Good Thoughts in Worse Times

I. Curiosity Curbed.

O FTEN have I thought with myself, what Dis • ase I would be best con • ented to die of. None please me. The Stone, the Cholick terrible, as expected, intolerable, when felt. The Palsy is death before Death. The Consumption a flattering Disease, cozening men into Hope of long life at the last gasp. Some sickness besot, others enrage men, some are too swift, and others too slow.

If I could as easily decline diseases as I could dislike them, I should be immortal. But away with these thoughts. The Mark must not choose what Arrow shall be shot against it. What God sends I must receive. May I not be so curious to know what weapon shall wound me, as careful to provide the Plaister of Patience against it. Only thus much in general: commonly that sickness seizeth on men, which they least suspect. He that expects to be drowned with a Dropsy may be burnt with a Fe • vour, and she that fears to be sw • lne with a Tympany may be shriveled with a Consumption.

II. Deceiv'd, not hurt.

HEaring a passing-Bell, I prayed that the sick m • n might have through Christ, a safe Voyage to his long home. Afterwards I understood that the party was dead some hours before; and it seems in some places of London the Tolling of the Bell, is but a Preface of course to the ringing it out.

Bells better silent then thus telling Lyes. What is this but giving a false alarm to men's Devotions, to make them to be ready armed with their Prayers for the assistance of such, who have already fought the good sight, yea and gotten the Conquest? Not to say that men's Charityherein may be suspected of Superstition in Praying for the Dead.

However my Heart thus poured out, was not spilled on the ground. My prayers too late to do him good, • ame soon enough to speak my good will. What I freely tendered God • airely took, according to the integrity of my Intention. The Partie I hope is in Abraham's and my prayers I am sure are returned into my own • osom.

III. Nor full, nor fasting.

LIving in a Country Uillage where a Burial was a rarity, I never thought of Death, it was so seldom presented unto me. Comming to London where there is plenty of Funerals, (so that Coffins crowd oneanother, & corps in the grave justle for Elbow room) I slight and neglect death because grown an object so constant and common.

How foul is my stomach to turn all food into bad humors? Funerals neither few nor frequent, work effectually upon me. London is a Library of Mortality. Uolumes of all sorts and sizes, rich, poor, infants, children, youth, men, old men daily die; I see there is more required to make a good Scholar, then only the having of many books: Lord be thou my Schoolmaster, and teach me to number my days that I may apply my heart unto Wisdom.

IIII. Strange and True.

I Read in the Revelatation of a Beast, one of whose Heads was as it were wounded to Death. I expected in the next verse, that the Beast should die, as the most probable consequence, considering

1. It was not a scratch, but a wound.

2. Not a wound in a fleshly part, or out-limbs of the body, but in the very head, the Throne of Reason.

3. No light wound, but in outward Apparition, (having no other Probe but St. Johns Eyes to sea • ch it) it seemed deadly.

But mark what immediately follows, and his deadly wound was healed. Who would have suspected this inference • rom these premises. But 〈◊〉 not this the lively Em • lem of my natural cor • uption? Sometimes I conceive that by God's Grace I have conquered and killed, subdued and • lain, maim'd and morti • d the deeds of the • sh: never more shall I be molested or bufseted, with such a bosom sin when, alas! by the next • eturne, the news is, it is r • vived, and recovered. Thus Tenches though grievously gashed, p • esently plaster themselves whole by that • limie and unctious hu • our they have in them; and thus the inherent Balsam of Badnesse quickly cures my corruption, not a scar to be seen. I perceive I shall never finally kill it, till first I be dead myself.

V. Blushing to be Blushed for.

A Person of great Quality was pleased to lodge a nig • t in my House. I durst not invite him to my Family-Prayer, and therefore for that time omitted it: thereby making a breach in a good custom & giving Satan advantage to assault it. Yea the loosening of such a Linke, might have endangered the scattering of the Chaine.

Bold Bashfulness, which durst offend God, whilst it did fear man. Especially considering that though my Guest was never so high, yet by the Laws of Hospitality, I was above him, whilst he was under my Roofe. Hereafter whosoever cometh within the Dores, shall be requested to come within the Discipline of my house; If accepting my homely diet, he will not refuse my home-devotion; and sitting at my Table, will be entreated to kneel down by it.

VI. Alash for Lazinesse.

SHamefull my sloth, that havedeferred my Night-Prayer, till I am in bed. This lying along is an improper posture for piety. Indeed there is no contrivance of our body, but some good man in Scripture hath hanseled it with Prayer. The Publican standing, Job • ting, Hezeki • h, lying on his bed, Eli • h with his face between his l • ggs. But of all gestures give me St. Paul's, For this cau • e I bow my knees to the Father of • y L • J • sus Christ. Kn • wh • n they may, then they must be b • nded

I have read a Copy of a grant of liberty, from Queen Mary to Henry R • ffe Earl of Sussex, giving him leave to wear a Night-Cap or Co • in her Maj • sties presence, counted a great favor because of his Infirmity. I know in case of necessity, God would graciously accept my devotion, bound down in a sick dressing; but now whilst I am in perfect health, it is inexcusable. Christ commanded some to take up their bed, in token of their full recovery; My laziness may suspect, least thus my bea • taking me up, prove a presage of my ensuing sickness. But may God pardon my Idleness this once, I will not again offend in the same kind, by his grace hereafter.

VII. Roote, Branch, and Fruit.

A Poor man of Sevil in Spain, having a fair and fruitful Peare-tree, one of the Fathers of the Inquisition desired (such Tyrants requests, are commands) some of the fruit thereof. The poor man, not out of gladness to gratify, but fear to offend, as if it were a sin for him to have better fruit, then his betters, (suspecting on his denial the Tree might be made his own Rod, if not his Gallows ) plucked up tree, roots and all, and gave it unto him.

Allured with love to God, and advised by my own advantag • , what he was frighted to do • , I will freely perform. God calleth on me to present h • m with fruits, meet for repentance. yea let him take all, soul and body, powers, and parts, faculties, and members of both, I offer a sacrifice unto himself. good reason, for indeed the Tree was his, before it was mine, and I give him of his own.

Bes • des it was doubtful, whether the poor 〈◊〉 • ateriall Tree, be • ng removed, would grow 〈◊〉 . Some plants, transplanted (especially when old) become sullen, and do not enjoy themselves, in a • oil wherewith they were • nacquainted. But sure I am when I have given myself to God, the mov • ng of my soul shall be the • ending of it, he will dress so 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 so prune and purge me, that I shall bring forth • ost fruit in my Age.

VIII. God speed the Plow.

I Saw in seed-time an Husbandman at Plow, in very raining day, askin • him the reason, why h • would not rather leave • off, then labor in suc • foul weather, his answe • was returned me in the • Country Rythme.

This could not bu • mind me of David expression, They that so • inteares, shall reap i • joy. He that goeth fort • and weepeth, bearing pre • cious seed, shall doubtless • come again with rejoicing, bringing his sheave • with him.

These last five year • have been a wett and • oeful Seeds time to me, • nd many of my afflicted Brethren. Little hope have we, as yet, to come • gain to our own • omes; and in a literal sense, now to bring our sheaves, which we see others daily carry away, on their shoulders. But if we shall not share in the former, or latter harvest here on Earth, the third and last in Heaven, we hope undoubtedly • o receive.

IX. Cras Cras.

GReat was the Abundance and boldne • of the Frogs in Egypt, which went up and came into their Bedchambers, and beds, and kneadingtroughs, and very Ovens. Strange that those Fenndwellers should approach the fiery Region; But stranger, that Pharaoh should be so back ward to have them removed, and being demanded of Moses when he would have them sent away, answered, to Morrow He • uld be content with • eir company one • ght, at bed and at bord, • ath belike to acknow • dge either God's justice 〈◊〉 sending, or power in • emanding them, but • ill hoping that they ca • ally came, and might • sually depart.

Leave I any longer to • onder at Pharaoh, and • en admire at myself. • hat are my sins but 〈◊〉 many Toads, spit • g of venom & spawn • ng of Poison; croaking 〈◊〉 my judgment, cree • ing into my Will, and • rawling into my affections, This I see, and suffer and say with Pharaoh, t • Morrow, tomorrow I w • amend. Thus as the H • brew Tongue, hath n • proper Present-tense, bu • two Future-tenses, so a • the performances of m • reformation, are only i • promises for the time to come. Grant, Lord, I may seosonably drown this Pharaoh-like procrastination in the Sea of repentance, least it drown me in the Pit of perdition.

X. Green when Gray.

• N September I saw a tree bearing Roses, • hilst others of the same • ind, round about it, were barren; demanding • he cause of the Gardi • er, why that Tree was • n exception from the • ule of the rest, this reason was rendered, because that alone being clipt close in May, was then hindered to spring and sprout, and therefore took this advantage by it self, to bud in Autumn.

Lord, If I were curb' • and Snipit in my younger years by fear o • my parents, from those vicious excrescencies, to which that age wa • subject, give me to have a godly jealousy over my heart, suspecting an 〈◊〉 -Spring, least corrupt nature, (which without thy r • raining grace will have a Vent ) break forth in my reduced years into youthful vanities.

XI. Miserere.

THere goes a Tradition of Ovid, that fa • ous Poet (receiving • ome countenance from • is own co fession ) • hat when his Father was • bout to beat him, for • ollowing the plea • ant, • ut profitles • e study of • etrie, he u • correct • on promiss'd his Father, • ever more to make a • erse, and made a Verse, • n his very Promise. Pro • ably the same in sense, • ut certainly more elegant for composure, the • this verse with commo • credulity hath taken up.

When I so solemnly promise my Heavenly Father to sin no more. I sin in my very promise, my weak prayer • made to procure my pardon, increase my guiltiness, O the dullness and deadness of my heart therein! I say my prayers as the Jews eat the • ssover in haste. And • hereas in bodily Acti • s motion is the cause 〈◊〉 heat; clean contra • , the more speed I make in my prayers the • older I am in my De • otion.

XII. Monarchy and mercy.

• N reading the Roman, (whilst under Consulls ) 〈◊〉 Belgic History of the • nited Provinces, I re • ember not any ca • itall offender being • ondemned, ever forgiven • ut always after Sentence, follows executio • It seems that the ve • constitution of a mul • tude is not so inclina • to save as to destro • Such Rulers in Aristocr • cies or Popular State • cannot so properly 〈◊〉 called GOD'S, becau • though having the gre • Attributes of a Deity • Power, and Justice, the • want (or will • not use then 〈◊〉 god-like property of GOD'S, clemen • to forgive.

May I die in that Government, under which was borne, where a M • narch doth commandment • Kings where they se • • use, have graciously • anted pardons, to men • pointed to death; • rein the lively Image 〈◊〉 GOD, to whom belongs 〈◊〉 and forgive • sse. And, although I • ill endeavor so to be • ve myself, as not to • ed my Sovereigns fa • ur in this kind, yet be • use none can warrant • s Innocency in all • ings, it is co • fortable • ing in such a common • ealth, where Pardons • retofore on occasion • ve been, and hereaf • may be procured.

XIII. What helps not hurt

A vain thought are in my heart, insta • lie my corruption • taines it self to be 〈◊〉 Advocate for it, plea • ding that the worst th • could be said against 〈◊〉 was this, that it was Vain thought.

And is not this the b • that can be said for 〈◊〉 Remember O my sou • the Fig tree was char • ed not with bearing no • ous, but no fruit. Yea • barren Fig-tree bare 〈◊〉 fruit of Annoyance, Cut it down why cumbreth it the groun • ? vain thoughts do this ill in my heart that they do no good

• esides the • ig-tree Pester'd but one part of of the Garden, good Grapes might grow, at the same time, in other Places of the Vineyard. But seeing my Soul is so intent on its object, that it cannot attend two things at once, one Tree for the time being is all my Vineyard. A vain Thought engrosseth all the Ground of my heart, till that be rooted out, no good meditation can grow with it or by it.

XIIII. Always seen, never minded.

In the most healthful times, two hundred and upwards, was the constant weekly tribute paid to mortality in London. A Large Bill but it must be discharged Can one City spend according to this weekly rate, and not be Bankerupt of People? At least wise must not my short be called for, to make up the reckoning?

When only seven young-men and those chosen, by Lot, were but yearly taken out of Athens, to be devoured by the monster Minotaur, the whole Citty was in a constant fright, children for themselves, and parents for their children. Yea their escaping of the first, was but an introduction to the next years Lottery.

Were the dwellers and lodgers in London weekly to cast Lots, who should make up this two hundred, how would everyone be affrighted? Now none regard it. My security concludes the aforesaid number, will amount of Infants and old folk. Few men of middle age and amongst them, surely not myself. But oh! is not this putting the evil day far from me, the ready way to bring it the nearest to me? The Lot is weakly drawn (though not by me) for me, I am therefore concerned seriously to provide, lest that deaths Price, prove my Blanke.

XV. Not whence, but whither.

FInding a bad thought in my heart, I disputed in myself the cause thereof, whether it proceeded from the Devil, or my own corruption, examining it by those Signs, Divines in this case recommended.

1. Whether it came in incoherently, or by dependence on some object presented to my senses.

2. Whether the thought was at full age at the first instant, or infant-like, grew greater by degrees.

3 Whether out or in the road of my natural • inclination.

But hath not this Inquiry, more of curiosity then Religion? Hereafter derive not the Pedigree, but make the mittimus of such Malefactors. Suppose a confederacy betwixt Thieves without, and false servants within, to assault and wound the Master of a family: thus wounded, would he discuss, from which of them, his hurts proceeded, No surely, but speedily send for a Surgeon, before he bleed to death. I will no more put it to the Question, whence my bad thoughts come, but whither I shall send them, least this curious controversy insensibly betray me into a consent unto them.

XVI. Storm, steer on.

THe Mariners sailing with St. Paul, bare up bravely against the Tempest, whilst either Art or industry could befriend them. Finding both to fail, and that they could not any loner be are up into the wind, they even let their Ship drive. I have endeavored in these distemperate times, to hold up my spirits, and to steer them steadily. An happy peace here, was the port whereat I desired to arrive. Now alas the Storm grows to s • urdy for the Pilot. Hereafter all the skill I will use, is no skill at all, but even let my ship sails whither the winds send it.

Noah's Ark was bound for no other Port, but preservation for the present, (that Sh • being all the Harbor ) not intending to sinned land, but to sloat on water. May my Soul, (though not sailing to the desired Haven) only be kept from sinking in sorrow.

This comforts me that the most weatherbeaten Vessel cannot properly be seized on for a Wrack, which hath any quick cattle remaining therein. My spirits are not as yet forfeited to despair, having one lively spark of hope in my heart, because God is even where he was before.

17. Wit-out-Witted.

IOab chid the man, ( unknown in Scripture by his name, well known for his wisdom,) fo • not killing Absalom when he saw him hanged in the Tree, promising him for his pains, ten shekels and a girdle.

But the man, (having the Kings command to the contrary,) refused his proffer. Well he knew that politick Stats men would have dangerous designs fetched out of the fire, but with other men's fingers. His G • rdle promised might in payment, prove an haltar. Yea he added moreover, that had he killed Absalom, Joab himself would have set himself against him.

Satan daily solicits me to sin, ( point blank against God's Word, ) baiting me with proffers best pleasing my corruption. If I consent, he who last tempted, first accuseth me. The fawning Spannnell, turns a fierce Lion and roareth out my faults in the Ears of Heaven. Grant, Lord, when Satan shall next serve me, as Joab did th • nameless Israelite, I ma • serve him, as the name less Israelite, did Joa • flatly refusing his deceitful Tenders.

XVIII. Hereafter.

DAvid fasted & prayed for his sick Sonn • , that his life might be prolonged. Put when he was dead, this consideration comforted him. I shall go to him, But he shall not return to me.

Peace did long lie languishing in this Land. No small contentment that to my poor power, I have prayed and preached for the preservation thereof. Seeing since it is departed this Supports my soul, having little hope that Peace here should return to me; I have some assurance that I shall go to peace hereafter.

XIX. Bad at best.

LOrd, how come wicked thoughts to perplex me in my Prayers, when I desire and endeavor only to attend thy S • rvice? Now I perceive the cau • thereof. at other times I have willingly entertained them, and now they entertain themselves against my will. I acknowledge thy justice, that what formerly I have invited, now I cannot expel. Give me here after always to bolt out such ill guests. The best way to be rid of • uch bad thoughts in my Prayers is not to receive them out of my Prayers.

XX. Compendium dispendiune.

POpe Boniface the • th at the end of each hundred years, 〈◊〉 a Jubiliee at R • me, wherein people, bringing themselves, and money thither had Pardon for their sins.

Put Centenary years returned but seldom Popes were old before and • vetuous when they came to their place. Few had the happiness to fill their Coffers with Jubiliee-Coyne. Hereupon,

Clement the sixth reduced it to every fifteenth year. Gregory the eleventh to every three and thirtieth. Paul the second, and Sixtus the fourth to every twentieth fifth year.

Yea, an Agitation is reported in the Conclave, to bring down Jubilees to fifteenth, twelve, or ten years, had not some Cardinals, (whose policy was above their coveteousnes) opposed it.

I serve my prayers, as they their Jubilees. perchance they may extend to a quarter of an hour, when poured out at large. But some days I begrutch this time as too much, and omit the • reface of my Prayer, with some passages conceived less material, and • unne two or three Peti • ions into one, so contracting them to half a quarter of an Houre.

Not long after, this also seems two long; I decontract and abridge the Abridgement of my Prayers, Yea, (be it confessed to my shame and sorrow that hereafter I may amend it) too often I shrink my Prayers to a m • nute, to a moment, to a Lord have mercy upon me.

I. Prayer may Preach.

F Ather, I thank thee ( said our Sav our, being ready to • aise Lazar • s, that thou h • st he • d me. And I • now that thou he 〈◊〉 me 〈◊〉 , but because of the P • ople that stand by, I said it, that they may believe that thou hast sent me. It is lawful for Ministers in their public Prayers to insert passages for the Edifying of their Auditors, at the same time petitioning God & informing their Hearers. For our Savior glancing his Eyes at the Peoples instruction, did no whit hinder the stead fastnesse of his looks, lifted up to his Father.

When before Sermon I pray for my Sovereign & Master K • NG of great Britain, France, and Ireland, Def • nder of the Faith, in all causes, and over all persons, &c. Some (who omit it themselves) may censure it in me for superfluous: But never more need to teach men the Kings Title, & their own • uty, that the simple may be informed, the forgetful remembered thereof, and that the affectedly Ignorant, who will not take Advice, may have all • cuse taken from them. Wherefore in pouring forth my prayers to God, well may I therein sp • inkle some by-drops for the Instruction of the people.

II. The Vicious Mean.

ZOphar the Naamath • te mentioneth a sort of men, in whose mouths wickedness is sweet, They hide it under their ton • ue, they spare it, and forsa • e it not, but keep it still in their mouth. This furnisheth me with a Tripartite division of men in the World.

The first and best are those, who 〈◊〉 sin out, loathing it in their judgments, and leaving it in their practice.

The second sort, notoriously wicked, who swa • low sin down, actually and openly committing it.

The third endeavoring and expedient betwixt Heaven and Hell, neither do nor deny their lusts; neither spitting them out nor swallowing them down, but rolling them under their tongues, epicurizing theron, in their filthy fancies and obscene speculations.

If God at the last day of judgment hath three hands, a right for the Sheep, a left for the Goats, the middle is mos • proper for these third sort of men. But both these latter kinds of sinners shall be confounded together. The rather because a sin thus rolled, becomes so soft and suple, and the Throat is so short and slippery a passage, that insensibly it may slide down from the mouth into the Stomach, and contemplative wantonness quickly turns into practical uncleanness.

III. Store no Sore.

IOb had a custom to offer burnt offerings according to the number of his Sons, for he said, It may be that my Sons in their feasting hav • sinned, and cursed God in their hearts. It may be, not it must be, he was not certain but suspected it. But now; what if his Sons had not sinned? was Job's labor lost, and his Sacrifice of none effect? Oh no! only their property was altered; In case his Sons were found f • ulty, h • s Sacrifices for them were propitiatory, & through Christ obtained their pardon: In case they were innocent his offerings were Eucharisticall, returning thanks to God's restraining grace, for keeping his Sons from such sins, which otherwise they would have committed.

I see in all doubtful matters of Devotion, it is wisest to be on the sures • side, better both lock, and bolt, and bar it, then leave the least door of danger open. Hast thou done what is disputable whether it be well done? Is it a measuring cast whether it be lawful or no? So that thy conscience may seem in a manner to stand Neuter, Su • a conditional pardon out of the court of heaven, the rather because our self-love is more prone to flatter, then our godly jealousy to suspect ourselves without a cause, with such humilit • heaven is well pleased. For suppose thyself over-cautious needing no forgiveness in that particular, God will interpret the pardon thou prayest for to be the praises presented unto him.

IIII. Line on Line.

MOses in God's name did counsel Joshua, Deutronomie 31. 23. Be strong, and of a good courage, for thou shalt bring the children of Israel int • the land which I sware to them. God immediately did command him, Josh. 1. 6. Be strong and of a good courage, and again v. 7. Only be thou strong and very courageous; and again v. 9. Have I no • commanded thee? be strong and of a good courage, be not afraid, neither be not dismayed, Lastly the Rubenites, and Gadites heartily desired him, v. 18. Only be strong and of a good courage.

Was Joshua a dunce or a coward? did his wit or his valor want an edge? that the same precept must so often be pressed upon him, no doubt neither but God saw it needful, that 〈◊〉 should have courage of Proof, who was to encounter both the froward Jew, and the fierce Canaanite.

Though metal on metal, color on color be false Heraldry, line on line, precept on precept, is true divinity.

Be not therefore offended ô my soul, if the same Doctrine be often delivered unto thee by different Preachers: If the same precept (like the sword in Paradise, which turned every way ) doth hunt and haunt thee, tracing thee which way soever thou turnest rather conclude that thou art deeply concerned in the practice thereof which God hath thought fit should be so frequently inculcated into thee.

V. O the Depth.

HAd I beheld Sodom in the beauty thereof and had the Angel told me, that the same should be suddenly destroyed, by a merciless Element, I should certainly have concluded that Sodom should have been drownd led thereunto by these considerations.

1. It was situated in the Plain of I • rdan, a flat, low, level Country.

2. It was well watered everywhere, and where always there is water enough there may sometimes be too much.

3. Jordan had a quality in the first month to overflow all his banks.

But no dropp of moisture is spilled on Sodom, it is burnt to Ashes. How wide are our conjectures, when they guess at God's judgments? How far are his ways abo • e our apprehensions? Especially when wicked men with the Sodomites wander in strange sins out of the Rode of common corruption, God meets them with strange punishments, out of the reach of common conception, not coming within the compass of a rational suspicion.

VI. Self, Self-hurter.

WHen God at the first day of judgment, arraigned Eve, she transferred her fault on the Serpent which beguiled her. This was one of the first fruits of our depraved nature. But ever after regenerate men in Scripture making the confession of their sins, (whereof many precedents) cast all the fault on themselves alone, yea David when he numbered the People, though it be expressed that Satan prov • ked him thereunto, and though David pr • bably might be sensible of his temptation, yet he never accused the Devil, but derived all the guilt on himself I, it is that have sinned, good reason for Satan hath no impu sive power, he may strike fire, till he be w • ary, (if his Mal • ce c • n be weary) except man's corruption bri • g • he • nder, the match, cannot be lighted Away then with that Plea of Course. THE DEUILL OWED ME ASHAME Owe thee he might, but pay thee he could not, unless thou wert as willing to take his Black money, as he to tender it.

VII. God, behold a Troope cometh.

THe Amalakite who brought the Tidings to David began with Truth, rightly reporting the overthrow of the Israelites, Cheaters must get some Credit, before they can cozen, and all Falsehood, if not founded in some Truth, would not be fixed in any Beliefe.

• 1. That Saul called him.
• 2. That he came at his call.
• 3. That Saul demanded who he was.
• 4. That he returned his Answer.
• 5. That Saul commanded him to kill him,
• 6. That he killed him accordingly.

A willful Falsehood told, is a Cripple not able to stand by it self, without some to support it, it is easy to tell a lie, hard to tell but a lie.

Lord, If Ibe so unhappy to relate a Falsehood; give me to recall it or repent of it. It is said of the Pismires, that to prevent the Growing (and so the corrupting) of that Corn which they hoard up, for their Winter provision, they bite off both the ends thereof, wherein the generating Power of the Graine doth confist. When I have committed a sin, O let me so order it, that I may destroy the Procreation thereof, and I, by a true sorrow, condemn it to a bless • ed Barrenness.

VIII. Out means in Miracles.

WHen the Angel brought * Saint Peter out of Prison, the Iron gate opened of it's own accord. But coming to the House of Mary the Mother of John, Mark was fain to stand before the Door, and knock. When Iron gave Obedience, how can Wood make opposition?

The Answer easy. There was no man to open the Iron-Gate, but a Portresse was provided of Course to unlock the door, God would not therefore show his Finger, where men's hands were appointed to do the work. Heaven will not Super-institute a miracle, w • ere ordinary means we • formerly in peacea • possession. But if they 〈◊〉 depart or resign ( 〈◊〉 confessing 〈◊〉 • ufficiency) there 〈◊〉 succeed in their vacancy.

Lord, if only Wooden obstacles (such as can be removed by might of man) hindered our hope of peace, the Arm of flesh might relieve us. • ut alas they are Iron Obstructions, as come not within human power or policy to take a way. No proud flesh shall therefore presumptuously pretend to any part of the praise, but ascribe it solely to thyself, if now thou shouldest be pleased after seven years hard Apprenticeship in civil War • es, miraculously to burn our Indentures, and restore us to our former liberty.

IX. Military Mourning.

SOme may wonder at the strang incoherence in the Words and Acti • ns. 2 S • m. 1. 17.

And David Lamented, with this Lamentation, • ver Saul, and over Jonah • han his Son. Also he • ad them teach the children of Judah the use of 〈◊〉 Bow.

But the Connection Is excellent. For that is the most Soldier-like-Sor • ow, which in midst of grief can give Order, for Revenge, on such as have slain • heir Friends.

Our general Fast was first appointed to 〈◊〉 the Massacre of our • ethren in Ireland. But it is in vain, to have a Finger in the Eye, if we • have not also a Sword 〈◊〉 the other hand; Such tam • lamenting of lost friends • is but lost lamentation • We must bend our Bow • in the Camp, as well as ou • knees in the Churches, an • second our posture of Piety with martial provision • .

X. No stool of wickedness.

SOme times I have disputed with myself, which of the two were most guilty. David wh • said in hast all men are liars, or that wicked man who sat and spake against his Brother, and slandered his own Mothers Son.

David seems the greater offender; for Mankind might have an action of defamation against him, yea, he might justly be challenged for giving all men the lie. But mark David was in hast, he spake it in Transitu, when he was passing, or rather posting by, or if you please, not David, but David's Haste rashly vented the words. Whereas the other Sate, a sad solemn, serious, premeditate, deliberate posture, his malice had a full blow with a steady hand, a • the credit of his Brother. Not to say that SATE carries with it the countenance of a Judicial proceeding, as if he made 〈◊〉 Session or Bench-business • thereof, as well condemnning as accusing unjustly.

Lord, pardon my cursory, and preserve me from sedentary sins. If in haste or heat of passion I wrong any, give me at leisure to ask thee and them forgiveness. But O let me not sit by it, • tudiously to plot, or 〈◊〉 mischief to any out of malice prepense. To • hed blood, in cool • loud, is blood with a witness.

XI. By Degrees.

• Ee by what stairs wicked Ahaz, did climb up to the height of profaneness.

First he saw an Idolatrous Altar at Damascus. Our eyes when gazing on sinful Objects are out of their calling and God's keeping.

Secondly he liked it. There is a secred Fascination in superstition, and our souls soon bewitched, with the gawdinesse of false service from the simplicity o • God's worship.

Thirdly he made th • like to it. And herein Uriah the Priest ( Patr • and Chaplain well me • was the Midwife to del • ver the Mother-Altar of Damascus of a Babe, like unto it, at Hierusale • .

Fourthly He sacrificed on it. What else could be expected, but that when he had tuned this new instrument of Idolatry, he would play upon it.

Fifthly, he commanded the People to do the like. Not content to confine it to his personal impiety.

Lastly, he removed God's Altar away. That venerable Altar, by divine appointment peaceably possessed of the place, for 200. years and upwards, must now be violentlyejected by a usurping Vpstart.

No man can be stark naught at once. Let us stop the progress of sin in our Soul at the first Stage, for the further it goes, the faster it will increase

XII. The best Bedmaker.

WHen a good man is ill at ease, God promiseth to make all his Bed in his sickness. Pillow, Bolster, Head, feet, sides, all his bed. Surely that God who made him, knows so well his measure and temper, as to make his bed to please him. Herein his Art is excellent, not sitting the Bed to the person, but the person to the Bed, insusing patience into him.

But O how shall God make my Bed, who have no bed of mine own to make? Thou fool, he can make thy not having a bed, to be a bed unto thee. when Jacob slept on the ground who would not have had his hard lodging, therewithal to have his heavenly dream? Yea the poor woman in Jersey, which in the reign of Queen Mary, was delivered of a child, as she was to be burnt at the Stake, may be said to be brought to bed in the fire. Why not? If God's justice threatened to cast Jezebel into a Bed of fire, why might not his mercy make, the very flames a soft bed to that his patient Martyr.

XIII. When begun, ended.

THe Scripture giveth us a very short account of some Battailes, as if they were flightes without sights, and the Armies parted as soon as met. as Gen 14. 10. 1 Sam. 31.1 2 Cro. 25. 22.

Some will say the spirit gives in only the sum of the success, without any particular passages in acheiving it. But there is more in it, that so little is said of the fight. For sometime the Question of the Victory, is not disputed at all, but the bare propounding decides it. The stand of Pikes, ofttimes no stand, & the footmen so fitly called as making more use of their feet then their hands. And when God sends a qualme of fear over the soldiers hearts, it is not all the skill and valor of their commanders, can give them a cordial.

Our late War hath given us some instances hereof. Yet let not men tax their Armies for cowardice, it being probable, that the badness of such as staid at home of their respective sides, had such influence on those in field, that Soldiers hearts might be fear-broken, by the score of their sins, who were no Soldiers.

XIIII. Too late, Too late.

THe Elder Brother laid a sharp and true charge against his Brother prodigal, for his riot and luxury. This nothing affected his Father, the mirth, meat, music at the feast, was notwithstanding no whit abated. Why so? Because the elder Brother was the younger in this respect, & came too late. The other had got the speed of him, having first accused himself, (9 verses before) and already obtained his pardon.

Satan, (to give him his due) is my Brother, and my elder by creation. Sure I am, he will be my grievous accuser. I will endeavor to prevent him, first condemning myself to God my Father. So shall I have an Act of indemnity before he can enter his action against me.

XV. Lawfull Stealth.

I find two (husband and wife) both stealing, and but one of them guilty of felony. And Rachel had stolen the Images that were her Fathers, and Jacob stole away unawares to Laban the Syrian. In the former a complication of Theft lying, sacrilege, and Idolatry; In the latter no sin at all. For what our conscience tells us is lawful, and our discretion, dangerous, it is both conscience and discretion to do it with all possible secrecy. It was as lawful for Jacob in that case privately to steal away, as it is for that man, who finds the Sun-shine too hot for him, to walk in the shade.

God keep us from the guilt of Rachel's stealth. But for Jacob's stealing away, one may confess the fact, but deny the fault therein. Some are said to have gotten their life for a prey if any, In that sense, have preyed on, (or if you will) plundered their own liberty, stealing away from the place, where they conceived their selves in danger, none can justly condemn them.

XVI. Text improved.

I Heard a Preacher take for his Text, Am I not thy Ass, upon which thou hast ridden ever since I was thine unto this day, was I ever wont to do so unto thee? I wondered what he would make thereof, fearing he would starve his Auditors for want of matter. But hence he observed.

1. The siliest and simplest being wronged, may justly speak in their own • defense.

2. Worst men, have 〈◊〉 good Title to their own • Goods. Balaam a Sorcerer yet the Ass confesseth twice he was his.

3. They who have done many good offices, and fail in one, are often not only unrewarded for former service, but punished for that one offense.

4. When the creatures formerly officious to serve us, start from their wonted obedience (as the Earth to become barren and Air pestilential) man ought to reflect on his own sin as the sole cause thereof.

How fruitful are the seeming Barren places of Scripture. Bad Plow-men, which make Balkes of such Ground. Wheresoever the surface of God's Word doth not laugh and Sing with Corn, there the heart thereof within is merry with Mines, affording, wherenot plain matter, hidden mysteries.

XVII. The Royal bearing.

GOd is said to have brougth the Israelites out of Egypt an Aeagles-wings. Now Eagles, when removing their Young-ones, have a different posture from other Foule, proper to themselves (fit it is that there should be a distinction betwixt Sovereign and Subjects ) carrying their prey in their Talons, but young ones on their backs, so interposing their whole bodies betwixt them and harm. The Old Eagles body, is the young Eagles-shield, and must be shott through, before her young ones can be hurt.

Thus God, in saving the Jews, put himself betwixt them and danger. Surely God so loving under the law, is no less gracious in the Gospel: Our souls are better secured, not only above his Wings, but in his body; your life is hid with Christ in God. No fear then of harm, God first must be pierced, before we can be prejudiced.

XVIII. None to him.

IT is said of our Savior, his Fan is in his hand. How well it fits him, and he it? could Satan's clutches snatch the Fan, what work would he make? He would Fan, as he doth winnow, in a tempest, yea, in a Whirle-wind, and blow the best away. Had man the Fan in his hand especially in these distracted times, out goes for Chaff, all oposite to the opinions of his party Seeming sanctity will carry it away from such who with true, (bu • weak grace,) have ill natures and eminent corruptions.

There is a kind of darnel, called Lolium Murinum because so counterfeiting Corn, that even the Mice themselves, (experience should make them good Tasters, ) are sometimes deceived therewith. Hypocrites in like manner so act holiness, that they pass for Saints before men, whose censures often barn up the chaff, and burn up the grain.

Well then! Christ for my share. Good luck have he with his honor. The Fan is in so good a hand, it cannot be mended. Only his hand, who knows hearts is proper for that employment.

XX. Humility:

IT is a strange passage, Rev. 7.13, 14. And one of the Elders answered saying unto me, what are these who are arrayed in white robes, and whence came they? And I said unto him, Sir, thou knowest. And he said unto me, these are they who have come out of great Tribulation, &c.

How comes the Elder when asking a question to be said to answer? On good reasō: for his Quaere in effect, was a resolution, He asked St. John, not because he thought he could, but knew he could not answer. That Johns ingenuous confession of his ignorance might invite the Elder to inform him.

As his Question is called an answer, so God's Comm • nds are Grants. When he enjoins us, Repent, Believe, it is only to draw from us a free acknowledgment of our impotency to perform his commands. This confession being made by us, what he enjoins he will enable us to do. Mans owning his weakness, is the only Stock for God thereon to graft the grace of his assistance.

I. Name-General.

H Eber had a Son borne in the days when the Earth was divided. Conceive we it just after the Confusion of Tongues, when Mankind was parcelled out into several Colonies. Wherefore Heber to perpetuate the memory of so famous an accident, happening at the birth of his Son, called him Peleg, which in the Hebrew tongue signifieth Partition or Division.

We live in a Land and Age of dissention. Counties, Cities, Towns, Villages, Families, all divided in opinions, in affections. Each man almost divided from himself, with fears and distractions. Of all the children, borne in England within this last five years and brought to the Font, (or if that displeas, to the Bason) to be baptized, every Male may be called Peleg, and Female, Palgah in the sad Memoriall of the time of their Nativity.

II. Woeful Wealth.

BArbarous is the custom of some English People on the Sea side, to prey on the goods of poor shipwrackit Merchants. But more devilish in their design, who make false fires, to undirect Sea-men in a Tempest, that thereby from the right Road, they may be misled into danger and destruction.

England hath been tossed with an Hirricano of a civil War. Some men are said to have gotten great wealth thereby. But it is an ill leap when men grow rich per saltum, taking their rise from the miseries of a Land, to which their own sins have contributed their share. Those are far worse, (and may not such be found?) who by cunning insinuations, and false glosings, have in these dangerous days trained and betrayed simple men into mischief.

Can their pelf prosper? not got by valor or industry, but deceit; surely it cannot be wholesome, when every morsel of their meat is Mummie, (good Physic but bad food) made of the corps of men's estates. Nor will it prove happy, it being to be feared, that such who have been enriched with other men's Ruines, will be ruined by their own riches. The child of Ten years, is old enough to remember the beginning of such men's Wealth, and the man of threescore and ten is young enough to see the ending thereof.

III. A new Plot.

WHen Herod had beheaded John the Baptist, some might expect that his Disciples would have done some great matter, in revenge of their Masters Death. But see how they behave themselves. And his Disciples came and took up the body and buried it, and went and told Jesus. And was this all? and what was all this? Alas poor men! It was some solace to their sorrowful Souls, that they might lament their loss to a fast friend, who though for the present unable to help, was willing to pity them.

Hast thou thy body unjustly imprisoned, or thy goods violently detained, or thy credit causelessly defamed? I have a design whereby thou shalt revenge thyself, even go and tell JESUS. Make to him a plain and true report of the manner and measure of thy sufferings, Especially there being a great difference betwixt JESUS then clouded in the flesh, and JESUS now shining in glory, having now as much pity and more power to redress thy grievances. I know it is counted but a cowardly Trick, for Boys when beaten but by their equals, to cry that they'll tell their Father. But during the present necessity, it is both the best wisdom and valor, even to complain to thy Father in Heaven, who will take thy case into his serious consideration.

IIII. Providence.

MArvelous is God's goodness, in preserving the young Ostridges. For the old one, leaveth her Egges in the earth, and warmeth them in the dust, forgetting that the foot may crush them, or that the wild Beast may break them. But Divine providence so disposeth it, that the bare Nest hatcheth the Egges, and the warm'th of the sandy Ground discloseth them.

Many Parents (which otherwise would have been loving Pelicans ) are by these unnatural Wars, forced to be Ostridges to their own children, leaving them to the Narrow mercy of the wide world. I am confident that these Orphans (So may I call them whilst their Parents are a live) shall be comfortably provided for. when worthy Master Samuel Herne famous for his living, preaching, and writing lay on his death Bed, (rich only in goodness and children) his Wife made much womanish lamentation, what should hereafter become of her little ones, Peace ( sweet heart said he) that God who feedeth the Ravens will not starve the Hernes. A speech censured as light by some, observed by others as prophetical, as indeed it came to pass, that they were well disposed of. Despair not therefore O thou Parent of God's blessing for having many of his blessings, a numerous offspring. But depend on his providence for their maintenance: find thou but faith to believe it, he will find means to effect it.

V. Coles for Fagot.

IN the days of King Edward the sixth when Bonner was kept in Prison, reverend Ridley having his Bishopric of London would never go to Dinner at Fulham without the company of Bonners Mother and Sister; The former always sitting in a chair, at the upper end of the Table, these Guests, were as constant as Bread and Salt at the board, no meal could be made without them.

O the meekness, and mildness of such men as must make Martyrs! Active charity always goes along with passive obedience.

How many Ministers Wives & childrē, nowadays are outed of house and home ready to be starved, How few are invited to their Tables, who hold the sequestrations of their Husbands or Fathers benefices? Yea many of them are so far from being bountiful, that they are not just, denying or detaining from those poor souls that pittance, which the Parliament hath allotted for their maintenance.

VI. Fugitives over taken.

THe City of Geneva is seated in the Marches of several Dominions, France, Savoy, Switzerland; Now it is a Fundamental Law in that signiory, to give free access to all Offenders, yet so as to punish their Offence, according to the custom of that place wherein the fault was committed. This necessary severity doth sweep their state from being the sink of Sinners, the Rendevouz of Rogues, and Head-Quarters of all Malefactors, which otherwise would fly thither in hope of Indemnity. Herein I highly aprove the Discipline of Geneva.

If we should live to see Churches of several Governments permitted in England, it is more then probable that many Offenders, not out of conscience, but to escape Censures, would fly from one Congregation to another, What Nabal said snllenly and spitefully, one may sadly foresee, & fore-say of this Land, many servants nowadays will break every man from his Master; many guilty persons abandoning that Discipline under which they were bred and brought up, will shift and shelter themselves under some new Model of Government. Well were it then if every man, before he be admitted a Member of a new Congregation, do therein first, make satisfaction for such scandalous sins, whereof he stands justly charged in that Church which he deserted. This would conduce to the advanceing of virtue and the retrenching of notorious licentiousness.

VII Both and Neither.

A City was built in Germany upon the River Weser, by Charles the Emperor, & Vuidekind, First Christian-Duke of Saxony; and because both contributed to the Structure thereof, it was called MYNETHYNE, (at this day, by corrupt pronunciation Mindin ) to show the joint-interest both had in the place.

Send Lord, in thy due time, such a Peace in this Land, as Prince and People may share therein; that the Sovereign might have what he justly calls mine, his lawful Prerogative, and leave to the Subjects their Propriety. Such may be truly termed an Accommodation which is ad commmodum utrius{que} for the benefit of both parties concerned therein.

VIII. Fed with Fasting.

THe Salmon may pass for the Ridle of the River. The oldest fisherman never as yet met with any meat in the maw thereof, thereby to advantage his conjecture on what Bil of fare that fish feedeth. It eats not flys with the Pearch, nor swollowes worms with the Roach, nor sucked dew with the Oisters, nor devoureth his fellow fishes with the Pike, what hath it in the water, but the water? yet Salmons grow great, and very fat in their season.

How do many (exiles in their own country) subsist nowadays of nothing, and wandering in a wilderness of want (except they have Manna miraculously from Heaven) they have no meat on earth from their own means. At what Ordinary or rather Extraordinary do they diet? that for all this have cheerful faces, light hearts, and merry countenances. Surely some secret comfort supports their souls. Such never desire, but to make one meal all the days of their lives, on the continual Feast of a good conscience. The Fattest Capons yield but sad Merry-thoughts to the greedy Glutton, in comparison of those delightful dainties which this Dish daily affords such, as feed upon it.

IX. Bare in fat Pasture.

FOrresters have informed me, that Outlodging Deere are seldom seen to be so fat as tl ose as keep themselves within the Park. Whereof they assign this Reason that those Straglers (though they have more ground to range over, more Grass and Graine to take their repast upon, yet they) are in constant fear as if conscious, that they are Trespassers, being out of the Protection, because out of the Pale of the Park. This makes their Eyes and Ears always to stand Sentinells for their mouths, least the Master of the ground pursue them for the damage done unto him.

Are there any which unjustly possess the Houses of others? Surely such can never with quiet and comfort enjoy either their places or themselves. Thy always listen to the least Noise of News, suspecting the Right owner should be reestated, whose restitution of necessity infers the others Ejection, Lord that though my means be never so small, grant they may be my means, not wrongfully detained from others, having a truer Title unto them.

X. Much good do you.

ONe Nicias a Philosopher having his shoes stolen from him, may they (said he) fit his feet that took them away. A wish at the first view very harmless, but there was that in it, which poisoned his charity into a malicious revenge. For he himself had hurled or crooked feet, so that in effect he wished the Thief to be lame.

Whosoever hath plundered me of my Books and Papers, I freely forgive him; and desire that he may fully understand & make good use thereof, wishing him more joy of them, then he hath right to them. Nor is there any Snake, under my Herbs, nor have I (as Nicias ) any Reservation, or latent Sense to myself, but from my heart do desire, that to all purposes and intents my Books may be beneficial unto him. Only requesting him, that one passage in his (lately my) Bible [namely Eph 4. 28.] may be taken into his serious consideration.

XI. The use of the Alphabet.

THere was not long since a devout, but ignorant Papist dwelling in Spain. He perceived a necessity of his own private Prayers to God, besides the Pater Nosters, Ave Mary's, &c. used of course in the Romish Church. But so simple was he, that how to pray he knew not. Only every morning humbly, bending his knees, and lifting up his Eyes, and hands to Heaven, he would deliberately repeat the Alphabet. And now (said he) O good God put these letters together to spell syllables, to spell words, to make such sense, as may be most to thy glory, and my good.

In these distracted times, I know • what generals to pray for. God's glory, Truth and Peace, his Majesty's honor, Privileges of Parliament, liberty of Subjects, &c. But when I des • nd to particulars, whē, how, by whom I should desire these things to be effected I may fall to that poorepious man's. A. B. C. D. E. &c.

XII. The good effect of a bad cause.

GOd in the Levitical Law, gave this reward, to the woman causelessly suspected of her Iealous husband, that the bitter water, which she was to drink in the Priests presence, should not only do her no harm, but also procure her children, if barren before. that water (drunk by her to quench the fire of her husbands jealousy, ) proved like the Spaw unto her, so famous for causing fruitfulness. Thus her innocence was not only cleared, but crowned.

His gracious Majesty hath been suspected to be Popishly inclined. A suspicion like those mushroomes, which Pliny recounts amongst the miracles in nature, because growing without a Roote. Well he hath passed his purgation, a bitter Mornings-Draught, hath he taken down for many years together.

See the operation thereof; his constancy in the Protestant Religion, hath not only been assured to such who unjustly were jealous of him, but also by God's blessing, he daily grows greater, in men's hearts, pregnant with the love and affection of his subjects.

XIII. The child man.

John Gerson the pious and learned Chancellor of Paris, beholding and bemoaning the general corruption of his Age, in doctrine and manners, was wont to get a Choir of little children about him, and to entreat them to pray to God in this behalf. Supposing their prayers, least defiled with sin, and most acceptable to heaven.

Men nowadays are so infected with 〈◊〉 alice, that little children are the best chaplaines to pray for their Parents. But O where shall such be found, not resenting of the faults and factions of their Fathers? Gersons plot will not take effect. I will try another way.

I will make my address to the Holy child Jesus, So is he styled even when glorified in Heaven; not because he is still under Age (like Popish Pictures, placeing him in his Mothers arms and keeping him in his constant infancy) but because with the strength and perfection of a man he hath the Innocence and humility of a child Him onelywill I employ to intercede for me.

XIIII. Worse, before better.

STrange was the behavior of our Savior, towards his beloved Lazarus, informed by a messenger of his sickness he abode two days still in the place where I was. Why so slow? bad sending him, or to him, on a dying man's errands. But the cause was, because Lazarus was not bad enough for Christ to cure, intending not to recover him from sickness, but revive him from Death, to make the glory of the miracle greater.

England doth lie desperately sick, of a violent disease in the Bowels thereof. Many messengers we dispatch (monthly fasts, weekly Sermons, daily Prayers) to inform God of our sad condition. He still stays in the same place, yea, which is worse, seems to go backward, for every day less likely-hood, less hope of help. May not this be the reason that our Land must yet be reduced to more extremity, that God may have the higher honor of our Deliverance.

XV. All sin, all suffer.

THE Mariners that guided the ship in the Tempest, Acts 27.32. had a design for their own safety with the ruin of the rest; intending (under pretence of casting out an Anchor) to escape in a Bo • te, by themselves. But the Soldiers prevented their purpose, and cut off the cord of the Boat, and let it fall into the Sea. One and all: all sink, or all save. Herein their Martial Law did a piece of exemplary Justice.

Do any intend willingly (without special cause) to leave the Land, so to avoid that misery which their sins with others have drawn upon it; might I advise them, better mourn in, then move out of Sad Zion. Hang out the Scarlet lace at the casement, (eyes made red withsorrow for sin) but slide not down out of the window without better warrant. But if they be disposed to depart, and leave their native Soyle, let them take heed their Fly-boat meets not with such Soldiers as will send them back, with shame and sorrow, into the Ship again.

XVI. Eate worthily.

SAul being in full pursuit of the flying Philistines made a Law, that no Israelite should eat until evening. But it was the judgment of Jonathan that the Army if permitted to eat had done greater execution on their Enemies. For time so lost was gained being laid out in the necessary refection of their bodies.

Yea mark the issue of their long fasting. The People at night coming with ravenous Appetites did eat the fles • with the blood, to the provoaking of God's anger.

Many English people having conquered some stes • lie lusts which fight against their souls, were still chasing them, in hope finally to subdue them. Was it a pious or politique design to forbid such the r • ceiving of the Sacrament; their spiritual food?

I will not positively conclude that such if suffere • to strengthen themselves with that heavenly repast, had thereby been enabled more effectually to cut down their corruptions. Only two things I will desire.

First that such Jonathan's, who by breaking this custom have found benefit to thenselves, may not be condemned by others. 2 ^lie I shall pray that two hungry years make not the third a glutton. That Communicants, two twelve months together forbidden the Lord's Supper, come not, (when admitted thereunto) with better stomach then heart, more greediness then preparation.

XVII. Devotions Duplicat.

WHen the Jewish Sabbath in the Primitive times, was newly changed into the Christians-Lord's. day, many devout people, twisted both together in their Observation, abstaining from servile-Works, and keeping both Saturday and Sunday wholly for holy Employments.

During these Civil Wars, Wednesday and Friday Fasts have been appointed by Different Authorities. What harm had it been, if they had been both generally observed.

But alas! When two Messengers being sent together on the same Errand fall out and fight by the way, will not the work be worse done then if none were employed? In such a Paire of fasts it is to be feared that the divisions of our Affections rather would increase then abate God's Anger against us.

Two Negatives make an Affirmative. Days of humiliations are appointed for men to deny themselves, and their sinful Lusts. But do not our two Fasts more Peremptorily affirm and avouch our mutual malice and hatred? God forgive us, we have cause enough to keep ten but not care enough to keep one monthly day of huiliation.

XVIII. Law to themselves.

SOme 60. years since in the University of Cambridge it was solemnly debated betwixt the H • ads, to debar young Scholars of that liberty allowed them in Christmas, as inconsistent with the discipline of Students. But some grave Governors maintained the good use thereof, because thereby in twelve days they more discover the dispositions • of Scholars then in twe ve months before. That a vigilant virtue indeed, which would be early up at prayers and Study, when all Authority to punish lay a sleep.

Vice these late years hath kept open house in England. Welcome all comers without any examination. No Penance for the Adulterer, stocks for the drunkard, Whip for the petty Larciner, Brand for the Felon, Gallows for the Murderer.

God all this time us tries as he did Hezekiah, that he might know all that is in our hearts, Such as now are chaste, sober, just, true, show themselves acted with a higher Principle of Piety, then the • are a voiding of Punishment.

XX. The new disease.

THere is a disease of Infants (and an In • ant-disease, having • carcely as yet gotten a proper name in Latin ) cal • ed the Ricketts. Wherein the Head waxeth too great, whilst the Legges, and lower parts wane too Little. Awoman in the West hath happily healed many, by Cauterizing the Veine behind the Eare. How proper the Remedy for the Malady I engage not, experience ofttimes out-doing Art, whilst we behold the Cure easily effected, and the natural cause thereof hardly assigned.

Have not many now adaies the same sickness in their Souls? their Heads swelling to a vast proportion, and they wonderfully enabled with knowledge to discourse. But alas how little their Leggs? Poor their Practice, and lazy their Walking in a godly conversation. Shall I say that such may be cured by searing the Veine in their Head, not to hurt their hearing, but hinder the (itching) of their ears.

Indeed his Tongue deserves to be burnt, that tlekes of searing the ears of others; For faith cometh by hearing. But I would have men not hear fewer Sermons, but hear more in hearing fewer Sermons. Less Preaching better heard, ( Reader lay the Emphasis, not on the word Less, but on the Word better ) would make a wiser and stronger Christian, digesting the Word from his head into his heart to practice it in his Conversation.

1. Newly awaked.

B Y the Levitical Law, the firstling of every clean Creature which opened the Matrix was holy to God. By the moral Analogy thereof, this first glance of mine Eyes, is due to him. By the custom of this Kingdom, there accreweth to the Land-Lord a fine and Herriot from his Tenant, taking a further Estate in his Lease. I hold from God this clay Cottage of my Body; (An homely Tenement, but may I in some measure be assured of a better before outed of this.) Now being raised from last nights sleep I may seem to renew a life. What shall I pay to my Land-Lord? even the best quick creature which is to be found on my Barren Copy-hold namely the calves of my lips, praising him for his Protection over me. More he doth not ask, less I cannot give, yea such is his goodness and my weakness, that before I can give him thanks, he giveth me to be thankful.

II. Family-Prayer.

LOng have I searchit the Scriptures to find a positive precept enjoining, or precedent observing daily Prayer in a Family, yet hitherto have found none proper for my purpose. Indeed I read, that there was a yearly Sacrifice offered at Bethlehem for the Family of Jesse; but if hence we should infer Household holy duties, others would conclude they should only be Annual. And whereas it is said, pour out thine indignation on the heathen, and on the Families which have not called on thy name, the word taken there in a large acception reproveth rather the want of national, then domestical service of God.

But let not propha • nesse improve it self, o • censure family-Prayer for will-w • rship, as wanting • warrant in God's word. For where God enjoin • th a general du y as to • erve and fear him, there • ll p • rticular means, (wh • reof Prayer a Principal) t • nding thereun • o are commanded. And • urely the Pious House • olds of Abraham, Io • hua, and Cornelius, had • ome holy Exercises to • hemselves, as broader • hen their personal devotion, so narrower then • he public service, just adequate to their own private family.

III. Self without Otherselfe.

SOme loving Wife may perchance be (though not angry with) grieved at her Husband, for excluding her from his Private Prayers, thus thinking with herself; Must I be discommoned from my Husbands Devotion? what? Several Closet-Chapels, for those of the same Bed and Board? Are not our credits embarqud in the same Bottom, so that they swim or sink together? May I not be admitted an Auditor at his Petitions, were it only to say AMEN thereunto?

But let such a one seriously consider what the Prophet saith, The Family of the House of David apart, and their Wives apart; the Family of the House of Nathan apart, & their Wives apart. Personal private Faults must be privately confessed. It is not meet, she should know all the Bosom sins of him, in whose Bosom she lieth. Perchance being now offended, for not hearing her Husbands Prayers she would be more offended, if she heard them. Nor hath s • e just cause to complain, seeing herein Nathan's Wife, is equal with Nathan himself; what liberty she alloweth, is allowed her, and may as well as her Husband claim the privilege privately and Apart to power forth her soul unto God in her daily devotions.

Yet man and wife, at other times ought to communicate in their prayers, all other excluded.

IV. Groanes.

HOw comes it to pass that Groanes made in men by God's Spirit cannot be uttered? I find two Reasons thereof. First, because those Groans are so low, and little, so faint, frail, and feeble, so next to nothing; these still-borne Babes only breath without crying.

Secondly, because so much diversity, yea contrariety of Passion, is crowded within the compass of a Groane. In it is comprised sorrow for our sins, joy in Christ, fear of hell, hope of heaven, love of God, hatred of sin. Now as when many men at the same time pressing out at a narrow Wicket, all stick, and stop each other, so no wonder if so many passions at the same time, striving to vent themselves at the na • row Outlet of a Groane, are stayed from being expressive, and the Groane become unutterable.

How happy is their condition, who have God for their Interpreter? who not only understands what they do, but what they would say. Daniel could tell the meaning of the Dream, which Nebuchadnezzar had forgotten. GOD knows the meaning of those Groanes which never as yet knew their own meaning, and understands the Sense of those Sighes, which never understood themselves.

V. Ejaculations their use.

EIaculations are short Prayers, darted up to God on emergent occasions. If no other Artilery had been used this last seven years in England, I will not affirm more souls had been in heaven, but fewer corpse had been buried in Earth. O that with David we might have said my heart is fixed, being less busied about fixing of Muskets.

The principal use of Ejaculations, is against the fiery darts of the I evil. Our Adversary inje • s, (how he doth it God k • owes, that he doth it we know,) bad motions into our hearts, and that we may be as nimble with our Antidotes, as he with his poisons, such short prayers are proper and necessary. In bard H • vens (so choacked up with the envious sands that great Ships drawing many soote water cannot come near) lighter and lesser Pinnasses may freely and safely arrive. When we are time-bound, placebound, or person bound, so that we cannot compose ourselves to make a large solemn prayer, this is the right instant for Ejaculations, whether orally uttered, or only poured forth in wardly in the heart.

VI. Their Privilege.

EIaculations take not up any room in the Soul. They give liberty of callings, so that at the same instant one may follow his proper vocation. The husbandman may dart forth an Ejaculation and not make a balk the more. The Seaman never the less steer his ship right, in the dark'st night. Yea the Soldier at the same time, may shoot out his Prayer to God, and aim his Pistol at his Enemy, the one better hitting the mark for the other.

The field wherein Bees feed is no whit the barer for their biting, when they have took their full re past on flowers or grass, the Ox may feed, the sheep fat on their reversions. The reason is because those little chymists destil only the refined part of the flour, leaving the grosser substance thereof. So Ejaculations bind not men to any bodily observance, only busy the spiritual half, which maketh them consistant with the prosecution of any other Employment.

VII. Extemporary Prayers.

IN Extemporary prayer what men most admire God least regardeth. Namely the volubility of the tongue. Herein a Tertullus may equal, yea exceed Saint. Paul himself whose speech was but mean. O, it is the heart, keeping time and tune with the voice which God listneth unto. Otherwise the nimblest Tongue tires, and loudest voice grows dumb before it comes half way to heaven. Make it (said God to Moses) in all things, like the pattern in the mount. Only the conformity of the words with the mind, mounted up in heavenly Thoughts is acceptable to God. The gift of extemporary Prayer, ready utterance may be bestowed on a Reprobate, but the grace thereof, [religious aflections] is only given to God's Servants.

VIII. Their causeless Scandal.

SOme lay it to the charge of Extemporary prayers, as if it were a diminution to God's Majesty to offer them unto him, because (alluding to David's expression to Ornan the Jebufite,) they cost nothing, but come without any pains or industry to provide them. A most false aspersion.

Surely preparation of the heart, (though not premeditation of every word) is required thereunto. And grant the party praying at that very instant fore-studieth not every expression, yet surely he hath formerly labored with his heart and tongue too, before he attained that dexterity of utterance, properly and readily to express himself. Many hours in night no doubt he is waking, and was by himself practicing Scripture phrase, and the language of Canaan, wl ilst such as censure him, for his laziness, were fast a sleep in their • eds.

Supp • one should make an entertainment for strangers with flesh, fish, foul, Venison, fruit, all out of his own fold, field, ponds, Park, Orchard, will any say that this feast cost him nothing who made it? Surely although all grew on the same, and for the present he bought nothing by the penny, yet he or his Ancestors for him did at first dearly purchase these home-accommodations, when that this entertainment did arise.

So the party who hath attained the faculty and facility of extemporary Prayer, (the easy act of a laborious habit) though at the instant not appearing to take pains, hath been formerly industrious with himself, or his parents with him (in giving him pious education) or else he had never acquired so great perfection, seeing only long practice makes the Pen of a ready writer.

IX. Night-Prayer.

DEath in Scripture is compared to Sleep. Well then may my night-Prayer be resembled to making my will. I will be careful not to die intestate; as also not to defer my will-making, till I am not Compos mentis till the Lethargy of drousiness seize upon me.

But being in perfect memory I bequeath my soul to God; the rather because I am sure the Devil will accuse me when sleeping. O the advantage of spirits above bodies! If our Clay-Cottage be not cooled with rest, the Roofe falls a fire. Satan hath no such need: the Night is his fittest time. Thus man's Vacation is the Terme for the Beasts of the Forest, they move most, whilst he lies quiet in his bed.

Least therefore, whilst Sleeping I be out-lawed for want of appearance to Satan's charge; I commit my cause to him, who neither • mbers nor sleeps; ANSWER FOR ME O MY GOD.

X. A Nocturnall.

DAvid surveying the Firmament, brake forth into this consideration, When I considered the Heavens the work of thy Fingers, the Moon & thestarres, which thou hast created; What is man &c.

How cometh he to mention the Moon and Stars, and omit the Sun. The other being but his Pensioners, shining with that exhibition of Light, which the bounty of the Sun alots them.

It is answered; this was David's night meditation, when the Sun departing to the other World, left the lesser lights only Visible in Heaven, and as the Sky is best beheld by Day in the glory thereof, so it is best surveyed by Night, in the variety of the same.

Night was made for man to rest in. • ut when I cannot sleep, may I with this Psalmist entertain my waking, with good Thoughts. Not to use them as Opium, to invite my corrupt nature to 〈◊〉 , but to bolt out bad thoughts, which otherwise would possess my soul.

XI. Set Prayers.

SEt Prayers are prescript Forms of our own, or others composing such are lawful for any, and needful for some to use.

Lawfull for any. Otherwise God would no • have appointed the Priests, (presumed o • themselves best able to pray ) a form of blessing the people. Nor would our Savior have set u • his Prayers, which (as the Town-Bushel is the Standard both to measure Corn, and other Bushels by,) is both a Prayer in it self, and a pattern or plat-form of Prayer, such as accuse Set-forms to be pinioning the wings of the Dove, will by the next return affirm that Girdles and Garters made to strengthen and adorn, are so many shackles and fetters, which hurt and hinder men's free motion.

Needful for some. Namely for such who as yet have not attained (what all should endeavor) to pray extempore, by the Spirit. But as little children, (to whom the plainest and evenest Roome at first, is a Labarinth ) are so ambitious of going, an-hye-lone, that they scorn to take the guidance of a Form, or Bench to direct them, but will adventure by themselves, though often to the cost of a knock and a fall: So many confess their weakness in denying to confess it, who refusing to be beholden to a set-form of Prayer, prefer to fay non-sense rather then nothing in their extempore Expressions. More modesty, and no le • e Piety it had been for such men, to have prayed longer with Setformes, that they might pray better without them.

XII. The same again.

IT is no base and beggarly shift, (arguing a narrow and necessitous heart) but a piece of holy and heavenly Thrist often to use the same Prayer again. Christ's Practice is my Directory herein, who the third time said the same words. A good Prayer is not like a Stratagem in War to to be used but once. No, the oftener, the better. The clothes of the Israelites whilst they wandered forty years in the Wilderness, never waxed old as if made of Perpetuano indeed. So a good Prayer, though often used is still fresh and fair in the Ears and Eyes of Heaven.

Despair not then thou simple Soul; who hast no exchange of Raiment, whose Prayers cannot appear every day, at heavens Court, in new clothes Thou mayest be as good a Subject, though not so great a Gallant, coming always in the same suit. Yea perchance the very same, which was thy Fathers and Grand-Fathers before thee, (a well composed Prayer is a good Heir-toome in a family, & may hereditarily bedescended to many Generations, ) But know thy comfort, thy Prayer is well know to he • ven to it, which it is a co • stant customer. Only add new, or new degrees of old affections thereunto, and it will be acceptable to God, thus repaired, as if new erected.

XIII. Mixt-Prayers.

MIxt-Prayers are a methodical composition, (no casual confusion) of extempore and Premeditate Prayers put together. Wherein the Standers, still are the same, and the essential Parts, (confession of sin, begging of Pardon, craving grace for the future, thanking God for former Favors &c.) like the Bones of the Prayer remain always unaltered. Whilst the moveable petitions (like the flesh & Colour of thy Prayers ) are added, abridged, or altered, as God's Spirit adviseth and enableth us, according to the emergencies of present occasions.

In the Mid-land-Sea Galleys are found to be most useful, which partly run on the Legges of Oares, and partly fly with the Wings of Sails, whereby they become serviceable both in a wind and in a calm. Such the conveniency of mixtprayer, wherein infused and acquired graces meet together, and men partly move with the brea th • of the holy Spirit, partly row on by their own Industry. Such medley prayers are most useful, as having the stedinesse of premeditate, and the activity of extemporary prayer, joined together.

XIIII. Take your company along.

IT is no disgrace for such who have the gift and grace of Extemporary prayer, sometimes to use a set-form, for the benefit and behoof of others. Jacob though he could have marched on a man's pace, yet was careful not to over-drive the children, and Eewes big with young. Let Ministers remember to bring up the R • re in their Congregations, that the meanest may go along with them in their Devotions.

God could have created the World ex tempore, in a moment, but was pleased (as I may say',) to make it premediatly in a set-method of six days, Not for his own, Ease, but our Instruction, that our Heads and Hearts might the better keep pace with his Hands, to behold and consider his Workmanship.

Let no man disdain to set his own nimbleness backward that others may go along with him. Such degrading ones-self is the quickest proceeding in Piety, when men prefer the edification of others before their own credit and esteem.

XV. Prayer must be Quotidian.

AMongst other Arguments inforceing the necessity of Daily-Prayer, this not the least that Christ enjoins us to petition for daily Bread. New-Bread we know is best, and in a spiritual sense, our Bread, (though in it self as stale and moldie as that of the Gibeonites ) is every day new, because a new and hot blessing (as I might say) is daily begged, and bestowed of God upon it.

Manna must daily be gathered, & not provisionally be hoarded up, God expects that men every day address themselves unto him, by petitioning him for sustenance.

How contrary is this to the Common-practice of many. As Camells in Sandy-Countries are said to drink but once in seven days, and then in praesens, praeteritum, & futurum, for time past, present, and to come, so many, fumble this, last, 〈◊〉 next Weekes devotion all in a prayer. Yea some defer all their praying till the last day.

Constantine had a conceit that because Baptism washed away all sins, he would not be baptized till his Death-bed, that so his soul might never loose the purity thereof, but immediately mount to Heaven. But sudden Death preventing him, he was not baptized at all, as some say, or only by an Arian Bishop as others a • irme. If any erroneously on the same supposition put off their Prayers to the last, let them take heed, least long delayed, at last they prove either none at all or none in effect.

XVI. The Lord's Prayer.

IN this age we begin to think meanly of the Lord's Prayer, Oh how basely may the Lord think of our Prayers. Some will not forgive the Lord's prayer for that passage therein, as we forgive them that trespass against us.

Others play the witches on this prayer. Witches are reported (amongst many, other hellish Observations, whereby they oblige themselves to Satan) to say the Lord's prayer backwards. Are there not many, who though they do not pronounce the syllables of the Lord's prayer retrograde (their discretion will not suffer them to be betrayed, to such a nonsense sin,) yet they transpose it in effect, desiring their Daily-Bread, before God's Kingdom come, preferring temporal benefits before heavenly blessings. Oh; if everyone by this mark should be tried for a Witch, how hard would it go with all of us. Lamiarum plena sunt omnia.

XVII. All Best.

AT the siege and takeing of New-Carthage in Spain there was dis • ention betwixt the Soldiers, about the Crown Murall due to him, who first footed the Walls of the City, Two pretended to the Crown. Parts were taken, and the Roman Army siding in factions, was likely to fall foul, and mutually fight against it self. Scipio the General prevented the danger by providing two Murall Crowns, giving one to each who claimed it, affirming that on the examination of the prooffes, both did appear to him at the same instant to climb the wall. O let us not set several kinds of Prayers at varience betwixt themselves, which of them should be most useful, most honorable. All are most excellent at several times, Crown Gro • nes, Crown Ejaculations, crown Extemporary, crown Sett, crown Mixt prayer, I dare boldly say, he that in some measure loves not all kind of lawful Prayers, loves no kind of lawful Prayers. For if we love God the Father, we can hate no Ordinance, his child though perchance an occasion may affect one above another.

XVIII. All manner of Prayer.

IT is an ancient Stratagem of Satan, (yet still he useth it, still men are cheated by it,) to set God's Ordinance at Variance, (as the Disciples fell out amongst themselves) which of them should be the greatest. How hath the Readers Pue been clashit against the Preachers Pulpit, to the shaking almost of the whole Church, whether that the Word Preached or read be most effectual to Salvation. Also whether the Word pre • ch'd or catechiz'd, most useful. But no Ordinance so abused as Prayer. Prayer hath been set up against Preaching, against Catech • zing, against it self. Whether public or private, Church or Closet, Set or Extempore Prayer the best. See how St. Paul determines the controversy 〈 in non-Latin alphabet 〉 with all manner of Prayer, (so the Geneva Translation ) and supplication in the Spirit. Preferring none, commending all lawful Prayer to our practice.

XX. To God alone.

AMongst all manner of prayer to God, I find in Scripture neither promise, precept, nor Precedent to warrant Prayers to Saints. And were there no other reason, this would encourage me to pray to Christ alone because.

St. Paul struck Elimas blind, Christ made blind Bartemeus See. St. Peter killed Ananias and Sapphira with his Word, Christ with his Word revived dead Lazarus. The Disciples forbad the Synophaenician woman, to call after Christ, Christ called unto her after they had forbidden her. All my Savior's Works are saveing works, none extending to the death of mankind.

Surely Christ being now in Heaven, hath not less goodness because he hath more glory, his Bowels still earn on us. I will therefore rather present my Prayers to him, who always did heal, then to those who sometimes did hurt. And though this be no convinceing Argument to Papists, 'tis a comfortable Motive to Protestants. A good Third, where so good Firsts and Seconds have been laid before.

I. Love & Anger.

I saw two chil dren fighting together in the street. The Father of the one passing by, f • rchit his son away and corrected him; the other lad was left without any check, though both were equally faulty in the Fray. I was half offended that, being guilty alike, they were not punished alike: But the Parent would only meddle with him over whom he had an undoubted Dominion, to whom he bare an unfayned affection.

The wicked sin, the Godly smart most in this world. God singleth out his own sons, and beateth them by themselves: Whom he loveth he Chasteneth. Whilest the ungodly; preserved from affliction, are reserved for destruction. It being needless that their hair should be shaved with an hired Rasor whose Heads are intended for the Axe of divine Justice.

II. Upwards, Upwards.

HOW large Houses do they build in London on little Ground? Revenging themselves on the Narrownesse of their Roome with store of Stories. Excellent Arithm tick! from the Roote of one Floore, to multiply so many Chambers. And though painful the climbing up, pleasant the staying there, the higher the Healthfuller, with clearer Light and sweeter Air.

Small are my Means on Earth. May I mount my Soul the higher in Heavenly Meditations, relying on divine providence; (he that fed many thonsands with five Loaves, may feed me and Mine with the FIFTH PART of that one Loafe, that once was all mine. Higher my Soul! higher! In bodily Bnilbings, commonly the Garrets are most empty, but my mind the higher mounted, will be the better furnished. Let • severance to Death be my uppermost Chamber, the Roof of which Grace is the Pavement of Glory.

III. Bew • re wanton wit.

I saw an Indentu e too fairly engrossed; for the writer (better Scrivener then Clearke ) had so filled it with flourishes that it hindered my reading thereof, the wantonness of his Pen made a new Alphabet, and I was subject to mistake his D • shes for real Letters.

What damage hath unwarie Rhetoric done to Religion? Many an innocent Reader hath taken Damas • en & Theophilact at their word, counting their eloquent Hyperboles of Christ's pres • nce in the Sacrament, the exact Standards of their judgment, whence after ages brought in T • ansubstantiation. Yea from the Fa • hers elegant Apostraphe'es to the D • ad (lively Pictures by hasty Eyes may be taken for living Persons) Prayers to Saints took their Original. I see that truths Secretary must use a set Hand, in writing important points of Divinity. Ill dancing for nimlle Wits, on the Precipisses of dangerous Doctrines. For though they cscape by their agility, others (encouraged by their examples) may be brought to destr • ction.

IV. Ill. done Un done.

I Saw one • , whether • ut of haste, or want 〈◊〉 skill, put up his Sword the wrong way; It cut even when it was sheathed, the edge being transposed where the back should have been: So that, perceiving his error, he was feign to draw it out, that he might put it up again.

Wearied and wasted w • th civil War, We that formerly loathed the Mann • of Peace (because Common ) could now be content to feed on it, though full of Wormes and putrefied: Some so desirous thereof that they care not on what Termes the War be ended, so it be ended: But such a Peace would be but a Truce, and the conditions thereof would no longer be in force, then whilst They are in Force. Let us pray that the Sword be sheathed • he right way, with God's glory; and without the dangerous dslocation of Prince and Pe • ples Right: otherwise it may justly be suspected, that the Sword put up, will be drawn out again, And the Articles of an i • l Agreement, though engrossed in Parchment, not take effect, so long as Paper would continue.

V. A Pace a pace.

ROwing on the Thames, the waterman confirmed me in what formerly I had learnt from the Maps; how that River westward runs so crooked as likely to lose it self in a Labyrinth of its own making. From Reading to Lon • on, by land, thirty by water an hundred miles. So wantonly that Streame disporteth it self, as if as yet unresolved whether to advance to the Sea, or retreat to its fountain.

But the same being past London (as if sensible of its former Lazinesse, and fearing to be checked of the Ocean, the mother of all Rivers, for so long loitering; or else, as if weary with wandering and loath to lose more way: Or lastly, as if conceiving such Wildenesse inconsistent with the Gravity of his Channel, now grown old, and ready to be • urted in the Sea ) runs in so direct a Line, th • t from London to Gravesend, the number of the 〈◊〉 are eq • ally twenty both by Land and by Water.

Ala • ! How much of my life is lavisht away? Oh the Intricacies, Windings, Wandrings, Turnings, Tergiversations of my dece • full Youth! I have lived in the midst of a crooked Generation , and with them have turned aside unto crooked wa • es. High time it is now for me to make Streight Paths for my feet and to redeem what is past, by amending what is present and to come. Flux, Flux (in the Germa • ne Tougue; Quick, Quick ) was a Mot • o of B • shop Jewels, presaging the approach of his Death. May I make good use thereof, Make haste, Make haste, God knows how little time is l • st me and may I be a good Husband to improve the short remnant thereof.

VI. Always the Rising Sun.

I Have wondered why the Romish Church do not pray to Saint Abraham, Saint David, Saint Hezekiah, &c. as well as to the Apostles, and their Successors since Christ's time; For those ancient Patriarchs, by the confession of Papists, were long since relieved out of Lim bo (soon out, who were never in) and admitted to the sight and presence of God, especially Abraham, being Father of the Faithful, as well Gentile as • ew, would (according to their Principles ) be a proper Patron for their Petitions.

But it seems that moderne Saints rob the old ones of their honor, a Garnet, or late Bernard of Paris, have severally more Prayers made unto them then many old Saints have together. New Beesoms sweep clean; new Cisterns of fond men's own hewing, most likely to hold water.

Protestants, in some kind, serve their living Ministers, as Papists their dead Sa • uts. For aged Pastors, who have bor • the Heat of the Day, in our Church, are justled out of respect by young Preachers, not having half their Age, nor a quarter of their Learning and Religion. Yet let not the former be disheartened, for thus it ever was and will be, English-Athenians, 〈◊〉 for Novelties, new Sects, new Schisms, new Doctrines, new Disciplines, new Prayers, new Preachers.

VII. Charity, Charity,

CHurch Story reports of Saint John, that being grown very Aged (well nigh a hundred years old ) wanting strength and voice to make a long Sermon, he was wont to go up into the Pulpet, and often repeat these Words, Babes k epe yourselves from Idols, Brethren Love one another.

Our Age may seem suffi • iently to have provided against the growth of Idolatry in England. O that some order were taken for the increase of Charity! It were Liberty enough, if for the next seven years, all Sermons were bound to keep Residence on this Text. Brethren Love one another.

But would not some fall out with themselves, if appointed to Preach Unity to Others. Vindicative S • irits, if confined to this Text, would confine the Text to their Passion: by Brethren understanding only such of their own Party. But O, seeing other Monopolies are dissolved let not this remain, against the fundamental Law of Charity. Let all bend their heads, hearts and hands, to make up the breaches in Church and State. But too many now a days are like Pharaohs Magicians, who could conjure up with their Charmes more new Frogs, but could not remove or drive away those multitude of Frogs which were there before. Unhappily happy in making more rents and discentions, but unable or unwilling to compose our former differences.

VIII. The Sensible Plant.

I Heard much of a Sensible Pl • nt, and counted it a senseless relation (a rational Beast, carrying as little contradiction) until beholding it, mine Eyes ushered my Judgment into a belief thereof. My comprehension thereof is this. God having made three great Stairs [ Vegetable, Se • sible and Reasonable Creat • res] that men thereby might climb up i • to the knowledge of a Deity, hath placed some things of a middle nature (as half Paces betwixt the Staries) so to make the Step less, and the ascent more easy for our Meditations.

Thus this active Plant (with visible motion) doth border and confine on Sensible Creatures. Thus in Afric, some most agil and intelligent Marmasits may seem to shake (fore feet shall I say or) hands, with the rudest Salvages of that Country, as not much more then one remove from them, in knowledge and civility.

But by the same proportion may not man, by custom and improvement of Piety, mount himself near to an Angelical nature. Such was Enoch, who whilst living on Earth, Walked with God. O may our Conversation be in Heaven. For shall a Plant take a new degree & proce • d Sensible, and shall man have his Grace Stayed for want of sufficiency, and not whilst living here, Commence Angel, in his holy and heavenly affections.

IX. Christ my King.

I Read how king Edward the first, ingenuously surprised the Welch into subjection, proferring them such a Prince as should be

1. The Son of a King.

2. Borne in their own Country.

3. Whom none could tax for any fault.

The Welch accepted the Conditions, and the King tendered them his son Edward, an Infant, newly borne in the Castle of Carnarvan.

Do not all these Qualifications mystically Center themselves in my Savior?

1. The King of Heaven saith unto him, thou art my Son, this day have I begotten thee.

2. Our true Country man, Real flesh, whereas he took not on him the nature of Angels.

3. Without spot or blemish, like to us in all things, sin only excepted.

Away then with those wicked men, who Will not have this King to rule over them. May he have Dominion in and over me. Thy Kingdom come. Heaven and Earth cannot afford a more proper Prince for the purpose, exactly accomplished with all these comfortable qualifications.

X. Tribulation.

I Find two sad Etymologies of Tribulation. One from (Tribulus) a three forked Thorn, which 〈◊〉 that such afflictions which are as full of Paine and Anguish unto the soul, as a Thorn thrust into a tender part of the Flesh is unto the Body, may properly be termed Tribulations.

The other, from Tribulus, the Head of a Flail, or Flagell, knaggie and knotty (made commonly as I take it, of a thick black-Thorn ) and then it imports, that Afflictions, falling upon us as heavy as the Flaile, threshing the Corn, are styled Tribulations.

I am in a Streight which deduction to embrace, from the sharp or from the heavy Thorn. But which is the worst, though I may choose whence to derive the Word, I cannot choose so, as to decline the thing I must * through much Tribulation, enter into the Kingdom of God.

Therefore I will labor not to be like a young Colt, first set to Plough, which more Tires himself out with his own untowardness (whipping himself with his mis-spent mettle) then with the weight of what he draws; and will labor patiently to bear what is imposed upon me.

XI. Beware.

I Saw a Cannon shot off. The men, at whom it was levelled, fell flat on the ground, and so escaped the Bullet. Against such blows, falliug is all the fencing, and Prostration all the Armor of proof.

But that which gave them notice to fall down was their perceiving of the fire before the Ordnance was discharged. Oh the Mercy of that Fire! which, as it were, repenting of the mischief it had done, and the murder it might make, ran a Race, and outstripped the Bullet, that men) at the sight thereof) might be provided, when they could not resist to prevent it. Thus every murthering Piece, is also a Warning Piece against it self.

God, in like manner, warns before he wounds; frights before he fights. Yet forty days and Ninevegh shall be destroyed. Oh Let us fall down before the Lord our Maker; Then shall his Anger be pleased to make in us a daily Passe over, and his Bullets levelled at us shall fly above us.

XII. The first - Fruits.

PApists observe (such are curious priers into Protestants carriage) that Charity in England lay in a swound, from the dissolution of Abbeys, in the reign of King Henry the eighth, till about the tenth of Queen Elizabeth.

As if in that age of Ruin, none durst raise Religious Buildings, and as if the Axe and Hammer, so long taught to beat down, had forgot their former Use to build up for pious intents.

At last comes * William Lambert, Esqure, and first founds an Hospital at Greenwich in Kent, calling that his Society (like politique Joab, after David's name. ) The poor people of Queen Elizabeth. And after this worthy man followed many, that we may almost dazzle Papists Eyes with the Light of Protestants Good works. The same Papists perchance may now conceive Charity so disheartened in our days (by these civil Wars and the consequences thereof) that no Protestants hereafter should be so desperate as to adventure upon a public good Deede. O for a LAMBERT. Junior (& I hope some of his Linage are left Heirs to his Lands and Virtues ) who shall break through the Ranks of all Discouragements; so that now English Protestants, being to begin a new Score of good Works, might from him date their Epoche. Such a Charity deserves to be Knighted for the Valour thereof.

XIV. The Recruit.

I Read how one main Argument which the Apostle Paul enforceth on Timothy, To make full proof of his Ministry is this, For I am now ready to be offered, and the time of my departure is at hand. Thus the dying Saints, drawing near to Heaven, their mark, is the best spur for the surviving to make the more speed in their Race.

How many excellent Divines have these sad times hastened to their long home? (So called in Scripture not because long going thither, but long [ ever ] tarrying there.) How many have been sorrow-shot to their Heart? O that this would edge the endeavors of our Gen • ration, to succeed in the dead places of worthy men. Shall the Papists curiously observe and sufficiently boast, that their Stapleton was borne on the same day, on which Sir Thomas More was beheaded, (as if his cradle made of the others coffin, ) and shall not our Nurseries of learning supply the void rooms of our Worthies deceased. No sin I hope to pray, that our Timothyes come not short of our Paul's, as in time, so in learning and religion.

XV. The Mongrel.

I Find the natural Philosopher, making a Caracter of the Lions disposition, amongst other his qualities reporteth that first the Lion * feedeth on Men, and afterwards (if forced with extremity of hunger) on Women.

Satan is a roaring Lion seeking whom he may devour. Only he inverts the method, and in his bill of fare takes the second course first. Ever since he over tempted our Grand-mother Eve, encouraged with success, he hath preyed first on the weaker Sex. It seems He hath all the vices, not the virtues of that King of Beasts, a Woolfe Lion, having his cruelty without his Geuerositye.

XVIII. Edification.

I Read in a learned Pysician, how our pro vident Mother, Nature, foreseeing men (her wan ton children) would be tampering with the edgetooles of Minerals, hid them far from them, in the bowels of the Earth, whereas she exposed Plants and Herbs more obvious to their Eye, as fitter for their use. But some bold Empericks, neglecting the latter (as too common) have adventured on those hidden Minerals, oft times (through want of skill) to the hurt of many, and hazard of more.

God, in the New Testament, hath placed all historical and practical matter (needful for Christians to know and believe) in the beginning of the Gospel. All such Truths lie above ground, plainly visible, in the literal sense. The Prophe ticall and difficult part comes in the close; But though the Testament was written in Greek, too many read it like Hebrew, beginning at the end thereof. How many trouble themselves about the Revelatiou, who might be better busied in plain Divinity? Safer prescribing to others, and practicing in themselves, positive Piety; leaving such Mistical Minerals to men of more judgment to prepare them.

XIX. Mad, not mad.

I Find St. Paul in the same chapter confess and deny madness in himself. Acts. 26. verse 11. And being exceeding mad against them, I persecuted them even unto strange Cities, verse 25. when Festus challenged him to be beside himself, I am not mad most noble Festus. Whilest he was mad indeed, then none did suspect or accuse him to be distracted; but when converted, and in his right mind, then Festus taxeth him of madness.

There is a Country in Africa, wherein all the natives have pendulous Lips. hanging down like dogs-ears, always raw and sore; Here only such as are handsome are pointed at for Monsters in this Age, wherein polluted and unclean Lips are grown Epidemical, if any refrain their tongues from common Sins, alone are gazed at as Strange Spectacles.

XX. The deepest Cutt.

I beheld a Lapidary cutting a Diamond, with a Diamond Hammer and Anvil both of the same kind.

God In Scripture styled his servants his Jewels. His Diamonds they are, but alas, rude, rough, unpolished, without shape or fashion, as they arise naked out of the Bed of the Earth, before Art hath dressed them. See how God by rubbing one rough Diamond against maketh both smooth. Barnabas afflicts Paul and Paul afflicts Barnabas, by their hot falling out, Jerome occasioneth trouble to Ruffinus, and Ruffinus to Jerome.

In our unnatural war, none I hope so weak and willful as to deny many good men (though misled) engaged on both sides. O how have they scratched. and raced, and pierced, and bruised, and broken one another? Behold Heavens hand grating one Diamond with another; as for all those who un-charitably deny any good on that Party which they dislike, such show themselves Diamonds indeed in their hardness (cruel censuring) but none in any commendable quality, in their Conditions.