Good thoughts in worse times consisting of personall meditations, Scripture observations, meditations on the times, meditations on all kind of prayers, occasionall meditations / by Tho. Fuller ... Fuller, Thomas, 1608-1661. This text is an enriched version of the TCP digital transcription A40668 of text R7345 in the English Short Title Catalog (Wing F2436). 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. 134 KB of XML-encoded text transcribed from 125 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A40668 Wing F2436 ESTC R7345 12251600 ocm 12251600 57123 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. A40668) Transcribed from: (Early English Books Online ; image set 57123) Images scanned from microfilm: (Early English books, 1641-1700 ; 144:11) Good thoughts in worse times consisting of personall meditations, Scripture observations, meditations on the times, meditations on all kind of prayers, occasionall meditations / by Tho. Fuller ... Fuller, Thomas, 1608-1661. [13], 235 [i.e. 236] p. Printed by W.W. for John Williams ..., London : 1647. Errata: p. 235. Reproduction of original in Yale University Library. eng Meditations. Devotional exercises. Conscience. A40668 R7345 (Wing F2436). civilwar no Good thoughts in worse times. Consisting of personall meditations. Scripture observations. Meditations on the times. Meditations on all kind Fuller, Thomas 1647 21745 373 15 0 0 0 0 178 F The rate of 178 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-08 TCP Assigned for keying and markup 2002-09 Apex CoVantage Keyed and coded from ProQuest page images 2002-10 Jennifer Kietzman Sampled and proofread 2002-10 Jennifer Kietzman Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion GOOD THOUGHTS In Worse TIMES . Consisting of Personall Meditations . Scripture Observations . Meditations on the Times . Meditations on all kind of Prayers . Occasionall Meditations . By THO. FULLER . B. D. LONDON , Printed by W. W. for John Williams at the Crowne in St Pauls Church-yard . 1647. TO THE CHRISTIAN READER . WHen I read the Description of the Tumult in Ephesus , Acts 9. 32. ( wherein they would have their Diana to be Jure Divino , that it fell down from Iupiter ) it appears to me the too Methodicall caracter of our present confusions . Some therfore cryed one thing , and some another , for the assembly was confused and the more part knew not wherefore they were come together . O the distractions of our age ? And how many thousand know as li●tle why the sword was drawn , as when it will be sheathed . Indeed , ( thankes be to God ) we have no more house burnings but many heart burnings , and though outward bleeding bee stanched , it is to be feared that the broken vaine bleeds inwardswhich is more dangerous . This being our sad condition , I perceive controversiall writing ( sounding somewhat of Drums & Trumpets , ) doe but make the wound the wider , Meditations are like the Ministrel the Prophet called for , to pacifie his minda●liscomposed with passion , which moved mee to adventure on this Treatise , as the most innocent and inoffensive manner of writeing . I confesse a Volumn of another Subject , and larger Size , is expected from mee . But in London I have learnt the difference , betwixt downright breaking , and craving time of their Creditors . Many sufficient Merchants though not Soluable from the present make use of the latter , whose example I follow . And though I cannot pay the Principall , yet I desire such small Treatises may be accepted , from me as Interest or consideration mony , untill I shal God willing be enabled to discharge the whole Debt . If any wonder that this Treatise comes Patron-lesse into the World , let such know that Dedications begin now adayes to grow out of fashion . His Policy was commended by many , ( and proved profitable unto himselfe ) who insted of Select Godfathers , made all the Congregation Witnesses to his Child , as I invite the World to this my Booke , requesting each one would patronise therein such parts and passages thereof , as please them , so hoping that by severall persons the whole will be protected . I have Christian Reader , ( so far I dare goe , not inquiring into the Syre-name of thy Side or Sect ) nothing more to ●urthen thy Patience with . Onely I will add , that I finde our Saviour in Turtullian and ancient Latine Fathers , constantly stiled a * Sequestrator in the proper notion of the Word . For God and man beeing at ods , the difference was Sequestied or referred into Christs his hand to end and umpire it . How it fareth with thine estate on earth I know not , but I earnestly desire , that in heaven both thou and I may ever bee under Sequestration in that Mediator for Gods glory and our good , to whose protection thou art committed By Thy Brother in all Christian Offices . THO. FULLER . PERSONALL MEDITATIONS . I. Curiosity Curbed . OFTEN have I thought with my selfe , what Dis●ase I would be best con●ented to die of . None please mee . The Stone , the Cholick terrible , as expected , intollerable , when felt . The Palsie is death before Death . The Consumption a flattering Disease , cozening men into Hope of long life at the last gaspe . Some sicknesse 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 immortall . But away with these thoughts . The Marke must not chuse 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 carefull to provide the Plaister of Patience against it . Only thus much in generall : commonly that sicknesse seiseth on men , which they least suspect . He that expects to be drown'd with a Dropsie may bee burnt with a Fe●vour , and she that feares to bee 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 man might have through Christ , a safe Voyage to his long home . Afterwards I understood that the party was dead some houres before ; and it seemes 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 alarum to mens 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 mens Charityherein may be suspected of Superstition in Praying for the Dead . However my Heart thus powred out , was not spilt on the ground . My prayers too late to doe him good , ●ame soone enough to speake my good will . What I freely tendred God ●airely tooke , 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 owne ●osom . III. Nor full , nor fasting . LIving in a Country Uillage where a Buriall was a rarity , I never thought of Death , it was so seldome presented unto me . Comming to London where there is plenty of Funeralls , ( so that Coffins crowd one-another , & corps in the grave justle for Elbow roome ) I slight and neglect death because grown an object so constant and common . How foule is my stomach to turne all foode into bad humours ? Funeralls neither few nor frequent , worke effectually upon mee . London is a Library of Mortality . Uolumes of all sorts and sizes , rich , poore , infants , children , youth , men , old men daily die ; I see there is more required to make a good Scholler , then onely the having of many bookes : Lord be thou my Schoolemaster , and teach mee to number my dayes that I may apply my heart unto Wisedome . 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 marke what immediately followes , and his deadly wound was healed . Who would have suspected this inference ●rom these premises . But 〈◊〉 not this the lively Em●lem of my naturall cor●uption ? Sometimes I conceive that by Gods Grace I have conquered and kill'd , subdued and ●laine , maim'd and morti●d the deedes of the ●sh : never more shall I be molested or bufseted , with such a bosom sinne when , alas ! by the next ●eturne , the news is , it is r●vived , and recovered . Thus Tenches though grievously gashed , p●esently plaister 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 scarre to be seene . I perceive I shall never finally kill it , till first I be dead my selfe . 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 custome & giving Sathan advantage to assault it . Yea the loosening of such a Linke , might have endangered the scattering of the Chaine . Bold Bashfulnesse , which durst offend God , whil'st it did feare man . Especially considering that though my Guest was never so high , yet by the Lawes of Hospitality , I was above him , whilst he was under my Roofe . Hereafter whosoever cōmeth within the Dores , shall bee 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 intreated to kneel downe by it . VI . Alash for Lazinesse . SHamefull my sloath , 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 , Iob * ●ting , Hezeki●h , lying on his bed , * Eli●h with his face between his l●ggs . But of all gestures give me St. Paules , * 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 Queene Mary to Henry R●ffe Earle of Sussex , giving him * leave to weare a Night-Cap or Co● in her Maj●sties presence , counted a great favour because of his Infirmity . I know in case of necessity , God would gratiously accept my devotion , bound downe in a sicke 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 lazinesse may suspect , least thus my bea● taking me up , prove a presage of my ensuing sicknesse . But may God pardon my Idlenesse this once , I will not againe offend in the same kind , by his grace hereafter . VII . Roote , Branch , and Fruit . A Poor man of Sevil in Spaine , having a fair and fruitfull Peare-tree , one of the Fathers of the Inquisition desired ( such Tyrants requests , are commandes ) some of the fruit thereof . The poore man , not out of gladnesse to gratifie , but feare to offend , as if it were a sinne for him to have better fruit , then his betters , ( suspecting on his deniall the Tree might be made his owne 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 owne advantag● , what he was frighted to do● , I wil freely performe . God calleth on mee to present h●m with * fruits , meet for repentance . yea let him take all , soule and body , powers , and parts , faculties , and members of both , I offer a sacrifice unto himselfe . good reason , for indeed the Tree was his , before it was mine , and I give him of his owne . Bes●des it was doubtfull , whether the poore 〈◊〉 ●ateriall Tree , be●ng removed , would grow 〈◊〉 . Some plants , transplanted ( especially when old ) become sullen , and do not enjoy themselves , in a ●oile wherewith they were ●nacquainted . But sure I am when I have given my selfe to God , the mov●ng of my soule shall be the ●ending of it , he will dresse so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so prune and purge mee , 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 leav● off , then labour in suc●foule weather , his answe● was returned me in the● Country Rythme . Sow Beanes in the Mud And they 'le come up like Wood . This could not bu● minde mee of * David expression , They that so● inteares , shall reape i● joy . He that goeth fort● and weepeth , bearing pre●cious seed , shall doubtless● come againe with rejoyceing , bringing his sheave● with him . These last five yeare● have been a wett and ●oeful Seeds time to me , ●nd many of my afflicted Brethren . Little hope have wee , as yet , to come ●gaine to our owne ●omes ; and in a literall sense , now to bring our sheaves , which wee see others dayly 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 , wee 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 siery Region ; But stranger , that Pharoah should bee so back ward to have them removed , and being demanded of Moses when hee would have them sent away , answered , to * Morrow Hee ●uld bee content with ●eir company one ●ght , at bed and at bord , ●ath belike to acknow●dge either Gods 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 Pharoah , and ●en admire at my selfe . ●hat are my sinnes but 〈◊〉 many Toades , spit●g of venome & spawn●ng of Poyson ; croaking 〈◊〉 my judgement , cree●ing into my Will , and ●rawling into my affections , This I see , and suffer and say with Pharoah , t●Morrow , to morrow 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 onely i● promises for the time to come . Grant , Lord , I may seosonably drowne this Pharoah-like procrastination in the Sea of repentance , least it drowne 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 the cause of the Gardi●er , why that Tree was ●n exception from the ●ule of the rest , this reason was rendred , because that alone being clipt close in May , was then hindred to spring and sprout , and therefore tooke this advantage by it selfe , to bud in Autumne . Lord , If I were curb'● and Snip't in my younger yeares by feare o● my parents , from those vicious excrescencies , to which that age wa● subject , give mee to have a godly jealousie over my heart , suspecting an 〈◊〉 - Spring , least corrupt nature , ( which without thy r●raining grace will have a Vent ) break forth in my reduced yeares into youthfull vanities . XI . Miserere . THere goes a Tradition of Ovid , that fa●ous Poet ( receiving ●ome countenance from ●is owne co session * ) ●hat when his Father was ●bout to beate 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 certainely more elegant for composure , the● this verse with commo● credulity hath taken up . Parce precor , Genitor , posthac non versisicabo . Father on me pitty take Verses I no more will make . When I so solemnely promise my Heavenly Father to sinne no more . I sinne in my very promise , my weake prayer● made to procure my pardon , increase my guiltinesse , O the dulnesse and deadnesse of my heart therein ! I say my prayers as the * Iewes eate the ●ssover in haste . And ●hereas in bodily Acti●s motion is the cause 〈◊〉 heate ; cleane 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 ) 〈◊〉 Belgick Historie of the ●nited Provinces , I re●ember not any ca●itall offender being ●ondemned , ever forgiven●ut alwayes after Sentence , followes executio● It seemes 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 GODS , becau● though having the gre●Attributes of a Deity● Power , and Iustice , the● want ( or wil● not use then 〈◊〉 god-like property of GODS , clemen● to forgive . May I dye in that Government , under which was borne , where a M●narch doth comman●Kings where they se●●use , have gratiously ●anted pardons , to men ●pointed to death ; ●rein the lively Image 〈◊〉 GOD , to whom belongs 〈◊〉 and * forgive●sse . And , although I ●ill endeavour so to be●ve my selfe , as not to ●ed my Soveraignes 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 vaine thought are in my heart , insta●ly my corruption ●taines it selfe to be 〈◊〉 Advocate for it , plea●ding that the worst the could be said against 〈◊〉 was this , that it was Vaine 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 downe why cumbreth it the groun● ? vain thoughts doe this ill in my heart that they doe 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 Soule 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 vaine Thought engrosseth all the Ground of my heart , till that be rooted out , no good meditation can grow with it or by it . XIIII . Alwayes seen , never minded . In the most healthfull times , two hundred and upwards , was the constant weekely tribute paied to mortality in London . A Large Bill but it must be discharged Can one City spend according to this weekely rate , and not be Bankerupt of People ? At least wise must not my short be called for , to make up the reckoning ? When onely seven young-men and those chosen , * by Lot , were but yearely taken out of Athens , to be devoured by the monster Minotaure , 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 yeares Lottery . Were the dwellers and lodgers in London weekly to cast Lotts , who should make up this two hundred , how would every one be affrighted ? Now none regard it . My security concludes the aforesaid number , will amount of Infants and old folke . Few men of middle age and amongst them , surely not my selfe . But oh ! is not this putting the evill day far from me , the ready way to bring it the nearest to me ? The Lot is weakly drawn ( though not by mee ) for mee , 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 my selfe the cause thereof , whether it proceeded from the Devil , or my owne corruption , examining it by those Signes , Divines in this case recommended . 1. Whether it came in incoherently , or by dependance 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 naturall● 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 Theeves 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 , whēce my bad thoughts come , but whither I shall send them , least this curious controversy insensibly betray mee into a consent unto them . XVI . Storme , steere on . THe Mariners sayling with St. Paul , bare up bravely against the Tempest , whilst either Art or industry could befriend them . Finding both to faile , and that they could not any loner be are up into the winde , they even let their Ship drive . I have indeavoured in these distemperate times , to hold up my spirits , and to steere them steddily . An happy peace here , was the port wherat I desired to arive . Now alasse the Storme growes to s●urdy for the Pilot. Hereafter all the skill I will use , is no skill at all , but even let my ship saile whither the winds send it . Noahs Arke was bound for no other Port , but preservation for the present , ( that Sh● being all the Harbour ) not intending to find land , but to sloat on water . May my Soule , ( though not sailing to the desired Haven ) onely be kept from sinking in sorrow . This comforts mee that the most weather-beaten Vessell cannot properly be seized on for a Wrack , which hath any quick cattle remaining therein . My spirits are not as yet forfeited to despaire , 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 knowne for his wisedome , ) fo● not killing Absalon when hee saw him hanged in the Tree , promising him for his paines , ten shekles and a girdle . But the man , ( having the Kings command to the contrary , ) refused his proffer . Well hee knew that politick Stats men would have dangerous designes fetcht out of the fire , but with other mens fingers . His G●rdle promised might in payment , prove an haltar . Yea hee added moreover , that had hee kild Absalon , Joab himself * would have set himselfe against him . Satan daily solicits me to sinne , ( point blancke against Gods Word , ) baiting me with profers best pleasing my corruption . If I consent , he who last tempted , first * accuseth me . The fauning Spannnell , turnes a fierce Lion and roareth out my faults in the Eares of Heaven . Grant , Lord , when Satan shall next serve me , as Joab did the nameless Israelite , I ma● serve him , as the name lesse Israelite , did Joa● flatly refusing his deceitfull 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 * goe to him , But hee shall not returne to me . Peace did long lie languishing in this Land . No small contentment that to my poore power , I have prayed and preached for the preservation thereof . Seeing since it is departed this Supports my soule , having little hope that Peace here should returne to mee ; I have some assurance that I shall goe to peace heareafter . XIX . Bad at best . LOrd , how come wicked thoughts to perplex me in my Prayers , when I desire and endeavour onely to attend thy S●rvice ? Now I perceive the cau● thereof . at other times I have willingly entertained them , and now they entertaine themselves against my will . I acknowledge thy justice , that what formerly I have invited , now I cannot expell . Give me here after alwayes to bolt out such ill guestes . 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 yeares , 〈◊〉 a Iubilee at R●me , wherein people , bringing themselves , and money thither had Pardon for their sinnes . Put Centenary yeares return'd but seldome Popes were old before and ●vetuous when they came to their place . Few had the happinesse to fill their Coffers with Iubilee-Coyne . Hereupon , * Clement the sixth reduced it to every fifteenth yeare . Gregory the eleventh to every three and thirtieth . Paul the second , and Sixtus the fourth to every twentieth fifth yeare . Yea , an Agitation is reported in the Conclave , to bring downe Iubilees to fifteenth , twelve , or ten yeares , had not some Cardinalls , ( whose policy was above their coveteousnes ) opposed it . I serve my prayers , as they their Iubilees . perchance they may extend to a quarter of an houre , when powred out at large . But some dayes I begrutch this time as too much , and omit the ●reface of my Prayer , with some passages conceived lesse material , and ●unne two or three Peti●ions into one , so contracting them to halfe a quarter of an Houre . Not long after , this also seemes 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 shrinke my Prayers to a m●nute , to a moment , to a Lord have mercy upon me . SCRIPTURE OBSERVATIONS . I. Prayer may Preach . FAther , I thank thee ( said our * Sav our , being ready to ●aise Lazar●s , that thou h●st hea●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 lawfull for Ministers in their publique Prayers to insert passages for the Edifying of their Auditors , at the same time petitioning God & informing their Hearers . For our Saviour glancing his Eyes at the Peoples instruction , did no whit hinder the stead fastnesse of his lookes , lifted up to his Father . When before Sermon I pray for my Soveraigne & Master KING of great Britaine , 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 neede to teach men the Kings Title , & their owne ●uty , that the simple may be informed , the forgetfull remembred thereof , and that the affectedly Ignorant , who will not take Advice , may have all ●cuse taken from them . Wherefore in powring forth my prayers to God , well may I therein sp●inkle some by-drops for the Instruction of the people . II. The Vicious Meane . ZOphar the Naamath●te mentioneth a sort of men , in whose mouthes wickednesse is sweet , * They hide it under their ton●ue , they spare it , and forsa●e it not , but keepe 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 sinne downe , actually and openly committing it . The third endeavouring and expedient betwixt Heaven and Hell , neither doe nor deny their lusts ; neither spitting them out nor swallowing them downe , but rolling them under their tongues , epicurizing theron , in their filthy fancies and obscene speculations . If God at the last day of judgement hath three hands , a right for the Sheep , a left for the Goates , 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 sinne thus rolled , becomes so soft and suple , and the Throat is so short and slippery a passage , that insensibly it may slide downe from the mouth into the Stomach , and contemplative wantonnesse quickly turnes into practicall uncleanesse . III. Store no Sore . IOb had a custome to offer burnt offerings according to the number of his Sonnes , for * he said , It may be that my Sonnes in their feasting hav● sinned , and cursed God in their hearts . It may be , not it must be , he was not certaine but suspected it . But now ; what if his Sonnes had not sinned ? was Iob's labour lost , and his Sacrifice of none effect ? Oh no! only their property was altered ; In case his Sonnes were found f●ulty , h●s Sacrifices for them were propitiatorie , & through Christ obtained their pardon : In case they were innocent his offerings were Eucharisticall , returning thankes to Gods restraining grace , for keeping his Sonnes from such sinnes , which otherwise they would have committed . I see in all doubtfull matters of Devotion , it is wisest to be on the sures● side , better both lock , and bolt , and barre it , then leave the least doore of danger open . Hast thou done what is disputable whether it be well done ? Is it a measuring cast whether it be lawfull or no ? So that thy conscience may seeme in a manner to stand Neuter , Su● a conditional pardon out of the court of heaven , the rather because our selfe-love is more prone to flatter , then our godly jealousie to suspect our selves without a cause , with such humilit● heaven is well pleased . For suppose thy selfe over-cautious needing no forgivenesse in that particular , God will interpret the pardon thou prayest for to be the praises presented unto him . IIII. Line on Line . MOses in Gods name did counsell 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 againe v. 7. Onely be thou strong and very couragious ; and againe v. 9. Have I no● commanded thee ? be strong and of a good courage , be not affraid , neither be not dismaid , Lastly the Rubenites , and Gadites heartily desired him , v. 18. Onely be strong and of a good courage . Was Joshua a dunce or a coward ? did his witt or his valour want an edge ? that the same precept must so often be press'd upon him , no doubt neither but God saw it needfull , that 〈◊〉 should have courage of Proofe , who was to encounter both the froward Iew , and the fierce Canaanite . Though metal on metal , colour on colour be falfe Heraldry , * line on line , precept on precept , is true divinity . Be not therefore offended ô my soule , 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 Sodome in the beauty thereof and had the Angel told me , that the same should be suddainly destroyed , by a mercilesse Element , I should certainly have concluded that Sodome should have been drownd led thereunto by these considerations . 1. It was situated in the Plaine of I●rdan , a flat , low , level Country . 2. It was well watered * every where , and where alwayes there is water enough there may sometimes be too much . 3. Iordan had a quality in the first moneth to overflow * all his bankes . But no dropp of moisture is spilt on Sodom , it is burnt to Ashes . How wide are our conjectures , when they guesse at Gods judgements ? How farre are his wayes abo●e our apprehensions ? Especially when wicked men with the Sodomites wander in strange sinnes out of the Rode of common corruption , God meets them with strange punishments , out of the reach of common conception , not coming within the compasse of a rationall suspition . VI . Selfe , Selfe-hurter . VVHen 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 sinnes , ( whereof many precedents ) cast all the fault on themselves alone , yea David when he numbred the People , though it be express'd 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 himselfe * 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 mans 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 , unlesse thou wer 't as willing to take his Black money , as he to tender it . VII . God , behold a Troope commeth . 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 bee fixed in any Beliefe . But proceeding he told six lyes successively . 1. That Saul called him . 2. That he came at his call . 3. That Saul demanded who he was . 4. That hee return'd his Answer . 5. That Saul commanded him to kill him , 6. That he kill'd him accordingly . A wilfull Falsehood told , is a Cripple not able to stand by it selfe , without some to support it , it is easie to tell a lye , hard to tell but a lie . Lord , If Ibe so unhappie to relate a Falshood ; 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 Corne which they hoord 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 sinne , O let me so order it , that I may destroy the Procreation thereof , and I , by a true sorrow , condemne it to a bles●ed Barrennesse . VIII . Out meanes in Miracles . VVHen the Angell brought * Saint Peter out of Prison , the Iron gate opened of it's owne accord . But comming to the House of Mary the Mother of John , Marke was faigne to stand before the Doore , and knock . When Iron gave Obedience , how can Wood make opposition ? The Answer easie . There was no man to open the Iron-Gate , but a Portresse was provided of Course to unlock the doore , God would not therefore shew his Finger , where men's hands were appointed to do the worke . Heaven will not Super-institute a miracle , w●ere ordinary meanes we ●formerly in peacea● possession . But if they 〈◊〉 depart or resigne ( 〈◊〉 confessing 〈◊〉 ●ufficiency ) there 〈◊〉 succeed in their vacancy . Lord , if onely Wooden obstacles ( such as can be removed by might of man ) hindred our hope of peace , the Arme of flesh might relieve us . ●ut alasse 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 soly to thy selfe , if now thou shouldest be pleased after seaven yeares hard Apprentiship in civill 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 Jona●han his Sonne . Also hee ●ad them teach the children of Judah the use of 〈◊〉 Bow . But the Connexion Is excellent . For that is the most Souldier-like-Sor●ow , which in middest of griefe can give Order , for Revenge , on such as have slaine ●heir Friends . Our generall Fast was first appointed to 〈◊〉 the Massacre of our ●ethren in Ireland . But it is in vaine , 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 martiall provision● . X. No stoole of wickednesse . SOme times I have disputed with my selfe , which of the two were most guilty . David wh● said in hast all men are * lyars , or that wicked man who * sat and spake against his Brother , and slandered his owne Mothers Sonne . David seemes the greater offender ; for Mankind might have an action of defamation against him , yea , he might justly be challenged for giving all men the lye . But marke David was in hast , he spake it in Transitu , when he was passing , or rather posting by , or if you please , not David , but Davids Haste rashly vented the words . Wheras the other Sate , a sad solemne , serious , premeditate , deliberate posture , his malice had a full blow with a steddy hand , a● the credit of his Brother . Not to say that SATE carries with it the countenance of a Iudiciall 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 sinnes . If in haste or heate of passion I wrong any , give me at leisure to aske thee and them forgivenesse . But O let me not sit by it , ●tudiously to plot , or 〈◊〉 mischiefe to any out of malice prepense . To ●hed bloud , in coole ●loud , is bloud with a witnesse . XI . By Degrees . ●Ee by what staires wicked * Ahaz , did climb up to the heigth of prophanesse . First he * saw an Idolatrous Altar at Damascus . Our eyes when gazing on sinfull Objects are out of their calling and Gods keeping . Secondly he lik'd it . There is a secred Fascination in superstition , and our soules soone bewitched , with the gawdinesse of false service from the simplicity o● Gods worship . Thirdly he made the like to it . And herein Vriah the Priest ( Patr● and Chaplaine 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 doe the like . Not content to confine it to his personall impiety . Lastly , he removed Gods Altar away . That venerable Altar , by divine appointment peaceably possess'd of the place , for 200. yeares and upwards , must now be violentlyejected by a usurping Vpstart . No man can be starke naught at once . Let us stop the progresse of sin in our Soule at the first Stage , for the further it goes , the faster it will increase XII . The best Bedmaker . VVHen a good man is ill at ease , God promiseth to make all his * Bed in his sicknesse . Pillow , Bolster , Head , feet , sides , all his bed . Surely that God who made him , knowes 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 owne to make ? Thou foole , hee 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 , therewithall to have his heavēly dreame ? Yea the poore woman in Jersey , * which in the reigne 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 Gods justice threatned to cast * Jezabel 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 soone as met . as Gen 14. 10. 1 Sam. 31.1 2 Cro. 25. 22. Some will say the spirit gives in onely the summe of the successe , 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 , oftimes no stand , & the footemen so fitly called as making more use of their feet then their hands . And when God sends a qualme of feare over the souldiers hearts , it is not all the skill and valour of their commanders , can give them a cordiall . Our late Warre hath given us some instances hereof . Yet let not men tax their Armyes for cowardise , it being probable , that the badnesse of such as staid at home of their respective sides , had such influence on those in field , that Souldiers hearts might be feare-broken , by the score of their sinnes , who were no Souldiers . XIIII . Too late , Too late . THe Elder Brother laid a * sharpe and true charge against his Brother prodigal , for his riot and luxury . This nothing affected his Father , the mirth , meat , musick 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 himselfe , ( 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 , hee will be my greivous accuser . I will endeavour to prevent him , first condemning my selfe to God my Father . So shall I have an Act of indempnity before he can enter his action against mee . XV . Lawfull Stealth . I find two ( husband and wife ) both stealing , and but one of them guilty of felony . And Rachel * had stolne the Images that were her Fathers , and Jacob stole away unawares to Laban the Syrian . In the former a complication of Theft lying , sacriledge , and Idolatry ; In the latter no sin at all . For what our conscience tels us is lawfull , and our discretion , dangerous , it is both conscience and discretion to doe it with all possible secrecy . It was as lawfull for Jacob in that case privately to steale away , as it is for that man , who findes the Sun-shine too hot for him , to walke in the shade . God keep us from the guilt of Rachels stealth . But for Jacobs 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 condemne them . XVI . Text improved . I Heard a Preacher take for his Text , Am I not thy Asse , * upon which thou hast ridden ever since I was thine unto this day , was I ever wont to doe so unto thee ? I wondred what he would make thereof , fearing hee would starve his Auditors for want of matter . But hence he observed . 1. The siliest and simplest being wronged , may justly speake in their own● defence . 2. Worst men , have 〈◊〉 good Title to their own● Goods . Balaam a Sorcerer yet the Asse confesseth twise he was his . 3. They who have done many good offices , and faile in one , are often not onely unrewarded for former service , but punished for that one offence . 4. When the creatures formerly officious to serve us , start from their wonted obedience ( as the Earth to become barren and Aire pestilential ) man ought to reflect on his owne sinne as the sole cause thereof . How fruitfull are the seeming Barren places of Scripture . Bad Plow-men , which make Balkes of such Ground . Wheresoever the surface of Gods Word doth not laugh and Sing with Corne , there the heart thereof within is merry with Mines , affording , wherenot plaine matter , hidden mysteries . XVII . The Royall bearing . GOd is said to have brought the Israelites out of Aegypt 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 Soveraigne and Subjects ) carrying their prey in their Talons , but young ones on their backs , so interposing their whole bodyes betwixt them and harme . The Old Eagles body , is the young Eagles-sheild , and must be shott through , before her young ones can be hurt . Thus God , in saving the Iewes , put himselfe betwixt them and danger . Surely God so loving under the law , is no lesse gracious in the Gospell : Our soules are better secured , not onely above his Wings , but in his body ; your life is hid * with Christ in God . No feare then of harme , God first must be pierced , before wee can be prejudiced . XVIII . None to him . IT is said of our Saviour , his Fan * is in his hand . How well it fits him , and he it ? could Satans clutches snatch the Fan , what worke would he make ? He would Fan , as he doth * winnow , in a tempest , yea , in a Whirle-winde , and blow the best away . Had man the Fan in his hand especially in these distracted times , out goes for Chaffe , all oposite to the opinions of his party Seeming sanctity wil carry it away from such who with true , ( bu● weak grace , ) have ill natures and eminent corruptions . There is a kind of darnell , called Lolium Murinum because so counterfeiting Corne , that even the Mice themselves , ( experience should make them good Tasters , ) are sometimes deceived therwith . Hypocrites in like manner so act holinesse , that they passe for Saints before men , whose censures often barne up the chaffe , and burne up the graine . Well then ! Christ for my share . Good luck have hee with his honour . The Fan is in so good a hand , it cannot be mended . Onely his hand , who knowes 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 mee , 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 ask't St. Iohn , 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 Gods Comm●nds are Grants . When he enjoynes us , Repent , Believe , it is onely to draw from us a free acknowledgment of our impotency to performe his commands . This confession being made by us , what he enjoynes he will enable us to doe . Mans owning his weaknesse , is the onely Stock for God thereon to graft the grace of his assistance . MEDITATIONS on the TIMES . I. Name-Generall . HEber had a Sonne borne in the dayes when the * Earth was divided . Conceive we it just after the Confusion of Tongues , when Mankind was parcelled out into severall Colonies . Wherefore Heber to perpetuate the memorie of so famous an accident , hapning at the birth of his Sonne , called him Peleg , which in the Hebrew tongue signifieth Partition or Division . We live in a Land and Age of dissention . Counties , Cities , Townes , Villages , Families , all divided in opinions , in affections . Each man almost divided from himselfe , with feares and distractions . Of all the children , borne in England within this last five yeares 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. Wofull Wealth . BArbarous is the custome of some English People on the Sea side , to prey on the goods of poore shipwrack't Merchants . But more divelish in their designe , 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 toss'd with an Hirricano of a civill Warre . 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 owne sinnes have contributed their share . Those are farre worse , ( and may not such be found ? ) who by cunning insinuations , and false glosings , have in these dangerous dayes trained and betrayed simple men into mischeife . Can their pelfe prosper ? not got by valour or industry , but deceit ; surely it cannot be wholsome , when every morsell of their meate is Mummie , ( good Physick but bad food ) made of the corps of mens 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 yeares , 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 . VVHen Herod had beheaded Iohn 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 tooke up the body and buried it , and went and told Iesus . And was this all ? and what was all this ? Alasse poore men ! It was some solace to their sorrowfull Soules , that they might lament their losse to a fast friend , who though for the present unable to helpe , was willing to pitty them . Hast thou thy body unjustly imprisoned , or thy goods violently detained , or thy credit causelesly defamed ? I have a designe whereby thou shalt revenge thy selfe , even goe and tell IESUS . Make to him a plaine and true report of the manner and measure of thy sufferings , Especially there being a great difference betwixt IESVS then clouded in the flesh , and IESVS now shining in glory , having now as much pitty and more power to redresse thy greivances . I know it is counted but a cowardly Trick , for Boyes when beaten but by their equals , to cry that they 'l tell their Father . But during the present necessitie , it is both the best wisedome and valour , even to complaine to thy Father in Heaven , who will take thy case into his serious consideration . IIII. Providence . MArvelous is Gods goodnesse , 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 breake 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 unnaturall Warres , forced to be Ostridges to their own children , leaving them to the Narrow mercy of the wide world . I am confident that these Orphanes ( 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 onely in goodnesse and children ) his Wife made much womanish lamentation , what should hereafter become of her little ones , Peace ( sweet heart said hee ) that God who feedeth the * Ravens will not starve the Hernes . A speech censured as light by some , observed by others as propheticall , as indeed it came to passe , that they were well disposed of . Despaire not therefore O thou Parent of Gods blessing for having many of his blessings , a numerous off-spring . But depend on his providence for their maintenance : finde thou but faith to believe it , he will finde meanes to effect it . V. Coles * for Fagot . IN the dayes of King Edward the sixth when Bonner was kept in Prison , reverend Ridley having his Bishoprick of London would never goe to Dinner at Fulham without the company of Bonners * Mother and Sister ; The former alwayes sitting in a chaire , at the upper end of the Table , these Guests , were as constant as Bread and Salt at the board , no meale could be made without them . O the meeknesse , and mildnesse of such men as must make Martyres ! Active charity alwayes goes along with passive obedience . How many Ministers Wives & childrē , now adayes 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 farr from being bountifull , that they are not just , denying or detaining from those poore soules that pittance , which the Parliament hath alotted for their maintenance . VI . Fugitives over taken . THe City of Geneva is seated in the Marches of severall Dominions , France , Savoy , Switzerland ; Now it is a Fundamentall Law in that signiory , to give free accesse to all Offenders , yet so as to punish their Offence , according to the custome 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 Indempnity . Herein I highly aprove the Discipline of Geneva . If we should live to see Churches of severall 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 spightfully , one may sadly foresee , & fore-say of this Land , many servants now adayes will breake 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 , doe therein first , make satisfaction for such scandalous sinnes , whereof he stands justly charged in that Church which he deserted . This would conduce to the advanceing of vertue and the retrenching of notorious licentiousnesse . VII Both and Neither . A City was built in Germany upon the River Weser , by Charles the Emperour , & 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 shew the joynt-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 Soveraigne might have what hee justly calls myne , his lawfull Prerogative , and leave to the Subjects their Propriety . Such may be truely termed an Accommodation which is ad commmodum utriusque for the benefit of both parties concerned therein . VIII . Fed with Fasting . THe Salmon may passe for the Ridle of the River . The oldest fisherman never as yet met with any meate 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 wormes with the Roach , nor suckt 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 doe many ( exiles in their owne country ) subsist now adayes of nothing , and wandering in a wildernesse of want ( except they have Manna miraculously from Heaven ) they have no meate on earth from their owne meanes . At what Ordinary or rather Extraordinary do they diet ? that for all this have cheerefull faces , light hearts , and merry countenances . Surely some secret comfort supports their soules . Such never desire , but to make one meale all the days of their lives , on the * continuall Feast of a good conscience . The Fattest Capons yeild but sad Merry-thoughts to the greedy Glutton , in comparison of those delightfull dainties which this Dish dayly affords such , as feed upon it . IX . Bare in fat Pasture . FOrresters have informed mee , that Out-lodging Deere are seldom seen to be so fat as those as keep themselves within the Parke . Whereof they assigne this Reason that those Straglers ( though they have more ground to range over , more Grasse and Graine to take their repast upon , yet they ) are in constant feare as if conscious , that they are Trespassers , being out of the Protection , because out of the Pale of the Parke . This makes their Eyes and Eares alwayes to stand Sentinells for their mouthes , least the Master of the ground pursue them for the dammage done unto him . Are there any which unjustly possesse the Houses of others ? Surely such can never with quiet and comfort enjoy either their places or themselves . Thy alwayes listen to the least Noise of Newes , suspecting the Right owner should be reestated , whose restitution of necessity inferres the others Ejection , Lord that though my meanes be never so small , grant they may be my meanes , not wrongfully detained from others , having a truer Title unto them . X. Much good doe you . ONe * Nicias a Philosopher having his shooes stollen from him , may they ( said he ) fit his feet that tooke them away . A wish at the first view very harmelesse , but there was that in it , which poysoned his charity into a malicious revenge . For he himselfe had hurl'd or crooked feet , so that in effect he wish'd the Theefe to be lame . Whosoever hath plundred mee of my Bookes 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 Herbes , nor have I ( as Nicias ) any Reservation , or latent Sense to my selfe , but from my heart doe desire , that to all purposes and intents my Bookes may be beneficiall unto him . Onely 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 Spaine . He perceived a necessity of his owne private Prayers to God , besides the Pater Nosters , Ave Maries , &c. used of course in the Romish Church . But so simple was he , that how to pray hee knew not . Onely every morning humbly , bending his knees , and lifting up his Eyes , and hands to Heaven , he would deliberately repeate 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 bee most to thy glory , and my good . In these distracted times , I know● what generalls to pray for . Gods glory , Truth and Peace , his Majesties honour , Priviledges 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 mans . A. B. C. D. E. &c. XII . The good effect of a bad cause . GOd in the Leviticall Law , gave this reward , to the woman causelesly suspected of her Iealous husband , that the bitter water , which she was to drinke in the Priests presence , should not onely doe her no harme , but also procure her children , * if barren before . that water ( drunk by her to quench the fire of her husbands jealousie , ) proved like the Spaw unto her , so famous for causing fruitfulness . Thus her innocence was not onely cleared , but crowned . His gracious Majesty hath been suspected to be Popishly inclined . A suspition 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 downe for many yeares together . See the operation thereof ; his constancy in the Protestant Religion , hath not onely been assured to such who unjustly were jealous of him , but also by Gods blessing , he dayly growes greater , in men's hearts , pregnant with the love and affection of his subjects . XIII . The child man . Iohn Gerson the pious and learned Chancelour of Paris , beholding and bemoaning the generall corruption of his Age , in doctrine and manners , was wont to get a * Quire of little children about him , and to intreate them to pray to God in this behalfe . Supposing their prayers , least defiled with sinne , and most acceptable to heaven . Men now adayes 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 faultes and factions of their Fathers ? Gersons plot will not take effect . I will try another way . I will make my addresse to the Holy child Jesus , So is he stiled * even when glorified in Heaven ; not because he is still under Age ( like Popish Pictures , placeing him in his Mothers armes 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 interceed for me . XIIII . Worse , before better . STrange was the behaviour of our Saviour , towards his beloved Lazarus , * informed by a messenger of his sicknesse he aboade two dayes still in the place where I was . Why so slow ? bad sending him , or to him , on a dying mans errands . But the cause was , because Lazarus was not bad enough for Christ to cure , intending not to recover him from sicknesse , 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 informe God of our sad condition . He still stayes in the same place , yea , which is worse , seemes to go backward , for every day lesse likely-hood , lesse hope of helpe . May not this bee the reason that our Land must yet bee reduced to more extremity , that God may have the higher honour of our Deliverance . XV . All sinne , all suffer . THE Mariners that guided the ship in the Tempest , Acts 27.32 . had a designe for their owne safety with the ruine 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 Boate , and let it fall into the Sea . One and all : all sinck , or all save . Herein their Martiall Law did a piece of exemplary Justice . Doe any intend willingly ( without speciall cause ) to leave the Land , so to avoid that misery which their sinnes with others have drawne upon it ; might I advise them , better mourne in , then move out of Sad Zion . Hang out the * Scarlet lace at the casement , ( eyes made red withsorrow for sinne ) but slide not downe out of the window without better warrant . But if they be disposed to depart , and leave their native Soyle , let them take heede their Fly-boate meets not with such Souldiers as will send them back , with shame and sorrow , into the Ship againe . XVI . Eate worthily . SAul being in full pursuite of the flying Philistines made a Law , that no Israelite should * eat untill evening . But it was the judgement of Jonathan that the Army if permitted to eate had done greater execution on their Enemies . For time so lost was gained being layed out in the necessary refection of their bodyes . Yea marke the issue of their long fasting . The People at night coming with ravenous Appetites did eat the fles● with the * bloud , to the provoaking of Gods anger . Many English people having conquered some stes●ly lusts which fight against their soules , were still chasing them , in hope finally to subdue them . Was it a pious or politique designe to forbid such the r●ceiving of the Sacrament ; their spirituall 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 downe their corruptions . Onely two things I will desire . First that such Jonathans , who by breaking this custome have found benefit to thēselves , may not be condemned by others . 2ly I shal pray that two hungry yeares make not the third a glutton . That Communicants , two twelve moneths together forbidden the Lords Supper , come not , ( when admitted thereunto ) with better stomach then heart , more greedinesse then preparation . XVII . Devotions Duplicat . VVHen the Iewish Sabbath in the Primitive times , was newly changed into the Christians-Lords . day , many devout people , twisted both together in their Observation , abstaining from servile-Workes , and keeping both Saturday and Sunday wholy for holy Employments . During these Civill Warres , Wednesday and Fryday Fasts have been appointed by Different Authorities . What harme 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 worke 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 Gods Anger against us . Two Negatives make an Affirmative . Dayes of humiliations are appointed for men to deny themselves , and their sinfull Lusts. But doe not our two Fasts more Peremptorily affirme and avouch our mutuall malice and hatred ? God forgive us , we have cause enough to keepe ten but not care enough to keepe one monethly day of huiliation . XVIII . Law to themselves . SOme 60. yeares since in the Vniversity of Cambridge it was solemnly debated betwixt the H●ads , to debarre young Schollers of that liberty allowed them in Christmas , as inconsistent with the discipline of Students . But some grave Governours maintained the good use thereof , because thereby in twelve dayes they more discover the dispositions●of Schollers then in twe ve moneths before . That a vigilant vertue indeed , which would be earely up at prayers and Study , when all Authority to punish lay a sleepe . Vice these late yeares hath kept open house in England . Welcome all commers without any examination . No Penance for the Adulterer , stocks for the drunkard , Whip for the petty Larciner , Brand for the Felon , Gallowes 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 chast , sober , just , true , shew themselves acted with a higher Principle of Piety , then the ●are a voyding of Punishment . XX . The new disease . THere is a desease 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 , whil'st the Legges , and lower parts waine 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 oftimes out-doing Art , whil'st wee behold the Cure easily effected , and the naturall cause thereof hardly assigned . Have not many now adaies the same sicknesse in their Soules ? their Heads swelling to a vast proportion , and they wōderfully inabled with knowledge to discourse . But alasse how little their Leggs ? Poore their Practise , 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 eares . Indeed his Tongue deserves to be burnt , that tlekes of searing the eares of others ; For faith commeth by hearing . But I would have men not heare fewer Sermons , but heare more in hearing fewer Sermons . Lesse Preaching better heard , ( Reader lay the Emphasis , not on the word Lesse , 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 . MEDITATIONS on all kind of PRAYERS . 1. Newly awaked . BY the Leviticall Law , the firstling of every cleane Creature which opened the * Matrix was holy to God . By the morall Analogy thereof , this first glance of mine Eyes , is due to him . By the custome of this Kingdome , 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 sleepe I may seeme to renue 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 mee . More he doth not aske , lesse I cannot give , yea such is his goodnesse and my weaknesse , that before I can give him thankes , he giveth me to be thankfull . II. Family-Prayer . LOng have I search't the Scriptures to find a positive precept enioyning , or precedent observing dayly Prayer in a Family , yet hitherto have found none proper for my purpose . Indeed I read , that there was a * yearely Sacrifice offered at Bethlehem for the Family of Iesse ; but if hence we should inferre Household holy dutyes , others would conclude they should onely be Annuall . And whereas it is said , poure 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 nationall , then domesticall service of God . But let not propha● nesse improve it selfe , o● censure family-Prayer for will-w●rship , as wanting ● warrant in Gods word . For where God injoyneth a generall du y as to ●erve and feare him , there ●ll p●rticular meanes , ( wh●reof Prayer a Principall ) 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 personall devotion , so narrower then the publique service , just adequate to their owne private family . III. Selfe without Other-selfe . SOme loving Wife may perchance be ( though not angry with ) grieved at her Husband , for excluding her from his Private Prayers , thus thinking with herselfe ; Must I be discommoned from my Husbands Devotion ? what ? Severall Closset-Chappells , for those of the same Bed and Board ? Are not our credits embarqud in the same Bottom , so that they swim or sinke together ? May I not be admitted an Auditour at his Petitions , were it onely 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 . Personall private Faults must be privately confessed . It is not meet , shee 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 shee heard them . Nor hath s●e just cause to complaine , seeing herein Nathans Wife , is equall with Nathan himselfe ; what liberty she alloweth , is allowed her , and may as well as her Husband claime the priviledge privately and Apart to power forth her soule 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 passe that Groanes made in men by Gods Spirit cannot bee uttered ? I finde two Reasons thereof . First , because those Groans are so low , and little , so faint , fraile , 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 compasse of a Groane . In it is comprized sorrow for our sins , joy in Christ , fear of hell , hope of heaven , love of God , hatred of sinne . 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 onely understands what they do , but what they would say . Daniel could tell the meaning of the Dreame , which Nebuchadnezzar had forgotten . GOD knowes the meaning of those Groanes which never as yet knew their owne 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 yeares in England , I will not affirme more soules had been in heaven , but fewer corpes had been buried in Earth . O that with David we might have said my heart * is fixed , being lesse busied about fixing of Muskets . The principall use of Ejaculations , is against the fiery * dartes of the I evill . Our Adversary inje●s , ( how he doth it God k●owes , that hee doth it we know , ) bad motions into our hearts , and that we may be as nimble with our Antidotes , as he with his poysons , 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 can not come neare ) lighter and lesser Pinnasses may freely and safely arive . When wee are time-bound , placebound , or person bound , so that wee cannot compose our selves to make a large solemn prayer , this is the right instant for Ejaculations , whether orally uttered , or onely poured forth in wardly in the heart . VI . Their Priviledge . EIaculations take not up any roome in the Soule . 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 balke the more . The Seaman never the lesse steere his ship right , in the dark'st night . Yea the Soldier at the same time , may shoot out his Prayer to God , and aime his Pistoll at his Enemy , the one better hitting the marke for the other . The feild wherein Bees feed is no whit the barer for their biting , when they have tooke their full re past on flowers or grasse , the Ox may feed , the sheep fat on their reversions . The reason is because those little chymists destil onely the refined part of the floure , leaving the grosser substance thereof . So Ejaculations bind not men to any bodily observance , onely busie the spirituall half , which maketh them consistant with the prosecution of any other Imploiment . 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 himselfe whose * speech was but meane . O , it is the heart , keeping time and tune with the voyce which God listneth unto . Otherwise the nimblest Tongue tires , and loudest voyce growes dumbe before it comes halfe way to heaven . Make it ( said God to Moses ) in all * things , like the patterne in the mount . Onely the conformity of the wordes 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 onely given to Gods Servants . VIII . Their causelesse Scandall . SOme lay it to the charge of Extemporary prayers , as if it were a diminution to Gods Majesty to offer them unto him , because ( alluding to Davids expression to * Ornan the Jebufite , ) they cost nothing , but come without any paines 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 laboured with his heart and tongue too , before he attained that dexterity of utterance , properly and readily to expresse himselfe . Many houres in night no doubt he is waking , and was by himselfe practising Scripture phrase , and the language of Canaan , wl ilst such as censure him , for his lazinesse , were fast a sleep in their ●eds . Supp● one should make an entertainment for strangers with flesh , fish , foule , Venison , fruit , all out of his owne fold , field , ponds , Parke , 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 dearely purchase these home-accommodations , when that this entertainment did arise . So the party who hath attained the faculty and facility of extemporary Prayer , ( the easie act of a laborious habit ) though at the instant not appearing to take paines , hath bin formerly industrious with himselfe , or his parents with him ( in giving him pious education ) or else hee 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 Sleepe . Well then may my night-Prayer be resembled to making my will . I will be carefull not to die intestate ; as also not to deferre my will-making , till I am not Compos mentis till the Lethargie of drousinesse seize upon mee . But being in perfect memory I bequeath my soule to God ; the rather because I am sure the Divell will accuse mee when sleeping . O the advantage of spirits above bodyes ! 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 mans Vacation is the Terme for the Beasts of the Forrest , they move most , whil'st he lies quiet in his bed . Least therefore , whilst Sleeping I be out-lawed for want of appearance to Satan's charge ; I committ my cause to him , who neither ●mbers nor sleepes ; ANSWER FOR ME O MY GOD . X. A Nocturnall . DAvid surveying the Firmament , brake forth into this consideration , When I considered the Heavens the worke of thy Fingers , the * Moon & thestarres , which thou hast created ; What is man &c. How cometh he to mention the Moone and Starres , and omitt the Sunne . 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 Davids night meditation , when the Sunne departing to the other World , left the lesser lightes onely Visible in Heaven , and as the Skie 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 entertaine 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 possesse my soule . XI . Set Prayers . SEt Prayers are prescript Formes of our own , or others composing such are lawfull for any , and needfull for some to use . Lawfull for any . Otherwise God would no● have appointed the Priests , ( presumed o● themselves best able to pray ) a forme of blessing the people . Nor would our Saviour have set u● his Prayers , which ( as the Towne-Bushell is the Standard both to measure Corne , and other Bushels by , ) is both a Prayer in it selfe , and a pattern or plat-forme of Prayer , such as accuse Set-formes to be pinioning the wings of the Dove , will by the next returne affirme that Girdles and Garters made to strengthen and adorne , are so many shackles and fetters , which hurt and hinder mens free motion . Needfull for some . Namely for such who as yet have not attained ( what all should endeavour ) 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 scorne to take the guidance of a Forme , or Bench to direct them , but will adventure by themselves , though often to the cost of a knock and a fall : So many confesse their weaknes in denying to confesse it , who refuseing to be beholden to a set-forme of Prayer , preferre to fay non-sence 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 Set-formes , that they might pray better without them . XII . The same againe . IT is no base and beggerly shift , ( arguing a narrow and necessitous heart ) but a peice of holy and heavenly Thrist often to use the same Prayer againe . Christs Practice is my Directory herein , who the third time said the same * words . A good Prayer is not like a Stratagem in Warre to be used but once . No , the oftener , the better . The cloathes of the Israelites whilst they wandered fortie yeares in the Wildernesse , never waxed old as if made of Perpetuano indeed . So a good Prayer , though often used is still fresh and faire in the Eares and Eyes of Heaven . Despaire not then thou simple Soule ; who hast no exchange of Raiment , whose Prayers cannot appeare every day , at heavens Court , in new cloaths Thou maist be as good a Subject , though not so great a Gallant , coming alwayes in the same sute . Yea perchance the very same , which was thy Fathers and Grand-Fathers before thee , ( a well composed Prayer is a good Heire-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 . Onely adde 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 methodicall composition , ( no casuall confusion ) of extempore and Premeditate Prayers put together . Wherein the Standers , still are the same , and the essentiall Parts , ( confession of sin , begging of Pardon , craving grace for the future , thanking God for former Favours &c. ) like the Bones of the Prayer remaine alwayes unaltered . Whilst the moveable petitions ( like the flesh & Colour of thy Prayers ) are added , abridged , or altered , as Gods Spirit adviseth and enableth us , according to the emergencies of present occasions . In the Mid-land-Sea Galleys are found to be most usefull , which partly runne on the Legges of Oares , and partly flye with the Wings of Sailes , whereby they become serviceable both in a wind and in a calme . Such the conveniency of mixtprayer , wherein infused and acquired graces meet together , and men partly move with the brea the of the holy Spirit , partly row on by their owne Industry . Such medley prayers are most usefull , as having the stedinesse of premeditate , and the activity of extemporary prayer , joyned together . XIIII . Take your company along . IT is no disgrace for such who have the guift and grace of Extemporary prayer , sometimes to use a set-forme , for the benefit and behoof of others . Iaacob though he could have marched on a man's pace , yet was carefull 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 goe 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 dayes , 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 disdaine to set his owne nimblenesse backward that others may goe along with him . Such degrading ones-selfe is the quickest proceeding in Piety , when men preferre the edification of others before their owne credit and esteeme . XV . Prayer must be Quotidian . AMongst other Arguments inforceing the necessity of Daily-Prayer , this not the least that Christ injoynes us to petition for dayly Bread . New-Bread we know is best , and in a spirituall sense , our Bread , ( though in it selfe as stale and moldie as that of the Gibeonites ) is every day new , because a new and hot blessing ( as I might say ) is dayly beg'd , and bestowed of God upon it . Manna must dayly be gathered , & not provisionally be hoorded up , God expects that men every day addresse 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 dayes , 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 deferre all their praying till the last day . Constantine had a conceite that because Baptisme wash't away all sinns , he would not be baptized till his Death-bed , that so his soule 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 onely by an Arrian Bishop as others a●irme . If any erroniously 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 Lords Prayer . IN this age wee begin to think meanely of the Lords Prayer , Oh how basely may the Lord think of our Prayers . Some will not forgive the Lords prayer for that passage therein , as we forgive them that trespasse 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 Lords prayer backwards . Are there not many , who though they doe not pronounce the syllables of the Lords prayer retrograde ( their discretion will not suffer them to be betraied , to such a non-sence sin , ) yet they transpose it in effect , desiring their Dayly-Bread , before Gods Kingdom come , preferring temporall benefits before heavenly blessings . Oh ; if every one by this marke should be tryed for a Witch , how hard would it goe with all of us . Lamiarum plena sunt omnia . XVII . All Best . AT the siedge and takeing of New-Carthage in Spaine there was dis●ention betwixt the Souldiers , about the Crown Murall due to him , who first footed the Walles of the City , Two pretended to the Crown . Parts were taken , and the Roman Army siding in factions , was likely to fall foule , and mutually fight against it selfe . Scipio the Generall prevented the danger by providing two Murall * Crownes , giving one to each who claimed it , affirming that on the examination of the prooffes , both did appeare to him at the same instant to climb the wall . O let us not set severall kinds of Prayers at varience betwixt themselves , which of them should be most usefull , most honourable . 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 lawfull Prayers , loves no kind of lawfull 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 antient Stratagem of Satan , ( yet still he useth it , still men are cheated by it , ) to set Gods Ordinance at Variance , ( as the Desciples fell out amongst themselves ) which of them should be the greatest . How hath the Readers Pue been clash't against the Preachers Pulpit , to the shaking almost of the whole Church , whether that the Word Preached or read be most effectuall to Salvation . Also whether the Word pre●ch'd or catechiz'd , most usefull . But no Ordinance so abused as Prayer . Prayer hath been set up against Preaching , against Catech●zing , against it selfe . Whether publick or private , Church or Closet , Set or Extempore Prayer the best . See how St. Paul determines the controversie * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with all manner of Prayer , ( so the Geneva Translation ) and supplication in the Spirit . Preferring none , commending all lawfull Prayer to our practise . 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 incourage me to pray to Christ alone because . St. Paul struck Elimas blind , Christ made blind Bartemeus See . St. Peter kill'd Ananias and Saphira 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 Saviours Workes are saveing workes , none extending to the death of mankind . Surely Christ being now in Heaven , hath not lesse goodnesse because he hath more glory , his Bowels still earn on us . I will therefore rather present my Prayers to him , who alwayes did heale , then to those who sometimes did hurt . And though this be no convinceing Argument to Papists , 't is a comfortable Motive to Protestants . A good Third , where so good Firsts and Seconds have been lay'd before . OCCASIONAL MEDITATIONS . I. Love & Anger . I saw two chil dren fighting together in the street . The Father of the one passing by , f●rch't his sonne away and corrected him ; the other lad was left without any check , though both were equally faulty in the Fray. I was halfe 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 sinne , the Godly smart most in this world . God singleth out his owne sonnes , and beateth them by themselves : Whom hee loveth he * Chasteneth . Whilest the ungodly ; preserved from affliction , are reserved for destruction . It being needlesse that their haire should bee shaved with an hired * Rasor whose Heads are intended for the * Axe of divine Justice . II. Upwards , Upwards . HOW large Houses doe they build in London on little Ground ? Revenging themselves on the Narrownesse of their Roome with store of Stories . Excellent Arithmetick ! from the Roote of one Floore , to multiplie so many Chambers . And though painfull the climbing up , pleasant the staying there , the higher the Healthfuller , with clearer Light and sweeter Aire . Small are my Meanes on Earth . May I mount my Soule 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 Soule ! higher ! In bodily Buildings , commonly the Garrets are most emptie , but my minde the higher mounted , will bee the better furnished . Let ●severance to Death bee my uppermost Chamber , the Roof of which Grace is the Pavement of Glory . III. Bew●re wanton wit . I saw an Indentu e too fairely engrossed ; for the writer ( beter Scrivener then Clearke ) had so filled it with flourishes that it hindred my reading thereof , the wantonnesse of his Pen made a new Alphabet , and I was subject to mistake his D●shes for reall Letters . What dammage hath unwarie Rhetorick done to Religion ? Many an innocent Reader hath taken Damas●en & Theophilact at their word , counting their eloquent Hyperboles of Christs pres●nce in the Sacrament , the exact Standards of their judgement , 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 tooke their Originall . I see that truths Secretary must use a set Hand , in wrighting 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 bee 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 errour , he was feigne to draw it out , that hee might put it up againe . Wearied and wasted with civill Warre , Wee that formerly loathed the Mann● of Peace ( because Common ) could now be content to feede on it , though full of Wormes and putrified : Some so desirous thereof that they care not on what Termes the Warre be ended , so it bee ended : But such a Peace would bee but a Truce , and the conditions thereof would no longer bee in force , then whilest They are in Force . Let us pray that the Sword be sheathed the right way , with Gods 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 mee in what formerly I had learnt from the Maps ; how that River westward runnes so crooked as likely to lose it selfe in a Labyrinth of its owne making . From Reading to Lon●on , by land , thirty by water an hundred miles . So wantonly that Streame disporteth it selfe , 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 checkt of the Ocean , the mother of all Rivers , for so long loytering ; or else , as if wearie with wandring and loth to lose more way : Or lastly , as if conceiving such Wildenesse inconsistent with the Gravity of his Channel , now grown old , and ready to bee ●urted in the Sea ) runnes 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 middest of a crooked Generation * , and with them have turned aside unto * crooked wa●es . High time it is now for mee to make Streight * Paths for my feet and to redeeme what is past , by amending what is present and to come . Flux , Flux ( in the Germa●ne Tongue ; 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 bee a good Husband to improve the short remnant thereof . VI . Alwaies the Rising Sunne . I Have wondred 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 Christs time ; For those antient Patriarks , 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 Faithfull , as well Gentile as ●ew , would ( according to their Principles ) bee a proper Patron for their Petitions . But it seemes that moderne Saints rob the old ones of their honour , a Garnet , or late Bernard of Paris , have severally more Prayers made unto them then many old Saints have together . New Beesoms sweepe cleane ; new * Cisternes of fond mens owne hewing , most likely to hold water . Protestants , in some kinde , 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 halfe their Age , nor a quarter of their Learning and Religion . Yet let not the former bee disheartened , for thus it ever was and will be , English-Athenians , 〈◊〉 for Novelties , new Sects , new Schismes , new Doctrines , new Disciplines , new Prayers , new Preachers . VII . Charitie , Charitie , CHurch Storie reports of Saint John , that being growne very Aged ( well nigh a hundred yeeres old ) wanting strength and voice to make a long Sermon , hee was wont to goe up into the Pulpet , and often repete these Words , Babes k epe your selves from Idols , Brethren Love one another . Our Age may seeme 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 seaven yeeres , all Sermons were bound to keepe 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 fundamentall 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 daies 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 senselesse relation ( a rational Beast , carrying as little contradiction ) untill beholding it , mine Eyes ushered my Judgement into a beleef thereof . My comprehension thereof is this . God having made three great Staires [ Vegetable , Se●sible and Reasonable Creat●res ] that men thereby might climbe up i●to the knowledge of a Deity , hath placed somethings of a middle nature ( as halfe Paces betwixt the Staries ) so to make the Step lesse , and the ascent more easie for our Meditations . Thus this active Plant ( with visible motion ) doth border and confine on Sensible Creatures . Thus in Affrick , some most agil and intelligent Marmasits may seeme to shake ( fore feete shall I say or ) hands , with the rudest Salvages of that Countrey , as not much more then one remove from them , in knowledg and civility . But by the same proportion may not man , by custome and improvement of Piety , mount himselfe neere to an Angelicall nature . Such was Enoch , who whilest liveing 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 vvhilest living here , Commence Angel , in his holy and heavenly affections . IX . Christ my King . I Reade how king Edward the first , ingenuously surprized the Welch into subjection , proferring them such a Prince as should be 1. The Son of a King . 2. Borne in their owne Countrey . 3. Whom none could taxe for any fault . The Welch accepted the Conditions , and the King tendred them his sonne Edward , an Infant , newly borne in the Castle of Carnarvan . Doe not all these Qualifications mystically Center themselves in my Saviour ? 1. The King of Heaven saith unto him , thou art my Sonne , * this day have I begotten thee . 2. Our true Countrey man , Reall flesh , whereas hee tooke 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 Kingdome come . Heaven and Earth cannot afford a more proper Prince for the purpose , exactly accomplished with all these comfortable qualifications . X. Tribulation . I Finde 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 soule , 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-Thorne ) and then it imports , that Afflictions , falling upon us as heavie as the Flaile , threshing the Corne , are stiled Tribulations . I am in a Streight which deduction to embrace , from the sharpe or from the heavie Thorne . 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 Kingdome of God . Therefore I will labor not to bee like a young Colt , first set to Plough , which more Tires himselfe out with his owne untowardnesse ( whipping himselfe with his mis-spent mettle ) then with the weight of what he drawes ; and will labour patiently to beare 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 blowes , falliug is all the fencing , and Prostration all the Armour of proofe . But that which gave them notice to fall downe was their perceiving of the fire before the Ordnance was discharg'd . Oh the Mercy of that Fire ! which , as it were , repenting of the mischiefe it had done , and the murther it might make , ran a Race , and outstript the Bullet , that men ) at the sight thereof ) might bee provided , when they could not resist to prevent it . Thus every murthering Piece , is also a Warning Piece against it selfe . God , in like manner , warnes before he wounds ; frights before hee fights . Yet forty dayes 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 flie 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 Abbies , in the reigne of King Henry the eighth , till about the tenth of Queen Elizabeth . As if in that age of Ruine , 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 Hospitall at Greenwich in Kent , calling that his Society ( like politique Joab , after * Davids name . ) The poore people of Queene Elizabeth . And after this worthy man followed many , that wee may almost dazle Papists Eyes with the Light of Protestants Good works . The same Papists perchance may now conceive Charity so disheartened in our dayes ( by these civill Warres and the consequences thereof ) that no Protestants hereafter should bee so desperate as to adventure upon a publique good Deede . O for a LAMBERT . Junior ( & I hope some of his Linage are left Heires to his Lands and Virtues ) who shall breake 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 bee Knighted for the Valour thereof . XIV . The Recruit . I Reade how one main Argument which the Apostle Paul enforceth on Timothy , To make full proofe of his Ministery is this , * For I am now ready to be offered , and the time of my departure is at hand . Thus the dying Saints , drawing neere to Heaven , their marke , 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 beene sorrow-shot to their Heart ? O that this would edge the endeavours of our Gen●ration , to succede 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 roomes of our Worthies deceased . No sin I hope to pray , that our Timothyes come not short of our Pauls , as in time , so in learning and religion . XV . The Mongrel . I Finde the naturall 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 extremitie of hunger ) on Women . Satan is a roaring Lion seeking whome hee may devoure . Only hee inverts the method , and in his bill of fare takes the second course first . Ever since hee over tempted our Grand-mother Eve , encouraged with successe , hee hath preyed first on the weaker Sex . It seemes Hee 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 Phisitian , how our pro vident Mother , Nature , foreseeing men ( her wan ton children ) would bee tampering with the edge-tooles of Minerals , hid them farre from them , in the bowels of the Earth , whereas shee 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 ( needfull for Christians to know and beleeve ) in the beginning of the Gospell . All such Truths lie above ground , plainly visible , in the litteral sence . The Prophe ticall and difficult part comes in the close ; But though the Testament was written in Greeke , too many reade it like Hebrew , beginning at the end thereof . How many trouble themselves about the Revelatiou , who might bee better busied in plaine Divinity ? Safer prescribing to others , and practising in themselves , positive Piety ; leaving such Mistical Minerals to men of more judgement to prepare them . XIX . Mad , not mad . I Finde St. Paul in the same chapter confesse and deny madnesse in himselfe . 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 himselfe , I am not mad most noble Festus . Whilest hee was mad indeede , then none did suspect or accuse him to be distracted ; but when converted , and in his right minde , then Festus taxeth him of madnesse . There is a Country in Affrica , * wherein all the natives have pendulous Lips . hanging downe like dogs-eares , alwaies raw and sore ; Here only such as are handsome are pointed at for Monsters in this Age , wherein polluted and uncleane Lips are grown Epidemicall , if any refraine 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 kinde . God In Scipture stiled 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 , Hierom occasioneth trouble to Ruffinus , and Ruffinus to Hierom. In our unnaturall war , none I hope so weake and wilfull as to deny many good men ( though misled ) engaged on both sides . O how have they scratcht . 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 shew themselves Diamonds indeede in their hardnesse ( cruel censuring ) but none in any commendable qualitie , in their Conditions . FINIS . Page 57 , Line 8. for Such , reade Sue . Notes, typically marginal, from the original text Notes for div A40668e-210 〈◊〉 2 Kings . 3 15. 〈◊〉 : 3 * Seque●er . Notes for div A40668e-600 * Rev. 13. 7. * Iob. ●8 . * 〈◊〉 Kings 〈◊〉 〈◊〉 . * Eph 3. 12. * Weavers f●n . Mon. p 635. * Math. 3.8 . Ioh● 15.2 . * Psa. 126. 5 , 6. * Exod. 8. 3. * Exod. 8. 10. * De tristibus lib. 2 Eleg. 10. * Exod. ●2 . 11. * Dan 9 9. * Luk. 13 7. * Plut. 〈◊〉 lives in Thesco . Act. 26. 15. * 2 Sam. 18. 13. * Rev. 12.10 . * Sam. 2. 12. 23. * Examen . con . Trident . pag. 736. Colum . 2. Notes for div A40668e-4850 * John 11 41. * Job 20.12 . * Iob. 1.5 . * Esa. 28.10 . * Gen. 3.24 . * Gen. 3. 10. * Chr. 12. 15. * Gen. 3. 13. * 1 Chro. 21.1 . * 1 Chro. 21.17 . * 2 Sam 1. * Psal. 116 11. * Psal. 50. 20. * 2 Kings . 16. * Verse 10 * Ver 11. * Ver. 13. * Ver. 15. * Psal. 41.3 . * ●en . 28.12 . * Fox Martir 3. volum . * Rev. 2.22 . * Iuke 15. 14. * Gen. 31. 19. * Num. 2.2.30 . * Exod. 19 4. * Colos. 3. 3. * Mat. 3. 12. * I ●ke 22. 31. Notes for div A40668e-9400 * Gen. 10 25. * Marti 14 12. * Iob. 39. 14. * Psal. 147 9. * Pro. 25. 22. * Fox Mar●yrolog . 3. Volum . p. 432. * 1 Sam. 25. 10. * Mun●ers cosmog. li . 3. cap. 45c . * Pro. 15. 15. * Plutarch moralls . * Numb. 5.28 . * Nat. hist. lib. 19 ch. 2. * In his life juxta finem . * Act. 4. 27. * John 11 6. * Jo●h . 2. * Sam. 14.24 . * Vers. 32. * Cro. 2. 32.31 . Notes for div A40668e-13960 * E●od . 34. 19. * 1 Sam. 20. ●9 . * Gen. 18. 19. * Josh. 24. 15. * Acts 10. 2. * Zach 12 12. * Psal. 37. * Ephes. 6. 16. * 2 Cor. 10.10 . * Heb. 8.5 . * 2 Sam. 24. 24. * Rev. 12. 10. * Psal. 8.3 . * Mat. 26. 44. * Gen. * Pluta●k in Scipo's life . pag. 1807. * Eph. 6. 18. Notes for div A40668e-19070 * Heb. 12. 6. * Isa. 7. 20. * Mat. 3. 10. * Mat. 14. 5. * Philip . 2 15. * Psal. 125 5. * Heb. 12. 13. * In his Life . p. 10. * Jer. 2. 13. * Exod. 8. 7. * Gen. 5. 22. * Philip . 3 20. * Psal. 2 7. * Luk 19. 14. Acts 14. 22. See Cem●dens B●t . in Kent pag. 327. * 2 Sa● . 12 , 28. * 2 Tim. 4 6. * Eccles. 125. Pitzeus in vita Stapletoni In viros prius qu● in terminas saevit . Pin. Nat. Hist. lib. 8. cap. 10. * Munster Cosmog. * Malac. 18.19 . Acts 15. 24.