God and the righteousness 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 country. 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 ourselves of the stile of Saints, when we are within full of subtlety, malice, oppression, lewd opinions, and divers lusts, is (I am sure) a convincing argument that we are not only out of it, but that we have no mind to return into it. The way to heaven is wet and slippery, but it is made so with tears and not with blood; it is through the vale of miseries, and the rain filleth the pools, Psal. 85. There is no voice in those shades of Palm, but the voice of the Turtle, which is always groaning, and Naturalists say, she hath no gall. It is ill coming to the Lamb of God in a Wolves skin; They that do so, must be taught that he hath another attribute, and they shall find him a Lion. It is strange that (after the experience of almost six thousand years) men will hazard so highly, as to purchase a few days false honours, with the loss of eternal and true glory. In what a horrid darkness and agony will the pleasures of this world leave us, after we have cast away our bodies and souls in the acquisition of them? how suddenly must the rich man leave his barns, and the oppressor his illgotten power? how do they labour under the load of their private guilt, and feel the flames of hell while they are yet alive? With what gloomy and despairing looks do they pass from hence, as if that eternal darkness 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 Crown; God knows (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 devour the prey, there is nothing to be seen amongst them but mirth and triumphs; but when they have drank blood enough, when they are full and cloyed, 
* Sins are not felt, till they are acted.  than they weep. The only difference is this, that the Hyaena's tears are deceitful, but the tears of Tyrants springing from their inward guilt and horror, are woefully 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 Sun in the summer's evening cheerful 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 Eremite, whose coat of Palm-leaves he preferred to the purple robes of the proud. Let me now (saith he) ask the great men of this world, whose possessions, are numberless, 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 weaved into their coats, and he had not so much as the coursest wool. But than is he out of that simple habit carried into Paradise, and they out of their silk and gold into hell. Paul the Eremite hath no covering but the 
* Coelo tegitur, qui non habeturnam.  common earth; Their carcases are laid up in 
¶ 
Jam ruet & bustum, titulusque in marmore sectus,  
— tumulis autem morientibus, ipse  
Occumbes etiam, sic mors tibi tertia restat.   costly Sepulchers of marble and brass; 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 read 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' coat 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 herbs with a good conscience is heavenly fare, 
Humi ejacentemselera non intrant casam.  and godliness is great gain, if we would be contented therewith. I do not so much admire Apitius his feasts, and Cleopatra's banquets of dissolved pearls, as I do the Raven of Elias, and Hilarion's Crow. Neither can I in this place pass by that old Cilician and Countryman to Saint Paul, who (I verily believe,) for a reward of his contented and harmless life, had the honour and the happiness to have it described and left for ever upon record to posterity, by that inimitable Prince and Patriarch of Poets; 

Virg. lib. 4. Georgic.  
Namque sub Oebaliae memini me turribus altis  
Corycium vidisse senem: cui pauca relicti  
Jugera ruris erant, nec fertilis illa juvencis,  
Nec pecori opportuna seges, nec commoda Baccho.  
Hic rarum tamen in dumis holus, albáque circum  
Lilia, verbenásque premens, vescúmque papaver,  
Regum aequabat opes animo, serâque revertens  
Nocte domum, dapibus mensas onerabat inemptis.  
Primus vere rosam, atque Autumno carpere poma:  
Et cum tristis hyems etiamnum frigore saxa  
Rumperet, & glacie cursus fraenaret aquarum,  
Ille comam mollis jam tum tondebat Acanthi  
AEstatem increpitans seram, Zephirósque morantes.   

Englished thus.  
I saw beneath Tarentum's stately towers  
An old Cilician spend his peaceful hours:  
Some few bad acres in a waste, wild field,  
Which neither Grass, nor Corn, nor Vines would yield,  
He did possess; There (amongst thorns and weeds)  
Cheap Herbs and Coleworts, with the common Seeds  
Of Chesboule or tame poppeys he did sow,  
And Verveyne with white Lilies caused to grow.  
Content he was, as are successful Kings,  
And late at night come home (for long work brings  
The night still home,) with unbought messes laid  
On his low table, he his hunger stayed.  
Roses he gathered in the youthful Spring;  
And Apples in the Autumn home did bring;  
And when the sad, cold winter burst with frost  
The stones, and the still streams in Ice were lost,  
He would soft leaves of Bearesfoot crop, and chide  
The slow West-winds, and lingering Summer-tyde!    
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 upon a strict, religious life betook himself to the wilderness; where having erected for himself a poor narrow Cottage, he digged hard by it, and found a well, with whose streams he watered a small piece of ground, which he did sow and set with some ordinary herbs for his own provision. To this place thus furnished by his industry, the wild asses would in great numbers very often resort, and not contented to borrow of his water, they would some times trespass upon his garden, and make bold with his salads. But he upon a time coming 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 comest to eat that which thou hast not sown? Et exinde (saith my Author) acceptis aquis ad quas potandas ventitabant, nec arbusculam, nec holera unquam contigebant. We see by these Examples how safe it is to rely upon our Master's promise, and how needless 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 meddling with the world; It is like the 
* 
A fish that (as soon as ever he is struck,) so benumbs 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. john) 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. 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 applied) 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 fear no storms. What beauty is there in a deaths-head crowned 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 Paradox to affirm, there are no pleasures in this world. Some coloured griefs and blushing woes there are, which look so clear as if they were true complexions; but it is a very sad and a tried truth that they are but painted. To draw then to an end, let us look always upon this Day-Lilie of life, 
Omnem crede diem tibi diluxisse supremum.  as if the Sun were already set. Though we blossom 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 pass, 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 British 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 prophetic Poems, and particularly these, Church-music, 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. Hark how like a busy Bee he hymns it to the flowers, while in a handful of blossoms gathered by himself, he foresees his own dissolution. 

I made a Posy while the day ran by:  
Here will I smell my remnant out, and tie  
My life within this band,   

But time did because to the flowers, and they  
By noon most cunningly did steal away,  
And withered in my hand.   

My hand was next to them, and then my heart▪  
I took, without more thinking, in good part  
Times gentle admonition;   

Who did so sweetly death's sad taste convey,  
Making my mind to smell my fatal day;  
Yet sugaring the suspicion.   

Farewell dear flowers! sweetly your time ye spent,  
Fit, while ye lived, for smell or ornament,  
And after death for cures.   

I follow straight without complaint or grief,  
Since if my scent be good, I care not if  
It be as short as yours.    
As often therefore as thou seest the full and ripe corn, to succeed the tender and flowery Spring, 
Petrar. de Contem mund●.  the Autumn again to succeed the Summer, 
Immortalia ne speres monet annus, & almum Quae rapit hora diem.  and the cold and snowy Winter to succeed the Autumn, 
Frigora mitescunt Zephyris, ver proterit aestas Interitura simul.  say with thyself, 
Pomifer Autumnus fruges effuderit, & mox Bruma recurrit in●●s.  These seasons pass away, but will return again: but when I go, I shall return no more.  
When thou seest the Sun to set, and the melancholy shadows to prevail and increase, meditate with thyself, Thus when my life is done, will the shadows of death be stretched over me; And yet this Sun which now leaves me, will be here again to morrow: but when the Sun of my life sets, it shall not return to me, until the heavens be no more.  
When the night is drawn over thee, and the whole world lies slumbering 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 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 always mistrusted the greatest calms,  
Sydera cuncta notat tacito labentia coelo. 

And rising at midnight the Stars espied  
All posting Westward in a silent glide.    
When thou also seest those various numberless, 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 than thyself, and say, These are travelling up the hill of life, but I am going headlong 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, 
The trees, we set, grow slowly, and their shade  
Stays for our sons, while (we the Planters) fade.   
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 the plurality of days, with the numerous distinctions and mincings of thy time into months, weeks, hours 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 always before thine eyes, visit their graves often, and be not unkind to a jonathan though in the dust. Give ear 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 loins of our minds, and be sober, and hope to the end. Let us keep our 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 master's business.  
Let us fear God, and forgive men, bless those that persecute us, and lay up treasure for ourselves in heaven, that where our treasures is, there our hearts may be also, and this (if God permits) will we do, and then 
— We can go die as sleep, and trust  
Half that we have  
Unto an honest, faithful grave  
Making our pillows either down or dust.   
Now unto him, who shall change our vile bodies, that they may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself, even unto jesus 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.  

A Prayer when thou findest thyself sickly, or when thou art visited with any Disease.  
MOst merciful, and wise God, who bringest light out of darkness, and true comforts out of the greatest afflictions, I do in all humility and with all my soul resign myself unto thy divine pleasure, and give thee most hearty and unfeigned thanks for this thy present visitation, an infallible argument of thy fatherly love, and that tender care which thou hast of my salvation. Thou gavest me health, and I took no notice of thy gift, and but very little of the Giver: Thou gavest me days of gladness and I numbered them not. Wherefore with most true sorrow for my unthankfulness, and with all the sad Resentments of a most penitent hear I do acknowledge thy justice, adore thy providence, and beg thy mercy. O righteous Father! Though I have gone astray, do not thou cast me off: though I am no more worthy to be called thy son, yet have thou a mind to the work of thine own hands. Confirm my faith, sanctify my affections, give me a lively and enduring hope, with an unwearied patience; And strengthen me in all my Agonies with the celestial assistance and inexpressible refreshments of thy overcoming spirit. Thou that didst give to thy blessed and faithful Martyrs such a glorious measure of thy Almighty spirit, as encouraged them for thy sake to be sawed asunder, to be burnt, stoned and beheaded, give unto me now such a gracious portion of the same Comforter as may lead me through death unto life. Or if thou wilt in mercy restore me again, and enlarge my time, give me, I beseech thee, a thankful heart, holy resolutions, and a steadfast spirit to perform them; And for jesus Christ his sake never suffer me to forget thy tender and fatherly compassion, or to fall again into my old sins, and heap up for myself thy eternal anger and most just indignation.  
For what end soever thou hast sent this present sickness, whether for my dissolution, or for a temporal correction of my sinful life, grant I beseech thee, that both may be for thy glory, and the salvation of my poor soul, purchased with the precious blood of thine only Son and my dear Redeemer, to whom with thee and the holy Ghost be ascribed by Angels and men, all wisdom, dominion and majesty for ever and ever, Amen!   

A Prayer in the hour of Death.  
O My most blessed and glorious Creator that hast fed me all my life long, and redeemed me from all evil, seeing it is thy merciful pleasure to take me out of this frail body, and to wipe away all tears from mine eyes, and all sorrows from my heart, I do with all humility and willingness consent and submit myself wholly unto thy sacred will. I desire to be dissolved and to be with my Saviour. I bless and praise thy holy name for all thy great mercies conferred upon me, from the first day of my life unto this present hour. I give thee all possible thanks for this gracious & kind visitation, in which thou art mercifully pleased to order this last act of thy poor creature to thy glory, and the fruition of those heavenly comforts which have already swallowed up my whole spirit. O let all that come after me speak of thy wondrous mercies, and the generations which are yet unborn give praise unto thy name.  
Lord jesus Christ my most loving Redeemer, into thy saving and everlasting Arms I commend my spirit, I am ready my dear Lord, and earnestly expect and long for thy good pleasure; Come quickly, and receive the soul of thy servant which trusteth in thee.  
Blessing, and honour, and glory and power be unto him that sitteth upon the throne, and unto the Lamb and to the holy Ghost for ever and ever Amen.  
Glory be to God on high, and on earth peace, good will towards men!   
Blessed be God alone!  
Thrice blessed three in one!   

MAN IN Glory: OR, A Discourse of the blessed state of the Saints in the New JERUSALEM.  
Written in Latin by the most Reverend and holy Father ANSELMUS Archbishop of Canterbury, and now done into English.  
Printed Anno Dom. 1652.   

To the Reader.  
Reader,  
ANSELMUS Archbishop of Canterbury lived here in Britain, in the reign of Rufus, and striving to keep entire the Immunities of the Church, (which the spirit of Covetousness and Sacrilege did then begin to encroach upon,) he was twice banished, first by William the second called Rufus or redhaired, and after by Henry the first his youngest brother and successor. Men of fierce and unmanagable spirits they were, and by so much the fitter for the throne. The first was such an infamous lover of money, that the Neophyte-Iews were at a constant fee with him, for renouncing Christianity; and the later (like a true son of Ottoman,) caused his eldest 
Robert Duke of Normandy.  brothers eyes to be pulled out, who was then his prisoner in the Castle of Cardiff. To avoid the fury of Rufus (who had thus banished him,) our Author here retired into France, and sheltered himself in the Abbey of Clunie, where by way of discourse with that reverend family, he shed forth this Dissertation, which (at the same time it proceeded from him,) was exactly taken, and put into writing by Eadinerus, a Canon regular of the Church of Canterbury, and his Amanuensis in his banishment. Some brokages and disorderly parcels of it, are to be found in his book De similitude, but the entire and genuine discourse was first made public at Paris 1639. where it took so well, that it was presently translated into French. This much I thought fit to acquaint thee with; and so I shall leave thee to thy own affairs, which I wish to be such as may bring thee to the fruition of those joys, which are shown thee here through a glass darkly, and but in part; until that which is perfect shall come, and this which is in part shall be done away.  
Thy Friend HEN. VAUGHAN.   

Here holy Anselm lives in every page,  
And sits Archbishop still, to vex the age.  
Had he foreseen (and who knows but he did?)  
This fatal wrack, which deep in time lay hid,  
Had never (like Elias) driven him hence,  
A sad retirer for a slight offence.  
'Tis but just to believe, that little hand  
Which clouded him, but now benights our land,  
For were he now, like the returning year,  
Restored to view these desolations here,  
He would do penance for his old complaint,  
And (weeping) say, That Rufus was a Saint.   
Revel. Chap. 7. 
1. ANd after this I beheld, and lo a great multitude which no man could number, of all nations and kindreds, and people, and tongues stood before the throne and before the Lamb, clothed with white robes, and palms in their hands.  
2. And cried with a loud voice, saying, Salvation to our God, which sitteth upon the throne, and unto the Lamb.  
3. And one of the Elders answered saying unto me, Who are these which are arrayed in white robes? and whence came they?  
4. And I said unto him, Sir, thou knowest. And he said unto me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.  
5. Therefore are they before the throne of God, and serve him day and night in his Temple: and he that sitteth on the throne shall dwell among them.  
6. They shall hunger no more, neither thirst any more, neither shall the Sun light on them, nor any heat.  
7. For the Lamb which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters, and God shall wipe away all tears from their eyes.  
MAny men, when a holy conversation and good works are proposed unto them, and when they are advised to exercise themselves therein, and not to follow after the vanities of this world, are wont to question for what end, reward, or retribution shall they do so? The answer to these men must be this: Because it is written, that Eye hath not seen, not ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2. Which words, because they cannot plainly understand what is meant by them, must be expounded to them by other circumstances, and it must be told them, that the reward which in the life to come shall be given unto those that serve God in this life, is, everlasting life, eternal happiness, never-ending pleasures, and a fullness and sufficiency of all accommodations to their own desires without any scarcity, or want at all. When these things are thus told them, they seem to be (as they are indeed) very great, and very good. But because, that neither by this expression they do perfectly apprehend, what those things are which they shall receive in the life to come; nor can they of a sudden rightly perceive what is meant by a sufficiency of all accommodations without any want at all, they continue still in a doubtful mind, and are not effectually drawn to take any relish or delight in the things so told them. What course then shall we take to render these eternal rewards more relishing and delightful to them? I hold that the best way is, to feed them as Nurses feed their little children; who, (if at any time they give them a large fair apple, which for the tenderness of their teeth, and the narrowness of their mouths they cannot feed upon) cut it (according to the capacity of the child) into several bits or parts, and so give it them to eat by peece-meales.  
We shall therefore divide this great sufficiency of all accommodations in the life to come, into several parts or portions, that (by so doing) they may with those things we shall deliver be fed to eternal life. And because they may appear more plainly to them, we shall consider what those things are, which the mind of man most affects in this life; and by those, (as far as we may) we shall make it evident that they shall enjoy them after a more excellent manner in the life to come: if being placed here in the midst of dangers and worldly temptations, they stick fast to the precepts of Christ; and when they have kept them, they will of themselves quickly perceive, that by no means they shall lose, nor be deceived of the utmost of their desires. This Course we shall take in the Explication of this Doctrine, and beginning with the least, pass on to our desired end.  
That we may then in the first place briefly sum up all those things which have reference to the body, I suppose them to be such things as are (indeed) desirable of themselves, and for whose service or use all other things are desired of men, and those are Beauty, Activity, Strength, Liberty, Health, Pleasure, & Long Life. But if amongst these we have reckoned, there are some things, which the servants of God have no respect to, but take special care to neglect and avoid them, as (for instance sake) beauty and pleasure are; yet do they not therefore despise them, because that naturally they affect them not, but because they would not offend God in them; for if they certainly knew that by caring for such things, they could not offend God, nor have their affections with-drawn from heavenly things, without doubt they would take more delight in the fruition of them, then in a contrary state. These things being now thus premised, I shall as briefly as I may treat of every one of them distinctly, or by itself, and labour to demonstrate unto you (as God shall enable me) after what manner they shall be enjoyed by us after the resurrection of the body.  
To begin then, Beauty is a certain good, which all men naturally desire to have. But in the life to come the beauty of the righteous shall shine equally with the Sun, this the sacred Scripture testifies, Matth. 13. Then shall the righteous shine forth as the Sun in the Kingdom of their Father. Add to this, that the body of our Lord Jesus Christ (which none I hope will deny) shall outshine the brightness of the Sun. But by the testimony of the Apostle we shall be made like unto him, for he saith, He shall change our vile bodies, that they may be fashioned like unto his glorious body, and this is the confession of that authority, which to contradict, is blasphemy. Now if any man would have this proved to him by reason, I believe it ought not to seem incredible to any, that the righteous in that life which is to come, when this mortality shall be swallowed up of life, shall shine as bright as the Sun, seeing they are truly called, and truly are the temple and the seat of God himself, which (as I remember) is no where in sacred Scripture spoken of this visible Sun.  
As for Activity, which is every way as desirable as Beauty, we shall be endued with such a measure of it, as shall render us equal for swiftness to the very Angels of God, which in a moment pass from the highest heaven unto the earth, and from the earth again into heaven; which swiftness, if it were necessary to prove it so in the Angels, we might for instance produce that place of Scripture, where it is written, that the Angel of the Lord took Habakkuk the Prophet by the hair of the head, and carried him through the vehemency of his spirit (when he was yet in the flesh) from jury into Babylon, and having delivered the dinner unto Daniel, brought him again immediately to his own place. Therefore I say again, that a swiftness every way equal to that which is in them, shall be given to those, who labour in their lives here to be like unto them. The Apostle also, who affirms that our bodies shall in the twinkling of an eye be perfectly raised, notwithstanding that our limbs be separated or dispersed one from another, and the distance of place never so great, hath thereby sufficiently proved, that our very bodies which in that day shall be raised incorruptible, shall be gifted with the very lame swiftness; for he testifies that this corruptible shall put on incorruption, and this mortal shall put on immortality, 1 Cor. 15. An instance or demonstration of this swiftness we have in the beams of the Sun, which as soon as ever the body of that Planet appears above the earth in the East, pass in a moment to the utmost West. By this consideration we may conclude that what hath been spoken touching our velocity in the life to come, is not impossible, especially because that animated bodies have in them a greater agility, than those which are inanimate. To this instance of the Sunbeams we may add another of the like nature, which we have in ourselves; for the beams or ray of the Eye, when we open our eyelids passeth immediately to the utmost point of the Horizon or visible part of the sky, and when we shut them returns wholly and unimpaired into itself. Again, it is a thing certainly known, that the souls of the Elect which are in the hand of the Lord, have not yet enjoyed the fullness of felicity, until their bodies shall be restored unto them incorruptible; which when they shall enjoy, there will be nothing more left for them to wait for and desire. But these bodies whose redemption they long and groan for if they would retard of hinder their swiftness, they would rather abhor their fellowship, then long for it; therefore it is certain that such a swiftness or agility as we have spoken of shall be given us of God in the life to come.  
The next thing we are to treat of: is Fortitude or Strength, which most men affect, as it is opposite to imbecility and faintheartedness. But they who shall be worthy to walk with the Citizens of the new jerusalem, shall excel so much in strength, that nothing can have power to resist them: whether their desire be to remove, or over-turn any thing out of its station, or by any other way to divert it, nothing can hinder them; nor shall they in compassing their desire be put to any more trouble or pains, than we are put to at present when we move an Eye, or turn it towards any object we desire to look upon. But let us not in this place forget to instance in the Angels, to whom we labour in this life to assimilate ourselves; for if in this branch, or in any of the rest which we are to handle, we can find no other example or demonstration, we must apply to them. I suppose there is none will deny, but that the Angels excel so much in strength, as to be able to effect whatsoever shall be enjoined them. But here some body may ask, of what use shall this fortitude or strength be unto us in that life; when all things shall be put in such perfect order, that there cannot be a better; when there shall be no need of mutations, eversions, or reformation wherein this fortitude or strength may be employed? Whoever shall ask this question, let him attend a little to me, and consider what use we make at present of the faculties given us in this life; and he shall find that we do not always employ some of those abilities with which we are now gifted in the body; as the faculty of seeing, our utmost strength, and our knowledge of some select things, with many more; In the like manner shall it be then with this fortitude we are now speaking of, for the only possession of it will be an incredible pleasure and joy unto us, though we shall have no use for it, all things being (as it is said before) in the state of perfection. If this objection be made concerning velocity, or any of the other branches which are to follow in this discourse; I hold this solution (if we find not a better) satisfactory enough.  
We are now come to the fourth branch, which is Liberty, and is no less desired than any of the former. Whoever then shall lead and Angelical life here upon earth, shall without doubt be admitted into an equal liberty with the Angels in heaven. Therefore as nothing can resist, hinder, or confine the Angels, but that they may pass freely through all things according to their own desires; so shall there be no obstacle or restraint of the Elects: there shall be no enclosure that can hold us, nor any Element which shall not be pervious or passable for us, when, and how we please. An eminent and most certain example of this we have left us in the body of our Lord Jesus Christ, to which blessed body (Saint Paul affirms) that our vile bodies shall be fashioned and made like, according to the working whereby he is able to subdue all things unto himself. Now the Scripture bears record that he rose from the dead after the Sepulchre was made sure and sealed, and that he came in to his Disciples, the doors being shut upon them, and at the same time caused Thomas to thrust his hand into his side; all which (without doubt) was laid down for a strong and comfortable demonstration to us of the glorious liberty of the children of God, Rom. 8.  
In this fifth place comes Health, which of all temporal blessings is the principal, and the most to be desired. And of this what can be better said, then that which hath been already spoken by the Psalmist, The salvation of the righteous cometh from the Lord, Psal. 37. What infirmity then can lay hold upon those, whose health or salvation is from the Lord? But what example or similitude to introduce, whereby you may perceive what manner of health that shall be which we are to enjoy in the world to come, I do not know; for neither I in my own body, nor the holiest man that ever lived in the flesh, can find in himself any state of health which may be compared or likened to this eternal and incorruptible health. For in this life (when we find our bodies without any pain or disturbance) we conclude that we are in health, and yet are we therein oftentimes deceived. For it happens very frequently that we are infirm or sickly in some particular member, which yet we can by no means discover, but by motion of the said member, or by touching the place affected. But to come to those that are not thus affected, but seem to themselves to be in perfect health, what shall we judge of them, that they are in health, or that they are not? Propose to thyself some one of a most healthful constitution, and that thou shouldst inquire of him concerning the state of his body: he will tell thee, that in his own judgement he finds himself in perfect health. But let his body be examined and felt with a little rigidness more than ordinary, or wring him hard in any part of it, he will presently cry out, forbear, you hurt me. What is this? Did not he a little before affirm himself found, and being now but moderately touched, doth he cry out of pain? Is this man thinkst thou in health? Truly I think not. It is not then such a health as this (which is but a mere remission) that they shall receive in the life to come, whose salvation is expressly promised to proceed from the Lord, Rev. 21. For God shall wipe away all tears from their eyes, and there shall he no more death, neither sorrow nor crying, neither shall there be any more pain, for the former things are passed away, Rev. 7. They shall hunger no more, neither thirst any more, nor shall the Sun light on them, nor any heat, for God shall cover them with his right hand, and with his holy arm shall be defend them. What then shall be able to hurt them whose covering and enclosure shall be the arm of God? But what manner of health that shall be, I know for a certain, that neither I, nor any man else, (either by my own or another's apprehension or experiment) can possibly express. If any man desires to know the qualities of Fevers and divers other diseases, I can quickly satisfy him, as well by the experience I have had of them in my own body, as by relation from others; but that which neither by my own understanding nor sensation I have never perceived, nor received any knowledge of it from another, how can I say any thing of it? Only this I shall absolutely assert (and I do verily believe it) that this health of the life to come shall fill the whole man with such an immutable, inviolable, and inexpressible sweetness and solace, as shall utterly repel and for ever drive away all thoughts of infirmities, their accessions, or revolutions. And let this suffice to have been spoken of our health in the world to come.  
The next branch that comes in order to be now spoken of, is Pleasure, which by another name, or definition rather, we shall call the Delectation of the corporeal senses. And this (truly) most men are very much taken with, because the corporeal senses in every man delight in those things which are adjudged proper or peculiar to them, and withal beneficial or helpful. For (to instance in a few) the sense of smelling is much recreated or pleased with the variety of sweet and comfortable odours; the sense of tasting with the different relishes or gust of several meats, confections, and drinks. And all the rest (as every man's natural appetite carries him) have their several and different delights. But these delectations are not always pleasing; na●, they prove oftentimes distasteful and troublesome to their greatest lovers, for they are (indeed) but transitory and bestial. But those delectations or pleasures which in the world to come shall be poured out upon the righteous are everlasting and rational. And for this cause I do not see how it is possible to express them so, as to make them intelligible, or subject to our understanding in this life, especially because we cannot find in the pleasures of this life; any example or similitude which hath in it any collation with them, or can give us the least light or manifestation of them; for those heavenly delights, the more we enjoy them, will be the more dear and acceptable to us, for the fullness of those joys breeds no surfeit. And such delights as these are, I believe no man ever in this world did so far perceive or taste, as to be able to describe unto others the true state or favour of them. Two blessed and two miserable states of man we know to be, the greater and the lesser. His great or perfect state of bliss is in the Kingdom of God; his lesser is that which Adam forfeited, the joy of Paradise. As for his states of misery, his great and endless one is in the lake of fire and brimstone; and his lesser in the continual travels and afflictions of this present life. Now it is clear, that no man in this life (after Adam) did ever taste of either of those two states of bliss. But if we had tried or tasted of (only) that lesser state of bliss which Adam enjoyed in Paradise, we might then perhaps by the mediation or means of the lesser conjucture or guess at the greater. As now being borne and bred up in the lesser state of misery, we can give many plain and convincing demonstrations of our deplorable condition in the greater. Wherefore seeing the pleasure we speak of, is a branch or portion of that greater state of bliss, I cannot conceive of any possibility to express it, unless we may do it by some similitudes that are quite contrary to the greater state of misery, and drawn from the lesser. For example, or instance, let us suppose that there stood before us a naked man with hot and flaming irons thrust into the very apples of his eyes, and into every part and member of his body, his veins, nerves and muscles, so that neither his marrow, nor his entrails, nor any the most inward and tender parts were free from the anguish and immanity of the torment, and that he were as sensible of the pain in every member, as he must needs be in the very balls of his eyes. What shall I say now of this man? is he not miserably tormented? And who amongst these dispersed and ubiquitary pains thus inflicted will be so irrational as to think that he can have any ease or pleasure? In the same manner, but by a quite contrary consideration may we conjecture or guess at the delectations and pleasures of the life to come; for as this man is filled and pained all over with torments, so shall ineffable and endless pleasures be poured upon, and overflow the righteous. Their eyes, their ears, and their hearts, yea their very bones (as the Prophet David saith) shall be glad and rejoice; every part and every member of them shall be crowned and replenished with the fullness and the life of pleasures. Yea their whole man shall be truly and abundantly satisfied with the fatness of God's house, and he shall make them drink of the river of his pleasures; for with him is the fountain of life, and in his light shall we see light. Whosoever then is the happy man that shall be counted worthy to enjoy these heavenly pleasures, I cannot see (as to the comforts of the body) what more he can desire. The only thing that (in order to what we are to treat of) shall be added to him, is long life. And this shall not be wanting there, for our Saviour testifies, that the wicked shall go into everlasting punishment, but the righteous into life eternal, Matth. 25.  
Having done now with these blessings bestowed upon the body, there remain other more excellent gifts, which are every way as desirable, but these belong to the soul as the former did to the body. We shall reduce them all into seven principal heads, and here they follow, 1. Wisdom. 2. Friendship. 3. Peace. 4. Power. 5. Honour. 6. Security, and 7. joy.. Our wisdom then, which in this life all men desire, and worthily too, shall be so great in the life to come, that nothing shall be hidden from us, that we have a mind to know; for we shall know all things, which God ordained to be known of man, as well those things which are past, as those which (in this world) are yet to come. There all men shall be known by every man, and every man shall be known by all men. Neither shall any one there be ignorant of what Country, Nation, stock or lineage every one is descended; nay, he shall know all that ever we did in our life-time. Here some body perhaps may say, how is this? shall all men know the secret sins that I have committed? Is my confession of them come to this? Is it thus that they are blotted out, forgotten, and never more discovered? Well, this is thy objection. But when thou in that state of glory shalt stand in the presence of God, purged from all thy sins, canst thou be unthankful to him for that great mercy showed thee in the remission of all thy offences? And how canst thou be thankful, if none of those sins for whose forgiveness thou dost owe those thanks unto him, will be left in thy memory? That therefore thou mayest for ever take delight in the singing of his praises, thou wilt (I believe) have always in thy mind those great transgressions and eternal miseries from which he delivered thee. Seeing then that the consciences of all men shall (in that state) remain entire to them, I dare affirm that those sins for whose remission thou dost then give thanks, shall likewise be openly known, not to thy confusion, but to the glory of God, and the mutual rejoicing of the Saints, for thou shalt be no more troubled then with the remembrance of thy sins, nor be any more ashamed of thy most secret transgressions, than any one is in this life with the memory of some dangerous wounds or loathsome disease that he is perfectly cured of; or then we are in the state of men of those inconveniences we were subject to when we were little infants in our cradles and swadling-bands; for in that life when we shall be blessed with inviolable health, perfect purity, a full remission and most certain impunity of all our sins, why should the memory or public knowledge of them be any more grievous to us then his denying of jesus Christ is now to Peter, or his persecution of him to Paul, or her sins which were many to that blessed Convert Mary Magdalen, with divers others whose sins and infirmities are already in this world publicly known of all men? And besides all this, by this public manifestation of sins, as of thy enormous and loathsome infirmities, the power and wisdom of the great Physician will by all the Elect be so much the more admired, praised and magnified; and the praise and magnificence of the divine glory (if rightly considered by thee) is thy glory. But thou wilt say, I consent indeed that the praise of God is my glory, but when from all parts of the earth such an exceeding number of innocent and righteous persons (if compared to me) shall appear there, who considering the odious obscenity of my life, will (as it is most fit) abhor me as a most abominable creature, what shall I say then, seeing there is a reward as well for unrighteousness as for righteousness? Thy fear in these circumstances is needless, for it will be otherwise there with thee than thou dost suppose; for thou shalt find, that those Elects which (in comparison of thee) thou dost hold righteous and innocent, will have no such thoughts of thee, as thou at present dost suspect. For they upon the first sight of thee, will presently know and consider, that by committing those obscenities thou didst not sin against them, but against God. And when they see that God hath freely and fully forgiven thee, they will not so much as have a thought of abhorring, or judging thee in the smallest matter; for they know, that if they should any way contemn or censure thee in that state, 
What God hath cleansed, call not thou common, Acts 10.15.  wherein thou shalt be perfectly reconciled to the Father and all thy transgressions blotted out, they would thereby sin grievously against the Lord. They will therefore be the more thankful, and have in greater admiration the infinite mercy of God both towards thee, and towards themselves. Towards thee, because he brought thee up out of hell, and saved thee from thy grievous and crying sins. Towards themselves, because it was his free grace that saved and held them up from falling into the like enormities. By praising God thus they will magnify and admire in thee after God's goodness, his power and 
* Constantiam.  sure mercies by relying on which thou didst escape and get out of the pit of perdition; into which pit (had they been left to themselves) they would have fallen as well as thou didst; and here they will consider, that had they been in that dangerous state, they should (perhaps) have been utterly cast away, and not break the snare as thou didst. Thou seest now that a public manifestation of thy sins will in the state of glory be no disgrace nor prejudice at all to thee, and how great a furtherance of divine praise and thanksgiving the known remission of them will prove. Yea, if the very Angels should reprove and censure thee (for the heinousness of thy sins) to be altogether unworthy of their society, yet hast thou left thee very just reasons wherewith to vindicate and defend thyself. And here perhaps thou wilt ask me, how this may be done? do but give attention, and I will tell thee. Suppose that any one of the Angels should rebuke, or upbraid thee in these words: 
* This is only proposed, not asserted, nor (indeed) can it be, for our Saviour himself tells us, That there is joy in the presence of the Angels of God over one sinner that repenteth, Luke 15.10. and their song is, good will towards men.  dost thou a frail and mortal creature, made of the dust of the earth, and whose doom was to return into dust again, after thou hast rebelled against thy Maker, and wallowed in all manner of sins and pollutions, seek now to be like one of us, who never in any thing resisted the divine will? To this Charge thou mayst answer thus. If I (as you say) have been form out of the dust, it is no wonder then that (being driven up and down by every wind of temptation) I fell at last into the mire of sin; but afterwards (having first acknowledged, and then believed in the mercies of jesus Christ,) I did renounce and cast off all those courses which I knew to be contrary to his will, and exercised myself in all those ways which I understood to be wellpleasing unto him. I fainted not, nor refused to under-go and suffer for his glory divers tribulations and distresses, in hunger, in thirst, in watchings, persecutions, reproaches and manifold afflictions; And having utterly cast off and contemned all the pleasures of the world, I strongly endeavoured, and earnestly desired to be perfectly reconciled unto my Saviour. But you never suffered any of these things for his sake, you dwelled always in glory, and the joys of heaven; The arm of God always sustained and defended you from being assaulted by any sin, so that you were never stained with the least spot of it. Wherefore it is his own free gift, whose hand withheld you from it, that hath kept you from falling away from his will. But because this way of reasoning may be only used by those who have forcibly resisted their own damnation, and taken the kingdom of heaven by violence; they that shall enter into it upon other conditions, must find another reason by which they may claim a parity, or equal degree of glory with the Angels: And if they desire to know what manner of reason that is, it may be this which follows: They may tell them that the ground upon which they lay their just claim to an equality of bliss with them in the kingdom of God, is the free mercy and donation of jesus Christ; who for that very end vouchsafed to be made man, and to suffer death upon the Cross, that being saved from our sins, and justified through his blood, we might be with him where he is, and be partakers of his kingdom; consider you therefore, if the blood of jesus Christ which was shed for us is not a sufficient price for our salvation, and for an equality of glory with you. What reply now can the Angels (who because they are good of themselves, will be therefore the sooner won with reason) make unto this? truly none at all, unless by way of Confession, that men redeemed with so high a price may justly claim and partake with them an equal glorification. When therefore both Angels and men, whom thou didst judge more righteous than thyself shall consent unto thy glory, and hold thee worthy in all things of those true and eternal honours conferred upon thee, consider (if thou canst) how acceptable and pleasing such a knowledge will be to thee, which shall make thee known to all men, and all men to be known of thee.  
And shall not consequently out of that mutual and perfect knowledge arise a certain inestimable and inviolable friendship? which shall so warm the hearts of every one towards another, that the love which every one shall have for another, shall be eviedent and convincing in the knowledge of all. Neither do I see how it can be otherwise, seeing that all in that kingdom are but one body, and Christ himself (who is very peace,) the head thereof; neither will they with less affection embrace one anothtr, than the members of one natural body are united to one another. Thou wilt therefore in that state love all men as thyself, and every one will love thee as dearly as himself. O (now, thinkest thou,) how full of love shall I be towards all men, if I were in that happy state? But pass by that Meditation, and consider him, by whose mediation and grievous sufferings all these blessings were purchased for thee; and thou wilt then perceive that he will love thee incomparably more than any others; yea, more than thou canst love thyself; and so wilt thou with a certain inward, inexpressible delight come to love him more than any others, yea infinitely more than thou canst love thyself.  
But seeing it falls out very frequently amongst men, that those persons who continue in a reciprocal and unanimous love, do not in all circumstances accord and consist, but differ in opinion, and sometimes also in their passions, while that which seems right to the one, appears clean contrary to the other, and the one may affect something which the other hath no appetite at all unto; It follows of necessity that to this perfect friendship in the state of glory, we must add perfect concord or agreement. There will be therefore such perfect agreement and unity there betwixt all, that none shall descent from that which another desires. As many as shall be counted worthy of that kingdom, shall be one body, one Church, and one Spouse of jesus Christ; and there shall be no more discord betwixt them, than there is betwixt the members now in the natural body. But as you see in the motion of the Eyes, that which way soever the one is turned, the other immediately follows, so whatsoever any one in that state shall delight in, he shall find all the rest to consent to it. 
* Here the Translator omitted some passages which he conceived not necessary, and perhaps they might be spurious.  Seeing then that God himself with all the Angels and Saints will be propitious and favourable to thy desires, it is clear that thou wilt desire nothing which thou mayst not obtain. So that in a modest sense it may be said, thou shalt be Almighty in respect of thy will, because the Almighty God will in all things consent to it, for thy will shall be then his will, and his will shall be thine.  
Seeing then that they shall excel so much in power, there is no doubt to be made, but that an honour proportionable to that power shall be given unto them. Now what manner of honour that shall be, we shall labour to demonstrate by this following similitude. Let us suppose there were laid before our eyes, some poor beggar destitute of all comfort, and smitten in every part with ulcerous biles, corrupt sores, and all manner of infirmities, and having not so much as a rag to cover or defend him from the cold: If some mighty and merciful King passing by, should look upon this beggar lying in so miserable a condition, and having compassion on him, should give command to heal his infirmities, and being afterwards recovered, should give order to have him clothed with his own royal apparel, and being brought before him in that habit, should adopt him for his son, and give strict command that he should be received and acknowledged by all men for his son, and that he should be contradicted in nothing by any of his subjects, he having adopted him for his son, and made him coheir with his only begotten, and calling him after his own name: You would easily grant that this were a great honour to be conferred upon so despicable and loathsome a beggar. But all this and more will the merciful God most certainly confer upon his faithful servants; for of his own free mercy will he receive us, who being born of the corruption of the flesh are surrounded with many miseries; in which we are estated as it were, and destitute of all comforts, but always subject to, & overcome by many noxious passions, which fill us up with foul and ulcerous sins, and most odious corruptions, from all which he will purge and heal us, and being restored to perfect health, he will clothe us with the ornaments of true righteousness and incorruption, and adopt us for his sons, making us his Consorts in his own kingdom, and coheires with his only begotten Son who is in every thing coequal with himself, changing our vile bodies, that they may be like unto his glorious body, and commanding every creature to be subject unto us in all things, calling us also by his own name, and making us gods; for he saith in the Scripture, I have said you are all gods, and the sons of the most high. But he himself is the God deifying, and we are but deified, or gods made by him. But perhaps thou wilt say, This reason of mine may stand good in the Apostles and other holy Martyrs, but with thee who art a wretched sinner, and desirest only to be the least in the kingdom of heaven, thou canst not see how it can consist. Give ear and understand, for God in that recited Scripture, I have said you are all gods, etc. excepts none. But that thou mayst more clearly perceive, Consider the nature of fire and of all things that are put therein; if happily thou canst imagine with thyself after what manner, (in the degree appointed for thee) thou shalt be glorified. The fire (thou seest) is but one, and of nature hot; put into it either wood, or lead, or iron, or all these together; when the wood is turned into embers, so that nothing appears unto thee but fire, & the lead so melted, that it cannot admit of a greater degree of heat, yet can neither of them be equal to Iron for an intense burning heat, which perhaps hath not yet grown red with the fire. Now although every one of these doth exceed the other, & is of a more suparlative heat, yet every one of them (as we commonly say) is fire. So shall it be in that glorious society of the Elect, which we now speak of; For as those, who are nearer to the Divine Majesty, and therefore better than others, shall be called gods: So even those, who are inferior to them, because they participate according to their capacity of the same Deity with those that are superior, shall be likewise honoured with the same title of gods.  
When therefore together with so much happiness, thou hast attained to so much honour, I do not see with what reason thou canst desire a greater Preferment. Whiles then thou art blessed with the possession of those high Benefits, which we have mentioned, wilt thou not think thyself sufficiently happy? Yes verily, thou wilt say, well then! but if thou couldst really enjoy all those things as we have described them, but for one short day, wouldst thou not rejoice? No question, but thou wouldst. But if thou shouldst enjoy them for a month, or one whole year thou wouldst rejoice exceedingly: neither indeed do I think it possible to express thy manner of joy. Suppose then if thou shouldst possess this happiness all thy life-time, what thou wouldst do. What price wouldst thou give for so great a Blessing? Even willingly all that ever thou hadst: nay, thy very own self, if thou couldst purchase it at no other Rate.  
But if besides all this Fruition, thou wert certain also of a perpetual security, and that all thy life long no accident whatsoever could rob thee of thy happiness, I will not determine, whether it were possible for thee to imagine, how great thy joy would be. Seeing then that in the life to come, thou shalt live for ever, and together with the possession of all these things, thou shalt also be eternally secured from all danger of losing them, I beseech thee, how dost thou think it will go with thee? I believe truly, that at the very name of security, there springs in thee a certain joy of heart, and thou dost greedily desire to know, whether thou mayst with safety, and for ever enjoy such great and extraordinary Blessings? I tell thee then, if thou art like to lose these things, thou must either voluntarily, and of thy own accord relinquish them, or God must take them from thee whether thou wilt or no; or else another, who is more powerful than God, must rob thee of them in spite of God, and thyself. But certainly, neither wilt thou reject so great a Blessing, and relapse into those miseries from which thou hast been graciously delivered; neither will God at any time take that away which his large and merciful goodness hath bestowed upon thee; nor is there any stronger than God, who should be able to make thee miserablee against thy will, as long as God is thy Protector. Thou shalt therefore securely, and for ever enjoy all these Benefits, nor shalt thou fear the attempts of any, who would willingly deprive thee of them.  
What dost thou think then will thy condition be, when thou shalt eternally enjoy all these things; namely, Beauty, Strength, Swiftness of motion, Liberty, Health, Pleasure, Length of life, Wisdom, Love, Peace, Power, Honour, and a Security of all, as we have described them: nay, above all humane Description or Conception, in a more glorious, and a more stately manner, than we can possibly express. Will not thy condition be all Joy, which is the End and Effect of these Blessings? Verily I cannot see how that man should not abound with inestimable Joy, who is compassed about with all the riches of eternal happiness. Thou shalt therefore most certainly attain to such a Joy, because nothing can happen to thee, that should minister occasion of Grief. For if thou hadst any Friend, whom thou didst love as well as thyself, and in whose good thou wouldst rejoice as in thy own, and shouldst see this friend admitted to the same Heaven, and happiness with thyself; wouldst thou not extremely rejoice in his Felicity? But if thou hadst two or three, or more such friends, and shouldest see them all glorified with a state equal to thy own, would not thy joys also exceed, and increase together with their number? And as formerly, when we discoursed of Love, we did there show how all the Inhabitants of the world to come, should love thee as well as themselves, and thou on the contrary shouldst love them as thy own soul: How is it therefore possible for any man to apprehend the manner of that mutual joy, seeing there are there above a thousand thousands and ten thousand times hundreds of thousands: nay, an innumerable compapany, and all of them enjoying the same Beatitude; nor is there any one of them, who doth not as much rejoice in the happiness of another, as he doth in his own. Moreover, they seeing God love them in a more excellent way than they love themselves, and again perceiving themselves (after some inexpressible manner) to love God better than themselves, they do infinitely triumph in his Glory, and in his wonderful and inexpressible Joys. They have Joy therefore within, and Joy without: Joy from above, and Joy beneath: In the Compass, and Circuit of them there is Joy, and in a word every where.  
And this (as we think, and as we have expressed ourselves in the beginning of this Book) is that thing which God hath prepared for those that love him, namely joy.. Therefore in my opinion, eternal Beatitude, or eternal felicity is nothing else but a sufficiency, or fullness of all good things, according to our own desire, and without any indigency, which felicity all the friends of God shall fully enjoy in the life which is to come. For when we speak of good things, we do not say but that life eternal is far more great and glorious than this temporal life, which we have mentioned only by way of Manuduction. Seeing then that the Just shall be rewarded with so great a Felicity, it remains on the contrary, that the unjust shall be visited with some extraordinary Infelicity. For as we have described the Elect according to those abilities which God gave us: namely that their Beauty, Swiftness, and Strength, their Liberty, Health and Pleasure should render them Cheerful and Triumphant: So on the other side a certain horrible, inestimable deformity, a dulness of motion and spirit, together with their Impotency, and Captivity in Chains of Darkness, as also their Melancholy, and pain shall make the Reprobate to mourn and howl. Verily that Length of Life, which the just shall most joyfully embrace, because it conduceth to their fruition of eternal happiness, will be very odious, and a mere Curse to the unjust, because it exposeth them to an endless sense of everlasting tortures. If I look on their Wisdom, I know not what to speak of it, unless I say, that as to the just it will be great joy and honour, so in the unjust knowledge shall be turned into sadness and distraction of spirit. As for Love, whereby the Saints of God shall be linked together with joy unspeakable: It shall be a mere Affliction to the Impious, for by how much the more they love one another, by so much will they be the more troubled one at another's punishment. If it be questioned whether they may enjoy any peace or concord? It is answered, they will be at discord with every creature, and every creature with them. Hence in opposition to the power of the Saints, the wicked shall be deprived of all power: They shall never be able to attain to any thing they would have, and what they can have, even that is it which they would not have. The wicked then instead of the honour and eternal happiness of the Saints shall receive to their portion eternal shame, and now what more shall we say for a Conclusion to these things? Truly, that as the friends of God shall always triumph in the security of their everlasting Beatitude, so the Enemies and Adversaries of God shall utterly despair of any redemption from their endless Miseries: But in lieu of the eternal ineffable joys of the Blessed, they shall inherit unspeakable everlasting woes; especially such, who because of their impenitency for their sins, shall be condemned to pass into the society of Devils.  
FINIS.  
Soli Deo Gloria.   

Books Printed or sold by William Leake at the sign of the Crown in Fleetstreet between the two Temple gates  

A Bible of a very 〈…〉 Roman letter in 4ᵒ  
A Tragedy written by the most learned Hugo. Grotius, called CHRISTUS PATIENS, and Translated into English by George Sandys in 8ᵒ.  
Man become Guilty, or the Corruption of Nature by Sin, By john Francis Senault: and Englished by Henry Earl of Monmouth, in 4ᵒ.  
The Fort Royal of holy Scriptures, or a new Concordance of the chief heads of Scripture, Common-Placed for such as would suddenly command all the Rarities in the Book of God, by I. H. in 8ᵒ.  
The Idyot, in 8ᵒ. by Cardinal Cusanus in four Books, the 1 and 2 of Wisdom, the third of the Mind, the fourth of Statick Experiments, or Experiments of the Balance; & Englished by Dr Everard.  
Nosce te ipsum, in 8ᵒ. this Oracle Expounded in two Elegies, the first of Humane Knowledge, the second of the Soul of Man and the Immortality thereof, by Sir john Davies.  
Mayor's Catechism, in 8ᵒ.  
Bishop Halls Old Religion.  
Book of Martyrs in folio,  
Bishop Andrew's Sermons in folio.  
Bishop babington's works in folio.  
Adam's on Peter in folio,  
Marburies' Commentary on Habakkuk, 4ᵒ.  
Pagets Christianography in 4ᵒ.  
Boultons' works in 4ᵒ.  
Lattymers Sermons in 4ᵒ.  
Speculum Mundi, or a discourse of the sixe-dayes Creation, in 4ᵒ.  
King on the Lords Prayer, in 4ᵒ.  
Sir Richard Baker on the Lord's Prayer, 4ᵒ.  
Barker on the Commandments.  
Via Tuta, & Via Devia. in 12o. written by Sir Humphrey Lind.  
Catechistical Doctrine.  
Dents Pathway to Heaven, in 8ᵒ.  
David's Blessed man.  
Poesy of godly Prayers.  
Gerard's Meditations.  
Croms of Comfort.  
hooker's Souls preparation for Christ.