Logoi eukairoi, essayes and observations theologicall & morall. Wherein many of the humours and diseases of the age are discovered, and characteriz'd: divers cautions and directions præscribed for the avoidance of their infection, and the promotion of their cure. Together with some meditations & prayers adjoyn'd, serving to the same purpose. / By a student in theologie. Master, William, 1627-1684. This text is an enriched version of the TCP digital transcription A88914 of text R208626 in the English Short Title Catalog (Thomason E1496_1). 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. 103 KB of XML-encoded text transcribed from 64 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A88914 Wing M1060A Thomason E1496_1 ESTC R208626 99867559 99867559 119875 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. A88914) Transcribed from: (Early English Books Online ; image set 119875) Images scanned from microfilm: (Thomason Tracts ; 192:E1496[1]) Logoi eukairoi, essayes and observations theologicall & morall. Wherein many of the humours and diseases of the age are discovered, and characteriz'd: divers cautions and directions præscribed for the avoidance of their infection, and the promotion of their cure. Together with some meditations & prayers adjoyn'd, serving to the same purpose. / By a student in theologie. Master, William, 1627-1684. [16], 107, [5] p. Printed by R.W. for R. Davis in Oxon., London, : 1654. First 2 words of title in Greek characters. Attributed to Master by Wing and NUC pre-1956 imprints. Annotation on Thomason copy: "Decemb. ye first". Reproduction of the original in the British Library. eng Christian life -- Early works to 1800. Pride and vanity -- Early works to 1800. Humility -- Early works to 1800. A88914 R208626 (Thomason E1496_1). civilwar no Logoi eukairoi, essayes and observations theologicall & morall.: Wherein many of the humours and diseases of the age are discovered, and ch Master, William 1654 17571 55 50 0 0 0 0 60 D The rate of 60 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Robyn Anspach Sampled and proofread 2007-06 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ESSAYES AND OBSERVATIONS Theologicall & Morall . Wherein Many of the humours and diseases of the Age are discovered , and characteriz'd : divers cautions and directions praescribed for the avoidance of their infection , and the promotion of their cure . Together with some Meditations & Prayers adjoyn'd , serving to the same purpose . By a Student in Theologie . JOB . 32. v. 7 , 8 , 10. I said ; Dayes should speake , and multitude of yeares should teach wisedome . But there is a spirit in man , and the inspiration of the Almighty giveth understanding . — I also will shew mine opinion . LONDON , Printed by R. W. for R. Davis in Oxon. 1654. To the lively Patternes of reall Christianity his honoured Parents . I Have great cause to feare the liquor I have expressed from these unripe grapes may disrelish in your experienced , and judicious Palates : and that what I now designe as an humble testimony of my duty and observance , I may my selfe ere long condemn to the flames as a libell and indignity to the relation I am honoured with from you . Yet having thus adventured the usage of the World ( which certainly is grown in all respects more peevish , & ill-natur'd of late then formerly ) I knew not how to scruple my approach to your gates , whither ( if to any place ) proscribed Candor and Humanity has retired . Were I to limne out the exact pourtraicture of that charity , Christian prudence , and moderation ( to which I chiefely purpos'd to do homage in these sheetes ) I should place no other Archetype before my eyes but your selves . But I shall pray for an Apelles for that piece : in the meāe time may it please you to illustrate these obscure shaddowes with your gratious radiation , and acceptance . Your ▪ To the indifferent Reader . I Hold it very unnecessary to make an apology for coming forth in print : if the book do not that for the Author , 't is past the power of his Epistle . Neither have I altogether so much charity beyond discretion as to believe the utmost of all excuses writers make for them selves , and thinke I have some cause to suspect , that what some say [ Their widdow 's mite is not to be contemned , That a desire to doe good according to that little a man has ought favourably to be accepted , That they durst not hide their single talent , though they acknowledge how small that is , and the like ] may have more of form in them then of trueth divers times ; & that if these modest mejosies were converted into the plain sense of their secret thoughts , they would salute the Readers eare in another style , I shall not therefore provoke my Reader to passe the same sentence on me , which I have on others , but shall freely acknowledge that a Cacoethes scribendi had some mixture with my more justifiable inducements to this work ; which if thou desirest furthar to be satisfied in , take this account . Having often in the diversion of my studies ( For I must tell thee they are much of another nature ) occasionally glanced upon some such considerations , & a long time as lightly passed from them , I began at length to question whether I were not injurious to my Genius , or rather a superiour benevolence to bury such thoughts in their conception ? Musing a while hereon , I found at length that what was so easily represented was not as easily recalled , and that I had cause to suspect that possibly whilst I laboured with more intention to gather grapes of thornes , I might loose figges ready to drop into my mouth . Hereupon I used more providence for the future , and as I had such a thought suggested , I presently committed it to paper . At length upon a review I conceited them such ( for I will not conceale this weaknesse from thee ) as might perhaps not without some profit be sent to the Presse , and so I gave them my Inprimantur . Thus Reader thou hadst my designes , and my motives thereunto in their true colours . I confesse I had rather be accounted a foole , than an hypocrite , and yet rather be accounted a hypocrite , than be one . That I subjoyn'd a caution now and then , was because I feared divers in this age to resemble the Thornes David mentioned at his last , that cannot be taken with [ bare ] hands but the man that toucheth them must be fenced with iron &c : and if the courteous Reader think the like wanting in other places , I desire his charity to believe them understood . And now if I can perceive that these few notions procure any Christian the least advantage , as I pray God they may , I shall not be quite disanimated either by the harsh censure from others , which I expect , or the condemnatory sentence of rashnesse & precocity , which I am more sure of from my selfe ; but shall think it a businesse not wholly to be repēted of , that another has been benefitted though by my indiscretion . Lastly , if this hope faile me ( yet I hope not ) I have one more in reserve , and that is to be edifyed my selfe by hearing and seeing my Book laught at ; which that thou may'st the more freely do ( if thou thinkest it deserves it ) I shall not tell thee my name , but am Thy Servant . Apremunition for the Reader . IT 's reported that the harvest Pythagoras reaped of his long study was Nil admirari , a freedome from wonder . I dare not boast of the progresse of mine ; yet according to what I have made , I find the contrary wonders increase . The more I looke into my self , the more I looke abroad , I discover the more thinges that provoke my admiration , and the same things when not strange to me , yet upon further in sight cease not to be wōderfull . and therefore Reader I desire thee not to wonder ; if , when thou thinkest not the discoveries new , the exordium of some of my Observations be , It seems strange to me , or I wonder . ERRATA . THe mistakes of the Presses ( for more than one was made use of for expedition sake ) which seem most likely to endanger the sense are here corrected . As for smaller ones , it was thought fit rather to leave them to the Readers candor , than discourage him with a whole page of Errata's . In the Essayes . Pag. 17. lin. 5. for all r. at . p. 18. l. 1. for their r. the Galatians account . p. 25. l. 3. for lightest r highest . p 30. l. 1 ▪ r. effected . p. 65. l. 1● . r. God grant ▪ p. 58. l. 12. after that r ( as I have heard ) p. 67. l. 21. r. haven ▪ p. 69. l. 24. r. A Kempis . p. 106. l : 18. for strange r. stale . In the Meditations . Advert : for the eyes r ▪ their eyes pag. 3. l. 13. for not them r. n● man . ESAYES AND OBSERVATIONS . Some few of the Vanities and Absurdityes in VVriters and Readers . I Have often wondered what in the world should perswade so many to write Bookes : if you say their eyes are not open to discerne their owne weaknesses and the ill successe of others , I wonder the more how they can see to write in the darke . Some present us with daintyes at anothers cost : and thinke they shall Take much by converting the originall sense into their owne worse words . Some think borrowed collections of the Terra filius's and Prevaricators wit worth printing : and yet , after percolation through their braines , the Fresh-Man himselfe scarce thinks them worthy his former Humme and stampe . Some have wit of their owne at will , but can they think they have therefore the readers patience and his peny so too , or that the trifles they adore must exact worship from all men else ? Some write to please fools , and let wiser heades passe what sentence they will on their works ; they applaud themselves at home and are acquitted by their Peeres : and I would that some who thinke better of what they doe could attest it unto our experience . Some thinke to make amends for what they have erred before by a second edition , or The other Part of the same : but can they hope when they have frayed the Bird far away by the first stone , they shall hit it with the third or the fourth ? Some out of modesty conceale their names , and yet they leave markes enough in their Bookes to be descryed : or if they doe not , they hope the difficult discovery may advance their reputation . Some fancie they shall have much credit for a Greeke word here and there interposed , but who knoweth how often they consult the Book to accent right ? Some pitty the Readers ignorance , and I would they did not more betray their owne ? How sollicitous are many of the readers profit , and when they come to a speciall sentence they Digit it streight , and that must make amends for the tedium of the former page ▪ whereas , in a booke that deserves printing , there is scarce a Categorematicall word , but as well deserves a marke . Some are at their journeyes end soone , and when they lye at the lowest staire of invention , they thinke it impossible to ascend higher . Some write out of serious designes , and yet I wish they did not administer occasion to others of an other temper . Some tell us a sad story ; how much the Age is injured by the losse of some of their works : and yet how little do they help us to believe it by what they have saved ? ▪ Some fancy they inrich the Age with choice secrets : and yet see as farre into a Milstone , as into their own hearts . Some thinke they can never , benefit us enough : but , meethinks , since St Iohn wrote so short a history of what he might have filled the world with books , they might contract themselves to a lesser bulke . Some labour after moderation betwene parties : and yet I wonder they then put so much viniger in their inke ? Or can others thinke to reforme the vices of the Age by laughing as them only , and so committing a greater themselves ? However there are some that endeavour to doe that little good they can , and when that is joyned with humility and discretion , I hugely accept it : & a few there are able to do much , and Oh that the world would suffer them ! The Reader also has his vanities , too many to be noted in this hast . Some sterile braines envy others men discoveries , & if they meete with a thought published which they Lock'd up as the jewel of their owne invention , they presently in a lamentable tone cry out , They are robd , they are robd ! & yet they weare so hard a pavement on their brains , that , t is not easy to think how any thing could be pick'd thence . Some like Alexander in his youth , are ill at ease that so much is acted before they come on the stage , and feare there will be no part left for them , and yet , it would puzzle a Diviner too choose out any one for which they are fit . Some fall into Iulius Caesars passion , that anothey Man riseth to high fame at their yeares : but do they thinke the Ballcourts , the Tavernes , or worse places the ready way to doe wonders in print ? Some let writing books alone , and read to benefit themselves : but do they hope to be nourished with the bare sight or tast of their meat ? Some are so taken with an Authour that they loose themselves , and are ready at every close to exclaime {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; He must be more then man that thus speaketh , and yet the person it may be has Wormes ( good store ) in his brains , and my thinks it should discourage their idolatry , that those who see so overmuch in others are reputed to have very little in themselves . Some plaine hearts light on a profitable treatise , like it well , and could be edified by it , but that it is not nam'd a Sermon : Or it may be they say ; t is pitty there were not more Scripture in it , when t is but too oft there to be quoted . Some have their eyes turn'd yellow at the sight of thinges , so much above their heavy heads : and yet their tongues are nimble enough , to say ; such pregnant parts are often void of grace . Lastly some few read books without uncharitable reflections on the Authour , and are glad to be profited though they know not by whom : God increase their number . Caution . THe ingenius Reader is desir'd to distinguish between Authors , and believe , I mean no disparagement to such as are above my reach . Impossible be it for any to think , I would seem to be without vanityes my selfe : I se a world within me , and should be glad any would discover more ; and I assure him amongst other writers , and readers , I have not spared my selfe . Nay I shall confesse to thee that I have been so farre gone in one , that I have been forced to my prayers ; that I might count all things dung and drosse in comparison of Christ and his Scriptures . And I petition my more Serious Reader he will not think I induldge a light satyricall veine , in that this subject hath carryed mee so far in these unstudied thoughts . I shall indeavour to make him amends in what followeth . Concerning forcible Impressions . AS there is a supernaturall illumination whereby a child of God perceives the things which others see , but perceive not : and a spirituall opening of the heart cordially to imbrace the things , which float onely in the surface of other mens brains , or but undulate their affections at best : so also are there different impressions of an inferiour nature , which the same trueth maketh on diverse subjects , yea and many times on the same subject , at diverse seasons . There may be such a conspiracy of circumstances ( some times discernible sometimes not ) so disposing a man , that at one time such an observation , or such a discourse may be as gratefull to him as the coole waters of the well of Bethlehem were to David : which at another time the same man can relish no more , then Job did the white of an egge . The words of the wise ( I know Solomon saith ) are like goads and nailes fastened by the masters of the Assemblies : and yet these pierce deeper when they meete with an object so softened for impression : & 't is not the least part of their wisdome to make a good guesse thereat . I am confident the Masters of our Assemblies might finde it profitable enough more to study this Art : & yet I am not ignorant that Solomons character concerning a word spoken in season is often in their mouthes , though sometimes they therewith usher in a discourse , which hath little imaginable in it to make it seeme in season , but that good things are never out . I have often thought I have heard a Sermon , in but one Text opportunely applyed : and have had my head not once more instructed , and my affections more moved by one short sentence , or a close reproofe ; than I can many times perceive by a whole Doctrine , Reasons and Use . I doubt not but men meane well , and I know God chooseth the foolish things of the world to confound the wise : yet this hindereth me not , but that I should wish them the best instructed that may be , who thinke themselves fitt to teach , and I tremble ( as much as any I hope ) to have the weakest of Gods messingers lightly regarded . Of Naturall weaknesses . It is a strange thing to observe what force and pertinacity there is in some naturall weaknesses and a stranger yet that so many men so little heed it , but presume so largly on themselves . To speake my owne experience , I have often taken notice of a particular infirmity in my selfe ( which is not necessary for the reader to be named ) have condemned it as a folly worth laughing at in others , and unworthy the esteeme my friends charity have conferred on my selfe , which I haue often suffered by , which I have reproved in the very acting , and hated afterwards : and yet againe and againe fall into it ( notwithstanding all my discourses , reasonings , resolvings , and experimentall smart for it ) as if there were witch-craft in that proverbe . Naturam expellas furcâ , licet usqut recurret . My soule ! this case is beside religion : yet I doubt if thou look narrowly into thy selfe , thou mightest find it many parallels of that concernment . Let this admonish thee that it is not in man that walketh to direct his way , but in him , from whom are the very preparations of the heart . Concerning the sympathy of Soules . THere is a strange hermony between some soules : & though all true Christians are ty'd together by a mysticall union , yet some of these do more sympathize betweene themselves then do others . I have more then once met with an authour , that hath so happily expressed his owne thoughts ( and in some part mine too ) in points of charity , or humility , or holy jealousy over a mans owne spirit , that , me thought , he uttered his soule to me , and unbowelled the very heart of an experienced awefull christian . I have seemed exactly to know the man , though I never saw his face : and have beene ready to leave my body behind to search him out , to have purer communication with his spirit , and to mingle together our soules . My owne heart is so deceitfull , that I dare not be overbold in making too confident conclusions upon my selfe : much lesse dare I hold it ( any whit ) impossible I might frame a wrong Jdea of another . Yet I have met with some men that have so fully and experimentally expressed to me the power of Godlynesse in them ; that I have beene ready to say as inspired Paul did of his fruits of the Lord : that I knew their election ; and conclude without any reserve of hesitation , that this is the true grace of God wherein they stand . Verily I perswade my selfe I lie open to no danger ( of that nature ) more then of being led into an errour , or inconvenience by the authotity of a person that hath so gained such an interest in me . And therefore because God only is wise , and deceives not , nor can be deceived , but every man a lyer ; I shall ever make the Italian Proverbe my prayer ; A chi mi fide mi guarda Dio Farre more open to danger do they lye , who beleive such cannot erre whose persons ( it may be for some advantage ) they have in admiration : and therefore credit the Gospell , because in their mouthes . But questionlesse , if the wise virgins had no oyle to spare for others lamps , in the next world , they must sit in utter darknesse , who in this borrow all their light from fooles . Concerning ill will undeserved . T Was not Jerimies hard condition only , no nor that moderne German Divines , to make that bitter expostulation ; Woe is wee my mother that thou hast borne mee a man of strife , and a man of contention to the whole earth ! I have neither lent on usury , neither have men lent on usury to me , and yet every one of them doth curse me . There are those in every age that might claime a share in that complaint , but how many in this ? Diverse with that Prophet are far from desiring or rejoicing all the evill day ( God he knoweth it ) and yet every man thinks they bode and meane them ill . Many compare them to Ishmael , whose hand was against every man , and they receive Ishmaels portion from others ; Every mans hand and tongue is against them : And though they are for peace ( none more ) yet when they speake thereof to others ( who agree well enough among themselves ) they make themselves ready for contention : so that to the outward eye the fault seemeth next those from whom it is farthest . That couragious Apostle was somewhat disheartned , ( or greived at least ) that the more be loved his Corinthians the lesse he was beloved : and that ( in their accompt ) he was become their enemie for telling them the truth . An ingenuous soule hateth no imputation more , than that of being a Timon ( and good reason too , there is none but a Devill further from a Christian : ) what an affliction and wound must it needs be to the very heart of meeke Christians , to lie undeservedly under this censure ; to have their good meanings ill interpreted , and their very indeavours to explaine themselves , misconstrued or not believed ? How many are counted busy pragmaitcks in the world , that meddle with no mans affairs , but when they thinke conscience and charity obliegeth them , and then but fearefully too ? Howbeit if a small indiscretion or mistake be committed , ( from the which the highest Saints are not wholly priviledged ) oh into what foule names are they aggravated ! and one such errour committed must stoppe their mouths for the future , although from speaking truth , and now such attempts lie under double prejudice . However , the case is not yet at the saddest ▪ if this measure be measured to them from such as are friends to none who are enemies to their sinnes : but if those that seeme better Christians expresse somewhat of this nature towards them , if to them their breath be offensive , and such as should be their Familiars draw away , or stand aloofe off them , allthough they intreate them with the words of a guilelesse mouth ; oh into what bitter complaints like those wee read of Job and Heman , must they necessarily breake out ? & yet I am confident ▪ God out of gracious designe suffers many of his deare children to be exercised by this temptation ; under which certainly they would sink , did not God support them by a strong hand . Vncharitable Mistakes . THere is one mistake rife amongst Christians , the Mother of many inconveniences and much uncharitablenesse , and that is , Mens passing a judgment upon others according to what they have experimented in themselves , or at least believe so . How many busy braines , as if they we●● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , take upon them to read the secrets of others hearts , and frame unto themselves such and such Idea's of other mens tempers , Spirits , designs , and commonly take the coppy from themselves ( though they perceive it not , ) and then every thin colour serveth them for a demonstration ? What rashnesse is it in some men to require of others an exact accompt of the time and other circumstances of their conversion , a legible history of the conflicts and agonies of their soules , and ( what is hardest of all ) a positive determination how the case stands with thē now in particulars , & all this to be done , according to the standard of what they have felt or fancied in themselves ? Whereas many a true Israelite may wander out his whole life in the wildernesse ; and a Moses himselfe not have a full sight of Canaan till his last minute . Bu alasse ; how grosely doe such men forget what they so often read , that the heart only knowes its owne heavinesse , and a stranger cannot [ fully ] partake of his joy , that the spirit , like the winde , bloweth when , and where , and how it listeth , that grace is compared by Truth it selfe to seeds and plants which spring and grow a man seeth not , knowth not how ? There are some Christians that have run through such a maze in their lives , that they cannot track their owne steps : Some have their evidences so blurred , and interlined , that their owne eyes will not serve many times to read them . Too many , like Hagar , see not the wels of consolation before them , and some meete with such riddles in their souls , or such misteryes in the method of Gods dealing with them ; that the next world only can resolve and interpret them ▪ And 't would be a hard sentence to conclude all such unsanctified persons , that cannot assure themselves ( much less others ) that they are not such . This error is then most dangerous when it swayeth the pulpit , and is oftner there I feare then taken notice of . 'T is the duty of such as speake from that place ( I doubt not ) to exhort us to examine and try our selves whether wee be in the faith , to give all diligence to make our calling and election sure . It is their duty too , to take care they grieve not a weake brother for whom Christ Dyed , or drive a stray sheepe further from the fold . There are criterions ( I question not ) which discriminate betweene the sheep , & the Goates , yet it is not impossible for any but the chiefe shepheard to faile sometimes in the application . The Vaine Mans self-miracle THere are some men whose braines are filled with a very little , and yet think all mens else with much lesse . How difficultly are they perswaded to believe , that those who know more know so much as themselves , and if they are overcome by some conviction irresistible , yet will they create some choice fantasticall circumstances or other , whereby their knowledge of the same things must out-value other mens . If by chance they light upon a good thought or observation ( which though new to them , is yet common and familiar to wiser heads ) strait wayes with Pythagoras they cry {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and can hardly forbeare Sacrificing Hacatombs to their good starres . T hey thinke they are borne to oblige the whole world by their great parts : and they account it the lightest sin to be parsimonious of them . The deepe commiseration they have of the mistakes , and follyes , and ignorances of the age makes them alwaies eager to fly up to the Theater ; and if some small occasion be presented more justifiable then usuall , they are like El●hu in Iob ; Behold they are full of matter , and their spirit within them constraines them : Their Belly is as wine which has no vent , and if they should now hold their peace , they should burst like new bottels ; and yet by the leave of their rare gifts , many of those , they so take upon them to instruct , may reply as Iob did to his other freinds ; Sure [ as ye take your selves ] yee are the men , and wisdome must dye with you . But we have understanding as well as you , we are not inferiour to you : yea who know not such things as these ? How forcible are are right words : but what dorh your arguing reprove ? But should an Angel tell them this story , they would scarce be drawne to credit him ; but thinke still their meanest thoughts deserve Golden Characters , though their fancy at the highest scarce exceeds the tract of obvious discourse . God forbid this humour should carry any man up into the Pulpit . Towards that Sacred function ( which above all other I honour and reverence , and for which I wish my selfe once competently sufficient ) I cannot thinke I can use candor enough . Far be from me an uncharitable suspition towards Persons engaged in that employment , which is so deeply interessed in humility and selfe denyall , which has already so little encouragement in the world , and is like to have lesse . I dare not , like Miriam , speak , nay nor think against a Servant of the Lord , be he but a Doore Keeper , as well as a Moses or an Aaron . Experience tels me the strongest brains have not alwaies done God and his Church the best service : and this I shall thinke a warrant for some of lesse abilities . Yea , if the case neede , I shall strive to suppose many other pious incitements in those , in whom I cannot discover , nor scarce imagine them . Yet I cannot deny , but some ( and the more is the pitty , if many ) mingle such rash confidence with their unexperienc'd ignorance in that dreadfull place , that it would puzzle a charity , which is not blind & deafe too , to excuse them from this vanity , or frame a better apology for them . Caution . LEast a Reader may think the former part of the proceeding Essay my owne Charecter ( which if he does , God forgive him . I do ) Let him know , that I publish not these Observations for such as have taken notice of them already , and farre better then myselfe , ( which I beleive are multitudes ) but for those that as yet have not , withall I should be glad that those whom I cannot suppose ignorant of them , would in their practise more demonstrate it . For my owne part , I have been in the two extreames ( of which Quintilian knew not whether most to blame ) one while not any thing I did , but liked me highly ( yet owning what ever I had for Gods free Gui●s ) and afterward not any thing I did but was quite as farre from it , yet then too , not calling God illiberall . And if at the present I am not in the mean , yet I hope I am coming neere it . I shall tell thee further ( if thou wilt believe I doe it without any indirect designe ) that there is nothing for which I have wrastled with God more ( ●nd that with prayers and teares ) then for lowly and charitable spirit : and I have a good hope that for the intercession of his Son , He has not shut out my prayer . Difference of Parts . I Have often observed ( but seldome without wonder ) the diversity of mens parts : though lam not thereby induced with a French Authour to conclude the difference greater between some men and others ▪ then betweene some men and Bruits . It has beene oft observed how that some men in the diversion of their studies have affected with ease , what would have been too great a task for an Age of some plodding students serious thoughts . But this puzzleth me most . That among young men I perceive those allotted best parts , who either least value them , or least mind their reall improvement . That a merry boon Blade ( that passionately affects the Tavern , or companions , or his dog , or horse , or something Worse , and that so much beyond the cloysters and Books which he accounts ▪ himselfe so unluckily allyed to ) shall yet passe with generall esteeme , and come off ( in any business ) with applause ; whilst the close student sits neglected in his cell , or comes abroad , & is smiled at ; men wondring what infection he has got from his cobwebs , and dust , and he himselfe too often bewailing his deare pennyworthes , and sometimes in the Poets phrase interrogating himselfe , whether it deserve so much paines , and watching only . Pallere & toto vinum nescire Decembri ? 'T is said ( for a miracle ) of the gatherers of Manna , That he that had gathered much had nothing over , and he that had gathered little had no lack : but it seemes an absurdity here that the industrious gatherer should want , and the Truant have to spare . I am not so nigh Atheist as to allow . Fortune a hand in this uneven distribution , but therein discerne a finger of providence which rules all . It may be God will have the edge of ambition taken off first , and that requireth yeares . It may be He will have a man at a losse to himselfe in his parts , that so he may the more readily acknowledge all he has Gods gift , and consequently with lesse temptation to pride , or selfe seeking imploy all in Gods service , Many other gracious intentions God may have towards these backward persons , whereas on the contrary the former person parts perish commonly in the using , yea and many times too before that . ' Its no common thing to see the same party in reputation both in his youth , and in his full age : and because they come to same to soon , they keepe not in it long . The lavish praises men bestow upon their Juvenile attainments makes them thinke they are come to their Nil Ultra then , and therefore ( labouring onely for themselves , and thinking vaine breath reward enough ) for want of going forward , they go back . Thus what at the Horizon promis'd a glorious noone-day Sunne suddenly vanisheth into a snuffe . I should prophesie that industrious soule , who with Aquinas a long time beareth the Nick-name of Bos Mutus the dumbe Oxe , most likely atlength ( as great Albertus said of him ) to fill the whole world with his lowings . The Common-wealth meere VVits . There is a commonwealth of men , in their owne eyes , the most of all other refined from the vulgar , and their interest of greater concernment then all else ▪ and yet of all others , if wanting would be least missed . They are not only like Aesops Flies , in that buzzing about the wheels of all affaires they fancy to themselves what a dust they raise : but like his B●etle too , which made Iupiter let fall the Eagles egges out of his lappe . They boast between themselves great security , and cry with Nero ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , yea while they live ; they feare nought : and yet their Basis rests on things more uncertaine and fleeting than the aire and that is but Chimara's and fancies . To be serious with them a little , I feare none are more hardly perswaded to be Christians : For pride , vaine glory ; and contempt of others ( those stiffe Opposites to humbling grace ) though I dare not affirme them strict Proprieties to that society , yet I wish they did not appeare Accidents allmost inseperable . Besides , how farre is he from cure that hath not one eye open to see his disease , and will as soon almost deny his Creed as believe those that can discerne better ? Give them a serious exhortation or reproofe , they returne you backe againe , in a scoffe , the salutation of Grave and Wise . And if you labour to answer them according to their foolishnesse , you must expect but worse language 'T is the first rudiment of that profession , Never to acknowledg a fault : and they would have it their Priviledge , that none should dare tell them of any . Howbeit if any man be se bold , it would be a sin impardonable by the Company , to let him scape unpunish'd ; nay , I warrant you , if words could wound , the man should bleed to death . Being such untractable subjects I leave them to God who is best able to deale with them ▪ Of Vanity in Society and Discourse . I Have wondered much at some mens choise of their company ( and the same Christians , and as they think , good ones too . ) How many of them are unequally yoaked together ( in respect of elected society ) with ( I say not Infidells , yet ) unbelievers in a true sense ? To omit the assembly of scoffers , to whō with David I would not have my soule joyned ; I cannot choose my companions and friends , as do some ( who yet thinke not themselves of that Tribe : ) nor can I thinke any man unworthy my acquaintance , because hee wants wit ; nay rather I feare some that have it , & that not out of any incapacity of being pleased with their society , but out of an Experience of not being profited . I value much acutenesse in discourse , but I would not have my meat seasoned with poysoned salt : and when things are admirable for the substance , I cannot deride them for their dresse . Neither can I discerne any thing I dare laugh at in such a saying as this ; One graine of grace is more worth then a pound of wit . I know , some men feare it would bee a Disparagement to their parts , to converse with one of weaker than themselves : but ( come what will of it ) I hold it my duty , when opportunity presents mee with one such , and I do it with delight . I can thanke God , who hath made me differ from another , without any arrogant insultation over him : and doe not tell him , I pitty his ignorance , but earnestly indeavour to redresse it . I can receive his discourse without exploding the weaknesse of i● ▪ and am not provoked to upbraid him , if he apapprehend not mine ; yea rather , correct the error my selfe , and fit my future speech to his capacity But , alas ! How much beside their purpose ( and , I would That were all ) are most Christians whole society and discourse ? I shall not here mention correptions , advices , private exhortations and incouragements ( those maine businesses of society ) to all which Christians are as much oblieged , as they doe neglect them : How many seeme to thinke all rationality to consist in risibility , and the imployment of their time to apprehend or make matter whereon to exercise that faculty ? How many hope for high esteeme by setting at nought a weak brother ; or , it may bee , by making him appeare so , who is stronger than themselves ? I tremble to thinke how some can talke to the griefe of those , whom God hath wounded : and many who doe not so themselves , yet without scruple give their assent , and sometimes their applause too , to those that doe . I reduce my thoughts from this sad subject : only I am confident , if Solomon himselfe ( who so much commended cheerfulnesse ) were now on earth , and St Paul ( who bade us alwaies rejoyce ) what men now adayes delight in as facetious discourse , they would with joynt votes condemne for mad , if not devilish mirth . Caution . LEast my reader should thinke some things in this too arrogant for me to spake of my selfe : I shall not oblige him to believe that I am every whit as I there described , but that I passionately desire it . I begge of his charity also to apply this Caution to what other expression else where in my Booke , hee may thinke needs it . Of Frugality . I Have often wondered at the difference of our dayes from the discriptions of the former ; and in nothing more than in the poynts of Frugality . To passe over those white ages , when the Wealthy Patriarches disdained not the offices of husbandmen , & of Sheepherds when great men imployed their children , yea their daughters , that soft sex , in such services in the moderne age ( that about Christs time I mean ) Frugality was never accoūted a crime . Cicero in his defence of Dejotarus , King , maintaind it a vertue proper for a Prince . The Sumptuary laws , the apothegms , the patterns and presidents thereof famously known , and too many to be repeated , speak sufficiently in it's behalfe . Christianity certainly has not cashiered it it's esteem : nay rather on many good grounds and arguments has advanc'd it ( far above a semy-vertue ) into the roll of vertues and duties obliging the coscience it selfe ; and questionlesse the best of the primitive Christians were not so neglectful of the repute of the Gospel , so un-mindefull of the necessities of the Saints , as in their opinions , or practice to undervalue it . Yet by what experience I have had it , it seems to me now to be as farre banish'd from most places as is justice : nay it has not that thin garment of words allowed it , with honesty , to keep it from being sterved . I have often wondred that such , as professe themselves disciples of Iesus , should with less straining bestow pounds upon the rich , upon superfluities , upon impertinent company , ( when commonly the losse of time is equally considerable ) than far smaller summes on the poore members of Christ , or whom at least charity obligeth them to hope to be such . But I know not what limits to put to my admiration , that a Christian should be worse thought of for such acts of Charity , and such living as may maintaine them , than for direct breaches of scripture commands in apparell , in diet , in revelling banquetings and comessations ; as if every Prodigall were sure to returne home to his father with him in the Gospell , or there were no favour to be expected for such sons as have not rū that riotous course . I know a man that by generall vote was cast for a parsimonious , and a covetous fellow ; yea not a few among the more serious sort thought him much too close handed , and yet the same man as ready as any to spend liberally according to his ability , where the least shadow of reason could make it seem fitting ▪ & by his own conscience so free from that crime that he ranked the contrary in his usuall confessions . Certainly , as the world goes now , a man had need have a great measure of self-denyall to bee a good husband as well as a good Christian . Concerning Parsimony of Gifts . ONe would think the obligations christianity layeth on us to edify one another ( yea , & that in such expresse terms , as not a word allowed , but what may some way serve for that use , Ephes : 4. ) should have exempted Christians from that accusation among the Ancients , clausis thesauris incubandi , of niggardly tenacity and concealment of their inquisitions and gifts ▪ and yet wee find some , that may without injustice be taxed for such parsimony : some that sit a brood on their parts , and that till they are addle too . Diverse men gather hony only for themselves . They grudge to give away the sweat of their braine : and they had rather have their wealth be buried with them , than make others rich without pains . Others thinke whatever is lent to another is alien'd from themselves : and their barren hopes are so farre from promising them an increase , that the count the principall lost . How vaine and absurd are these humours , how much more sordid this penuriousnes than that of the purse ? It is there true , a man cānot retaine what he gives , but must rely on the hopes religion affords him of a remuneration : but here in the very act of liberality the stock increaseth . I know it the humour of vaine men to catch at hints of discourse , and before their opinion be asked , to give you their judgment & dicision of any matter in debate : though perhaps they borrow from another what ever they speak . But yet he is very short sighted that cannot discover a mean betweene this , and the former weaknesse : Nor is his judgment better who cannot distinguish between an obligation , to profit others , and an affectation of undue praises unto our selfe . And were the matter put to my choice , I wonld rather undergoe this censure undeserved , than neglect the former duty when an opportunity ingaged ▪ You will say , such men as these reserve their parts for a fit opportunity to expresse them : but doe they suppose none such but the publicke Theaters , and whence they may be rewarded with a grande & insanum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ? Or are their endowments so scanty , that they have nothing to spare for a private charity or civility ? Or rather is their mind so vain , that they must sel every thing for generall applause ? If I should yeeld them what they foolishly pretend , that publicke places and imploiments are the proper stage where on to act their parts : yet ▪ t is certaine that these private offices are so far from hindering them therein , that they further them . That Glory of Christ-Coll edge in Cambridge , ( than in whom I am perswaded that in no man since primitive times rare gifts were tempered with more moderation and humility ) was wont to professe himselfe beholding to those , who would minister a handsome occasion to him to utter any of his choise notions ; and when others thought themselves great gainers thereby , he accounted himselfe a greater . A well fraught soule is far from the feare of spending it's stock : nay rather he is troubled his wares should lye on his hands : and because publicke opportunities are not presented often enough , he gladly maketh use of the private to keepe his notions from gathering rust ; and the more liberally he spends this way , the more his store increaseth . Whereas those illiberall men , who keepe their parts for themselves , and to shew them to the publike , doe but loose their labour , and must be contended with the Title of Vmbratiles Doctores ; and like Isocrates , declaime in the shade . Concerning the vaine boasting Saint-ship . T Is to be feared , that many men ( and some such as perswade themselves they have an Apostolicall spirit beyond all others ) do yet in their purposes and indeavours quite contradict St Pauls temper . That blessed Saint was fearfull that his Corinthians might thinke over highly of him , and therefore ( as he tells them ) forbore the discovery of many excellencies and priviledges ▪ which he had received of God ; and that , least any man should thinke of him , above what they heard of him , or saw in him . I omit those whose whole aime is like Simon Magus , to be thought some great ones ; such as take upon them to have cleare knowledge of those misteries the Gospell hath drawne a vaile over , and not only vent the cabbinet secrets of Gods unrevealed will and unsearchable waies before men , but to God himselfe ( all which are so far from a true Gospell spirit ( which necessarily must be an humble , a sober , and a charitable one ) as that they seem to be the very {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} prophecyed of by St Peeter , Saint Jude and others . ) I feare too much of this leaven remaineth undiscerned among those who have the reputation of a more sober sect , should wee otherwise heare so many , if not direct ostentations , yet by circumlocution and necessary consequence ? 'T is to be fear'd , some men make a vaine glorying of that which is the greatest obligation to humility ; namely , the free grace of God . Let no man therefore say , the persons I meane assume nothing unto themselves , but ascribe all to Gods mercy , and so no danger in it , their boasting being in the Lord . For I here suspect a great depth of Satan ▪ God enable his to fathom it . Suppose we should heare a Courtier thus speaking ; It is my Masters pleasure thus highly to honour & confide in me ; True it is , there is nothing in me that may lay claime to the least of these priviledges bestowed upon me ; If so had been his pleasure he might have made choice of such or such a one of his servants for these imployments , and dignities he has intrusted me in : and yet all the while the man has no sufficient warrant for such his presumptuous conceit , nay contrarily the persons he so much exalts himselfe above , are indeed much more in the Princes favour , he has already made more experience of their humility diligence and faithfulnesse , and intends them further honour . Would not every man conclude this Courtier diseas'd in his brains ? The Pharisee in the Gospell acknowledged God the Author of what he gloried in , and gave him praise for many favours : His fault was that he could not allow the Contemn'd Publican a share in this priviledge . There are many men take upon themselves to be Daniels , Persons greatly beloved of God and yet have no better authoritie for their assurance , than that of a presumptuous fancy . Many thinke the Lord doth nothing almost ( great or small ) but he reveales the secret to them : Many perswade themselves that they have heard the words of God and seene the visions of the Allmightie ; and yet some of those they looke upon as strangers to God may without Miriams guilt replie to them in her words ; Hath the Lord spoken only to you , hath he not also spoken to us ? A vast difference there is between a Mans being a reprobate and a mans vaunting of his being a Saint . 'T is true I grant we are bound to glory in the Lord : Yet not beyond the line , of things which God hath not wrought in us , or by us . Of Pride of Parts . I Cannot perswade my selfe there is any sin more connaturall , and generall than Pride , and of all sorts of pride that of a mans parts There is scarce a foole in the world but conceiteth many particulars in himselfe , wherein he excells other men ; and scarce a wise man in the world but hath some alloy of this folly . The inbred flattery of our selves within us makes us ( according to the proverb ) thinke all our own geese swans and our most deformed issue amiable . Hence those rash , and unsuccessefull attempts in writing , and speaking , when men cannot distinguish between the affection of a Mother , and a Stepdame . Quintilian spake solid experience that it was seldome seen that a man should suspect himselfe enough . Life and soule cannot keep together in a man out of conceit with himselfe ; unlesse he has a higher principle then morality to sustain him . And yet as unwillingly as men are to appeare weak to themselves , they are far more unwilling to appeare so to others . They know other men judge according to outward appearances , and so they dare not trust them for such favourable indulgences , as they allow themselves . Hence those Sollicitous arts and studied designes of enhaunsing a mans reputation in publick . Those cautelous concealments of defects , which would be lesse seen , if freely laied open : For alas ! How short doe those attempts fall of the scope they aime at ? What an errour in policie do these opiniative wise men commit ? There is nothing more conducing to a good fame and esteem than a prudent securitie , and neglect of it . Men brook not to sell their valuations at prescrib'd rates : nor to have their commendations extorted from them as a debt or tribute ; nay rather they suspect designes when such sedulous artifice is used , and think the river not deep because it makes a noise . There is yet a more deadly poyson in Pride , and that is when it infects Christianity it selfe , and the strongest obligations to humility . I have spoken somewhat hereof already , and therefore I shall onely now take notice how difficultly this enemy is ejected even out of a good Christians heart . Alas ! How many lurking holes , and strong holds to retire to doth it find in an humble Soule , that labours it's extermination . Many times it mingleth it selfe with the very praiers , and teares that are plentifully powred out for it's mortification . A devout Christian may , with Hezekiah , be humbled for the pride of his heart and yet againe be proud of that humility . It lieth perdue many times , and when we think our selves most safe surpriseth us , and through strange subtilties gathers strength on us a long time ere discovered ; and when discovered , so varieth it's shapes , that it is longer ere subdued . I say not that this pride is raigning , ( yea contrary , 'T is most likely there to raigne , where least perceived ) Yet since of all relicts of the old man there is none more displeasing in the eyes of God , and none more prejudicall to a Saint , I should think this Devill the mee●est of all others to be encountred with fasting and prayer . If any Readers case requires , and he so please , he may make use of the prayer and meditation I have added amongst others for this purpose . Of Arguments for Sermons . A Man would think in this abundance of preaching , and preachers ( God be praised for both ) that there should not one point of divinity ( of what nature soever ) escape frequent discussion ; and yet an observant Auditour may perceive it much otherwise . To omit the polemicall part of Divinity , which is not held so proper for the Pulpit , ( and yet some Auditories and occasions may seem more than to tolerate them , & it would do vulgar eares no hurt to be wisely and discreetly instructed in those points , they are called upon to be so zealous for , unlesse we will defend in our selves the implicite faith we condemn in our Advensaries ) To omit , I say , controverfiall divinity ; we may observe that very many usefull practicall points are rarely handled in the Pulpit ; yea and some the most seasonable of all others . I aime not at the person that thought strange to heare another preach of faith and Repentance in this age , which seemed to him as if the man had been in a dreame all these times of Glorious dispensations ( & I wonder what he would have thought of one that should have discoursed concerning unruly and selfe-willed Spirits , concerning false prophets , and deluders , and the Tryall of Spirits , &c. ) I speak of sober men , and such as have not deriv'd their Gospell from the late darke and mysterious providences of God in this nation . How few of these I say , instruct us in many points of conscience very necessary for this age ; as concerning the obligation and dispensation of oaths : of the necessity , for me , and circumstances of Christian communion , of schism , of obedience in vicissitudes of civil government . Many give us good store of cautions , and directions not to loose our way in a knowne beaten path : but leave us to guide our selves in those that are perillous , and untrod . But you will say , some of these touch too much the affaires of State . Yet certainly some of them do not : and many others that might be named , which yet are almost buried in silence . If men speake often enough of the danger of the Last times , and those vices of some men which make them such ( 2 Tim. 3. cap. 1 , 2 , 3 ▪ 4 vers . ) 't is not likely such persons should be counted Saints or simple soules deluded with the noise of glorious times when the weakest experience may confute such a pretension . Besides , is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of Gospell officers so much inferiour to that of those of the Law , that they must not be allow'd to rebuke wickednesse in ●igh places or persons ? The Priests in Jerusalem , when words would not do it , made bold to thrust Vzziah out of the Temple , when he made but a Sacrilegious intrusion : what hinders , but those who take upon them the care of Soules ( and great mens are not exempted from their charge ) should imitate at least the milder part of this animositie ? Alas ! I have observed , that some men , who about a twelve years since challenged as great a share as any in this freedome of Spirit and speech ( and then exercised it , as 't was thought , beyond discretion ) are since become crest-falne , and like men amazed , have scarce aword to speake out at passages which call for a Stentors voice . Away with unchristian pusillamimous pretences ! Let not this satisfie men that they inveigh ( and sometimes ●s● 〈◊〉 ravim ) against a petty Heretick , or poore deluder , who has not wit enough in all lik●ly hood , to do much mischeife , whilst they let Gol●a sinners escape , who give the other their power to do mischeife . Let them not thinke it enough to reprove the abominations of the times in a parenthesis , or oblique reflections , or at the furthest in a timerous soft voice ; now sinners have armed their foreheads with steel , & seem to dare th●nder . Nor will a booke-reproofe serve the turn , which ( vel duo , vel nem● ) perhaps but one or two it concerns read , and neither of those lay to heart . No ; men must have the deformity of their sins layd before their eyes , and the proud men ( such as Iehonan and AZariah ) must be told of their dissimulation to their faces I am loath to prophesie what mens cowardize portends : Yet sure I am some of those that are enjoyned by office to reprove sin with boldnesse , will not find every excuse they now make for their omission warrantable at the dreadfull day of Generall account . Caution . I Would by no meanes be guilty of the fault reprooved in the Prophets ; namely of contending with the Priests , or taking upon me to instruct my teachers , ( whom I as much as any man desire to reverence . ) Farre from my intentions be a designe of imposing Lawes upon my superiours , or of binding burthens upon other mens shoulders , which I would not touch with my least finger . I thought it neither of these offences to reprove some corrupt flattering Zedekiahs possest with a lying Spirit , and some honest yet faint hearted Eli's who want courage to frown upon enormous sins ; and I intend my reproofe no further . If my style seem too tart , I must use the excuse of that famed Divine Dr Twisse That what is naturall to me I cannot easily alter . Of impatient desires of full assurance . THere are some Christians over impatiently desirous of full assurance of their salvation . A good hope , or a good perswasion of heart ▪ will not serve their turns . Nothing contents them , unlesse they be made as sure of Heaven , as if they were in it already . This is , as if a son had a good fathers word , his oath , his fidelitie , his deed and seale made over to him for such an inheritance : but he takes on , and will not be satisfied , unlesse his father put the deed into his owne keeping , and in his owne characters too . No , say they , the case is not like : God forbid they should doubt of the least promise of God . They have no assurance that they are God's children , and so dare not call him father . I answer ; I intend not the comparison for exact , but thus make use of it . ( I speake to persons that in some measure hunger and thirst after righteousnesse , that desire to cast themselves on Gods mercy , and cordially endeavour to live answerably . To others , I only say ; Repent and believe the Gospell , and grant they may ) You say , you are not assured you are Gods sons . I say , are you assured you are not ? If you say you are , you must be conscious to your selves of some indulged rottēnesse of heart , of an apparēt want of true repentance and faith ; and so till this leaven be purged out of you ( as I said before ) you are not the persons to whom I speake . If you say ( as I presume you will ) that you are not so assured , I proceede thus ; you cannot deny one part of the contradiction , Either you are in the state of grace , or you are not . You sticke between these contraries ; you are neither assur'd of this or that . I say then , there must be some grounds & argumēts considerable on both hands that thus hinders either scale from making a perceptible descent . Examine then with reverence betwene God and thy soule which side hath the better grounds : if the uncomfortable ( unlesse a temptation prevaile over thee , the frequencie whereof causeth the greatest difficulty in this businesse ) I say then , necessarily thou must be privy to some , if not reigning sin or sins , yet very like them . Humble thy Soule therefore ; breake off thy sins by repētance , strengthen the things that remaine which are ready to dye , and that with speede , least thy very sparke goe out . To be short ; do as thou wouldest do if thou wert sure thou wert not in the state of grace but desirest to be . But on the contrary ; If after hearty prayer for a discerning spirit , and impartiall consideration of particulars , thou findest the arguments in the other scale weightier , when thou art free from temptations ( and thou may'st make some guesse at that , if thou findest thy heart moov'd with humble desires after God , to feare him , to trust in him , to rejoyce in his name ) I say , if then thou seemest to heare the Lord answer thee with good words and comfortabl● , thou hast in a serene day a pleasant sight afforded thee , of the heaven where thy tossed soule would be ; though anon thou loosest this sight , the heavens lowre , and the waves , billow after billow threaten to swallow thee up : yet stay thy selfe upon thy God ; say to thy soule , why art thou cast downe Oh my soule , why art thou disquieted within mee ? Hope still in God , for I shall yet praise him who is the health of my countenance and my God , And O thou of little faith , wherefore doest thou feare ? But this satisfies not thee : after this course taken thou canst not perceive either scale weigh down . That 's strange ! doest thou pray heartily , doest thou walke humbly and circumspectly , or ( if thou art jealous of thy selfe in these ) doest thou earnestly desire to doe thus , and pantest after communion with God ? I tell thee ( if at all thou canst value an others opiniō of thee ) I tell thee I am perswaded God keeps thee under discipline out of some gracious designe ▪ and wilt thou prescribe him his method how to deale with thee ? It may be thy heart needes furthar humbling , or longer at least : it may be thy pantings after God are to be hereby inflamed , or God purposeth that thou shouldest wrastle with him with mighty wrastlings , and intends thee the honour of a Prince or prevailer with himselfe . Whatever the causes be ( and they may be infinite ) though thou discerne them not , indeavour with Abraham against Hope to believe in hope , that God would bring thee out of this Maze . Say unto God , Lord why castest thou off my Soule , why goe I thus heavily all the day long by reason of the oppression of the enemy ? shew me some token for good , that my enemy may see it , and be ashamed , and my soule comforted . To be short ; for thy practice ( as the voice from heaven in Kempisious advised one in thy case ) doe what thou woldest , & what thou thinkest thou shouldest doe if thou hadst obtained that certainty thou desirest . If still thou objectest , as thou mayest everlastingly , if thou sayest , thou longest for higher enjoyments of God , so doe I too , I labour to forget what is behind , and presse forward ; but yet so , as that I am not discontent , nor unthankfull unto God for what by his grace I have attained . And if t is thus with thee , I blame thee not ▪ labour to grow in strength and assurance , I aide thee with my prayers , and desire to be aided with thine . But if thou meanest by assurance what I supposed at first , and hast no measure of cheerfulnesse or patience till thou hast attained that , I cannot commend thee ; for how canst thou grow , when at full growth ? Besides , thou wouldest be priviledged from doubts and fears wherein consists the chiefe exercise of faith . Now this humour is what I stil'd impatient demanding of thy evidence into thy owne keeping and characters . The unadvised Boanerges catechized . I am very confident that many preachers much offend and contristate some of the true children of God , when they not so discretly and temperately as the matter requires , inveigh against the faire morall man . I hate as much as any the sowing pillowes under every elbow , and the dawbing with untempered mortar ( with those in Ezechiel ; and am as much satisfied ( I believe ) as others in the extreame dcceitfullnesse of the heart : yet I like not that the heart of the righteous should bee made sad , whom God would not have sad ; and that whose joy might abound , the ever-blessed son of God was contented to be sorry unto death . Now I wish , a sort of men ( who seeme not a a little to resemble the olde Pharisees : though they much inveigh against them ) would consider , That there are some weake Christians not to be offended , and therefore great caution to be used : some children of light that sit in darknesse , and see little or no light , some tender lambs in Christs flock , some ewes great with young , who with a little hard usage might be in danger of miscarrying : some faint and sickly , some lame & feeble handed , whom the Holy Ghost would by all means have healed & strēgthen'd , not turn'd out of the way . Againe , those Christians that are stronger are not fully priviledged from doubts and fears , and discomforts frequent . A David may say in his hast , and think in his heart too , That he is cast out of Gods presence , that his hopes have deceived him , and that he shall one day fall by the hand of the enemy . Further yet , none are more jealous of themselves and of their estate than the true children of God : none so apt to apply severe doctrines to their owne hearts . A weake Saint is not easily perswaded to believe a true worke of grace in his heart , but scruples almost perpetually : and amongst the stronger there is scarce one to be found but meetes with so much of all corruption in his heart , and amongst the rest some hypocrisy too , that at a low ebbe of faith he will be apt to charge the dissembler , the formallist , the halfe-Christian on him selfe , though of all others he be furthest from such . Now suppose at such a sad houre he should heare a Minister aggravate his owne thoughts , tell him how many come to heaven gates , and yet never enter in , how narrow the way to life is and how few find it , and all this without needfull qualifications and cautions , how much would much this set forward his affliction , breake his bones and wound his soule within him , goe neere to put out his smoaking flax , and overwhelme him with the waves of despaire ? Verily I perswade my selfe , had it been possible , many of the elect themselves had here suffered shipwracke . Meane while , because the security wee have from God by no means frustrates or makes uselesse humane providence and sollicitude for the avoiding of dangers , and therefore of this great one , I could not but thus deliver my mind , and exhort these Boanerges carefully to examine the ground on which they plant their terrible artillery . If wee will believe Trueth it selfe , the young man in the Gospell was not the furthar off but nigher the kingdome of heaven by his good morality . The Scripture , I am sure , tell 's us that in many things wee offend all , and makes a challenge to any Saint of what forme soever to say ; I have made my heart clean ; I am pure from my sin . It becometh us much better to be severe and rigid toward our selves , than towards others ▪ I deny not but that the Scribes and Pharisees were furthar from the kingdome of heaven , then the Publicans and Harlots : Yet we shall find that the devout men and women are often noted in the Acts of the Apostles to be the usuall converts , and thus that judicious Divine Mr Mede takes off from the stupendiousnesse of the wonder , that so many thousands should be converted at one Sermon , saying , that they were mostly of the devout proselytes , in whom God had wrought praedispositions toward conversion . Concerning unhappy Differences betweene good men . IT is sad to behold how far the differences of the times have prevailed with even the better sort of men ▪ and that of all parties : how much they have blinded the eyes and imbittered the hearts of those that call God Father , and so should each the other , Brother : yet alas how much easyer are opprobious titles bestowed on each other , than that loving appellation . 'T is strange , that when Christianity obligeth it 's professors to beare with one another , to speake no evill , to think no evill , to forgive injuryes , yea to requite and overcome them with good , that they should practise the contrary to these precepts ; and yet not perceive it although they have them often in their mouthes . The one side belieues the other hath too little charity to be religious : the other thinke they as much want zeale : and neither betray a greater defect of both , than by thus censuring each other . What strange Idea's of one another doth the passions and interest of men create ? thus good men mutually become judgers of evill thoughts . Notwithstanding , these distempers excepted , ( which their affections , and ingagements make undiscernable , yea many times adopt them into religion ) in all things else almost , the persons on both sides approove themselves eminent patterns of wisdome and piety ; and 't is not easy to say which deserve most commendations . If the one excell in deepe knowledge , the other in profitable , practicall applications and condescentions ; If the one in fervour of spirit the other in moderation with discretion . If the ones axe be keener , the other putteth to it the more force ; and whilest the one fetchets the homer stroake , the other strik's oftner . Both excellently exhort to the contempt of of the worlde , to the denyall of our selves , to a holy life ; the one by faith effectuall from St Paul , the other by good works evidencing and justifying faith from Saint Iames , and both second their doctrine by their lives : what course now shall an indifferent Person take , whilest each of these call him from the other to themselves , each denounce the others coast infectious , if not deadly ? For my owne part , I so adheare to neither , as to swallow downe the errours of the one ( as far as I can deserne them ) or to reject things laudible in the other : neither would I have objects , that are comely in themselves , appeare deformed to mee , through the fault only of a distempered organ , or medium . I know the God of wisdome & of peace can make a sweet harmony out of these discordant sounds , and I humbly pray him to doe it . In the meane time I cannot away with a monopoly of Gods free grace , and dare not conclude He favours not a persō , whō he hath not priviledged with the understanding of fōe points , which it may be I count of greater concernment than indeed they are . I cannot think it a piece of religion to anathematize from Christ such as will not subscribe to every one of my Articles : but am conscious to so many errours speculative and practicall in my selfe , that I know not how to be severe towards others . For differences between Christians I much bewaile them , and hope my want of yeers and accommodations may be some excuse for mee if I judge not accuratly between them . Yet I doubt not , but hee that believes the Scriptures to be the word of God , and firmly indeavours to live accordingly , beleiving and obaying God , and hoping for pardon of his sins through Christs merits , is a true member of Christ : and with every such I hold an internall communion ( viz by assent , by love , by prayer ▪ and I hope there are many such , or some at least in every division of Christianity , even as there still remains some flower in the coursest bran . The foundadition of God remaineth sure , the Lord knoweth who are his : howbeit t is my duety to walke charitably , and reject none whom , for ought I am sure of , God may receive ; yet my hopes are fullest there where I see moderation and Christian lenity most approved and practised . Of ambitious discontent . THere is one piece of content the least of any taken notice for a vertue & yet much commended in Scripture , and that is contentation with a mans gifts . I doe not wonder hereat ; first , because some men place their highest happinesse in them , yea mistake them ( and not a few doe so ) for sanctification it selfe . Againe , the want of them is commonly imputed to a defect of industry : and ingenuous men much hate that opprobrious charge . Yet I wonder greatly that many Christians eares should be so close stopped at what St Paul discourseth of in the 12 chapter of the first Epist : to the Corinth . ( viz ) that it is requisite there should be feet and other inferiour in the body as well as eyes and lipps : and that every member hath it's proper use and service wherewith it ought to be content . But alas , what a mutiny in the body ( beyond that in Agrippa's Fable ) may wee now discover . How many must needs be tongues who are fitter to be eares , how many take upon them to be eyes who had need be led by the hand ? Hence , so many Novices ( contrary to Apostolicall Canon ) take upon them to be publicke Teachers , and ( as the learned'st of our English Kings once spake ) every Good-mans son writes Catechismes . I know the Harvest is great , and I therefore pray the Lord of the Harvest to send multitudes into his vineyard ; yet those such as are able to labour : and the Apostles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( who is sufficient for these things ) will not suffer me to think every one such . The wisdome of primitive times appointed under offices in the Church , as of Readers , Deacons &c , beneath a Bishop or Presbyter : and in these , men of lesser abilityes were retained or fitted for higher . 'T were to be wished , that since men now adayes pleade so much for parity in Church-Officers , they could effect something towards it at least , viz. a sufficiency inall those mens gifts , whose imploymēts , & dignities they thus equall . I shall speak but one word more to any such over forward Ahima●z ▪ that hee would first goe and learne thorowly what that Scripture meaneth ( James the third and first ( My Brethren be not many teachers . The destrustive Prosperity of Fooles . 'T is easy to observe what a luster successe affords to mens persons , and actions . 'To omit the knowne verse in Du Bartas , ( almost growne a Proverbe ) the comparisons made between Iul. Caesar and Cataline , and many of their paralells ( who all owe their different reputations to their different successe . ) Is it not a strange thing that foure or five opposite partyes should succeed each other on the stage , and each of them be accounted Saints whilst up , and neither longer ? Iuvenall observed in his time ▪ That though Riches had not the honour of a Temple in Rome , as Victory had , yet it had the devotion of mens hearts ▪ T is to be feared , neither of these Idolatries is yet quite banished Christendome . How many opinions are there in the world confuted only by this argument ? Alexanders way of vntying Gordian knots is too well knowne in this age , and too much practised . Experience tells us what deepe rootes an errour may take by prevalence , and continuance : and how little the strongest assaults of an unsuccesfull trueth can shake it ; there needing no other confutation of improsperous arguments , but either scorne or silence . I conceive , amongst divers others , that worthy defence of our Saviours Prayer by Mr D' Espagne is thus answered . I shall not conjecture of what ill consequence this errour is when publicke : but certainly there is nothing more dangerous to any particular Soule that lyeth under it . When a man shall with much scrupling venture upon a course , or action , and in judgment condemne himselfe for what he allowes in practice ; and yet a little after finding no harme for the present to follow , yea contrariwise fancying much good , shall conclude his former scrupulosity needlesse ▪ and vote his conscience to be reformed by his successe ; what a ready way is this to prepare a mans throat to swallow Camels at length , who at first strained at the smallest imaginary Gnat ? This is it that turns grace into presumption & wantonnesse , and makes the very blessings and mercies of God become the bane of soules . God bring them out of this path leading downe to the chambers of death , who walke securely in it . The All-most Christian . THere are some Christians that may ( with Tiberius in Suetonius ) well beare the title of the horses called Callipedes , qui multum cursitant parum progrediuntur . They are like sticks & straws in a whirlepoole nigh a strait passage , they are ever and anon making towards it , but never shoot the gulph . 'T is a sad thing when a man shall be every day purposing & promising to leave such and such grosse sins , and every day commit them : when he shall be alwaies sinning , and alwaies confessing , and so on in a round , making even his confession a chiefe sin . A thing more to be pittyed it is , that some shall attaine unto good perfection in externall behaviour , and morall honesty , induce others , yea and themselves too , to believe they are Saints of good proficience , and as I may say , knock at the very gate of heaven , and yet not enter in . What can be the cause of this , but that men will have some little Zoar's spared : they can be content to let religion seize on the out-works and suburbs of their soules , but they must reserve to themselves a Cittadell in their hearts . Many men seeme to beare the strongest burthens of Christianity , yea with the young Pharisee to have kept all the Commandements from their youth , and yet they have some secret sins lodging in their bosomes , which if they be told they must necessarily part with , they would be much grieved : skin for skin , and all that they have , yea life it selfe will they part with rather than those . This disease is then most deadly when it turns the free grace of God , and the sanctifying power of the spirit into it's nutriment : which is done when a man shall be convinced of a grosse sin ( and the least allowed is such ) and shall pray God by his omnipotent power to deliver him from it , and here set up his rest , not cooperating with Gods grace , nor in his heart hating the sin , or desiring it's mortification , but confuting his frequent praiers by continuall practise . This , I perswade my selfe , is one of the depthes of Satan ! but because it requires an experienced Divine to fathome it , and also border's upon the nicest of the Arminian controversies ( which I here purposely shun ) I shall speake no further on this Argument . Concerning a tender Conscience . THere are some men which pretend great tendernesse of Conscience , and cry out extreamly not to be pricked : and yet seem to expresse very little of that temper ▪ It is a hard matter to believe he has a tender conscience , that will hazard and attempt the overthrow of a Church or State , proceed to tumults and sedition , involve himselfe in the guilt of the foulest crimes , yea and swallow any Camells rather than some few Gnats , which perhaps too his owne fancy or phrensy hath created . I supposed tendernesse of conscience had consisted in a fearfull avoidance of every sin , even to a circumstance or an appearance ; and so consequently in some proportionable detestation of sins according as their foulnesse and odiousnesse increaseth . I thought a propriety thereof had been patiently to suffer any evill rather than commit any : and to be content to be rather infringed of some part of due liberty , than use indirect means to obtaine or enhaunse it . The world has been excellently inform'd long since , that it is no part of a strict conscience to lift a burthen from it's owne shoulder , and lay it with more weight upon anothers : I would there were none that practised it . But alas ? What riddles , and paradoxes do wee meet of this nature ? Wee have been told what an impartiall informer witnesse , and judge conscience is : and yet there are practices but too many in the worlde that make the truth seem contrary . How easy doth it appeare in some men to charme this clamorous faculty , and confine it's jurisdiction to what circuit they please , even with an Hitherto shall thou goe and no furthar ? But what a wonder is it that men should cry , Peace , Peace to themselves in this ensnaring estate : that they should think themselves religious all the while , and believe their Corban of zeale for some points , which their interesse makes deare to them , should dispence with their obedience to many of the great commandements of God . It has puzzl'd me oft to see how cautious men are in some smaller particulars , how they charge themselves with profanesse , and superstition , and irreligion if they faile in such ; and yet the same men securely commit greater sins without asking themselves what they have done ; nay they will not regard another that shall tell them never so plainly that they have done ill . This is all one as if a man should run from a barking curre , and leape into a lyons jawes before him , or cautelously avoide the sting of a Bee , and yet voluntarily expose his bosome to an Aspe or a Scorpion . St Paul charged it as a great absurdity upon the Iew , that he should prohibit others from what , and condemne others for what he practiz'd himselfe ; Thou that sayest a man should not steale doest thou steal ? would not the absurdity have been greater if he should have anathematiz'd others , or himselfe for a small sin , or a shaddow of a sinne , and the mean while have allowed in himselfe , or promoted in others the greatest ? Or if the Apostle had thus interrogated him ; Thou that abhorrest a Ceremony , doest thou commit sacriledge ? I would by no meanes aggravate other mens failings : yet I cannot but wonder that some men should seem to be more fearefull of a superstition or formality ( which with them is all one ) in using that forme of Prayer prescribed by Wisedome it selfe , than of taking God's Holy Name in vain , and that in actions of greatest solemnity . Caution . I cannot feare that any who indeed has a tender conscience should take offence at what I have here said . I confesse I am fearefull somewhat may be applyed to Persons whom I much reverence , and believe Christians of high rank : yet I wonder that some of these should so little scruple at some practises , the guilt whereof would wound me to the heart . But I perswade my selfe they may discover particulars in me , which they may as much be puzzled at : and therefore I endeavour to exercise towards them the same charity I desire from them . God be mercifull to us all . Of Christian Reputation . It 's a great offence to some weak Christians , that those they looke upon as eminent Saints , doe expresse a great deale of jealousy , if not uncharitablenesse towards them . Many too much forget the pangs of their new birth , and so consequently stop their bowels of compassion towards others in that case . And 't is to be feared , that some , whilst they read too severe lectures concerning the conflicts of naturall conscience , and the diverse subtile workings of counterfeit grace , endanger an abortion in others . Some too tartly interrogate how long others sticke in the place of coming forth of children , and it may be too little remember their owne delayes there . Some require an Elijah's fervour in all men else , because they feele something like it in themselves . Diverse accuse a defect of light in others , or at least that their candle burnes under a Bushell : whereas indeed it is not so , but the fault lyeth in their want of discerning . Others bid us , if we have the heat of godlinesse in us , rake our coales out of the embers : whereas many true Christians have the rayes of grace more united in their soules , as in a burning-glasse , where though the circumference be not so great , yet the heat is more intense . Many devout hearts burne inward , so that those without cannot be competent judges what are their flames . I speake not this to patronize any fault , much lesse that great one of lukewarmnesse : I would by no means discourage private exhortations and reproofes , nay nor a godly jealousy in any man over another . It is far from my intent to furnish any halfe-Christian with expedients how to elude any such courses intended for his good . ( To which alas how many are apt ? ) My purpose is onely this , that since the Apostle exhorts us to be patient & meeke towards all men , & that upon this consideration how foolish , and disobedient , and vitious in all kinds wee our selves once were , wee should not be peevish and uncharitably ill-natured towards such as perhaps are weaker Christians , yet may have more humility in them , and more love . Besides , how many are thought strangers to God , and the discipline of Grace , who yet from their youth up have been under that discipline ? The Lord has given them counsell , and their reines instructed them in the night seasons ; They have been lead into the galleryes , and have had the banner of Gods love displayed over them ; and had they either the Art , or the confidence to communicate to others a history of their experiences , they might discover many subtile wiles of the naturall mans heart , and of Sathan , of whose devices they are not ignorant . I say these uncharitable jealousies , and suspitions are an offence to weak , or Novice-Christians ; which somewhat need the crutch of other mens opinions to support their soules . As for an experienced Christian , though he avoid what in him lyeth the giving offence to any , and setts a due value on a good report ( especially from good men ) yet is he in some measure affected like magnanimous St Paul : It is a very small thing with him to be judged of men , Yea he judges not himselfe ( peremptorily and absolutely without appeale to the higher court ) but referres all things within himselfe to the righteous judgment of God through the intercession of Jesus Christ . Of Prejudices against godliness . It s a great stumbling-blocke to ingenious men that religion ( I meane the full power thereof ) seemes to them to destroy modesty , and other principles of nature , and of education a second nature ; and I am perswaded 't is this that makes some men but partiall Christians . That Christianity and the power of godlinesse suffers undeservedly herein I make not the least question . Were I to deliver the most exact rules of humble modest behaviour , I should pick them out of the sacred preceps : or were I to prescribe an absolute patterne of such carriage and expressions , I should take them from no other place than the sacred histories . Let a man but reade the speeches of Abigail , of Hanna , of Mephibosheth and diverse other holy persons ; and if he be not sticken into admiration , I shall pronounce him incapable of any noble impressions of humanity , as well as of devotion . Saint Paul delivers it for a rule , that we should not give offence to them without , and practised it himselfe in becoming all things to all men , that he might gaine some . Certainly then he had no morose humour within him which he would compell other men to submit to , no intemperance of Spirit which he would have accounted zeale : yea , we reade with what a noble appellation he answered ●ectus , ( who accused him but of madnesse ) that he spake the words of sobriety , as well as truth . Notwithstanding all this , the ground of the former charge against religion seem's specious and obvious . Some men misinterpret the Apostles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or boldnesse of speech , and take that for a sufficient warrant for indecencies , and ill manners . Others thinke it a crime to be modest in matters of religious concernment ; whereas , if they would consider St Pauls behaviour towards his Corinthians Ep. 2. 10 , 11 , 12 ) they might find it much advantagious , and besides confidence , in mattes that require it , takes most when it holds a combat , and seems some ▪ times to give the upper hand to bashfulnesse . Another thing that sets forward this prejudice is , that ( by I know not what hard hap ) the vulgar sort take them for the most genuine Christians , who seem most to have banished such ingenuous principles : and thinke those men not zealous enough for the trueth , or too much regarding their owne reputations , who use cessions , apologies , and excuses , all which well managed Christianity will allow of without a taint of vaine ostentation . We neede not dwell long on this subject , now the generality of men of the higher ranke set a greater value on this ornament , than on the substance of Christianity it selfe . Let us remember therefore that we improove not matters of convenience into matters of highest necessity ; & so consequently more accuse a failure or defect in them than in direct honesty and integrity of life , as is the fashion of too many now adaies , who much glory in their good breeding . But certainly , since Christian love covers a multitude of sins , if such men had but a reasonable measure of that temper , they would not be so far provoked by a small incivility , or indiscretion which the party who commits perhaps wants , but accommodations to discover in himselfe , and so to reforme them . Of Set Formes and extemporary Prayer . I Am not yet fully satisfied whether the danger be greater of making prayer a meer lip-labour by the use of set forms , or a meer braine-labour the extemporary way . 'T is undoubtedly true , that the whole heart , yea the whole mā ought to be laid out in that Angelicall service , and almost as strongly attested by experience , that which way soever we manage our devotions , there will multitudes of vanities and imperfections attend them . I am sure that eminency of grace consists not in any art of invention ; and doubt not but a plaine Rustick ( whose thoughts one would think are confined to a narrow compasse ) may as sweetly converse with God in a few common words , as a sublimer Christian in elaborate meditations . What ever high dispensations men pretend , they seem to me to have but friged soules , who need the heat of invention to warme them , and in the same forme cannot attaine unto variety of thoughts . I have often diserned deeper matter in the same words ; and I thanke God , can pray them unto him morning , and evening , and night-time , without flatnesse many times , and sometimes with tears : and after a thousand repetitions enjoy new affections in my strange expressions , and am assured I have not yet attained the utmost they may signify . I dare not tempt God so far as wholy to trust to suddaine injections : nor can I scruple the making use of such helps as my experience tells me God hath sanctified to my weaknesse . Yet diverse times my soule breaks out unexpectedly into new matter and words too , and if I should deny them vent my heart would burst . Also , I cannot thinke that I am rash with my lips in so doing . Nay rather , I will praise the Lord , as he enables me , both with my old and with my new songs , who is worthy every way to be magnified . The Conclusion . I Shall here stoppe my pen , for I doubt my reader may thinke what is past more than enough of such dough-baked considerations . Those that remaine I shall keepe by me till I perceive how these are digested . The contents or argument of every Observation ▪ 1 Absurdityesin Writers and Readers pag. 1 Caution 1. pag. 8 2 Concerning forcible impressions ( pag. 9 3 Of Naturall weaknesses pag. 12 4 The Sympathy of Soules pag. 13 5 Concerning ill will undeserved 16 6 Vncharitable mistakes 20 7 The Selfe-Miracle 24 Caut 2. 28 8 Difference of parts 29 9 The Common wealth of meer Wits 33 10 Vanity in Society and discourse 36 Caut 3. 39 11 Of Frugality 40 12 Concerning Parsimony of Parts 44 13 The vaine boast of Saint-ship 48 14 Of Pride of parts 53 15 Of Arguments for Sermons 57 Caut. 4. 63 16 Of impatiency after full assurance 64 17 The unadvised Boanerges catechized 71 18Vnhappy differences between good men 76 19 Of Ambitious discontent 82 20 The destructive prosperity of fooles ( 85 21 The All ▪ most Christian 88 22 Of Tender consciences 91 Caut 5. 95 23 Of Christian Reputation 96 24 Of praejudices against godlinesse 101 25 Of Extemporary prayer &c. 105 The Publisher to the Reader . The Author acknowledges he might have rank'd these observations in a better order , had his owne occasions and my importunity to have them Printed against this time allowed him the ful liberty of his second thoughts : had it not been for this also , he perswades himselfe he should have licked these Bear's whelps ( so he stiles them ) into a somewhat better shape . Notes, typically marginal, from the original text Notes for div A88914e-850 Observation 1. Obser. 2. Obs. 3. Obs. 4. 5 Observa : Obser. 6. Obser. 7. Obser. 8. Obs : 9. Obs : 10. Obser. 11. Obs : 12. Obs : 13. Obs : 14 ▪ Obs : 15. Obs : 16. Obs : 17. Obs : 18. Obs : 19. Obs. 20. Obs. 21. Obs : 22. Obs. 23.