Good thoughts in bad times consisting of personall meditations, Scripture observations, historicall applications, mixt contemplations / by Thomas Fuller. Fuller, Thomas, 1608-1661. This text is an enriched version of the TCP digital transcription A40662 of text R7287 in the English Short Title Catalog (Wing F2425). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 100 KB of XML-encoded text transcribed from 131 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A40662 Wing F2425 ESTC R7287 12251592 ocm 12251592 57121 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40662) Transcribed from: (Early English Books Online ; image set 57121) Images scanned from microfilm: (Early English books, 1641-1700 ; 144:9) Good thoughts in bad times consisting of personall meditations, Scripture observations, historicall applications, mixt contemplations / by Thomas Fuller. Fuller, Thomas, 1608-1661. [11], 250 p. Printed for Thomas Hunt, Exeter : 1645. Reproduction of original in Huntington Library. eng Meditations. Devotional exercises. Conscience. A40662 R7287 (Wing F2425). civilwar no Good thoughts in bad times, consisting of personall meditations. Scripture observations. Historicall applications. Mixt contemplations. By T Fuller, Thomas 1645 18001 32 0 0 0 0 0 18 C The rate of 18 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2002-08 TCP Assigned for keying and markup 2002-09 SPi Global Keyed and coded from ProQuest page images 2002-10 Emma (Leeson) Huber Sampled and proofread 2002-10 Emma (Leeson) Huber Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion GOOD THOUGHTS IN BAD TIMES , Consisting of Personall Meditations . Scripture Observations . Historicall Applications . Mixt Contemplations . By THOMAS FULLER . PSAL. 4.4 . Commune with your hearts in your Chamber , and be still . EXETER , Printed for Thomas Hunt , 1645. TO THE RIGHT HONOURABLE THE LADY DALKEITH , LADY GOVERNESSE TO HER HIGHNESSE THE PRINCESSE HENRIETTA . Madam , IT is unsafe , in these dangerous dayes , for any to go abroad , without a Convoy , or at the least a Passe : My Book hath both , in being dedicated to your Honour . The Apostle * saith , VVho planteth a Vineyard & eateth not of the Fruit thereof ? I am one of your Honours planting , and could heartily wish , that the fruit I bring forth , were worthy to be tasted by your juditious Palate . However , accept these grapes , if not for their Goodnesse , for their Novelty : Though not sweetest rellisht , they are soonest ripe , being the First Fruits of Exeter Presse , presented unto you . And if ever my Ingratitude should forget my Obligations to your Honour , these Black Lines will turn Red , and blush his unworthinesse that wrot them . In this Pamphlet your Ladyshippe shall Praise , whatsoever you are pleased but to Pardon . But I am Tedious , for your Honour can spare no more minutes from looking on a better Book , Her Infant Highnesse , committed to your Charge . Was ever more hope of worth in a lesse Volume ? But O! how excellently will the same , in due time , be set forth , seeing the Paper is so pure , and your Ladiship the Overseer to Correct the Presse . The Continuance and encrease of whose happinesse here , and hereafter is desired in his daily Devotions , who resteth Your Honours in all Christian Service . THO. FVLLER . PERSONALL Meditations . I LORD , HOw neer was I to danger , yet escaped ? I was upon the Brink of the Brink of it , yet fell not in ; they are well kept who are kept by thee . Excellent Archer ! Thou did'st hit thy Mark in missing it , as meaning to fright , not hurt me . Let me not now be such a Fool , as to pay my thanks to blind Fortune for a favour , which the eye of Providence hath bestowed upon me . Rather let the Narrownesse of my Escape make my Thankfulnesse to thy goodnesse the larger , lest my Ingratitude justly cause , that whereas this Arrow , but hit my Hat , the next pierce my Head . II. Lord . WHen thou shalt visit me with a sharp disease , I fear I shall be impatient . For I am Cholerick by my Nature , and tender by my Temper , and have not been acquainted with Sicknesse all my life time . I cannot expect any kind usage from that which hath been a stranger unto me . I fear I shall rave , and rage . O whither will my mind saile , when distemper shall steer it ? Whither will my Fancy run , when diseases shall ride it ? My tongue , which of it self is a * fire , sure will be a WILDE FIRE , when the Fournace of my Mouth is made seven times hoter , with a burning Feaver . But Lord , though I should talk idely to my own shame , let me not talk wickedly to thy dishonour . Teach me the Art of Patience , whilst I am well , and give me the use of it when I am sick . In that day either lighten my Burthen , or strengthen my Back . Make me , who so often in my health , have discovered my weaknesse , presuming on my own strength , to be strong in my sicknesse when I soly rely on thy Assistance . III. Lord . THis morning my unseasonable visiting of a friend , disturbed him in the middest of his Devotions : Unhappy to hinder another mans Goodnesse . If I my self build not , shall I snatch the Axe , and Hammer from him that doth ? Yet I could willingly have wished , That rather then he should then have cut off the Cable of his Prayers , I had twisted my Cord to it , and had joyned with him in his . Devotions . How ever , to make him the best amends I may , I now request of thee , for him , whatsoever he would have requested for himself . Thus he shall be no loser , if thou be pleased to hear my Prayer for him , and to hearken to our Saviours Intercession for us both . IIII. Lord . SInce these wofull Warres began , one , formerly mine Intimate Acquaintance , is now turned a Stranger , yea , an Enemy . Teach me how to behave my self towards him . Must the new Foe , quite justle out the old Friend ? May I not with him , Continue some Commerce of Kindnesse ? Though the Amity be broken on his side , may not I Preserve my Counter part entire ? Yet how can I be Kind to him , without being Cruell to my self , and thy cause . O guide my shaking hand , to draw so small a line , strait , Or rather because I know not how to carry my self towards him in this Controversie , even be pleased to take away the Subj●ct of the Question , and speedily to reconcile these unnaturall differences . V. Lord . MY voice by Nature is harsh , and untunable , and it is vaine to lavish any Art to better it . Can my singing of Psalmes be pleasing to thy Eares , which is unpleasant to my own ? yet though I cannot Chaunt with the Nightingale , or Chirp with the Black Bird , I had rather Chatter with the * Swallow , yea , rather Croke with the Raven , then be altogether silent . Hadst thou given me a better voice , I would have praised thee with a better voice . Now what my Musick wants in sweetnesse , let it have in sence , singing praises with * understanding . Yea Lord , Create in me a New Heart , ( therein to make * Mellody ) and I will be contented with my Old voice , untill , in thy due Time , being admitted into the Quire of Heaven , I have another , more Harmonious , bestowed upon me . VI . Lord . WIthin a little Time I have heard the same Precept in sundry Places , and by severall Preachers pressed upon me . The Doctrine seemeth to haunt my Soul , wither soever I turn it meets me . Sure this is from thy Providence , and should be for my Profit . Is it because I am an ill Proficient in this point , that I must not turn over a new leafe , but am still kept to my old Lesson ? * Peter was grieved , because our Saviour said unto him the third time , Lovest thou me ? But I will not be offended at thy often inculcating the same Precept . But rather conclude , That I am much concerned therein , and that it is thy Pleasure , that the Naile should be soundly fastned in me , which thou hast knockt in with so many Hammers . VII . Lord . BEfore I commit a sinne , it seems to me so shallow , that I may wade thorow it dry-shod , from any Guiltinesse : But when I have committed it , it often seems so deep , that I cannot escape without drowning . Thus I am alwayes in the Extremities : Either my sinnes are so small that they need not my Repentance , or so great that they cannot obtain thy Pardon . Lend me , O Lord , a Reed out of thy Sanctuary , truly to measure the demension of my offences . But O! as thou revealest to me , more of my Misery , reveale also more of thy Mercy : Lest , if my wounds , in my Apprehension , gape wider then thy Tents , my Soul runne out at them . If my Badnesse seeme bigger then thy Goodnesse , but one hair's breadth , but one Moment , that 's Room and Time enough for me to run to eternall despair . VIII . Lord . I Do discover a Fallacy , whereby I have long deceived my self . Which is this : I have desired to begin my Amendment , from my Birth day , or from the first day of the Yeer , or from some Eminent Festivall , that so my Repentance might bear some Remarkable date . But when those dayes were come , I have adjourned my Amendment to some other Time . Thus whilst I could not agree with my self when to Start , I have almost lost the Running of the Race . I am resolved thus to befool my self no longer . I see no day to To day , the instant Time is alwayes the fittest time . In * Nabuchadnezars Image , the lower the Members , the Courser the Mettall , the further off the Time , the more unfit . To day is the Golden Opportunity , to Morrow will be the Silver Season , next day , but the Brazen one , and so long , till at last I shall come to the Toes of Clay , and be turned to dust . Grant therefore that * to day I may hear thy voice . And if this day be obscure in the Kallender , and remarkable in it self for nothing else , give me to make it memorable in my soul , thereupon , by thy Assistance , begining the Reformation of my life . IX . Lord . I Saw one , whom I knew to be notoriously Bad , in great Extremity . It was hard to say whether his former Wickednesse or Present Want were the Greater ; If I could have made the distinction , I could willingly have fed his Person , and sterved his Profanesse . This being impossible , I adventured to relieve him . For I know , that amongst many Objects , all of them being in extream Miseries , Charity , though shooting at Random , cannot misse a right Mark . Since , Lord , the Party , being recovered , is become worse then ever before . ( Thus they are always impaired with affliction , who thereby are not improved . ) Lord , count me not accessary to his Badnesse , because I relieved him . Let me not suffer harm in my self , for my desire to do good to him . Yea , Lord be pleased to clear my Credit amongst men , that they may understand my hands according to the Simplicity of my heart . I gave to him onely in hope , to keep the Stock a live , that so afterwards it might be better grafted . Now , finding my self deceived , my almes shall return into my own bosom . X. Lord . THy Servants are now praying in the Church , and I am here staying at home , detayned by necessary Occasions , Such as are not of my seeking but of thy sending , my Care could not prevent them , my Power could not remove them . Wherefore , though I cannot go to Church , there to sit down at Table with the rest of thy Guests , be pleased , Lord , to send me a dish of their Meat , hither , and feed my soul with holy thoughts . * Eldad and Medad , though staying still in the Camp , ( no doubt on just cause ) yet prophesied as well as the other Elders . Though they went not out to the Spirit , the Spirit came home to them . Thus never any dutifull Child lost his Legacy for being absent at the making of his Fathers will , if at the same time he were imployed about his Fathers businesse . I fear too many at Church , have their Bodies there , and minds at home . Behold in exchange my Body here , and heart there . Though I cannot pray with them I pray for them . Yea , this comforts me , I am with thy Congregation , because I would be with it . XI . Lord , I Trust thou hast pardoned the bad Examples I have set before others , be pleased also to pardon me the sinnes which they have Committed , by my bad Examples . ( It is the best manners in thy Court to heap Requests upon Requests . ) If thou hast forgiven my Sinnes , the Children of my corrupt Nature , forgive me my Grand-children also . Let not the Transcripts remain , since thou hast blotted out the Originall . And for the Time to come , blesse me with Barrennesse in bad Actions , and my bad actions with Barrennesse in procreation , that they may never beget others , according to their likenesse . XII . Lord , WHat faults I correct in my Sonne , I commit my self : I beat him for dabling in the dirt , whil'st my own Soul doth wallow in Sinne : I beat him for crying to cut his own Meat , yet am not my self contented with that state thy Providence hath carved unto me : I beat him for crying when he is to go to sl●ep , and yet I fear I my self shall cry , when thou callest me to sleep with my Fathers . Alas , I am more Childish then my Child , and what I inflict on him , I justly deserve to receive from thee : Onely here is the difference : I pray & desire that my Correction on my Child , may do him good , It is in thy power , Lord , to effect , that thy Correction on me , shall do me good . XIII . Lord , I Perceive my soul deeply guilty of Envie . By my good will , I would have none Prophesie , but mine own * Moses . I had rather thy work were undon , then don better by another , then by my self . Had rather thy Enemies were all alive , then that I should kill but my thousand , and others their ten thousands of them . My Corruption repines at other mens better Parts , as if what my Soul wants of them in Substance she would supply in swelling . Dispossesse me , Lord , of this bad Spirit , and turn my Envie into holy Emulation . Let me Labour to exceed them in pains , who excell me in parts , and knowing that my sword in cuting down sinne , hath a duller Edge , let me strike with the greater force ; Yea , make other Mens Gifts to be mine , by making me thankfull to thee for them ▪ It was some comfort to Naomie , that wanting a sonne her self , she brought up * Ruth's child in her bosom . If my soul be too old to be a Mother of Goodnesse , Lord , make it but a dry-Nurse . Let me feed , and foster , and nourish , and cherish the Graces in others , honouring their Persons , praising their Par●s , and glorifying thy Name , who hast given such gifts unto them . XIIII . Lord , WHen young , I have almost quarrelled with that Petition in our Liturgie , Give Peace in our time ▪ O Lord , Nee●lesse to wish for light at Noon-day ; for then Peace was so plentifull , no fear of Famine , but suspition of a surfet thereof . And yet , how many good Comments was this Prayer then capable of ? Give Peace , that is , continue and preserve it . Give Peace , that is , Give us hearts worthy of it , and thankfull for it . In our time , that is , All our Time : for there is more besides a fair Morning required to make a fair Day . Now I see the Mother had more Wisdom then her Sonne . The Church knew better then I , how to pray . Now I am better informed of the necessity of that Petition . Yea , with the daughters of the * Horse-leech , I have need to cry , Give , give Peace in our Time , O Lord . XV . Lord , UNruly Souldiers command poor People to open them their doors , otherwise threatning to break in ▪ But if those in the house knew their own Strength , it were easie to keep them out . Seeing the doors are Threatning Proof , & it is not the breath of their Oathes can blow the ●ocks open . Yet silly Souls being affrighted , they obey , and betray themselves to their Violence . Thus Satan serves me , or rather thus I serve my self . When I cannot be forced I am fool'd out of my Integrity . He cannot Constrain , if I do not Consent ▪ If I do but keep Possession , all the Posse of Hell , cannot violently eject me : But I cowardly surrender to his Summons . Thus there needs no more to my undoing , but my self . XVI . Lord , WHen I am to Travell , I never use to provide my self , till the very Tyme ; Partly out of Lazinesse , loath to be troubled till needs I must , partly out of Pride , as presuming all necessaries for my Journey will wait upon me at the instant . ( Some say this is Schollers fashion , and it seemes by following it , I hope to approve my self to be one ) However , it often comes to passe , that my Journey is finally stopt , through the Narrownesse of the Time to provide for it . Grant , Lord , that my confess'd Improvidence in Temporall , may make me suspect my Providence in Spituall Matters . * Salomon saith , Man goeth to his long Home . Short Preparation will not fit so long a Journey . O! let me not put it off to the last , to have my * Oile to buy , when I am to burn it . But let me so dispose of my self , that when I am to dye , I may have nothing to do but to dye . XVII . Lord , WHen in any writing , I have occasion to insert these passages , God willing , God lending me life , &c. I observe , Lord , that I can scarce hold my hand from incircling these words in a Parenthesis , as if they were not Essentiall to the Sentence , but may as well be left out , as put in . Whereas indeed they are not onely of the Commission at large , but so of the Quorum , that without them all the rest is nothing , wherefore hereafter , I will write those words fully and fairely without any Inclosure about them . Let Criticks censure it for bad Grammer , I am sure it is good Divinity . XVIII . Lord , MAny temporall Matters , which I have desired , thou hast denyed me . It vext me for the present , that I wanted my will . Since , considering in cold blood , I plainly perceive , had that which I desired been done , I had been undone . Yea , what thou gavest me , instead of those things which I wished , though lesse toothsome to me , were more wholsome for me . Forgive , I pray , my former Anger , and now accept my humble thanks . Lord grant me one suite , which is this ? Deny me all suits which are bad for me , when I Petition for what is unfitting , O let the King of Heaven , make use of his Negative Voice . Rather let me fast then have * Quailes given with intent that I should be choaken in eating them . XIX . Lord , THis day I disputed with my self , whether or no I had said my Prayers this Morning ; And I could not call to mind any remarkable Passage , whence I could certainly conclude that I had offered my Prayers unto thee . Frozen Affections , which left no Spark of Remembrance behind them . Yet at last I hardly recovered one Token , whence I was assured that I had said my Prayers . It seems I had said them , and onely said them , rather by heart then with my heart . Can I hope that thou wouldest Remember my Prayers , when I had almost forgotten that I had prayed ? Or rather have I not Cause to fear , that thou remembrest my Prayers too well , to punish the Coldnesse and Badnesse of them ? Alas , are not Devotions thus done , in effect left undone . Well * Iacob advised his Sonnes , at their second going into Egypt , Take double Money in your hand ; peradventure it was an Oversight . So , Lord , I come with my second Morning Sacrifice : Be pleased to accept it , which I desire , and endeavour to present , with a little better Devotion , then I did the former . XX . Lord , THe motions of thy Holy Spirit , were formerly frequent in my heart . But , alas , of late they have been great Strangers . It seems they did not like their last entertainment , they are so loath to come again . I fear they were * grieved , that either I heard them not attentively , or beleeved them not faithfully , or practised them not Conscionably . If they be pleased to come again , this is all I dare promise , that they do deserve , and I do desire they should be well used . Let thy holy Spirit be pleased , not onely to stand before the door and * knock , but also to come in . If I do not open the door , it were too unreasonable to request such a Miracle to come in , when the doors were shut , as thou did'st to the * Apostles . Yet let me humbly beg of thee , that thou wouldest make the Iron Gate of my heart open of it's own * accord . Then let thy Spirit be pleased to sup in my heart , I have given it an Invitation , and I hope I shall give it room . But O thou that sendest the Guest , send the Meat also , and if I be so unmannerly , as not to make the holy Spirit Welcome , O! let thy effectuall Grace , make me to make it welcome . XXI . Lord , I Confesse this Morning I remembred my Breakfast , but forgot my Prayers . And as I have returned no praise , so thou mightest justly have afforded me no Protection . Yet thou hast carefully kept me to the middle of this day , and intrusted me with a new debt , before I have paid the Old Score . It is now Noon , too late for a Morning , too soon for an Evening Sacrifice . My Corrupt Heart prompts me to put off my Prayers till night , But I know it too well , or rather too ill to trust it . I fear , if till night I deferre them , at night I shall forget them . Be pleased therefore now to accept them ▪ Lord let not a few hours the later , make a breach : Especially seeing ( be it spoken , not to excuse my Negligence but to implore thy Pardon ) a thousand yeers in thy sight are but as yesterday . I promise hereafter by thy Assistance to bring forth fruit in due Season . See how I am ashamed the Sun should shine on me , who now newly start in the Race of my Devotions , when he like a Gyant hath run more then half his Course in the Heavens . XXII . Lord , THis day casually I am fallen into a bad company , & know not how I came hither or how to get hence . Sure I am , not my Improvidence hath run me , but thy Providence hath led me into this Danger . I was not wandring in any base by-path , but walking in the high way of my Vocation . wherefore , Lord , thou that calledst me hither , keep me here . Stop their mouths that they speak no Blasphemy , or stop my ears that I hear none ; or open my mouth soberly to reprove what I hear . Give me to Guard my self , but Lord Guard my Guarding of my self . Let not the smoak of their Badnesse , put out my eyes , but the shining of my Innocence lighten theirs . Let me give Physick to them , and not take Infection from them . Yea , make me the Better for their badnesse . Then shall their bad Company , be to me like the Dirt of Oysters , whose mud hath sope in it , and doth rather scour , then defile . XXIII . Lord , OFten have I thought with my self , I will sinne but this one Sinne more , and then I will repent of it , and of all the rest of my Sinnes together . So Foolish was I , and Ignorant . As if I should be more able to pay my Debts , when I owe more : Or as if I should say , I will wound my friend once again , and then I will lovingly Shake hands with him . But what if my Friend will not Shake hands with me ? Besides , can one Commit one Sin more , and but one Sinne more ? Unclean Creatures went by Couples into the * Arke . Grant Lord , at this instant I may break off my Badnesse ; Otherwise thou maist justly make the last Minute , wherein I do Sinne on Earth , to be the last Minute wherein I shall Sinne on Earth , and the first wherein thou might'st make me suffer in another place . XXIIII . Lord , THe Preacher this day came home to my heart . A left handed Gibeonite with his * Sling , hit not the Mark more sure , then he my Darling Sinnes . I could find no fault with his Sermon , save onely that it had too much Truth . But this I quarrelled at , that he went farre from his Text to come close to me , and so was faulty himself in telling me of my faults . Thus they will creep out at small Crannies , who have a mind to escape , And yet I cannot deny , but that that which he spake , ( though nothing to that Portion of Scripture which he had for his Text ) was according to the Proportion of Scripture . And is not thy Word in generall the Text at Large of every Preacher ? Yea , rather I should have Concluded , that if he went from his Text , thy goodnesse sent him to meet me . For without thy Guidance it had been impossible for him so truly to have trac'd the intricate turnings of my deceitfull heart . XXV . Lord , BE pleased to shake my Clay Cottage , before thou throwest it down . May it totter a while , before it doth Tumble . Let me be summon'd before I am surpriz'd . Deliver me from Sudden Death . Not from Sudden Death , in respect of it self , for I care not how short my passage be , so it be safe . Never any weary Traveller Complained , that he came too soon to his Journeys end . But let it not be Sudden in respect of me . Make me alwayes ready to receive Death . Thus no Guest comes unawares to him , who keeps a Constant Table . SCRIPTURE-Observations . I LORD , IN the Parable of the four sorts of Ground whereon the Seed was sowen , the last alone proved fruitfull . There , the bad were more then the good : But amongst the Servants Two improved their * Talents , or Pounds , and * One onely buried them . There the Good were more then the Bad. Again , amongst the ten Virgins , five were wise , and five * Foolish : There the Good and Bad were Equall . I see that concerning the number of the Saints , in Comparison to the Reprobates , no Certainty can be collected from these Parables . Good Reason , for it is not their Principall purpose to meddle with that point . Grant that I may never rack a Scripture Similie , beyond the true intent thereof . Lest instead of Sucking Milk , I squeez Blood out of it . II. Lord , THou didst intend from all Eternity , to make Christ the Heire of all . No danger of disinheriting him , thy onely Sonne , and so well deserving . Yet thou sayest to him . * Aske of me and I will give thee , the Heathen for thine inheritance , &c. This Homage he must do , for thy Boon to beg it . I see thy goodnesse delights to have thy favours sued for , expecting we should crave , what thou intendest we shall have ; That so , though we cannot give a full price , we may take some paines for thy favours , and obtain them , though not for the merit , by the Meanes of our Petitions . III. Lord , I Find that Ezekiel is in his Prophesies , stiled Ninety Times , and more , by this Appellation , Sonne of man , and yet surely , not once oftner then there was need for . For he had more Visions then any one ( not to say then all ) of the Prophets of his Time . It was necessary therefore , that his Mortall Extraction should often be sounded in his Eares , Sonne of man , lest his frequent Conversing with Visions , might make him mistake himself , to be some Angell . Amongst other Revelations , it was therefore needfull , to reveale him to himself ; Sonne of man , lest seeing many Visions might have made him blind with spirituall Pride . Lord , as thou increasest thy Graces in me , and Favours on me , so with them daily increase in my soul the Monitors , and Remembrancers of my Mortal●ty . So shall my Soul be kept in a good Temper , and humble deportment towards thee . IV. Lord , I Read how * Iacob ( then onely accompanied with his staffe ) vowed at Bethell , that if thou gavest him but Bread and Rayment , he would make that place thy House . After his return , the Condition on thy side , was overperformed , but the Obligation on his part , wholy neglected : For when thou hadst made his Staffe to swell , and to break into two Bands , he , after his return , turn'd * Purchaser , bought a field in Shalem , intending there to set up his rest . But thou art pleased to be his Remembrancer in a new Vision , and to spur him afresh , who tired in his Promise . * Arise , go to Bethell and make there an Altar , &c. Lord , if rich Iacob forgot what poor Iacob did promise , no wonder if I be bountifull to offer thee , in my affliction , what I am niggardly to perform in my Prosperity . But O! take not advantage of the forfeitures , but be pleased to demand Payment once againe . Pinch me into the Remembrance of my promises , that so I may reinforce my old Vows with new Resolutions . V. Lord , I Read when our Saviour was examined in the High Priests Hall , that Peter stood without , till Iohn ( being his * Spokes-man to the Maid that kept the door ) procured his Admission in . Iohn meant to let him out of the Cold , and not to let him in to a Temptation , but his Courtesie in Intention , prov'd a mischief in Event , and the Occasion of his denying his Master . O let never my Kindnesse concurre in the Remotest degree , to the dammage of my friend . May the Chain which I sent him for an Ornament , never prove his Fetters . But if I should be unhappy herein , I am sure thou wilt not Punish my Good will , but pitty my ill successe . VI . Lord , THe Apostle saith to the * Corinthians , God will not suffer you to be tempted above what you are able . But how comes he to Contradict himself , by his own Confession , in his next Epistle ? Where , speaking of his own sicknesse , he saith , * We were pressed out of Measure above strength . Perchance this will be expounded by propounding another Riddle of the same Apostles : Who praising * Abraham , saith , that against hope , he beleeved in hope . That is , against Carnall Hope , he beleeved in Spirituall Hope . So the same wedge , will serve to cleave the former difficulty . Paul was pressed above his Human , not above his Heavenly Strength . Grant Lord , that I may not mangle , and dismember thy Word , but study it intirely , comparing one Place with another : For Diamonds onely can cut Diamonds , and no such Comments on the Scripture , as the Scripture . VII . Lord , I Observe that the vulgar Translation , reads the Apostles Precept thus , * Give diligence to make your Calling , and Election sure by Good Works . But in our English Testaments these words by Good Works are left out . It grieved me at the first to see our Translation defective , but it offended me afterwards , to see the other Redundant . For those words are not in the Greek , which is the Originall . And it is an ill work , to put Good Works in , to the Corruption of the Scripture . Grant , Lord , that though we leave Good Woorks out in the Text , we may take them in , in our Comment . In that Exposition which our Practice is to make on this Precept , in our Lives and Conversations . VIII . Lord , I Find the Genealogie of my * Saviour , strangely Chequered with four remarkable Changes in four immediate Generations . 1 Rehoboham begat Abiam ▪ that is , a bad Father , begat a bad Son . 2 Abiam begat Asa ; that is , a bad Father , a good Sonne . 3 Asa begat Iehosaphat ; that is , a good Father a good Sonne . 4 Iehosaphat begat Ioram ; that is , a good Father , a bad Sonne . I see Lord , from hence that my Fathers Piety cannot be entailed ; that 's bad News for me . But I see also , that Actuall Impiety is not always hereditary ; that 's good News for my Sonne . IX . Lord , WHen in my daily Service I read Davids Psalmes , Give me to alter the Accent of my soul , according to their severall Subjects : In such Psalmes , wherein he confesseth his Sinnes , or requesteth thy Pardon or praiseth for former , or prayeth for future favours , in all these give me to raise my soul to as high a pitch as may be . But when I come to such Psalms , wherein he curseth his Enemies , O there let me bring my soul down to a lower note . For those words were made only to fit Davids mouth ▪ I have the like breath , but not the same Spirit to pronounce them . Nor let me flatter my self , that it is lawfull for me , with David , to curse thine Enemies , lest my deceitfull heart intitle all mine Enemies to be Thine , and so what was Religion in David , prove Malice in me , whil'st I act Revenge under the Pretence of Piety . X. Lord , I Read of the two Witnesses , * And when they shall have finished their Testimony , the Beast that ascendeth out of the bottomlesse Pit , shall make Warre against them , and shall overcome them , and kill them . They could not be kil'd whil'st they were doing , but when they had done their worke , during their imployment they were invincible . No better Armour against the darts of Death , then to be busied in thy Service . Why art thou so heavie , O my soul ? No Malice of man can Antidate my end a Minute , whil'st my maker hath any work for me to do . And when all my daily task is ended , why should I grudge then to go to Bed ? XI . Lord , I Read at the Transfiguration that * Peter , Iames , and Iohn , were admitted to behold Christ ; but Andrew was excluded . So again at the reviving of the daughter of the ruler of the * Synagogue , these three were let in , and Andrew shut out . Lastly , in the * Agony , the aforesaid three , were called to be witnesses thereof and still Andrew left behind . Yet he was Peters Brother , and a good man , and an Apostle , why did not Christ take the two pair of Brothers ? was it not pitty to part them ? But me thinks I seem more offended thereat , then Andrew himself was , whom I find to expresse no discontent , being pleased to be accounted a loyall Subject for the generall , though he was no favourite in these particulars . Give me to be pleased in my self , and thankfull to thee , for what I am , though I be not equall to others in personall perfections . For such peculiar Priviledges are Courtesies from thee when given , and no Injuries to us when denyed . XII . Lord , Saint Paul teacheth the Art of heavenly thrift , how to make a new Sermon of an Old. Many ( * saith he ) walk , of whom I have told you often , and now tell you weeping , that they are Enemies to the Crosse of Christ . Formerly he had told it with his Tongue , but now with his Tears , formerly he taught it with his words , but now with his weeping . Thus new affections make an old Sermon new . May I not , by the same proportion , make an old Prayer new ? Lord , thus long I have offered my Prayer drye unto thee , now , Lord , I offer it wet . Then wilt thou own some new Addition therein , when , though the Sacrifice be the same , yet the dressing of it , is different , being steep't in his Tears , who bringeth it unto thee . XIII . Lord , I Read of my Saviour , That when he was in the wildernesse , * then the Devill leaveth him , and behold Angels came and Ministred unto him . A great change in a little time . No twilight betwixt night and day . No Purgatory-condition betwixt Hell and Heaven , but instantly , when Out Devill , In Angell . Such is the Case of every solitary Soul . It will make Company for it self . A musing mind will not stand Neuter a Minute , but presently side with Legions of good or bad thoughts . Grant therefore , that my soul , which ever will have some , may never have bad Company . XIV . Lord , I Read how Cushi , and Ahimaaz ran a Race , who first should bring Tidings of Victory to David ▪ Ahimaaze , though last setting forth , came first to his Journeys end ; Not that he had the fleeter feet , but the better brains , to chuse the way of most advantage . For the Text * saith , So Ahimaaz ranne by the way of the Plain , and over-went Cushi . Prayers made to God by Saints , fetch a needlesse compasse about . That is but a rough and un-even way . Besides one Steep Passage therein , questionable whether it can be climbed up , and Saints in Heaven , made sensible of what we say on Earth . The way of the plain , or plain way , both shortest , & surest is , Call upon me , in the time of Trouble . Such Prayers , ( though starting last ) will come first to the Mark . XV . Lord , THis morning , I read a Chapter in the Bible , and therein observ'd a memorable Passage , whereof I never took notice before . Why now , and no sooner did I see it ? Formerly , my Eyes were as open , and the Letters as Legible . Is there not a thin Vaile laid over thy Word , which is more rarified by Reading , and at last wholly worn away ? Or was it because I came with more appetite then before ? The Milk was alwayes there in the brest , but the Child till now was not Hungry enough to find out the Teat . I see the Oile of thy Word will never leave Increasing whil'st any bring an empty Barrell . The Old Testament , will still be a New Testament to him , who comes with a fresh desire of Information . XVI . Lord , AT the first * Passeover , God kept touch with the Hebrews very Punctually : At the end of the four hundred and thirty yeers , in the self same day it came to passe , that all the Hosts of the Lord went out of the Land of Egypt . But at the first Easter God was better then his word . Having promised , that Christ should lye but three dayes in the Grave , his Fatherly Affection did runne to relieve him . By a Charitable Synechdoche , two pieces of dayes were counted for whole ones . God did cut the work short in * righteousnesse . Thus the Measure of his Mercy under the Law was full , but it ranne over in the Gospell . XVII . Lord , THe * Apostle diswadeth the Hebrews from Covetousnesse , with this Argument , because God said , I will not leave thee , nor forsake thee . Yet I find not , that God ever gave this Promise to all the Jews , but he spake it onely to * Ioshua when first made Commander against the Canaanites . Which , ( without violence to the Anallogie of faith ) the Apostle applyeth to all good men in generall . Is it so that we are Heirs apparant to all promises made to thy Servants in Scripture . Are the Charters of Grace granted to them , good to me ? Then Will I say with Iacob * I have enough . But because I cannot intitle my self to thy promises to them , except I immitate their piety to thee ; Grant I may take as much Care in following the one , as Comfort by applying the oth●r . XVIII . Lord , I Read that thou didst make * Grasse , Hearbs , & Trees , the third day . As for the Sunne , * Moon , and Stars , thou madest them on the fourth day of the Creation . Thus at first thou didst confute the folly of such , who maintain that all Vegetables in their growth , are inslaved to a Necessary , and unavoidable dependance on the Influences of the Starres . Whereas Plants were even when Planets were not . It is false , that the Mary-gold follows the Sunne , whereas rather the Sunne follows the Mary-gold , as made the day before him . Hereafter I will admire thee more , and fear Astrologers lesse ; Not affrighted with their dolefull predictions of Dearth and Drowth , collected from the Complexions of the Planets . Must the Earth of Necessity be Sad , because some ill-natured Starre is Sullen ? as if the Grasse Could not grow without asking it leave . Whereas thy power , which made Hearbs , before the Starres , can preserve them without their propitions , yea , against their Malignant Aspects . XIX . Lord , I Read how Paul writing from Rome , spake to * Philemon , to prepare him a lodging hoping to make use thereof , yet we find not , that he ever did use it , being Martyred not long after . However he was no loser , whom thou didst lodge in a higher Mansion in Heaven . Let me alwayes be thus deceived to my Advantage . I shall have no Cause to Complain , though I never wear the new Cloaths fitted for me , if , before I put them on , death cloath me with Glorious Immortality . XX . Lord , WHen our Saviour sent his Apostles abroad to Preach , he enjoyned them in one * Gospell , Possesse nothing , neither Shooes , nor a staffe . But it is said in another * Gospell , And he commanded them , that they should take nothing , for their Iourney , save a Staffe onely . The Reconciliation is easie . They might have a Staffe , to speak them Travellours , not Souldiers : One to walk with , not to Warre with , a Staffe , which was a Wand , not a Weapon . But Oh! In how dolefull dayes do we live , wherein Ministers are not ( as formerly ) arm'd with their Nakednesse , but need Staves , and Swords too , to defend them from violence . XXI . Lord , I Discover an arrant Lazinesse in my Soul . For when I am to read a Chapter in thy Bible before I begin it , I look where it endeth . And if it endeth not on the same side , I cannot keep my hands , from turning over the leaf , to measure the length thereof on the other side ; If it swels to many Verses I begin to grudge . Surely my heart is not rightly affected . Were I truly hungry after heavenly Food , I would not Complain of the greatest Messe of Meat . Scourge , Lord , this Lazinesse out of my Soul , make the reading of thy Word , not a Penance , but a Pleasure unto me . Teach me , that as amongst many heaps of Gold , all being equally pure , that is the best , which is the biggest , so I may esteem that Chapter in thy Word , the best that is the Longest . XXII . Lord , I Find David making a Syllogisme , in Mode and Figure , Two Propositions he perfected . * 18 If I regard Wickednesse in my heart , the Lord will not hear me . 19 But verily God hath heard me , he hath attended to the voice of my Prayer . Now I expected that David should have Concluded thus : Therefore I regard not wickednesse in my heart . But farre otherwise he Concludes . 20 Blessed be God , who hath not turned away my Prayer nor his Mercy from me . Thus David hath deceived , but not wronged me . I look't that he should have clapt the Crown on his own , and he puts it on Gods Head . I will learn this Excellent Logick , For I like Davids better then Aristotles Syllogismes , That whatsoever the Premisses be , I make Gods Glory the Conclusion . XXIII . Lord , WIse * Agur made it his wish , Give me not poverty , lest I steal , & take the Name of my God in vain . He saith not , Lest I steal , and be caught in the manner , and then be stockt or whipt , or branded , or forc'd to four fold Restitution , or put to any other shamefull , or painfull punishment . But he saith , lest I steal , and take the name of my God in vain , That is , lest professing to serve thee , I confute a good Profession , with a Bad Conversation . Thus thy Children count Sinne to be the greatest Smart in Sin , as being more sensible of the wound they therein give to the glory of God , then of all the Stripes that man may lay upon them for punishment . XXIV . Lord , I Read that when my Saviour dispossessed the Mans * Sonne of a Devill , he enjoyned the Evil Spirit to come out of him , and enter no more into him . But I find that when my Saviour himself was tempted of * Satan , the Devill departed from him but for a Sason . Retreating , as it seemes , with mind to return . How came it to passe , Lord , that he who expell'd him finally out of others , did not propell him so from himself . Sure it doth not follow , that because he did not , he could not do it . Or that he was lesse able to help himself , because he was more Charitable to relieve others . No , I see my Saviour was pleased to shew himself a God in other mens matters , and but a Man in such cases wherein he himself was concerned . Being contented still to be tempted by Satan , that his Suffering for us , might cause our Conquering through him . XXV . IAnnes and * Iambres the Apes of Moses and Aaron , immitated them in turning their Rods into Serpents ; Onely here was the difference : Aarons * Rod devoured their Rods . That which was Solid and Substantiall lasted , when that which was slight , and but seeming , vanished away . Thus an Active Fancie in all outward expressions may immitate a lively Faith . For matter of Language , there is nothing what Grace doth do , but Wit can Act. Onely the difference appears in the Continuance : Wit is but for fits and flashes , Grace holds out , and is lasting ; And , Good Lord of thy Goodnesse , give it to every one that truly desires it . HISTORICALL Applications . I THe English Embassadour some yeers since , prevailed so farre with the Turkish Emperour , as to perswade him to hear some of our English Musick , from which ( as from all other liberal Sciences ) both He & his Nation were naturally averse . But it happned that the Musitians were so long in tuning their Instruments , that the Great Turk distasting their Tediousnesse , went away in discontent , before their Musick began . I am affraid , that the differences , and dissentions betwixt Christian Churches , ( being so long in reconciling their discords ) will breed in Pagans , such a disrelish of our Religion , as they will not be invited to attend thereunto . II. A Sibill came to Tarquinius superbus King of Rome , and * * offered to sell unto him three Tomes of her Oracles : But He , counting the price too high , refused to buy them . Away she went , and burnt one Tome of them . Returning , she asketh him , whether he would buy the two remaining at the same Rate ; He refuseth again , counting her little better then frantick . Thereupon She burns the second Tome . And peremptorily asked him , whether he would give the Summe demanded for the all three , for the one Tome remaining ; Otherwise she would burn that also , and He would dearly repent it . Tarquin , admiring at her constant Resolution , and conceiving some extraordinary worth contained therein , gave her Her Demand . There are three Volumes of M●ns Time ; Youth , Mans Estate , and Old Age ; and Ministers advise them , * redeem this Time . But men conceive the Rate they must give , to be unreasonable , because it will cost them the Renouncing of their Carnall Delights . Hereupon one Third Part of their Life ( Youth ) is consumed in the fire of Wantonnesse . Again , Ministers Counsell men to redeem the remaining Volumes of their Life . They are but derided at for their pa●nes . And Mans Estate is also cast away in the smoak of Vanity . But Preachers ought to presse peremptorily on old People , to redeem , now , or never , the last Volume of their Life . Here is the difference : The Sibill still demanded but the same Rate for the rem●ining Book ; But aged Folk ( because of their custom in sining ) will find it harder and dearer , to redeem this , the last Volume , then if they had been Chapmen for all three at the first . III. IN Merianith Shire in * Wales , there be many Mountains whose hanging Top come so close together , that shepheards , sitting on severall Mountains may audibly discourse one with another . And yet they must go many miles , before their Bodies can meet together , by the reason of the vast hollow Valleys which are betwixt them . Our Soveraign , and the Members of his Parliament , at London , seem very neer agreed , in their Generall and Publike Professions ; Both are for the Protestant Religion ; Can they draw neerer ? Both are for the Priviledges of Parliament ; Can they come closer ? Both are for the Liberty of the Subject ; Can they meet Evener ? And yet , alas , there is a great Gulf , and vast distance betwixt them which our sinnes have made , and God grant that our Sorrow may seasonably make it up again . IV. WHen Iohn , King of France , had Communicated the Order of the Knighthood of the Star , to some of his Guard , Men of mean Birth and Extraction , the Nobility ever after disdained to be admitted into that degree , and so that Order in France , was extinguished . Seeing that now adayes , drinking , and Swea●ing , and Wantonnesse , are grown frequent , even with base beggerly People , It is high Time , for men of Honour , who Consult with their Credit , to desist from such sinnes . Not that I would have Noble Men , invent New vices , to be in Fashion with themselves alone : But forsake Old Sinnes , grown common with the meanest of People . V. LOng was this Land wasted with Civill Warre , betwixt the two Houses of York and Lancaster , till the red Rose became white with the Blood it had lost , and the white Rose , Red , with the Blood it had shed . At last , They were united in a happy Marriage , and their joynt-Titles are ●wisted together in our Gracious Soveraign . Thus there hath been a Great difference betwixt learned Men , wherein the dominion over the Creature is founded . Some putting it in Nature , others placing it in Grace . But the true Servants of God have an unquestioned Right thereunto . Seeing both Nature and Grace , the first and Second Adam , Creation , and Regeneration are contained in them . Hence their Claime is so clear , their Title is so true , Ignorance cannot doubt it , Impudence dare not deny it . VI . THe Roman Senators conspired against Iulius Caesar to kill him : That very next morning Artemido●us , * Caesar's friend , delivered him a Paper , ( desiring him to peruse it , ) wherein the whole plot was discovered : But Caesar complemented his life away , being so taken up , to return the salutations of such People as met him in the way , that he pocketed the Paper , among other Petitions , as unconcerned therein , and so going to the Senate house , was slain . The World , Flesh , and Devill have a designe for the destruction of men . We Ministers , bring our People a Letter , Gods Word , wherein all the Conspiracy is revealed . But who hath believed our Report ? Most men are so busie about worldly delights , they are not at leisure to listen to us , or read the Letter , but thus , alas , runne headlong to their own Ruine and Destruction . VII . IT is reported of Philip the Second , King of Spain , That besieging the Town of St. Quintine , and being to make a breach , he was forced with his Cannon to batter down a small Chappell on the Wall , dedicated to Saint Laurence . In Reparation to which Saint , he afterwards built and Consecrated unto him that famous Chappell in the Escariall in Spain , for workmanship , one of the wonders in the World . How many Churches and Chappels of the God of Saint Laurence , have been laid waste in England , by this wofull Warre . And which is more , ( and more to be lamented ) how many living Temples of the Holy Ghost , Christian People , have therein been causelesly and cruelly destroyed . How shall our Nation be ever able to make Recompence for it . God of his Goodnesse forgive us that Dept which we of our selves are not able to satisfie . VIII . IN the dayes of King * Edward the sixt , the L. Protector march't with a Powerfull Army into Scotland , to demand their young Queen Mary in Marriage to our King , according to their Promises . The Scotch refusing to do it , were beaten by the English in Musl●borough fight . One demanded of a Scotch Lord , ( taken Prisoner in the Battell ) Now Sir , how do you like our Kings Marriage with your Queen . I alwayes , ( quoth he ) did like the Marriage , But I do not like the wooing , that you should fetch a Bride with Fire and Sword . It is not enough for men to propound Pious Proj●cts to themselves , if they go about by indirect Courses to compasse them . Gods own Work must be done by Gods own wayes . Otherwise we can take no Comfort in obtaining the end , if we cannot justifie the means used thereunto . IX . A Sagamore , or petty King in Virginia , guessing the Greatnesse of other Kings by his own , sent a Native hither , who understood English . Commanding him to score upon a Long Cane ( given him of Purpose to be his Register ) the number of English men , that thereby his Master might know the strength of this our Nation . Landing at Plimouth , a Populous Place , ( and which he mistook for all England ) he had no leisure to eat , for notching up the men he met . At Exeter , the difficulty of his Task was increased ; Coming at last to London ( that Forest of People ) he brake his Cane in Pieces , perceiving the impossibility of his imployment . Some may conceive that they can reckon up the Sinnes they commit in one day . Perchance they may make hard Shifts to Summe up their notorious ill deeds : More difficult it is , to score up their wicked words . But O how infinite are their idle thoughts ! High Time then , to leave off counting , and cry out with * David , Who can tell how oft he offendeth , Lord cleanse me from my secret sinnes . X. MArtin de Golin , * Master of the Teutonick Order , was taken Prisoner by the Prusians , and delivered bound , to be beheaded . But he perswaded his Executioner ( who had him alone ) first to take off his Costly Cloaths , which otherwise would be spoil'd with the sprinckling of his Blood . Now the Prisoner , being partly unbound , to be uncloath'd , and finding his Arms somewhat loos'ned , strake the Executioner to the Ground , kil'd him afterwards with his own sword , and so regained both his life and Liberty . * Christ hath Overcome the World , and delivered it to Us , to destroy it . But we are all Achans by Nature ; and the Babylonish Garment is a Bait for our Covetousnesse : Whil'st therefore we seek to take the Plunder of this World's Wardrobe , we let go the Mastery we had formerly of it . And too often , that which Christ's Passion made our Captive , our Folly makes our Conquerour . XI . I Read how Pope * Pius the fourth , had a great Ship richly Loaden , Landded at Sandwich in Kent , where it suddenly sunck , and so , with the Sands , choaked up the Harbour , that ever since that place hath been deprived of the benefit thereof . I see that happinesse , doth not alwayes attend the Adventures of his Holinesse . Would he had carried away his Ship , and left us our Harbour . May his Spirituall Merchandize never come more into this Island , But rather sinck in Tiber , then Saile thus farre , bringing so small Good , and so great Annoyance . Sure he is not so happy in opening the doors of Heaven , as he is unhappy to obstruct Havens on Earth . XII . IEffery Arch-Bishop of York , and base Son to King Henry the second , used proudly to protest by his faith , and the Royalty of the King his Father . To whom one said , You may sometimes , Sir , as well remember what was the honesty of your Mother . Good men when puffed up with Pride , for their heavenly Extraction , and Paternall descent , how they are Gods Sonnes by Adoption , may seasonably call to mind , the Corruption which they carry about them . * I have said to the worm , thou art my Mother . And this Consideration , will temper their Soules with humility . XIII . I Could both Sigh , and Smile , at the Simplicity of a Native American , sent by a Spaniard , his Master , with a Basket of Figgs , and a Letter ( wherein the Figgs were mentioned ) to carry them both to one of his Masters friends . By the way , this Messenger eat up the Figgs , but delivered the Letter , whereby his deed was discovered , and he soundly punished . Being sent a Second Time on the like Message , he first took the Letter ( which he conceived had Eyes , as well as a Tongue ) and hid it in the Ground , sitting himself on the place where he put it ; and then securely fell to feed on his Figgs , presuming that that Paper which saw nothing , could tell nothing . Then taking it again out of the ground , he delivered it to his Masters Friend , whereby his fault was perceiv'd , and he worse beaten then before . Men Conceive they can manage their sinnes with Secresie . But they carry about them a Letter , or Book rather , written by Gods Finger , their * Conscience , bearing witnesse to all their Actions . But sinners being often detected and accused , hereby grow wary at last , and to prevent this speaking Paper for telling any Tales , do Smother , Stifle and Suppresse it , when they go about the Committing of any Wickednesse . Yet Conscience , ( though buried for a time in Silence , ) hath afterwards a Resurrection , and discovers all to their greater Shame , and heavier Punishment . XIV . IOhn Courcy , Earl of Vlster in Ireland , endeavoured fifteen severall Times , to saile over thither , and so often was beaten back again , with bad Weather . At last he expostulated his Case with God in a * Vision , Complaining of hard Measure , That having built and repaired so many Monasteries to God and his Saints , he should have so bad successe . It was answered him , That this was but his just Punishment , because he had formerly put out the Image of the * Trinity , out of the Cathedrall Church of Down , and placed the picture of Saint Patrick in the room thereof . Surely , God will not hold them Guiltlesse , who justle him out of his Temple , and give to Saints that Adoration , due alone to his divine Majesty . XV . THe Lybians kept all Woemen in Common . But when a Child was born , they used to send it to that Man to maintain ( as Father thereof ) whom the Infant most resembled in his Complexion . Satan and my sinfull Nature enter-Common in my soul , in the causing of Wicked Thoughts . The Sonnes by their Faces speak their Syres . Proud , Wanton , Covetous , Envious , Idle thoughts , I must own to come from my self . God forgive me , it is vain to deny it , those Children are so like to their Father . But as for some hideous horrible Thoughts , such as I start at the Motion of them , being out of the Road of my Corruption , ( and yet which way will not that wander ? ) So that they smell of Hells Brimstone about them : These fall to Satans lot to Father them . The Swarthy Blacknesse of their Complexion plainly shewes who begat them , not being of Mine Extraction , but His Injection . XVI . MArcus Manlius deserved exceedingly well of the Roman State , having valiantly defended their Capitol . But afterward , falling into disfavour with the People , he was Condemned to death . However the People would not be so unthankfull as to su●fer him to be executed in any place , from whence the Capitoll might be beheld . For the Prospect thereof prompted them with fresh Remembrance of his former merits . At last , they found a low Place , in the * Petiline-Grove , by the River-Gate , where no Pinacle of the Capitoll could be perceived , and there he was put to Death . We may admire how men can find in their hearts to sinne against God . For we can find no one place in the whole world , which is not markt with a Signall Character of his mercy unto us . It was said properly of the Jews , but is not untrue of all Christians , that they are Gods Vineyard . And * God fenced it , and gathered out the Stones thereof , and planted it with the choisest Vine , and built a Tower in the middest thereof ; and also digg'd a Wine-presse therein . Which way can men look , and not have their Eyes met with the Remembrance of Gods Favour unto them . Look about the Vineyard , it is fenced , look without it , the Stones are cast out ; look within it , it is planted with the choisest Vine ; look above it , a Tower is built in the midst thereof ; look beneath it , a Wine-presse is digg'd . It is impossible for one to look any way , and to avoid the beholding of Gods Bounty . Ungratefull man ! And as there is no place , so there is no time for us to sin , without being at that instant beholden to him . We owe to him that We are , even when we are Rebellious against him . XVII . A Duell was to be fought , by consent of both * Kings betwixt an English , and a French Lord . The aforesaid Iohn Courcy Earl of Vlster , was chosen Champion for the English : A Man of great Stomack and Strength , but lately much weak'ned by long Imprisonment . Wherefore , to prepare himself before hand , the King allowed him what Plenty and Variety of Meat , he was pleased to eat . But the Monsieur ( who was to encounter him ) hearing what great Quantity of Victuals Courcy did daily devour , and thence collecting his unusuall Strength , out of fear , refused to fight with him . If by the Standard of their Cups , and Measure of their drinking , one might truly inferre Souldiers Strength by rules of Proportion , most vast , and valiant Atchievements , may justly be expected from some Gallants of of these times . XIII . I Have heard that the Brook neer Lutterworth in Lestershire into which the Ashes of the burnt Bones of Wickliffe were cast . never since doth drown the Meadow about it . Papists expound this to be , because God was well pleased with the Sacrifice of the Ashes of such a Heretick . Protestants ascribe it rather to proceed from the vertue of the dust of such a Reverent Martyr . I see t is a Case for Friend . Such Accidents signifie nothing in themselves , but according to the pleasure of Interpreters . Give me such Solid reasons , whereon I may rest and relye . * Salomon saith , The words of the wise are like nailes , fastned by the Masters of the Assembly . A Naile is firm , and will hold driving in , and will hold driven in . Send me such Arguments . As for these Waxen Topicall devises , I shall never think worse or better of any Religion for their Sake . XIX . ALexander the * Great , when a Child , was check'd by his Governour Leonidas , for being overprofuse in spending Perfumes : Because on a day , being to sacrifice to the Gods , he took both his hands full of Frankinsence , and cast it into the fire . But afterwards , being a man , he conquered the Countrey of Iudaea , ( the Fountaine , whence such Spices did flow ) he sent Leonidas a Present of five hundred Talents weight of Frankincense , to shew him , how his former Prodigality , made him thrive the better in Successe , and to advise him to be no more niggardy in Divine Service . Thus they that sow plentifully , shall reap plentifully , I see there is no such way to have a large heart , as to have a large heart . The free giving of the Branches of our present Estate to God , is the readiest means to have the Root increased for the future . XX . THe Poets Fable , that this was one of the Labours imposed on Hercules , to make clean the Augeian Stable , or Stall rather . For therein ( they said ) were kept three thousand Kine , and it had not been cleansed for thirty yeers together . But Hercules , by letting the River Alpheus into it , did that with ease , which before was conceived impossible . This Stall , is the pure Embleme of my impure Soul , which hath been defiled with Millions of Sinnes , for more then thirty yeers together . Oh! that I might by a lively faith , and unfeigned repentance , let the Stream of that fountain into my soul , which is opened for Iuda and Ierusalem . It is impossible by all my pains to purge out my uncleannesse . which is quickly done by the Rivolet of the Blood of my Saviour XXI . THe Venetians shewed the Treasure of their State , being in many great Coffers , full of Gold and Silver to the Spanish Ambassadour . But the Ambassadour peeping under the bottome of those Coffers , demanded , Whether that their Treasure did daily grow , and had a Root for such ( saith he ) my Masters Treasure hath , meaning both his Indies . Many men have attained to a great height of Piety , to be very abundant & rich therein . But all theirs is but a Cistern , not Fountain-Grace , onely Gods Goodnesse hath a Spring of it self , in it self . XXII . THe * Sidonian Servants agreed amongst themselves , to chuse him to be their King , who that morning , should first see the Sunne . Whil'st all others were gazing on the East , one alone lookt on the West ; Some admir'd , more mock't him , as if he look't on the Feet , there to find the Eye of the Face . But he first of all discovered the light of the Sunne , Shining on the Tops of houses . God is seen sooner , easier , clearer in his Operations , then in his Essence . Best beheld by Reflection in his Creatures . For the invisible things of him , from the Creation of the * World , are cleerly seen being understood by the things that are made . XXIII . AN Italian Prince , as much delighted with the Person , as grieved with the Prodigality of his eldest Sonne ; commanded his Steward to deliver him no more Money , but what the young Prince should tell his own self . The young Gallant fretted at his heart , that he must buy Money at so dear a Rate , as to have it for telling it . But , ( because there was no Remedy ) he set himself to his Task , and being greatly tired with telling a small Summe , he brake off into this Consideration . Money may speedily be spent , but how tedious , and troublesome is it to tell it . And by Consequence how much more difficult to get it . Men may Commit sinne presently , pleasantly , with much Mirth , in a Moment . But O that they would but seriously consider with themselves how many their offences are , and sadly fall a counting them . And if so hard truly to summe their sinnes , sure harder sincerely to sorrow for them . If to get their number be so difficult , what is it to get their Pardon ? XXIV . I Know the Village in Cambridge-shire , * wherein there was a Crosse , full of Imagery ; Some of the Images were such , as that People , not foolishly factious , but judiciously conscientious , took just exception at them . Hard by , the Youths of the Town erected a May-pole , and to make it of Proof , against any that should endeavour to cut it down , they armed it with Iron , as high as any could reach . A violent Wind happened to blow it down , which falling on the Crosse , dashed it to pieces . It is possible , what is Counted Prophanesse , may accidentally correct Superstition . But I could heartily wish that all pretenders to Reformation , would first labour to be good themselves , before they go about the amending of Others . XXV . I Read that Aegaeus the Father of * Theseus hid a Sword , & a paire of Shooes , under a great Stone . And left word with his wife , ( whom he left with Child ) that when the Sonne she should bear , was able to take up that Stone , weild that Sword , and wear those Shooes , then she should send him to him . For by these Signes , he would own him for his own Sonne . Christ hath left in the Custody of the Church , our Mother , the Sword of the Spirit , and the Shooes of a Christian Conversation , the same , which he once wore himself , and they must fit our Feet , yea , and we must take up the weight of many heavy Crosses , before we can come at them . But when we shall appear before our Heavenly Father , bringing these Tokens with us , then , and not before , he will acknowledge us to be no Bastards but his True-born Children . MIXT Contemplations . I. WHen I look on a Leaden Bullet , therein I can read both Gods Mercy , and Mans Malice . Gods Mercy , whose Providence foreseeing , that men , of Lead , would make Instruments of Cruelty , didst give that mettall a Medicinall Vertue ; As it hurts , so it also heals ; and a Bullet sent in by mans Hatred into a fleshly and no Vitall Part , will ( with ordinary Care and Curing ) out of a naturall Charity , work it's own way out . But Oh! how devillish were those men , who , to frustrate and defeat his Goodnesse , and to Countermand the healing power of Lead , first found the Champing and Impoysoning of Bullets . Fools , who accompt themselves honoured with the shamefull Title of being the Inventors of Evill * Things , indeavouring to Out-infinite Gods Kindnesse , with their Cruelty . II. I Have heard some Men ( rather causelessely Captious , then judiciously Criticall ) cavil at Grammarians , for calling some Conjunctions , Disjunctive , as if this were a flat Contradiction . Whereas , indeed , the same Particle may conjoyn words , and yet disjoyn the sence . But alas , how sad is the present condition of Christians , who have a Communion , disuniting . The Lords Supper , ordained by our Saviour to conjoyn our Affections , hath disjoyned our Judgements . Yea , it is to be feared , lest our long quarrels about the manner of his Presence , cause the matter of his Absence , for our want of Charity to receive him . III. I Have observed , that Children , when they first put on new Shooes , are very curious to keep them clean . Scarce will they set their foot on the Ground , for fear to dirty the Soles of their Shooes . Yea , rather they will wipe the Leather clean with their Coats ; and yet perchance the next day , they will trample with the same Shooes in the Mire up to the Anckles . Alas , Childrens play is our Earnest . On that day wherein we receive the Sacrament , we are often over-precize , scrupling to say , or do , those things which lawfully we may . But we , who are more then Curious that day , are not so much as Carefull the next . And too often , ( what shall I say ) go on in sinne , up to the Anckles , yea , our sins go * over our Heads . IV. I Know some Men very desirous to see the Devill , because they conceive such an Apparition would be a Confirmation of their Faith . For then , by the Logick of Opposites , they will conclude , There is a God , because there is a Devill . Thus they will not believe there is a Heaven , except Hell it self be deposed for a Witnesse thereof . Surely such mens Wishes are vain , and Hearts are wicked : For if they will not believe , having Moses , and the Prophets , and the Apostles , they will not believe , no , if the Devill from Hell appears unto them . Such Apparitions , were never ordained by God , as the means of Faith . Besides , Satan will never shew Himself , but to his own advantage . If , as A Devill , to fright them , If as an Angell of light , to flatter them , how ever to hurt them . For my part I never desire to see him . And O! ( if it were possible ) that I might never feel him in his motions , and Temptations : I say , let me never see him , till the day of Judgement , where he shall stand Arreigned at the Barre , and Gods Majesty sit Judge on the Bench , ready to condemn him . V. I Observe , that Antiquaries , such as prize Skill above Profit , ( as being rather Curious , then Covetous ) do preferre the Brasse Coyns of the Roman Emperours , before those in Gold and Silver , Because there is much falsenesse and forgery daily detected , ( and more suspected ) in Gold and Silver Meddals , as being commonly cast and Counterfeited ; Whereas Brasse Coyns , are presumed upon , as true and antient , because it will not quit cost for any to Counterfeit them . Plain dealing . Lord , what I want in Wealth may I have in sincerity . I care not how mean Mettall my Estate be of , if my Soul have the true Stamp , really impressed with the unfeigned Image of the King of Heaven . VI . LOoking on the Chappell of King Henry the seventh , in Westminster , ( God grant I may once again see it , with the Saint , who belongs to it , Our Soveraign , there in a wel conditioned Peace ) I say looking on the outside of the Chappell , I have much admired the Curious Workmanship thereof . It added to the Wonder , that it is so shaddowed with mean Houses , well nigh on all sides , that one may almost touch it , as soon as see it . Such a Structure needed no Bace Buildings about it , as foiles to set it off . Rather this Chappell may passe for the Embleme of a great Worth , living in a private way . How is he pleased with his own Obscurity , whil'st others , of lesse desert , make greater Shew . And whil'st Proud People stretch out their Plumes in O●tentation , he useth their Vanity for his Shelter ; more pleased to have worth , then to h●ve others take Notice of it . VII . THe Mariners at Sea count it the sweetest perfume , when the Water in the Keel of their Ship doth stinke . For hence they conclude , that it is but little , and long since I ak't in . But it is wofull with them , when the Water is felt before it is smelt , as fresh flowing in upon them , in abundance . It is the best savour in a Christian Soul , when his Sinnes are loathsome and offensive unto him . An happy Token that there hath not been of late in him any insensible supply of hainous offences , because his Stale Sinnes , are still his new and daily Sorrow . VIII . I Have sometimes considered in what a Troublesome Case is that Chamberlain , in an Inne , who being but one , is to give Attendance to many Guests . For suppose them all in one Chamber , yet if one shall Command him to come to the Window , and the other to the Table , and another to the Bed , and another to the Chimney , and another to come up Stairs , and another to go down Stairs , and all in the same instant , how would he be distracted to please them all . And yet such is the sad Condition of my soul , by Nature ; Not onely a Servant but a Slave unto Sin . Pride calls me to the Window , Gluttony to the Table , Wantonnesse to the Bed , Lazinesse , to the Chimney , Ambition Commands me to go up Stairs , and Covetousnesse to come down . Vices I see , are as well Contrary to themselves , as to Vertue . Free me , Lord , from this distracted Case , fetch me from being Sinnes Servant to be thine , whose Service is perfect freedom , for thou art but One and Ever the same ; and alwayes enjoynes Commands agreeable to themselves , thy Glory , and my Good . IX . I Have observed , that Towns , which have been casually Burnt , have been Built again more beautifull then before : Mud-walls , afterwards made of Stone ; and Roofs , formerly but thatch't , after advanced to be tiled . The * Apostle tels me , that I must not think strange concerning the fiery Triall which is to happen unto me . May I likewise prove improved by it . Let my renewed Soul , which Grows out of the Ashes of the Old man , be a more firm fabrick , and stronger , structure : So shall affliction be my Advantage . X. OUr Saviour saith , * when thou doest Almes , let not thy left hand know , what thy right hand doth . Yet one may Generally observe , that Almes-houses are Commonly built by High-way-sides , the ready road to Ostentation . How ever , farre be it from me , to make bad Comments on their Bounty : I rather interpret it , that they place those houses so publikely , thereby not to gain applause , but Immitation . Yea , let those , who will plant pious works , have the liberty to choose their own Ground . Especially in this Age , wherein we are likely , neither in by wayes or High-wayes to have any works of mercy , till the whole Kingdom be speedily turned into one great Hospitall , and Gods Charity onely able to relieve us . XI . HOw wrangling and litigious were we in the time of Peace ? how many Actions were created of nothing , Suits we had Commenced , about a mouthfull of Grasse , or a handfull of Hey . Now he , who formerly would sue his Neighbour , for Pedibus Ambulando , can behold his whole Feild lying waste , and must be content . We see our goods taken from us , and dare say nothing , not so much as seeking any legall Redresse , because Certain not to find it . May we be restored in due Time to our former Properties , but not to our former Peevishnesse . And when Law , shall be again awaked ( or rather revived ) let us expresse our Thanks to God , for so great a Gift by using it not wantonly , ( as formerly in vexing our Neighbours about trifles ) but soberly to right our selves in matters of moment . XII . ALmost twenty yeers since I heard a profane Jest , and still remember it . How many Pious Passages , of farre later date , have I forgotten ? It seems my Soul is like a filthy Pond , wherein Fish dye soon , and Froggs live long . Lord , raze this profane Jest out of my Memory . Leave not a Letter thereof behind , lest my Corruption ( an apt Scholler ) guesse it out again , and be pleased to write some pious Meditation in the place thereof . And grant , Lord , that for the time to come , ( because such bad Guests are easier kept out , then cast out ) that I may be carefull , not to admit , what I find so difficult to expell . XIII . I Perceive there is in the world a good Nature , falsely so called , as being nothing else , but a facill and flexible Disposition , wax for every impression . What others are so bold to beg , they are so bashfull as not to deny . Such Osiers , can never make Beams to bear Stresse , in Church and State . If this be good Nature , let me alwayes be a Clown . If this be good Fellowship , let me alwayes be a Churle . Give me to set a Sturdy Porter before my Soul , who may not equally open to every Commer . I cannot conceive , how he can be a Friend to any , who is a friend to all , and the worst Foe to himself . XIV . HA , is the Interjection of Laughter . Ah , is an Interjection of Sorrow . The difference betwixt them very small , as consisting onely in the Transposition of what is no Substantiall Letter , but a bare Aspiration . How quickly in the Age of a Minute , in the very turning of a Breath , is our Mirth chang'd into Mourning . XV . I Have a great friend , whom I endeavour and desire to please , but hitherto all in vain : The more I seek , the further off I am , from finding his favour . Whence comes this miscarriage ? Are not my Applications to man , more frequent then my Addresses to my Maker ? Do I not love his Smiles , more then I fear Heavens Frowns ? I confesse , to my Shame , that sometimes his Anger hath grieved me more then my Sinnes . Hereafter , by thy Assistance , I will labour to approve my wayes in Gods presence ; So shall I either have , or not need his friendship , and either please him with more ease , or displease him ▪ with lesse danger . XVI . THis Nation is scourged with a wasting Warre . Our Sinnes were ripe ; God could no longer be Just , if we were Prosperous . Blessed be his Name , that I have suffered my Share in the Calamities of my Countrey . Had I poised my self so politickly betwixt both Parties , that I had suffered from neither , yet could I have took no Contentment in my safe escaping . For why should I , equally ingaged with others in Sinning , be exempted above them from the punishment . And seeing the bitter Cup , which my brethren have pledg'd , to passe by me , I should fear it would be fill'd again , and returned double , for me to drink it . Yea , I should suspect , that I were reserved alone , for a greater Shame and Sorrow . It is therefore some comfort that I draw in the same Yoak with my Neighbours , & with them joyntly bear the Burthen which our Sins joyntly brought upon us . XVII . WHen , in my privat Prayers , I have been to confesse my bosome Sins unto God , I have been loath to speak them aloud . Fearing ( though no men could ) yet that the Devill would over-hear me , and make use of my words against me . It being Probable , that when I have discovered the weakest Part of my Soul , he would assault me there . Yet , since I have considered , that therein I shall tell Satan no News , which he knew not before . Surely I have not managed my Secret Sinnes with such privacy , but that he , from some Circumstances , collected what they were . Though the fire was within , he saw some smoake without . Wherefore , for the future , I am resolved , to Acknowledge my darling faults , though alone , yet aloud ; That the Devill who rejoyced in , partly , knowing of my Sins , may be grieved more by hearing the Expression of my Sorrow . As for any advantage he may make from my Confession , this Comforts me ▪ Gods Goodnesse in Assisting me , will be above Satans Malice in Assaulting me . XVIII . IN the mid'st of my Morning Prayers , I had a good Meditation , which since I have forgotten . Thus much I remember of it , that it was pious in it self , but not proper for that time . For it took much from my Devotion , and added nothing to my Instruction , and my soul , not able to intend two things at once , abated of it's fervency in Praying . Thus snatching at two . Imployments , I held neither well . Sure this Meditation came not from him , who is the God of Order . He useth to fasten all his Nailes , and not to drive out one with another . If the same Meditation return again , when I have leisure , and room to receive it , I will say it is of his sending , who so mustereth , and marshalleth all good Actions , that like the Souldiers in his Army , mentioned in the * Prophet . They shall not thrust one another , they shall walk every one in his own Path. XIX . WHen I go speedily in any Action . Lord give me to call my soul to an account . It is a shrewd Suspition , that my Bowle runnes down-hill , because it runnes so fast . And Lord , when I go in an unlawfull way , start some Rubbs to stop me , let my Foot slip or stumble . And give me the Grace to understand the Language of the Lets thou throwest in my way . Thou hast promised , * I will hedge up thy way . Lord be pleased to make the hedge high enough , and thick enough , that if I be so mad , as to adventure to climbe over it , I may not onely soundly rake my cloaths , but rend my Flesh : yea , let me rather be caught , and stick in the Hedge , then breaking in thorow it , fall on the other side into the deep Ditch of eternall Damnation . XX . COming hastily into a Chamber , I had almost thrown down a Christall Hour-Glasse : Fear , lest I had , made me grieve , as if I had broken it : But , alas , how much pretious Time have I cast away , without any Regret . The Hour-Glasse was but Christall , each Hour a Pearl ; that but like to be broken , this lost outright ; That but casually , this done wilfully . A better Hour-Glasse might be bought : But Time lost once , lost ever . Thus we grieve more , for Toyes then for Treasure . Lord , give me an Hour-Glasse , not to be by me , but to be in me . Teach me to Number my * dayes . An Hour-Glasse , to turn Me , That I may apply my heart unto Wisdom . XXI . WHen a Child , I loved to look on the Pictures in the Book of Martyrs . I thought that there the Martyres at the Stake , seemed like the three Children in the fiery * Fournace , Ever since I had known them there , not one hair more of their Head was burnt , nor any smell of the fire singeing of their Cloaths . This made me think Martyrdom was nothing . But O , though the Lion be painted fiercer then he is , the fire is farre fiercer then it is painted . Thus it is easie for one to endure an affliction , as hee limnes it out in his own fancie , and represents it to himself but in a bare Speculation . But when it is brought indeed , and laied home to us , there must be the Man , yea , there must be more then the Man , yea , there must be God to assist the Man to undergo it . XXII . TRavelling on the Plain , ( which notwithstanding hath its Risings and Fallings ) I discovered Salisbury Steeple many miles off : Coming to a declivity , I lost the sight thereof : But climbing up the next Hill , the Steeple grew out of the Ground again . Yea , I often found it , and lost it , till at last , I came safely to it , and took my lodging neer it . It fareth thus with us , whilst we are way-fairing to heaven , mounted on the * Pisgat Top of some good Meditation , we get a glimps of our Celestiall Canaan . But when , either on the Flat of an Ordinary Temper , or in the Fall of an Extraordinary Temptation , we lose the view thereof . Thus , in the sight of our Soul , Heaven is discovered , covered & recovered , till , though late , at last , though slowly , surely , we arrive at the Haven of our Happinesse . XXIII . Lord , I Find my self in the Latitude of a Feaver . I am neither well , nor ill . Not so well , that I have any mind to be merry with my Friends , nor so ill that my Friends have any cause to Condole with me . I am a Probationer in point of my health . As I shall behave my self , so I may be either expelled out of it , or admitted into it . Lord , let my distemper stop here , & go on further . Shoot not thy Murthering Pieces against that Clay-Castle , which surrendreth it self at thy first Summons . O spare me a little ! that I may recover my strength . I begge not to be forgiven , but to be forborn my Debt to Nature . And I onely do crave time , for a while , till I be better fitted , and furnished to pay it . XXIV . IT seemed strange to me when I was told , That Aqua-vitae ( which restores life to others ) should it self be made of the droppings of Dead Beer . And that Strong-waters should be extracted out of the Dreggs ( almost ) of small Beer . Surely many other excellent Ingredients , must concurre , and much Art must be used in the Distillation . Despair not then , O my Soul ! No Extraction is Impossible , where the Chymist is Infinite . He that is All in all , can produce any thing , out of any thing . And he can make my Soul , which by Nature is setled on his * Lees , and Dead in Sinne , to be quickned by the Infusion of his Grace , and purified into a pious Disposition . XXV . Lord , HOw easie is Pen and Paper-Piety for one to write Religiously . I will not say it costeth nothing , b●t it is farre cheaper to work one's Head , then ones Heart to Goodnesse . Some , perchance , may guesse me to be good by my writings , and so I shall Deceive my Reader . But if I do not desire to be good , I most of all deceive my self . I can make an hundred Meditations , sooner then subdue the least sinne in my soul . Yea , I was once in the mind , never to write more ; For fear lest my writings at the last day prove Records against me . And yet why should I not write ? that by Reading my own Book , the Disproportion betwixt my lines and my life , may make me blush my self , ( if not into goodnesse ) into lesse badnesse then I would do otherwise . That so my Writings may Condemne me , and make me to Condemne my self , that so God may be moved to acquit me . FINIS . Notes, typically marginal, from the original text Notes for div A40662e-200 * 1 Cor. 9.7 . Notes for div A40662e-340 * Iames 3 6. * Isaiah 38.14 . * Psal. 47. * Ephes. 5.19 . * Ioh. 21.13 * Dan. 2.33 . * Psal. 95.7 . * Num. 11.26 . * Num. 11.28 . * Ruth . 4.16 . * Prov. 30.15 . * Eccles. 12.5 . * Mat. 25.10 . * Num. 11.33 . * Gen. 43.12 . * Ephes. 4 3. * Revel. 3.20 . * Ioh. 20.19 . * Acts 12.10 . * Gen. 7.2 . * Iudges 20.16 . Notes for div A40662e-2520 Matth. 13.8 . * Matth. 25.18 . * Luke 19.20 . * Matth. 25.2 . * Psal. 2.8 . * Gen. 28 22. * Gen. 33 19. * Gen. 35 1. * Iohn . 18.16 . * 1 Cor. 10.13 . * 2 Cor. 1 8. * Rom. 4.18 . * 2 Pet. 1 10. * Matth. 1.7 , 8. * Rev. 11 7. * Matth. 17.1 . * Mark . 5.37 . * Mark . 14.33 . * Phil. 3.18 . * Matth. 4.11 . * 2 Sam. 18.23 . * Exod. 12.41 . * Rom. 9.28 . * Heb. 13 5. * Iosh. 1.5 . * Gen. 45 28. * Gen. 1.12 . * Gen. 1.16 . * Philemon . verse 22. * Matth. 10.10 . * Mark . 6.8 . * Psal. 66. * Pro. 30 9. * Mark . 9.25 . * Luke . 4.13 . * 2 Tim. 3.8 . * Exod. 7.12 . Notes for div A40662e-5520 * M. Varro , Solinus , Plinius , halicar. . &c. * Ephes. 5.16 . * Giraldus Cambrensis . & Cambder , in the description of th●t shire . * Plutarch . in Iul. Caesar . * Sir Iohn Heywood ▪ in the life of Edward the 6. * Psal. 19.12 . * Munsters Cosmography 3. Book . Page 878 * Iohn 16 33. * Cambden Brit : in Kent . Gualterus Mappaeus de nugis Curialium . * Iob. 17.14 . * Rom. 2.15 . * Annales Hybernici , in Anno 1204. & Cambdens Britt . pag. 797. * Lawfully I presume to apply a Popish Vision to confute a Popish Practice . * Livie libro Sexto , Cap. 20. * Isai. 5.2 . * Annales Hybernici , in Anno 1204. & Cambdens Britt . pag. 797. * Eccles. 10.11 . * Plutarch . in the life of Alex. the Great . * Iustin. lib. 18. Pag. 196. * ●om . 1.20 . * Cotenham . * Plutarch . in Theseo Notes for div A40662e-7870 * Rom. 1.30 . * Psal. 28.4 . * 1 Pet. 4.12 . * Matt. 6 3. * Ioel 2.8 . * Hosea . 2.6 . * Psal. 90.12 . * Dan. 3.27 . * Deut. 34.1 . * Zeph. 1.12 .