HISTORICAL Applications AND OCCASIONAL Meditations UPON Several Subjects. Written by A Person of Honour. LONDON, Printed by J. Flesher, for R. Royston, Bookseller to His most Sacred MAJESTY. 1667. BOld is the man that dares engage For Piety in such an Age. Who can presume to find a Guard From Scorn, when Heaven's so little spared? Divines are pardoned, they defend Altars, on which their Lives depend: But the Profane impatient are When Nobler Pens make this their care. For why should these let in a Beam Of Divine Light to trouble them; And call in doubt their pleasing Thought, That none believes what we are taught? High Birth and Fortune warrant give, That such men write what they believe: And feeling first what they indite, New credit give to Ancient Light. Amongst these few, our Author brings His well-known pedigree from Kings. This Book, the Image of his Mind, Will make his Name not hard to find. I wish the Throng of Great and Good Made it less easily understood. WALLER. To the Lady HARMONIA. MADAM, YOur Ladyship was pleased to encourage me to write Religious Meditations, & therefore to you I dedicate the First-fruits of my obedience to your Commands in this particular. Your Ladyship can experimentally say what high advantages pious Contemplations afford: Some of which are a just Divertisement from both worldly and sinful Employments, a great Complacency and Delight in the present Composure, besides the satisfaction to our Consciences, the Improvement of the Divine Graces in us, and a rendering our Souls always in an Harmonious sweet temper, (in which your Ladyship does so eminently excel) being always in a praying capacity, having a willingness to resign our Wills to God's in all things, whether in Life or Death. If this way of applying all our Discourses and Conceptions to a Religious sense were made more generally practical, the Power of Godliness, as well as the Form, would so govern us in all our actions, that in this present Age neither the Speculative nor the Practical Atheists would dare with so much impudence to show their faces, nor maintain their detestable Principles so horridly and disingenuously as now they do; the Age would then be reform, and we should be good Company to ourselves; for when we converse with God, we are never less alone than when alone. Next to pious Meditations, Godly Friends are to be made choice of for our Conversation, such as is your Ladyship, who (without the least suspicion of Flattery, I dare affirm it) may justly be styled the Beauty of Society, and Harmony of Friendship; your Civility being so great, and Carriage so gaining, that you are able to convert a Barbarian into good manners, and make a man of a reprobate nature become a good Christian. Your Example I confess is easier to be admired then imitated; Your Precepts adequate and proportionable to so great a Pattern, and those delivered to your Friends and Servants with such winning mildness and Concern, as if it were your duty to be more engaged for the welfare of our Souls and good Names than we ought to be ourselves. Madam, I need say no more, but pray for you, that God would multiply upon you (who are both Good and Great) and upon yours all Temporal and Eternal Blessings, & increase the number of such Excellent Saints as is your Ladyship: Then we should enjoy a part of Heaven out of Heaven, while we had our beings upon the Earth. I had taken the freedom to have named you by a Title, you are more known by, but that I feared your so nice and scrupulous Modesty would have reprehended me, disowning my celebration of this just Character: And should I have given an account of my own Name, it would not be difficult for very many to conjecture to whom I presumed to make this Address. I am, Madam, Your greatest Honourer and most obedient Servant, who, as an admirer of your Virtues, am ambitious to deserve of your Ladyship the Appellation of CONSTANS. A Prayer. O Lord God, I confess mine iniquities, and my sins are ever before thee, secret as well as known sins. Create in me a new heart, and renew a right spirit within me. Cleanse the wicked and damnable thoughts of my heart by the inspiration of thy Holy Spirit; forgive my wicked thoughts as well as my evil vile words and actions. Give me thy Grace, that I may not only leave sin for a time, but that I may loath sin; that I may look upon Jesus Christ not only as a Saviour, which the very worst of men would be glad to do at their Deaths, but as a Sovereign to rule and reign in my heart. It may be in vain for me with wicked Balaam to desire to die the death of the righteous, if I do not live the life of the righteous. While I live in the World let me not be of the World; but be pleased to endue me with so great a measure of thy Spirit, that I may make it the great pleasure of my life to do thee service, whose service is perfect freedom. Make me humble, charitable and obedient, willing to do good, not only to my friends, but to my very enemies, heartily forgiving them as I desire to be forgiven, and returning to them good for evil: But, Lord, to my Relations & Friends, return their kindness double into their own bosoms. Take from me, good Lord, both in my health and sickness, all that sinful, misbecoming Impatience which so much prevails over me. Let not the fear of Death so much terrify and discompose my spirits; but so moderate my Affections, that I may willingly and entirely submit to thy Divine will and pleasure, whether in Life or Death, natural or violent: But I most humbly beseech thee, Heavenly Father, to prepare me for a better World before thou takest me out of this: So prepare me, O Lord, by sealing to me a Pardon for all my sins past, and giving me such an assured well-grounded Faith in Christ Jesus, and such an application of his imputative Righteousness; that when I come to die, I may have nothing else to do but to die, and to surrender, though a sinful, yet a penitent Soul into the hands of a gracious Redeemer. While I live here, give me Grace that I may have dying thoughts, that when I come to die I may have living hopes. Grant I may live here in thy fear, die in thy favour, and at the end of my days attain the end of my hopes, even the Salvation of my Soul in and through Christ Jesus my blessed Saviour and Redeemer. Amen. Amen. Glory be to the Father, and to the Son, and to the Holy Ghost. Our Father, etc. Historical Applications, AND Occasional Meditations. I. THE Society of Gresham College is composed of very * The most ingenious and Religious Mr Boyl, worthy Sir Robert Murray, the famous and eminently learned Dean Wilkins, cum multis aliis. ingenious and eminent Persons, whose Conversation is desirable in many respects; their endeavours to improve Arts and Sciences Mechanical and Liberal, their inquisition into the works of Nature, may be both delightful and profitable to themselves and others. If this be granted, let us raise our Meditations higher, and consider how advantageous it will be for us to meditate of the God of Nature, to advance his Glory, expressing our Love to him by singing his praises while we have a being here, which is the delight and employment of beautified Souls to all Eternity. II. LEt us consider why so many of us so often miscarry in the Designs and actions of this Life, even when we have most confidence and assurance. The Reason is very obvious: We place too much trust in secondary Causes, and in the son of man, whose breath is in his nostrils; but in the beginning of every enterprise neglect to implore the Divine assistance, and wholly to rely upon his Wisdom, with an humble and dutiful acquiescence in his will, whether he shall please to blast our purposes, or to prosper the action, God knowing what is better for us than we do for ourselves: If so, we are sure our Designs and endeavours will be successful, or we shall have as much reason to be satisfied as if they were, being free from all repining, murmuring thoughts, because we submit to his Providence who is the sole disposer of all persons, actions and times, which is the happy privilege as well as duty of a Christian. III. O Lord, I confess, because I slept unquietly the last night, (being troubled with melancholic Dreams) and found my body indisposed this morning, I was more discomposed in my mind, then when I have wilfully offended thy Divine Majesty by sinning against thee; thus sinfully preferring the health of my Body before the quiet and tranquillity of my Soul, perishing things before eternal. I beseech God to forgive me this and all other my offences; and, for the time to come, give me grace that I may be but little concerned for my Body, making it my great interest (as it ought to be) to take care for the eternal welfare of my Soul; which is best secured by a good employment of my Time and Talent, looking upon it not only as the Design and business of my life, but to be my greatest pleasure and delight, to do thee service, in whose service is perfect freedom. Amen. IV. O Lord, how short and momentany is this Life in respect of Eternity! and yet what great care do we take to provide for the things of this Life, as if all our Eternity were here, and not hereafter! However, we must look upon Death, which is natural, and must come, it may be to morrow, as the greatest Good to us which is to be desired, or as the greatest Evil to be feared. Fear it we may, but we cannot avoid it; and therefore it is in vain to be transported with a foolish fear, which disquieteth our thoughts, but no way secures us from what we fear, but by arming against it, which thus a good Christian ought to do: To arm himself by putting on the Breastplate of Righteousness, and flying for Sanctuary to him who hath had victory over death, by a lively Faith in his Merits: Then the King of Terrors cannot be able to hurt us; but will do us great service, in giving us a passage to the enjoyment of a blessed Immortality, where we shall enjoy rest and ease and happiness unspeakable, such as Ear hath not heard, nor Eye hath seen, neither hath it entered into the Heart of man to conceive. To which place God of his mercy bring us, for his sake who hath so dearly bought us, our blessed Saviour Christ Jesus. Amen. V. MY Soul and Body are two great Friends, having been Companions many years, and therefore are unwilling to part: But let us consider, Friends are most sad, who fear, when they are parting, they shall never meet more. But, O my Soul, 'tis certain at the last day there must be a conjunction between thee and my Body; though you part for a season, yet when you meet again after this life, you shall never part more. Therefore be not dejected to separate when the Body dies, which must of necessity be, according to the inevitable decree of Nature, nay of the God of Nature: but be careful so to demean yourselves while you both live together here, that you may both part willingly, and meet joyfully, hoping for a blessed Immortality; which God of his infinite mercy grant, for Christ Jesus his sake. Amen. VI IT is said of Plutarch, that he should say of himself, It were better there had never been such a man as Plutarch, then that they should justly report him unmerciful and unjust. It was a worthy saying of an heathen, and might well become the meditation of a Christian. There are many who go under the notion and profession of Christians; few are really such comparatively: but better were it we never were born, then that we should be Christians only in profession, not in practice, having a Form of Godliness, but denying the Power of it in our lives and conversations: For than we have cause to fear the pronouncing of the sad Sentence, Go ye cursed, etc. for we have but little hopes of finding Christ our Saviour at our Deaths, if we do not own him for a Sovereign while we live. VII. IT is reported in story of a great Politician at Rome, That he made it his whole Design for many years to secure the election of his intimate Friend to the Popedom after the death of the present Pope, who was very aged; and having for some considerable time impatiently expected an happy issue to his so much desired hopes, the Pope dies, his Friend succeeds: Now he accounts himself a happy man; It is but ask and have, of what is within the Pope's power; and this is confirmed to him by a solemn promise from the mouth of his Holiness. But mark the unhappy issue: Whilst our Politician is considering what places of Honour or Profit will be most grateful to his Ambitious mind, his Friend the Pope dies too, and he finds all his endeavours are rendered fruitless. Upon the news of his death he vainly laments his loss, and says it was not in his power to secure himself against such a misfortune. Thus it fares very often with the men of the World, who put their trust and confidence in Princes, and in the Son of man whose breath is in his nostrils. If we wholly rely upon our earthly Friends, when they die, we lose our expectation of what advantage their friendship and kindness can afford us: But if we rely upon God, and secure him to be our Friend, he will comfort us when our Friends fail, when they die he can raise us new ones; he will be our Friend when we have most need of him, not only in our lives, but at our Deaths, and continue so to all eternity. O what an unspeakable honour and happiness is it to gain God to be our Friend! even the highest frail man is capable of. It is our greatest Concern to make Friendship with the Almighty. Was it not a great honour for Abraham, the Father of the Faithful, to have God to be his Friend, and to be called the Friend of God? I pray God we may have the like felicity, that, following Abraham's example, we may rest in his bosom: which God of his infinite mercy grant, for Christ Jesus his sake. Amen. VIII. THere was a great contest between Apelles a famous Painter and another, which should appear the better Artist; and as a trial of skill, Apelles drew Grapes, which were so naturally done, that the Birds pecked at them, supposing them to be real Grapes: The other drew only the lively picture of a Curtain, and bringing it to Apelles for his approbation, he was desired to draw away the Curtain, that his Picture might be judged of. He then concluded himself the better-Artist; For, says he, Apelles deceived the Birds, but I deceived Apelles. Thus with Art and cunning we may deceive birds, beasts, and men, nay ourselves; but we cannot deceive God. Let us therefore so behave ourselves in our words, gestures; thoughts, actions, as considering we are always in God's presence, to whom we must be accountable at our Death and at the day of Judgement; and therefore let us not dare to commit sin, unless we can conceal our actions from his allseeing Eye. IX. I Have heard of a Jury of twelve men, who being asked by the Judge whether the Prisoner at the Bar were Guilty or Not guilty, before the Foreman could conveniently make answer, another person who stood by said, Not guilty; to whom the Foreman looking with indignation repeated his words, Not guilty? adding, I say, my Lord, he is Guilty: but before he expressed the latter, his two first words were recorded according to Law, and by this mistake the Offender escaped. But at the day of Judgement the Guilty have no advantage by any possibility of a mistake or accident; for the Judge is infallible and righteous, and the Conscience, which is both Jury and Witness, (Conscientia mille Testes) will certainly deliver true evidence, not being deceived in the least tittle. At this Bar voluble Oratory prevails not, neither can subtle Law-distinctions any ways avail; but Judgement shall be given to every one in Righteousness and in Truth, by him who is Truth itself, and cannot lie; whose mercy we had need implore in our lives and at our Deaths, that he may not be severe to mark what is done amiss, but forgive and pardon us for Christ his sake. X. THe Dog (in the Fable) having meat in his mouth by the water side, and perceiving the shadow of it reflect (which he erroneously mistook for real flesh) opened his mouth greedily in hopes to get it, and by this means lost the true substance. Thus it fares with many worldly men, to whom God hath given meat in their Mouths, his blessings in a liberal proportion, Eccles. 6. 2. (Riches, wealth and honour, so that he wanteth nothing for his soul of all that he desireth; yet God giveth him not power to eat thereof) but they, not satisfied therewith, seek to increase their wealth per fas & nefas, ravenously coveting the shadow which is vexation and vanity, and neglecting to improve their Talents to God's glory and their own good, and by this means lose the true substance, their hopes of eternal welfare. XI. A Scholar of Socrates observing that many of his fellow-Pupills had presented their Master with great and rich presents, which he was uncapable of doing by reason of his poverty, came to Socrates, and told him, he freely gave him what was in his power, Himself, devoted to his service. The most acceptable Gift to the God of Heaven is ourselves, our hearts and affections: My son, give me thy heart, says Solomon. Without this Present all others are vain Oblations, Sacrifices which are an abomination to the Lord: He will despise us and our Offerings, if they are not tendered with an entire, humble, dutiful and obedient heart; which I beseech God to give us, that we may retribute the same to him again. Amen. XII. A Story is told of the same Socrates, that one day being in his School, a Physiognomist came to visit him, and taking great remark of his face, plainly averred, that Socrates was guilty of such and such notorious Vices; which Accusation his Disciples heard with much impatience, and could hardly forbear striking him, declaring that he was a silly fellow, and that he had done their Master injury, for what he had said was very false upon their knowledge. Socrates' interposes, and assures them that what this Artist had delivered concerning him was well grounded, and therefore they had no such reason to blame him; for (says he) I have a great natural propensity and inclination to those Crimes, which certainly would have had a great predominancy over me, had not my Reason and my Philosophy prevailed over them, which was no small difficulty. Thanks be given to Almighty God for his restraining Grace, that we have not been actually guilty of those sins to which our particular natures do so much incline us; that every single offence hath not been the unhappy parent of many more: and this is wholly to be imputed to God's goodness to us; for our resolutions may fail us of doing good and avoiding evil, our Reason may be blinded and deceived, Philosophy, both as to the Theory and as to the Practic part, may be vain and unprofitable: but if we are endued with God's Grace, this cannot fail us. He giveth us to will and to do of his good pleasure; but the more we rely upon him, and pray for his blessed assistance, the surer we are to find the happy influence and benefit of his good Spirit, which will teach us to walk holily, penitently, soberly, not as fools, but as wise, redeeming the time, because the days are evil. XIII. IT was said of a good man, that he should confess he had been undone unless he had been undone; meaning, that if God had not awakened his Conscience with temporal losses and afflictions, and caused him to look into himself, Prosperity and inconsideration had swallowed him up. God many times grants our requests in denying of them, when to his Majesty these appear inconsistent with his Glory and our Good; for he only knows what is best for us. In a prosperous condition we seldom take up the complaint of that good Heathen, who sadly said, O Amici, diem perdidi! O my friends, I have lost a day! because he could not call to mind any good he had done that day; but lose day after day for many years together, until at last we have not a day left to repent in, though many a misspent day to repent of; and then we must know, though true Repentance is never too late, yet late Repentance is seldom true. XIV. ALL Societies and Companies of men, as well Merchants as others, who are sober, industirous, wise and well-governed, conduce much to the advantage and benefit of that Kingdom or Commonwealth in which they live; Rich Merchants make a Rich Kingdom: But let the great Traders have a care, lest, while they enrich themselves with worldly Treasure, they neglect to labour after the gaining eternal Riches. If so, at the last they will be accounted unwise Merchants, who have been guilty of a foolish Exchange, losing their own Souls for dross and perishing dung. For what shall a man give in exchange of his Soul? Lose that, and lose all. It was the saying of a pious Minister (Mr Dod) that no man was undone until he was damned. Loss of temporal Goods, Liberty, nay Life itself, may be gain to us, if we suffer for Conscience sake, taking up Christ's cross: But he is lost without Redemption who loseth his Soul. XV. IT is a constant custom among Merchants at Sea, that when they apprehend their Ship much endangered by a violent Storm, for fear their Ship should be overladen, and that the Goods in her should occasion the sinking, they fling them overboard, hoping by this means to preserve their Ship, and, what is more precious, the Lives of the Mariners and Passengers. I wish we were as spiritually wise, that we had a discerning spirit when our Souls are in danger of being overset by the wealth and cares and pleasures of this World; that we may be more willing than the Merchant at sea to part with these earthly Goods, lest they should endanger the sinking our Souls in the bottomless pit of perdition. I pray God we may make a just distinction between Earthly and Heavenly Riches, momentany and eternal; that we may esteem Godliness the greatest gain, and not make gain of the pretention of Godliness. Amen. XVI. IT is reported of the Primitive Christians, that when by a strict Edict of an Emperor they were prohibited to meet and assemble together in their public Worship and Devotions, they obeyed the Command: Though they were troubled at the Imposition, yet they esteemed it their Duty to obey the Authority God had set over them in all things wherein they did no violence to their Consciences; which in this they were free from, for they were still allowed to serve God in their private houses and retirements. This Liberty ought to satisfy the Dissenters from the Church of England, in case no other shall be permitted them by the Supreme Authority: for though I have been and shall always be willing to promote, so far as lawfully I may, Indulgence to all honest peaceable men of what Persuasion so ever, so far as is consistent with public safety; yet until the King shall be pleased to give liberty for several distinct meetings, it is the Duty, in my opinion, of all His majesty's Subjects, to obey His Proclamations prohibiting their Meetings, and most agreeable to Christian Principles. XVII. IT is a Poetical fiction of Erasmus, that he hung, when dead, between Heaven and Hell. There are many men, when alive, appear to hang between Heaven and Hell: Some faint desires they have tending towards Heaven; at the same time their evil inclinations and actions carry them into the paths that lead to Hell and destruction: They are long in suspense which way to take, the narrow or the broad path; but by not choosing the first, they must necessarily fall into the last. In the ways of Goodness, whose paths are pleasantness, non progredi est regredi, they that proceed not forward must go backward. Many who have had good resolutions may be now in Hell. He that resolves to go a journey, is never the nearer performing it by intending it, if he does not go the journey. I pray God give us to will and to do of his good pleasure. XVIII. A Good man should have no other exception against the Shortness of our lives but this, that there is so little time for us to enumerate God's Blessings and Providences, and to return him thanks for all his Mercies and Benefits which he from time to time so largely and liberally hath bestowed upon us, who deserve not the least of them. It ought not to afflict us that our time is so short to recreate our senses and delight ourselves in sensual enjoyments; for this is a cause of joy: While we live here, either through wilfulness or humane frailty, we shall offend God who hath been so gracious to us; but the time is at hand, when at the period of our days there will be a period set to our sinning; all Tears shall be wiped from our Eyes, and we shall sin and sorrow no more. XIX. IT is said of a wicked man who dies full of years, Diu fuit, non vixit, He hath been a great while upon the face of the Earth, but he hath not lived at all: for we should only account that living which is to God-ward; the other being but a dead life, he is dead while he is yet alive. Happy are we, if we die to sin, and live to righteousness; if we so live in this World, that we may not die eternally, walking with God, truly fearing him, and obediently loving him; not with a servile love, but with a filial; not worshipping him as the Parthians do the Devil, that he should do them no hurt, but because the love of Christ constrains us, 2 Cor. 5. 14. for a true Christian loves Christ more than he fears Hell. XX. IT is reported of a Florentine, that upon his Deathbed he sent for his Children, and told them, It comforted him very much in his dying condition, that he should leave them rich. He had indeed reason to thank God that he was enabled to leave to them good fortunes, which they might by God's grace employ to his Glory and their good: but he had much greater cause of rejoicing, if he could truly have said, As for me and my family, we have constantly served the Lord our God: And therefore, my dear Children, I hope both myself when my life is ended, and you all in good time after me, shall be partakers of those joys which God hath out of his abundant mercy prepared for them that love him. XXI. IT was the constant * This was always the constant worthy Principle of those Ministers of the Profession of our Church of England. Principle and Practice of the Primitive Christians, to resist their Tyrant-Governors, as well as others, with no other weapons but preces & lacrymae, Prayers and Tears. I wish no other Arms of late years, or at any time, had been made use of against our lawful Kings: Charles the First of blessed memory had not then been murdered before his own Doors, dying the Martyr of his People, and made the more glorious by the infamy of so many unparallelled Villainies. All Principles contrary to this of Obedience to Magistrates may be condemned as inconsistent with Piety and Policy. With Piety; for the Precepts and Example of our Blessed Saviour and his Apostles teach us other Doctrines: with Policy; for if we allow that a Prince is to be resisted in any case, every Factious party who can get arms into their hands will pretend that to be the case, whenever they have a mind to incite the People to rebel; though as contrary as Light is to Darkness: for 'tis too easy (as late experience hath demonstrated) to delude the people under specious pretences, and upon this Maxim no Kingdom or Commonwealth is safe. XXII. A Painter, who was esteemed a good Artist, being asked why he painted so slowly; he answered, Pingo aeternitati, I paint for eternity. If we did consider, our Eternity of happiness or misery depends upon the well or ill spending our time here, we should then take greater care of our actions, and not hastily do amiss. XXIII. WE are not naturally apt to content ourselves here in this World with any one constant place, or the same company: We find no perfect contentment in any of our settled affairs, and therefore we endeavour to find it in variety; but all in vain: Only this use we may make of it; Let us consider with ourselves, the things of this World may satiate us, cannot satisfy; what appertains to a better life may satisfy us, and not satiate: Therefore being our Souls are of such immortal capacities, as not to be contented with nor confined to terrestrial things, let us make it our great design to provide for the eternal Felicity of our Souls. XXIV. EDe, bibe, lude; post mortem nulla voluptas, inquit Epicurus. This is the vulgar Tradition concerning Epicurus; and yet it cannot be proved that he ever said or writ any such thing totidem verbis, only in effect he said it, for he denied the Immortality of the Soul, and consequently every one is by that Position left at liberty to do as he pleases, si post mortem nulla voluptas. Thus if many of us were to be judged of by our practices, many abominable Principles would be laid to our charge, which in words and outward profession we wholly disown and detest. But what a deplorable thing is it, that there should be such contrariety between our Opinions and our Actions, that the latter should give the first the lie, which we account a word of greatest disgrace and reproach to us if given by another, and yet contentedly and frequently we give it ourselves? XXV. PRaedicat viuâ voce, qui praedicat vitâ & voce, He preaches with a loud voice, who preaches with his Life and Voice. That Minister whose Life is in good measure proportionable to his Doctrine prevails much with his Auditory, and converts many Souls; otherwise the people are apt to say, 'Tis true, he preaches well; but why should I believe him who does not appear to credit himself, for he says one thing and practices another? And if we condemn this in a Preacher, we must not approve it in ourselves. The moral Heathens will rise up in judgement against us at the great Day, if we shall rely upon a bare Form and outward profession of Godliness, but deny the Power of it in our lives and conversations: for to whom much is given, of them much is required. It was a wise saying of a natural Fool when he lay upon his Deathbed, Lord, require no more of me then thou hast given me. Let this be remembered to humble the wise men: Many have been the wise sayings of Fools, but not so many as the foolish actions of Wise men. XXVI. IT is reported in story of a great Emperor, who had made large promises, that when his faith was suspected because his Predecessors had broke theirs so frequently, he replied, That if faith and truth were nowhere else to be found but in his breast, there they should remain. This I am well assured may without flattery be justly applied to our gracious Sovereign CHARLES' the Second, whom I beseech God to bless with a long and happy Reign: His sweet, obliging, mild disposition is more agreeable to the English temper then to any Nation whatsoever, our Climate being so justly famed for producing in all Ages so many good-natured people. What the Emperor said of himself, every one in particular aught to make applicable, and not to follow the Generality, who constantly do amiss; and thus argue, Tell not me what vain fashions or customs others follow, how perfidious they are in their promises; I will keep my word and do my duty, leaving the success to the wise Disposer of all things, endeavouring to walk unblamably both in the sight of God and men. XXVII. IT is reported of the Lacedæmonians, that they had this fond Ceremony at the Death of their Kings, That all, both men and women, mangled their Foreheads, and in their Lamentations cried out, that their deceased King (how wicked soever he were) was the best Prince they ever had. In all times there want not some or other who will praise those that are great and in power, giving them high applauses for their Virtues and deserts, though they be never so deformed with the Leprosy of Vicious enormities: but such servile spirits will be despised by good men; nay, at last, abominated even by those they so unworthily flatter; and shall receive one of the Punishments of Liars, which is, Not to be believed when they speak truth. XXVIII. HOnesty is the best Policy: it is simple and innocent, like a true Story or Narrative; natural and easy, that needs no defence: and a good Conscience is a continual Feast. He that in all his actions deals plainly and honestly, gains such a reputation, that all persons both believe him, and believe well of him; and therefore in all the affairs of the World he meets with many friends and cheerful assistances; whereas those that have used great artifices to deceive and undermine are soon found out, seldom trusted. We have an English Proverb to this purpose, Once a Knave, and always suspected. If any of the most virtuous, gentlest, mildest and fairest * The Female. Sex shall by any act of great Immodesty and Indiscretion expose themselves to the just censure of the World, it will be difficult to recover their fame lost, by after-acts of Sobriety and Modesty; but this should not discourage any to attempt it: but the best way is to preserve a good Conscience, which is a Feast prepared for us by the God of Heaven, to be fed on at all times and in all conditions: it is introductive of the Peace of God, which is an happiness so great that it passeth humane under standing, and is a blessing of a vast magnitude, such as the World can neither give to us, nor take from us when God in mercy has afforded it to us. When a man's ways please God, he makes his very enemies to be at peace with him, so that many times their hearts being turned, they perform offices of friendship and great kindness to us. XXIX. OUr Christian Charity, which consisteth partly in forgiving our Enemies, returning good for evil, and partly in giving to all who are the objects of Charity, more especially to those of the household of Faith, is not only a Charity to them, but ourselves too. The first part, being devested from any vindicative spirit, is the most lawful and most politic way of Revenge, the Holy Writ says, it is an heaping Coals of Fire upon their heads; so justly upbraiding them for the injuries they have done us, that we may have cause to believe (probably speaking) they will become our Friends: but if not, let us not be discouraged from forgiving them as oft as they offend, as we hope God will forgive us far greater offences; let us in all things endeavour to do our Duties, and leave the success to God. As for the second part of our Charity, Commiserating and relieving our brethren in distress, God will reward it plentifully in this World, and in the world to come infinitely, with a Go ye blessed, etc. (as we find in Scripture:) besides the great satisfaction which must necessarily arise to any good-natured man, to be the occasion of doing good, with small Gifts so much to revive and rejoice the disconsolate spirits of suffering persons. The Italian poor man says, Sir, do good to yourself, and bestow something on me: and certainly, if truly considered, we do ourselves more good than those we relieve. XXX. IT hath pleased God heavily to afflict my extraordinary Friends, in depriving them of their only Son. Leves loquuntur, Ingentes stupent. God intends this as a great trial of the Patience and Piety of the Parents: now God calls upon them to rein their Wills to his readily and contentedly, without excessive sinful Lamentation, not to grieve as without hope; they may go to him, he cannot come to them. Let them consider, Heaven is the best Inheritance. God hath given them his Son, to redeem them from their sins and the just punishment of them; therefore certainly 'tis their Duty, and I hope and believe it is their Inclinations, not to repine that God hath taken away their Son from the Evil to come. Let them be comforted, that he died of a natural Disease, not occasioned by vicious Disorder, but departed penitently, willingly submitting to the Will of God; as I pray we may all do at all times, both living and dying. All things work for good to those that love God, together, if not singly, every individual thing; yet jointly, if we love God. And because it was the will of the good God, it was better so than if it had been otherwise. All good Christians wisely acquiesce in God's Providence; he knows what is best for us. I hope God may restore to them his Blessings, as he did to his Servant Job, with a great increase: if not, let them remember, the blessed Angels have no Offspring. XXXI. WE can never be enough thankful to God for his Mercies to us, especially for that Great transcendent one, the Mercy of all Mercies, in sending his Son to die for us, to redeem us from the Slavery of Sin, that we may live and not die eternally, that we may live happily here and hereafter. In the Obedience of his Commands is great delight: They that are of a contrary opinion, it is because they are unexperienced in his service, in whose Service is perfect Freedom. For to obey Sin and the Lusts of the Flesh, is the greatest Vassalage in the world; and he is a greater man who subdues his vile Affections, then if he were a victorious Conqueror over all the World. For God doth not account of us by our outward Greatness, but by our inward Goodness: All humane Greatness (however idolised by worldly men) is a Pageantry and a mere Representation acted upon the Theatre of the World, which quickly disappears, and the Scene si changed and withdrawn when the Play is done. Farther to advance the Mercies of God to us, Let us consider, God might have commanded us to have sacrificed an Isaac, to have lived all the time of our lives in painful and vexatious Trouble, exercising ourselves in Acts contrary to our natural and reasonable appetites; and yet after an Obedience to such seeming severe commands for an hundred years or more, if he should give us Heaven at last, we had great reason to be thankful: But now, on the contrary, he only commands us to live chastely and temperately; not to deceive our Neighbours, but to love them as ourselves; to keep up a good report; to endeavour to do all the good we can, and to refrain from evil; to forgive our Enemies, and not to be of contentious natures, but, as much as lies in us, to live peaceably with all men: which Commands if we endeavour to conform to, it will conduce to a temporal as well as an eternal Felicity. When we digress from such Rules given us by our great Lawgiver, we find sad effects, as consequential Punishments of our Disobedience; as, Loss of Reputation, many ill Casualties and Diseases, many times hastening our end by vicious Excesses. These Inconveniences to a rational and considering person were sufficient (if there were no higher) to deter him from evil practices. XXXII. I Being sick, and under some dejection of spirit, opening my Bible to see what place I could first light upon which might administer Comfort to me, casually I fixed upon the Sixth of Hosea; the first three verses are these. 1. Come, let us return unto the Lord; for he hath torn, and he will heal us; he hath smitten, and he will bind us up. 2. After two days he will revive us, the third day he will raise us up, and we shall live in his sight. 3. Then shall we know, if we follow on to know the Lord: his going forth is prepared in the morning, and he shall come unto us as the Rain, as the latter and former Rain unto the Earth. I am willing to decline Superstition upon all occasions, yet think myself obliged to make this use of such a providential place of Scripture; First, by hearty repenting me of my sins past; Secondly, by sincere reformation for the time to come, desiring to turn from the evil of my ways, to serve the living God, that so long as he spares me life, I may live as in his sight and presence. XXXIII. Upon the 29th day of May. THis day is an Holiday, a day of Congratulation upon a double account; First, of the King's Birth, Secondly, of his Restauration. The first was great cause of rejoicing, That so Brave a Prince was born the Heir apparent to three great Kingdoms, and an universal Joy to all good Subjects: He was an high Blessing to the Excellent Monarch his Father, and to his sweet and Pious Consort, Daughter of the Great Henry the IVth of France. The second was the greatest, That his Majesty, after so much unjust Suffering and Banishment by his Father's Murderers and his Rebellious Subjects, should by the miraculous Providence of God Almighty be restored to his own Dominions by the unanimous Consent of all his Subjects, nemine contradicente, without the effusion of one drop of blood. These so transcendent Mercies to so distressed a Nation ought to be had in continual remembrance: Our thankfulness to God Almighty and our Serving him aught to be in some measure proportionable to our Mercies; nor ought we to provoke him to wrath by our Sins as we have done, which God grant we may repent of from the highest to the lowest, that so God may repent him of the evil of Punishments which our sins have deserved. Amen. XXXIV. If God be for us, who shall be against us? WHo? Hence learn, If a Question be asked in Scripture, and let fall without an Answer, it amounts to a Negative. First, let us engage in God's Cause, then having the lawful Authority of his Vicegerent, who shall be against us? no man can: It is not in the power of humane policy to oppose or countermine Divine Determinations. They who trust in the arm of Flesh, and in the son of Man whose breath is in his nostrils, are sure to be deceived; they trust to a broken Reed, to a Bulrush: We ought to look upon men but as God's instruments; if we do otherwise, we may justly be made the objects of God's wrath and severer punishments. So long as we do lawful things, we may hope God is on our side, and expect his protection: out of our Calling, we are out of God's keeping. Qu. But how shall we know God is on our side? Ans. By examining ourselves whether we look upon God as our ultimate End in all our actions and designs; if we make all things subordinate to his Glory; if we look upon him as the Wellspring and Fountain of Life, Health and Salvation, with a cheerful Christian indifference submitting to his Will, whether he please to blast our actions, or bless and prosper our purposes; if we have no sinful impatient desire after temporal blessings, but upon all occasions endeavour to do our Duties, and leave the success to God; if we shall choose to die rather then deliberately to offend God: These, I say, are signs we are the true Servants of God; and if we be so, then God will be on our side, and then we need not fear what men or Devils can do against us; we are well guarded, no Bullet in Wars by Sea or Land can hurt us without God's commission. There is an overruling Providence governs all Sublunary things. XXXV. IT is a most deplorable thing to consider, that there should be such great Dissensions and Animosities amongst Christians, who profess to believe in the same Saviour, and many times about Circumstantials, not Essentials or Fundamentals, in Religion, even to a Scandal. There are many pious, learned, well-disposed persons, who express great zeal and fervency of spirit to reconcile the Differences in Christian Religion, but commonly meet with a severe fate, (in stead of their deserved Reward) to be abominated, or at least disliked, by all Parties. But we must remember, good men are but men, and transported many times with ungovernable passions and humours. Naturally men have a great affection to those of their own Interest and Party, sometimes either not discerning, or conniving at their faults; and too much prejudice to those who differ from them in opinion: though, if we consider calmly and rationally, no man differs more in opinion from me than I do from him, and if I desire he should think charitably of me, I am obliged in conscience to do so of him; unless I know by his actions, he pretends Piety to cloak his Rebellious and Factious spirit, with a design to disturb the Kingdom's peace, and by violence or Arms to resist the Civil Magistrate, God's Vicegerent, or is guilty of some notorious Crime: such a man I am bound to detect, and no ways to countenance or protect. It were an happiness much to be prayed for, that men of several Judgements, whether Episcopal, Presbyterians, Roman Catholics, Independents, (and under that notion may be comprehended Anabaptists, Quakers, and many other new fanatic and infatuated Sects) would more put in practice those Principles of Piety, Charity and Morality, wherein all or most of them agree: this would conduce much to Union; for than they would think better one of another, and bear with the frailties of their brethren, (being there is no Perfection in this life) and by a gentle, mild and unpassionate way of arguing would sooner convince one another of their Errors. Some can suffer better than dispute, who by calm disputation might soon be convinced and reduced to sobriety of judgement. This would, I believe, prevail more than Punishments and Persecutions, which so often beget Proselytes, and create in others tender Commiserations of such men's sufferings, especially if they be of honest deportment and dealing, and of good lives, as many of them are, though such Sufferers may be faulty in neglecting those Condescensions and just Compliances which (if they rightly consider) they may with a good Conscience express towards both Civil and Ecclesiastical Governors. But these Dissenters are ready to plead for themselves, What I suffer, it is for my Conscience, it is not out of Faction or a spirit of Contradiction; and therefore in these cases I must obey God, and not Man, (which is highly true, when that is the case:) and farther say they, It appears to us an hard case, that we must be under a temptation either to go against our Consciences, or suffer for them: But God's will be done; if we suffer for his sake, we are contented. XXXVI. MEn of several Opinions in the World fond believe that only those of their Judgements shall be saved, excluding others out of Heaven, who haply may be admitted, when their Censurers may be refused for their Uncharitableness. The way to Heaven certainly is not so straight in matters of Opinion as Practice; for what will it advantage to be orthodox in Opinion, and dissolute in Life? God will pardon many Errors, where the persons who maintain them intend well and live well, if they do not obstinately and pertinaciously persist in them, but are both willing to retract them, and heartily pray to God to convert them from all their Errors and Failings, and to teach and confirm them in all saving Truths. We must all ingenuously confess, that in our tenderest years those Principles we first receive in our Education take a great impression in us, and are not easily removed; we have an affection for them, study Arguments in their defence, and have many times too great an aversion to the very Persons who differ from us, as well as to their Opinions: yet certainly, difference in Judgement ought not to cause strangeness and difference in Affection. Possibly God may accept of this Plea from many particular persons hereafter; I have endeavoured to serve thee, O Lord, sincerely in the way I was brought up in, which appears to me to be true, otherwise I should with as much zeal have embraced any other Opinion, which I should have been convinced was the truest. We have no warrant in the Word of God to condemn so much as the very Heathens, who were men of good Lives, and many of them of pious, devout Conversations, who never heard of Christ, no more than we have to condemn little infant Children, who are not capable of committing actual sin. XXXVII. IT appears strange to me that wicked worldly men should be accounted wise, whenas in the matters of greatest importance they are so careless and remiss, even in the Salvation of their Souls. For all wise men in difficult cases will do that which is safest: Now to live as believing there is a God, and truly to fear and serve him, is certainly most secure: for though there be many Arguments, besides the conviction of every man's Conscience, to prove there is a God; yet no man can demonstrate the contrary, that's impossible; and if there were none, no person would repent after death that he in his life-time believed there was one: but disbelieving the Deity in his life, he may by that God, whose Essence he durst so impudently deny, be punished in Hell eternally. XXXVIII. IT is safest and best for us to believe as God in his Word has revealed to us, and not to be guilty of carnal arguings: as, not to think it reasonable that Man should be punished infinitely for finite sinning; or to seem to incline to Origen's Opinion, (which most would be willing to embrace, if there were any Religious ground for it) That all men at the last day shall be saved, even the very Devils themselves. But thus consider, In this World the wisest men know but in part, and see but in part; in the next World the mist will be taken from our eyes, and we shall see clearly; the most ignorant persons here, shall know more in the other world than the greatest Clerk upon Earth: But here it is our duty to acquiesce in what we suppose is God's will we should believe or practise; his Will is the highest Reason, and aught to be esteemed so by us. XXXIX. WE account an ungrateful man the worst of men, Ingratum si dixeris, omnia dixeris; and yet we little consider how ungrateful we have been to the God of Heaven, who has given us our Being and Wellbeing, who hath done such great things for us, by whom we live, and move, and have our being. What great Dangers do we daily escape by his mercy? A Preserving Providence is no less than a Creating one. What cause have we to be ashamed and repent of our Ingratitude and perfidious Promises? If we once break a solemn promise and engagement to men, we cannot expect to be trusted any more; and yet how many Promises of more strict and circumspect walking have we broke with the great God of Heaven and earth, either upon our Sick-beds, or upon our receiving the blessed Sacrament, and many such like serious occasions? How many times have we said, O Lord, spare me yet but this once, and I will live and amend? and when we have recovered, our Vows have fallen off like cords of vanity. How dangerous is such breach of Vows? and how justly may we upbraid ourselves for it, abhorring ourselves by reason of our Iniquities, and repenting in dust and ashes, as holy Job did? XL. SUnday is the Lord's day, which ought more particularly to be devoted to God's Service. For though it is our duty in our several Callings every day to serve God, and endeavour to advance his Glory; yet on that day, the Weekly Holiday, we should not think our own Thoughts, nor do our own Actions, (but what necessity requires:) and therefore 'tis most fit then to refrain from playing at Cards, or such Recreations which may administer Scandal to many good people. If it be a measuring cast, whether any particular thing be lawful or unlawful, 'tis safest and best to resolve on the Negative: for this is an infallible Maxim, They that in all things will do the utmost that is lawful, will be tempted in many cases to do that which is unlawful. XLI. When we are tempted to any sin, let us say, with Joseph, Shall I do this wickedness, and sin against God? God forbid. Shall we sin that Grace may abound? God forbid. XLII. IN this world as good Christians we are engaged in a Spiritual Warfare, the Flesh warring against the Spirit; sometimes one prevails, sometimes the other. But let us comfort ourselves; We fight under Christ's Banner, he is the Captain of our Salvation: and therefore in such a War we may joyfully hope to obtain Victory over the Lusts of the Flesh, by the assistance of God's gracious Spirit, if we valiantly contend to the end of our lives, being not weary of well doing; for which we shall reap, if we faint not, the Crown of life. Let us consider, then, how blame-worthy those are, who are so far from contending, that they willingly yield; and are so far from Fight in a good Cause, that they basely deliver themselves up Prisoners without striking one stroke; so far from Resisting, that they tempt Temptations to tempt them; in this supplying the place of the Great Tempter, the Devil, until they are justly given over to a reprobate sense, sinning with delight and greediness, drinking Iniquity like water, and living and dying with obdurate Hearts, and seared Consciences: From which sad Judgement Good Lord deliver us. Amen. XLIII. FRiendship is a noble thing. Worthy Doctor Hammond used to say, he pitied him that was destitute of a Friend, as a very unhappy person. By conversing with a Friend, and communicating our secret affairs to him, our Joys are by Sympathy increased, and our Griefs lessened. Two dear Friends seem to have one Soul in two Bodies; (they are like Twins, when one dies, the other pines away:) there is but one Propriety between them both, all their Goods are in common. Friends are to Friends like little Gods, whilst they Honour and Friendship to each other pay. Mr Herbert worthily says in his Poems, All worldly joys go less, To that of doing kindnesses. This being so, Good God, let Hatred cease, And Friends and Neighbours love, and live in peace. Some very curious scrupulous persons have made Inquiries whether Friendship between those of different Sexes may be innocent. To this I answer affirmatively, without the least scruple or dispute: but he that truly values the honour and reputation of his Female Friend will be very cautious, lest by any act of his indiscreet affection he should lessen her good opinion in the world; and, as that Learned and Pious Doctor Taylor says in his Tract of Friendship, which is worthy the perusing, A man ought to lose much of his Satisfaction, rather than she any thing of her Honour. XLIV. NEither the Ambitious nor Covetous man can ever be satisfied; for their thirsty desires after Honour and Wealth increase by their obtaining what at present they so greedily covet; like one in a Burning Fever, the giving him Drink does but increase in him a desire still to have more, and his Thirst is but little quenched. He that will not religiously frame his mind to content himself in whatever station God has placed him, will scarcely be satisfied and easy in any Condition: for if we cannot proportion our Fortunes to our Minds, we should our Minds to our Fortunes; rendering thanks to God Almighty, who has done such great things for us: and then we are happy as to this World. To make our Felicity here the more conspicuous, we ought to compare our temporal state to those beneath us, our Inferiors, and not to our Superiors. * If goods increase, they are increased that eat them, etc. Eccl. 5. 11. If Riches increase, set not your heart upon them; but look upwards, and say, Vanity of vanities, all is vanity and vexation of spirit. There is no end of writing many Books; and much study is a weariness to the flesh. But observe Solomon's conclusion, who was best experienced in the Trial of humane Delights and affairs: After he had said, There is a season for all things, and that Time and Chance happens alike to all, to the wise as well as foolish; and advised all persons to make use of God's Blessings with a contented thankful mind, for we know not who shall be after us; then he adds, Fear God, and obey his Commands; for this is the whole Duty of Man. A Prayer for the KING, and the Royal Family. O Lord our God, let the choicest of thy Blessings fall down upon thy Vicegerent, our Sovereign Lord, the KING, on the QUEEN, Queen-Mother, the Illustrious Duke of YORK, and all the Royal Family. O Thou who art the King of Kings, who hast in thine hands the Hearts of Kings, and canst turn them as Rivers of water, be pleased to send down the Light of thy Countenance so to shine upon His MAJESTY, that He may be as holy, valiant and prosperous as King David, wise and rich like Solomon, zealous in thy service as Josiah; that He may always govern the People committed to his charge in thy fear. And as thou hast endued Him with a mild, gracious, and merciful disposition; suffer not, O Lord, any of his Subjects to abuse his Clemency, and deprive themselves of the continuance of it by a necessary Severity upon them: but be pleased so to dispose the hearts of Prince and People, that in their several Stations and Callings they may esteem it their greatest honour and satisfaction to do thee Service. And after a long and happy Reign, let Him attain the end of his hopes at the period of his days, even the Salvation of his Soul, for Christ his sake. Amen. The END.